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A SERMON Preached at Warrington. MAT. VII. V. Thou Hypocrite first cast out the Beam out of thine own Eye;
A SERMON Preached At Warrington. MATHEW. VII. V. Thou Hypocrite First cast out the Beam out of thine own Eye;
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and then shalt thou see clearly, to cast out the Mote out of thy Brothers Eye.
and then shalt thou see clearly, to cast out the Mote out of thy Brother's Eye.
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THE Divine Dispensations of late, both in a way of Mercy and Judgment, have so loud a Voice in this Kingdom,
THE Divine Dispensations of late, both in a Way of Mercy and Judgement, have so loud a Voice in this Kingdom,
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as cannot but awaken a just sense of a Necessity of Reformation, in all that are not lul'd asleep, upon the lap of Pleasure, by the Syren Songs of these sensual Sublunary things.
as cannot but awaken a just sense of a Necessity of Reformation, in all that Are not luled asleep, upon the lap of Pleasure, by the Syren Songs of these sensual Sublunary things.
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God is trying this Nation in both these Methods, and surely none so Ignorant, as not to know that both these ways do strongly oblige, to an holy and Reformed course!
God is trying this nation in both these Methods, and surely none so Ignorant, as not to know that both these ways do strongly oblige, to an holy and Reformed course!
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If God do set us up as a mark, at which he intends to shoot the Arrows of his Displeasure;
If God do Set us up as a mark, At which he intends to shoot the Arrows of his Displeasure;
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it highly concerns us, to meet him in the ways of his Judgments, by a speedy and sincere Repentance.
it highly concerns us, to meet him in the ways of his Judgments, by a speedy and sincere Repentance.
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And if he unstring his Bow, and put up into his Quiver, the impoysoned Arrows, that were prepared for our destruction;
And if he unstring his Bow, and put up into his Quiver, the empoisoned Arrows, that were prepared for our destruction;
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He expects so signal a Mercy should soften and melt our hearts, and bring them into an Holy and Heavenly frame and Temper.
He expects so signal a Mercy should soften and melt our hearts, and bring them into an Holy and Heavenly frame and Temper.
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Do I need to tell you, how lately God was graciously pleased, to Remove the Judgment of a long and expensive War;
Do I need to tell you, how lately God was graciously pleased, to Remove the Judgement of a long and expensive War;
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and how desireable a Peace was before it was concluded? And surely now the Enjoyment of Liberty and Property;
and how desirable a Peace was before it was concluded? And surely now the Enjoyment of Liberty and Property;
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and the setling Peace within our Borders, under the favourable Influences of good Rulers; is not the least of Temporal Blessings!
and the settling Peace within our Borders, under the favourable Influences of good Rulers; is not the least of Temporal Blessings!
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God hath husht away Wars from amongst us, and wonderfully scattered our fears:
God hath hushed away Wars from among us, and wonderfully scattered our fears:
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And shall not so merciful a dispensation excite us to a vigorous prosecution of an Holy War, proclaimed between us and our Sins? A War in which we were very early engaged;
And shall not so merciful a Dispensation excite us to a vigorous prosecution of an Holy War, proclaimed between us and our Sins? A War in which we were very early engaged;
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for in our Baptism, we were listed under Christ, as the Generalissimo of all who draw the Sword to Sacrifice their Lusts;
for in our Baptism, we were listed under christ, as the Generalissimo of all who draw the Sword to Sacrifice their Lustiest;
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and to fight against the World, the Flesh and the Devil.
and to fight against the World, the Flesh and the devil.
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And surely as the consummation of a long desired Peace, with our Forreign Enemies, affords a favourable Juncture for the advancement of this great Work;
And surely as the consummation of a long desired Peace, with our Foreign Enemies, affords a favourable Juncture for the advancement of this great Work;
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so it is a powerful Obligation upon us to set to it in good earnest.
so it is a powerful Obligation upon us to Set to it in good earnest.
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No sooner were the Children of Israel come out of Egyptian Bondage, but they were called to renew their Covenant with God;
No sooner were the Children of Israel come out of Egyptian Bondage, but they were called to renew their Covenant with God;
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and what cause have we to take up the Words of Ezra; Seeing that thou our God, hast given us such a deliverance as this:
and what cause have we to take up the Words of Ezra; Seeing that thou our God, hast given us such a deliverance as this:
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Should we again break thy Commandements, and joyn in affinity with a People of these Abominations;
Should we again break thy commandments, and join in affinity with a People of these Abominations;
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wouldst not thou be angry with us; till thou hadst consumed us; so that there should be no remnant, nor escaping? Wouldst not thou be angry with us; till thou Hadst consumed us; so that there should be no remnant, nor escaping?
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But tho' the Sword be put up, and the War ended; yet for our Unfruitfulness under, and Unthankfulness for, so great a Mercy:
But though the Sword be put up, and the War ended; yet for our Unfruitfulness under, and Unthankfulness for, so great a Mercy:
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God hath been threatning us in these Northern parts with another Judgment, nothing less or Inferior to that which he hath lately removed, (viz.) a Judgment of Famine.
God hath been threatening us in these Northern parts with Another Judgement, nothing less or Inferior to that which he hath lately removed, (viz.) a Judgement of Famine.
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The Holy God for those vile Abominations, and gross Prophaneness, committed amongst us;
The Holy God for those vile Abominations, and gross Profaneness, committed among us;
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hath been threatning to break the Staff of Bread, and to send cleanness into our Teeth.
hath been threatening to break the Staff of Bred, and to send cleanness into our Teeth.
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How hath God been punishing us with Immoderate Wet and Rain, and with a late and thin Harvest? So that our former Deliverances will not secure us from future Ruin;
How hath God been punishing us with Immoderate Wet and Rain, and with a late and thin Harvest? So that our former Deliverances will not secure us from future Ruin;
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if we harden our selves in a sinful way, and wicked course. If we slight God's Mercies, we cannot think to escape the smart of Judgments:
if we harden our selves in a sinful Way, and wicked course. If we slight God's mercies, we cannot think to escape the smart of Judgments:
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For they that will not learn Righteousness, by the mild and gentle methods of Divine Patience,
For they that will not Learn Righteousness, by the mild and gentle methods of Divine Patience,
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and Kindness, must expect to be taught, as the Men of Succoth, With the Thorns and Briars of the Wilderness, We Read that the Men of Sodom were Rescued from Captivity by Abraham 's Sword, not long before they were consumed by Fire and Brimstone from Heaven.
and Kindness, must expect to be taught, as the Men of Succoth, With the Thorns and Briers of the Wilderness, We Read that the Men of Sodom were Rescued from Captivity by Abraham is Sword, not long before they were consumed by Fire and Brimstone from Heaven.
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And ungrateful Israel perished in the Wilderness, after their miraculous deliverance from Egyptian Bondage and servitude.
And ungrateful Israel perished in the Wilderness, After their miraculous deliverance from Egyptian Bondage and servitude.
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Now God forbid, that all our great Deliverances, and Signal Mercies, should be attended with so sad a consequent,
Now God forbid, that all our great Deliverances, and Signal mercies, should be attended with so sad a consequent,
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as to harden us in Sin and ripen us for Destruction.
as to harden us in since and ripen us for Destruction.
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And as this is a Juncture, wherein God is thus calling upon us, to put away our Sins,
And as this is a Juncture, wherein God is thus calling upon us, to put away our Sins,
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and to endeavour the Reformation both of our selves, and others, That Iniquity may not be our Ruin:
and to endeavour the Reformation both of our selves, and Others, That Iniquity may not be our Ruin:
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So our Terrestrial Gods (as Magistrates are sometimes called) have vigourously set themselves to the Advancement of this so necessary a Work.
So our Terrestrial God's (as Magistrates Are sometime called) have vigorously Set themselves to the Advancement of this so necessary a Work.
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How many Pious Proclamations have been issued out within the space of Eight or Nine years? Requiring all Magistrates, Civil and Ecclesiastical, in their Respective Stations, to execute the Laws of this Realm against Prophaneness and Immorality,
How many Pious Proclamations have been issued out within the Molle of Eight or Nine Years? Requiring all Magistrates, Civil and Ecclesiastical, in their Respective Stations, to execute the Laws of this Realm against Profaneness and Immorality,
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as they would Answer it to Allmighty God: and upon pain of their Majesty's (and now of his Majesty's) highest Displeasure:
as they would Answer it to Almighty God: and upon pain of their Majesty's (and now of his Majesty's) highest Displeasure:
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complaining that by a long continued neglect, and connivance of the Magistrates, and Officers concern'd;
complaining that by a long continued neglect, and connivance of the Magistrates, and Officers concerned;
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these disolute Enormities had universally spread themselves, to the great dishonour of God, and the scandal of our holy Religion.
these dissolute Enormities had universally spread themselves, to the great dishonour of God, and the scandal of our holy Religion.
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These Proclamations have been seconded by several Learned and Pious Biships, in their Letters to their Clergy, of their several and Respective Diocesses;
These Proclamations have been seconded by several Learned and Pious Bishops, in their Letters to their Clergy, of their several and Respective Dioceses;
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enjoyning them to Preach against the Sins of the Day, and Place wherein they live,
enjoining them to Preach against the Sins of the Day, and Place wherein they live,
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and take care they go before their Flocks in an holy and exemplary way of Living.
and take care they go before their Flocks in an holy and exemplary Way of Living.
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And for the more effectual suppressing of all Immorality and Prophaneness; and curbing the Exorbitances of this Age;
And for the more effectual suppressing of all Immorality and Profaneness; and curbing the Exorbitances of this Age;
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I need not surely number up the particular Acts, and Laws, that have been made by the late Parliament, against Drunkenness, Whoredome, Prophane Swearing and Cursing,
I need not surely number up the particular Acts, and Laws, that have been made by the late Parliament, against drunkenness, Whoredom, Profane Swearing and Cursing,
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and the notorious Prophanation of the Holy Sabbath.
and the notorious Profanation of the Holy Sabbath.
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And tho' it hath been an old saying, that few Nations have better Laws, and worse executed then we have;
And though it hath been an old saying, that few nations have better Laws, and Worse executed then we have;
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yet for the retrieving the honour of the English Nation;
yet for the retrieving the honour of the English nation;
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for averting God's Anger, preventing of Impending Judgments, and for the Reviveing of Religion, and the power of Godliness, which hath been so long dead and so greatly traduc'd among us;
for averting God's Anger, preventing of Impending Judgments, and for the Reviving of Religion, and the power of Godliness, which hath been so long dead and so greatly traduced among us;
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there are not a few at this day, of all Ranks and Qualities of Men, throughout the Nation;
there Are not a few At this day, of all Ranks and Qualities of Men, throughout the nation;
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that are willing to help forward this Blessed Work of a Reformation.
that Are willing to help forward this Blessed Work of a Reformation.
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And through the blessing of God, upon the endeavours of some holy Lots of this Age;
And through the blessing of God, upon the endeavours of Some holy Lots of this Age;
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who have been vexed with the filthy Conversation of the Wicked;
who have been vexed with the filthy Conversation of the Wicked;
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there hath been a considerable check, and stop put to the Impetuous torrent of Impiety and Prophaneness;
there hath been a considerable check, and stop put to the Impetuous torrent of Impiety and Profaneness;
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where before it used to overflow the Banks.
where before it used to overflow the Banks.
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Surely then it highly concerns us all, in our Respective places and Capacities, to purge out the old Leaven of Sin and Wickedness;
Surely then it highly concerns us all, in our Respective places and Capacities, to purge out the old Leaven of since and Wickedness;
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and to seek the Reformation both of our selves and others!
and to seek the Reformation both of our selves and Others!
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And to bless God there are any amongst us, who are free and forward, to draw forth the Sword of Justice,
And to bless God there Are any among us, who Are free and forward, to draw forth the Sword of justice,
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and smite therewith, all Impudent and Impenitent Sinners, who have hitherto made a mock at Sin,
and smite therewith, all Impudent and Impenitent Sinners, who have hitherto made a mock At since,
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and have put on a whores forehead in committing of it. I say, there are not a few Justices of the Peace amongst us;
and have put on a whores forehead in committing of it. I say, there Are not a few Justices of the Peace among us;
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who (to their Honour be it spoken) have openly declar'd their willingness, to Execute the Laws made against Prophaneness, and Debauchery:
who (to their Honour be it spoken) have openly declared their willingness, to Execute the Laws made against Profaneness, and Debauchery:
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as was lately heard in their charge, at the Privy and Quarter Sessions of the Peace, where they publickly Professed, they would (upon due Information) proceed to punish all Offenders, according to the nature of the Offence committed by them;
as was lately herd in their charge, At the Privy and Quarter Sessions of the Peace, where they publicly Professed, they would (upon due Information) proceed to Punish all Offenders, according to the nature of the Offence committed by them;
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whether it be Drunkenness, Whoredom, Prophane Swearing and Cursing, or the Prophanation of the holy Sabbath.
whither it be drunkenness, Whoredom, Profane Swearing and Cursing, or the Profanation of the holy Sabbath.
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And are there any here that have the face to say, Ministers are obliged to Preach against Sin and Vice,
And Are there any Here that have the face to say, Ministers Are obliged to Preach against since and Vice,
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and Magistrates obliged to punish it:
and Magistrates obliged to Punish it:
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and yet they themselves may sit still, and do nothing in it but be idle spectators in this hard and difficult undertaking? I will but ask such Persons this single question.
and yet they themselves may fit still, and do nothing in it but be idle spectators in this hard and difficult undertaking? I will but ask such Persons this single question.
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Are you under the Sacred Vows of the Christian Religion, and have you Sworn to be faithful to the Kingdom and Interest of Jesus Christ, Manfully to fight under his Banner, who is the Captain and Leader of our Salvation;
are you under the Sacred Vows of the Christian Religion, and have you Sworn to be faithful to the Kingdom and Interest of jesus christ, Manfully to fight under his Banner, who is the Captain and Leader of our Salvation;
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and •et think your selves not concern'd in a Work of Reformation? O Egregious folly and madness!
and •et think your selves not concerned in a Work of Reformation? O Egregious folly and madness!
