1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart,   2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.   3 And, behold, there appeared unto them Moses and Elias talking with him.   4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.   5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.   6 And when the disciples heard it, they fell on their face, and were sore afraid.   7 And Jesus came and touched them, and said, Arise, and be not afraid.   8 And when they had lifted up their eyes, they saw no man, save Jesus only.   9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.   10 And his disciples asked him, saying, Why then say the scribes that Elias must first come?   11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.   12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.   13 Then the disciples understood that he spake unto them of John the Baptist.

      We have here thee story o Christ's transfiguration; he ha said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (2 Pet. i. 16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces.

      When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.

      Now concerning Christ's transfiguration, observe,

      I. The circumstances of it, which are here noted, v. 1.

      1. The time; six days after he had the solemn conference with his disciples, ch. xvi. 21. St. Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev. viii. 1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary.

      2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev. iv. 1.

      3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Acts x. 41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mark v. 37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations.

      II. The manner of it (v. 2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphothe--he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, 2 Pet. i. 16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant--morphen doulou, Phil. ii. 7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphe theou--in the form of God (Phil. ii. 6), and gave his disciples a glimpse of his glory, which could not but change his form.

      The great truth which we declare, is, that God is light (1 John i. 5), dwells in the light (1 Tim. vi. 16), covers himself with light, Ps. civ. 2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (John i. 5, 10); but, at this time, that Light shined out of the darkness.

      Now his transfiguration appeared in two things:

      1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.

      2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.

      III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, v. 3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb. i. 1.

      IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke or the rest; Lord, it is good for us to be here. Peter here expresses,

      1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Ps. xxvii. 4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him.

      2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.

      (1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezra ix. 8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory.

      It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.

      (2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, ch. xx. 21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city.

      Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luke ix. 33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave.

      Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.

      V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (2 Pet. i. 17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev. iv. 3); for it is his glory to be our Redeemer.

      Now concerning this testimony from heaven to Christ, observe.

      1. How it came, and in what manner it was introduced.

      (1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exod. xix. 9), and so to Moses, Exod. xxxiv. 5; Num. xi. 25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount.

      (2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exod. xix. 16), and said he would dwell in thick darkness; see 1 Kings viii. 12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb. xii. 18), but to the mount that is crowned with a bright cloud. Both the Old-Testament and the New-Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty.

      (3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.

      (4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Ps. xcix. 7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, 1 Kings xix. 11, 12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (2 Pet. i. 17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing.

      2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,

      (1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (ch. iii. 17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (2 Cor. v. 19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias.

      This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharaoh's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luke ix. 51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, 2 Cor. i. 5.

      (2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deut. xviii. 18); him shall ye hear.

      Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, 2 Cor. v. 7.

      Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luke xvi. 29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them.

      IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.

      1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job xxxvii. 22. See what dreadful work the voice of the Lord makes, Ps. xxix. 4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid.

      2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev. i. 17; Dan. viii. 18; x. 18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. Considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luke i. 74, 75.

      VII. The disappearing of the vision (v. 8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zec. i. 5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, to-day, and for ever, Heb. xiii. 7, 8.

      VIII. The discourse between Christ and his disciples as they came down from the mountain, v. 9-13.

      Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.

      2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.

      Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (v. 9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by 2 Pet. i. 16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us.

      (2.) An objection which the disciples made against something Christ had said (v. 10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal. iv. 5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, 1 Thess. ii. 13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth.

      (3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.

      [1.] Christ allows the prediction (v. 11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New-Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things.

      [2.] He asserts the accomplishment. The scribes say true, that Elias is come, v. 12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not.

      Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, 1 Cor. ii. 8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (John xv. 18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Acts xii. 1-3.

      (4.) The disciples' satisfaction in Christ's reply to their objection (v. 13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!

      14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,   15 Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.   16 And I brought him to thy disciples, and they could not cure him.   17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.   18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.   19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?   20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.   21 Howbeit this kind goeth not out but by prayer and fasting.

      We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe,

      I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with.

      Two things the father of the child complains of.

      1. The distress of his child (v. 15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, 1 Pet. v. 8.

      2. The disappointment of his expectation from the disciples (v. 16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (ch. x. 1, 8), and therein they were successful (Luke x. 17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them.

