A Paraphrase on the New Testament, Matthew · Chapter 18
CHAP. XVIII.
1. AT the ſame time came the diſciples to Jeſus, ſaying, Who is the greateſt in the kingdom of heaven.
1. Ambition ſtirred in them, to debate who ſhould be greateſt in Chriſts Church or Kingdom, next himſ…lf.
2, 3. And Jeſus called a little child unto him, and ſet him in the midſt of them, and ſaid, Verily I ſay to you, Except ye be converted, and become as little children, ye ſhall not enter into the kingdom of heaven.
2, 3. Chriſt ſet a child before them as a viſible anſwer, and ſaid, Except true converſion give you a new and humble mind, and take you off from ambitious overvaluing earthly pomp and power, that as teachable and obedient Diſciples to the, you may be drawn to ſet more by heavenly things, you cannot be capable of entring into the heavenly Kingdom, much leſs of being greateſt there: nor are you fit for a place in the Church on earth (much leſs of power) without covenanting this.
4. Whoever therefore ſhall humble himſelf as this little child, the ſame is greateſt in the kingdom of heaven.
4. Tho worldly men will think otherwiſe, I tell you that the humbleſt Chriſtian is the beſt, and the beſt is indeed the greateſt, as being deareſt unto God, and he is fitteſt alſo for Church power.
5. And whoſo ſhall receive one ſuch little child in my name, receiveth me.
5. And he that receiveth or ſheweth kindneſs to any ſuch humble Godly Chriſtian, I will take and reward it as done to me.
N. How do the Papal Clergy read this, that hate, revile, ſilence, and ruine or burn ſuch? But they cheat their Souls by ſaying, that ſuch are but Hereticks and Schiſmaticks, and deny them to be Chriſt's, and then they think they are diſobliged, and may uſe them as they firſt judge and call them.
6. But whoſo ſhall offend one of theſe little ones which believe in me, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea.
6. But whoever he be that ſhall gall, diſcourage, or by threatning, deriſion, or perſecution ſeek to drive the leaſt from faith and holy living, it were leſs hurt to that man, (how big ſoever he now look and talk) that he were drowned in the Sea, with a milſtone about his neck: for God will take vengeance on him
7. Wo to the world becauſe of offences: for it muſt needs be that offences come, but wo to that man by whom the offence cometh.
7. Wo to the world by reaſon of the Scandals, oppoſitions and impediments to faith, holineſs and ſalvation, which men will lay before each other, ſome by errour, ſome by crimes, and ſome by perſecution: ſuch ſcandals and hinderances and temptations there will be: God will permit them for trial, and men will commit them. But the ſin is great, and it will be wo to the guilty, eſpecially the malignant perſecutors and ſeducers.
8. Wherefore if thy hand or 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 fire everlaſting. 9. And if thy 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.
8, 9. Let nothing ſeem too dear to thee to ſecure thy ſalvation againſt ſuch ſcandals and hinderances and temptations: If it be friend, or intereſt, as dear to thee as thy hand, or foot, or eye, it is a ſmaller loſs to caſt it away here, and be ſaved hereafter than to keep it here and be damned hereafter to endleſs miſery. If thou hadſt no other way to avoid ſin but diſmembring thy body, it would be a duty and no loſs to do it.
Note, 1. Chriſt had ſaid this before, Mat. 5.30. Its no fault to ſay the ſame thing often. 2. If it be ſo dangerous to be tempted by others, its worſe to be our own tempters.
10. Take heed that ye deſpiſe not one of theſe little ones: for I ſay to you, that in heaven their angels do always behold the face of my Father which is in heaven.
10. Note, O what men are they that read and preach this, and yet not only deſpiſe them, but firſt ignorantly or maliciouſly ſlander them, and then by this juſtifie their railing, perſecuting and deſtroying them. 2. What a comfort is it to the leaſt true Chriſtian, that they have their Angels that have charge of them, who always ſee Gods face in glory: And ſhall not we then ſee it?
11. For the Son of man is come to ſave that which was loſt.
11. And I that came into the world to ſave ſinners, will require it at your hands if you wrong or perſecute them, or hinder them from the way of their ſalvation.
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 he find it, verily I ſay unto you, he rejoyceth more of that ſheep, than of the ninety and nine which went not aſtray.
12, 13. Chriſt likeneth himſelf to men that have by unexpected ſucceſs in recovering the loſt, a more ſenſible joy than for the reſt, tho not a higher eſteem. And if he ſo much rejoyce in them, how will he take it of thoſe that hate, perſecute or tempt them.
14. Even ſo it is not the will of your Father who is in heaven, that one of theſe little ones ſhould periſh.
14. God loveth them better than you love ſheep; therefore he will ſave them, and judge all thoſe that would afright or drive away from their duty, the meaneſt perſon.
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 to the Church: but if he neglect to hear the Church, let him be to thee as an heathen man, and a publican.