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Tho' this Introduction be already too ••ng, yet I must solicite your Patience a •ttle longer,
Though this Introduction be already too ••ng, yet I must solicit your Patience a •ttle longer,
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before I come to consider the •ext:
before I come to Consider the •ext:
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For I cannot omit Informing some ••d Reminding others, that at the opening 〈 ◊ 〉 these Itinerant Lectures, or Monthly Exereises;
For I cannot omit Informing Some ••d Reminding Others, that At the opening 〈 ◊ 〉 these Itinerant Lectures, or Monthly Exercises;
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it was by a Reverend Brother very well, and warmly proved a Duty, upon all Persons, not only Magistrates and Ministers,
it was by a Reverend Brother very well, and warmly proved a Duty, upon all Persons, not only Magistrates and Ministers,
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but also others, in their places; to help forward this glorious enterprise of a Blessed Reformation.
but also Others, in their places; to help forward this glorious enterprise of a Blessed Reformation.
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I must make so far bold with that Sermon, as from it to tell you, that the Execution of Justice stands upon these two Bottoms.
I must make so Far bold with that Sermon, as from it to tell you, that the Execution of justice Stands upon these two Bottoms.
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First, It depends upon proving the matter of Fact, or the giving due Information before a Lawful Magistrate.First, It depends upon proving the matter of Fact, or the giving due Information before a Lawful Magistrate.
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Secondly, In Executing the Penalty of the Law upon the Offender, so informed against.Secondly, In Executing the Penalty of the Law upon the Offender, so informed against.
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So that in order to the suppressing of Sin and Wickedness, it is primarily necessary, the Person before whom the Sin be committed take care to inform the Magistrate of it;
So that in order to the suppressing of since and Wickedness, it is primarily necessary, the Person before whom the since be committed take care to inform the Magistrate of it;
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and then secondarily, the Magistrate proceed to punish it.
and then secondarily, the Magistrate proceed to Punish it.
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And if either the Informer, or the Magistrate, be remiss in their Respective Capacities, Justice is obstructed, the Efficacy of the Law is Null'd,
And if either the Informer, or the Magistrate, be remiss in their Respective Capacities, justice is obstructed, the Efficacy of the Law is Nulled,
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Sin goes unpunished, and the holy God more and more Provoked.
since Goes unpunished, and the holy God more and more Provoked.
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Men cry out, against the Non-Execution of Justice, and complain of the illness of their Magistrates;
Men cry out, against the Non-Execution of justice, and complain of the illness of their Magistrates;
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whereas (indeed and in truth) the great fault is amongst private persons:
whereas (indeed and in truth) the great fault is among private Persons:
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Justice lies obstructed here, when they connive at Sinners, and neglect to give Information of the Sins committed before them, and in their presence.
justice lies obstructed Here, when they connive At Sinners, and neglect to give Information of the Sins committed before them, and in their presence.
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Now after this long Preface, wherein I have spent but too much time;
Now After this long Preface, wherein I have spent but too much time;
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I shall bring in the Text under this Conclusion, which was the Subject chiefly insisted upon;
I shall bring in the Text under this Conclusion, which was the Subject chiefly insisted upon;
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the first of these Lectures, (viz.) That it is the duty of all Persons in their Respective Places and Capacities, to help forward a Work of Reformation.
the First of these Lectures, (viz.) That it is the duty of all Persons in their Respective Places and Capacities, to help forward a Work of Reformation.
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This being a duty then so fully proved upon all Persons;
This being a duty then so Fully proved upon all Persons;
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I have since thought with my self, what is first to be done in this needful Work,
I have since Thought with my self, what is First to be done in this needful Work,
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and which is the best way, to forward this so Necessary and Important a Duty; or what course we should take to promote the Work of Reformation:
and which is the best Way, to forward this so Necessary and Important a Duty; or what course we should take to promote the Work of Reformation:
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And thereupon made choice of this Text.
And thereupon made choice of this Text.
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Thou Hypocrite first cast the Beam out of •hine own Eye, and then shalt thou see clear•y to cast out the Mote out of they Brothers Eye. Thou Hypocrite First cast the Beam out of •hine own Eye, and then shalt thou see clear•y to cast out the Mote out of they Brother's Eye.
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This Chapter is part of that excellent Sermon Christ Preached on the Mount; but I must not take time to give you the Analisis of it;
This Chapter is part of that excellent Sermon christ Preached on the Mount; but I must not take time to give you the Analysis of it;
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nor would I be tedious in clearing the Coherence of these words, with what goes before them.
nor would I be tedious in clearing the Coherence of these words, with what Goes before them.
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And there•ore that I may briefly prepare my way to the Text, there are two things in the beginning of this Chapter to be noted by •s.
And there•ore that I may briefly prepare my Way to the Text, there Are two things in the beginning of this Chapter to be noted by •s.
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1. We have our dearest Lord, flatly Prohibiting, and sharply Reproving, all rash and Precipitous judging of others, verse the • st. Judge not, &c. 2. We have him enforceing this his Prohibition and Reproof, by several Reasons and Arguments.
1. We have our dearest Lord, flatly Prohibiting, and sharply Reproving, all rash and Precipitous judging of Others, verse the • Saint. Judge not, etc. 2. We have him enforcing this his Prohibition and Reproof, by several Reasons and Arguments.
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1. By our Rash censuring and Condemning others;
1. By our Rash censuring and Condemning Others;
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we render our selves obnoxious to the Just censure and Judgment of the great God, verse the 1 st. Judge not that ye be not Judged.
we render our selves obnoxious to the Just censure and Judgement of the great God, verse the 1 Saint. Judge not that you be not Judged.
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2. We should not thus rashly Judge and censure others;
2. We should not thus rashly Judge and censure Others;
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because we are sure to be paid in our own coyn, verse the 2d. For with what Judgment ye Judge, ye shall be Judged;
Because we Are sure to be paid in our own coin, verse the 2d. For with what Judgement you Judge, you shall be Judged;
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and with what Measure ye meet, it shall be Measured to you again. and with what Measure you meet, it shall be Measured to you again.
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3. We should avoid this Sin of an unwary and uncharitable Judging of others 〈 ◊ 〉 because we may possibly, be guilty of some greater fault and crime our selves, verse the 3d. And why beholdest thou the Mote that is in thy Brothers Eye,
3. We should avoid this since of an unwary and uncharitable Judging of Others 〈 ◊ 〉 Because we may possibly, be guilty of Some greater fault and crime our selves, verse the 3d. And why Beholdest thou the Mote that is in thy Brother's Eye,
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but considerest not the Beam that is in thine own Eye? The Word in the Orriginal signifies something more then a bare beholding and seeing of anothers fault: but Considerest not the Beam that is in thine own Eye? The Word in the Original signifies something more then a bore beholding and seeing of another's fault:
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For it imports a nice and curious prying into the faults and failings of other Persons;
For it imports a Nicaenae and curious prying into the Faults and failings of other Persons;
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it signifies a curious and critical Eye, in inspecting other Mens Actions, with an intent and purpose to Reprove them.
it signifies a curious and critical Eye, in inspecting other Men's Actions, with an intent and purpose to Reprove them.
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4. This is such a thing as renders us very unfit and improper Persons to Reform others, verse the 4th. Or how wilt thou say to thy Brother, let me pull out the Mote out of thine Eye;
4. This is such a thing as renders us very unfit and improper Persons to Reform Others, verse the 4th. Or how wilt thou say to thy Brother, let me pull out the Mote out of thine Eye;
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and behold a Beam is in •hine own Eye? and behold a Beam is in •hine own Eye?
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5. This rash and uncharitable Judging of others, with an aptness to spie faults in •hem, doth carry the Face of great Insince•ity and Hipocrisie in it.
5. This rash and uncharitable Judging of Others, with an aptness to spy Faults in •hem, does carry the Face of great Insince•ity and Hypocrisy in it.
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Verse the 5th. Thou Hipocrite first cast the Beam out of thine •wn eye, and then shalt thou see clearly, to cast •ut the more, out of thy Brothers eye. Verse the 5th. Thou Hypocrite First cast the Beam out of thine •wn eye, and then shalt thou see clearly, to cast •ut the more, out of thy Brother's eye.
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No surer note and Mark of Hipocrisie;
No Surer note and Mark of Hypocrisy;
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•hen a forwardness to Judge and condemn o•hers, for that which a man is Guilty of him•elf.
•hen a forwardness to Judge and condemn o•hers, for that which a man is Guilty of him•elf.
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There are two things in the Text to be •poken to, which may be comprehended 〈 ◊ 〉 these two Propositions
There Are two things in the Text to be •poken to, which may be comprehended 〈 ◊ 〉 these two Propositions
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1. Propo. That is a Christian Frater••l part and duty to cast the Mote out of ••r Brothers eye.
1. Propo That is a Christian Frater••l part and duty to cast the Mote out of ••r Brother's eye.
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2. Propo. That we may more Regularly •omfortably and Effectually performe this •hristian Brotherly Office; we must first of 〈 ◊ 〉 cast the Beams out of our own eyes.
2. Propo That we may more Regularly •omfortably and Effectually perform this •hristian Brotherly Office; we must First of 〈 ◊ 〉 cast the Beams out of our own eyes.
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I shall say something to the First of these •ropositious;
I shall say something to the First of these •ropositious;
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tho I do not intend to insist •uch upon it because I shall rather take it for •anted,
though I do not intend to insist •uch upon it Because I shall rather take it for •anted,
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then make my Business to prove 〈 ◊ 〉. ••y work is to direct, rather then to excite • Perswade, to Reformation.
then make my Business to prove 〈 ◊ 〉. ••y work is to Direct, rather then to excite • Persuade, to Reformation.
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First cast the ••am out of thine own eye; and then shalt •ou see clearly to cast the Mote out of thy •rothers eye.
First cast the ••am out of thine own eye; and then shalt •ou see clearly to cast the Mote out of thy •rothers eye.
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And do I need to tell you who is mea•• here by Brother in the Text? For tho' th• word Brother, hath various Acceptation• in Holy Scripture,
And do I need to tell you who is mea•• Here by Brother in the Text? For though th• word Brother, hath various Acceptation• in Holy Scripture,
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yet we need not mu•• Scruple the use of the word in this plac•• The word is sometimes put and used properly, for a natural Brother;
yet we need not mu•• Scruple the use of the word in this plac•• The word is sometime put and used properly, for a natural Brother;
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which is eith•• an half Brother, both by one Father, b•• not by a Mother as Isaac and Ishmael; or 〈 ◊ 〉 full Brother, both by Father and Mother, 〈 ◊ 〉 Joseph and Benjamin, Cain and Abell, Es•• and Jacob. And sometimes it is put and u•ed Improperly;
which is eith•• an half Brother, both by one Father, b•• not by a Mother as Isaac and Ishmael; or 〈 ◊ 〉 full Brother, both by Father and Mother, 〈 ◊ 〉 Joseph and Benjamin, Cain and Abel, Es•• and Jacob. And sometime it is put and u•ed Improperly;
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for a Kinsman, companion• or Neighbour, a Friend, and an acquaintan••• The word is put for all these in holy Scripture,
for a Kinsman, companion• or Neighbour, a Friend, and an acquaintan••• The word is put for all these in holy Scripture,
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and if you please, you may take it in a•• these Respects;
and if you please, you may take it in a•• these Respects;
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because unto all of these, w• are in duty Bound and Obliged to do all th• good we can;
Because unto all of these, w• Are in duty Bound and Obliged to do all th• good we can;
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tho' by many Expositours, th• word Brother in the Text, is interpreted 〈 ◊ 〉 our Neighbour.
though by many Expositors, th• word Brother in the Text, is interpreted 〈 ◊ 〉 our Neighbour.
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Yet if our Brother in an• of these Respects I have Named;
Yet if our Brother in an• of these Respects I have Nam;
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That is if either our Natural Brother, or any of ou• Relations, Neighbours, Friends or Acquaintance have a Mote in their eye, it is a Christian Brotherly part to cast it out.
That is if either our Natural Brother, or any of ou• Relations, Neighbours, Friends or Acquaintance have a Mote in their eye, it is a Christian Brotherly part to cast it out.
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And may it be thought Necessary to she• you what is meant by a Mote or Beam in t•• eye,
And may it be Thought Necessary to she• you what is meant by a Mote or Beam in t•• eye,
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and what is meant by casting of the• out.
and what is meant by casting of the• out.
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By motes, we may understand the ou•ward and externall Acts of Sin, which w• should Labour to cast out of our Brother•• life.
By motes, we may understand the ou•ward and external Acts of since, which w• should Labour to cast out of our Brother•• life.
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And by Beams in our own;
And by Beams in our own;
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we ma•• ••nderstand, either Sins that are in themselves ••reat, or else the same Sins, which our Bro••her commits, that are Beams in us, by be••olding them in our Brother, but not in our ••elves.
we ma•• ••nderstand, either Sins that Are in themselves ••reat, or Else the same Sins, which our Bro••her commits, that Are Beams in us, by be••olding them in our Brother, but not in our ••elves.
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This is a Beam (a Monstrous Sin) •• be cast out of all of us,
This is a Beam (a Monstrous since) •• be cast out of all of us,
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when we can Spie ••aults in others but none in our Selves. So that the Summ and Sence of the pro••ofition is this.
when we can Spy ••aults in Others but none in our Selves. So that the Sum and Sense of the pro••ofition is this.
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It is a Christian Brotherly ••art and duty, to reclaime and reforme our ••rother, to prevent his Sining,
It is a Christian Brotherly ••art and duty, to reclaim and reform our ••rother, to prevent his Sinning,
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and to ••cover him out of a wicked and Impi••s course of life; if fallen into it.
and to ••cover him out of a wicked and Impi••s course of life; if fallen into it.
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If ••r Brother be overtaken with the Sin of ••runkenness, Whoredome, prophane Swear••g and cursing, or the Prophanation of the ••ly Sabbath, or any other such like Sins and ••ces;
If ••r Brother be overtaken with the since of ••runkenness, Whoredom, profane Swear••g and cursing, or the Profanation of the ••ly Sabbath, or any other such like Sins and ••ces;
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it is a Brotherly part and Duty to ••k out those motes out of our Brothers eye, ••ith a Soft and mild Tongue, by a Gentle ••d Christian reproofe;
it is a Brotherly part and Duty to ••k out those motes out of our Brother's eye, ••ith a Soft and mild Tongue, by a Gentle ••d Christian reproof;
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tenderly admonish••g our Brother, that he would Sin no more ••st a worse thing come unto him. And oh!
tenderly admonish••g our Brother, that he would since no more ••st a Worse thing come unto him. And o!
