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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 XIX. Sect. I. Marriage Indissoluble. 1. AND it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; Jesus goes about everywhere to seek the
sinner. A good pastor’s thirst after the salvation of souls is never
satisfied in this life. He always finds sufficient exercise for his zeal. The
end of one instruction in a pastor, of one mission in an evangelical
labourer, and of one visitation in a bishop, is but the beginning of another.
2. And great multitudes followed him; and he healed them there. Men never follow Christ in vain. Here they
run after him in hopes of some temporal advantages; how much more should the
pleasant odour of his virtues, the holiness of his mysteries, the sweetness
of his truth, the hope of his grace, and the expectation of eternal
happiness, draw us after him! How free and ready is he to distribute his
favours! Here are no delays, excuses, or denials, he heals immediately; but
what pains must one take to draw from the hands of man a small alms, a
kindness, or even a debt itself! 3. The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? They who have once declared against the
truth are seldom reconciled, but seek all occasions to betray it. Hypocrisy
is generally of the party; a pretended love of truth serves often as a veil to
cover the hatred which they bear it, and the persecution which they raise
against it. 4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, In this answer, Jesus Christ shows that
marriage is indissoluble, First, By divine institution, and the order settled
at the creation. To answer a case of conscience well, in the spirit, and
after the example of Christ, we must not regard that which the corruption of
manners, or the remissness of men, has introduced; but we must look back to
the original will, design, and institution of God. Christ knows not what it
is to accommodate his morality to the times or to the inclinations of men.
What was done at the beginning, is that which God has judged most worthy of
his glory, most profit able for man, and most agreeable to nature. 5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? The second reason which Christ gives for
the indissolubility of marriage, is the express commandment of God,
conformable to the institution of nature. The union which is formed between
man and woman by marriage is more intimate and inseparable than that between
parents and children. It is honoured by being made the figure and
representation of the union which is between Christ and his church. It is a
partnership of soul and body, of life and fortune, of comfort and sup port,
and of designs and inclinations. What a wickedness then is it, to sow
division in a society so holy and so dear to God! But how much greater is it
still, to violate it by a criminal and adulterous commerce with another
woman! 6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. The third reason of the indissolubility of
marriage, is because the married couple become thereby, as it were, one and
the same person, and one sole principle of their children’s birth. This is
not the invention of men, but the work of God. As it was he who made this
union at the beginning, so it is he who continues it down through all ages, a
union, worthy of respect, honour, gratitude, and singular circumspection; but
much the less respected, honoured, and understood, by reason of the brutality
and lust of men. 7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? How great is the disingenuity
or ignorance of these doctors, who seek for pretences whereby to favour
concupiscence, even from the divine law itself? It is dangerous sometimes to
tolerate the least evil, though prudence may require it; because toleration
raises itself insensibly to permission, and permission soon sets up for command.
A bill or writing of divorcement is appointed, on purpose to render the
practice of it more difficult; and men make use of this to justify the
action, and to give it the authority of a law. 8. He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. The fourth reason of the indissolubility
of marriage, and which Christ gives as a proof of it, is the example of the
first married couple. Whatever the laws do not forbid, is not therefore
according to the mind and first intention of God. That which is established
by the wisdom of the Creator, is one thing; that which is extorted from his
condescension by the hardness of men’s hearts, is another. The former has
nothing but what is worthy of the perfection of the Creator; the latter is
only a remedy for the imperfection of the creature. 9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. The fifth reason of this indissolubility,
is the evil consequent on separation. Christ takes the authority of a
legislator, that he may reform, without any human respects what ever, the
abuses introduced and tolerated contrary to the appointment of God. He here
decides the case proposed to him, and declares, that it is not lawful for
married persons to separate, except in the case of adultery; and that a
woman, put away even on this account, cannot, during her first husband’s
life, be married to another. Nothing hinders Christ from declaring for the
truth, though the design of his enemies in asking him questions be only to
ensnare and bring him into trouble. Sect. II. Voluntary Eunuchs. Little Children,
10. His disciples say unto him, If the case of the man be so with 7tis wife, it is not good to marry. Before we enter into an engagement, which
nothing but death can entirely dissolve, we are obliged in prudence to
consider it on all sides, in order to understand it thoroughly. There are
inconveniences in every state; and those of marriage are not sufficient to
keep such persons from it as God thinks fit to call thereto. They must
consult his will, and rely upon his grace. 11. But he said unto them, All men cannot receive this saying, save they to whom it is given. This is a very wise answer, which blames
neither of these two states, but approves them both. To some, marriage is
necessary by reason of their frailty. When God gives the grace, celibacy is
to be preferred. He who, out of caprice, humour, or licentiousness, and not
at the divine call, leads a single life, is more in danger than he imagines. Continency is a peculiar gift of God; he who has received
it cannot pre serve it but by humility, vigilance, prayer, fasting, and
mortification. 12. For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it. Grace makes one embrace with joy that
which otherwise is not endured without pain, when nature or the violence of
men imposes it. The state of voluntary and perpetual continence, undertaken
for God’s sake, is a gift of God himself, and the only kind of virginity
which he has engaged to reward. 13. Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. Since the generality of fathers take more
thought how to make their children rich and powerful, than to put them under
