mh_parser/vol_split/40 - Matthew/Chapter 18.xml

<div2 id="Matt.xix" n="xix" next="Matt.xx" prev="Matt.xviii" progress="20.74%" title="Chapter XVIII">
<h2 id="Matt.xix-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="Matt.xix-p1">The gospels are, in short, a record of what Jesus
began both to do and to teach. In the foregoing chapter, we had an
account of his doings, in this, of his teachings; probably, not all
at the same time, in a continued discourse, but at several times,
upon divers occasions, here put together, as near akin. We have
here, I. Instructions concerning humility, <scripRef id="Matt.xix-p1.1" osisRef="Bible:Matt.18.1-Matt.18.6" parsed="|Matt|18|1|18|6" passage="Mt 18:1-6">ver. 1-6</scripRef>. II. Concerning offences in general
(<scripRef id="Matt.xix-p1.2" osisRef="Bible:Matt.18.7" parsed="|Matt|18|7|0|0" passage="Mt 18:7">ver. 7</scripRef>), particularly
offences given, 1. By us to ourselves, <scripRef id="Matt.xix-p1.3" osisRef="Bible:Matt.18.8-Matt.18.9" parsed="|Matt|18|8|18|9" passage="Mt 18:8,9">ver. 8, 9</scripRef>. 2. By us to others, <scripRef id="Matt.xix-p1.4" osisRef="Bible:Matt.18.10-Matt.18.14" parsed="|Matt|18|10|18|14" passage="Mt 18:10-14">ver. 10-14</scripRef>. 3. By others to us;
which are of two sorts, (1.) Scandalous sins, which are to be
reproved, <scripRef id="Matt.xix-p1.5" osisRef="Bible:Matt.18.15-Matt.18.20" parsed="|Matt|18|15|18|20" passage="Mt 18:15-20">ver. 15-20</scripRef>.
(2.) Personal wrongs, which are to be forgiven, <scripRef id="Matt.xix-p1.6" osisRef="Bible:Matt.18.21-Matt.18.35" parsed="|Matt|18|21|18|35" passage="Mt 18:21-35">ver. 21-35</scripRef>. See how practical Christ's
preaching was; he could have revealed mysteries, but he pressed
plain duties, especially those that are most displeasing to flesh
and blood.</p>
<scripCom id="Matt.xix-p1.7" osisRef="Bible:Matt.18" parsed="|Matt|18|0|0|0" passage="Mt 18" type="Commentary"/>
<scripCom id="Matt.xix-p1.8" osisRef="Bible:Matt.18.1-Matt.18.6" parsed="|Matt|18|1|18|6" passage="Mt 18:1-6" type="Commentary"/><div class="Commentary" id="Bible:Matt.18.1-Matt.18.6">
<h4 id="Matt.xix-p1.9">The Importance of Humility.</h4>
<p class="passage" id="Matt.xix-p2">1 At the same time came the disciples unto
Jesus, saying, Who is the greatest in the kingdom of heaven?  
2 And Jesus called a little child unto him, and set him in the
midst of them,   3 And said, Verily I say unto you, Except ye
be converted, and become as little children, ye shall not enter
into the kingdom of heaven.   4 Whosoever therefore shall
humble himself as this little child, the same is greatest in the
kingdom of heaven.   5 And whoso shall receive one such little
child in my name receiveth me.   6 But whoso shall offend one
of these little ones which believe in me, it were better for him
that a millstone were hanged about his neck, and <i>that</i> he
were drowned in the depth of the sea.</p>
<p class="indent" id="Matt.xix-p3">As there never was a greater pattern of
humility, so there never was a greater preacher of it, than Christ;
he took all occasions to command it, to commend it, to his
disciples and followers.</p>
<p class="indent" id="Matt.xix-p4">I. The occasion of this discourse
concerning humility was an unbecoming contest among the disciples
for precedency; they <i>came to him, saying,</i> among themselves
(for they were ashamed to ask him, <scripRef id="Matt.xix-p4.1" osisRef="Bible:Mark.9.34" parsed="|Mark|9|34|0|0" passage="Mk 9:34">Mark
ix. 34</scripRef>), <i>Who is the greatest in the kingdom of
heaven?</i> They mean not, <i>who</i> by character (then the
question had been good, that they might know what graces and duties
to excel in), but <i>who</i> by name. They had heard much, and
preached much, of the kingdom of heaven, the kingdom of the
Messiah, his church in this world; but as yet they were so far
from having any clear notion of it, that they dreamt of a temporal
kingdom, and the external pomp and power of it. Christ had lately
foretold his sufferings, and the glory that should follow, that he
should rise again, from whence they expected his kingdom would
commence; and now they thought it was time to put in for their
places in it; it is good, in such cases, to speak early. Upon other
discourses of Christ to that purport, debates of this kind arose
(<scripRef id="Matt.xix-p4.2" osisRef="Bible:Matt.20.19-Matt.20.20 Bible:Luke.22.22 Bible:Luke.22.24" parsed="|Matt|20|19|20|20;|Luke|22|22|0|0;|Luke|22|24|0|0" passage="Mt 20:19,20,Lu 22:22,24"><i>ch.</i> xx. 19, 20;
Luke xxii. 22, 24</scripRef>); he spoke many words of his
sufferings, but only one of his glory; yet they fasten upon that,
and overlook the other; and, instead of asking how they might have
strength and grace to suffer with him, they ask him, "Who shall be
highest in reigning with him." Note, Many love to hear and speak of
privileges and glory, who are willing to pass by the thoughts of
work and trouble. They look so much at the crown, that they forget
the yoke and the cross. So the disciples here did, when they asked,
<i>Who is the greatest in the kingdom of heaven?</i></p>
<p class="indent" id="Matt.xix-p5">1. They suppose that all who have a place
in that kingdom are great, for it is a kingdom of priests. Note,
Those are truly great who are truly good; and they will appear so
at last, when Christ shall own them as his, though ever so mean and
poor in the world.</p>
<p class="indent" id="Matt.xix-p6">2. They suppose that there are degrees in
this greatness. All the saints are honourable, but not all alike
so; <i>one star differs from another star in glory.</i> All David's
officers were not worthies, nor all his worthies of the first
three.</p>
<p class="indent" id="Matt.xix-p7">3. They suppose it must be some of them,
that must be prime ministers of state. To whom should King Jesus
delight to do honour, but to them who had left all for him, and
were now his companions in patience and tribulation?</p>
<p class="indent" id="Matt.xix-p8">4. They strive who it should be, each
having some pretence or other to it. Peter was always the chief
speaker, and already had the keys given him; he expects to be
lord-chancellor, or lord-chamberlain of the household, and so to be
the greatest. Judas had the bag, and therefore he expects to be
lord-treasurer, which, though now he come last, he hopes, will then
denominate him the greatest. Simon and Jude are nearly related to
Christ, and they hope to take place of all the great officers of
state, as princes of the blood. John is the beloved disciple, the
favourite of the Prince, and therefore hopes to be the greatest.
Andrew was first called, and why should not he be first preferred?
Note, We are very apt to amuse and humour ourselves with foolish
fancies of things that will never be.</p>
<p class="indent" id="Matt.xix-p9">II. The discourse itself, which is a just
rebuke to the question, <i>Who shall be greatest?</i> We have
abundant reason to think, that if Christ ever intended that Peter
and his successors at Rome should be heads of the church, and his
chief vicars on earth, having so fair an occasion given him, he
would now have let his disciples know it; but so far is he from
this, that his answer disallows and condemns the thing itself.
Christ will not lodge such an authority or supremacy any where in
his church; whoever pretend to it are usurpers; instead of settling
any of the disciples in this dignity, he warns them all not to put
in for it.</p>
<p class="indent" id="Matt.xix-p10">Christ here teacheth them to be humble,</p>
<p class="indent" id="Matt.xix-p11">1. By a sign (<scripRef id="Matt.xix-p11.1" osisRef="Bible:Matt.18.2" parsed="|Matt|18|2|0|0" passage="Mt 18:2"><i>v.</i> 2</scripRef>); <i>He called a little child to
him, and set him in the midst of them.</i> Christ often taught by
signs or sensible representations (comparisons to the eye), as the
prophets of old. Note, Humility is a lesson so hardly learned, that
we have need by all ways and means to be taught it. When we look
upon a little child, we should be put in mind of the use Christ
made of this child. Sensible things must be improved to spiritual
purposes. <i>He set him in the midst of them;</i> not that they
might play with him, but that they might learn by him. Grown men,
and great men, should not disdain the company of little children,
or think it below them to take notice of them. They may either
speak to them, and give instruction to them; or look upon them, and
receive instruction from them. Christ himself, when a child, was
<i>in the midst of the doctors,</i> <scripRef id="Matt.xix-p11.2" osisRef="Bible:Luke.2.46" parsed="|Luke|2|46|0|0" passage="Lu 2:46">Luke ii. 46</scripRef>.</p>
<p class="indent" id="Matt.xix-p12">2. By a sermon upon this sign; in which he
shows them and us,</p>
<p class="indent" id="Matt.xix-p13">(1.) The necessity of humility, <scripRef id="Matt.xix-p13.1" osisRef="Bible:Matt.18.3" parsed="|Matt|18|3|0|0" passage="Mt 18:3"><i>v.</i> 3</scripRef>. His preface is solemn,
and commands both attention and assent; <i>Verily I say unto you,
I, the Amen, the faithful Witness,</i> say it, <i>Except ye be
converted, and become as little children, ye shall not enter into
the kingdom of heaven.</i> Here observe,</p>
<p class="indent" id="Matt.xix-p14">[1.] What it is that he requires and
insists upon.</p>
<p class="indent" id="Matt.xix-p15"><i>First,</i> "You must be converted, you
must be of another mind, and in another frame and temper, must have
other thoughts, both of yourselves and of the kingdom of heaven,
before you be fit for a place in it. The pride, ambition, and
affectation of honour and dominion, which appear in you, must be
repented of, mortified, and reformed, and you must come to
yourselves." Note, Besides the first conversion of a soul from a
state of nature to a state of grace, there are after-conversions
from particular paths of backsliding, which are equally necessary
to salvation. Every step out of the way by sin, must be a step into
it again by repentance. When Peter repented of his denying his
Master, he was converted. <i>Secondly,</i> You must <i>become as
little children.</i> Note, Converting grace makes us like little
children, not foolish as children (<scripRef id="Matt.xix-p15.1" osisRef="Bible:1Cor.14.20" parsed="|1Cor|14|20|0|0" passage="1Co 14:20">1
Cor. xiv. 20</scripRef>), nor fickle (<scripRef id="Matt.xix-p15.2" osisRef="Bible:Eph.4.14" parsed="|Eph|4|14|0|0" passage="Eph 4:14">Eph. iv. 14</scripRef>), nor playful (<scripRef id="Matt.xix-p15.3" osisRef="Bible:Matt.11.16" parsed="|Matt|11|16|0|0" passage="Mt 11:16"><i>ch.</i> xi. 16</scripRef>); but, <i>as children,</i>
we must <i>desire the sincere milk of the word</i> (<scripRef id="Matt.xix-p15.4" osisRef="Bible:1Pet.2.2" parsed="|1Pet|2|2|0|0" passage="1Pe 2:2">1 Pet. ii. 2</scripRef>); as children, we must be
careful for nothing, but leave it to our heavenly Father to care
for us (<scripRef id="Matt.xix-p15.5" osisRef="Bible:Matt.6.31" parsed="|Matt|6|31|0|0" passage="Mt 6:31"><i>ch.</i> vi. 31</scripRef>);
we must, as children, be harmless and inoffensive, and void of
malice (<scripRef id="Matt.xix-p15.6" osisRef="Bible:1Cor.14.20" parsed="|1Cor|14|20|0|0" passage="1Co 14:20">1 Cor. xiv. 20</scripRef>),
governable, and under command (<scripRef id="Matt.xix-p15.7" osisRef="Bible:Gal.4.2" parsed="|Gal|4|2|0|0" passage="Ga 4:2">Gal. iv.