15, &c. And according to this compaſſionate tenderneſs of God, and your Saviour, muſt be your dealing with one another; not to favour ſin in any, but to ſeek by love to ſave the ſinner: Therefore if any one that thou haſt brotherly communion with, do treſpaſs againſt thee, by injury, or by ſcandalous crimes within thy notice, go and tell him his fault privately in brotherly love and tenderneſs, yet ſhewing him the evil of his ſin that he may repent: If he hear thee ſo as to repent and amend, thou haſt won him from the danger of his guilt, which may be a comfort to thee: But if he defend his ſin, or will not repent and amend, ceaſe not thy love or labour, but take with thee one or two meet perſons, that two or three witneſſes may the more aw him, or credibly convict him. And if he neglect to hear them, (having exerciſed due patience for the trial, and fit means to convince him) then make it publick, by telling the Church, in whoſe communion he liveth; either by opening it in the Congregation that the Church-Guides may reprove him and exhort him to repent, and pray for his repentance; or when that is not convenient, tell it the Guides of the Church that they may make it publick and do their office. And if he neglect to hear, this publick exhortation, have no more communion or familiarity with him than with a Heathen or Publican, but ſo carry it that he and others may ſee that thou eſteemeſt him not as one of the Chriſtian Society whom Chriſt will own.
Note, This Text which is Chriſts Law of Church-diſcipline, is perverted divers ways, by ſeveral ſorts of miſtakers. Some feign that it ſpeaketh not of ſins againſt God, but of injuries againſt men: and that by the Church is meant the Civil Judicature that then was, (inferiour or ſuperior Sanhedrim.) But, 1. it is evident that it is to Chriſtians or Diſciples that Chriſt giveth this Law; others received no Law from him. And it was how to deal with a Brother in order to Repentance, and Salvation, as the foregoing verſes ſhew. 2. Chriſt knew that the Sanhedrim were his deadly enemies, and foretold that they would condemn him; And therefore never made a Law to his Diſciples to uſe them as their ordinary Judicature. 3. He knew that they would hate and perſecute his Diſciples, and therefore never ſent them to them for right. 4. He came to ubrogate Moſes Law, and overthrow their Moſaick policy: And therefore did not eſtabliſh it by this Law. 5. He could never mean that Chriſtians muſt take him for a Heathen that heard not the Jews Council, when …he foretold them how that Council would ſcourge them in their Synagogues, and caſt out their names, and ſay all manner of evil of them falſly.
1 Nor did Chriſt ſet up a Chriſtian Judicature of Magiſtrates, having the power of the ſword inſtead of the Jewiſh. For, 1. Chriſt himſelf refuſed to uſe ſuch a power, on earth. 2. He forbad it his Diſciples that ſtrove for it. 3. The Text ſpeaketh of no forcing power, but perſwaſive, and of no penalty but Alienation and diſowning. 4. The Apoſtles did never ſet up any ſuch coactive Civil Judicature, nor the Church after them for 300 years and much more: which they would have done had Chriſt commanded it. 5. But they did ſet up ſuch Eccleſiaſtick Judicatures wherever they gathered Churches; which was their actual viſible expoſition of this Law of Chriſt. 6. It is not reſtitution, or recovery of Lands, Goods or Rights that is here mentioned as the end; but the Winning of a brother by repentance. 7. And what is more noted by Chriſt as an offence or treſpaſs againſt us, than ſcandal, and diſhonouring the Chriſtian name and ſociety, and grieving good men by ſinning againſt God. I think theſe evidences prove paſt doubt, that it is the diſcipline of Chriſtian Churches Chriſt here inſtitutes by a ſtanding Law; for which he gave the power of the Keys.
2. The Church is told and heard when the Rulers are told and heard, either before the whole congregation, or that they may publiſh it. The whole congregation is not to ſpeak and be heard, nor neceſſarily to be told by the offended himſelf. But as the city is ſaid to Receive and to Execute any Order from the King, when the Magiſtrates do their part in it, and the people theirs, ſo it is with the Church.
3. But how the telling of one Lay-chancellor or Civilian, and hearing or not hearing him, and being Excommunicate by him concerns this Law, I know not, no nor telling or not hearing one ſingle perſon that judgeth alone over many hundred Churches at a diſtance and without their notice.
4. This diſcipline is of great moment, for the honour of Chriſt and his Church, that it be not as impure as the Infidel world, nor a Swine-fly inſtead of a Society of Saints; And that it may be known that Chriſt came not as deceivers do, to get himſelf a number of followers as bad as other men, but to ſanctifie a peculiar people to God, zealous of good works, and forſaking the world, the fleſh and the devil; and to keep Chriſtians from the ſnare and the ſhame of infectious and wicked Aſſociates: and to keep ſin under open diſgrace.
5. Yet if Paſtors neglect this holy diſcipline, the ſin is theirs: It doth not neceſſitate the innocent to forſake the Church, unleſs their Doctrine or Practice amount to a profeſt rejection of ſome eſſentials of Chriſtianity, or elſe, they force men to ſin or own their ſin. But they that can chuſe better without more hurt than benefit, ſhould prefer it before undiſciplined Chuches.
18. Verily I ſay to you, Whatſoever ye ſhall bind on earth ſhall be bound in heaven, and whatſoever ye ſhall looſe on earth ſhall be looſed in heaven.
