Guardian Angels

Memorial. Greek literally, "O memorable Israel." (Haydock) --- Ye are left to support and restore the nation. This part of the letter is for their comfort.

Sold, like slaves, or people taken in war. (Calmet)

God. Literally, "Him." Greek, "the Eternal." (Haydock) --- This is taken from Deuteronomy xxxii. 15. (Calmet) --- Nursed you. The city is beautifully personified as a widow, ver. 12. (Haydock)

Near. Hebrew would be "daughters of Sion," ver. 14.

When. Greek, "now ten times as much, being converted, seek him." (Haydock) --- The Jews became much more docile and attached to the law.

(ver. 32). Let them believe, and in hope be glad. Let them be more needy, in order that they may deserve to be filled: lest while they belch out pride's satiety, there be denied them the bread whereon they may healthily live. "Seek the Lord," ye needy, hunger ye and thirst; for He is Himself the living bread that came down from Heaven. "Seek ye the Lord, and your soul shall live." Ye seek bread, that your flesh may live: the Lord seek ye, that your soul may live.

32. "For the Lord hath hearkened to the poor"

(ver. 33). He hath hearkened to the poor, and He would not have hearkened to the poor, unless they were poor. Wilt thou be hearkened to? Poor be thou: let sorrow cry out from thee, and not fastidiousness. "And His fettered ones He hath not despised." Being offended at His servants, He hath put them in fetters: but them crying from the fetters He hath not despised. What are these fetters? Mortality, the corruptibleness of the flesh are the fetters wherewith we have been bound. And would ye know the weight of these fetters? Of them is said, "The body which is corrupted weigheth down the soul." Whenever men in the world will to be rich, for these fetters they are seeking rags. But let the rags of the fetters suffice: seek so much as is necessary for keeping off want, but when thou seekest superfluities, thou longest to load thy fetters. In such a prison then let the fetters abide even alone. "Sufficient for the day be the evil thereof." "Let there praise Him heavens and earth, sea and all things creeping in them"

(ver. 34). The true riches of this poor man are these, to consider the creation, and to praise the Creator. "Let there praise Him heavens and earth, sea and all things creeping therein." And doth this creation alone praise God, when by considering of it God is praised?

33. Hear thou another thing also: "for God shall save Sion"

(ver. 35). He restoreth His Church, the faithful Gentiles He doth incorporate with His Only-Begotten; He beguileth not them that believe in Him of the reward of His promise. "For God shall save Sion; and there shall be builded the cities of Juda." These same are the Churches. Let no one say, when shall it come to pass that there be builded the cities of Juda? O that thou wouldest acknowledge the Edifice, and be a living stone, that thou mightest enter into Her. Even now the cities of Juda are being built. For Juda is interpreted confession. By confession of humility there are being builded the cities of Juda: in order that there may remain without the proud, who blush to confess. "For God shall save Sion." What Sion? Hear in the following words: "and the seed of His servants shall possess Her, and they that love His name shall dwell therein" (ver. 36)....

See, my deliverance, or thy just vengeance on the wicked. (Calmet)

Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)

Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)

PSALM LXVIII. (SALVUM ME FAC DEUS.)

Christ, in his passion, declareth the greatness of his sufferings, and the malice of his persecutors, the Jews; and he foretelleth their reprobation.

Sion. The Catholic Church. The cities of Juda, &c., her places of worship, which shall be established throughout the world. And there, viz., in this Church of Christ, shall his servants dwell, &c. (Challoner) (Worthington) --- It matters not whether a person live in the Church of God, which is at Corinth, or at Philippi, provided he be a member of the Catholic Church. But those who adhere to separate congregations, and style themselves "the Church of England," or "the Kirk of Scotland," &c., cannot be written with the just, (ver. 29.) nor have any part in this prediction. (Haydock) --- It alludes to the restoration of the captives, (Calmet) or rather to the propagation of the gospel, (Haydock) of which the former was a figure, (Eusebius; St. Augustine) as the Jews were never quietly settled again in their country, and were expelled by Titus; where as the Church of Christ remains to the end of the world. (Berthier)

Therein. The succession of the Catholic Church is uninterrupted. (Worthington) --- Those who adhere to Christ by faith, hope, and charity, will be saved. (Menochius)

30 I will praise the name of God with a song, and will magnify him with thanksgiving. 31 This also shall please the Lord better than an ox or bullock that hath horns and hoofs. 32 The humble shall see this, and be glad: and your heart shall live that seek God. 33 For the Lord heareth the poor, and despiseth not his prisoners. 34 Let the heaven and earth praise him, the seas, and every thing that moveth therein. 35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession. 36 The seed also of his servants shall inherit it: and they that love his name shall dwell therein.

The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.

I. He resolves to praise God himself, not doubting but that therein he should be accepted of him ( v. 30, 31 ): " I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving; " for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices ( v. 31 ), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted—the calves of our lips, not the calves of the stall, Heb. xiii. 15 . It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.

II. He encourages other good people to rejoice in God and continue seeking him ( v. 32, 33 ): The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.

III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, v. 34 . Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, v. 35, 36 . For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be res unius ætatis—a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.

32-33. Others shall rejoice. "Humble" and poor, as in Psa 69:29 .

your heart, &c.-- address to such (compare Psa 22:26 ).

34-36. The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.

l. 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."

The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles.

Thus they suffered a human passion, which the Evangelist denotes by saying, "At the same time came the disciples to Jesus, saying, "Who pray thee, is the greatest in the kingdom of heaven?" Ashamed to shew the feeling which was working within, they do not say openly, Why have you honoured Peter above us? but they ask in general, Who is the greatest! When in the transfiguration they saw three distinguished, namely, Peter, James, and John, they had no such feeling, but now that one is singled out for especial honour, then they are grieved. But do yon remember, first, that it was nothing in this world that they sought; and, secondly, that they afterwards laid aside this feeling? Even their failings are above us, whose enquiry is not, Who is the greatest in the kingdom of heaven? but, Who is greatest in the kingdom of the world?

Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, we should with one consent go to Jesus, Who is able to enlighten the hearts of men to the explication of every perplexity. We shall also consult some of the doctors, who are thought most eminent in the Churches. But in that they asked this question, the disciples knew that there was not an equality among the saints in the kingdom of heaven; what they yet sought to learn was, how they were so, and lived as greater and less. Or, from what the Lord had said above, they knew who was the best and who was great; but out of many great, who was the greatest, this was not clear to them.

Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, "And Jesus calling a little child, set him in the midst of them."

He chose, I suppose, quite an infant, devoid of any of the passions.

One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come "not to be ministered unto, but to minister," [ Mat 20:28 ] that He might be a pattern of holiness.

see Origen in loc.) the little one of the Holy Spirit whom He set in the hearts of His disciples, to change their pride into humility. "And he said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."

He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks another; so ye, unless ye have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven.

He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted.

"Except ye be converted" from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak in your years, "ye shall not enter into the kingdom of heaven;" and since there is none other road to enter in, "whoso shall humble himself as this little child, the same is greatest in the kingdom of heaven;" for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven.

In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.