2</scripRef>); and (which is here chiefly intended) we must be
humble as little children, who do not take state upon them, nor
stand upon the punctilios of honour; the child of a gentleman will
play with the child of a beggar (<scripRef id="Matt.xix-p15.8" osisRef="Bible:Rom.12.16" parsed="|Rom|12|16|0|0" passage="Ro 12:16">Rom.
xii. 16</scripRef>), the child in rags, if it have the breast, is
well enough pleased, and envies not the gaiety of the child in
silk; little children have no great aims at great places, or
projects to raise themselves in the world; they <i>exercise not
themselves in things too high for them;</i> and we should in like
manner <i>behave, and quiet ourselves,</i> <scripRef id="Matt.xix-p15.9" osisRef="Bible:Ps.131.1-Ps.131.2" parsed="|Ps|131|1|131|2" passage="Ps 131:1,2">Ps. cxxxi. 1, 2</scripRef>. As children are little in
body and low in stature, so we must be little and low in spirit,
and in our thoughts of ourselves. This is a temper which leads to
other good dispositions; the age of childhood is the learning
age.</p>
<p class="indent" id="Matt.xix-p16">[2.] What stress he lays upon this; Without
this, <i>you shall not enter into the kingdom of heaven.</i> Note,
Disciples of Christ have need to be kept in awe by threatenings,
that they may fear <i>lest they seem to come short,</i> <scripRef id="Matt.xix-p16.1" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1">Heb. iv. 1</scripRef>. The disciples, when they
put that question (<scripRef id="Matt.xix-p16.2" osisRef="Bible:Matt.18.1" parsed="|Matt|18|1|0|0" passage="Mt 18:1"><i>v.</i>
1</scripRef>), thought themselves sure of the kingdom of heaven;
but Christ awakens them to be jealous of themselves. They were
ambitious of being <i>greatest in the kingdom of heaven;</i> Christ
tells them, that, except they came to a better temper, they should
never come thither. Note, many that set up for great ones in the
church, prove not only little, but nothing, and are found to
<i>have no part or lot in the matter.</i> Our Lord designs here to
show the great danger of pride and ambition; whatever profession
men make, if they allow themselves in this sin, they will be
rejected both from God's tabernacle and from his holy hill. Pride
threw the angels that sinned out of heaven, and will keep us out,
if we be not converted from it. They that are lifted up with pride,
<i>fall into the condemnation of the devil;</i> to prevent this, we
must become as little children, and, in order to do that, <i>must
be born again, must put on the new man,</i> must be like <i>the
holy child Jesus;</i> so he is called, even after his ascension,
<scripRef id="Matt.xix-p16.3" osisRef="Bible:Acts.4.27" parsed="|Acts|4|27|0|0" passage="Ac 4:27">Acts iv. 27</scripRef>.</p>
<p class="indent" id="Matt.xix-p17">(2.) He shows the honour and advancement
that attend humility (<scripRef id="Matt.xix-p17.1" osisRef="Bible:Matt.18.4" parsed="|Matt|18|4|0|0" passage="Mt 18:4"><i>v.</i>
4</scripRef>), thus furnishing a direct but surprising answer to
their question. He that humbles himself as a little child, though
he may fear that hereby he will render himself contemptible, as men
of timid minds, who thereby throw themselves out of the way of
preferment, yet <i>the same is greatest in the kingdom of
heaven.</i> Note, The humblest Christians are the best Christians,
and most like to Christ, and highest in his favour; are best
disposed for the communications of divine grace, and fittest to
serve God in this world, and enjoy him in another. They are great,
for God overlooks heaven and earth, to look on such; and certainly
those are to be most respected and honoured in the church that are
most humble and self-denying; for, though they least seek it, they
best deserve it.</p>
<p class="indent" id="Matt.xix-p18">(3.) The special care Christ takes for
those that are humble; he espouses their cause, protects them,
interests himself in their concerns, and will see that they are not
wronged, without being righted.</p>
<p class="indent" id="Matt.xix-p19">Those that thus humble themselves will be
afraid,</p>
<p class="indent" id="Matt.xix-p20">[1.] That nobody will receive them; but
(<scripRef id="Matt.xix-p20.1" osisRef="Bible:Matt.18.5" parsed="|Matt|18|5|0|0" passage="Mt 18:5"><i>v.</i> 5</scripRef>), <i>Whoso
shall receive one such little child in my name, receiveth me.</i>
Whatever kindnesses are done to such, Christ takes as done to
himself. Whoso entertains a meek and humble Christian, keeps him in
countenance, will not let him lose by his modesty, takes him into
his love and friendship, and society and care, and studies to do
him a kindness; and doth this in Christ's name, for his sake,
because he bears the image of Christ, serves Christ, and because
Christ has received him; this shall be accepted and recompensed as
an acceptable piece of respect to Christ. Observe, Though it be but
one such little child that is received in Christ's name, it shall
be accepted. Note, The tender regard Christ has to his church
extends itself to every particular member, even the meanest; not
only to the whole family, but to every child of the family; the
less they are in themselves, to whom we show kindness, the more
there is of good will in it to Christ; the less it is for their
sakes, the more it is for his; and he takes it accordingly. If
Christ were personally among us, we think we should never do enough
to welcome him; <i>the poor, the poor in spirit, we have always
with us,</i> and they are his receivers. See <scripRef id="Matt.xix-p20.2" osisRef="Bible:Matt.25.35-Matt.25.40" parsed="|Matt|25|35|25|40" passage="Mt 25:35-40"><i>ch.</i> xxv. 35-40</scripRef>.</p>
<p class="indent" id="Matt.xix-p21">[2.] They will be afraid that every body
will abuse them; the basest men delight to trample upon the humble;
<i>Vexat censura columbas—Censure pounces on doves.</i> This
objection he obviates (<scripRef id="Matt.xix-p21.1" osisRef="Bible:Matt.18.6" parsed="|Matt|18|6|0|0" passage="Mt 18:6"><i>v.</i>
6</scripRef>), where he warns all people, as they will answer it at
their utmost peril, not to offer any injury to one of Christ's
little ones. This word makes a wall of fire about them; he that
touches them, touches the apple of God's eye.</p>
<p class="indent" id="Matt.xix-p22">Observe, <i>First,</i> The crime supposed;
<i>offending one of these little ones that believe in Christ.</i>
Their believing in Christ, though they be little ones, unites them
to him, and interests him in their cause, so that, as they partake
of the benefit of his sufferings, he also partakes in the wrong of
theirs. Even the little ones that believe have the same privileges
with the great ones, for they have all obtained like precious
faith. There are those that offend these little ones, by drawing
them to sin (<scripRef id="Matt.xix-p22.1" osisRef="Bible:1Cor.8.10-1Cor.8.11" parsed="|1Cor|8|10|8|11" passage="1Co 8:10,11">1 Cor. viii. 10,
11</scripRef>), grieving and vexing their righteous souls,
discouraging them, taking occasion from their mildness to make a
prey of them in their persons, families, goods, or good name. Thus
the best men have often met with the worst treatment in this
world.</p>
<p class="indent" id="Matt.xix-p23"><i>Secondly,</i> The punishment of this
crime; intimated in that word, <i>Better for him that he were
drowned in the depth of the sea.</i> The sin is so heinous, and the
ruin proportionably so great, that he had better undergo the sorest
punishments inflicted on the worst of malefactors, which can only
kill the body. Note, 1. Hell is worse than the depth of the sea;
for it is a bottomless pit, and it is a burning lake. The depth of
the sea is only killing, but hell is tormenting. We meet with one
that had comfort in the depth of the sea, it was Jonah (<scripRef id="Matt.xix-p23.1" osisRef="Bible:Matt.2.2 Bible:Matt.2.4 Bible:Matt.2.9" parsed="|Matt|2|2|0|0;|Matt|2|4|0|0;|Matt|2|9|0|0" passage="Mt 2:2,4,9"><i>ch.</i> ii. 2, 4, 9</scripRef>); but never
any had the least grain or glimpse of comfort in hell, nor will
have to eternity. 2. The irresistible irrevocable doom of the great
Judge will sink sooner and surer, and bind faster, than <i>a
mill-stone hanged about the neck.</i> It fixes a great gulf, which
can never be broken through, <scripRef id="Matt.xix-p23.2" osisRef="Bible:Luke.16.26" parsed="|Luke|16|26|0|0" passage="Lu 16:26">Luke xvi.
26</scripRef>. Offending Christ's little ones, though by omission,
is assigned as the reason of that dreadful sentence, <i>Go ye
cursed,</i> which will at last be the doom of proud
persecutors.</p>
</div><scripCom id="Matt.xix-p23.3" osisRef="Bible:Matt.18.7-Matt.18.14" parsed="|Matt|18|7|18|14" passage="Mt 18:7-14" type="Commentary"/><div class="Commentary" id="Bible:Matt.18.7-Matt.18.14">
<h4 id="Matt.xix-p23.4">Cautions against Offences.</h4>
<p class="passage" id="Matt.xix-p24">7 Woe unto the world because of offences! for it
must needs be that offences come; but woe to that man by whom the
offence cometh!   8 Wherefore if thy hand or thy foot offend
thee, cut them off, and cast <i>them</i> from thee: it is better
for thee to enter into life halt or maimed, rather than having two
hands or two feet to be cast into everlasting fire.   9 And if
thine eye offend thee, pluck it out, and cast <i>it</i> from thee:
it is better for thee to enter into life with one eye, rather than
having two eyes to be cast into hell fire.   10 Take heed that
ye despise not one of these little ones; for I say unto you, That
in heaven their angels do always behold the face of my Father which
is in heaven.   11 For the Son of man is come to save that
which was lost.   12 How think ye? if a man have a hundred
sheep, and one of them be gone astray, doth he not leave the ninety
and nine, and goeth into the mountains, and seeketh that which is
gone astray?   13 And if so be that he find it, verily I say
unto you, he rejoiceth more of that <i>sheep,</i> than of the
ninety and nine which went not astray.   14 Even so it is not
the will of your Father which is in heaven, that one of these
little ones should perish.</p>
<p class="indent" id="Matt.xix-p25">Our Savior here speaks of offences, or
scandals,</p>
<p class="indent" id="Matt.xix-p26">I. In general, <scripRef id="Matt.xix-p26.1" osisRef="Bible:Matt.18.7" parsed="|Matt|18|7|0|0" passage="Mt 18:7"><i>v.</i> 7</scripRef>. Having mentioned the offending of
little ones, he takes occasion to speak more generally of offences.
That is an offence, 1. Which occasions guilt, which by enticement
or affrightment tends to draw men from that which is good to that
which is evil. 2. Which occasions grief, which <i>makes the heart
of the righteous sad.</i> Now, concerning offences, Christ here
tells them,</p>
<p class="indent" id="Matt.xix-p27">(1.) That they were certain things; <i>It
must needs be, that offences come.</i> When we are sure there is
danger, we should be the better armed. Not that Christ's word
necessitates any man to offend, but it is a prediction upon a view
of the causes; considering the subtlety and malice of Satan, the
weakness and depravity of men's hearts, and the foolishness that is
found there, it is morally impossible but that there should be
offences; and God has determined to permit them for wise and holy
ends, that both <i>they which are perfect, and they which are not,
may be made manifest.</i> See <scripRef id="Matt.xix-p27.1" osisRef="Bible:1Cor.11.19 Bible:Dan.11.35" parsed="|1Cor|11|19|0|0;|Dan|11|35|0|0" passage="1Co 11:19,Da 11:35">1 Cor. xi. 19; Dan. xi. 35</scripRef>. Being
told, before, that there will be seducers, tempters, persecutors,
and many bad examples, let us stand upon our guard, <scripRef id="Matt.xix-p27.2" osisRef="Bible:Matt.24.24 Bible:Acts.20.29-Acts.20.30" parsed="|Matt|24|24|0|0;|Acts|20|29|20|30" passage="Mt 24:24,Ac 20:29,30"><i>ch.</i> xxiv. 24; Acts xx. 29,
30</scripRef>.</p>
<p class="indent" id="Matt.xix-p28">(2.) That they would be woeful things, and
the consequence of them fatal. Here is a double woe annexed to
offences:</p>
<p class="indent" id="Matt.xix-p29">[1.] A woe to the careless and unguarded,
to whom the offence is given; <i>Woe to the world because of
offences.</i> The obstructions and oppositions given to faith and
holiness in all places are the bane and plague of mankind, and the
ruin of thousands. This present world is an evil world, it is so
full of offences, of sins, and snares, and sorrows; a dangerous
road we travel, full of stumbling-blocks, precipices, and false
guides. Woe to the world. As for those whom God hath chosen and
called out of the world, and delivered from it, they are preserved
by the power of God from the prejudice of these offences, are
helped over all these stones of stumbling. <i>They that love God's
law have great peace, and nothing shall offend them,</i> <scripRef id="Matt.xix-p29.1" osisRef="Bible:Ps.119.165" parsed="|Ps|119|165|0|0" passage="Ps 119:165">Ps. cxix. 165</scripRef>.</p>
<p class="indent" id="Matt.xix-p30">[2.] A woe to the wicked, who wilfully give
the offence; <i>But woe to that man by whom the offence comes.</i>
Though it must needs be, that the offence will come, that will be
no excuse for the offenders. Note, Though God makes the sins of
sinners to serve his purposes, that will not secure them from his
wrath; and the guilt will be laid at the door of those who give the
offence, though they also fall under a woe who take it. Note, They
who any way hinder the salvation of others, will find their own
condemnation the more intolerable, like <i>Jeroboam, who sinned,
and made Israel to sin.</i> This woe is the moral of that judicial
law (<scripRef id="Matt.xix-p30.1" osisRef="Bible:Exod.21.33-Exod.22.6" parsed="|Exod|21|33|22|6" passage="Ex 21:33-22:6">Exod. xxi. 33,
34-22:6</scripRef>), that he who opened the pit, and kindled the
fire, was accountable for all the damage that ensued. The
antichristian generation, by whom came the great offence, will fall
under this woe, for their delusion of sinners (<scripRef id="Matt.xix-p30.2" osisRef="Bible:2Thess.2.11-2Thess.2.12" parsed="|2Thess|2|11|2|12" passage="2Th 2:11,12">2 Thess. ii. 11, 12</scripRef>), and their
persecutions of saints (<scripRef id="Matt.xix-p30.3" osisRef="Bible:Rev.17.1-Rev.17.2 Bible:Rev.17.6" parsed="|Rev|17|1|17|2;|Rev|17|6|0|0" passage="Re 17:1,2,6">Rev. xvii.
1, 2, 6</scripRef>), for the righteous God will reckon with those
who ruin the eternal interests of precious souls, and the temporal
interests of precious saints; for <i>precious in the sight of the
Lord is</i> the blood of souls and <i>the blood of saints;</i> and
men will be reckoned with, not only for their doings, but for the
fruit of their doings, the mischief done by them.</p>
<p class="indent" id="Matt.xix-p31">II. In particular, Christ here speaks of
offences given,</p>
<p class="indent" id="Matt.xix-p32">1. By us to ourselves, which is expressed
by our hand or foot offending us; in such a case, it must be <i>cut
off,</i> <scripRef id="Matt.xix-p32.1" osisRef="Bible:Matt.18.8-Matt.18.9" parsed="|Matt|18|8|18|9" passage="Mt 18:8,9"><i>v.</i> 8, 9</scripRef>.