18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven, and thoſe that you as my Miniſters abſolve according to my word, they being not deceitful, but true profeſſors of faith, and repentance, they ſhall be abſolved in heaven; And thoſe that you bind over as impenitent to my judgment, being ſuch indeed, ſhall be condemned and ſhut out of heaven: and I will own and confirm your judgment of men by the power I give you, if you do it according to my word.
N. God giveth Paſtors power to condemn and caſt out none from heaven, nor to ſave any, but only ſuch as condemn and caſt out themſelves, or ſuch as ſave themſelves by faith, more than the Church can do.
19. Again I ſay to 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.
19. And I tell you that I may encourage you to concord, that if two of you (much more if all or many) ſhall agree in your Prayers, Diſcipline or Appeal to God, he will accept your endeavours, and they ſhall not be in vain, but bleſſed.
20. For where two or three are gathered together in my name, there am I in the midſt of them.
20. For as I am with every ſingle Chriſtian, ſo I will more eminently bleſs with the fruits of my preſence, the Aſſemblies of the faithful be they never ſo ſmall. N. It is in hatred to Chriſts preſence and name, that Satan perſecuteth ſuch meetings.
21. Then came Peter and ſaid to him, Lord how oft ſhall my brother ſin againſt me, and I forgive him? till ſeven times.
21. Peter ſaid to him, What if my brother do often ſin to my injury or ſcandal, and be often thus admoniſhed; how oft muſt I forgive him? ſeven times ſeemes much.
22. Jeſus ſaith to him, I ſay not to thee, till ſeven times, but till ſeventy times ſeven.
22. It is not the number of times, but his true repentance that is to be here regarded: Note, There are ſome ſins that oft committing will prove that the Repentance is not true. He that ſhould daily or weekly beat you, ſteal, murther, fornicate, and as oft ſay, I Repent, is not to be believed, but forfeiteth his credit. But he that is but oft angry, or defective in the degrees of ſincere duty, may be believed if he oft profeſs repentance.
23. Therefore is the kingdom of heaven like to a certain king, which would take account of his ſervants. 24. And when he had begun to reckon, one was brought to him who 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.
23, &c. And that you may know on what terms you muſt look for mercy and forgiveneſs your ſelves, I will liken Gods government to a Kings that would call his ſervants to account, and demand his due, and make his Debtors know what he might expect of them in juſtice.
26. The ſervant therefore fell down and worſhipped him, ſaying, Lord, have patience with me and I will pay thee all.
26. The ſervant unable to pay, appealed from juſtice, and begged mercy, promiſing to pay when he ſhould be able.
27. Then the Lord of that ſervant was moved with compaſſion, and looſed him, and forgave him the debt.
27. As he appealed to mercy, he found mercy, and his Lord forgave him and ſet him free.
28. But the ſame ſervant went out, and found one of his fellow ſervants, who owed him an 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.
28, &c. He that had received ſo much mercy, uſed his fellow ſervant with unmerciful rigour, exacting all his due.
31. So when his fellow-ſervants ſaw what was done, they were very ſorry, and came and told to their Lord all that was done. 32. Then his Lord after he had called him, ſaid to 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.
31, &c. I forgave thee a great debt, and ſhouldeſt not thou forgive a little one? If mercy was ſo neceſſary to thee, why didſt not thou ſhew mercy to thy fellow ſervant as I did to thee.
34. And his Lord was wroth, and delivered him to the tormentors, till he ſhould pay all that was due to him. 35. So likewiſe ſhall my heavenly Father do alſo to you, if ye from your hearts forgive not every one his brother their treſpaſſes.
34, 35. Note, Here its doubted, 1. How God …s ſaid to forgive unmerciful men, 2. And to demand … which he had forgiven, and to unpardon it again. Anſw. God hath divers degrees of forgiveneſs, 1. To give the world a pardon of all ſin, on condition of thankful acceptance, is a great degree of forgiveneſs, tho it be no actual diſcharge till accepted. 2. To ſuſpend the execution of puniſhment (with ſuch an offer) and to give him time, eaſe and mercy, who deſerved to be all that time in hell, is a degree of actual forgiveneſs▪ for to forgive the ſin is to forgive the puniſhment; and bad men have much puniſhment here forgiven them, which they deſerved. And both theſe may be reverſed by mens unbelief and ſin.
3. Whether the ſins of Infants pardoned in Baptiſm, may return in guilt by covenant breaking; or any other that have not confirming grace, but ſuch as Adam and the Angels had and loſt is a controverſie that is yet undecided among Chriſtians.
4. But were perſeverance never ſo ſure eventually, yet in the tenor of the Covenant, Pardon and Salvation are given on condition; And God may well ſay, If you perform not the condition, you ſhall yet periſh. That by this warning they may be moved to perform it. And ſhould pardoned ſin be unpardoned again, it would be no change in God, nor in his word, but in man. He that ſaith, The faithful ſhall be accepted, and the unfaithful periſh, changeth not if any ſhould periſh by unbelief, God and his word are ſtill the ſame. And forgiving others is part of the condition of our continued forgiveneſs.