Or otherwise; "Whoso shall humble himself as this little child," that is, whoso shall humble himself after My example, "he shall enter into the kingdom of heaven."

It follows, "And whoso receiveth one such little one in my name, receiveth me."

Not only if ye become such yourselves, but also if for My sake you shall pay honour to other such, ye receive reward; and as the return for the honour you pay them, I entail upon you the kingdom. He puts indeed what is far greater, "Receiveth me."

For whoever is such that he imitates Christ’s humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honour is paid, He adds, that they are to be received not for their own desert, but in honour of their Master.

And to make this word the rather received, He subjoins a penalty in what follows, "Whoso offendeth one of these little ones, etc." as though He had said, As those who for My sake honour one of these, have their reward, so they who dishonour shall undergo the extreme punishment. And marvel not that He calls an evil word an offence, for many of feeble spirit are offended by only being despised.

Observe that he who is offended is a little one, for the greater hearts do not take offences. And though it may be a general declaration against all who scandalize any, yet from the connection of the discourse it may be said specially to the Apostles; for in asking who should be greatest in the kingdom of heaven, they seemed to be contending for preeminence among themselves; and if they had persisted in this fault, they might have scandalized those whom they called to the faith, seeing the Apostles contending among themselves for the preference.

But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted and walks as a little child; but he who is not converted that he may become as a child, it is impossible that he should enter into the kingdom of heaven.

But in every congregation of believers, there are some only newly converted that they may become as little children, but not yet made such; these are the little ones in Christ, and these are they that receive offence.

When it is said, "It is better for him that a mill-stone be hanged about his neck," He speaks according to the custom of the province; for among the Jews this was the punishment of the greater criminals, to drown them by a stone tied to them. It is better for him, because it is far better to receive a brief punishment for a fault, than to be reserved for eternal torments.

To correspond with the foregoing, He should have said here, Receiveth not Me, which were bitterer than any punishment; but because they were dull, and the before-named punishment did not move them, by a familiar instance He shews that punishment awaited them; for He therefore says, "it were better for him," because another more grievous punishment awaits him.

Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Jews have the path of knowledge set before them in the Law, who if they offend Christ’s Apostles it were better for them, that having their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it were better for them that they should have never known Christ, than not to have received the Lord of the Prophets.

Otherwise; What is denoted by the sea, but the world, and what by the mill-stone, but earthly action? which, when it binds the neck in the yoke of vain desires, sends it to a dull round of toil. There are some who leave earthly action, and bend themselves to aims of contemplation beyond the reach of intellect, laying aside humility, and so not only throw themselves into error, but also cast many weak ones out of the bosom of truth.

Whoso then offends one of the least of mine, it were better for him that a mill-stone be tied about his neck, and he be cast into the sea, that is, it were better for a perverted heart to be entirely occupied with worldly business, than to be at leisure for contemplative studies to the hurt of many.

"Whoso offendeth one of these little ones," that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander, [ 2Ti 4:4 ]) "it were better for him that a mill-stone should be hanged about his neck, and he be drowned in the depths of the sea," that is, it were better for him that desire of the things of the world, to which the blind and foolish are tied down, should sink him by its load to destruction.

"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 an 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."

The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept, saying, "Take heed that ye despise not one of these little ones;" i. e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if ye see that they hold to their sins, it is better that ye be saved, than that ye perish in much company.

Or otherwise; As to shun the evil, so to honour the good, has great recompense. Above then He had bid them to cut off the friendships of those that gave offence, here He teaches them to shew honour and service to the saints.

Or otherwise; Because so great evils come of brethren being scandalized, "Take heed that ye despise not one of these little ones."

The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, "If any man shall offend one of these little ones." A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, "Whoso is least among you, he shall be great." [ Luk 9:48 ]

Or because the perfect are esteemed of many as little ones, as poor, namely, and despicable.

But this exposition does not seem to agree with that which was said, "If any one scandalizes one of these little ones;" for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily.

Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; "For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven."

Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan.

Others will have it, that those who are foreknown of God, have straightway from their very birth a guardian Angel.

High dignity of souls, that each from its birth has an Angel set in charge over it!

Here He is speaking not of any Angels, but of the higher sort; for when He says, "Behold the face of my Father," He shews that their presence before God is free and open, and their honour great.

But Dionysius says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry.

The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels.

They are called our Angels who are indeed the Angels of God; they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow citizens. As they now behold God, so shall we also behold Him face to face, of which vision John speaks, "We shall see Him as he is." [ 1Jo 3:3 ]

For by the face of God is to be understood the manifestation of Himself, not a member or feature of the body, such as we call by that name.

He gives yet another reason weightier than the foregoing, why the little ones are not to be despised, "For the Son of Man is come to save that which was lost."

As much as to say, Despise not little ones, for I also for men condescended to become man. By "that which was lost," understand the human race; for all the elements have kept their place, but man was lost, because he has broken his ordained place.

And to this reasoning He adds a parable, in which He sets forth the Father as seeking the salvation of men, and saying, "What think you, If a man have a hundred sheep."

This refers to the Creator of man Himself; for a hundred is a perfect number, and He had a hundred sheep when He created the substance of Angels and men.

But by the one sheep is to be understood one man, and under this one man is comprehended the whole human race. He that seeks man is Christ, and the ninety and nine are the host of the heavenly glory which He left.

The Evangelist says they were left "on the mountains," to signify that the sheep, which were not lost, abode on high.

The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored.

Note, that nine wants only one to make it ten, and ninety and nine the same to be a hundred. Thus members which want one only to be perfect, may be larger or smaller, but yet the unit remaining invariable, when it is added makes the rest perfect. And that the number of sheep might be made up perfect in heaven, lost man was sought on earth.

Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners according to that said in another place, "I am not come to call the righteous but sinners to repentance." [ Mat 9:13 ]

We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good works, as being very secure within themselves, for that they have committed none of the heavier sins. While on the other hand those who have their wicked deeds to remember, do often through the compunction of sorrow glow with the more heat in their love of God, and when they think how they have strayed from Him, they replace their former losses by gains following.

So the general in a battle loves best that soldier who turns in his flight and courageously presses the enemy, than him who never turned his back, yet never did any valorous deed. Yet there be some righteous over whom is joy so great, that no penitent can be preferred before them, those, who though not conscious to themselves of sins, yet reject things lawful, and humble themselves in all things. How great is the joy when the righteous mourns, and humbles himself, if there be joy when the unrighteous condemns himself wherein he has done amiss?

(ed. note: These two passages, to which the name of Bede is prefixed in all the editions, have been sought for in Bede without success. They occur in Anselm’s ’Enarrationes,’ and the latter may perhaps be originally derived from Aug., Quaest. Ev., ii, 32.)

Or; By the ninety-nine sheep, which He left on the mountains, are signified the proud to whom a unit is still wanting for perfection. When then He has found the sinner, He rejoices over him, that is, He makes his own to rejoice over him, rather than over the false righteous.

What follows, "Even so it is not the will, etc." is to be referred to what was said above, "Take heed that ye despise not one of these little ones;: and so He shews that this parable was set forth to enforce that same saying. Also in saying, "It is not the will of my Father which is in heaven that one of these little ones should perish," He shews that so oft as one of these little ones does perish, it is not by the Father’s will that it perishes.