This Christ had said before (<scripRef id="Matt.xix-p32.2" osisRef="Bible:Matt.5.29-Matt.5.30" parsed="|Matt|5|29|5|30" passage="Mt 5:29,30"><i>ch.</i> v. 29, 30</scripRef>), where it especially
refers to seventh-commandment sins; here it is taken more
generally. Note, Those hard sayings of Christ, which are
displeasing to flesh and blood, need to be repeated to us again and
again, and all little enough. Now observe,</p>
<p class="indent" id="Matt.xix-p33">(1.) What it is that is here enjoined. We
must part with an <i>eye,</i> or a <i>hand,</i> or a <i>foot,</i>
that is, that, whatever it is, which is dear to us, when it proves
unavoidably an occasion of sin to us. Note, [1.] Many prevailing
temptations to sin arise from within ourselves; our own eyes and
hands offend us; if there were never a devil to tempt us, we should
be drawn away of our own lust: nay, those things which in
themselves are good, and may be used as instruments of good, even
those, through the corruptions of our hearts, prove snares to us,
incline us to sin, and hinder us in duty. [2.] In such a case, we
must, as far as lawfully we may, part with that which we cannot
keep without being entangled in sin by it. <i>First,</i> It is
certain, the inward lust must be mortified, though it be dear to us
as an eye, or a hand. <i>The flesh, with its affections and lusts,
must be mortified,</i> <scripRef id="Matt.xix-p33.1" osisRef="Bible:Gal.5.24" parsed="|Gal|5|24|0|0" passage="Ga 5:24">Gal. v.
24</scripRef>. <i>The body of sin must be destroyed;</i> corrupt
inclinations and appetites must be checked and crossed; the beloved
lust, that has been rolled under the tongue as a sweet morsel, must
be abandoned with abhorrence. <i>Secondly,</i> The outward
occasions of sin must be avoided, though we thereby put as great a
violence upon ourselves as it would be to cut off a hand, or pluck
out an eye. When Abraham quitted his native country, for fear of
being ensnared in the idolatry of it, and when Moses quitted
Pharaoh's court, for fear of being entangled in the sinful
pleasures of it, there was a right hand cut off. We must think
nothing too dear to part with, for the keeping of a good
conscience.</p>
<p class="indent" id="Matt.xix-p34">(2.) Upon what inducement this is required;
<i>It is better for thee to enter into life maimed, than, having
two hands, to be cast into hell.</i> The argument is taken from the
future state, from heaven and hell; thence are fetched the most
cogent dissuasives from sin. The argument is the same with that of
the apostle, <scripRef id="Matt.xix-p34.1" osisRef="Bible:Rom.8.13" parsed="|Rom|8|13|0|0" passage="Ro 8:13">Rom. viii. 13</scripRef>.
[1.] <i>If we live after the flesh, we shall die;</i> having two
eyes, no breaches made upon the body of sin, inbred corruption like
Adonijah never displeased, we shall <i>be cast into hell-fire.</i>
[2.] <i>If we through the Spirit mortify the deeds of the body, we
shall live;</i> that is meant by our <i>entering into life
maimed,</i> that is, the body of sin maimed; and it is but maimed
at the best, while we are in this world. If the right hand of the
old man be cut off, and its right eye be plucked out, its chief
policies blasted and powers broken, it is well; but there is still
an eye and a hand remaining, with which it will struggle. They that
are Christ's have nailed the flesh to the cross, but it is not yet
dead; its life is prolonged, but its <i>dominion taken away</i>
(<scripRef id="Matt.xix-p34.2" osisRef="Bible:Dan.7.12" parsed="|Dan|7|12|0|0" passage="Da 7:12">Dan. vii. 12</scripRef>), and the
deadly wound given it, that shall not be healed.</p>
<p class="indent" id="Matt.xix-p35">1. Concerning offences given by us to
others, especially Christ's little ones, which we are here charged
to take heed of, pursuant to what he had said, <scripRef id="Matt.xix-p35.1" osisRef="Bible:Matt.18.6" parsed="|Matt|18|6|0|0" passage="Mt 18:6"><i>v.</i> 6</scripRef>. Observe,</p>
<p class="indent" id="Matt.xix-p36">(1.) The caution itself; <i>Take heed that
ye despise not one of these little ones.</i> This is spoken to the
disciples. As Christ will be displeased with enemies of his church,
if they wrong any of the members of it, even the least, so he will
be displeased with the great ones of the church, if they despise
the little ones of it. "You that are striving who shall be
greatest, take heed lest in this contest you despise the little
ones." We may understand it literally of little children; of them
Christ was speaking, <scripRef id="Matt.xix-p36.1" osisRef="Bible:Matt.18.2 Bible:Matt.18.4" parsed="|Matt|18|2|0|0;|Matt|18|4|0|0" passage="Mt 18:2,4"><i>v.</i> 2,
4</scripRef>. The infant seed of the faithful belong to the family
of Christ, and are not to be despised. Or, figuratively; true but
weak believers are these little ones, who in their outward
condition, or the frame of their spirits, are like little children,
the lambs of Christ's flock.</p>
<p class="indent" id="Matt.xix-p37">[1.] We must not despise them, not think
meanly of them, as lambs despised, <scripRef id="Matt.xix-p37.1" osisRef="Bible:Job.12.5" parsed="|Job|12|5|0|0" passage="Job 12:5">Job
xii. 5</scripRef>. We must not make a jest of their infirmities,
not look upon them with contempt, not conduct ourselves scornfully
or disdainfully toward them, as if we cared not what became of
them; we must not say, "Though they be offended, and grieved, and
stumble, what is that to us?" Nor should we make a slight matter of
doing that which will entangle and perplex them. This despising of
the little ones is what we are largely cautioned against, <scripRef id="Matt.xix-p37.2" osisRef="Bible:Rom.14.3 Bible:Rom.14.10 Bible:Rom.14.15 Bible:Rom.14.20 Bible:Rom.14.21" parsed="|Rom|14|3|0|0;|Rom|14|10|0|0;|Rom|14|15|0|0;|Rom|14|20|0|0;|Rom|14|21|0|0" passage="Ro 14:3,10,15,20,21">Rom. xiv. 3, 10, 15, 20,
21</scripRef>. We must not impose upon the consciences of others,
nor bring them into subjection to our humours, as they do who say
to men's souls, <i>Bow down, that we may go over.</i> There is a
respect owing to the conscience of every man who appears to be
conscientious.</p>
<p class="indent" id="Matt.xix-p38">[2.] We must take heed that we do not
despise them; we must be afraid of the sin, and be very cautious
what we say and do, lest we should through inadvertency give
offence to Christ's little ones, lest we put contempt upon them,
without being aware of it. There were those that hated them, and
cast them out, and yet said, <i>Let the Lord be glorified.</i> And
we must be afraid of the punishment; "Take heed of despising them,
for it is at your peril if you do."</p>
<p class="indent" id="Matt.xix-p39">(2.) The reasons to enforce the caution. We
must not look upon these little ones as contemptible, because
really they are considerable. Let not earth despise those whom
heaven respects; let <i>those</i> be looked upon by us with
respect, as his favourites. To prove that the little ones which
believe in Christ are worthy to be respected, consider,</p>
<p class="indent" id="Matt.xix-p40">[1.] The ministration of the good angels
about them; <i>In heaven their angels always behold the face of my
Father.</i> This Christ saith to us, and we may take it upon
<i>his</i> word, who came from heaven to let us know what is done
there by the world of angels. Two things he lets us know concerning
them,</p>
<p class="indent" id="Matt.xix-p41"><i>First,</i> That they are the little
ones' angels. God's angels are theirs; for all his is ours, if we
be Christ's. <scripRef id="Matt.xix-p41.1" osisRef="Bible:1Cor.3.22" parsed="|1Cor|3|22|0|0" passage="1Co 3:22">1 Cor. iii.
22</scripRef>. They are theirs; for they have a charge concerning
them to minister for their good (<scripRef id="Matt.xix-p41.2" osisRef="Bible:Heb.1.14" parsed="|Heb|1|14|0|0" passage="Heb 1:14">Heb.
i. 14</scripRef>), to pitch their tents about them, and bear them
up in their arms. Some have imagined that every particular saint
has a guardian angel; but why should we suppose this, when we are
sure that every particular saint, when there is occasion, has a
guard of angels? This is particularly applied here to the little
ones, because they are most despised and most exposed. They have
but little that they can call their own, but they can look by faith
on the heavenly hosts, and call them theirs. While the great ones
of the world have honourable men for their retinue and guards, the
little ones of the church are attended with glorious angels; which
bespeaks not only their dignity, but the danger those run
themselves upon, who despise and abuse them. It is bad being
enemies to those who are so guarded; and it is good having God for
our God, for then we have his angels for our angels.</p>
<p class="indent" id="Matt.xix-p42"><i>Secondly,</i> That <i>they always behold
the face of the Father in heaven.</i> This bespeaks, 1. The angels'
continual felicity and honour. The happiness of heaven consists in
the vision of God, seeing him face to face as he is, beholding his
beauty; this the angels have without interruption; when they are
ministering to us on earth, yet even then by contemplation they
behold the face of God, for they are <i>full of eyes within.</i>
Gabriel, when speaking to Zecharias, yet stands in the presence of
God, <scripRef id="Matt.xix-p42.1" osisRef="Bible:Rev.4.8 Bible:Luke.1.19" parsed="|Rev|4|8|0|0;|Luke|1|19|0|0" passage="Re 4:8,Lu 1:19">Rev. iv. 8; Luke i.
19</scripRef>. The expression intimates, as some think, the special
dignity and honour of the little ones' angels; the prime ministers
of state are said to <i>see the king's face</i> (<scripRef id="Matt.xix-p42.2" osisRef="Bible:Esth.1.14" parsed="|Esth|1|14|0|0" passage="Es 1:14">Esth. i. 14</scripRef>), as if the strongest angels had
the charge of the weakest saints. 2. It bespeaks their continual
readiness to minister to the saints. They behold the face of God,
expecting to receive orders from him what to do for the good of the
saints. <i>As the eyes of the servant are to the hand of his
master,</i> ready to go or come upon the least beck, so the eyes of
the angels are upon the face of God, waiting for the intimations of
his will, which those winged messengers fly swiftly to fulfil; they
<i>go and return like a flash of lightning,</i> <scripRef id="Matt.xix-p42.3" osisRef="Bible:Ezek.1.14" parsed="|Ezek|1|14|0|0" passage="Eze 1:14">Ezek. i. 14</scripRef>. If we would behold the face of
God in glory hereafter, as the angels do (<scripRef id="Matt.xix-p42.4" osisRef="Bible:Luke.20.36" parsed="|Luke|20|36|0|0" passage="Lu 20:36">Luke xx. 36</scripRef>), we must behold the face of God
now, in readiness to our duty, as they do, <scripRef id="Matt.xix-p42.5" osisRef="Bible:Acts.9.6" parsed="|Acts|9|6|0|0" passage="Ac 9:6">Acts ix. 6</scripRef>.</p>
<p class="indent" id="Matt.xix-p43">[2.] The gracious design of Christ
concerning them (<scripRef id="Matt.xix-p43.1" osisRef="Bible:Matt.18.11" parsed="|Matt|18|11|0|0" passage="Mt 18:11"><i>v.</i>
11</scripRef>); <i>For the Son of man is come to save that which
was lost.</i> This is a reason, <i>First,</i> Why the little ones'
angels have such a charge concerning them, and attend upon them; it
is in pursuance of Christ's design to save them. Note, The
ministration of angels is founded in the mediation of Christ;
through him angels are reconciled to us; and, when they celebrated
God's goodwill toward men, to it they annexed their own.
<i>Secondly,</i> Why they are not to be despised; because Christ
came to save them, to save them that are lost, the little ones that
are lost in their own eyes (<scripRef id="Matt.xix-p43.2" osisRef="Bible:Isa.66.3" parsed="|Isa|66|3|0|0" passage="Isa 66:3">Isa. lxvi.
3</scripRef>), that are at a loss within themselves. Or rather, the
children of men. Note, 1. Our souls by nature are lost souls; as a
traveller is lost, that is out of his way, as a convicted prisoner
is lost. God lost the service of fallen man, lost the honour he
should have had from him. 2. Christ's errand into the world was to
<i>save that which was lost,</i> to reduce us to our allegiance,
restore us to our work, reinstate us in our privileges, and so to
put us into the right way that leads to our great end; to save
those that are spiritually lost from being eternally so. 3. This is
a good reason why the least and weakest believers should not be
despised or offended. If Christ put such a value upon them, let us
not undervalue them. If he denied himself so much for their
salvation, surely we should deny ourselves for their edification
and consolation. See this argument urged, <scripRef id="Matt.xix-p43.3" osisRef="Bible:Rom.14.15 Bible:1Cor.8.11-1Cor.8.12" parsed="|Rom|14|15|0|0;|1Cor|8|11|8|12" passage="Ro 14:15,1Co 8:11,12">Rom. xiv. 15; 1 Cor. viii. 11,
12</scripRef>. Nay, if Christ came into the world to save souls,
and his heart is so much upon that work, he will reckon severely
with those that obstruct and hinder it, by obstructing the progress
of those that are setting their faces heavenward, and so thwart his
great design.</p>
<p class="indent" id="Matt.xix-p44">[3.] The tender regard which our heavenly
Father has to these little ones, and his concern for their welfare.
This is illustrated by a comparison, <scripRef id="Matt.xix-p44.1" osisRef="Bible:Matt.18.12-Matt.18.14" parsed="|Matt|18|12|18|14" passage="Mt 18:12-14"><i>v.</i> 12-14</scripRef>. Observe the gradation of
the argument; the angels of God are their servants, the Son of God
is their Saviour, and, to complete their honour, God himself is
their Friend. <i>None shall pluck them out of my Father's hand,</i>
<scripRef id="Matt.xix-p44.2" osisRef="Bible:John.10.28" parsed="|John|10|28|0|0" passage="Joh 10:28">John x. 28</scripRef>.</p>
<p class="indent" id="Matt.xix-p45">Here is, <i>First,</i> The comparison,
<scripRef id="Matt.xix-p45.1" osisRef="Bible:Matt.18.12-Matt.18.13" parsed="|Matt|18|12|18|13" passage="Mt 18:12,13"><i>v.</i> 12, 13</scripRef>. The
owner that had lost one sheep out of a hundred, does not slight it,
but diligently enquires after it, is greatly pleased when he has
found it, and has in that a sensible and affecting joy, more than
in the ninety and nine that wandered not. The fear he was in of
losing that one, and the surprise of finding it, add to the joy.