the protection of Christ, and to draw down his blessing upon them by the
prayers of good people, one need not wonder that their youth is so addicted
to all manner of vice. Imposition of hands, used frequently by Christ, by him
has passed from the Jewish church to the Christian. It is, as it were, the
visible sign and sacrament of prayer, in which the divine power and assistance
are invoked. It is not according to the spirit and conduct of Christ, to
treat those with severity who are as yet children in the spiritual life. 14. But Jesus said, Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven. Jesus Christ loves children, because he
loves simplicity and innocence. Heaven is for the humble and simple, of whom
children are the representation. Christ tacitly upbraids his disciples with
having so soon forgot his instructions concerning the advantages of
childhood. He took this age upon him self, and sanctified it, as well as the
other ages, that he might be the pattern and Saviour of men in all. He lets
slip no opportunity of recommending and inspiring humility, as being the very
gate of heaven. 15. And he laid his hands on them, and departed thence. Could the imposition of Christ’s hands be
otherwise than powerful in preventing wickedness in these children? Lay on
me, Lord, the invisible hand of thy divinity, that it may take possession of
my heart and senses, that it may repress in me whatever is contrary to thy
will, and consecrate me to God as a victim in thee and by thee. Sect. III. The Rich Young Man. Perfection.
16. And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? It is to Jesus Christ that we must address
ourselves, in order to learn the way of salvation. The conduct of this young
man is wise, pious, and prudent; and fit to be imitated by all of his age,
who think of choosing a state and condition of life. They are (1.) To look
upon God as their Father and Master, without whom they ought not to choose at
all. (2.) To have confidence in him as a good Father, who hears and directs
all such as sincerely apply to him, without seeking any thing but his will.
(3.) To approach him with a firm belief of his wisdom, power, and goodness;
and a full per suasion that no man has any light, strength, or piety but what
flows from, and is freely imparted by, him who alone is wise, powerful, and
good in his own nature. (4.) To have no other design or ambition than to put
themselves into a condition of working out their salvation. (5.) To believe
that eternal life is not bestowed for nothing. 17. And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. They must (6) look upon God as the fulness, source, pattern, and end of all good. No one can
be good but by adoring this fulness, by receiving
from this source, by imitating this pattern, and acting for this end. (7.)
They are to consider, that the fulfilling God’s commandments is the general
way of salvation, and the ordinary and indispensable vocation; and that to
choose any state or condition of life in which we cannot fulfil them, is to
choose not to be saved. To enter into or to continue in such a state, is the
same thing. 18. He saith unto him, Which? Jesus said, Thou shalt do no mur der, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. 19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. Those who are of age to choose a condition
for themselves, ought (8) to take care betimes to avoid pharisaical
ostentation, which is more intent on the observation of ceremonial laws and
external usages, than of the essential duties of religion, justice, and
charity, which are part of the eternal law, indispensable, and necessary for
all conditions. They must (9) remember that, in order to salvation, it is not
sufficient for a man to honour his parents, and to make no attempt on the
life, wife, goods, or reputation of his neighbour; but that he is obliged
likewise to do good to others, according to their needs and his own power,
and according to the rules of charity, of which the well-regulated love of
ourselves is the perfect model. 20. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? It is good (10) for them not to rely too
much on their having passed the time of their childhood innocently enough,
and without any open violation of the divine law. For this perhaps has
proceeded solely from their want of opportunities, and their having been kept
from ill company by the vigilance of parents and masters; and even these
blessings are in great danger of being lost through the vanity and
presumption of young men, and the liberty which they claim of disposing of
themselves. They must (11) be persuaded that they have scarce done any thing
as yet, and that the main business is still unfinished. For, to serve God in
the spirit of Christ and his religion, with a perfect disengagement from all
other things, and to choose a proper condition of life for the residue of it,
this is what remains .to be done by a young man who has not yet thoroughly
understood his duty, nor been master of himself. 21. Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. They ought (12) to observe that, besides
the general call and the common way of the commandments, every one has his
particular way and call, which he must learn from God with the assistance of
men. They ought (13) to be persuaded, that it is necessary to be so far
disengaged from every thing, in the disposition of the heart, as to prefer
nothing before God, his love, and his will; and that this is an obligation
common to all Christians, and included in the general call. Actually to quit
every thing, in order to follow Jesus Christ in a state of poverty, is only a
matter of counsel in general, but which may become a necessary means of
salvation to those whom God is pleased to call thereto. Whatever we deposit
in the hands of the poor, from a desire to glorify God, we shall receive with
infinite advantage in heaven. He who has stripped himself of all his earthly
possessions, is in a readiness to follow Christ, but is not yet arrived at
perfection. 22. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Lastly, Those who are about to choose a
state of life, must be convinced, that neither great riches, nor worldly
hopes and expectations, ought to hinder them from following the voice of God
when he calls them to perfection. We undergo a great deal while we are in
suspense between the love of the world and the love of our salvation; we have
no manner of peace, good or bad, till the one or the other becomes victorious
and predominant. We often deceive ourselves in believing that we are fond of
nothing; a proper conjuncture or occasion is wanting to make us thoroughly
know ourselves. We possess, with fondness and sensual affection, whatever we
cannot leave without regret and sorrow. Let every one examine himself by this
rule. Sect. IV. The Rich Hardly Saved. 23. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. Christ abates nothing of the strictness
and holiness of his maxims, on the account of the trouble which they cause to
worldly persons; but, on the contrary, delivers them in the stronger terms.