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••hat this were more in Practice amongst ••, that Christians would endeavour more ••d more, to cast such Motes, out of each o••ers eyes,
••hat this were more in Practice among ••, that Christians would endeavour more ••d more, to cast such Motes, out of each o••ers eyes,
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and thus lick them with an holy ••d Heavenly Tongue, out of a just and due ••spect to the Glory of God;
and thus lick them with an holy ••d Heavenly Tongue, out of a just and due ••spect to the Glory of God;
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and the eter••l Happiness of each other. Surely it cannot be lamented enough, ••at this Duty of Brotherly admonition and ••ristian Reproofe;
and the eter••l Happiness of each other. Surely it cannot be lamented enough, ••at this Duty of Brotherly admonition and ••ristian Reproof;
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is so little practiced by, ••d amongst Christians. Were there more true real Christion Love amongst us;
is so little practiced by, ••d among Christians. Were there more true real Christian Love among us;
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we shoul•• Strive more by this meanes, to cast the Mote•• out of each others eyes.
we shoul•• Strive more by this means, to cast the Mote•• out of each Others eyes.
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I'll not say, ho•• often we are thus to endeavour the Purging and cleansing our Brothers eyes, from th•• Motes of Sin that are in,
I'll not say, ho•• often we Are thus to endeavour the Purging and cleansing our Brother's eyes, from th•• Motes of since that Are in,
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and the Scurfe o•• Prophaneness that Grows upon them.
and the Scurf o•• Profaneness that Grows upon them.
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But i•• we Find there is no hope of licking our Bre•• theren whole, if all our Gentle and mild at•• tempts to reforme them, Prove ineffectiual •• if it be an old Sore and distemper unde•• which our Brother Labours:
But i•• we Find there is no hope of licking our Bre•• theren Whole, if all our Gentle and mild at•• tempts to reform them, Prove ineffectiual •• if it be an old Soar and distemper unde•• which our Brother Labours:
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we are the•• to make use of another remedy;
we Are the•• to make use of Another remedy;
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and try i•• this running Plague and Issue can be Stopt b•• the Execution of Justice. We are then ou•• of a Brotherly Christian respect, to represent such Persons unto the Magistrates ••• Offenders;
and try i•• this running Plague and Issue can be Stopped b•• the Execution of justice. We Are then ou•• of a Brotherly Christian respect, to represent such Persons unto the Magistrates ••• Offenders;
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who are a terrour unto evil do•• ers, and who are said in Scripture, not •• bear the Sword in vain,
who Are a terror unto evil do•• ers, and who Are said in Scripture, not •• bear the Sword in vain,
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but to be the Minister•• of God, and Revengers to Execute wrath up•• them that do evil. but to be the Minister•• of God, and Revengers to Execute wrath up•• them that do evil.
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We read that some Devils were not ca•• out, but with great difficulty.
We read that Some Devils were not ca•• out, but with great difficulty.
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So we ma•• expect that the cure of our Sining Brethre•• or a work of Reformation, upon those wh•• have been long accustomed unto Sin;
So we ma•• expect that the cure of our Sinning Brethre•• or a work of Reformation, upon those wh•• have been long accustomed unto since;
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wi•• not be effected and wrought with a litt•• adoe. There is now a remedy in the Law•• for all Impudent and Impenitent Tran•• gressours,
wi•• not be effected and wrought with a litt•• ado. There is now a remedy in the Law•• for all Impudent and Impenitent Tran•• gressours,
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and were it but duely apply'•• there are great hopes of a good Opperatio•• We have known and Heard of some, wh•• have Spent their substance upon Phisicians,
and were it but duly apply'•• there Are great hope's of a good Opperatio•• We have known and Herd of Some, wh•• have Spent their substance upon Physicians,
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for the cureing of a diseased and infirm Body: and yet after all, they have carryed their Distempers to their Graves.
for the curing of a diseased and infirm Body: and yet After all, they have carried their Distempers to their Graves.
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But were we so kind and Charitable to our Brethern, that Labour under Spiritual Maladies, and have the sad Symtoms of eternal Death upon them;
But were we so kind and Charitable to our Brother, that Labour under Spiritual Maladies, and have the sad Symptoms of Eternal Death upon them;
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as to put them to the expences and Charge, of paying so much (as the Law directs) for every prophane Oath and curse,
as to put them to the expenses and Charge, of paying so much (as the Law directs) for every profane Oath and curse,
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so much for being Drunk, and so much for the prophanation of the holy Sabbath;
so much for being Drunk, and so much for the profanation of the holy Sabbath;
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it might have an Happy Tendency, not onely to avert the heavy Judgements of God, that at this day threaten our Land,
it might have an Happy Tendency, not only to avert the heavy Judgments of God, that At this day threaten our Land,
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but also towards the everlasting Salvation of their Precious and Immortal Souls,
but also towards the everlasting Salvation of their Precious and Immortal Souls,
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I know very well, that such Indications of our Christian Love, are no ways Pleasing unto Flesh and Blood;
I know very well, that such Indications of our Christian Love, Are no ways Pleasing unto Flesh and Blood;
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and they will be something Strange at the First; because wickedness and Impiety hath gone so long, with an open Brasen Face.
and they will be something Strange At the First; Because wickedness and Impiety hath gone so long, with an open Brazen Face.
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The power and Practice of Religion and Godliness hath lien long out of doors; and we have been greatly pleased with the Speculative part only.
The power and Practice of Religion and Godliness hath lain long out of doors; and we have been greatly pleased with the Speculative part only.
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The great noise for these many Years, in this part of the Christian world, hath been about the Lighter matters of the Law, Mint, Anniss, and Cummin;
The great noise for these many years, in this part of the Christian world, hath been about the Lighter matters of the Law, Mint, Anniss, and Cummin;
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Meats and Drinks, wherein the Kingdom of God doth not consist.
Meats and Drinks, wherein the Kingdom of God does not consist.
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The great talk and Zeal hath been about things less Necessary, and more abscure and doubtfull;
The great talk and Zeal hath been about things less Necessary, and more abscure and doubtful;
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men doting about Questions, and Strifes of words, whereof cometh envy, Strife, Railings and evil Surmiseings.
men doting about Questions, and Strifes of words, whereof comes envy, Strife, Railings and evil Surmisings.
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This is that, with which we have been but too much taken up, for a long time.
This is that, with which we have been but too much taken up, for a long time.
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Now I say, that tho' the Pressing upon People a life and practice, Suitable to their Christian profession, will be some thing unpleasing at the first:
Now I say, that though the Pressing upon People a life and practice, Suitable to their Christian profession, will be Some thing unpleasing At the First:
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Yet we must not gratifie, and Humour Insincere people, in their Soft and delicate self chosen Religion:
Yet we must not gratify, and Humour Insincere people, in their Soft and delicate self chosen Religion:
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should we thus doe, we should not be faithfull to the Souls of our Brethren;
should we thus do, we should not be faithful to the Souls of our Brothers;
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whose grand Interest and Necessary concernment, is to live in the Power and Practice of Godliness and Religion.
whose grand Interest and Necessary concernment, is to live in the Power and Practice of Godliness and Religion.
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This is absolutely necessary to be Taught and Prest with all Authority; it matters not, that the Carnal and Sensual Person doth not Relish it:
This is absolutely necessary to be Taught and Pressed with all authority; it matters not, that the Carnal and Sensual Person does not Relish it:
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For we are herein to Imitate carefull and Prudent Physicians, who when they come to their Patients, do not ask them what they Love best,
For we Are herein to Imitate careful and Prudent Physicians, who when they come to their Patients, do not ask them what they Love best,
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and then Prescribe what is most pleasing to their Pallats, tho' most hurtfull;
and then Prescribe what is most pleasing to their Palates, though most hurtful;
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but Informeing themselves well of the Case of the diseased, they Prescribe and prepare what they judge to be most Proper for them,
but Informeing themselves well of the Case of the diseased, they Prescribe and prepare what they judge to be most Proper for them,
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tho' it be no whit Gratefull, or acceptable to them.
though it be no whit Grateful, or acceptable to them.
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Now there are three Special Benefits, that arise from this Christian Charitable reprehension and admonition, which may be as so many Arguments, to enforce upon us the Practices of this Duty.
Now there Are three Special Benefits, that arise from this Christian Charitable reprehension and admonition, which may be as so many Arguments, to enforce upon us the Practices of this Duty.
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1 By this meanes, our Offending and Sinning Brethern may be reformed. And indeed this is the Primary end of Christian reproofe;
1 By this means, our Offending and Sinning Brother may be reformed. And indeed this is the Primary end of Christian reproof;
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even the reformation and amendment of our Brother, and how Blessed a work this is;
even the Reformation and amendment of our Brother, and how Blessed a work this is;
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* Let him know that he that converteth the Sinner from the errour of his ways, shall save a Soul from Death,
* Let him know that he that Converts the Sinner from the error of his ways, shall save a Soul from Death,
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and shall hide a Multitude of Sins. and shall hide a Multitude of Sins.
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2 By this Christian reprehension and admonition, others may be brought to take warning, Smite a Scorner and the simple will beware;
2 By this Christian reprehension and admonition, Others may be brought to take warning, Smite a Scorner and the simple will beware;
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and reprove one that hath understanding, and he will understand Knowledge. Alterius Perditio sit tua cautio. and reprove one that hath understanding, and he will understand Knowledge. Alterius Perdition sit tua Caution.
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When we behold other men Ship-wrackt, this may make us look well to our own Tackling.
When we behold other men Shipwrecked, this may make us look well to our own Tackling.
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O how usefull Profitable may the reproving of one Sinner be to many others? This may have a Happy tendency to the promoting a work of Reformation in others.
O how useful Profitable may the reproving of one Sinner be to many Others? This may have a Happy tendency to the promoting a work of Reformation in Others.
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3 He who lives in the Practice of this Christian Duty of Brotherly Reprehension and Admonition;
3 He who lives in the Practice of this Christian Duty of Brotherly Reprehension and Admonition;
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shall be Sure to deliver his own Soul, and procure a Blessing upon himself.
shall be Sure to deliver his own Soul, and procure a Blessing upon himself.
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But to them that rebuke the wicked shall be delight; and a good Blessing shall com• upon them. But to them that rebuke the wicked shall be delight; and a good Blessing shall com• upon them.
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Read also Levit. 19. 17. Thou shalt not hate thy Brother in thine Heart; but shalt in any wise reprove him, and not suffer Sin to be upon him.
Read also Levit. 19. 17. Thou shalt not hate thy Brother in thine Heart; but shalt in any wise reprove him, and not suffer since to be upon him.
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Not to reprove our Brother when he Sins? and not to Warn him when Guilty of Sinfull Practices, is an Argument of our hating our Brother.
Not to reprove our Brother when he Sins? and not to Warn him when Guilty of Sinful Practices, is an Argument of our hating our Brother.
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Yea if we Suffer our Brother to Sin, who upon Christian Reprehension, or Information to some Lawfull Magistrate, might be amended;
Yea if we Suffer our Brother to since, who upon Christian Reprehension, or Information to Some Lawful Magistrate, might be amended;
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we shall bear his Sin for him. Qui Emendare Potest, et negligit, Participem Se facit; saith one.
we shall bear his since for him. Qui Emendare Potest, et negligit, Participem Se facit; Says one.
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He that can reforme another, and doth not, maketh himself partake• of his Sin. And thus I have done with th• First Proposition in the Text;
He that can reform Another, and does not, makes himself partake• of his Sin. And thus I have done with th• First Proposition in the Text;
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it is the Second I intend to Speak more fully to.
it is the Second I intend to Speak more Fully to.
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2 Proposition. That for our more Regular, • omfortable and Successfull performing this Christian Brotherly Office, of casting the Mo•e out of our Brothers eye, we should First take care, to cast the Beam out of thine own eye,
2 Proposition. That for our more Regular, • omfortable and Successful performing this Christian Brotherly Office, of casting the Mo•e out of our Brother's eye, we should First take care, to cast the Beam out of thine own eye,
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and then shalt thou See clearly, to cast the mote out of thy Brothers eye.) One that would reform another,
and then shalt thou See clearly, to cast the mote out of thy Brother's eye.) One that would reform Another,
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whether he be Magistrate, or a Minister, or a private Person should First take care to Reform himself.
whither he be Magistrate, or a Minister, or a private Person should First take care to Reform himself.
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This is the thing that every one who pronotes the work of Reformation in others, •hould be especially carefull of.
This is the thing that every one who pronotes the work of Reformation in Others, •hould be especially careful of.
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Reformers •hould be examples of all purity, Chastity, •eekness, Temperance and Heavenly mind•dness;
Reformers •hould be Examples of all purity, Chastity, •eekness, Temperance and Heavenly mind•dness;
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and then may they with comfort, •et upon the Practice of this Christian Bro•herly Duty of Reforming others.
and then may they with Comfort, •et upon the Practice of this Christian Bro•herly Duty of Reforming Others.
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Not, but that we may all know very well, what a thankless Office, the Office of a Re•ormer is;
Not, but that we may all know very well, what a thankless Office, the Office of a Re•ormer is;
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or one that Promotes the Re•ormation of Sinners.
or one that Promotes the Re•ormation of Sinners.
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There are but too •any Scorners, who hate to be reformed, •nd make a Mock of Sin. And tho' all be •ot thus wicked;
There Are but too •any Scorner's, who hate to be reformed, •nd make a Mock of Sin. And though all be •ot thus wicked;
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yet it is rare to meet with • Person, who thinks not hardly of those who do admonish him.
yet it is rare to meet with • Person, who thinks not hardly of those who do admonish him.
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This was the frame •nd Temper of Spirit the Sodomites were of, •hen but Gently reproved by holy Lot; •my Brethern do not so wickedly.