Now this is applicable, 1. To the state of fallen man in general;
he is strayed like a lost sheep, the angels that stood were as the
ninety-nine that never went astray; wandering man is sought upon
the mountains, which Christ, in great fatigue, traversed in pursuit
of him, and he is found; which is a matter of joy. Greater joy
there is in heaven for returning sinners than for remaining angels.
2. To particular believers, who are offended and put out of their
way by the stumbling-blocks that are laid in their way, or the
wiles of those who seduce them out of the way. Now though but one
of a hundred should hereby be driven off, as sheep easily are, yet
that one shall be looked after with a great deal of care, the
return of it welcomed with a great deal of pleasure; and therefore
the wrong done to it, no doubt, will be reckoned for with a great
deal of displeasure. If there be joy in heaven for the finding of
one of these little ones, there is wrath in heaven for the
offending of them. Note, God is graciously concerned, not only for
his flock in general, but for every lamb, or sheep, that belongs to
it. Though they are many, yet out of those many he can easily miss
one, for he is a <i>great</i> Shepherd, but not so easily lose it,
for he is a <i>good</i> Shepherd, and takes a more particular
cognizance of his flock than ever any did; for he <i>calls his own
sheep by name,</i> <scripRef id="Matt.xix-p45.2" osisRef="Bible:John.10.3" parsed="|John|10|3|0|0" passage="Joh 10:3">John x.
3</scripRef>. See a full exposition of this parable, <scripRef id="Matt.xix-p45.3" osisRef="Bible:Ezek.34.2 Bible:Ezek.34.10 Bible:Ezek.34.16 Bible:Ezek.34.19" parsed="|Ezek|34|2|0|0;|Ezek|34|10|0|0;|Ezek|34|16|0|0;|Ezek|34|19|0|0" passage="Eze 34:2,10,16,19">Ezek. xxxiv. 2, 10, 16,
19</scripRef>.</p>
<p class="indent" id="Matt.xix-p46"><i>Secondly,</i> The application of this
comparison (<scripRef id="Matt.xix-p46.1" osisRef="Bible:Matt.18.14" parsed="|Matt|18|14|0|0" passage="Mt 18:14"><i>v.</i> 14</scripRef>);
<i>It is not the will of your Father, that one of these little ones
should perish.</i> More is implied than is expressed. It is not his
will that any should perish, but, 1. It is his will, that these
little ones should be saved; it is the will of his design and
delight: he has designed it, and set his heart upon it, and he will
effect it; it is the will of his precept, that all should do what
they can to further it, and nothing to hinder it. 2. This care
extends itself to every particular member of the flock, even the
meanest. We think if but <i>one</i> or <i>two</i> be offended and
ensnared, it is no great matter, we need not mind it; but God's
thoughts of love and tenderness are above ours. 3. It is intimated
that those who do any thing by which any of these little ones are
brought into danger of perishing, contradict the will of God, and
highly provoke him; and though they cannot prevail in it, yet they
will be reckoned with for it by him, who, in his saints, as in
other things, is jealous of his honour, and will not bear to have
it trampled on. See <scripRef id="Matt.xix-p46.2" osisRef="Bible:Isa.3.15" parsed="|Isa|3|15|0|0" passage="Isa 3:15">Isa. iii.
15</scripRef>, <i>What mean ye, that ye beat my people?</i>
<scripRef id="Matt.xix-p46.3" osisRef="Bible:Ps.76.8-Ps.76.9" parsed="|Ps|76|8|76|9" passage="Ps 76:8,9">Ps. lxxvi. 8, 9</scripRef>.</p>
<p class="indent" id="Matt.xix-p47">Observe, Christ called God, <scripRef id="Matt.xix-p47.1" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19"><i>v.</i> 19</scripRef>, <i>my Father which is
in heaven;</i> he calls him, <scripRef id="Matt.xix-p47.2" osisRef="Bible:Matt.18.14" parsed="|Matt|18|14|0|0" passage="Mt 18:14"><i>v.</i>
14</scripRef>, <i>your Father which is in heaven;</i> intimating
that he is not ashamed to call his poor disciples <i>brethren;</i>
for have not he and they one Father? <i>I ascend to my Father and
your Father</i> (<scripRef id="Matt.xix-p47.3" osisRef="Bible:John.20.17" parsed="|John|20|17|0|0" passage="Joh 20:17">John xx.
17</scripRef>); therefore ours because his. This intimates likewise
the ground of the safety of his little ones; that God is their
Father, and is therefore inclined to succour them. A father takes
care of all his children, but is particularly tender of the little
ones, <scripRef id="Matt.xix-p47.4" osisRef="Bible:Gen.33.13" parsed="|Gen|33|13|0|0" passage="Ge 33:13">Gen. xxxiii. 13</scripRef>. He
is their Father in heaven, a place of prospect, and therefore he
sees all the indignities offered them; and a place of power,
therefore he is able to avenge them. This comforts offended little
ones, that their Witness is in heaven (<scripRef id="Matt.xix-p47.5" osisRef="Bible:Job.16.19" parsed="|Job|16|19|0|0" passage="Job 16:19">Job xvi. 19</scripRef>), their Judge is there,
<scripRef id="Matt.xix-p47.6" osisRef="Bible:Ps.68.5" parsed="|Ps|68|5|0|0" passage="Ps 68:5">Ps. lxviii. 5</scripRef>.</p>
</div><scripCom id="Matt.xix-p47.7" osisRef="Bible:Matt.18.15-Matt.18.20" parsed="|Matt|18|15|18|20" passage="Mt 18:15-20" type="Commentary"/><div class="Commentary" id="Bible:Matt.18.15-Matt.18.20">
<h4 id="Matt.xix-p47.8">The Removal of Offences.</h4>
<p class="passage" id="Matt.xix-p48">15 Moreover if thy brother shall trespass
against thee, go and tell him his fault between thee and him alone:
if he shall hear thee, thou hast gained thy brother.   16 But
if he will not hear <i>thee, then</i> take with thee one or two
more, that in the mouth of two or three witnesses every word may be
established.   17 And if he shall neglect to hear them, tell
<i>it</i> unto the church: but if he neglect to hear the church,
let him be unto thee as a heathen man and a publican.   18
Verily I say unto you, Whatsoever ye shall bind on earth shall be
bound in heaven: and whatsoever ye shall loose on earth shall be
loosed in heaven.   19 Again I say unto you, That if two of
you shall agree on earth as touching any thing that they shall ask,
it shall be done for them of my Father which is in heaven.  
20 For where two or three are gathered together in my name, there
am I in the midst of them.</p>
<p class="indent" id="Matt.xix-p49">Christ, having cautioned his disciples not
to give offence, comes next to direct them what they must do in
case of offences given them; which may be understood either of
personal injuries, and then these directions are intended for the
preserving of the peace of the church; or of public scandals, and
then they are intended for the preserving of the purity and beauty
of the church. Let us consider it both ways.</p>
<p class="indent" id="Matt.xix-p50">I. Let us apply it to the quarrels that
happen, upon any account, among Christians. If thy brother trespass
against thee, by grieving thy soul (<scripRef id="Matt.xix-p50.1" osisRef="Bible:1Cor.8.12" parsed="|1Cor|8|12|0|0" passage="1Co 8:12">1
Cor. viii. 12</scripRef>), by affronting thee, or putting contempt
or abuse upon thee; if he blemish thy good name by false reports or
tale-bearing; if he encroach on thy rights, or be any way injurious
to thee in thy estate; if he be guilty of any of those trespasses
that are specified, <scripRef id="Matt.xix-p50.2" osisRef="Bible:Lev.6.2-Lev.6.3" parsed="|Lev|6|2|6|3" passage="Le 6:2,3">Lev. vi. 2,
3</scripRef>; if he transgress the laws of justice, charity, or
relative duties; these are trespasses against us, and often happen
among Christ's disciples, and sometimes, for want of prudence, are
of very mischievous consequence. Now observe what is the rule
prescribed in this case,</p>
<p class="indent" id="Matt.xix-p51">1. <i>Go, and tell him his fault between
thee and him alone.</i> Let this be compared with, and explained
by, <scripRef id="Matt.xix-p51.1" osisRef="Bible:Lev.19.17" parsed="|Lev|19|17|0|0" passage="Le 19:17">Lev. xix. 17</scripRef>, <i>Thou
shalt not hate thy brother in thy heart;</i> that is, "If thou hast
conceived a displeasure at thy brother for any injury he hath done
thee, do not suffer thy resentments to ripen into a secret malice
(like a wound, which is most dangerous when it bleed inwardly), but
give vent to them in a mild and grave admonition, let them so spend
themselves, and they will expire the sooner; do not go and rail
against him behind his back, but <i>thou shalt not in any ways reprove
him.</i> If he has indeed done thee a considerable wrong, endeavour
to make him sensible of it, but let the rebuke be private, between
thee and him alone; if thou wouldest convince him, do not expose
him, for that will but exasperate him, and make the reproof look
like a revenge." this agrees with <scripRef id="Matt.xix-p51.2" osisRef="Bible:Prov.25.8-Prov.25.9" parsed="|Prov|25|8|25|9" passage="Pr 25:8,9">Prov. xxv. 8, 9</scripRef>, "<i>Go not forth hastily to
strive,</i> but <i>debate thy cause with thy neighbour himself,</i>
argue it calmly and amicably; and <i>if he shall hear thee,</i>
well and good, <i>thou hast gained thy brother,</i> there is an end
of the controversy, and it is a happy end; let no more be said of
it, but let the falling out of friends be the renewing of
friendship."</p>
<p class="indent" id="Matt.xix-p52">2. "<i>If he will not hear thee,</i> if he
will not own himself in a fault, nor come to an agreement, yet do
not despair, but try what he will say to it, if thou take <i>one or
two or more,</i> not only to be witnesses of what passes, but to
reason the case further with him; he will be the more likely to
hearken to them because they are disinterested; and if reason will
rule him, the word of reason in the mouth of two or three witnesses
will be better spoken to him" (<i>Plus vident oculi quam
oculus—Many eyes see more than one</i>), "and more regarded by
him, and perhaps it will influence him to acknowledge his error,
and to say, <i>I repent.</i>"</p>
<p class="indent" id="Matt.xix-p53">3. "If <i>he shall neglect to hear
them,</i> and will not refer the matter to their arbitration, then
<i>tell it to the church,</i> to the ministers, elders, or other
officers, or the most considerable persons in the congregation you
belong to, make them the referees to accommodate the matter, and do
not presently appeal to the magistrate, or fetch a writ for him."
This is fully explained by the apostle (<scripRef id="Matt.xix-p53.1" osisRef="Bible:1Cor.6.1-1Cor.6.20" parsed="|1Cor|6|1|6|20" passage="1Co 6:1-20">1 Cor. vi.</scripRef>), where he reproves those that
went to law before the unjust, and not before the saints (<scripRef id="Matt.xix-p53.2" osisRef="Bible:Matt.18.1" parsed="|Matt|18|1|0|0" passage="Mt 18:1"><i>v.</i> 1</scripRef>), and would have the
saints to judge those small matters (<scripRef id="Matt.xix-p53.3" osisRef="Bible:Matt.18.2" parsed="|Matt|18|2|0|0" passage="Mt 18:2"><i>v.</i> 2</scripRef>) that pertain to this life,
<scripRef id="Matt.xix-p53.4" osisRef="Bible:Matt.18.3" parsed="|Matt|18|3|0|0" passage="Mt 18:3"><i>v.</i> 3</scripRef>. If you ask,
"Who is <i>the church</i> that must be told?" the apostle directs
there (<scripRef id="Matt.xix-p53.5" osisRef="Bible:Matt.18.5" parsed="|Matt|18|5|0|0" passage="Mt 18:5"><i>v.</i> 5</scripRef>), <i>Is
there not a wise man among you?</i> Those of the church that are
presumed to be most capable of determining such matters; and he
speaks ironically, when he says (<scripRef id="Matt.xix-p53.6" osisRef="Bible:Matt.18.4" parsed="|Matt|18|4|0|0" passage="Mt 18:4"><i>v.</i> 4</scripRef>), "<i>Set them to judge who are
least esteemed in the church;</i> those, if there be no better,
those, rather than suffer an irreconcileable breach between two
church members." This rule was then in a special manner requisite,
when the civil government was in the hands of such as were not only
aliens, but enemies.</p>
<p class="indent" id="Matt.xix-p54">4. "If he will not <i>hear the church,</i>
will not stand to their award, but persists in the wrong he has
done thee, and proceeds to do thee further wrong, <i>let him be to
thee as a heathen man, and a publican;</i> take the benefit of the
law against him, but let that always be the last remedy; appeal not
to the courts of justice till thou hast first tried all other means
to compromise the matter in variance. Or thou mayest, if thou wilt,
break off thy friendship and familiarity with him; though thou must
by no means study revenge, yet thou mayest choose whether thou wilt
have any dealings with him, at least, in such a way as may give him
an opportunity of doing the like again. Thou wouldest have healed
him, wouldest have preserved his friendship, but he would not, and
so has forfeited it." If a man cheat and abuse me once, it is his
fault; if twice, it is my own.</p>
<p class="indent" id="Matt.xix-p55">II. Let us apply it to scandalous sins,
which are an offence to the little ones, of bad example to those
that are weak and pliable, and of great grief to those that are
weak and timorous. Christ, having taught us to indulge the weakness
of our brethren, here cautions us not to indulge their wickedness
under pretence of that. Christ, designing to erect a church for
himself in the world, here took care for the preservation, 1. Of
its purity, that it might have an expulsive faculty, a power to
cleanse and clear itself, like a fountain of living waters, which
is necessary as long as the net of the gospel brings up both good
fish and bad. 2. Of its peace and order, that every member may know
his place and duty, and the purity of it may be preserved in a
regular way and not tumultuously. Now let us see,</p>
<p class="indent" id="Matt.xix-p56">(1.) What is the case supposed? <i>If thy
brother trespass against thee.</i> [1.] "The offender is a brother,
one that is in Christian communion, that is baptized, that hears
the word, and prays with thee, with whom thou joinest in the
worship of God, statedly or occasionally." Note, Church discipline
is for church members. <i>Them that are without God judges,</i>
<scripRef id="Matt.xix-p56.1" osisRef="Bible:1Cor.5.12-1Cor.5.13" parsed="|1Cor|5|12|5|13" passage="1Co 5:12,13">1 Cor. v. 12, 13</scripRef>. When
any trespass is done against us, it is good to remember that the
trespasser is a brother, which furnishes us with qualifying
consideration. [2.] "The offense is a trespass against thee; if thy
brother sin against thee (so the word is), if he do any thing which
is offensive to thee as a Christian." Note, A gross sin against God
is a trespass against his people, who have a true concern for his
honour. Christ and believers have twisted interests; what is done
against them Christ takes as done against himself, and what is done
against him they cannot but take as done against themselves. <i>The
reproaches of them that reproached thee are fallen upon me,</i>
<scripRef id="Matt.xix-p56.2" osisRef="Bible:Ps.69.9" parsed="|Ps|69|9|0|0" passage="Ps 69:9">Ps. lxix. 9</scripRef>.</p>
<p class="indent" id="Matt.xix-p57">(2.) What is to be done in this case. We
have here,</p>
<p class="indent" id="Matt.xix-p58">[1.] The rules prescribed, <scripRef id="Matt.xix-p58.1" osisRef="Bible:Matt.18.15-Matt.18.17" parsed="|Matt|18|15|18|17" passage="Mt 18:15-17"><i>v.</i> 15-17</scripRef>. Proceed in this
method:</p>
<p class="indent" id="Matt.xix-p59"><i>First, "Go and tell him his fault
between thee and him alone.</i> Do not stay till he comes to thee,
but go to him, as the physician visits the patient, and the
shepherd goes after the lost sheep." Note, We should think no pains
too much to take for the recovering of a sinner to repentance.