Who, thinkest thou? This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as St. John Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. (Jansenius) --- Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. (Calmet)

And Jesus calling ... a little child. In St. Mark (ix. 32) we find that Jesus did this in the house, when they were arrived at Capharnaum.

You shall not enter, &c. i.e. you shall have no place in my kingdom of glory, in heaven, where none shall find admittance but they that are truly humble. (Witham) --- Our Lord in this and the next chapter teaches us, 1st, To sit down in the lowest place; 2nd, to bear patiently with our neighbor; 3rd, not to scandalize a weak brother; 4th, mildly to correct him when faulty; and 5thly, to forgive him when repentant.

Greater in the kingdom of heaven, because more conformable to me here on earth. Humble souls, who are little in their own eyes, are so dear and closely united to the Almighty, that Christ declares them to be the most acceptable, the first in merit, not highest in authority or dignity either in church or state, as some idle fanatics pretend. (Jansenius) --- The kingdom of heaven is not the reward of ambition, but the boon of simplicity and humility.

He that shall receive. To receive, in the style of the Scriptures, is to honour and favour, to be charitable, and kind to any one. (Witham) --- Who does not admire here the great goodness of God! Jesus, knowing that he was soon to leave the world, and that his disciples would no longer have it in their power to manifest their charity for him by their kind services, substitutes the poor in his place, declaring, that if they receive or honour them, they received Christ himself. (Denis the Carthusian) --- What greater proof can we wish for the merit of good works!!!

Their angels. The Jews also believed that men had their good angels, or angels appointed to be their guardians. See Genesis xlviii. 16. (Witham) --- Observe the dignity of the humble and little, whom the world despises. They have angels constantly pleading their cause in the divine presence. They are now weak and unable to defend themselves, but they have their advocates in heaven, accusing those who offer them any injury or scandal. It is evident from many parts of Scripture, that angels are appointed guardians of kingdoms, countries, cities, and even individuals, Exodus xxiii. Daniel x. Apocalypse xii. & alibi. The angel of the Lord shall encamp round about them that fear him, and he shall deliver them. (Psalm xxxiii.) St. Jerome does not hesitate to affirm that every man has an angel assigned him at his birth, which he confirms from Chap. xii, of Acts, where it is related that the girl thought she saw Peter's angel. The thing is so plain, that Calvin, dares not deny it, and yet he will needs doubt of it. (Lib. i. Inst, chap. xiv. sect. 7.) Origen thinks that only the just have their guardian angels, and these only at their baptism. The opinion of St. Augustine is universal in the Catholic Church. "I esteem it, O my God, an inestimable benefit, that thou hast granted me an angel to guide me from the moment of my birth, to my death." (De dilig. Deo. Medit. chap. xii.) How much are we indebted to the Providence of God, for extending itself also to the wicked. They likewise have their angels, without whose assistance they would fall into many more grievous sins, and the evil spirits would have more power over them. Let us then with gratitude remember our dignity, and fear to commit any thing in their presence, which may make them grieve and withdraw from us their protection and assistance.

verse 5. So Maldonatus. But it is better to take, as Jansen does, the word offence in its proper meaning. For this is plain from what follows. So there is an antithesis between it and receive. As thus, he who shall receive a little child in My name, i.e., shall cherish and advance him in My faith and love and worship, receives Me. But whoso shall offend one of these little ones, that is, shall by wicked word or example turn him from My love and worship, it would be better for him that he were &owned in the sea.

It were better for him, i.e., as Luke has it (xvii. 2), It were better for him that a millstone were hanged about his neck, and be cast into the sea, than that he should offend one of these little ones. It were better to be sunk in the sea than to scandalize little ones upon earth, because drowning is the death of the body, but causing a scandal is the death of the soul, both your own and the the souls of those whom you cause to stumble, and lead into sin. S. Matthew leaves out the second part of the antithesis, which Luke expresses in the words, than that he should offend one of these little ones. S. Jerome gives a different turn. "It is better for him," he says, "to receive a short punishment for a fault, than to be reserved for eternal torments: for the Lord will not punish twice for the same offence."

You will ask how this verse is connected with what precedes, and how this offence applies to the Apostles? S. Jerome replies, "Although this sentence may be taken as generally applicable against all who cause any one to stumble, nevertheless according to the sequence of the words, it can even be understood as spoken against the Apostles, who by asking which was the greatest in the kingdom of Heaven, seemed to contend among themselves about pre-eminence. And if they remained in this fault, they might destroy those whom they were inviting to the faith, by giving them cause of offence, when they saw the Apostles fighting among themselves about dignity. And when He says, it were better for him that a very heavy millstone were hung about his neck, He is speaking according to the custom of the country: for this was a method of punishing very great criminals amongst the ancient Jews, that a heavy stone should be tied to them, and that they should be sunk in a deep place."

Millstone (Vulg. mola asinaria; Gr. μύλος ο̉νικὸς) This is a millstone which in Palestine, say SS. Hilary and Ambrose, is turned by asses. Whence the Syriac translates, the millstone of an ass. It means a large and heavy millstone, which could not be turned by a man, but which would require a horse or an ass to turn it. Or it may mean the nether millstone upon which the upper millstone revolves. This nether millstone is called in Greek όνος, an ass, because it sustains the weight and burden of the upper millstone. Thus, too, the Hebrews call the upper stone רככ recheb, a horseman, because it rides, as it were, upon the nether stone.

Let the clergy and religious, who contend for pre-eminence among themselves, take note of this passage. For such contention causes seculars to stumble, and is a great disgrace and cause of reproach to religion. And it were better for them that they should be sunk with a millstone in the depths of the sea than that they should give cause of scandal to Christian people.

Woe to the world, &c.; that is, great and dreadful evils, both present and future, impend over men of the world, on account of God's wrath because of scandals, active as well as Passive. For they who cause others to stumble by their ambition, or by the example of their evil life, are guilty of the punishment of hell. And they who are scandalized, and follow the evil examples of others, are condemned as their followers and associates, and both alike perish. The world is full of scandals, because it is full of wicked men, libertines, spend-thrifts, and avaricious people. In order that they may satisfy their lusts, they cause all to stumble. Wherefore the larger part of mankind is damned because of scandals. Wherefore it follows, it must needs be, &c. Moreover, scandals, or offencesof which Christ is here speakingare persecutions, derision, injuries of the righteous; also evil examples, false doctrines, things done or said unseasonably; for there are many things which are good and lawful in themselves, but by reason of inopportuneness of time, or place, when they are done before the uninstructed, become an occasion of scandal.