This was the frame •nd Temper of Spirit the Sodomites were of, •hen but Gently reproved by holy Lot; •my Brother do not so wickedly.
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Yet for this •hey thought hardly of him.
Yet for this •hey Thought hardly of him.
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What, will •is Fellow be a judge, that came but the other •ay to Sojourne? Ver: 9. of the Same •hapter. What, will •is Fellow be a judge, that Come but the other •ay to Sojourn? Ver: 9. of the Same •hapter.
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So we Read, that the Prophet doth •ut find Fault with Amaziah, and presently •e Kings eyes are Blinded, And his heart •ardened, and he Answers the Prophet, who •ade you of the Kings Councill? He looked •n the Prophet a Medling Person,
So we Read, that the Prophet does •ut find Fault with Amaziah, and presently •e Kings eyes Are Blinded, And his heart •ardened, and he Answers the Prophet, who •ade you of the Kings Council? He looked •n the Prophet a Meddling Person,
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as a bu•e body in other mens Matters; as one •hat had a mind to Prie into State affaires.
as a bu•e body in other men's Matters; as one •hat had a mind to Pry into State affairs.
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So when the Blind man did but find fault with the Pharisees, for their persecuteing of Christ, how do they take it at his Hands.
So when the Blind man did but find fault with the Pharisees, for their persecuteing of christ, how do they take it At his Hands.
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Art thou altogether conceived and Born in Sin, and wilt thou teach us? They quickly looked upon his Blindness and Birth,
Art thou altogether conceived and Born in since, and wilt thou teach us? They quickly looked upon his Blindness and Birth,
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and concluded he was a greater Sinner then other men, and therefore could not think, he should reform them.
and concluded he was a greater Sinner then other men, and Therefore could not think, he should reform them.
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If we would take upon us the Office of reforming others, we should take care that we be of unblameable Lives our selves. This is our first work;
If we would take upon us the Office of reforming Others, we should take care that we be of unblameable Lives our selves. This is our First work;
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we must begin at home, and Sweep clean before our own doors, before we find fault with our Neigbour.
we must begin At home, and Sweep clean before our own doors, before we find fault with our Neighbour.
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We should first get the Beams out of our own eyes, before we attempt to cast the Motes out of our Brothers eyes.
We should First get the Beams out of our own eyes, before we attempt to cast the Motes out of our Brother's eyes.
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Let the Phisician first cure himself; and then he will have more Patients, and may, with greater Encouragement begin to Practice.
Let the physician First cure himself; and then he will have more Patients, and may, with greater Encouragement begin to Practice.
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But here I come to speak to three things, Ist. I shall shew you, who are to reform• themselves.
But Here I come to speak to three things, Ist. I shall show you, who Are to reform• themselves.
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2d. I shall shew you, of what the• shou'd reforme themselves.2d. I shall show you, of what the• should reform themselves.
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3d. why they should first reforme themselves before they set upon this work of reforming others.3d. why they should First reform themselves before they Set upon this work of reforming Others.
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I I shall shew you who are to Reform them selves. And in the general; all are to reform• and livean holy, Examplary life and conversation.
I I shall show you who Are to Reform them selves. And in the general; all Are to reform• and livean holy, Exemplary life and Conversation.
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All persons are to Set about this great and needfull work, both high and low, Rich and poor, Male and Female, bond and Free;
All Persons Are to Set about this great and needful work, both high and low, Rich and poor, Male and Female, bound and Free;
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Persons of all Ranks, degrees and Qualities whatsoever; from him that Sitteth upon the Throne; to the Hewers of Wood, and drawers of Water.
Persons of all Ranks, Degrees and Qualities whatsoever; from him that Sitteth upon the Throne; to the Hewers of Wood, and drawers of Water.
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There is not one that can plead an Immunity, and exemption, from this so Necessary and Important a Duty;
There is not one that can plead an Immunity, and exemption, from this so Necessary and Important a Duty;
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None that can truely say, I'm left to my own Choyce, whether I will Reform or no but all are to Set upon this work of self Reformation. Particularly.
None that can truly say, I'm left to my own Choice, whither I will Reform or no but all Are to Set upon this work of self Reformation. Particularly.
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I This is the work of all Magistrates; of all who Handle the Sword of Justice. They especially are to reform.
I This is the work of all Magistrates; of all who Handle the Sword of justice. They especially Are to reform.
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This is the Duty of great men, and men in place and Power. It's not the Duty and part of the Poorer and Meaner Sort of People onely;
This is the Duty of great men, and men in place and Power. It's not the Duty and part of the Poorer and Meaner Sort of People only;
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but a work for the more Rich and Honourable, and such whose place and Office is to Punish others that Offend.
but a work for the more Rich and Honourable, and such whose place and Office is to punish Others that Offend.
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Not the poor onely, that are to reform of their Intemperance, uncleanness, Prophane Cursing and Swearing,
Not the poor only, that Are to reform of their Intemperance, uncleanness, Profane Cursing and Swearing,
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and the prophanation of the holy Sabbath, but the Brother of high degree is to Engage himself in it.
and the profanation of the holy Sabbath, but the Brother of high degree is to Engage himself in it.
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These are the Persons that should make sure of a self Reformation: For the greater the persons, the greater are their Sins.
These Are the Persons that should make sure of a self Reformation: For the greater the Persons, the greater Are their Sins.
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And the gross Immoralityes of many Magistrates are no Small cause of that great Inundation of Impiety and Prophaneness, that hath overspread the Face of this Kingdom; and there's cold hopes of Setling this Blessed work of Reformation in any good Successfull method;
And the gross Immoralityes of many Magistrates Are no Small cause of that great Inundation of Impiety and Profaneness, that hath overspread the Face of this Kingdom; and there's cold hope's of Settling this Blessed work of Reformation in any good Successful method;
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till such time as Magistrates, who have the Sword of Justice, are either reformed, or removed.
till such time as Magistrates, who have the Sword of justice, Are either reformed, or removed.
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With what face and courage can a prophane Magistrate execute the Laws, or the Penalties of the Laws, against prophaneness.
With what face and courage can a profane Magistrate execute the Laws, or the Penalties of the Laws, against profaneness.
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Therefore thou art inexcusable, O man, whosoever thou art that Judgest: for wherein thou Judgest another, thou condemnest thy self; Therefore thou art inexcusable, Oh man, whosoever thou art that Judges: for wherein thou Judges Another, thou Condemnest thy self;
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for thou that Judgest, dost the same things. for thou that Judges, dost the same things.
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Read also, verse the 21, 22, 23. of the same Chap. Thou therefore that Teachest another;
Read also, verse the 21, 22, 23. of the same Chap. Thou Therefore that Teachest Another;
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Teachest thou not thy self, Thou who sayest a man should not commit adultery, dost thou commit Adultery.
Teachest thou not thy self, Thou who Sayest a man should not commit adultery, dost thou commit Adultery.
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Magistrates whose Office is to Punish others for their Violations of the Law; should look to observe the Law themselves.
Magistrates whose Office is to punish Others for their Violations of the Law; should look to observe the Law themselves.
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They should be of holy unblameable Lives and conversations. 2 This self Reformation is the work of all Ministers.
They should be of holy unblameable Lives and conversations. 2 This self Reformation is the work of all Ministers.
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They of all Persons, should look after this work, and approve their works to the Lord.
They of all Persons, should look After this work, and approve their works to the Lord.
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Thus the Apostle Exhorts Timothy, Till I come, give attendance to Reading, Exhortation and Doctrine. and verse the 16. Take heed unto thy self, and unto thy Doctrine; continue in them;
Thus the Apostle Exhorts Timothy, Till I come, give attendance to Reading, Exhortation and Doctrine. and verse the 16. Take heed unto thy self, and unto thy Doctrine; continue in them;
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For in so doing, thou shalt both save thy self and them that hear thee.
For in so doing, thou shalt both save thy self and them that hear thee.
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Aarons bells Hung at his Feet, What an uncomely thing it is, for a Prophane Minister to Preach against Prophaneness.Aaron's Bells' Hung At his Feet, What an uncomely thing it is, for a Profane Minister to Preach against Profaneness.
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A Minister given to Swearing, Preach against it;
A Minister given to Swearing, Preach against it;
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or a Minister given to Intemperance, Preach against it? Turpe est Doctori, cum culpa redarguit ipsum.
or a Minister given to Intemperance, Preach against it? Turpe est Doctor, cum culpa redarguit ipsum.
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How harsh and unpleasing is it, to hear Vice correcting Sin? Clodius accusat Moechos. The Sins of a Minister are very Dangerous,
How harsh and unpleasing is it, to hear Vice correcting since? Clodius accusat Moechos. The Sins of a Minister Are very Dangerous,
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how fine soever his Preaching be, for his Practice will goe further then his Preaching; and they who Forget his Sermon, will remember his Example.
how fine soever his Preaching be, for his Practice will go further then his Preaching; and they who Forget his Sermon, will Remember his Exampl.
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If a Minister be but a little leavened, it is much if most of his Auditory be not Sowred thereby.
If a Minister be but a little leavened, it is much if most of his Auditory be not Soured thereby.
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If the Nurse be Sick, the Child that Sucks the Breast, is in Danger to Suck the disease from her.
If the Nurse be Sick, the Child that Sucks the Breast, is in Danger to Suck the disease from her.
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O how much doth it concern Ministers to lead holy and Heavenly Lives! Thou who Preachest a man should not Steal;
O how much does it concern Ministers to led holy and Heavenly Lives! Thou who Preachest a man should not Steal;
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dost thou Steal? dost thou commit Adultery? Art thou covetous and contentious? Art thou unclean and Intemperate? And Preachest against all these things? Ministers should Especially be of inoffensive Lives,dost thou Steal? dost thou commit Adultery? Art thou covetous and contentious? Art thou unclean and Intemperate? And Preachest against all these things? Ministers should Especially be of inoffensive Lives,
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because it is their work and Office, to Preach this up to others. They should as much as possible be free from all Sin;
Because it is their work and Office, to Preach this up to Others. They should as much as possible be free from all since;
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because they Preach against all Sin, and are to reprove with an holy boldness every Sin, be it in who it will, Poor or Rich, Small or great.
Because they Preach against all since, and Are to reprove with an holy boldness every since, be it in who it will, Poor or Rich, Small or great.
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It is said of Tacitues that he took the same Liberty to write the Emperous lives that they took in leading them.
It is said of Tacitues that he took the same Liberty to write the Emperor lives that they took in leading them.
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Thus should the Ministers doe in reproving of Sinners.
Thus should the Ministers do in reproving of Sinners.
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But how can a Minister do thus, unless he be unblameable himself? The Sharpest Sermons of a wicked Prophane Minister, against Gross Sins and Immoralities, are but like a Smooth, File;
But how can a Minister do thus, unless he be unblameable himself? The Sharpest Sermons of a wicked Profane Minister, against Gross Sins and Immoralities, Are but like a Smooth, File;
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or a Saw whose Teeth are broken; or a Knife that hath lost it's edge. 3 This self Reformation is the work of all private Persons;
or a Saw whose Teeth Are broken; or a Knife that hath lost it's edge. 3 This self Reformation is the work of all private Persons;
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of all who would draw the Motes out of their Brothers eyes. They should begin her• First, and reform themselves.
of all who would draw the Motes out of their Brother's eyes. They should begin her• First, and reform themselves.
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The conversations of all men, even of private Persons, as well as Magistrates, and Ministers, should correspond and comport with that holy profession which they make.
The conversations of all men, even of private Persons, as well as Magistrates, and Ministers, should correspond and comport with that holy profession which they make.
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What have we to doe with any base and sordid Practice;
What have we to do with any base and sordid Practice;
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who lie under the Sacred vows of the Christian Religion? I know indeed it is a most Lamentable thing, to see men call themselves Sons of the Church, by a Subscrption to her Articles, assume to themselves the Title of Orthodox;
who lie under the Sacred vows of the Christian Religion? I know indeed it is a most Lamentable thing, to see men call themselves Sons of the Church, by a Subscrption to her Articles, assume to themselves the Title of Orthodox;
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and yet be the greatest Blemishes of it;
and yet be the greatest Blemishes of it;
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and forfeit that worthy appellation, by holding the Truth in unrighteousness, Liveing as if the commandments had no Relation to the Creed;
and forfeit that worthy appellation, by holding the Truth in unrighteousness, Living as if the Commandments had no Relation to the Creed;
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or as if by the Beliefe of what is true, they could Satisfie for what is Evil. Pudet haec opprobria Nobis &c. We may Blush at this so great wickedness.
or as if by the Belief of what is true, they could Satisfy for what is Evil. It is shameful haec Opprobria Nobis etc. We may Blush At this so great wickedness.
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It was a charge long ago laid upon Christianity;
It was a charge long ago laid upon Christianity;
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That it was better known in the Leaves of Books, then in the lives of Christians;
That it was better known in the Leaves of Books, then in the lives of Christians;
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and hence it is, that many are hardened in their wickedness.
and hence it is, that many Are hardened in their wickedness.
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It is the purity of Christians lives, that is the best attractive to winn others to the Love of Religion.
It is the purity of Christians lives, that is the best Attractive to win Others to the Love of Religion.
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This is the Gold that should overlay the Temple of Christs Church: and would make others in Love with i'ts Beauty.
This is the Gold that should overlay the Temple of Christ Church: and would make Others in Love with It's Beauty.
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This was one Happy means for the incredible increase of converts, in the Primitive times; even the holy and examplary Lives of Christians.
This was one Happy means for the incredible increase of converts, in the Primitive times; even the holy and exemplary Lives of Christians.
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But converts came in Slower when those who professed Religion, began to cool in their Zeal,
But converts Come in Slower when those who professed Religion, began to cool in their Zeal,
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and Slacken in the Strictness of their Lives. Thus you see all are to Set upon this work of self reformation;
and Slacken in the Strictness of their Lives. Thus you see all Are to Set upon this work of self Reformation;
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not only Magistrates and Ministers, but also private Persons, all who take upon them the Office of reformers.
not only Magistrates and Ministers, but also private Persons, all who take upon them the Office of reformers.
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2 I come now to Shew you, of what we all must reform ouy selves.