Earthly riches are a great obstacle to salvation, because it is very rare to
possess without loving them. To be rich, therefore, is a great misfortune;
but what rich man can we convince of this, if God himself by an extraordinary
grace do not open his heart to receive this truth? Truth itself affirms it
with an oath, and yet scarce any one hears or believes it. 24. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Astonishing expression! which shows us,
that a rich man cannot be saved with an ordinary grace. A man is not rich, in
the sense here intended, unless he loves riches; and he is properly enough
poor in the midst of his treasures, when he uses them, not as a proprietor,
but as .the steward of God. Wealth is the gate of hell to the greatest
number; and to some few the key of heaven. If he who only possesses his own
proper estate, can so hardly be saved, what will become of those who unjustly
take away or detain that of another? 25. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? The natural love which men have for
wealth, makes it seem very strange, even to the poor, that it should be so
great an obstacle to salvation; how much stranger must it seem to the rich!
One cannot easily conceive, how that which con tributes so much to the
happiness of this life, should be one of the greatest impediments to the
felicity of the other; and yet this is the very reason why it is so; for it
is impossible for us to be happy both here and hereafter. 26. But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. The inability of nature to attain to
salvation, is not the despair of a Christian, but the triumph of the grace of
Christ. Happy inability this, which obliges us to expect all from Him without
whom we can do nothing! It is as impossible to God as it is to men, to save a
rich man possessed with the love of riches; but God can root up this love out
of his heart, a thing which man is not able to do. Nothing can support and
com fort a sinner, who is sensible of his natural weakness and impotency, but
to know that God has an absolute power over his heart. How is it possible
that a truth so full of consolation should startle Christians? What has
liberty to apprehend from the sovereign and almighty hand which made it? Sect. V. Reward An Hundredfold. 27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? How can a man but reflect with joy on the
advantage of seeing himself in the most direct way to salvation, when he
considers the perils to which almost all conditions in the world are
continually exposed? To forsake all without following Christ, is the virtue
of a philosopher. To follow Christ without forsaking all, is the state of the
generality of Christians. But to forsake all and follow Christ is the apostolical perfection, which gives a man a right to hope
for the highest reward in the world to come. That man forsakes a great deal
who reserves nothing to himself, and renounces all hopes and expectations
here below. 28. And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Oh the goodness of Jesus Christ! Instead
of checking the too forward confidence of these beginners, he comforts and
fortifies them by his mildness, and encourages them by the prospect of
reward. To what do the great aspire by all their wealth and power, but to
make themselves masters of the world for a moment? By poverty, humility, and
following Christ, men may come to reign with him forever in heaven. There is
no true greatness but that which he imparts to those who are united to him,
and whom he makes partakers of his power and authority as sovereign Judge of
the world. 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundredfold, and shall inherit everlasting life. How little faith have we, to be unwilling
to forsake for a moment that which shall be restored with so much interest in
heaven! He who possesses God, regains every thing in him, this is an
hundredfold, which surpasses all expectation. Rather than violate the
fidelity due to God, we must break through all ties whatever; there is
nothing in the world which we are allowed to prefer before him. Men have not
always occasion to forsake all these things for the sake of God, or in order
to enter into the way of perfection; but they have always occasion to forsake
themselves, by renouncing their inclinations, that they may bear the
infirmities and defects of their brethren, their sisters, etc. Here is a
double hundredfold grace in this life, and glory in the other. 30. But many that are first shall be last; and the last shall be first. This terrible vicissitude, relating to the
Jews and the Gentiles, is a representation of many others in the business of
salvation. Perseverance alone is crowned; in a Christian the end is more
regarded than the beginning. Many great sinners will raise themselves by
repentance above many just per sons. There is not any one in the world to
whom a man can justly prefer himself. One who seems to be at a greater
distance from God, is he for whom he designs an extraordinary grace, and a
glory proportionable thereto. Another is a great
saint at present, who will soon decline, or totally fall. In whatever state
we are, we have always sufficient cause to humble ourselves. |
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