      II. The rebukes that Christ gave to the people first, and then to the devil.

      1. He chid those about him (v. 17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mark ix. 14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Ps. xcv. 9), forward, for in them is no faith, Deut. xxxii. 20.

      Two things he upbraids them with. (1.) His presence with them so long; "How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?" (2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Acts xiii. 18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth.

      2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness.

      See here an emblem of Christ's undertaking as our Redeemer.

      (1.) He breaks the power of Satan (v. 18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Rev. xix. 21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Colos. ii. 15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour.

      (2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there.

      III. Christ's discourse with his disciples hereupon.

      1. They ask the reason why they could not cast out the devil at this time (v. 19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended.

      2. Christ gives them two reasons why they failed.

      (1.) It was because of their unbelief, v. 20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me." Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief." Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good.

      Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, v. 20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders." Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him.

      If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon.

      (2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (v. 21); "This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective." Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.

      22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:   23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

      Christ here foretels his own sufferings; he began to do it before (ch. xvi. 21); and, finding that it was to his disciples a hard saying, he saw it necessary to repeat it. There are some things which God speaketh once, yea twice, and yet man perceiveth it not. Observe here,

      1. What he foretold concerning himself--that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him.

      (1.) He tells them that he should be betrayed into the hands of men. He shall be delivered up (so it might be read and understood of his Father's delivering him up by his determined counsel and fore-knowledge, Acts ii. 23; Rom. viii. 32); but as we render it, it refers to Judas's betraying him into the hands of the priests, and their betraying him into the hands of the Romans. He was betrayed into the hands of men; men to whom he was allied by nature, and from whom therefore he might expect pity and tenderness; men whom he had undertaken to save, and from whom therefore he might expect honour and gratitude; yet these are his persecutors and murderers.

      (2.) That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission.

      (3.) That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious.

      2. How the disciples received this; They were exceedingly sorry. Herein appeared their love to their Master's person, but with all their ignorance and mistake concerning his undertaking. Peter indeed durst not say any thing against it, as he had done before (ch. xvi. 22), having then been severely chidden for it; but he, and the rest of them, greatly lamented it, as it would be their own loss, their Master's grief, and the sin and ruin of them that did it.

      24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?   25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?   26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.   27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

      We have here an account of Christ's paying tribute.

      I. Observe how it was demanded, v. 24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them.

      1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul, Exod. xxx. 12, &c. This was not so strictly exacted now as sometimes it had been, especially not in Galilee.

      2. The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezra iv. 13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.

      Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Gal. iv. 4); therefore under this law he was paid for at forty days old (Luke ii. 22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Phil. ii. 7, 8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Rom. viii. 3. Now this tax paid to the temple is called an atonement for the soul, Exod. xxx. 15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness, ch. iii. 15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Rom. xiii. 7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness, 1 Pet. ii. 16. If Christ pay tribute, who can pretend an exemption?

      II. How it was disputed (v. 25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge.

      Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.

      2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Mal. iii. 1), his Father's house (John ii. 16), in it he is faithful as a Son in his own house (Heb. iii. 6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Cæsar the things that are Cæsar's.

      III. How it was paid, notwithstanding, v. 27.

      1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption--Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, ch. xv. 12, 13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, 1 Cor. viii. 13; Rom. xiv. 13.

      2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (v. 27), wherein appears,

      (1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor, 2 Cor. viii. 9. In his ordinary expenses, he lived upon alms (Luke viii. 3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community.

      (2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Ps. viii. 5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe,

      [1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.

      [2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward, Ps. xix. 11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers.

      [3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Exod. xxx. 13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let to-morrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good?

      Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.

      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 that he were drowned in the depth of the sea.

      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.

      I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mark ix. 34), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who 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 ass 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 (ch. xx. 19, 20; Luke xxii. 22, 24); 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, Who is the greatest in the kingdom of heaven?

      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.

      2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three.

      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?

      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.

      II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? 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.

      Christ here teacheth them to be humble,

      1. By a sign (v. 2); He called a little child to him, and set him in the midst of them. 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. He set him in the midst of them; 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 in the midst of the doctors, Luke ii. 46.