"<i>Tell him his fault,</i> remind him of what he has done, and of
the evil of it, <i>show him his abominations.</i>" Note, People are
loth to see their faults, and have need to be told of them. Though
the fact is plain, and the fault too, yet they must be put together
with application. Great sins often amuse conscience, and for the
present stupify and silence it; and there is need of help to awaken
it. David's own heart smote him, when he had cut off Saul's skirt,
and when he had numbered the people; but (which is very strange) we
do not find that it smote him in the matter of Uriah, till Nathan
told him, <i>Thou art the man.</i></p>
<p class="indent" id="Matt.xix-p60">"Tell him his fault, <b><i>elenxon
auton</i></b>—<i>argue the case with him</i>" (so the word
signifies); "and do it with reason and argument, not with passion."
Where the fault is plain and great, the person proper for us to
deal with, and we have an opportunity for it, and there is no
apparent danger of doing more hurt than good, we must with meekness
and faithfulness tell people of what is amiss in them. Christian
reproof is an ordinance of Christ for the bringing of sinners to
repentance, and must be managed as an ordinance. "Let the reproof
be private, between thee and him alone; that it may appear you seek
not his reproach, but his repentance." Note, It is a good rule,
which should ordinarily be observed among Christians, not to speak
of our brethren's faults to others, till we have first spoken of
them to themselves, this would make less reproaching and more
reproving; that is, less sin committed, and more duty done. It will
be likely to work upon an offender, when he sees his reprover
concerned not only for his salvation, in telling him his fault, but
for his reputation in telling him of it privately.</p>
<p class="indent" id="Matt.xix-p61">"<i>If he shall hear thee</i>"—that is,
"heed thee—if he be wrought upon by the reproof, it is well,
<i>thou hast gained thy brother;</i> thou hast helped to save him
from sin and ruin, and it will be thy credit and comfort,"
<scripRef id="Matt.xix-p61.1" osisRef="Bible:Jas.5.19-Jas.5.20" parsed="|Jas|5|19|5|20" passage="Jam 5:19,20">James v. 19, 20</scripRef>. Note,
The converting of a soul is the winning of that soul (<scripRef id="Matt.xix-p61.2" osisRef="Bible:Prov.11.30" parsed="|Prov|11|30|0|0" passage="Pr 11:30">Prov. xi. 30</scripRef>); and we should covet
it, and labour after it, as gain to us; and, if the loss of a soul
be a great loss, the gain of a soul is sure no small gain.</p>
<p class="indent" id="Matt.xix-p62"><i>Secondly,</i> If that doth not prevail,
<i>then take with thee one or two more,</i> <scripRef id="Matt.xix-p62.1" osisRef="Bible:Matt.18.16" parsed="|Matt|18|16|0|0" passage="Mt 18:16"><i>v.</i> 16</scripRef>. Note, We must not be weary of
well-doing, though we see not presently the good success of it. "If
he will not hear thee, yet do not give him up as in a desperate
case; say not, It will be to no purpose to deal with him any
further; but go on in the use of other means; even those that
harden their necks must be often reproved, and those that oppose
themselves instructed in meekness." In work of this kind we must
<i>travail in birth again</i> (<scripRef id="Matt.xix-p62.2" osisRef="Bible:Gal.4.19" parsed="|Gal|4|19|0|0" passage="Ga 4:19">Gal. iv.
19</scripRef>); and it is after many pains and throes that the
child is born.</p>
<p class="indent" id="Matt.xix-p63">"<i>Take with thee one or two more;</i> 1.
To assist thee; they may speak some pertinent convincing word which
thou didst not think of, and may manage the matter with more
prudence than thou didst." note, Christians should see their need
of help in doing good, and pray in the aid one of another; as in
other things, so in giving reproofs, that the duty may be done, and
may be done well. 2. "To affect him; he will be the more likely to
be humbled for his fault, when he sees it witnessed against by
<i>two or three.</i>" <scripRef id="Matt.xix-p63.1" osisRef="Bible:Deut.19.15" parsed="|Deut|19|15|0|0" passage="De 19:15">Deut. xix.
15</scripRef>. Note, Those should think it high time to repent and
reform, who see their misconduct become a general offence and
scandal. Though in such a world as this it is rare to find one good
whom <i>all men speak well of,</i> yet it is more rare to find one
good whom <i>all men speak ill of.</i> 3. "To be witnesses of his
conduct, in case the matter should afterward be brought before the
church." None should come under the censure of the church as
obstinate and contumacious, till it be very well proved that they
are so.</p>
<p class="indent" id="Matt.xix-p64"><i>Thirdly, If he neglect to hear them,</i>
and will not be humbled, <i>then tell it to the church,</i>
<scripRef id="Matt.xix-p64.1" osisRef="Bible:Matt.18.17" parsed="|Matt|18|17|0|0" passage="Mt 18:17"><i>v.</i> 17</scripRef>. There are
some stubborn spirits to whom the likeliest means of conviction
prove ineffectual; yet such must not be given over as incurable,
but let the matter be made more public, and further help called in.
Note, 1. Private admonitions must always go before public censures;
if gentler methods will do the work, those that are more rough and
severe must not be used, <scripRef id="Matt.xix-p64.2" osisRef="Bible:Titus.3.10" parsed="|Titus|3|10|0|0" passage="Tit 3:10">Tit. iii.
10</scripRef>. Those that will be reasoned out of their sins, need
not be shamed out of them. Let God's work be done effectually, but
with as little noise as may be; his kingdom comes with power, but
not with observation. But, 2. Where private admonition does not
prevail, there public censure must take place. The church must
receive the complaints of the offended, and rebuke the sins of the
offenders, and judge between them, after an impartial enquiry made
into the merits of the cause.</p>
<p class="indent" id="Matt.xix-p65"><i>Tell it to the church.</i> It is a
thousand pities that this appointment of Christ, which was designed
to end differences, and remove offences, should itself be so much a
matter of debate, and occasion differences and offences, through
the corruption of men's hearts. What church must be told—is the
great question. The civil magistrate, say some; The Jewish
sanhedrim then in being, say others; but by what follows, <scripRef id="Matt.xix-p65.1" osisRef="Bible:Matt.18.18" parsed="|Matt|18|18|0|0" passage="Mt 18:18"><i>v.</i> 18</scripRef>, it is plain that he
means a Christian church, which, though not yet formed, was now in
the embryo. "<i>Tell it to the church,</i> that particular church
in the communion of which the offender lives; make the matter known
to those of that congregation who are by consent appointed to
receive informations of that kind. Tell it to the guides and
governors of the church, the minister or ministers, the elders or
deacons, or (if such the constitution of the society be) tell it to
the representatives or heads of the congregation, or to all the
members of it; let them examine the matter and, if they find the
complaint frivolous and groundless, let them rebuke the
complainant; if they find it just, let them rebuke the offender,
and call him to repentance, and this will be likely to put an edge
and an efficacy upon the reproof, because given," 1. "With greater
solemnity," and, 2. "With greater authority." It is an awful thing
to receive a reproof from a church, from a minister, a reprover by
office; and therefore it is the more regarded by such as pay any
deference to an institution of Christ and his ambassadors.</p>
<p class="indent" id="Matt.xix-p66"><i>Fourthly, "If he neglect to hear the
church,</i> if he slight the admonition, and will neither be
ashamed of his faults, nor amend them, <i>let him be unto thee as a
heathen man and publican;</i> let him be cast out of the communion
of the church, secluded from special ordinances, degraded from the
dignity of a church member, let him be put under disgrace, and let
the members of the society be warned to withdraw from him, that he
may be ashamed of his sin, and they may not be infected by it, or
made chargeable with it." Those who put contempt on the orders and
rules of a society, and bring reproach upon it, forfeit the honours
and privileges of it, and are justly laid aside till they repent
and submit, and reconcile themselves to it again. Christ has
appointed this method for the vindicating of the church's honour,
the preserving of its purity, and the conviction and reformation of
those that are scandalous. But observe, he doth not say, "Let him
be to thee as a devil or damned spirit, as one whose case is
desperate," but "as a heathen and a publican, as one in a capacity
of being restored and received in again. Count him not as an enemy,
but admonish him as a brother." The directions given to the church
of Corinth concerning the incestuous person, agree with the rules
here; he must be <i>taken away from among them</i> (<scripRef id="Matt.xix-p66.1" osisRef="Bible:1Cor.5.2" parsed="|1Cor|5|2|0|0" passage="1Co 5:2">1 Cor. v. 2</scripRef>), must be <i>delivered to
Satan;</i> for if he be cast out of Christ's kingdom, he is looked
upon as belonging to Satan's kingdom; they must not keep company
with him, <scripRef id="Matt.xix-p66.2" osisRef="Bible:Matt.18.11 Bible:Matt.18.13" parsed="|Matt|18|11|0|0;|Matt|18|13|0|0" passage="Mt 18:11,13"><i>v.</i> 11,
13</scripRef>. But when by this he is humbled and reclaimed, he
must be welcomed into communion again, and all shall be well.</p>
<p class="indent" id="Matt.xix-p67">[2.] Here is a warrant signed for the
ratification of all the church's proceedings according to these
rules, <scripRef id="Matt.xix-p67.1" osisRef="Bible:Matt.18.18" parsed="|Matt|18|18|0|0" passage="Mt 18:18"><i>v.</i> 18</scripRef>. What
was said before to Peter is here said to all the disciples, and in
them to all the faithful office-bearers in the church, to the
world's end. While ministers preach the word of Christ faithfully,
and in their government of the church strictly adhere to his laws
(<i>clave non errante—the key not turning the wrong way</i>), they
may be assured that he will own them, and stand by them, and will
ratify what they say and do, so that it shall be taken as said and
done by himself. He will own them,</p>
<p class="indent" id="Matt.xix-p68"><i>First,</i> In their sentence of
suspension; <i>Whatsoever ye shall bind on earth shall be bound in
heaven.</i> If the censures of the church duly follow the
institution of Christ, his judgments will follow the censures of
the church, his spiritual judgments, which are the sorest of all
other, such as the rejected Jews fell under (<scripRef id="Matt.xix-p68.1" osisRef="Bible:Rom.11.8" parsed="|Rom|11|8|0|0" passage="Ro 11:8">Rom. xi. 8</scripRef>), a <i>spirit of slumber;</i> for
Christ will not suffer his own ordinances to be trampled upon, but
will say <i>amen</i> to the righteous sentences which the church
passes on obstinate offenders. How light soever proud scorners may
make of the censures of the church, let them know that they are
confirmed in the court of heaven; and it is in vain for them to
appeal to that court, for judgment is there already given against
them. They that are shut out from the <i>congregation of the
righteous</i> now shall not <i>stand in it</i> in the great day,
<scripRef id="Matt.xix-p68.2" osisRef="Bible:Ps.1.5" parsed="|Ps|1|5|0|0" passage="Ps 1:5">Ps. i. 5</scripRef>. Christ will not own
those as his, nor receive them to himself, whom the church has duly
delivered to Satan; but, if through error or envy the censures of
the church be unjust, Christ will graciously find those who are so
cast out, <scripRef id="Matt.xix-p68.3" osisRef="Bible:John.9.34-John.9.35" parsed="|John|9|34|9|35" passage="Joh 9:34,35">John ix. 34,
35</scripRef>.</p>
<p class="indent" id="Matt.xix-p69"><i>Secondly,</i> In their sentence of
absolution; <i>Whatsoever ye shall loose on earth shall be loosed
in heaven.</i> Note, 1. No church censures bind so fast, but that,
upon the sinner's repentance and reformation, they may and must be
loosed again. Sufficient is the punishment which has attained its
end, and the offender must then be forgiven and comforted,
<scripRef id="Matt.xix-p69.1" osisRef="Bible:2Cor.2.6" parsed="|2Cor|2|6|0|0" passage="2Co 2:6">2 Cor. ii. 6</scripRef>. There is no
unpassable gulf fixed but that between hell and heaven. 2. Those
who, upon their repentance, are received by the church into
communion again may take the comfort of their absolution in heaven,
if their hearts be upright with God. As suspension is for the
terror of the obstinate, so absolution is for the encouragement of
the penitent. St. Paul speaks in the person of Christ, when he
saith, <i>To whom ye forgive any thing, I forgive also,</i>
<scripRef id="Matt.xix-p69.2" osisRef="Bible:2Cor.2.10" parsed="|2Cor|2|10|0|0" passage="2Co 2:10">2 Cor. ii. 10</scripRef>.</p>
<p class="indent" id="Matt.xix-p70">Now it is a great honour which Christ here
puts upon the church, that he will condescend not only to take
cognizance of their sentences, but to confirm them; and in the
following verses we have two things laid down as ground of
this.</p>
<p class="indent" id="Matt.xix-p71">(1.) God's readiness to answer the church's
prayers (<scripRef id="Matt.xix-p71.1" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19"><i>v.</i> 19</scripRef>);
<i>If two of you shall agree</i> harmoniously, <i>touching any
thing that they shall ask, it shall be done for them.</i> Apply
this,</p>
<p class="indent" id="Matt.xix-p72">[1.] In general, to all the requests of the
faithful praying seed of Jacob; they shall not <i>seek God's face
in vain.</i> Many promises we have in scripture of a gracious
answer to the prayers of faith, but this gives a particular
encouragement to the joint-prayer; "the requests which two of you
agree in, much more which many agree in." No law of heaven limits
the number of petitioners. Note, Christ has been pleased to put an
honour upon, and to allow a special efficacy in, the joint-prayers
of the faithful, and the common supplications they make to God. If
they join in the same prayer, if they meet by appointment to come
together to the throne of grace on some special errand, or, though
at a distance, agree in some particular matter of prayer, they
shall speed well. Besides the general regard God has to the prayers
of the saints, he is particularly pleased with their union and
communion in those prayers. See <scripRef id="Matt.xix-p72.1" osisRef="Bible:2Chr.5.13 Bible:Acts.4.31" parsed="|2Chr|5|13|0|0;|Acts|4|31|0|0" passage="2Ch 5:13,Ac 4:31">2 Chron. v. 13; Acts iv. 31</scripRef>.</p>
<p class="indent" id="Matt.xix-p73">[2.] In particular, to those requests that
are put up to God about binding and loosing; to which this promise
seems more especially to refer. Observe, <i>First,</i> That the
power of church discipline is not here lodged in the hand of a
single person, but two, at least, are supposed to be concerned in
it. When the incestuous Corinthian was to be cast out, the church
was gathered together (<scripRef id="Matt.xix-p73.1" osisRef="Bible:1Cor.5.4" parsed="|1Cor|5|4|0|0" passage="1Co 5:4">1 Cor. v.