It must needs be, &c. Not absolutely, nor per se, but by supposition. For the various dispositions and corruptions of so many men being foreseen and presupposed; together with their levity, ambition, cupidity, forasmuch as they are free to be wicked, it is not possible but that sometimes by some, yea frequently by many, there should be (at least indeterminately, and in the gross) scandals, i.e., crimes, and other things which cause the little ones to stumble. So S. Paul says (1 Cor. xi. 38): There must be heresies. Thus it is necessary in genere, and in the gross, that a just man should commit venial sin sometimes; although the particular acts of each individual are free, not absolutely determined. Therefore, any individual may avoid venial sins, considered one by one, but not all venial sins altogether. For let us grant that in individual cases a man may give such care and attention as not to sin, yet it is impossible thattaking all contingent events in the lumpa man should not sometimes be remiss, and fail, or slip. For this is the infirmity of the mind of man since the Fall. In the same way it is necessary that the most skilful archer, who to a certainty hits the mark as often as he chooses to do so, should sometimes miss it, if he is perpetually shooting at it. For this is a condition and result of human weaknessthat mind, hand, or eye cannot long keep up the strain of their attention, that a man should hit the mark a hundred times running. He must miss sometimes.

But woe to that man, &c. Because he determinately, and of free will, in this or that wicked or indiscreet action gives an offence to the little ones, and so sins mortally. SS. Jerome and Bede apply these words to Judas, who gave the greatest scandal to the whole world, when he betrayed Christ. But the words are of general application, and threaten the woe of eternal damnation to all who are a cause of offence. Christ here teaches three things concerning scandals: 1. How grave they are in themselves and in their consequences. 2. How numerous they are, and that they must needs come; speaking generally. 3. How carefully they are to be avoided. Wherefore He subjoins,

But if thy hand, &c. (verses 8 and 9), as I have expounded on chapter v. 30.

Take heed, &c., viz., those who are lowly, whom the world despises as poor and miserable. For although they may be weak, yet have they guardian angels who are strong, who may accuse you to God the Father, whom they always behold, and by His command may severely avenge and punish all offences and wrongs done to those who have been committed to their charge.

For I say unto you, &c. From this passage, and from Gen_48:16, and Act_12:15, and from the general tradition of the Fathers, doctors teach that all Christians, yea indeed all men, have an angel who is appointed by God to be their guardian from birth unto death. Hear S. Jerome "Great is the dignity of souls, that each has from his birth an angel appointed to watch over him." And again, "The angels offer daily, through Christ, the prayers of those who are to bc saved. It is therefore a perilous thing to despise one whose desires are carried to the eternal and invisible God by the ministry of angels." All the rest of the Ancients, and even the Protestant doctors, teach the same thing. Suarez cites them (lib. 6 de Angelis, c. 17, n. 8). He shews in opposition to Calvin and the Centuriators that it is an error to deny that a guardian angel is given by God to all men, not only to believers and the righteous, as Origen seems to have supposed, but even to unbelievers and the reprobate. Wherefore Antichrist will have his guardian angel, as S. Thomas teaches (1 part. quæst. 113, art. 4, ad. 3). Suarez teaches the same, and that guardian angels are ordinarily of the ninth, or lowest order of the angelic hierarchy, who are designated by the common appellation of angels. But to some special individuals of surpassing excellence or dignity, as Apostles, Prophets, Patriarchs, Bishops, Kings, guardians have been assigned of the eighth order, who are called archangels. Hence Gabriel was the guardian of the Blessed Virgin, and he is thought by many to belong to the order of the Seraphim. In saying that all men have a guardian angel, I except Christ, for He needed not an angel, whose Divinity was a sufficient guardian of His humanity. Nevertheless Christ had many angels, always at hand to minister to His wants. On this subject we must read Origen with caution, who pretends that guardian angels sometimes sin through negligence in their guardianship, and therefore are deprived for a time of the vision of God. But this is an error, for all the angels are blessed, and therefore immutable and impeccable.

The offices of the guardian angels are as follows:1. To avert dangers both of the body and the soul. 2. To illuminate and instruct those committed to their charge, and to urge them to good works. 3. To restrain the demon, that he may not suggest wicked thoughts, or furnish occasions of sin. 4. To offer to God the prayers of him whom he guards. 5. To pray for him. 6. To correct him if he sin. 7. To stand by him at the hour of death, to comfort and assist him in his last struggle. 8. After death to convey the soul to Heaven, or if it need purgatory, to accompany it thither, and when there to console it from time to time, until purgatory being over, he carries it to Heaven.

You will ask why the expression their angels connotes not only the little ones who believe in Christ, which is the direct antecedent, but all other men? S. Chrysostom replies that angels denote not any angels, but those of surpassing dignity, as though the care of the little ones were committed to the highest angels. S. Thomas interprets the highest angels to mean not the chief of the highest order the Seraphim, but the chief of the ninth order of angels, so that the highest angels in that order are the guardians of men; those in the middle ranks, of animals; and the lowest, the guardians of trees and plants. To this we may add the opinion of Maldonatus, who thinks that the guardians of little ones are higher in rank than those of other men. And by little ones he understands not children, but the humble and the righteous, for whom God has greater care than for other men, as the whole of Scripture testifies. He proves that the angels of the little ones are greater and more honourable for this reason, that they always behold the face of God. Not that the other angels do not see It, but because by this expression the Hebrews signify one who is near to God, and His friend. It is a metaphor taken from courts, where the most honourable are those who are nearest to the king, and therefore most frequently see His face. Thus the Queen of Sheba says of the servants of Solomon, "Blessed are these thy servants, who stand before thee, and hear thy wisdom."

2. Their angels, denotes that the angels of little ones have special care of them, more than the angels of those who are grown up. Of little ones, I say, both those who are so in age and faith, as well as in their lot and condition. For these, since they are weak in judgment and prudence, have the greater need of the care and guardianship of angels. It is a saying of the common people, that infants and idiots are the chief objects of angels' care, for truly, unless angels had special care of infants, they would continually fall into the fire or water, and would be injured by pigs and beasts, and run over by horses and carriages.

3. Their angels, means that they are the peculiar friends of the little ones. For the angels marvellously love little children and the humble, because they, as it were, belong to them, and are most like them. For the angels are very humble, and by their humility they overcame Lucifer, saying, with S. Michael, their captain, mi ca el, i.e., who is as God? (See Philo Berlemont, in the Paradise for Children).

Moraliter: Learn from hence, first, how great is the dignity of souls, that they have angels for their guardians. In the next place how great is the condescension of God, that he assigns to us such guides. For these are they of whom it is said in Psalm civ., "Who maketh His angels spirits, His ministers a flaming fire." In the last place, how great is the humility and love of the angels, who do not disdain these offices, but delight in them, because they see their Lord and God made man, as S. Bernard says. Wherefore the same S. Bernard says, on the words of the Psalm, He shall give His angels charge over thee, to keep thee in all thy ways, "What reverence ought these words to instil into thee, what devotion, what confidence. Reverence for the angel's presence, devotion for his kindness, confidence for his guardianship. Walk warily, even as one to whom angels are present, in all thy ways. Whithersoever thou turnest aside, in whatever corner thou art, reverence thy angel. Do not dare to do in his presence what thou wouldst not dare to do if I saw thee."

Again, since the angels make it their business to purify, illuminate and perfect us, it is right that we should obey them by striving with all our might to attain to great sanctity and perfection, that we should emulate the life and habits of the angels, as those who are to be by and bye their companions in Heaven, for as the Apostle says, "Ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." And, "Ye are come unto the city of the living God, to an innumerable company of angels." Wherefore let us put away far from us all filthiness of the flesh and spirit, and especially all pride and contention. Nothing so provokes the angels to indignation as quarrels and scandals, as Christ here teaches, for they are the very angels of peace and edification.