      2. By as sermon upon this sign; in which he shows them and us,

      (1.) The necessity of humility, v. 3. His preface is solemn, and commands both attention and assent; Verily I say unto you, I, the Amen, the faithful Witness, say it, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Here observe,

      [1.] What it is that he requires and insists upon.

      First, "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. Secondly, You must become as little children. Note, Converting grace makes us like little children, not foolish as children (1 Cor. xiv. 20), nor fickle (Eph. iv. 14), nor playful (ch. xi. 16); but, as children, we must desire the sincere milk of the word (1 Pet. ii. 2); as children, we must be careful for nothing, but leave it to our heavenly Father to care for us (ch. vi. 31); we must, as children, be harmless and inoffensive, and void of malice (1 Cor. xiv. 20), governable, and under command (Gal. iv. 2); 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 (Rom. xii. 16), 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 exercise not themselves in things too high for them; and we should in like manner behave, and quiet ourselves, Ps. cxxxi. 1, 2. 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.

      [2.] What stress he lays upon this; Without this, you shall not enter into the kingdom of heaven. Note, Disciples of Christ have need to be kept in awe by threatenings, that they may fear lest they seem to come short, Heb. iv. 1. The disciples, when they put that question (v. 1), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; 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 have no part or lot in the matter. 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, fall into the condemnation of the devil; to prevent this, we must become as little children, and, in order to do that, must be born again, must put on the new man, must be like the holy child Jesus; so he is called, even after his ascension, Acts iv. 27.

      (2.) He shows the honour and advancement that attend humility (v. 4), 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 the same is greatest in the kingdom of heaven. 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.

      (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.

      Those that thus humble themselves will be afraid,

      [1.] That nobody will receive them; but (v. 5), Whoso shall receive one such little child in my name, receiveth me. 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; the poor, the poor in spirit, we have always with us, and they are his receivers. See ch. xxv. 35-40.

      [2.] They will be afraid that every body will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas--Censure pounces on doves. This objection he obviates (v. 6), 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.

      Observe, First, The crime supposed; offending one of these little ones that believe in Christ. 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 (1 Cor. viii. 10, 11), 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.

      Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. 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 (ch. ii. 2, 4, 9); 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 a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Luke xvi. 26. Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.

      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 them 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 it 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 sheep, 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.

      Our Savior here speaks of offences, or scandals,

      I. In general, v. 7. 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 makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,

      (1.) That they were certain things; It must needs be, that offences come. 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 they which are perfect, and they which are not, may be made manifest. See 1 Cor. xi. 19; Dan. xi. 35. Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, ch. xxiv. 24; Acts xx. 29, 30.

      (2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:

      [1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. 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. They that love God's law have great peace, and nothing shall offend them, Ps. cxix. 165.

      [2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. 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 Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law (Exod. xxi. 33, 34-22:6), 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 (2 Thess. ii. 11, 12), and their persecutions of saints (Rev. xvii. 1, 2, 6), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them.

      II. In particular, Christ here speaks of offences given,

      1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off, v. 8, 9. This Christ had said before (ch. v. 29, 30), 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,

      (1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, 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. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Gal. v. 24. The body of sin must be destroyed; 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. Secondly, 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.

      (2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. 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, Rom. viii. 13. [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, 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 dominion taken away (Dan. vii. 12), and the deadly wound given it, that shall not be healed.

      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, v. 6. Observe,

      (1.) The caution itself; Take heed that ye despise not one of these little ones. 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, v. 2, 4. 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.

      [1.] We must not despise them, not think meanly of them, as lambs despised, Job xii. 5. 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, Rom. xiv. 3, 10, 15, 20, 21. 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, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious.

      [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, Let the Lord be glorified. And we must be afraid of the punishment; "Take heed of despising them, for it is at your peril if you do."

      (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 not those 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,

      [1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his 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,

      First, That they are the little ones' angels. God's angels are theirs; for all his is ours, if we be Christ's. 1 Cor. iii. 22. They are theirs; for they have a charge concerning them to minister for their good (Heb. i. 14), 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.

