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The Gospel of Jesus Christ According to
St. Matthew Pasquier
Quesnel Translated
by the Rev. Daniel Wilson, D.D., Vicar of Islington and now Bishop of Chapter XVIII. Sect. I. Christ Teaches To Be Humble, And
To Become A Child. 1. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? How great and common a misfortune is it
for men to think of nothing but their own greatness, and how to raise them
selves above others! Ambition is no less a vice of ecclesiastical than of
secular persons. If the apostles, who had forsaken all, and who had so long
had the instructions and example of Christ before their eyes, were,
notwithstanding, subject thereto, who ought not to be afraid? This passion is
sometimes more violent, and always more scandalous and offensive, in the kingdom
of humility, than in the world, which is the kingdom of pride. 2. And Jesus called a little child unto him, and set him in the midst of them, It is a duty of the pastoral charity to
adapt ourselves to the capacity of the weak, when we instruct them. Jesus
Christ does not here propose himself, but a little child, for a pattern of
humility. It is the business of our faith to raise our minds to that divine
child, who is free from the defects of the children of Adam, and who has all
the perfections of the only Son of God. 3. And said, Verily I say unto you, Except ye be converted, and be come as little children, ye shall not enter into the kingdom of heaven. He who still continues under his
disorderly habits, and who, instead of abasing and humbling himself, thinks
of nothing but becoming greater than he is, this person certainly is not in
the way of salvation. Either Christ is not truth itself, or, without a true
conversion and humility, there is not the least hope of any place in heaven.
There are but too many who are children in inconstancy, affection to sensible
things, and love of toys; but how few are such in innocency,
simplicity, ignorance of evil, and docility! 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. What is it to be an evangelical child but
to be pure in mind and body, to wish ill to none, to be ready to do good to
all, and to have no projects for advancement, riches, honours, for tune,
etc.? This Christian childhood will make us great in the kingdom of heaven.
How low do we debase ourselves, in order to be great on earth! To be great in
heaven, how little do we do! The humility which pleases God is that of choice
or of acceptance, not a natural meanness of heart and spirit. The first place
is promised to that virtue which seems the most easy,
and to the exercise of which external things are least needful; for this
reason, we are certainly the less to be excused if we want it. 5. And whoso shall receive one such little child in my name receiveth me. Jesus Christ is received in the persons of
the poor, but especially of such as are good and virtuous. In the world, men
glory in entertaining the great and the rich: under the gospel, the chief
advantage lies in receiving those who stand in need of every thing except the
Spirit of Christ. These must be received, not out of human respects, nor
ostentation, nor for our own satisfaction, but in the name and for the sake
of Christ. This renders our hospitality truly Christian. Sect. II. Giving Offence To Be Avoided.
The Eye To Be Plucked Out. 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. [*Fr. is an occasion of falling and offence to.] A violent death is not so much to be
dreaded as the being, through bad counsel or example, the cause of the fall
of one soul. The salvation of one soul is more precious to God than we are
able to express. The more faith separates us from the world, renders us
despicable in its sight, and deprives us of its protection, the more God
espouses our interests, and declares himself on our side. If, by offending
one single soul, we thus draw on ourselves the indignation of God, how
abominable in his sight must those needs be who offend a whole city, and by
their wanton dresses, lascivious and loose discourses, immodest pictures,
wicked examples and the like, occasion the fall and ruin of a vast number of
souls! 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! Offence, or scandal, which destroys the
generality of the world, contributes to the good of those who love God, by
means of the good use which charity causes them to make of it. The world is
the centre of offence, and as it were the throne
where on it reigns. Unhappy is that man who continues exposed to it without
necessity! Unhappy likewise is he who exposes others thereto! But most
unhappy of all is that person who becomes an agent for the world, and an
instrument of the devil, to seduce and draw others into sin! The general
corruption of the world is a certain source of offences, but yet imposes no
manner of necessity on any one to give them. 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. Man has within himself occasions enough of
sin, and needs not seek for any from without. He must be ready to part with
what is dearest to him, and effectually to cut off all evil actions, words,
and inclinations. This is a circumcision grievous to nature, but necessary to
salvation. A friend who does us all the good offices imaginable, but who,
being an enemy to our piety, hinders us from serving God, is a necessary
hand, which, notwithstanding, must be cut off. A visit where a man meets with
dangerous objects, which is attended with loss of time, occasions of
evil-speaking, distraction of mind, and other temptations to sin, is a foot