2 I come now to Show you, of what we all must reform ouy selves.
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And that I may not be tedious in Numbering particulars, I'll onely say in the Generall;
And that I may not be tedious in Numbering particulars, I'll only say in the General;
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we are to Reform of all Sins. We are to abandon every evil way;
we Are to Reform of all Sins. We Are to abandon every evil Way;
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we must not onely take care to avoid those Sins, whereof we accuse and condemn our Brother,
we must not only take care to avoid those Sins, whereof we accuse and condemn our Brother,
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but we should free our selves from Sin in every kind. Tho' we be no Swearers, no Drunkards, or Whoremasters, or prophaners of the Sabbath;
but we should free our selves from since in every kind. Though we be no Swearers, no Drunkards, or Whoremasters, or profaners of the Sabbath;
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tho' we be free from those Sins, which bring us under the lash of the Law;
though we be free from those Sins, which bring us under the lash of the Law;
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yet we may be very unfit to reform others.
yet we may be very unfit to reform Others.
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There may be Beams in our own eyes, that should First be cast out, before we attempt the Reformation of our Brethern.
There may be Beams in our own eyes, that should First be cast out, before we attempt the Reformation of our Brother.
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There are indeed a Sort of Persons, who if they do not live in Whoredom, and Gross Intemperance;
There Are indeed a Sort of Persons, who if they do not live in Whoredom, and Gross Intemperance;
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open Prophaneness, and Brutish sensuality, think all is well with them, and they cry out with the Pharisee, that they are not as other men are; Extortioners, unjust, Adulterers:
open Profaneness, and Brutish sensuality, think all is well with them, and they cry out with the Pharisee, that they Are not as other men Are; Extortioners, unjust, Adulterers:
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whereas they may be free from these more Gross Practices, and yet need to be reformed, as well as others.
whereas they may be free from these more Gross Practices, and yet need to be reformed, as well as Others.
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O! be not deceived, you are not Possibly so and so Vitious in your outward conversation;OH! be not deceived, you Are not Possibly so and so Vicious in your outward Conversation;
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but if there be within of the Heart, malice, hatred, envy, uncharitableness, self exalting, Inordinate affections to the world, Covetousness &c. These are enough to discourage a man from his Duty of reforming others;
but if there be within of the Heart, malice, hatred, envy, uncharitableness, self exalting, Inordinate affections to the world, Covetousness etc. These Are enough to discourage a man from his Duty of reforming Others;
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and may deservedly bring him under the denomination of a wicked Person, that needs to be reformed.
and may deservedly bring him under the denomination of a wicked Person, that needs to be reformed.
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You will grant the Devils are bad-enough;
You will grant the Devils Are bad-enough;
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it is because of their Pride, envy &c. For the Gross Sins of the Flesh, they are not lyable to them. Sirs!
it is Because of their Pride, envy etc. For the Gross Sins of the Flesh, they Are not liable to them. Sirs!
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do we see one living a Bruitish Sensual life, wallowing in his filthy lusts, laying the reins upon the Neck of his Impetuous corruptions;
do we see one living a Brutish Sensual life, wallowing in his filthy Lustiest, laying the reins upon the Neck of his Impetuous corruptions;
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such a one is to be reformed? I, but would you Set about this work comfortably, and ef•ectually;
such a one is to be reformed? I, but would you Set about this work comfortably, and ef•ectually;
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you must not onely free your selves from the Sins of which you would reform your Brother,
you must not only free your selves from the Sins of which you would reform your Brother,
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but also from all Sins in every kind? If you be worldly, proud, Haughty,
but also from all Sins in every kind? If you be worldly, proud, Haughty,
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and be under the Power of earthly affections, you should reform your selves, and cast those Beams out of your own eyes First,
and be under the Power of earthly affections, you should reform your selves, and cast those Beams out of your own eyes First,
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before you attempt to cast the Motes out of your Brother's eyes.
before you attempt to cast the Motes out of your Brother's eyes.
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3 I Now come to shew you why, and upon what account we should thus endeavourto reform our Selves,
3 I Now come to show you why, and upon what account we should thus endeavourto reform our Selves,
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before we begin to reform others. REASONS,
before we begin to reform Others. REASONS,
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1 Unless we have (in some good degree) a clear conscience, and be of an unblameable life;
1 Unless we have (in Some good degree) a clear conscience, and be of an unblameable life;
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we cannot find fault with our Brother, and begin to reform him;
we cannot find fault with our Brother, and begin to reform him;
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but we Sin against our Office whether he be a Magistrate that is to Punish offenders,
but we since against our Office whither he be a Magistrate that is to punish offenders,
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or a Minister that Preacheth against Sin, or a private Person that reproves for Sin, or gives Information to the Magistrate against such a Sin;
or a Minister that Preacheth against since, or a private Person that reproves for since, or gives Information to the Magistrate against such a since;
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unless he be something clear in his own Conscience he cannot discharge this Dnty towards his Brother but he Sins against his Office,
unless he be something clear in his own Conscience he cannot discharge this Dnty towards his Brother but he Sins against his Office,
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and that because the Office of a reformer Binds him to be holy, and of an unblameable life;
and that Because the Office of a reformer Binds him to be holy, and of an unblameable life;
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what the Apostle faith of Gospel Bishops; may be said of all that take upon them the Office of Reformers, They should themselves be Blameless.
what the Apostle faith of Gospel Bishops; may be said of all that take upon them the Office of Reformers, They should themselves be Blameless.
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If a man would Reform another of Swearing, he himself should be one that Fears an Oath; If a man would Reform Another of Swearing, he himself should be one that Fears an Oath;
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or if he would reform another of Drunkenness, he himself should be very Temperate; if of uncleanness, he himself should be very Chast.
or if he would reform Another of drunkenness, he himself should be very Temperate; if of uncleanness, he himself should be very Chaste.
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If a man would Reform another of being contentious, and Quarrelsome, he himself should be meek and Peaceable.
If a man would Reform Another of being contentious, and Quarrelsome, he himself should be meek and Peaceable.
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If a man would Reform another of being carnal; he, (viz.) The Reformer should be Spirituall.
If a man would Reform Another of being carnal; he, (viz.) The Reformer should be Spiritual.
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If any man be overtaken with a fault, ye that are Spiritual, restore such a one.
If any man be overtaken with a fault, you that Are Spiritual, restore such a one.
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The Reformer, the Restorer must be Spiritual, it is no going to cast the Motes out of our Brothers eye,
The Reformer, the Restorer must be Spiritual, it is no going to cast the Motes out of our Brother's eye,
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while we have Beams in our own.
while we have Beams in our own.
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2 Unless we be of inculpable lives, and have Consciences (in some good degree) void of offence;
2 Unless we be of inculpable lives, and have Consciences (in Some good degree) void of offence;
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we cannot reform our Brother, so mildly and so Softly, but we shall awaken our own Consiences and put them upon the same Office of accusing and Condemning us.
we cannot reform our Brother, so mildly and so Softly, but we shall awaken our own Consciences and put them upon the same Office of accusing and Condemning us.
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What Stings and Gripes of Conscience doth a man that is wicked (and •onscious to himself of his own wickedness) •eet with,
What Stings and Gripes of Conscience does a man that is wicked (and •onscious to himself of his own wickedness) •eet with,
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even when he is about to Re•rm others from their Sins? surely he can•ot but think and think again, upon the A•ostles words.
even when he is about to Re•rm Others from their Sins? surely he can•ot but think and think again, upon the A•ostles words.
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Therefore thou art in excusa•le O man, whosoever thou art that Judgest; •or wherein thou Judgest another thou condem•est thy self; Therefore thou art in excusa•le Oh man, whosoever thou art that Judges; •or wherein thou Judges Another thou condem•est thy self;
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for thou that Judgest, doest the •ame things. for thou that Judges, dost the •ame things.
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One who takes upon him the Office of a Reformer should himself, be a Conscientious Liver, otherwise he doth but make way for his own Conscience to Sting and gnaw him.
One who Takes upon him the Office of a Reformer should himself, be a Conscientious Liver, otherwise he does but make Way for his own Conscience to Sting and gnaw him.
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Nay, it is hard for a wick•d man to put any Face upon a work of re•ormation.
Nay, it is hard for a wick•d man to put any Face upon a work of re•ormation.
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We may see this verified in the Scribes and Pharisees, in their accuseing a Woman taken in adultery.
We may see this verified in the Scribes and Pharisees, in their accusing a Woman taken in adultery.
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And they when they heard it; being convicted by their own Consciences; went out, one by one, beginning at the eldest, even unto the Last. And they when they herd it; being convicted by their own Consciences; went out, one by one, beginning At the eldest, even unto the Last.
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They were something Severe with this Woman, till Christ bid them look unto themselves;
They were something Severe with this Woman, till christ bid them look unto themselves;
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and were for Stoneing her, or puting her to some cruel Death, till Christ directed them how to Stone her? he that is without Sin among you, Let him First cast a Stone at her.
and were for Stoning her, or putting her to Some cruel Death, till christ directed them how to Stone her? he that is without since among you, Let him First cast a Stone At her.
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When they heard this, then their own Consciences began to Rouse up and awaken, whereupon they had none of them, the Face or Courage, to take up a Stone to Throw at this Woman.
When they herd this, then their own Consciences began to Rouse up and awaken, whereupon they had none of them, the Face or Courage, to take up a Stone to Throw At this Woman.
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Therefore it concerns us all to set upon this work o• self Reformation;
Therefore it concerns us all to Set upon this work o• self Reformation;
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in the First place, to cast the Beams out of our own eyes First, before we attempt to cast the Mo•es out of our Brothers eyes.
in the First place, to cast the Beams out of our own eyes First, before we attempt to cast the Mo•es out of our Brother's eyes.
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3 Except we be of an holy unblameable Life, the reproof we give to others, will but be retorted upon our selves,
3 Except we be of an holy unblameable Life, the reproof we give to Others, will but be retorted upon our selves,
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and cast as dung in our own Faces.
and cast as dung in our own Faces.
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One that is not of a Serious, sober, conscientious life, can Scarce find fault with his Offending Brother,
One that is not of a Serious, Sobrium, conscientious life, can Scarce find fault with his Offending Brother,
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but it's a Thousand to one, he hears of his own Miscarriages;
but it's a Thousand to one, he hears of his own Miscarriages;
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and if his weak Brother have a hole in his Coat, at the time he is Reprooved, he will rent it out.
and if his weak Brother have a hold in his Coat, At the time he is Reproved, he will rend it out.
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A man cannot goe about to reform his Brother, but he will Instantly bring in the eyes of all others upon himself.
A man cannot go about to reform his Brother, but he will Instantly bring in the eyes of all Others upon himself.
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All mens eyes are upon a reformer; and they look Strictly and very observingly upon such a Person;
All men's eyes Are upon a reformer; and they look Strictly and very observingly upon such a Person;
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and if any thing in the world be amiss in such a man;
and if any thing in the world be amiss in such a man;
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they will be sure to mark it, and make more adoe of that then if it had been some greater fault in another Person.
they will be sure to mark it, and make more ado of that then if it had been Some greater fault in Another Person.
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And how common a thing is it to see the reproof given retorted and cast in the teeth of him that gives it.
And how Common a thing is it to see the reproof given retorted and cast in the teeth of him that gives it.
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What, do you reprove me of Sin? who is a greater Sinner then your self? Doe you tell me of my Swearing, Intemperance, uncleaneness and the like, Who more addicted to such Sins then your self? Pray begin at Home, Reforme your self.
What, do you reprove me of since? who is a greater Sinner then your self? Do you tell me of my Swearing, Intemperance, uncleanness and the like, Who more addicted to such Sins then your self? Pray begin At Home, Reform your self.
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Some mens repoofes doe Recoil upon themselves.
some men's repoofes do Recoil upon themselves.
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And indeed every one desires, if must be Smitten, that it may be by the Hand of the Righteous.
And indeed every one Desires, if must be Smitten, that it may be by the Hand of the Righteous.
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Let the Righteous sinite me, it shall be a Kindness; Let the Righteous Finite me, it shall be a Kindness;
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and let him reprove me, it shall be an excellent Oyl, which shall not break my Head. The good advice of a wicked man, is Spoil'd by the Stinking breath of him that gives it.and let him reprove me, it shall be an excellent Oil, which shall not break my Head. The good Advice of a wicked man, is Spoiled by the Stinking breath of him that gives it.
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4 Unless we be something clear in our Consciences, and be of holy unblameable Lives;
4 Unless we be something clear in our Consciences, and be of holy unblameable Lives;
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our Reforming others from their Sins, will but be looked upon as a piece of Prevarication, and Hipocrsie with Almighty God.
our Reforming Others from their Sins, will but be looked upon as a piece of Prevarication, and Hipocrsie with Almighty God.
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This you have Especially noted in the Text, thou Hipocrite First cast out the Beam out of thine own eye,
This you have Especially noted in the Text, thou Hypocrite First cast out the Beam out of thine own eye,
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and then shalt thou see clearly to cast out the Mote out of thy Brothers eye.
and then shalt thou see clearly to cast out the Mote out of thy Brother's eye.
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Without this all our repooses and admonitions, all our Complaints and Informations, in order to Reforme our Brother, will be looked upon, as a peice of Mockery.
Without this all our repooses and admonitions, all our Complaints and Informations, in order to Reform our Brother, will be looked upon, as a piece of Mockery.
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And indeed, what can be a greater piece of mockery then this, to cry out of Sin in others,
And indeed, what can be a greater piece of mockery then this, to cry out of since in Others,
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and commit it our selves? Sirs will you cry out, and Complain of your Brothers faults,
and commit it our selves? Sirs will you cry out, and Complain of your Brother's Faults,
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and never look upon your own!
and never look upon your own!
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what is this but Hypocrisie? thou Hipocrite First cast out the Beam out of thine own eye.
what is this but Hypocrisy? thou Hypocrite First cast out the Beam out of thine own eye.
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When a man goes to find fault with another, before he hath Reformed himself, this is Hipocrisie, for when a man Reformes another, he takes upon him a form of one that is zealous against Sin,
When a man Goes to find fault with Another, before he hath Reformed himself, this is Hypocrisy, for when a man Reforms Another, he Takes upon him a from of one that is zealous against since,
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and an Enemy to all Sinfull Practices;
and an Enemy to all Sinful Practices;
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Now what is this but Hipocrisie? And indeed this is the way of the Hipocrite, to fault others for what he himself is Guilty of.