      Secondly, That they always behold the face of the Father in heaven. 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 full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Rev. iv. 8; Luke i. 19. The expression intimates, as some think, the special dignity and honour of the little ones' angels; the prime ministers of state are said to see the king's face (Esth. i. 14), 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. As the eyes of the servant are to the hand of his master, 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 go and return like a flash of lightning, Ezek. i. 14. If we would behold the face of God in glory hereafter, as the angels do (Luke xx. 36), we must behold the face of God now, in readiness to our duty, as they do, Acts ix. 6.

      [2.] The gracious design of Christ concerning them (v. 11); For the Son of man is come to save that which was lost. This is a reason, First, 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. Secondly, 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 (Isa. lxvi. 3), 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 save that which was lost, 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, Rom. xiv. 15; 1 Cor. viii. 11, 12. 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.

      [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, v. 12-14. 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. None shall pluck them out of my Father's hand, John x. 28.

      Here is, First, The comparison, v. 12, 13. 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 great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, John x. 3. See a full exposition of this parable, Ezek. xxxiv. 2, 10, 16, 19.

      Secondly, The application of this comparison (v. 14); It is not the will of your Father, that one of these little ones should perish. 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 one or two 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 Isa. iii. 15, What mean ye, that ye beat my people? Ps. lxxvi. 8, 9.

      Observe, Christ called God, v. 19, my Father which is in heaven; he calls him, v. 14, your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father (John xx. 17); 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, Gen. xxxiii. 13. 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 (Job xvi. 19), their Judge is there, Ps. lxviii. 5.

      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 thee, then 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 it 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.

      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.

      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 (1 Cor. viii. 12), 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, Lev. vi. 2, 3; 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,

      1. Go, and tell him his fault between thee and him alone. Let this be compared with, and explained by, Lev. xix. 17, Thou shalt not hate thy brother in thy heart; 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 thou shalt in any ways reprove him. 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 Prov. xxv. 8, 9, "Go not forth hastily to strive, but debate thy cause with thy neighbour himself, argue it calmly and amicably; and if he shall hear thee, well and good, thou hast gained thy brother, 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."

      2. "If he will not hear thee, 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 one or two or more, 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" (Plus vident oculi quam oculus--Many eyes see more than one), "and more regarded by him, and perhaps it will influence him to acknowledge his error, and to say, I repent."

      3. "If he shall neglect to hear them, and will not refer the matter to their arbitration, then tell it to the church, 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 (1 Cor. vi.), where he reproves those that went to law before the unjust, and not before the saints (v. 1), and would have the saints to judge those small matters (v. 2) that pertain to this life, v. 3. If you ask, "Who is the church that must be told?" the apostle directs there (v. 5), Is there not a wise man among you? Those of the church that are presumed to be most capable of determining such matters; and he speaks ironically, when he says (v. 4), "Set them to judge who are least esteemed in the church; 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.

      4. "If he will not hear the church, will not stand to their award, but persists in the wrong he has done thee, and proceeds to do thee further wrong, let him be to thee as a heathen man, and a publican; 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.

      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,

      (1.) What is the case supposed? If thy brother trespass against thee. [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. Them that are without God judges, 1 Cor. v. 12, 13. 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. The reproaches of them that reproached thee are fallen upon me, Ps. lxix. 9.

      (2.) What is to be done in this case. We have here,

      [1.] The rules prescribed, v. 15-17. Proceed in this method:

      First, "Go and tell him his fault between thee and him alone. 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. "Tell him his fault, remind him of what he has done, and of the evil of it, show him his abominations." 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, Thou art the man.

      "Tell him his fault, elenxon auton--argue the case with him" (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.

      "If he shall hear thee" --that is, "heed thee--if he be wrought upon by the reproof, it is well, thou hast gained thy brother; thou hast helped to save him from sin and ruin, and it will be thy credit and comfort," James v. 19, 20. Note, The converting of a soul is the winning of that soul (Prov. xi. 30); 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.

      Secondly, If that doth not prevail, then take with thee one or two more, v. 16. 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 travail in birth again (Gal. iv. 19); and it is after many pains and throes that the child is born.

      "Take with thee one or two more; 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 two or three." Deut. xix. 15. 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 all men speak well of, yet it is more rare to find one good whom all men speak ill of. 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.