which we are likewise obliged to cut off. 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. Let us make no scruple of retrenching the
curiosity of our senses and understanding, as a thing very dangerous; since,
by means of this beneficial blindness, we may attain to that sublime
knowledge of God and Christ wherein eternal life does consist. An immodest
picture, of what price soever it be,
a lascivious, scurrilous, or licentious book, a dangerous object, each of
these is an eye, which must be plucked out. A director of the conscience, be his abilities ever so great, yet if, by any
criminal or imprudent affection, he become an obstacle to the salvation or
perfection of himself, or the person under his care, is an eye which this
person must cast away. 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. Great reason has the Son of God to caution
us against despising his little ones, and honest persons of simplicity and
innocence; for almost all mankind is guilty of this vice, and scarce any one
sensible of it. How can a man despise those who belong to God, and count it a
small matter to induce them to sin, and expose them to destruction by bad
example or advice? Is not this to oppose God himself, who takes so much care
to preserve them, First, By his providence, which watches over them
particularly by means of his angels? They who have no respect for these
little ones on account of the care which is taken of them by those angels who stand in the presence of God and always behold
his face, ought at least to forbear hurting them for fear of such powerful
protectors. The doctrine of guardian angels is authorized by Christ. God
makes every thing subservient to the guidance, protection, and salvation of
men; and they very seldom reflect upon it. In promoting the welfare of souls,
let us still have God before our eyes; and let us do all for his sake, and in
his presence. This is a disposition which priests, the visible angels of the
faithful, ought above all things to imitate in the invisible angels. 11. For the Son of man is come to save that which was lost. A second reason against offending those
who belong to God, is because he has loved them so exceedingly as to give his
own Son for them. Who can either doubt or wonder as to God’s sending his
angels for the service of souls, after he has sent his own Son to serve them
even with his blood? They do what they can to destroy the workmanship of
Christ, who, by means of scandal or offence, cause
those to relapse into sin whom he by his labours and sufferings has rescued
and cleansed from it. Sect. III. The Strayed Sheep. 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? Let us learn from hence, what charity and
pastoral care is due to those souls which are not in the way of salvation. It
is a rule to be observed by pastors, to apply themselves most to those souls
whose wants are greatest. It is contrary to the order of the duties incumbent
on a true pastor, and to the example of Christ, for a man to be wholly taken
up in the spiritual direction of persons far advanced in the way to heaven, a
work which is pleasant and easy; and entirely to neglect such as are gone
astray, the bringing back of whom requires abundance of pains, application,
and prayer. It is the indispensable duty of one of this profession to leave
those who too industriously seek, and without any necessity follow him; and
to hasten after such as fly from him, of whom God will certainly demand an
account at his hands. 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. Is it not a sufficient motive to engage a
man to apply himself to the conversion of souls, by ministerial cares, prayers,
and good works, to know that it occasions so much joy in the church? The more
we have grieved the church and afflicted Christ by our corrupt and irregular
life, the more earnestly ought we to endeavour to raise in them this kind of
joy, by contributing to the conversion of others. In order to comprehend the
good Shepherd’s joy on this account, it is necessary to comprehend his love
toward souls, but who is able to do this? If we would have some idea of it
which comes near the truth, let us judge of it by his descent from heaven to
be incarnate, by the labours of his life, and by the pain arid ignominy of
his death. 14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. To cause any of the elect to sin is to
thwart God’s designs concerning them; by our bad example to give the least of
our brethren an occasion of offence or falling, is to oppose his providence
in the appointment of angels, and his love in the mission of his Son. Let the
world and the devil do their utmost to corrupt and
destroy those whom God, with the tenderness of a father, loves to eternity;
not one of them shall perish! They are little, together with Christ, in this
life: they shall with him be great in heaven. Grant, my God, that we may all
concur with the designs of thy mercy toward these souls, and toward our own;
and that we may be of the number of these little ones, whose salvation is
secured by thy will and adorable election! Sect. IV. Brotherly Reproof. 15. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. It is not enough for a man not to make his
brother fall; if he be fallen of himself, he must raise him up. Can we see a
soul ready to perish through a breach of charity toward us, and not be
concerned at it? This is to be wanting ourselves in
that charity which we owe him. There often needs no more than a step, a word,
or a small advance on our part, to open the eyes and heart of such a weak
person, is the re fusing so small a thing consistent with imitating Christ?