Now what is this but Hypocrisy? And indeed this is the Way of the Hypocrite, to fault Others for what he himself is Guilty of.
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5 To Reforme another before we have Reformed our selves, is that which carries self Condemnation a long with it.
5 To Reform Another before we have Reformed our selves, is that which carries self Condemnation a long with it.
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Thou Condemnest thy self; for thou that judgest doth the same things. To condemn another for Sin, when we are Sinners onr selves; Thou Condemnest thy self; for thou that Judges does thee same things. To condemn Another for since, when we Are Sinners onr selves;
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is to Condemn our selves at the same time.
is to Condemn our selves At the same time.
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We expose our selves to the just Judgment of the great God, who sees all our works and Actions.
We expose our selves to the just Judgement of the great God, who sees all our works and Actions.
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And what an odd and absurd thing is it, to find fault with others, for what we doe our selves.
And what an odd and absurd thing is it, to find fault with Others, for what we do our selves.
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How ill doth the word of reproofe Sound in the Mouth of a wicked Person. To Steal and yet forbid Stealing;
How ill does the word of reproof Found in the Mouth of a wicked Person. To Steal and yet forbid Stealing;
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to Swear our selves, and yet forbid Swearing; To be Covetous, contentious, and yet cry out against these Sins in others;
to Swear our selves, and yet forbid Swearing; To be Covetous, contentious, and yet cry out against these Sins in Others;
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What is this but to draw down Judgments upon our selves? Therefore that we may discharge this our Christian Office and Duty to our Brother, casting the Motes out of his eyes, we should First take care to cast the Beams out of our own.
What is this but to draw down Judgments upon our selves? Therefore that we may discharge this our Christian Office and Duty to our Brother, casting the Motes out of his eyes, we should First take care to cast the Beams out of our own.
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This is the way and course we should take, in Promoting a work of Reformation And indeed we cannot expect to be very successfull in any of our endeavours to reform others, till such time as we have done thus much for our selves.
This is the Way and course we should take, in Promoting a work of Reformation And indeed we cannot expect to be very successful in any of our endeavours to reform Others, till such time as we have done thus much for our selves.
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I Now come to the Improvement and Application of this Point;
I Now come to the Improvement and Application of this Point;
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and that First by way of Inference, should we Reform our selves before we begin to Reform our Brother? Then
and that First by Way of Inference, should we Reform our selves before we begin to Reform our Brother? Then
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1 This may let all of us see wherein we have mist. For how often have Magistrates, Ministers and private Persons gone Irregularly about this work.
1 This may let all of us see wherein we have missed. For how often have Magistrates, Ministers and private Persons gone Irregularly about this work.
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Let the Magistrate first Reforme himself, and then he may better see how to execute Justice upon Offenders;
Let the Magistrate First Reform himself, and then he may better see how to execute justice upon Offenders;
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Let the Minister first Reforme himself, and then he may better see how to Preach this up to others;
Let the Minister First Reform himself, and then he may better see how to Preach this up to Others;
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Let a private Christian first reforme himself, and then he will see better how to reforme his Brother;
Let a private Christian First reform himself, and then he will see better how to reform his Brother;
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Let us cast the Beams out of our own eyes first, and then we shall see more clearly to cast the Motes out of our Brother's eyes.
Let us cast the Beams out of our own eyes First, and then we shall see more clearly to cast the Motes out of our Brother's eyes.
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How have we all been guilty of this Hysteron Proteron, of putting the first thing in the Second place.
How have we all been guilty of this Hysteron Proteron, of putting the First thing in the Second place.
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Have we not begun at the wrong end of our work, and inverted the order of our duties, True!
Have we not begun At the wrong end of our work, and inverted the order of our duties, True!
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it is a duty to Reforme our Brother; but the duty of self reformation, should take the First place. They are both Duties; but in the order;
it is a duty to Reform our Brother; but the duty of self Reformation, should take the First place. They Are both Duties; but in the order;
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of Nature, the one should preceed the other;
of Nature, the one should precede the other;
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we should First cast the Beams out of our own eyes, before we cast the Motes out of our Brother's eyes.
we should First cast the Beams out of our own eyes, before we cast the Motes out of our Brother's eyes.
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And indeed I cannot but think, one great cause and reason, why Magistrates have been no more a terror unto evil doers;
And indeed I cannot but think, one great cause and reason, why Magistrates have been no more a terror unto evil doers;
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and Ministers no more successfull in their work, is because both have been too Remiss in their reformeing themselves.
and Ministers no more successful in their work, is Because both have been too Remiss in their reformeing themselves.
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They have not been those holy examples unto others, as their Office and place required. So that all our Sermons against impiety and Prophaneness;
They have not been those holy Examples unto Others, as their Office and place required. So that all our Sermons against impiety and Profaneness;
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through our own Personall Miscarriages, have been but like arrows shot out of a weak bow, that comes not with force Sufficient to prick the Heart of the Proud Sinner.
through our own Personal Miscarriages, have been but like arrows shot out of a weak bow, that comes not with force Sufficient to prick the Heart of the Proud Sinner.
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Ministers may complaine of the ill Success of their Labours, when they take no care to Practice what they Preach to others.Ministers may complain of the ill Success of their Labours, when they take no care to Practice what they Preach to Others.
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In vaine doe they think to reforme their People, till such times as they first reforme themselves.
In vain do they think to reform their People, till such times as they First reform themselves.
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Should we first Reforme our selves before we reforme our Brother? Then
Should we First Reform our selves before we reform our Brother? Then
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2 This brings to all our mindes what is our work to day or where we are to begin the work of Reformation.
2 This brings to all our minds what is our work to day or where we Are to begin the work of Reformation.
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We should begin in the First place with our Selves. Whoever would Promote a Reformation work; must begin here.
We should begin in the First place with our Selves. Whoever would Promote a Reformation work; must begin Here.
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Let every man Sweep his own door and the Streets will be clean.
Let every man Sweep his own door and the Streets will be clean.
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So would every man Purge and cleanse his own Heart, this work of Reformation would goe on in every place.
So would every man Purge and cleanse his own Heart, this work of Reformation would go on in every place.
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A generall Reformation hath it's Rise and beginning in Particular. There must be a Personall Reformation before it come to a Family. City, Countrey, or National Reformation.
A general Reformation hath it's Rise and beginning in Particular. There must be a Personal Reformation before it come to a Family. city, Country, or National Reformation.
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This is the work of every particular Person. So that every one of us may say Particularly, this is my work, my care;
This is the work of every particular Person. So that every one of us may say Particularly, this is my work, my care;
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we are to begin with our selves, and not suffer any unmortified lust to abide in us, every eye that Offends, every hand that Sins, every Lust that provokes, is to be parted with;
we Are to begin with our selves, and not suffer any unmortified lust to abide in us, every eye that Offends, every hand that Sins, every Lust that provokes, is to be parted with;
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tho' never so dear unto us: we must begin with our selves, and then in our Families, our Children and Servants,
though never so dear unto us: we must begin with our selves, and then in our Families, our Children and Servants,
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and endeavour the Reformation of all that are under our care and Charge.
and endeavour the Reformation of all that Are under our care and Charge.
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This is the way to promote this Blessed work of Reformation, here we are to begin, we should take this course,
This is the Way to promote this Blessed work of Reformation, Here we Are to begin, we should take this course,
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and observe this rule, and Labour with all care and Conscience, to be unblameable in our selves and Conversations.
and observe this Rule, and Labour with all care and Conscience, to be unblameable in our selves and Conversations.
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And O that both you and I might begin here this day with our selves, with our own Hearts,
And Oh that both you and I might begin Here this day with our selves, with our own Hearts,
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and lives, and cast the Beams out of our own eyes And to excite you to this work of self Reformation, to press upon you the power of Godliness, and the practice of Religion;
and lives, and cast the Beams out of our own eyes And to excite you to this work of self Reformation, to press upon you the power of Godliness, and the practice of Religion;
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I would recommend unto you these following Considerations.
I would recommend unto you these following Considerations.
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1 Consider it is in vain to think the knowledge and Beliefe of the Christian Religion, will availe us any thing without the Practice of it.
1 Consider it is in vain to think the knowledge and Belief of the Christian Religion, will avail us any thing without the Practice of it.
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If any man among you seem to be Religious, and Bridleth not his Tongue, but deceiveth his own Heart, that mans Religion is vain; If any man among you seem to be Religious, and Bridleth not his Tongue, but deceives his own Heart, that men Religion is vain;
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pure Religion and undefiled, before God and the Father, is this; to visit the Fatherless and the Widows, in their Affiction;
pure Religion and undefiled, before God and the Father, is this; to visit the Fatherless and the Widows, in their Affliction;
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and to keep himself unspotted from the world. and to keep himself unspotted from the world.
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If a man consent not to the Doctrine which is according to Godliness, he is proud, knowing nothing. If a man consent not to the Doctrine which is according to Godliness, he is proud, knowing nothing.
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There must be a decorum kept between our Principles and our Practice.
There must be a decorum kept between our Principles and our Practice.
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Our eyes should direct our Feet, and we are called upon in Scripture to act as becometh Saints.
Our eyes should Direct our Feet, and we Are called upon in Scripture to act as Becometh Saints.
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As becomes the Gospel of Christ. As becomes those who profess Godliness. As becomes the Gospel of christ. As becomes those who profess Godliness.
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There is a NONLATINALPHABET Or comely Behaviour, which if a Christian doth not observe, he betrayes his high calling unto Scorn and and contempt, to look high and to live Low;
There is a Or comely Behaviour, which if a Christian does not observe, he betrays his high calling unto Scorn and and contempt, to look high and to live Low;
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O how rediculous appears it unto all men.
Oh how ridiculous appears it unto all men.
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It is not a forgetfull Hearer but a doer of the word, This man shall be Blessed in his deed.
It is not a forgetful Hearer but a doer of the word, This man shall be Blessed in his deed.
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It is the doeing Practicall Christian that shall Stand, when the empty Boaster of his Faith shall fall.
It is the doing Practical Christian that shall Stand, when the empty Boaster of his Faith shall fallen.
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His Religion is vain, which brings not Letters Testimoniall from an holy Life. A Protestant Faith without a Protestant Practice is worth little.
His Religion is vain, which brings not Letters Testimonial from an holy Life. A Protestant Faith without a Protestant Practice is worth little.
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There are but too many, who think it's enough they are no Papists, nor Atheists, no Hereticks, or Erroneouss Persons,
There Are but too many, who think it's enough they Are no Papists, nor Atheists, no Heretics, or Erroneouss Persons,
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but they Embrace, the Honest, old Orthodox truths, they Believe as well as any, and they are resolved to live and die in this Faith.
but they Embrace, the Honest, old Orthodox truths, they Believe as well as any, and they Are resolved to live and die in this Faith.
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They are Protestant in Doctrine, and Recusants in lives, not Considering that Hell is full, not onely of Pagans and Heathens, but also of ungodly Christians.
They Are Protestant in Doctrine, and Recusants in lives, not Considering that Hell is full, not only of Pagans and heathens, but also of ungodly Christians.
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Alas the Kingdom of God reacheth further then the understanding onely;
Alas the Kingdom of God reaches further then the understanding only;
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The Devils in Hell have admirable Knowledge, they both know and Believe, for they are said to Believe and tremble.
The Devils in Hell have admirable Knowledge, they both know and Believe, for they Are said to Believe and tremble.
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And doe we not read of Many, that shall be brought in at that day, saying, Lord, Lord, have we not Prophesied in thy name,
And do we not read of Many, that shall be brought in At that day, saying, Lord, Lord, have we not Prophesied in thy name,
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and in thy name cast out Devils, and in thy name, done many wonderfull works? And yet Christ will say unto them, depart from ye workers of Iniquity; I know you not. and in thy name cast out Devils, and in thy name, done many wonderful works? And yet christ will say unto them, depart from you workers of Iniquity; I know you not.
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If we renounce heresy and error in Doctrine, why not prophaneness in our lives.
If we renounce heresy and error in Doctrine, why not profaneness in our lives.
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2 Consider that the Moral Gentiles and Heathens, will one day, rise up to condemn Immoral, and Prophane Christians.
2 Consider that the Moral Gentiles and heathens, will one day, rise up to condemn Immoral, and Profane Christians.
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The men of Nineveh shall rise up in Judgement with this Generation, and shall Condemn it; The men of Nineveh shall rise up in Judgement with this Generation, and shall Condemn it;
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because they repented at the Preaching of Jonas, and behold a Greater here.
Because they repented At the Preaching of Jonah, and behold a Greater Here.
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The Queen of the South shall rise up in Judgement with this Generation, and shall Condemn it;
The Queen of the South shall rise up in Judgement with this Generation, and shall Condemn it;
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For She came from the utermost Parts of the Earth, to hear the Wisdom of Solomon;
For She Come from the uttermost Parts of the Earth, to hear the Wisdom of Solomon;
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and behold a Greater then Solomon is here. Wo unto thee Chorazin, Wo unto thee Bethsaida:
and behold a Greater then Solomon is Here. Woe unto thee Chorazin, Woe unto thee Bethsaida:
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for if the mighty works, which were done in you, had been done in Tyre and Sydon, they would have repented long ago, in Sack-Cloth and Ashes. for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago, in Sack-Cloth and Ashes.
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What fear and horror hath been upon Heathens Spirits, tho' they have had no Scripture to accuse them? Hystories declare, that upon unjust, uncleane and Injurious Actions, they have not been able to rest or Sleep.
What Fear and horror hath been upon heathens Spirits, though they have had no Scripture to accuse them? Histories declare, that upon unjust, unclean and Injurious Actions, they have not been able to rest or Sleep.
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What sayings have they to recommeud a virtuous life. Hic murus abeneus esto, nil conscire Sibi, nulla Pallescereculpa.
What sayings have they to recommeud a virtuous life. Hic Murus abeneus esto, nil Conscire Sibi, nulla Pallescereculpa.
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To be conscious to a Mans self of •o evil, nor unjust action; is that only •hing that may make a Man happy.