In fine, let us often converse with our angels in spirit, as St. Bernard says, "Have the angels, my brethren, for your friends, and often go to them in earnest thought and devout adoration, for they are always present to guard and comfort you."

Always behold, &c., that is, the shining essence of God. The angels always see clearly without a veil, as it were face to face. The angels, says S. Augustine (lib. 9. de Civit. c. 22.), enjoy the immutable and ineffable beauty of God, with the holy love of Whom they burn. they despise all lower things, and themselves among them, that they may enjoy wholly, because they are good, that Good, by which they are good. The face of God then is the beauty and the brightness of the Divinity, clearly manifesting Itself to the angels, and making them blessed; for otherwise, strictly speaking, God has not a face, even as he has not a body.

Which is in Heaven: S. Gregory (2 Moral. c. 2.), and S. Bernard (Serm. 5, de dedicat. Eccles.) observe that the angels, even when they go forth from Heaven, always behold the face of God. For they are blessed wheresoever they are; therefore, wheresoever they are, they are said to be in Heaven. For where there is the vision and glory of God, there is Paradise and Heaven. Hence S. Gregory says, "They both stand before God, and are sent; because through this, that they have been circumscribed, they go forth; and through this, that they are also present within, they never go away. And therefore they always see the face of the Father, and yet come to us, because they go forth abroad to us in spiritual presence, and yet they keep themselves there by interior contemplation." And a little before, "What can they be ignorant of in things that can be known, who know Him who knoweth all things?" They are not therefore called away from the guardianship of the humble through desire of returning to God, because they never depart from God, but wheresoever they are, they have Him present. They do all things, and guard the little ones in God, and for the sake of God.

The Son . . . that which was lost. Gr. τὸ α̉πολωλός, even the whole human race, which was lost through Adain's sin. This is Christ's second reason why the little ones and the lowly must not be despised nor offended. As though Christ saidI, Who am the Son of God, make so great account of the little ones that for their sake I have stooped to the lowest depths of humility, and have come down from Heaven that I might assume their flesh. Wherefore their salvation has brought singular joy both to Me and to My Father, as will appear from the parable of the sheep, which I am about to subjoin. Take good heed therefore lest by your offences ye destroy those little ones whom I have redeemed at the expense of so much toil and blood. For if ye do, ye will make not only the angels, but My Father and Myself your enemies. For I love the little ones even as My own children and My most intimate friends. They are My especial property, and if ye take them away from Me by causing them to offend, I will require it at your hand.

How think ye, &c. . . . doth He not leave the ninety-nine upon the mountains? (Vulg.): Where they feed after their manner.

This parable may be expounded and applied in these ways:1. Generally, of angels and men. 2. Particularly, of men only. 3. Specially, of the little ones alone. Many generally, by the ninety-nine sheep feeding upon the mountains understand the holy angels, who have the fruition of God in Heaven, who have never sinned. By the hundredth sheep which went astray, they understand the whole human race which sinned in Adam, and which, that He might redeem, and bring it back into the way of salvation, Christ as it were left the angels, and came down from Heaven, and was made man. So S. Hilary, Theophylact, Anselm, in this passage; S. Gregory (Hom. 34 in Evang.); Cyril (Catech. 15); S. Ambrose (in (in Apolog. David, c. 5); Irenæus (l. 3, c. 21); Origen (Hom. 2 in Genes.) and many others. Gather from hence how vast is the multitude of the angels, which as greatly exceeds the number of all the men who have been, or are, or ever will be, as ninety-nine exceeds one.

You may say, These sheep are the sheep of the Son of man. But Christ, as man, fed not the angels, but men only. Yet Christ was not as yet man, when he came down to this world to seek the hundredth sheep, i.e., man. It is replied, The angels are the sheep of the Son of Man: 1, materially, because they are the sheep of the Son of God, who is also Son of Man. Whilst in the post-parable, not the Son of Man is spoken of, but God the Father, when it is said, It is not the will of your Father . . . that one of these little ones should perish.

1. Formaliter, also: For Christ quâ man, is also the Saviour of the angels, though not their Redeemer, as He is of men. For, for the angels He merited all grace and glory, i.e., election, predestination, vocation, all helps, stirring up, assisting, sufficing and efficacious: and lastly all merit and increase of grace and glory. Wherefore Christ is the meritorious cause of the grace and glory of the angels. And the angels, on their part had a lively faith in Christ Incarnate, and by that were justified. So Richardus, Albertus, Catherinus, Galatinus, and others, whom Suarez cites (3. p. q. 19. disp. 42. sect. 1.), although Paludanus, Durandus, Bonaventura, and Alensis think the contrary, that Christ merited grace and glory for men alone, not for the angels.

2. Particularly: By sheep, men only may be understood. For as a shepherd searches after a single stray sheep, and is glad when he finds it, so Christ sought the whole human race, and rejoiced when He brought it back.

3. This parable is of special application to the little ones, i.e., the poor, the despised, the ignorant, the simple, and the humble, who are small in wisdom, or wealth, or honour, or prudence. To them Christ applies the 14th verse; and all that preceded had reference to the little ones. Wherefore He contrasts the one little sheep which went astray with the ninety-nine who went not astray, i.e., with those who are great in wisdom, riches, or authority, or who esteem themselves great. For these are supposed to go astray and sin less. For little sheep, as lambs, forasmuch as they are simple and inexperienced are more ready to go astray than older sheep, who are accustomed to look to and follow their companions and their shepherd. The meaning is as follows: As a shepherd who has ninety- nine sheep, if the hundredth little one being, say, a lamb, wanders from the flock, the shepherd leaves the ninety-nine, and seeks the missing lamb. Thus Christ leaves those who through His grace are already great in faith and virtue, or who esteem themselves so, the number of whom is very great, to take care of themselves and each other. But if any one who is little in faith and prudence wander from the way of salvation, He seeks for him by Himself, by His angels, by His doctors and preachers, that He may bring him back into the way. For He has a singular and peculiar love and care for these little ones, forasmuch as they are forsaken by others, and left to themselves. This, it is plain, is the true sense of the parable from what has been now said, and because Christ, in repeating it in Luke xv. 4, so explains it; except that by the ninety-nine sheep He understands the just, and by the one hundredth erring one he means the sinner. But here by the ninety-nine He means the great, and by the hundredth, the little ones.

He rejoiceth more, &c. Habitually, the shepherd rejoices more over ninety-nine sheep (because of their number) than he does over one. Whence, if he were asked whether he would rather lose ninety-nine than the one which had gone astray, he would answer, By no means I would rather lose one than ninety-nine. Nevertheless, actuallyand in this particular instancehe does rejoice more over the one which had gone astray, and is brought back into the way of salvation. This is so, because this return raises a new and immense gladness, and because it drives away the sorrow which had arisen at the loss. For the joy which suddenly succeeds to sorrow is the greatest of all. Roman history relates how a mother, who was grieving for the loss of her son, who was said to be slain at Cannæ, when she unexpectedly beheld him alive, expired for joy. Thus if any city or province be converted from heresy or idolatry, we rejoice more on account of it, than over all other cities or provinces that are already converted. This is, as it were, a third reason, whereby Christ by a parable shews that the little ones must not be despised.