We must neither revenge ourselves on him who has offended us, nor neglect his
salvation. This is the first rule to be observed in reproving our brother; in
doing which, charity must spare the confusion, and tenderly manage the
weakness of the person reproved. Brotherly reproof is certainly a duty; but
it is one also to give it after a useful manner, so as not to wound our
brother instead of curing him, and so as to avoid every thing which may
render our admonition fruitless, or perhaps hurtful, which it must
necessarily be, if delivered in a harsh, haughty, indiscreet, or public way. 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. The second step to be taken in brotherly
reproof is to use prudence, in order to excite the sinner’s shame and fear,
and thereby to awake him from his drowsiness. It is not enough for us to do
something toward the salvation of our brother: we must use all proper methods
to procure it. It is charity and prudence to take care to prevent his denying
his fault, and, at the same time, not to make it public ourselves. 17. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. The third rule of reproof is, zealously to
have recourse to authority, in order to discover the sin, without intending
to defame the sinner. The fourth and last rule, which charity, prudence, and
zeal oblige us to observe in reproving our brethren, is to exclude the
incorrigible person from all society to prevent the infection of others, and
to hasten his amendment. Excommunication is the last remedy, but such as is
extraordinary, and reserved for the incorrigible in the case of enormous
sins. The church alone has authority to exercise it by the chief pastors,
with the presumed consent at least of the whole body. They who, having
deserved excommunication, despise it, know not what it is to be in God’s
sight no other than a heathen, and to have neither him for a Father, nor
Christ for a Saviour, nor the church for a mother, nor Christians for
brethren. Sect. V. The Power Of The Keys. 18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven. How much is the judgment of the church on
an obstinate sinner to be dreaded, since it is ratified in heaven! God binds
and looses all those who are bound and loosed on earth, because no person is
truly bound or loosed who is not so justly. A man may be excommunicated externally,
and to the eyes of men, without being really so either on earth or in heaven.
Let us be more afraid of one single sin than of all the excommunications in
the world; since these can be only the punishment or remedy of sin, and
without it are no thing at all. 19. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. God is found in union and agreement.
Nothing is more efficacious in prayer. When we are united to Jesus Christ,
and offer up our prayers through his mediation, it is he him self who prays,
his merits which ask, his love which entreats, his heart which groans, his
blood which intercedes; and it is the Son who obtains all from his Father.
This shows the ad vantages of prayer made in common; of Christian societies,
where God is served, as it were, with one heart and one soul; but above all,
of the great society of the church, where we are united in the body and by
the Spirit of Jesus Christ. 20. For where two or three are gathered together in my name, there am I in the midst of them. Where charity is, there is Christ; where
division is, there is the evil spirit. A Christian family which, in choosing
the state of marriage, has sought God alone, which brings up children only
for him, and which does all the good that lies within its sphere, may be
assured, by virtue of this promise, that Christ is present in the midst of it
in a very particular manner. How great respect is due to councils, wherein
the whole church is assembled by its pastors, for the illustration of the
truth, the reformation of manners, the establishment of discipline, and the
interpretation of the Scriptures! Sect. VI. Forgiveness Of Injuries. The
Debt Of Ten Thousand Talents. 21. If Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? It is a very dangerous thing for a man to be
unwilling to do any more good than just what he thinks precisely necessary to
salvation. Self-love is always on its guard, always afraid of going too far,
and of giving too much. Nothing is more difficult than the forgiveness of
injuries to corrupt nature, which is still seeking pretences to evade this
duty more than any other. Men seldom consult casuists, but when it is to
justify, if possible, their natural and corrupt inclinations. 22. Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Charity is an immense and eternal debt;
and, by consequence, the love of enemies and the forgiveness of injuries must
have no bounds in the heart, though they admit of some in the external
behaviour. God and Christ have loved us without measure,
and that even while we were enemies, and have freely pardoned all our sins;
and yet we deliberate nicely how far our love of enemies and our forgiveness
of injuries are to extend! 23. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. If we consider the lives of the generality
of men, can we believe that they are persuaded they must give an account of
all their actions at death and judgment? It is with respect to this duty of forgiving
injuries, chiefly, that a pastor ought to set before his people’s eyes the
judgment of God; because, on their performance of it, he has engaged to remit
every thing, and, on their refusal, he refuses to show any mercy. 24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. How many debts have we contracted toward
God, if we consider that all our time, all our thoughts, desires, words, and
actions are his due! We may find on earth ten thousand talents; but where can
we find a sum sufficient to satisfy God’s justice for one single sin, unless
he himself give us wherewith to pay it! Let us all look upon ourselves in the
person of this miserable debtor; and yet in him we can see nothing but only a
shadow of our own misery. 25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. There is no sinner but is utterly
insolvent, in respect of the divine justice, if he be judged without mercy.
God cannot sell the sinner, nor alienate the right which he has over him; but
the sinner sells himself to sin and to the devil for a moment’s satisfaction.