      Thirdly, If he neglect to hear them, and will not be humbled, then tell it to the church, v. 17. 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, Tit. iii. 10. 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.

      Tell it to the church. 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, v. 18, it is plain that he means a Christian church, which, though not yet formed, was now in the embryo. "Tell it to the church, 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.

      Fourthly, "If he neglect to hear the church, if he slight the admonition, and will neither be ashamed of his faults, nor amend them, let him be unto thee as a heathen man and publican; 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 taken away from among them (1 Cor. v. 2), must be delivered to Satan; 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, v. 11, 13. But when by this he is humbled and reclaimed, he must be welcomed into communion again, and all shall be well.

      [2.] Here is a warrant signed for the ratification of all the church's proceedings according to these rules, v. 18. 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 (clave non errante--the key not turning the wrong way), 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,

      First, In their sentence of suspension; Whatsoever ye shall bind on earth shall be bound in heaven. 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 (Rom. xi. 8), a spirit of slumber; for Christ will not suffer his own ordinances to be trampled upon, but will say amen 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 congregation of the righteous now shall not stand in it in the great day, Ps. i. 5. 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, John ix. 34, 35.

      Secondly, In their sentence of absolution; Whatsoever ye shall loose on earth shall be loosed in heaven. 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, 2 Cor. ii. 6. 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, To whom ye forgive any thing, I forgive also, 2 Cor. ii. 10.

      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.

      (1.) God's readiness to answer the church's prayers (v. 19); If two of you shall agree harmoniously, touching any thing that they shall ask, it shall be done for them. Apply this,

      [1.] In general, to all the requests of the faithful praying seed of Jacob; they shall not seek God's face in vain. 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 2 Chron. v. 13; Acts iv. 31.

      [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, First, 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 (1 Cor. v. 4), and it was a punishment inflicted of many, 2 Cor. ii. 6. In an affair of such importance, two are better than one, and in the multitude of counsellors there is safety. Secondly, 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. Thirdly, 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 (ch. xvi. 19) 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 Jas. v. 16. Fourthly, The unanimous petitions of the church of God, for the ratification of their just censures, shall be heard in heaven, and obtain an answer; "It shall be done, 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. The Lord turned the captivity of Job, not when he prayed for himself, but when he prayed for his friends who had trespassed against him.

      (2.) The presence of Christ in the assemblies of Christians, v. 20. 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.

      [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, Joel ii. 15, 16. 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.

      [2.] They are hereby directed to gather together in Christ's name. In the exercise of church discipline, they must come together in the name of Christ, 1 Cor. v. 4. 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.

      [3.] They are hereby encouraged with an assurance of the presence of Christ; There am I in the midst of them. 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 (Ps. cxxxii. 14), it is his walk (Rev. ii. 1); 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. There am I, not only I will be there, but I am there; as if he came first, is ready before them, they shall find him there; he repeated this promise at parting (ch. xxviii. 20), Lo, I am with you always. Note, The presence of Christ in the assemblies of Christians is promised, and may in faith be prayed for and depended on; There am I. This is equivalent to the Shechinah, or special presence of God in the tabernacle and temple of old, Exod. xl. 34; 2 Chron. v. 14.

      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, First, 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, Secondly, By constraint; when there are not more than two or three to come together, or, if there be, they dare not, for fear of the Jews, yet Christ will be in the midst of them, 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, it 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.

      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 him 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.

      This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe,

      I. Peter's question concerning this matter (v. 21); Lord, how oft shall my brother trespass against me, and I forgive him? Will it suffice to do it seven times?

      1. He takes it for granted that he must forgive; Christ had before taught his disciples this lesson (ch. vi. 14, 15), 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.

      2. He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said (Luke xvii. 4), 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 Prov. xxiv. 16. A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos ii. 1. 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.

      II. Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; 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 (Deut. xxxii. 34), 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, Ps. lxxvii. 38, 40. It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.

      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, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, 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.

      There are three things in the parable.

      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, v. 23-27. Where observe,

      (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.

      (2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. 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, How much owest thou unto my Lord? 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.