Even so it is not the will, &c., that is, God does not wish, nor is it pleasing to Him that one of the little ones should perish.

But if thy brother sin, Syriac, shall err, in allusion to the wandering sheep, of which He had been speaking. Christ passes appropriately from little ones to sinners, because they are little, that is despised and abject. For what is more worthless than sin and sinners? As therefore He taught that the little ones who are offended must not be despised, so now He likewise teaches that sinners who offend and injure others must not be despised, nor must vengeance be inflicted upon them for the injuries they have done, but that they must be corrected in love, that they may be restored to God's grace, and to salvation. Christ therefore gives this as the remedy by which scandals may be taken away, even by the correction of him who caused the scandal.

Sin against thee. Certain Protestants expound the words against thee, to mean, thou alone knowing; if any one sin secretly and privately, secretly correct him; for the public sinner must be publicly corrected, as an example to others. But the words against thee, are no where taken as meaning, thou alone being conscious. And Luke explains it as against thee. For he says, (Luk_17:3), If thy brother sin against thee, rebuke him, but if he repent, forgive him; that, namely in which he has sinned against thee. This is the way in which S. Peter understood the expression, for he, having reference to these words of Christ, asks the question, how oft shall my brother sin against me? Christ alludes to Lev_19:17. "Thou shalt not hate thy brother in thine heart, but openly rebuke him." Meaning do not cherish secret hatred against thy neighbour who has injured thee, but tell him plainly and openly that thou hast been wronged by him, that he may amend and make satisfaction to thyself and God by repentance. Whence Tertullian (l. 4, contra Marc. c. 35), understands this passage of Leviticus concerning brotherly correction, as if it had been commanded to the Jews.

You may say then, our neighbour is to be corrected only for sins against ourselves, not for those against God. I answer by denying the consequence, because Christ by synecdoche, speaking of injuries done to us, means to include all other sins. For there is the same, yea, a greater application to other sins. For if our neighbour is to be corrected for injuries done to us, much more for the offences by which he had offended God. We ought to love God better than ourselves: therefore we ought to ward off from Him their injuries, more than from ourselves. Christ however makes mention only of sin against ourselves, that He may put a bridle upon revenge, and substitute charity instead of it, and from charity brotherly correction. It is as though He said, if thy neighbour have offended or injured thee, do not make it publicly known or avenge it, but first reprove him lovingly and secretly. We must understand, if there be hope of amendment by such means, otherwise, omitting the private correction, we must proceed to correction in the presence of witnesses. But if there be no hope from this, we must tell it to the Church, i.e., to the pastor or the prelate. But if not even from this there be hope of amendment, this correction must be altogether omitted, and left to God. The reason is an à priori one. As charity obliges me to succour my neighbour when he is in any grave corporal necessity, so much more does it oblige me to succour him in any spiritual necessity, such as a state of sin and condemnation. Rightly argues Suarez, (2. 2. q. 33.). In addition to the hope of profit, in order that this precept may bind, it is necessary that my neighbour should stand in need of my correction. If for instance I am reasonably afraid that unless I correct him he will fall in the like sins. This is proved, because this is an affirmative precept of mercy. It is therefore only binding according to the rules of similar precepts; therefore, only in a case of necessity.

It may be asked whether this correction be a matter of precept, or of counsel only? Again, whether it binds all the faithful, or priests and superiors only? 1. SS. Augustine, Chrysostom, Hilary, Basil, Theophylact, Bonaventura, and others, think that the correction of which Christ here speaks, has regard only to such as sin against us. As much as to say, Do not inflict vengeance upon him who has injured thee, but lovingly correct him; and so this correction would be of precept rather than of counsel. Salmeron attempts to prove this view by many reasons, but what he says must be read with the greatest caution. For he might seem in his eleventh tractate to do away with this correction sanctioned by Christ altogether, and to find fault with it as useless, and often pernicious. But he does not express his own opinion, but that of others whom he cites, as he says expressly in the beginning of his eleventh chapter. Again he does not set aside the declaration of Christ, but the opinion of those scholastics and interpreters, who extend Christ's declaration to every kind of case whatsoever, who maintain that this mode of correction should be observed with respect to all sins, though Christ only enjoins it expressly with reference to the correction of those who sin against us. And Suarez himself shews that frequently this method cannot be observed, except to the detriment of the commonwealth, as clearly appears in a case of heresy, which creeps secretly like a cancer.

2. Johannes Archias (in cap. Nativ. de Judiciis), think that this correction is of precept to priests and prelates only; and of counsel to the laity. But this is too lax.

3. Others think that this correction is of precept to the neighbours only, since it would be incongruous that a man who is guilty of the same, or a similar fault, should reprove another for that fault. Abulensis seems to favour this opinion. But I say that the correction which is here enjoined by Christ is not merely of counsel, but of precept, and is binding upon all the faithful. For although Christ says in express words only that those who have sinned against us are to be corrected, yet by parity of reasoning He intended it to be extended to all sinners. So the interpreters and scholastics, with S. Thomas, passim (2. 2. quæst. 33). This is plain from the expression, thy brother. For brother denotes any Christian believer, and an equal rather than a superior. For although unbelievers are at times to be corrected, yet Christ is here speaking only of the faithful as belonging to Himself and subject to His Church. For infidels cannot be punished and excommunicated by the Church, inasmuch as they do not belong to it.

The reason is à priori, because this precept of correction is, both as regards its substance, as well as its method and order, not so much a positive command; and, according to the jus divinum, as of the jus naturæ, belonging naturally to charity and grace. For charity requires that we should bring back our neighbour when he sins into the way of salvation by correcting him; and that we should have regard to his shame as well as his good name. For as S. Jerome says, "If he lose shame and modesty, he will remain in sin." For it is not public and judicial correction which is here treated of, which deals with the just punishment of offences committed against the commonwealth, but that private correction which tends to the salvation of our neighbour when he sins. This reason is urged by S. Augustine (Serm. 16, de Verb. Apost.). "Rebuke thy neighbour," he says, "between thee and him alone, for the sake of the correction, and sparing his shame. For perchance he may, through shame, begin to defend his sin; and thus him, whom thou wishest to become better, thou makest worse." And again, "Forget thine own injury, not thy brother's fall, nor suffer him to perish through thy silence. If thou alone knowest his fault, and reprovest it before others, thou art not a corrector, but a betrayer."

Wherefore, in order that this correction, which of itself is an odious thing, may be fruitful and efficacious, two principal things are needed; namely, charity and prudence, or discretion. Charity; that he who sins may feel that the correction proceeds not from hatred, or pride, but from love and compassion. Prudence, that it may be done modestly and gently, and with such circumstances of time and place and manner, as that he who has sinned may receive it gratefully, and may amend, according to the Apostle's words, "Instruct in the spirit of meekness, &c." (Gal 6:1.) As S. Leo says (Epist. 84.), "Let there be benevolence rather than severity uppermost in the corrector; let there be more of exhortation than of fussiness; more of love than of power."