4</scripRef>), and it was a punishment inflicted of many, <scripRef id="Matt.xix-p73.2" osisRef="Bible:2Cor.2.6" parsed="|2Cor|2|6|0|0" passage="2Co 2:6">2 Cor. ii. 6</scripRef>. In an affair of such
importance, <i>two are better than one, and in the multitude of
counsellors there is safety. Secondly,</i> It is good to see those
who have the management of church discipline, agreeing in it. Heats
and animosities, among those whose work it is to remove offences,
will be the greatest offence of all. <i>Thirdly,</i> Prayer must
evermore go along with church discipline. Pass no sentence, which
you cannot in faith ask God to confirm. The binding and loosing
spoken of (<scripRef id="Matt.xix-p73.3" osisRef="Bible:Matt.16.19" parsed="|Matt|16|19|0|0" passage="Mt 16:19"><i>ch.</i> xvi.
19</scripRef>) was done by preaching, this by praying. Thus the
whole power of gospel ministers is resolved into the word and
prayer, to which they must wholly give themselves. He doth not say,
"If you shall agree to sentence and decree a thing, it shall be
done" (as if ministers were judges and lords); but, "If you agree
to ask it of God, from him you shall obtain it." Prayer must go
along with all our endeavours for the conversion of sinners; see
<scripRef id="Matt.xix-p73.4" osisRef="Bible:Jas.5.16" parsed="|Jas|5|16|0|0" passage="Jam 5:16">Jas. v. 16</scripRef>.
<i>Fourthly,</i> The unanimous petitions of the church of God, for
the ratification of their just censures, shall be heard in heaven,
and obtain an answer; "<i>It shall be done,</i> it shall be bound
and loosed in heaven; God will set his fiat to the appeals and
applications you make to him." If Christ (who here speaks as one
having authority) say, "It shall be done," we may be assured that
it is done, though we see not the effect in the way that we look
for it. God doth especially own and accept us, when we are praying
for those that have offended him and us. <i>The Lord turned the
captivity of Job,</i> not when he prayed for himself, but when he
prayed for his friends who had trespassed against him.</p>
<p class="indent" id="Matt.xix-p74">(2.) The presence of Christ in the
assemblies of Christians, <scripRef id="Matt.xix-p74.1" osisRef="Bible:Matt.18.20" parsed="|Matt|18|20|0|0" passage="Mt 18:20"><i>v.</i>
20</scripRef>. Every believer has the presence of Christ with him;
but the promise here refers to the meetings where two or three are
gathered in his name, not only for discipline, but for religious
worship, or any act of Christian communion. Assemblies of
Christians for holy purposes are hereby appointed, directed, and
encouraged.</p>
<p class="indent" id="Matt.xix-p75">[1.] They are hereby appointed; the church
of Christ in the world exists most visibly in religious assemblies;
it is the will of Christ that these should be set up, and kept up,
for the honour of God, the edification of men, and the preserving
of a face of religion upon the world. When God intends special
answers to prayer, he calls for a solemn assembly, <scripRef id="Matt.xix-p75.1" osisRef="Bible:Joel.2.15-Joel.2.16" parsed="|Joel|2|15|2|16" passage="Joe 2:15,16">Joel ii. 15, 16</scripRef>. If there be no
liberty and opportunity for large and numerous assemblies, yet then
it is the will of God that two or three should gather together, to
show their good-will to the great congregation. Note, When we
cannot do what we would in religion, we must do as we can, and God
will accept us.</p>
<p class="indent" id="Matt.xix-p76">[2.] They are hereby directed to gather
together in Christ's name. In the exercise of church discipline,
they must <i>come together in the name of Christ,</i> <scripRef id="Matt.xix-p76.1" osisRef="Bible:1Cor.5.4" parsed="|1Cor|5|4|0|0" passage="1Co 5:4">1 Cor. v. 4</scripRef>. That name gives to what
they do an authority on earth, and an acceptableness in heaven. In
meeting or worship, we must have an eye to Christ; must come
together by virtue of his warrant and appointment, in token of our
relation to him, professing faith in him, and in communion with all
that in every place call upon him. When we come together, to
worship God in a dependence upon the Spirit and grace of Christ as
Mediator for assistance, and upon his merit and righteousness as
Mediator for acceptance, having an actual regard to him as our Way
to the Father, and our Advocate with the Father, then we are met
together in his name.</p>
<p class="indent" id="Matt.xix-p77">[3.] They are hereby encouraged with an
assurance of the presence of Christ; <i>There am I in the midst of
them.</i> By his common presence he is in all places, as God; but
this is a promise of his special presence. Where his saints are,
his sanctuary is, and there he will dwell; it is his rest
(<scripRef id="Matt.xix-p77.1" osisRef="Bible:Ps.132.14" parsed="|Ps|132|14|0|0" passage="Ps 132:14">Ps. cxxxii. 14</scripRef>), it is
his walk (<scripRef id="Matt.xix-p77.2" osisRef="Bible:Rev.2.1" parsed="|Rev|2|1|0|0" passage="Re 2:1">Rev. ii. 1</scripRef>); he is
in the midst of them, to quicken and strengthen them, to refresh
and comfort them, as the sun in the midst of the universe. He is in
the midst of them, that is, in their hearts; it is a spiritual
presence, the presence of Christ's Spirit with their spirits, that
is here intended. <i>There am I,</i> not only <i>I will be</i>
there, but <i>I am there;</i> as if he came first, is ready before
them, they shall find him there; he repeated this promise at
parting (<scripRef id="Matt.xix-p77.3" osisRef="Bible:Matt.28.20" parsed="|Matt|28|20|0|0" passage="Mt 28:20"><i>ch.</i> xxviii.
20</scripRef>), <i>Lo, I am with you always.</i> Note, The presence
of Christ in the assemblies of Christians is promised, and may in
faith be prayed for and depended on; <i>There am I.</i> This is
equivalent to the Shechinah, or special presence of God in the
tabernacle and temple of old, <scripRef id="Matt.xix-p77.4" osisRef="Bible:Exod.40.34 Bible:2Chr.5.14" parsed="|Exod|40|34|0|0;|2Chr|5|14|0|0" passage="Ex 40:34,2Ch 5:14">Exod. xl. 34; 2 Chron. v. 14</scripRef>.</p>
<p class="indent" id="Matt.xix-p78">Though but two or three are met together,
Christ is among them; this is an encouragement to the meeting of a
few, when it is either, <i>First,</i> of choice. Besides the secret
worship performed by particular persons, and the public services of
the whole congregation, there may be occasion sometimes for two or
three to come together, either for mutual assistance in conference
or joint assistance in prayer, not in contempt of public worship,
but in concurrence with it; there Christ will be present. Or,
<i>Secondly,</i> By constraint; when there are not more than two or
three to come together, or, if there be, they dare not, <i>for fear
of the Jews,</i> yet Christ will be <i>in the midst of them,</i>
for it is not the multitude, but the faith and sincere devotion, of
the worshippers, that invites the presence of Christ; and though
there be but two or three, the smallest number that can be, yet, if
Christ make one among them, who is the principal one, their meeting
is as honourable and comfortable as if they were two or three
thousand.</p>
</div><scripCom id="Matt.xix-p78.1" osisRef="Bible:Matt.18.21-Matt.18.35" parsed="|Matt|18|21|18|35" passage="Mt 18:21-35" type="Commentary"/><div class="Commentary" id="Bible:Matt.18.21-Matt.18.35">
<h4 id="Matt.xix-p78.2">Christian Worshippers Encouraged; The Cruel
Creditor.</h4>
<p class="passage" id="Matt.xix-p79">21 Then came Peter to him, and said, Lord, how
oft shall my brother sin against me, and I forgive him? till seven
times?   22 Jesus saith unto him, I say not unto thee, Until
seven times: but, Until seventy times seven.   23 Therefore is
the kingdom of heaven likened unto a certain king, which would take
account of his servants.   24 And when he had begun to reckon,
one was brought unto him, which owed him ten thousand talents.
  25 But forasmuch as he had not to pay, his lord commanded
him to be sold, and his wife, and children, and all that he had,
and payment to be made.   26 The servant therefore fell down,
and worshipped him, saying, Lord, have patience with me, and I will
pay thee all.   27 Then the lord of that servant was moved
with compassion, and loosed him, and forgave him the debt.  
28 But the same servant went out, and found one of his
fellow-servants, which owed him a hundred pence: and he laid hands
on him, and took <i>him</i> by the throat, saying, Pay me that thou
owest.   29 And his fellow-servant fell down at his feet, and
besought him, saying, Have patience with me, and I will pay thee
all.   30 And he would not: but went and cast him into prison,
till he should pay the debt.   31 So when his fellow-servants
saw what was done, they were very sorry, and came and told unto
their lord all that was done.   32 Then his lord, after that
he had called him, said unto him, O thou wicked servant, I forgave
thee all that debt, because thou desiredst me:   33 Shouldest
not thou also have had compassion on thy fellow-servant, even as I
had pity on thee?   34 And his lord was wroth, and delivered
him to the tormentors, till he should pay all that was due unto
him.   35 So likewise shall my heavenly Father do also unto
you, if ye from your hearts forgive not every one his brother their
trespasses.</p>
<p class="indent" id="Matt.xix-p80">This part of the discourse concerning
offences is certainly to be understood of personal wrongs, which is
in our power to forgive. Now observe,</p>
<p class="indent" id="Matt.xix-p81">I. Peter's question concerning this matter
(<scripRef id="Matt.xix-p81.1" osisRef="Bible:Matt.18.21" parsed="|Matt|18|21|0|0" passage="Mt 18:21"><i>v.</i> 21</scripRef>); <i>Lord,
how oft shall my brother trespass against me, and I forgive
him?</i> Will it suffice to do it <i>seven times?</i></p>
<p class="indent" id="Matt.xix-p82">1. He takes it for granted that he must
forgive; Christ had before taught his disciples this lesson
(<scripRef id="Matt.xix-p82.1" osisRef="Bible:Matt.6.14-Matt.6.15" parsed="|Matt|6|14|6|15" passage="Mt 6:14,15"><i>ch.</i> vi. 14, 15</scripRef>),
and Peter has not forgotten it. He knows that he must not only not
bear a grudge against his brother, or meditate revenge, but be as
good a friend as ever, and forget the injury.</p>
<p class="indent" id="Matt.xix-p83">2. He thinks it is a great matter to
forgive till seven times; he means not <i>seven times a day,</i> as
Christ said (<scripRef id="Matt.xix-p83.1" osisRef="Bible:Luke.17.4" parsed="|Luke|17|4|0|0" passage="Lu 17:4">Luke xvii. 4</scripRef>),
but seven times in his life; supposing that if a man had any way
abused him seven times, though he were ever so desirous to be
reconciled, he might then abandon his society, and have no more to
do with him. Perhaps Peter had an eye to <scripRef id="Matt.xix-p83.2" osisRef="Bible:Prov.24.16" parsed="|Prov|24|16|0|0" passage="Pr 24:16">Prov. xxiv. 16</scripRef>. <i>A just man falleth seven
times;</i> or to the mention of <i>three transgressions,</i> and
<i>four,</i> which God would no more pass by, <scripRef id="Matt.xix-p83.3" osisRef="Bible:Amos.2.1" parsed="|Amos|2|1|0|0" passage="Am 2:1">Amos ii. 1</scripRef>. Note, There is a proneness in our
corrupt nature to stint ourselves in that which is good, and to be
afraid of doing too much in religion, particularly of forgiving too
much, though we have so much forgiven us.</p>
<p class="indent" id="Matt.xix-p84">II. Christ's direct answer to Peter's
question; <i>I say not unto thee, Until seven times</i> (he never
intended to set up any such bounds), but, <i>Until seventy times
seven;</i> a certain number for an indefinite one, but a great one.