It is the very height of misery for God to leave the sinner in the hands of
him to whom he has sold himself; and this, to be under him not as a
proprietor, but executioner. A damned soul, who has no longer any share in
Christ, has not wherewith to pay his debts; and for this reason his
punishment will have no end. 26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. A sinner, who sees his own poverty, has no
other remedy left but these four dispositions: (1.) A sincere humiliation of
heart. (2.) A fervent prayer. (3.) An application full of hope to the
patience of God. (4.) A real desire and firm resolution of satisfying God to
the utmost of his power by repentance. It is no presumption in a man who has
nothing to promise the payment of all, provided he depend, not on himself,
but on the patience of God and the merits of Jesus Christ. The value of these
is infinite; and from hence the repentance of a Christian receives all its
worth. A man can not have too great hopes, when he is resolved not to spare
himself, and his heart is entirely devoted to God. 27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. God, rich in mercy, shows it more
abundantly than we ask it, when we ask it as we ought. He cannot, as one may
say, withstand humility: this disarms his justice, and opens the treasures of
his mercy. God never grants any thing short of a full pardon; he forgives the
greatest debts as easily as the least, but still on this condition, that a
man do not re pent only in part, and that his resolution of performing this
duty be full and complete. 28. But the same servant went out, and found one of his fellow servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. Hard-heartedness toward our neighbour, and
ingratitude toward God, are the fruits of a false
conversion; whereas a true one produces always a compassionate charity for
our brethren, and a love full of acknowledgment toward God. Forgetfulness in
respect of his favours is very often the cause of our relapses. Let us
consider the hard-heartedness and ingratitude of this wicked servant in all
its circumstances, and we shall find ourselves therein represented to the
life. 29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. Man, though uncertain
of his success, humbles himself before men on the account of temporal debts;
and yet, on the account of such as are eternal, he humbles
not himself before God, though certain that his humiliation will succeed. Let
us thoroughly apprehend that we are poor and criminal in the sight of God,
and we shall then, as in a glass, behold our selves in such of our brethren
as are so in respect of us. Let us think on that moment, wherein we shall
fall down at the feet of our Judge, there to receive the sentence of our
eternal fate; and we shall have but little inclination to insult those whom
we see prostrate before us. 30. And he would not: but went and cast him into prison, till he should pay the debt. God hears the sinner, and yet the sinner
will not hear one like himself. When a man is thoroughly sensible of the
weight of his own sins, he is very far from judging others with rigour. God’s
ears eternally shut against the sinner, hell for his prison, and an
inflexible justice punishing every thing and remitting nothing, this is what
he must expect who treats his brother after this manner. Truth itself has
established this retaliation, declaring, that “with what measure we mete, it
shall be measured to us again.” This then is an immutable law, and such as
the sinner can never change, but by changing himself. 31. So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done. When in heaven we are once united to the
supreme and sovereign Justice, we cannot but espouse its interests against
sin and the obdurate sinner. Not to pardon injuries is to scandalize and
provoke both heaven and earth. He who hurts one
member of Christ, gives offence to all the rest. The whole church will one
day rise up against the revengeful, and behold with joy the judgments of God
on all such as have shown themselves without mercy and compassion. 32. Then his lord, after that he had called him, said unto him, thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? The goodness and indulgence of God toward
us is a pattern which we ought to follow in respect of others, and a law
which obliges us thereto. God forgives all, and that
at the entreaty of the criminal himself; but to induce a revengeful person to
forgive, what pains, what endeavours must be used! Can rigour in exacting
temporal debts, and in treating without mercy such as are unable to satisfy
them can this be allowed to a Christian, who ought to imitate his God and
Father, to a debtor, who has been forgiven only on the condition of for
giving others, to a servant, who should obey his master, and to a criminal,
who is in expectation of his judge and final sentence? 34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. There is no mercy for him who will not
show any. Nothing raises the divine anger and vengeance more than the spirit
of revenge in men; because by this we neglect the condition of our
reconciliation with God, violate the sacred covenant of Christian prayer, and
invade the rights of the supreme Justice. No refuge, no remedy is to be
found, when once a man is delivered to the tormentors, of whom these are but
a faint resemblance. Death puts an end to every thing on earth; but nothing
has an end, in that place, where a man can never see any end of his debt, and
where death itself is immortal. 35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. We must forgive, not only with our lips,
but from the bottom of our hearts; and this is not barely
a counsel, but a commandment. We may deceive men by a feigned reconciliation,
and a pretended mercy; but how can we hide our hearts from him who is their
Creator and Judge? The term every one, which is here used, shows that no
person whatever is exempt from this obligation of forgiving; neither emperors
nor kings, neither great nor small, neither rich nor poor. Give us, Lord,
this Christian heart, whose bottom is all charity and mercy, and whose works
are all mildness and indulgence! |
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