Moreover so great is the need of mutual correction of faults that a certain holy father was wont to say that there was nothing so great a cause of ruin as the lack of brotherly correction, and the violation of the precept to avoid impurity. S. Augustine (l. 1. de Civit. Dei. c. 9.) testifies that because of the omission of this brotherly correction, the good as well as the bad in this world are afflicted with very grievous calamities. The Gloss says, he who sees his brother commit a sin, and keep silence, is equally in fault with him who does not forgive him who repents. The very elements teach us the benefit of this correction. For so fire chastises, and by burning purifies the air. The air by the blasts of winds chastises and purifies the water. In like manner so does the water the earth. There can be no Christian charity in any one unless he afford the medicine of correction to an erring brother.

In the last place, ordinarily, brotherly correction is only of obligation when the sin is mortal. Although indeed Cajetan, Valentia and D. Soto, think we are under an obligation to correct when the sin is venial. But this does not seem to be generally true, nor is it usual in practice, unless grave loss or scandal follow from the venial sin. For otherwise the burden of correcting every single trifling fault and, being corrected for them, would be equally intolerable both to the corrector and the corrected: Indeed it would be morally impossible. (See Suarez 2. 2. tract. de charitate, disp. 8. sect. 2).

If he shall hear thee, &c. Thou hast saved him who was ready to perish, and hast gained for God and heaven, him who was in danger of hell; yea thou hast gained him for thyself, because both thou and he had suffered loss from discord, as S. Chrysostom says. "By the salvation of another, salvation is gained for ourselves also," says S. Jerome.

But if he will not hear thee, &c. Christ orders that if the person corrected reject a secret admonition, he must be corrected in the presence of one or two others, and this for two reasons. The first is that he who is not ashamed in the presence of one may be ashamed in the presence of a greater number, and that several witnesses may the more easily and effectually convince him of sin, and persuade him to amend.

But if he will not hear them, &c. This is the third stage to be observed in the order of correction, that those who are unwilling to listen to him who admonishes them, nor yet to the witnesses, may be brought before the Church, that is to a pastor and superior, or a prelate, as to a spiritual father and a judge, that he may paternally, but with greater authority, correct the sin, and so bring about amendment. But that if the sinner will not be reformed, he may as a judge cut him off from the company of the faithful. Five acts, says Suarez, are to be noted in this order of correction, as given by S. Matthew. The 1st is private admonition: Tell him his fault between thee and him alone. 2. Correction, before one or two witnesses. 3. Denunciation: Tell it to the Church. 4. The rebuke of the prelate, if he will not hear the Church. 5. Coercion by means of excommunication: let him be to thee as a heathen.

For various reasons this order may be omitted, or inverted. And there are times when it is right that he who has sinned should be immediately brought to a superior, as Salmeron shews upon this passage. The first of such cases is when the sin is public, so that it is impossible by means of secret admonition to preserve the good name of the offender. 2. When the sin is against a third person, or the commonwealth, such as heresy, which eats like a cancer, and which ought therefore to be at once repressed with the utmost rigour by the pastor and bishop. 3. If it be evident that private monition, or before witnesses will be of no avail. For as Adrian says, "To strive in vain, and to labour for no other end than to gain hatred, is a mark of the utmost folly." 4. If he who is corrected waives his right, and is content that his transgression be straightway laid before the superior. As it is in the Society of Jesus, those who enter it are expressly asked about this matter, whether they be willing that it shall be so. Among the Jesuits therefore, and other similar religious orders, a different method of correction is prescribed, namely that the case shall be immediately taken before the Superior, for this rule is set before the religious at their entrance. They waive this particular right of caring for their reputation. No wrong therefore is done them.

The first reason is because it is expedient for the general good, lest the sin should infect others, and that the superior should take immediate steps to guard against it. 2. Because Religion is the school of humility and mortification, and of contempt of honour and reputation. 3. Because Religious are brethren. And he who corrects seems to set himself up as the superior of him who is corrected. Hence, our rule commands that no one shall reprove another. S. Augustine (Epist. 109), in his rules for monks, ordains that if a monk shall see another casting a wanton glance, he shall admonish him privatelyif he repeat the glance, he shall tell it to the superior. S. Basil has a similar rule (Reg. 46). Rashly, therefore, have some persons carped at this rule of religious orders. For these statutes have been approved by the Apostolic See. The statutes of the Dominicans have a similar provision. So S. Thomas, Richard, Angelus, Salmeron, Suarez, and others. Vide Suarez (tom. 4, de relig. cap. 7), where he adds that in the Society of Jesus and other religious orders, this rule of Christ is observed wherever there is any certain hope that secret correction will produce amendment. Moreover, in episcopal and abbatial visitations a different order is observed. For then it is ordered, on pain of censure, that sins shall be denounced. But bishops and abbots proceed not according to the method of fraternal correction, but of judicial enquiry. And of this Christ says nothing in this place.

Lastly, let the three following canons be noted, for if they be observed, nothing will be done amiss as regards brotherly correction. 1. Let the general goodthat is, of the state, or the communityoverweigh everything else; and, therefore, individual advantage. 2. Let the good of the soul, and the salvation of our neighbour, take precedence of the care of his reputation. 3. Always consider your neighbour's reputation, as far as is consistent with the general good, and the salvation of his soul.

Tell it to the Church: that is, to the pastor who presides over your own Church. You ask, What is here meant by the Church? SS. Jerome and Anselm in this passage, and S. Gregory (lib. 4, Epist. 38) understand the company of the faithful; as if Christ here intended that an offender should be reproved before them, and put to shame, and so corrected. Zwinglius and the Protestants follow this with avidity, that they may find a sanction for their democratic and popular form of Church government. Whence Castalini profanely translates tell the Church, tell the republic. Others render, tell the community. But S. Chrysostom, Theophylact, Euthymius, and others (passim) understand by Church the pastors and prelates of the Church, who represent the Church (either individually or in Synod) as magistrates represent a republic, and a king a kingdom. This is proved1. Because Christ here orders the Church to be heard, i.e., obeyed by him who is accused; otherwise he is to be accounted as a heathen. But this obedience is only rendered to the prelates of the Church, as is plain; yea, this reason persuaded Calvin to agree with our opinion. 2. Because Christexplaining what is meant by the Churchsubjoins, whatsoever ye shall bind; as if to say, Ye, 0 ye Apostles, as princes of the Church, and those who shall succeed you as bishops and pastors. 3. Because the universal custom of the Church has been that such a one should be brought to Pastors, Bishops, the Pope, or a General Council; not before the people. 4. Because to do otherwise would be contrary to the law of nature and a grievous wrong to our neighbour. It would be to defame him, if his crime were a secret one. Those Calvinists therefore who denounce the crimes of their adulterous members and other sinners publicly in the Church, as though Christ here commanded it, offend grievously, and sin against charity. The true meaning is, if a brother, when reproved, will not hearken to him who corrects him in private, or even before two or three witnesses, let him be brought to the Prelate, who as Rector represents the Church, that he who despises private persons, may at least reverence the Prelate, and give heed to his correction. But if he will not, that then the Prelate, who not only has the office of private correction, but has the care of the whole Church, may provide that the wickedness of him who is reproved may not affect the whole body; but that he may separate him as a diseased sheep from the rest of the flock, and may excommunicate and expel him. Hence it is plain against the same Protestants that the Church is visible, forasmuch as it ought to be approached by him who corrects, and seen and obeyed by him who is corrected.