Note, It does not look well for us to keep count of the offences
done against us by our brethren. There is something of ill-nature
in scoring up the injuries we forgive, as if we would allow
ourselves to be revenged when the measure is full. God keeps an
account (<scripRef id="Matt.xix-p84.1" osisRef="Bible:Deut.32.34" parsed="|Deut|32|34|0|0" passage="De 32:34">Deut. xxxii. 34</scripRef>),
because he is the Judge, and vengeance is his; but we must not,
lest we be found stepping into his throne. It is necessary to the
preservation of peace, both within and without, to pass by
injuries, without reckoning how often; to forgive, and forget. God
multiplies his pardons, and so should we, <scripRef id="Matt.xix-p84.2" osisRef="Bible:Ps.77.38 Bible:Ps.77.40" parsed="|Ps|77|38|0|0;|Ps|77|40|0|0" passage="Ps 77:38,40">Ps. lxxvii. 38, 40</scripRef>. It intimates that we
should make it our constant practice to forgive injuries, and
should accustom ourselves to it till it becomes habitual.</p>
<p class="indent" id="Matt.xix-p85">III. A further discourse of our Saviour's,
by way of parable, to show the necessity of forgiving the injuries
that are done to us. Parables are of use, not only for the pressing
of Christian duties; for they make and leave an impression. The
parable is a comment upon the fifth petition of the Lord's prayer,
<i>Forgive us our trespasses, as we forgive them that trespass
against us.</i> Those, and those only, may expect to be forgiven of
God, who forgive their brethren. The parable represents the
<i>kingdom of heaven,</i> that is, the church, and the
administration of the gospel dispensation in it. The church is
God's family, it is his court; there he dwells, there he rules. God
is our master; his servants we are, at least in profession and
obligation. In general, the parable intimates how much provocation
God has from his family on earth, and how untoward his servants
are.</p>
<p class="indent" id="Matt.xix-p86">There are three things in the parable.</p>
<p class="indent" id="Matt.xix-p87">1. The master's wonderful clemency to his
servant who was indebted to him; he forgave him ten thousand
talents, out of pure compassion to him, <scripRef id="Matt.xix-p87.1" osisRef="Bible:Matt.18.23-Matt.18.27" parsed="|Matt|18|23|18|27" passage="Mt 18:23-27"><i>v.</i> 23-27</scripRef>. Where observe,</p>
<p class="indent" id="Matt.xix-p88">(1.) Every sin we commit is a debt to God;
not like a debt to an equal, contracted by buying or borrowing, but
to a superior; like a debt to a prince when a recognizance is
forfeited, or a penalty incurred by a breech of the law or a breach
of the peace; like the debt of a servant to his master, by
withholding his service, wasting his lord's goods, breaking his
indentures, and incurring the penalty. We are all debtors; we owe
satisfaction, and are liable to the process of the law.</p>
<p class="indent" id="Matt.xix-p89">(2.) There is an account kept of these
debts, and we must shortly be reckoned with for them. This king
<i>would take account of his servants.</i> God now reckons with us
by our own consciences; conscience is an auditor for God in the
soul, to call us to account, and to account with us. One of the
first questions that an awakened Christian asks, is, <i>How much
owest thou unto my Lord?</i> And unless it be bribed, it will tell
the truth, and not write fifty for a hundred. There is another day
of reckoning coming, when these accounts will be called over, and
either passed or disallowed, and nothing but the blood of Christ
will balance the account.</p>
<p class="indent" id="Matt.xix-p90">(3.) The debt of sin is a very great debt;
and some are more in debt, by reason of sin, than others. When he
<i>began to reckon,</i> one of the first defaulters appeared to owe
<i>ten thousand talents.</i> There is no evading the enquiries of
divine justice; your sin will be sure to find you out. The debt was
ten thousand talents, a vast sum, amounting by computation to one
million eight hundred and seventy-five thousand pounds sterling; a
king's ransom or a kingdom's subsidy, more likely than a servant's
debt; see what our sins are, [1.] For the heinousness of their
nature; they are talents, the greatest denomination that ever was
used in the account of money or weight. Every sin is the load of a
talent, <i>a talent of lead, this is wickedness,</i> <scripRef id="Matt.xix-p90.1" osisRef="Bible:Zech.5.7-Zech.5.8" parsed="|Zech|5|7|5|8" passage="Zec 5:7,8">Zec. v. 7, 8</scripRef>. The trusts committed
to us, as stewards of the grace of God, are each of them a talent
(<scripRef id="Matt.xix-p90.2" osisRef="Bible:Matt.25.15" parsed="|Matt|25|15|0|0" passage="Mt 25:15"><i>ch.</i> xxv. 15</scripRef>), a
talent of gold, and for every one of them buried, much more for
every one of them wasted, we are a talent in debt, and this raises
the account. [2.] For the vastness of their number; they are ten
thousand, a myriad, more than <i>the hairs on our head,</i>
<scripRef id="Matt.xix-p90.3" osisRef="Bible:Ps.40.12" parsed="|Ps|40|12|0|0" passage="Ps 40:12">Ps. xl. 12</scripRef>. Who can
understand <i>the number of his errors, or tell how oft he
offends?</i> <scripRef id="Matt.xix-p90.4" osisRef="Bible:Ps.19.12" parsed="|Ps|19|12|0|0" passage="Ps 19:12">Ps. xix.
12</scripRef>.</p>
<p class="indent" id="Matt.xix-p91">(4.) The debt of sin is so great, that we
are not able to pay it; <i>He had not to pay.</i> Sinners are
insolvent debtors; the scripture, <i>which concludes all under
sin,</i> is a statute of bankruptcy against us all. Silver and gold
would not pay our debt, <scripRef id="Matt.xix-p91.1" osisRef="Bible:Ps.49.6-Ps.49.7" parsed="|Ps|49|6|49|7" passage="Ps 49:6,7">Ps. xlix. 6,
7</scripRef>. Sacrifice and offering would not do it; our good
works are but God's work in us, and cannot make satisfaction; we
are without strength, and cannot help ourselves.</p>
<p class="indent" id="Matt.xix-p92">(5.) If God should deal with us in strict
justice; we should be condemned as insolvent debtors, and God might
exact the debt by glorifying himself in our utter ruin. Justice
demands satisfaction, <i>Currat, lex—Let the sentence of the law
be executed.</i> The servant had contracted this debt by his
wastefulness and wilfulness, and therefore might justly be left to
lie by it. <i>His lord commanded him to be sold,</i> as a
bond-slave into the galleys, sold to grind in the prison-house;
<i>his wife and children to be sold, and all that he had, and
payment to be made.</i> See here what every sin deserves; this is
<i>the wages of sin.</i> [1.] To be sold. Those that <i>sell
themselves to work wickedness,</i> must be sold, to make
satisfaction. Captives to sin are captives to wrath. He that is
sold for a bond-slave is deprived of all his comforts, and has
nothing left him but his life, that he may be sensible of his
miseries; which is the case of damned sinners. [2.] Thus he would
have <i>payment to be made,</i> that is, something done towards it;
though it is impossible that the sale of one so worthless should
amount to the payment of so great a debt. By the damnation of
sinners divine justice will be to eternity in the satisfying, but
never satisfied.</p>
<p class="indent" id="Matt.xix-p93">(6.) Convinced sinners cannot but humble
themselves before God, and pray for mercy. <i>The servant,</i>
under this charge, and this doom, <i>fell down</i> at the feet of
his royal master, <i>and worshipped him;</i> or, as some copies
read it, <i>he besought him;</i> his address was very submissive
and very importunate; <i>Have patience with me, and I will pay thee
all,</i> <scripRef id="Matt.xix-p93.1" osisRef="Bible:Matt.18.26" parsed="|Matt|18|26|0|0" passage="Mt 18:26"><i>v.</i> 26</scripRef>. The
servant knew before that he was so much in debt, and yet was under
no concern about it, till he was called to an account. Sinners are
commonly careless about the pardon of their sins, till they come
under the arrests of some awakening word, some startling
providence, or approaching death, and then, <i>Wherewith shall I
come before the Lord?</i> <scripRef id="Matt.xix-p93.2" osisRef="Bible:Mic.6.6" parsed="|Mic|6|6|0|0" passage="Mic 6:6">Mic. vi.
6</scripRef>. How easily, how quickly, can God bring the proudest
sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers,
Pharaoh to his confessions, Judas to his restitution, Simon Magus
to his supplication, Belshazzar and Felix to their tremblings. The
stoutest heart will fail, when God sets the sins in order before
it. This servant doth not deny the debt, nor seek evasions, nor go
about to abscond.</p>
<p class="indent" id="Matt.xix-p94">But, [1.] He begs time; <i>Have patience
with me.</i> Patience and forbearance are a great favour, but it is
folly to think that these alone will save us; reprieves are not
pardons. Many are borne with, who are not thereby <i>brought to
repentance</i> (<scripRef id="Matt.xix-p94.1" osisRef="Bible:Rom.2.4" parsed="|Rom|2|4|0|0" passage="Ro 2:4">Rom. ii. 4</scripRef>),
and then their being borne with does them no kindness.</p>
<p class="indent" id="Matt.xix-p95">[2.] He promises payment; <i>Have
patience</i> awhile, <i>and I will pay thee all.</i> Note, It is
the folly of many who are under convictions of sin, to imagine that
they can make God satisfaction for the wrong they have done him; as
those who, like a compounding bankrupt, would discharge the debt,
by giving their <i>first-born for their transgressions</i>
(<scripRef id="Matt.xix-p95.1" osisRef="Bible:Mic.6.7" parsed="|Mic|6|7|0|0" passage="Mic 6:7">Mic. vi. 7</scripRef>), who <i>go
about to establish their own righteousness,</i> <scripRef id="Matt.xix-p95.2" osisRef="Bible:Rom.10.3" parsed="|Rom|10|3|0|0" passage="Ro 10:3">Rom. x. 3</scripRef>. He that <i>had nothing to pay</i>
with (<scripRef id="Matt.xix-p95.3" osisRef="Bible:Matt.18.25" parsed="|Matt|18|25|0|0" passage="Mt 18:25"><i>v.</i> 25</scripRef>) fancied
he could pay <i>all.</i> See how close pride sticks, even to
awakened sinners; they are convinced, but not humbled.</p>
<p class="indent" id="Matt.xix-p96">(7.) The God of infinite mercy is very
ready, out of pure compassion, to forgive the sins of those that
humble themselves before him (<scripRef id="Matt.xix-p96.1" osisRef="Bible:Matt.18.27" parsed="|Matt|18|27|0|0" passage="Mt 18:27"><i>v.</i> 27</scripRef>); <i>The lord of that
servant,</i> when he might justly have ruined him, mercifully
released him; and, since he could not be satisfied by the payment
of the debt, he would be glorified by the pardon of it. The
servant's prayer was, <i>Have patience with me;</i> the master's
grant is a discharge in full. Note, [1.] The pardon of sin is owing
to the mercy of God, to his tender mercy (<scripRef id="Matt.xix-p96.2" osisRef="Bible:Luke.1.77-Luke.1.78" parsed="|Luke|1|77|1|78" passage="Lu 1:77,78">Luke i. 77, 78</scripRef>); <i>He was moved with
compassion.</i> God's reasons of mercy are fetched from within
himself; he has mercy <i>because he will have mercy.</i> God looked
with pity on mankind in general, because miserable, and sent his
Son to be a Surety for them; he looks with pity on particular
penitents, because sensible of their misery (their hearts broken
and contrite), and accepts them in the Beloved. [2.] There is
forgiveness with God for the greatest sins, if they be repented of.
Though the debt was vastly great, he <i>forgave it all,</i>
<scripRef id="Matt.xix-p96.3" osisRef="Bible:Matt.18.32" parsed="|Matt|18|32|0|0" passage="Mt 18:32"><i>v.</i> 32</scripRef>. Though our
sins be very numerous and very heinous, yet, upon gospel terms,
they may be pardoned. [3.] The forgiving of the debt is the loosing
of the debtor; <i>He loosed him.</i> The obligation is cancelled,
the judgment vacated; we never walk at liberty till our sins are
forgiven. But observe, Though he discharged him from the penalty as
a debtor, he did not discharge him from his duty as a servant. The
pardon of sin doth not slacken, but strengthen, our obligations to
obedience; and we must reckon it a favour that God is pleased to
continue such wasteful servants as we have been in such a gainful
service as his is, and should therefore <i>deliver us, that we
might serve him,</i> <scripRef id="Matt.xix-p96.4" osisRef="Bible:Luke.1.74" parsed="|Luke|1|74|0|0" passage="Lu 1:74">Luke i.
