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himself God." 6

Therefore it would have been cause of offence, to exempt himself from tribute on a doubtful title: and he is content to assert the claim, without using the privilege. Notwithstanding, lest we should offend them, take and give unto them for thee and me.

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It is an example of the way in which the precept should be obeyed, which the Lord had before laid down; "If any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain." The christian spirit inclines a man to yield what he might claim, to give up what he might maintain, rather than occasion offence or dispute. St. Paul clearly intimates that this may often be a duty; when he makes it a part of charity, that she "suffereth long," and "seeketh not her own" and when he writes to the Corinthians, among whom legal disputes between christian brethren had become an occasion of scandal, "Why do ye not rather suffer yourselves to be defrauded?" 9 Abraham set an eminent example of such forbearance, though he had not before his eyes the pattern which Christians are taught to imitate. For he said to Lot his nephew, when the land was no longer able to bear the families of both of them, that they might dwell together: 1 "Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen: for we be brethren. Is not the whole land before thee? separate thyself, I pray

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6 John viii. 42; x. 32.

8 1 Cor. xiii. 4, 5.

1 Gen. xiii. 5, &c.

7 Ch. v. 40, 41.
91 Cor. vi. 7.

thee, from me; if thou wilt take the left hand, then I will go to the right; and if thou wilt take the right hand, then I will go to the left." Abraham might justly have claimed his prior right, as Lot's superior in age and relationship. Notwithstanding, lest he should offend him, he resigns the claim, and yields to his nephew the "well-watered plain" of Jordan.

The gospel clearly prescribes it as a christian duty, to avoid taking offence; to "submit ourselves one to another in the fear of God," "in honour preferring one another." But it is no less a duty, to avoid giving offence: not to "behave ourselves unseemly," trusting to the forbearance of others:-to "follow the things which make for peace," by eschewing the things which produce discord and enmity. Nothing less can be a compliance with the apostle's precepts, "If it be possible, as much as lieth in you, live peaceably with all men." "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved."

2 Rom. xvi. 40.

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3 Ib. 18. And 1 Cor. x. 32.

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LECTURE LXXVIII.

TENDERNESS TOWARDS WEAK BRETHREN.

MATT. Xviii. 1—14.

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.

The time to rebuke sinfulness, is when its effects show themselves, and prove what is in the heart. This question of the apostles, which of them should be greatest,' betrayed the remainder of a carnal spirit, and betokened no meetness for the kingdom of heaven, no desire of such meetness. So our Lord takes the opportunity, and inculcates a lesson of humility. And, according to a custom often practised by the prophets, he enforces his precept by an emblematical sign. He calls a little child unto him, and sets him in the midst, and says, Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven. Children care nothing

It appears from St. Mark and Luke, that this had been the subject of dispute.

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about honours or precedence, because they do not understand them, and are not aware of what may be gained by them. So Christians must disregard honours and precedence; not indeed from the same ignorance of their earthly value, but because their "affections are set upon things above," and because they have a low and modest opinion of themselves.

The example here used by the Lord, must not be supposed to contradict what we know of the corruption of the heart, and the sinfulness which a child brings with it into the world. Pride, and the love of personal advantage, is natural to the human heart, though it is not manifested in childhood. We may see that in the seed, which we do not find in the ripened plant: or we may find that in the full grown tree, of which the root had shown no signs. As soon as selfishness can be shown, it is shown. As soon as we come to understand that precedence, such as the apostles were aspiring to, is desirable for the sake of what it procures, then precedence is coveted. But it is then that the desire must be restrained. The Christian must learn to "look not on his own things," but to consider also another's advantage: he is also conscious to himself of his own demerit, and therefore he prefers others in honour. Except he be thus converted, he shall not enter into the kingdom of heaven and in this sense, the apostles still required to be converted. In one sense, they were already converted their hearts had been turned from this present world, to "seek first the kingdom of God." But though this is done, all is not done: much remainder of sin adheres, which "goeth not out but by prayer and fasting," by persevering watchfulness,

and, it may be, by needful rebuke and frequent chastening.

The mention of humility, leads our Lord to consider the humble station in which his disciples shall be often found and the sight of little children reminds him of their feebleness and weakness, and the danger which by reason of that weakness they will incur from the ill-will of others. In proportion to their feebleness, is the tenderness with which he regards them and his concern for their safety is greater than their danger.

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.

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 !2

Thus precious in the sight of the Lord is the welfare of his people. He calls them here, the little ones that believe in him: little in their own eyes; little in the eyes of many around them: humble, poor, simple, often despised characters, but known to him who "knoweth his sheep," and dear to him

The meaning of the word offence and offend, must be borne in mind through the whole of this passage. An offence, is an occasion of falling from the faith. To offend, is to give one, who might otherwise walk uprightly before God, an occasion of stumbling. In the Arabic version, the word oκavdada, offences, is translated, temptations.

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