To be conscious to a men self of •o evil, nor unjust actium; is that only •hing that may make a Man happy.
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That •razen Wall that will beat back all darts.
That •razen Wall that will beatrice back all darts.
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•h that Christians should do so many •hings to raise up Conscience like a Lion •nd Bear to roar within them,
•h that Christians should do so many •hings to raise up Conscience like a lion •nd Bear to roar within them,
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when even •eathens have been affraid to make their Conscience their Enemy and Adversary!
when even •eathens have been afraid to make their Conscience their Enemy and Adversary!
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How Moderate and Temperate were ma•y of them in their Meats and Drinks? •eneca, Plutarch, Plato, and some of the •toicks, speak very high things about that •hich is virtuous.
How Moderate and Temperate were ma•y of them in their Meats and Drinks? •eneca, Plutarch, Plato, and Some of the •toicks, speak very high things about that •hich is virtuous.
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Now what a Reproach •s it to the glorious Gospel, which we re•eive, to be out-done by them? What, ••all not the Word of God and the Gos•el of Christ teach us more Holiness then •he Turks Alcoran? Shall not the Ten Commandments of God oblige us to more •urity then the twelve Tables of the •omans? O what a sad dishonour is this •o the Truth and Knowledge of God! That among his People, should be found •oers of those things which natural light •ould abhor.
Now what a Reproach •s it to the glorious Gospel, which we re•eive, to be outdone by them? What, ••all not the Word of God and the Gos•el of christ teach us more Holiness then •he Turks Alcorani? Shall not the Ten commandments of God oblige us to more •urity then the twelve Tables of the •omans? O what a sad dishonour is this •o the Truth and Knowledge of God! That among his People, should be found •oers of those things which natural Light •ould abhor.
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Surely we can never grieve enough, to •ee how many have no better a Title to •eligion,
Surely we can never grieve enough, to •ee how many have no better a Title to •eligion,
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then what they can challenge •y virtue of an over eager opposition, a•ainst a dissenting party;
then what they can challenge •y virtue of an over eager opposition, a•ainst a dissenting party;
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and have no Arguments to evidence their Christianity except their Zeal in controverted point may pass for a demonstration of it;
and have no Arguments to evidence their Christianity except their Zeal in controverted point may pass for a demonstration of it;
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a• counting satyrical invectives and bitter r•flections, to be instances of a Religio• zeal for God;
a• counting satyrical invectives and bitter r•flections, to be instances of a Religio• zeal for God;
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which are but demonstrations of their own folly and weakness doteing upon those Images and Representations, which their abused fancies hav• suggested to them!
which Are but demonstrations of their own folly and weakness doting upon those Images and Representations, which their abused fancies hav• suggested to them!
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3 Consider that the degeneracy of th• human nature appears in nothing more then in Mens proseliting themselves t• bruitish sensuality, wherein indeed th• Beasts do ovtvie them;
3 Consider that the degeneracy of th• human nature appears in nothing more then in Men's proseliting themselves t• brutish sensuality, wherein indeed th• Beasts do ovtvie them;
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as being furnishe• with greater exquisitness of sense for th• entertainment of sensual Pleasures. An• yet how many are there, who Sacrifice thei• Reason to their Appetite;
as being furnishe• with greater exquisitness of sense for th• entertainment of sensual Pleasures. An• yet how many Are there, who Sacrifice thei• Reason to their Appetite;
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and sink them selves into a lower species; placing th• Beast above the Man;
and sink them selves into a lower species; placing th• Beast above the Man;
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in pursuing no other things then what may gratisie thei• carnal Lusts? It is an opinion no les• false in it self,
in pursuing no other things then what may gratify thei• carnal Lustiest? It is an opinion no les• false in it self,
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then pernicious in its effects, to all true Godliness;
then pernicious in its effects, to all true Godliness;
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That Piet• divorcoth its Proselytes from all pleasan• enjoyments, and espouseth them to a melancholy and sorrowful spirit:
That Piet• divorcoth its Proselytes from all pleasan• enjoyments, and espouseth them to a melancholy and sorrowful Spirit:
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wherea• the time, when all true comfort bea• date, is the Commencement of an hol• and Religious Life.
wherea• the time, when all true Comfort bea• date, is the Commencement of an hol• and Religious Life.
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And could we perswad• Men to make an experiment of what we say; they would soon conclude, that the gleanings of Divine Joy are infinitely to be preferred,
And could we perswad• Men to make an experiment of what we say; they would soon conclude, that the gleanings of Divine Joy Are infinitely to be preferred,
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before the Vintage of Worldly Pleasures.
before the Vintage of Worldly Pleasures.
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4. Consider that the constant Practise of Piety, and the conscientious performing of Religious Duties, would soon overcome all those trifling prejudices, wherewith the minds of many are preposessed.
4. Consider that the constant practice of Piety, and the conscientious performing of Religious Duties, would soon overcome all those trifling prejudices, wherewith the minds of many Are prepossessed.
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There are no such insuperable difficulties in the leading of an holy Life, as some do suggest to themselves.
There Are no such insuperable difficulties in the leading of an holy Life, as Some do suggest to themselves.
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The Lion in this way is not so fierce as he is painted.
The lion in this Way is not so fierce as he is painted.
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There are no such dreadful apparitions in an holy Life, as a carnal deluded imagination represents.
There Are no such dreadful apparitions in an holy Life, as a carnal deluded imagination represents.
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The difficulties that occur in a Christian course, are not half so many and great as they are made to be, by persons prejudiced against it.
The difficulties that occur in a Christian course, Are not half so many and great as they Are made to be, by Persons prejudiced against it.
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Men first draw the Picture of an Holy Life, with a sad and lowring countenance, and then they take occasion to dislike it.
Men First draw the Picture of an Holy Life, with a sad and lowering countenance, and then they take occasion to dislike it.
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An Holy and Religious Life, looks upon us, with a serene and pleasant Aspect, and puts us upon no task, which our diligent endeavours shall not overcome, and conquer.
an Holy and Religious Life, looks upon us, with a serene and pleasant Aspect, and puts us upon no task, which our diligent endeavours shall not overcome, and conquer.
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The Duties of a Christian, in a little time, become easie and feasible. Every Virtue is more facile and easy then its opposite Vice.
The Duties of a Christian, in a little time, become easy and feasible. Every Virtue is more facile and easy then its opposite Vice.
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5. Consider the Promise and assurance of a Reward, infinitely above the labour of any services that God requires, tends to the facilitateing of this necessary Work.
5. Consider the Promise and assurance of a Reward, infinitely above the labour of any services that God requires, tends to the facilitateing of this necessary Work.
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That exceeding and eternal weight of Glory, which is promised to all that are truly Godly, is a powerful inducement to engage unto the practise of an Holy Religious Life.
That exceeding and Eternal weight of Glory, which is promised to all that Are truly Godly, is a powerful inducement to engage unto the practice of an Holy Religious Life.
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This is sufficient to make the roughest places smooth, and level the highest Mountains into a plain,
This is sufficient to make the Roughest places smooth, and level the highest Mountains into a plain,
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and make the Torrid Zone temperate. In the view of this Glory, all difficulties are swallowed up;
and make the Torrid Zone temperate. In the view of this Glory, all difficulties Are swallowed up;
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and the edge of all dangers turned. The encouragement to duty doth infinitely preponderate the difficulty of it.
and the edge of all dangers turned. The encouragement to duty does infinitely preponderate the difficulty of it.
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What tho we should a little prick our singers, to get the Rose of Sharon; and smite our foot on the stony Mountain, to gather the Lilly of the Valleys? What tho we toil all night,
What though we should a little prick our singers, to get the Rose of Sharon; and smite our foot on the stony Mountain, to gather the Lily of the Valleys? What though we toil all night,
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when we are certain of such a rich draught in the Morning.
when we Are certain of such a rich draught in the Morning.
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6. Consider that the assistance of the Spirit, so frequently promised in Holy Scripture, makes the power of Godliness,
6. Consider that the assistance of the Spirit, so frequently promised in Holy Scripture, makes the power of Godliness,
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and the practise of Religion facile and easy.
and the practice of Religion facile and easy.
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God doth not break the bruised Reed, nor quench the smoaking Flax, nor despise the day of small things;
God does not break the Bruised Reed, nor quench the smoking Flax, nor despise the day of small things;
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insomuch that tho many Duties of Religion be ac•ounted difficult;
insomuch that though many Duties of Religion be ac•ounted difficult;
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yet those who give up •hemselves to the conscientious perform•nce of them, have that assistance from an •nseen hand, which facilitates and sweetens •heir hardest labours.
yet those who give up •hemselves to the conscientious perform•nce of them, have that assistance from an •nseen hand, which facilitates and sweetens •heir Hardest labours.
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7. Consider the severity and just displeasure of God, which you expose your •elves unto, by your reiterated acts of Sin and Disobedience.
7. Consider the severity and just displeasure of God, which you expose your •elves unto, by your reiterated acts of since and Disobedience.
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The Apostle was well acquainted with the force of this Argument, knowing the Terror of the Lord, we •erswade Men.
The Apostle was well acquainted with the force of this Argument, knowing the Terror of the Lord, we •erswade Men.
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Let us then think, if we can bear the indignation of the Lord, and •tand before the power of his Anger.
Let us then think, if we can bear the Indignation of the Lord, and •tand before the power of his Anger.
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Can we dwell with devouring fire, and lie •own in everlasting burnings? &c. 8. Consider that there is an Intrinsique weakness writ upon all those serene, and •ransitory delights;
Can we dwell with devouring fire, and lie •own in everlasting burnings? etc. 8. Consider that there is an Intrinsic weakness writ upon all those serene, and •ransitory delights;
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which makes them unworthy the pursuit of those who are truly wise. Those sublunary sinful Pleasures, like Flowers wither in our hands, and perish in our embraceings.
which makes them unworthy the pursuit of those who Are truly wise. Those sublunary sinful Pleasures, like Flowers wither in our hands, and perish in our embracings.
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They salute our senses, and then bid an eternal farewel.
They salute our Senses, and then bid an Eternal farewell.
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The Heavenly Herauld, who knew very well how to blazen this Worlds Coat of Arms, tells us it is made up of fading Flowers;
The Heavenly Herald, who knew very well how to blazen this World's Coat of Arms, tells us it is made up of fading Flowers;
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when we come to gaspe these things, they are but wind, and to embrace them they are but a cloud.
when we come to gasp these things, they Are but wind, and to embrace them they Are but a cloud.
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Thu• you see, how much it doth concern us to live in the diligent, and Conscientiou• practise of Religious Duties;
Thu• you see, how much it does concern us to live in the diligent, and Conscientiou• practice of Religious Duties;
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to set abou• this necessary work of self Reformation and be of inoffensive and unblameabl• Lives.
to Set abou• this necessary work of self Reformation and be of inoffensive and unblameabl• Lives.
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But methinks I here some one say What shall I do that I may Reform my self;
But methinks I Here Some one say What shall I do that I may Reform my self;
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or what course shall I take that I may promote this necessary work of self-reformation? And if there be any perswaded (by what I have said) to set upo• the Practise of this Duty:
or what course shall I take that I may promote this necessary work of self-reformation? And if there be any persuaded (by what I have said) to Set upo• the practice of this Duty:
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I would further encourage them by prescribing the following Directions.
I would further encourage them by prescribing the following Directions.
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If we would reform ou• selves, and a• bandon these courses we have lien wallow• ing in. 1. We should engage in this wor• with a full purpose,
If we would reform ou• selves, and a• bandon these courses we have lain wallow• ing in. 1. We should engage in this wor• with a full purpose,
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and resolution to mak• our way through the greatest difficulties and severities that are in it.
and resolution to mak• our Way through the greatest difficulties and severities that Are in it.
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It must b• granted that an Holy Religious Life is no• easy unto Flesh and Blood:
It must b• granted that an Holy Religious Life is no• easy unto Flesh and Blood:
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And the way of sin is not relinguisht, without som• Reluctancy at the first.
And the Way of since is not relinguisht, without som• Reluctancy At the First.
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The strong Ma• armed will not presently quit his House and peaceably surrender to an Holy course the Right hand cannot be cut off,
The strong Ma• armed will not presently quit his House and peaceably surrender to an Holy course the Right hand cannot be Cut off,
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and the Right Eye pluckt out, without some difficult The new Birth is not accomplish•• without some throws,
and the Right Eye plucked out, without Some difficult The new Birth is not accomplish•• without Some throws,
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and the Devil •ill rage, when disposessed.
and the devil •ill rage, when dispossessed.
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But to those •ho put on resolution and courage, and •solve to make their way over all Rubs •d Remora's;
But to those •ho put on resolution and courage, and •solve to make their Way over all Rubs •d Remora's;
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it doth at last become ••sy and pleasant. It is only burdensome • those who are weak through sinful In•mities;
it does At last become ••sy and pleasant. It is only burdensome • those who Are weak through sinful In•mities;
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and painful only to such who bour under their own dull and idle Spi••ts: if any therefore would set upon this •ork, they must do it with courage.
and painful only to such who bour under their own dull and idle Spi••ts: if any Therefore would Set upon this •ork, they must do it with courage.
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We •ust put on Heroical Resolutions, and •outly oppose the Impetuous desires of our •nsitive powers.
We •ust put on Heroical Resolutions, and •outly oppose the Impetuous Desires of our •nsitive Powers.
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2. If we would reform our selves, we •ust then deny the first solicitations, and •esist the first motions of an Inordinate •ppetite.
2. If we would reform our selves, we •ust then deny the First solicitations, and •esist the First motions of an Inordinate •ppetite.
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We must depress them, at the •rst rising, and quench Lust when it be•ins to smoak,
We must depress them, At the •rst rising, and quench Lust when it be•ins to smoke,
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before it break out into a •ame: For then it will be unruly, and •o hard to master, and keep under;
before it break out into a •ame: For then it will be unruly, and •o hard to master, and keep under;
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we •all best silence the clamours and impor•nities of a Temptation, by not listening •o them;
we •all best silence the clamours and impor•nities of a Temptation, by not listening •o them;
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for the yielding to commit a in, leaves a greater propension, and desire •o sin again:
for the yielding to commit a in, leaves a greater propension, and desire •o since again:
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we should therefore carefully •heck the first risings and Ebullitions of •ur depraved and corrupted Natures.
we should Therefore carefully •heck the First risings and Ebullitions of •ur depraved and corrupted Nature's.