74</scripRef>. <i>I am thy servant, for thou hast loosed my
bonds.</i></p>
<p class="indent" id="Matt.xix-p97">2. The servant's unreasonable severity
toward his fellow-servant, notwithstanding his lord's clemency
toward him, <scripRef id="Matt.xix-p97.1" osisRef="Bible:Matt.18.28-Matt.18.30" parsed="|Matt|18|28|18|30" passage="Mt 18:28-30"><i>v.</i>
28-30</scripRef>. This represents the sin of those who, though they
are not unjust in demanding that which is their own, yet are
rigorous and unmerciful in demanding that which is their own, to
the utmost of right, which sometimes proves a real wrong. <i>Summum
jus summa injuria—Push a claim to an extremity, and it becomes a
wrong.</i> To exact satisfaction for debts of injury, which tends
neither to reparation nor to the public good, but purely for
revenge, though the law may allow it, <i>in terrorem—in order to
strike terror,</i> and for the hardness of men's hearts, yet
savours not of a Christian spirit. To sue for money-debts, when the
debtor cannot possibly pay them, and so let him perish in prison,
argues a greater love of money, and a less love of our neighbour,
than we ought to have, <scripRef id="Matt.xix-p97.2" osisRef="Bible:Neh.5.7" parsed="|Neh|5|7|0|0" passage="Ne 5:7">Neh. v.
7</scripRef>.</p>
<p class="indent" id="Matt.xix-p98">See here, (1.) How small the debt was, how
very small, compared with the <i>ten thousand talents</i> which his
lord forgave him; <i>He owed him a hundred pence,</i> about three
pounds and half a crown of our money. Note, Offences done to men
are nothing to those which are committed against God. Dishonours
done to a man like ourselves are but as <i>peace, motes, gnats;</i>
but dishonours done to God are as <i>talents, beams, camels.</i>
Not that <i>therefore</i> we may make light of wronging our
neighbour, for that is also a sin against God; but <i>therefore</i>
we should make light of our neighbour's wronging us, and not
aggravate it, or study revenge. David was unconcerned as the
indignities done to him; <i>I, as a deaf man, heard not;</i> but
laid much to heart the sins committed against God; for them,
<i>rivers of tears ran down his eyes.</i></p>
<p class="indent" id="Matt.xix-p99">(2.) How severe the demand was; <i>He laid
hands on him, and took him by the throat.</i> Proud and angry men
think, if the matter of their demand be just, that will bear them
out, though the manner of it be ever so cruel and unmerciful; but
it will not hold. What needed all this violence? The debt might
have been demanded without taking the debtor by the throat; without
sending for a writ, or setting the bailiff upon him. How lordly is
this man's carriage, and yet how base and servile is his spirit! If
he had been himself going to prison for his debt to his lord, his
occasions would have been so pressing, that he might have had some
pretence for going to this extremity in requiring his own; but
frequently pride and malice prevail more to make men severe than
the most urgent necessity would do.</p>
<p class="indent" id="Matt.xix-p100">(3.) How submissive the debtor was; <i>His
fellow servant,</i> though his equal, yet knowing how much he lay
at his mercy, <i>fell down at his feet,</i> and humbled himself to
him for this trifling debt, as much as he did to his lord for that
great debt; for <i>the borrower is servant to the lender,</i>
<scripRef id="Matt.xix-p100.1" osisRef="Bible:Prov.22.7" parsed="|Prov|22|7|0|0" passage="Pr 22:7">Prov. xxii. 7</scripRef>. Note, Those
who cannot pay their debts ought to be very respectful to their
creditors, and not only give them good words, but do them all the
good offices they possibly can: they must not be angry at those who
claim their own, nor speak ill of them for it, no, not though they
do it in a rigorous manner, but in that case leave it to God to
plead their cause. The poor man's request is, <i>Have patience with
me;</i> he honestly confesses the debt, and puts not his creditor
to the charge of proving it, only begs time. Note, Forbearance,
though it be no acquittance, is sometimes a piece of needful and
laudable charity. As we must not be hard, so we must not be hasty,
in our demands, but think how long God bears with us.</p>
<p class="indent" id="Matt.xix-p101">(4.) How implacable and furious the
creditor was (<scripRef id="Matt.xix-p101.1" osisRef="Bible:Matt.18.30" parsed="|Matt|18|30|0|0" passage="Mt 18:30"><i>v.</i>
30</scripRef>); <i>He would not have patience with him,</i> would
not hearken to his fair promise, but without mercy <i>cast him into
prison.</i> How insolently did he trample upon one as good as
himself, that submitted to him! How cruelly did he use one that had
done him no harm, and though it would be no advantage to himself!
In this, as in a glass, unmerciful creditors may see their own
faces, who take pleasure in nothing more than to swallow up and
destroy (<scripRef id="Matt.xix-p101.2" osisRef="Bible:2Sam.20.19" parsed="|2Sam|20|19|0|0" passage="2Sa 20:19">2 Sam. xx. 19</scripRef>),
and glory in having their poor debtors' bones.</p>
<p class="indent" id="Matt.xix-p102">(5.) How much concerned the rest of the
servants were; <i>They were very sorry</i> (<scripRef id="Matt.xix-p102.1" osisRef="Bible:Matt.18.31" parsed="|Matt|18|31|0|0" passage="Mt 18:31"><i>v.</i> 31</scripRef>), sorry for the creditor's
cruelty, and for the debtor's calamity. Note, The sins and
sufferings of our fellow-servants should be a matter of grief and
trouble to us. It is sad that any of our brethren should either
make themselves beast of prey, by cruelty and barbarity; or be made
beasts of slavery, by the inhuman usage of those who have power
over them. To see a fellow-servant, either raging like a bear or
trampled on like a worm, cannot but occasion great regret to all
that have any jealousy for the honour either of their nature or of
their religion. See with what eye Solomon looked both upon <i>the
tears of the oppressed,</i> and <i>the power of the oppressors,</i>
<scripRef id="Matt.xix-p102.2" osisRef="Bible:Eccl.4.1" parsed="|Eccl|4|1|0|0" passage="Ec 4:1">Eccl. iv. 1</scripRef>.</p>
<p class="indent" id="Matt.xix-p103">(6.) How notice of it was brought to the
master; <i>They came, and told their lord.</i> They durst not
reprove their fellow-servant for it, he was so unreasonable and
outrageous (<i>let a bear robbed of her whelps meet a man, rather
than such a fool in his folly</i>); but they went to their lord,
and besought him to appear for the oppressed against the oppressor.
Note, That which gives us occasion for sorrow, should give us
occasion for prayer. Let our complaints both of the wickedness of
the wicked and of the afflictions of the afflicted, be brought to
God, and left with him.</p>
<p class="indent" id="Matt.xix-p104">3. The master's just resentment of the
cruelty his servant was guilty of. If the servants took it so ill,
much more would the master, whose compassions are infinitely above
ours. Now observe here,</p>
<p class="indent" id="Matt.xix-p105">(1.) How he reproved his servant's cruelty
(<scripRef id="Matt.xix-p105.1" osisRef="Bible:Matt.18.32-Matt.18.33" parsed="|Matt|18|32|18|33" passage="Mt 18:32,33"><i>v.</i> 32, 33</scripRef>); <i>O
thou wicked servant.</i> Note, Unmercifulness is wickedness, it is
great wickedness. [1.] He upbraids him with the mercy he had found
with his master; <i>I forgive thee all that debt.</i> Those that
will use God's favours, shall never be upbraided with them, but
those that abuse them, may expect it, <scripRef id="Matt.xix-p105.2" osisRef="Bible:Matt.11.20" parsed="|Matt|11|20|0|0" passage="Mt 11:20"><i>ch.</i> xi. 20</scripRef>. Consider, It was <i>all
that debt,</i> that great debt. Note, The greatness of sin
magnifies the riches of pardoning mercy: we should think <i>how
much has been forgiven us,</i> <scripRef id="Matt.xix-p105.3" osisRef="Bible:Luke.7.47" parsed="|Luke|7|47|0|0" passage="Lu 7:47">Luke
vii. 47</scripRef>. [2.] He thence shows him the obligation he was
under to be merciful to his fellow-servant; <i>Shouldst not thou
also have had compassion on thy fellow-servant, even as I had pity
on thee?</i> Note, It is justly expected, that such as have
received mercy, should show mercy. <i>Dat ille veniam facile, cui
venia est opus—He who needs forgiveness, easily bestows it.</i>
Senec. Agamemn. He shows him, <i>First,</i> That he should have
been more compassionate to the distress of his fellow servant,
because he had himself experienced the same distress. What we have
had the feeling of ourselves, we can the better have the fellow
feeling of with our brethren. <i>The Israelites knew the heart of a
stranger, for they were strangers;</i> and this servant should have
better known the heart of an arrested debtor, than to have been
thus hard upon such a one. <i>Secondly,</i> That he should have
been more conformable to the example of his master's tenderness,
having himself experienced it, so much to his advantage. Note, The
comfortable sense of pardoning mercy tends much to the disposing of
our hearts to forgive our brethren. It was in the close of the day
of atonement that the jubilee trumpet sounded <i>a release of
debts</i> (<scripRef id="Matt.xix-p105.4" osisRef="Bible:Lev.25.9" parsed="|Lev|25|9|0|0" passage="Le 25:9">Lev. xxv. 9</scripRef>); for
we must have compassion on our brethren, as God has on us.</p>
<p class="indent" id="Matt.xix-p106">(2.) How he revoked his pardon and
cancelled the acquittance, so that the judgment against him revived
(<scripRef id="Matt.xix-p106.1" osisRef="Bible:Matt.18.34" parsed="|Matt|18|34|0|0" passage="Mt 18:34"><i>v.</i> 34</scripRef>); <i>He
delivered him to the tormentors, till he should pay all that was
due unto him.</i> Though the wickedness was very great, his lord
laid upon him no other punishment than the payment of his own debt.
Note, Those that will not come up to the terms of the gospel need
be no more miserable than to be left open to the law, and to let
that have its course against them. See how the punishment answers
the sin; he that would not forgive shall not be forgiven; <i>He
delivered him to the tormentors;</i> the utmost he could do to his
fellow servant was but to cast him into prison, but he was himself
delivered to the tormentors. Note, The power of God's wrath to ruin
us, goes far beyond the utmost extent of any creature's strength
and wrath. The reproaches and terrors of his own conscience would
be his tormentors, for that is a worm that dies not; devils, the
executioners of God's wrath, that are sinners' tempters now, will
be their tormentors for ever. He was sent to Bridewell till he
should pay all. Note, Our debts to God are never compounded; either
all is forgiven or all is exacted; glorified saints in heaven are
pardoned all, through Christ's complete satisfaction; damned
sinners in hell are paying all, that is, are punished for all. The
offence done to God by sin is in point of honour, which cannot be
compounded for without such a diminution as the case will by no
means admit, and therefore, some way or other, by the sinner or by
his surety, it must be satisfied.</p>
<p class="indent" id="Matt.xix-p107"><i>Lastly,</i> Here is the application of
the whole parable, (<scripRef id="Matt.xix-p107.1" osisRef="Bible:Matt.18.35" parsed="|Matt|18|35|0|0" passage="Mt 18:35"><i>v.</i>
35</scripRef>); <i>So likewise shall my heavenly Father do also
unto you.</i> The title Christ here gives to God was made use of,
<scripRef id="Matt.xix-p107.2" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19"><i>v.</i> 19</scripRef>, in a
comfortable promise; <i>It shall be done for them of my Father
which is in heaven;</i> here it is made use of in a terrible
threatening. If God's governing be fatherly, it follows thence,
that it is righteous, but it does not therefore follow that it is
not rigorous, or that under his government we must not be kept in
awe by the fear of the divine wrath. When we pray to God as <i>our
Father in heaven,</i> we are taught to ask for <i>the forgiveness
of sins, as we forgive our debtors.</i> Observe here,</p>
<p class="indent" id="Matt.xix-p108">1. The duty of forgiving; we must <i>from
our hearts</i> forgive. Note, We do not forgive our offending
brother aright, nor acceptably, if we do not forgive from the
heart; for that is it that God looks at. No malice must be
harboured there, nor ill will to any person, one or another; no
projects of revenge must be hatched there, nor desires of it, as
there are in many who outwardly appear peaceable and reconciled.
Yet this is not enough; we must from the heart desire and seek the
welfare even of those that have offended us.</p>
<p class="indent" id="Matt.xix-p109">2. The danger of not forgiving; <i>So shall
your heavenly Father do.</i> (1.) This is not intended to teach us
that God reverses his pardons to any, but that he denies them to
those that are unqualified for them, according to the tenour of the
gospel; though having seemed to be humbled, like Ahab, they thought
themselves, and others thought them, in a pardoned state, and they
made bold with the comfort of it. Intimations enough we have in
scripture of the forfeiture of pardons, for caution to the
presumptuous; and yet we have security enough of the continuance of
them, for comfort to those that are sincere, but timorous; that the
one may fear, and the other may hope. Those that do not <i>forgive
their brother's trespasses,</i> did never truly repent of their
own, nor ever truly believe the gospel; and therefore that which is
<i>taken away</i> is only what <i>they seemed to have,</i>
<scripRef id="Matt.xix-p109.1" osisRef="Bible:Luke.8.18" parsed="|Luke|8|18|0|0" passage="Lu 8:18">Luke viii. 18</scripRef>. (2.) This is
intended to teach us, that <i>they shall have judgment without
mercy, that have showed no mercy,</i> <scripRef id="Matt.xix-p109.2" osisRef="Bible:Jas.2.13" parsed="|Jas|2|13|0|0" passage="Jam 2:13">Jam. ii. 13</scripRef>. It is indispensably necessary to
pardon and peace, that we not only <i>do justly,</i> but <i>love
mercy.</i> It is an essential part of that religion which is
<i>pure and undefiled before God and the Father,</i> of that
<i>wisdom from above,</i> which <i>is gentle, and easy to be
entreated.</i> Look how <i>they</i> will answer it another day,
who, though they bear the Christian name, persist in the most
rigorous and unmerciful treatment of their brethren, as if the
strictest laws of Christ might be dispensed with for the gratifying
of their unbridled passions; and so they curse themselves every
time they say the Lord's prayer.</p>
</div></div2>