      (3.) The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. When he began to reckon, one of the first defaulters appeared to owe ten thousand talents. 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, a talent of lead, this is wickedness, Zec. v. 7, 8. The trusts committed to us, as stewards of the grace of God, are each of them a talent (ch. xxv. 15), 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 the hairs on our head, Ps. xl. 12. Who can understand the number of his errors, or tell how oft he offends? Ps. xix. 12.

      (4.) The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Ps. xlix. 6, 7. 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.

      (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, Currat, lex--Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, 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 payment to be made, 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.

      (6.) Convinced sinners cannot but humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; or, as some copies read it, he besought him; his address was very submissive and very importunate; Have patience with me, and I will pay thee all, v. 26. 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, Wherewith shall I come before the Lord? Mic. vi. 6. 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.

      But, [1.] He begs time; Have patience with me. 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 brought to repentance (Rom. ii. 4), and then their being borne with does them no kindness.

      [2.] He promises payment; Have patience awhile, and I will pay thee all. 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 first-born for their transgressions (Mic. vi. 7), who go about to establish their own righteousness, Rom. x. 3. He that had nothing to pay with (v. 25) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.

      (7.) The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him (v. 27); The lord of that servant, 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, Have patience with me; 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 (Luke i. 77, 78); He was moved with compassion. God's reasons of mercy are fetched from within himself; he has mercy because he will have mercy. 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 forgave it all, v. 32. 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; He loosed him. 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 deliver us, that we might serve him, Luke i. 74. I am thy servant, for thou hast loosed my bonds.

      2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30. This represents the sin of those who, though they are not unjust in demanding that which is not 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. Summum jus summa injuria--Push a claim to an extremity, and it becomes a wrong. 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, in terrorem--in order to strike terror, and for the hardness of men's hearts, yet savours not of a Christian spirit. To sue for money-debts, when the debt or 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, Neh. v. 7.

      See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, 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 peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore 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, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.

      (2.) How severe the demand was; He laid hands on him, and took him by the throat. 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.

      (3.) How submissive the debtor was; His fellow servant, though his equal, yet knowing how much he lay at his mercy, fell down at his feet, and humbled himself to him for this trifling debt, as much as he did to his lord for that great debt; for the borrower is servant to the lender, Prov. xxii. 7. 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, Have patience with me; 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.

      (4.) How implacable and furious the creditor was (v. 30); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. 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 (2 Sam. xx. 19), and glory in having their poor debtors' bones.

      (5.) How much concerned the rest of the servants were; They were very sorry (v. 31), 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 of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, Eccl. iv. 1.

      (6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous (let a bear robbed of her whelps meet a man, rather than such a fool in his folly); 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.

      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,

      (1.) How he reproved his servant's cruelty (v. 32, 33); O thou wicked servant. Note, Unmercifulness is wickedness, it is great wickedness. [1.] He upbraids him with the mercy he had found with his master; I forgive thee all that debt. Those that will use God's favours, shall never be upbraided with them, but those that abuse them, may expect it, ch. xi. 20. Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, Luke vii. 47. [2.] He thence shows him the obligation he was under to be merciful to his fellow-servant; Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Note, It is justly expected, that such as have received mercy, should show mercy. Dat ille veniam facile, cui venia est opus--He who needs forgiveness, easily bestows it. Senec. Agamemn. He shows him, First, 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. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have better known the heart of an arrested debtor, than to have been thus hard upon such a one. Secondly, 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 o atonement that the jubilee trumpet sounded a release of debts (Lev. xxv. 9); for we must have compassion on our brethren, as God has on us.

      (2.) How he revoked his pardon and cancelled the acquittance, so that the judgment against him revived (v. 34); He delivered him to the tormentors, till he should pay all that was due unto him. 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; He delivered him to the tormentors; 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.

      Lastly, Here is the application of the whole parable, (v. 35); So likewise shall my heavenly Father do also unto you. The title Christ here gives to God was made use of, v. 19, in a comfortable promise; It shall be done for them of my Father which is in heaven; 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 our Father in heaven, we are taught to ask for the forgiveness of sins, as we forgive our debtors. Observe here,

      1. The duty of forgiving; we must from our hearts 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.

      2. The danger of not forgiving; So shall your heavenly Father do. (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 forgive their brother's trespasses, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they seemed to have, Luke viii. 18. (2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, Jam. ii. 13. It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they 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.