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3. Would we Reform our selves, and lead unblameable and inoffensive lives • Then we must shew a more then ordinary severity, against the sins (that through Constitution or Custom) we have the greatest inclination unto.
3. Would we Reform our selves, and led unblameable and inoffensive lives • Then we must show a more then ordinary severity, against the Sins (that through Constitution or Custom) we have the greatest inclination unto.
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It is not so much as safe to argue with Temptations unto sin;
It is not so much as safe to argue with Temptations unto since;
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but we should say to them, as our Saviour once said to Peter, Get thee behind me Satan,
but we should say to them, as our Saviour once said to Peter, Get thee behind me Satan,
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for thou savourest not the things that be of God. 4. If we would reforme our selves;for thou savourest not the things that be of God. 4. If we would reform our selves;
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then we ought, as much as lies in our power, to shun whatsoever may probably be an occasion of being tempted;
then we ought, as much as lies in our power, to shun whatsoever may probably be an occasion of being tempted;
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especially to such sins, as we are most inclined to.
especially to such Sins, as we Are most inclined to.
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Are we prone to excess, either in Meat, or Drink? Are we apt suddenly to take fire and to be enflamed with Passions? Are we of a Lustful Temper,
are we prove to excess, either in Meat, or Drink? are we apt suddenly to take fire and to be inflamed with Passion? are we of a Lustful Temper,
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or the like? Then we should carefully avoid, as much as we can, all such places, company and objects,
or the like? Then we should carefully avoid, as much as we can, all such places, company and objects,
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as may be incentives to those Appetites Thus in order to avoiding the Sin of Uncleanness, the Wise Man adviseth, not to come near the house of the Whorish Woman.
as may be incentives to those Appetites Thus in order to avoiding the since of Uncleanness, the Wise Man adviseth, not to come near the house of the Whorish Woman.
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And for the prevention of the Sin of Drunkenness;
And for the prevention of the since of drunkenness;
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not so much as to look on the Wine, when it is Red, and gives its Colour in the Glass.
not so much as to look on the Wine, when it is Read, and gives its Colour in the Glass.
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It is in vain to •hink of turning to God from our Sins; if we do not turn from the occasion of them.
It is in vain to •hink of turning to God from our Sins; if we do not turn from the occasion of them.
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If we have not strength to turn from the occasion of Sin, which is the less;
If we have not strength to turn from the occasion of since, which is the less;
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•how can we avoid the Sin it self, which is the greater? He that resolves not to be burn't in the fire, must not come too near the flame.
•how can we avoid the since it self, which is the greater? He that resolves not to be burnt in the fire, must not come too near the flame.
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He that will not be inticed by the Adulterous Woman, must not come too near her dwelling If we separate our selves first from the occasion of sinning, the Sin it self will be more easily subdued.
He that will not be enticed by the Adulterous Woman, must not come too near her Dwelling If we separate our selves First from the occasion of sinning, the since it self will be more Easily subdued.
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As the Husbandman first cuts away the under bushes, and brambles; before he lays the Ax to the root of the Tree.
As the Husbandman First cuts away the under Bushes, and brambles; before he lays the Ax to the root of the Tree.
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5. Would we Reform our selves? Then we should be sure to keep up, and retain these holy purposes, and Resolutions of a Reformation in us;
5. Would we Reform our selves? Then we should be sure to keep up, and retain these holy Purposes, and Resolutions of a Reformation in us;
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some Men purpose to day to Reform, but are off it before to morrow. Their Holy Intentions and Resolutions are very short liv'd.
Some Men purpose to day to Reform, but Are off it before to morrow. Their Holy Intentions and Resolutions Are very short lived.
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There comes up a Worm that quickly consumes •hese Gourds; their purposes vanish without execution, and continue but for a Season If we would Reform.
There comes up a Worm that quickly consumes •hese Gourds; their Purposes vanish without execution, and continue but for a Season If we would Reform.
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our purposes •nd Resolutions should not be like Pil•rims and Strangers, that lodge but for Night • but they should rather be like •re upon the Alter, that never goes out.
our Purposes •nd Resolutions should not be like Pil•rims and Strangers, that lodge but for Night • but they should rather be like •re upon the Altar, that never Goes out.
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Those purposes that are not constant and Rooted, will die as soon as they begin to live.
Those Purposes that Are not constant and Rooted, will die as soon as they begin to live.
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6. Would we set upon this necessary work of Self-Reformation? Then let us go forth in the Grace and Power of God,
6. Would we Set upon this necessary work of Self-Reformation? Then let us go forth in the Grace and Power of God,
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and not in our own strength and skill.
and not in our own strength and skill.
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If we be not assisted with Power from above, our own courage, conduct and strength, will be too little and defective ▪ It is no thinking to conquer our Lusts by our own wooden Sword,
If we be not assisted with Power from above, our own courage, conduct and strength, will be too little and defective ▪ It is no thinking to conquer our Lustiest by our own wooden Sword,
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but we must fight with the sword of the Spirit in this Holy war;
but we must fight with the sword of the Spirit in this Holy war;
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we should then say to all our sins we intend to wage War with, as David did to Goliab: I come unto thee in the Name of the Lord whom thou hast defied.
we should then say to all our Sins we intend to wage War with, as David did to Goliath: I come unto thee in the Name of the Lord whom thou hast defied.
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I set upon mortifying these Sins, not by my own strength, but in the power of Christ whose glory and honour my Sins would take away.
I Set upon mortifying these Sins, not by my own strength, but in the power of christ whose glory and honour my Sins would take away.
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7. Would we reforme our selves? Th•• let us labour to be affected as much as possible, with the love of God, and of Divi•• things.
7. Would we reform our selves? Th•• let us labour to be affected as much as possible, with the love of God, and of Divi•• things.
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If the love of God be perfect•• in us, we shall find the work of Self-Reformation,
If the love of God be perfect•• in us, we shall find the work of Self-Reformation,
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as pleasant, and easie, as 〈 ◊ 〉 •an wish. Love will maker•s •hink nathing precious, •hat God will have us pa•• with:
as pleasant, and easy, as 〈 ◊ 〉 •an wish. Love will maker•s •hink nathing precious, •hat God will have us pa•• with:
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it will make us with 〈 ◊ 〉 ch•arfulness, part with a right eye a right hand any thing that is offensive.
it will make us with 〈 ◊ 〉 ch•arfulness, part with a right eye a right hand any thing that is offensive.
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This will cause us to believe no suffering harsh, that. God shall inflict; and no duty difficult that he shall command.
This will cause us to believe no suffering harsh, that. God shall inflict; and no duty difficult that he shall command.
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This is the Love of God, that we keep his Commandments, and his Commandments are not grievous. This is the Love of God, that we keep his commandments, and his commandments Are not grievous.
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If you love me, is a familiar and powerful form of speech with us, to perswade one another to the doing, or forbearing any thing.
If you love me, is a familiar and powerful from of speech with us, to persuade one Another to the doing, or forbearing any thing.
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And what humane love and affection doth work among Men; that, and much more will be effected by Divine love.
And what humane love and affection does work among Men; that, and much more will be effected by Divine love.
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It is love alone that is ashamed to mention difficulty.
It is love alone that is ashamed to mention difficulty.
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Nay, love welcomes difficulties, and pleaseth it self in hard instances of obedience, because, by them, it •hews more of its real fervency.
Nay, love welcomes difficulties, and Pleases it self in hard instances of Obedience, Because, by them, it •hews more of its real fervency.
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8 Would you reform your selves, and be helpt forward in this so Necessary a Duty? Then be often looking to those lively Patterns and examples Set before you in holy Scripture.
8 Would you reform your selves, and be helped forward in this so Necessary a Duty? Then be often looking to those lively Patterns and Examples Set before you in holy Scripture.
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These are of Singular use, •nd advantage to be Seriously considered •y you, for they plainly Shew the work not to be impossible, and Impracticable.
These Are of Singular use, •nd advantage to be Seriously considered •y you, for they plainly Show the work not to be impossible, and Impracticable.
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We have the example of some, who lived •n Prophane places, have been compassed with all wickedness;
We have the Exampl of Some, who lived •n Profane places, have been compassed with all wickedness;
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and yet they have taken care in great measure, to keep them•elves unspotted, from the Sins of the time and place wherein they lived;
and yet they have taken care in great measure, to keep them•elves unspotted, from the Sins of the time and place wherein they lived;
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you read of a Lot in Sodom; of a Moses, who chose rarher to suffer Affiction, with the people of God,
you read of a Lot in Sodom; of a Moses, who chosen rarher to suffer Affliction, with the people of God,
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then to enjoy the Pleasures of Sin, which are but for a season;
then to enjoy the Pleasures of since, which Are but for a season;
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esteeming the reproaches of Christ grater riches then the Treasures of Egypt; and thereupon refused to be called the Son of Phaorohs daughter.
esteeming the Reproaches of christ grater riches then the Treasures of Egypt; and thereupon refused to be called the Son of Phaorohs daughter.
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Nicodemus a Pharisee, and a great man in the Pharisees Councill, yet this is a man, that feared God, Nicodemus a Pharisee, and a great man in the Pharisees Council, yet this is a man, that feared God,
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and was drawn aside by their examples, Could they do thus, and cannot we, by the same Divine Power and help, do the like? They were men Subject to like Passions with us;
and was drawn aside by their Examples, Could they do thus, and cannot we, by the same Divine Power and help, do the like? They were men Subject to like Passion with us;
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they were Flesh and Blood as we are, and Naturally weak and infirme as our selves,
they were Flesh and Blood as we Are, and Naturally weak and infirm as our selves,
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and God is the same in Power, and Goodness that he ever was. Here we have examples added unto rules, and paterns unto precepts.
and God is the same in Power, and goodness that he ever was. Here we have Examples added unto rules, and patterns unto Precepts.
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How many precepts have we in Scripture, to engage us to Chasity, Purity, Temperance, and so briety, meekness and patience, Faith and Charity, to an holy resolvedness of owning God,
How many Precepts have we in Scripture, to engage us to Chasity, Purity, Temperance, and so briety, meekness and patience, Faith and Charity, to an holy resolvedness of owning God,
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and adhereing to his ways, and unweariedness in doeing good, and to every other Grace and Virtue.
and adhering to his ways, and unweariedness in doing good, and to every other Grace and Virtue.
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And have we not (besides others) the examples of Joseph for Chastity;
And have we not (beside Others) the Examples of Joseph for Chastity;
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Moses for Meekness, Job for Patience, Abraham for Faith, Doroas and Cornelius out St. Paul for an unwearied zeal,Moses for Meekness, Job for Patience, Abraham for Faith, Doroas and Cornelius out Saint Paul for an unwearied zeal,
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and Timothy for Temper•nce, and Sobriety.
and Timothy for Temper•nce, and Sobriety.
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And above all, that example of all examples, for every thing that is holy, pure and Lovely, our Lord Jesus Christ. Now whence is it that these holy examples are Recorded for us;
And above all, that Exampl of all Examples, for every thing that is holy, pure and Lovely, our Lord jesus christ. Now whence is it that these holy Examples Are Recorded for us;
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but that we should make it our Serious care and holy ambition to transcribe their virtues, to write after these fair Copies they have set us,
but that we should make it our Serious care and holy ambition to transcribe their Virtues, to write After these fair Copies they have Set us,
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and be followers of those blessed Souls, who are now in a state of bliss and Glory.
and be followers of those blessed Souls, who Are now in a state of bliss and Glory.
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9 That you may go forward with this Blessed work of reformation;
9 That you may go forward with this Blessed work of Reformation;
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ever when you begin to be weary, or faint in your mindes, then look unto Jesus Christ, as Crucified for you.
ever when you begin to be weary, or faint in your minds, then look unto jesus christ, as crucified for you.
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Looking unto Jesus, the Author, and Finisher of our Faith, who (for the Joy that was Set before him) endured the Cross, despised the Shame, Looking unto jesus, the Author, and Finisher of our Faith, who (for the Joy that was Set before him) endured the Cross, despised the Shame,
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and is now Set down at the right hand of God in Glory.
and is now Set down At the right hand of God in Glory.
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For consider him that endured such Contradiction of Sinners, lest ye be weary, and faint in your mindes. For Consider him that endured such Contradiction of Sinners, lest you be weary, and faint in your minds.
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Who knows but our looking up to a Crucified Christ may have the same influence upon us, That a look of Christ had upon Peter, when he had thrice denied his Master? The Apostle then called to mind, what Jesus said unto him,
Who knows but our looking up to a crucified christ may have the same influence upon us, That a look of christ had upon Peter, when he had thrice denied his Master? The Apostle then called to mind, what jesus said unto him,
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and he went out and wept Bitterly. When we Consider how Christ was wounded for our Transgressions, and Bruised for our Iniquities;
and he went out and wept Bitterly. When we Consider how christ was wounded for our Transgressions, and bruised for our Iniquities;
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when we consider that we have Crucified the Lord of Life and Glory that our Sins Nail'd him to the Cross, wonnded him the Heart,
when we Consider that we have crucified the Lord of Life and Glory that our Sins Nailed him to the Cross, wonnded him the Heart,
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and put him to all the Griefe and Paines he underwent how can we be dearly Affected to these vile Bodies,
and put him to all the Grief and Pains he underwent how can we be dearly Affected to these vile Bodies,
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or Solicitous for the Pleasing of our Appetites;
or Solicitous for the Pleasing of our Appetites;
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and studious about those things which may be gratefull to the Flesh? And as to the impure Pleasures of this world, no Consideration can be more Potent, to extinguish our desires to them;
and studious about those things which may be grateful to the Flesh? And as to the impure Pleasures of this world, no Consideration can be more Potent, to extinguish our Desires to them;
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then the Consideration of Christ upon the Cross FINIS.
then the Consideration of christ upon the Cross FINIS.
av dt n1 pp-f np1 p-acp dt n1 fw-la.
(2) sermon (DIV1)
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