You may say, If, then, the prelates themselves, and especially if the Pope sin, he ought in like manner to be brought before a general council, and therefore the Pope is subject to it, and consequently the government of the church is aristocraticnot monarchical. So Abulensis (quæst. 108), Panormitanus, Gerson, Almain, and others, who, in accordance with this opinion, deposed Pope Eugenius IV., in the Council of Basle. But this rash act of theirs was shortly afterwards annulled and repudiated by the Council of Florence. I reply, therefore, by denying the consequence, as far as the Pope is concerned. For if Bishops sin they must be brought before the Pope, that they may be corrected by him. For the rule of which we have been speaking does not apply to the Pope, but to all others who have superiors. But the Pope has no superior upon earthnot even the Church, or a general council. For he is the head of the whole Church, as the perpetual usage and consent of the Church holds with the Lateran Council under Leo X. (Sess. 11). This is why it was once declared by acclamation in a council of one hundred and eighty Bishops at Sinuessa to Pope S. Marcellinus, when he repented after a fall. "Thou judgest thyself by thine own mouth: it is not our judgment, for the chief See is judged by none." S. Damasus is the authority for this, and Platina in his Life. The Pope is greater in the Church than a king in his kingdom. For a king receives his power from the state, but the Pope receives his power not from the Church, but directly from Christ. Wherefore, under no circumstances can he be deposed by the Church, but can only be declared to have fallen from his Pontificate, if, for the sake of example, he should chance (which God forbid) to fall into public heresy, and should therefore, ipso facto, cease to be Pope, yea, to be a Christian believer.

But if he will not hear, &c. For he who despises the Prelate of the Church giving him admonition, despises the Church of which he is a ruler, and shows thereby that he will not be a son and citizen of the Church. Wherefore he must be accounted not a faithful Christian, but a heathen and a publican, that is to say, a public sinner.

Again, let him be as a heathen, implies that you must not eat with him, nor greet him (1Cor 5:11, and 2John1:10), that he may be confounded by the disgrace, and acknowledge his fault, and return to the Church. For excommunication is pronounced against a sinner, not to cause him to perish, but in order that he may amend.

Verily I say unto you, &c. Christ here explains what His Church is, and its power and authority; viz., that by the Church, Apostles and Prelates are meant, to whom He has given the power of binding and loosing both from sins and from excommunication, so that whomsoever they shall absolve from their sins on earth, God will absolve in Heaven: and whomsoever they, by excommunication shall eject from the company of the faithful, God will blot out his name from the Book of Life, and from the number of the blessed.

Whatsoever ye shall bind: Origen, Theophylact and Anastasius of Nice (q. 74) think that these words likewise pertain to the precept about correction, and therefore apply to all Christians. They explain as follows:To whatsoever penitents you, 0 ye faithful, remit any offence which they have committed against you, God will remit it to them in heaven: but to those to whom ye do not remit, neither will God remit it to them. But this is an explanation which cannot be upheld. This is plain from the following consideration, that Christ speaks of the Church in opposition to private sinners, and those who correct them. Therefore by the Church He means her Prelates, and not the faithful generally. Again, because He assigns judgment and a tribunal to the Church, (and this belongs only to Prelates) to which obedience ought to be rendered, on pain of being considered a heathen, and afterwards refers to that judgment of the Church this general power of binding and loosing, both internal, in foro conscientiæ, and external, in foro externo, by excommunication, the opinion of Origen cannot be correct. For the sinner is brought to the Pastor of the Church, that he may be moved to repentance and confession, and so be absolved from his sin, and be justified and reformed, but if not that he may be excommunicated. So SS. Chrysostom, Hilary, Augustine, and others, passim. Wherefore theologians rightly gather and prove from this passage, the power of excommunication, as well as the sacrament of penance after the method of judgment and absolution. The Emperor Theodosius understood this, when being expelled from the Church by S. Ambrose because of his slaughter of the Thessalonians, he made his moan, "Even to slaves and beggars there is access to the temple of God, but I am shut out. For I know the Lord hath said, 'Whatsoever ye shall bind on earth shall be bound in heaven.'" Wherefore as a suppliant, he asked for absolution from S. Ambrose. This he obtained, and fulfilled the penance which he enjoined upon him. The Council of Basle take note from S. Thomas that there are three kinds of binding and loosing recognised by Catholics. The first is of authority, which belongs to God alone. The second of excellency, which is peculiar to Christ. The third, which has been granted by Christ to priests alone. Moreover this power of binding and loosing is a very ample one, and embraces various particulars, as I have shown in chapter Mat_16:19.

Observe here the beautiful order of Christ's discourse. In the beginning of the chapter, when the Apostles were disputing about precedence, He puts the humility of the little ones, as it were a bridle upon them: and warns them lest by their ambition they offend the simple folk, and those who are as yet feeble in the faith of Christ. Then in Mat_18:15, He gives a remedy against scandal, brotherly correction; and He says all these things to the Apostles, as representing all the faithful. Then because He gives as the final stage of correction, that the Church must be told, that is to say, the Prelate of the Church, He intimates what His authority is, by saying, whatsoever ye shall bind on earth, &c. For this power of binding and loosing appertains to Prelates, not to the rest of the faithful.

Again I say unto you, &c. The connection of these words with what precedes is difficult to be traced. Therefore it has been taken in various ways. 1. Some are of opinion that the words refer to the two witnesses, of whom Christ speaks in Mat_18:16. Then the Gloss expounds, if two of you shall agree upon earth either in receiving one who is repentant, or in rejecting one who is proud, or about any other matter, about which they shall ask, it shall be done for them by My Father in Heaven.

2. Jansen draws out the connection thusIf two shall ask anything of God, He will grant it: how much more therefore will He ratify the judgment of the Church in binding and loosing? And Maldonatus thus"In order that ye may not err in the judgment of binding and loosing, let prayer precede it. For if ye judge in My Name, whatsoever ye shall ask the Father in My Name, ye shall obtain." 3. Francis Lucas thusTo you, 0 ye Apostles, not only do I give the power of binding and loosing, but another great gift as well. It is that if two of you agree to ask anything of God, ye shall obtain it. 4. Clearly and correctly, SS. Jerome, Hilary, Chrysostom, refer the words to the advantage of unity, of which He makes mention,

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 as yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that he should rise again, from whence they expected his kingdom would commence; and now they thought it was time to put in for their places in it; it is good, in such cases, to speak early. Upon other discourses of Christ to that purport, debates of this kind arose ( 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 a 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.

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 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 .

For the exposition, see on Mr 9:33-50 .

Same Subject ( Mt 18:10-20 ).

10. Take heed that ye despise-- stumble.

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-- A difficult verse; but perhaps the following may be more than an illustration:-- Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples ( He 1:13 ; Joh 1:51 ), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.