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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 XXV. Sect. I. The Parable Of The Ten Virgins. 1. THEN shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. Every Christian, by his faith and baptism,
makes profession of aspiring to the marriage of the Lamb. His virginity
consists in worshipping one God, and in loving none but him. His life is but
one continual preparation for the marriage-supper of eternity. His heart is
his lamp. By the motions and desires of his soul, he goes forth to meet the
bridegroom, and hastens toward heaven by the purity of his life. 2. And five of them were wise, and five were foolish. The church, before she arrives at the
place where this marriage is celebrated, which is heaven, is always divided,
always mixed with good and bad. It is the greatest of all follies, to make
profession by baptism of our earnest desire and ambition of attaining to
eternal life, and to neglect to prepare ourselves for it during the whole
course of our lives. True wisdom consists in being always ready,
and in living in continual expectation of the bridegroom’s coming. 3. They that were foolish took their lamps, and took no oil with them: Charity and its works are the oil of the
heart. A heart without charity is a lamp without oil. Oh inconceivable folly of
the children of Adam! to employ their whole lives in filling their hearts
with every thing besides, and to forget that which alone can fill, nourish,
and make them shine before God, and even enjoy God himself forever. 4. But the wise took oil in their vessels with their lamps. The greatest wisdom consists in having
charity, and in per forming the works of it. Life is given us to no other end
but that we may make a sufficient provision of this oil. God alone can pour
it into our hearts by his Spirit; and this Spirit is itself that oil of
gladness with which the life of our hearts must be fed to all eternity. Jesus
Christ alone has the fulness of it, and of this fulness must all his members receive, according to the
measure which he has designed them. Lord, as thou hast bestowed on me a lamp,
leave it not empty, but replenish it out of thy abundant fulness!
5. While the bridegroom tarried, they all slumbered and slept. How few are there who think seriously of
death and judgment, and expect the bridegroom with a persevering vigilance! The
beginnings of conversion are fervent; but zeal insensibly grows cool in the
generality of persons. There is need of an extraordinary grace, to enable us
to continue this perfect vigilance to the end, so as not to be surprised at
the hour of death. Lord, who keepest Israel the
heart, I mean, which thou hast made the Israel of God do thou neither slumber
nor sleep over me! 6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. This is a terrible voice, which calls the
creatures to appear before their Creator when they think least of it. Happy they
to whom he comes as an amiable and much-desired bride groom, not as a severe
and inexorable judge! Let us earnestly endeavour to render him such to us as
we desire to find him. 7. Then all those virgins arose, and trimmed their lamps. Happy is that man who is ready to appear
before God at all times whatever! But more happy still is he who can with a
true confidence desire the coming of Christ! There are some certain
preparations which no Christian omits at the approach of death; every one
then thinks of trimming his heart, which is his lamp. But how late is it to
begin to think of it at that time! Grant, Lord, that I may not be of the number
of those who cannot, without regret, submit to the necessity of dying, and
who neglect to prepare themselves for it until the very last hour! 8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. My God, how dismal is it for a man not to
perceive the emptiness of his heart, the want of good works, and the extinction
of charity, until he comes to die! At that time there is often nothing more
of the light of faith and of the love of goodness left remaining, than only
just enough to show a man what he has lost, and to raise an unprofitable
regret. He then sees that good men, whom he used to count foolish and miserable
wretches, have only true wisdom and substantial wealth; to these he has
recourse, and would fain partake of their piety and charity: but every thing
fails when time fails. 9. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. The holiness of others will not avail us
at the hour of death. All the false lustre of external works, which shine
only to the eyes of men, goes out and vanishes in that moment. Charity alone
is never extinguished, when a man carries this oil in his lamp out of the
world with him. What would we not give to buy it at the time of death, if it
were to be sold? Nothing can purchase it but worthy fruits of repentance;
but, then, time and the spirit of repentance are necessary to the production
of these fruits. 10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Sinners, on a deathbed, too often meet
with those deceitful merchants who promise them the mercy of God and eternal salvation
for a price which is of no value in his sight. How much better is it for
them, with the assistance and ministry of the church, humbly to address
themselves to Christ, who is the only author of salvation, who himself keeps
the key of his treasury, which is charity, and distributes it freely without money,
instead of losing their time in dealing with quacks, who promise every thing,
and can perform nothing! The door is shut! Dreadful and fatal words! No hope
remains. Nothing but death shuts this door; but death may surprise us in our
sins, and then despair is our portion. 11. Afterward came also the other virgins, saying, Lord, Lord, open to us. We stay abundantly too late, when we stay
until the hour of death, ere we begin to love God, and to think seriously of our
salvation. They must be extremely deficient in the knowledge of salvation who place the foundation of it upon a will or testament
charged with pious legacies, without having endeavoured to fill their hearts
with the oil of mercy and charity. This is to cry, “Lord, Lord, open to us,” after
the door is shut. Prayer is the key of heaven; but there is a proper time and
manner of praying. There are prayers at the last hour of the same nature with
that of the penitent thief; but there are also those of Esau and of Antiochus.
12. But he answered and said, Verily I say unto you, I know you not. God, who is love, knows not those who have no charity. Let us diligently endeavour, while we have
time, to make ourselves known to God as his children, by living in the spirit
of children, which is love. He will own none who have not the resemblance of
his Son; and this resemblance is to be attained no otherwise than by
humility, purity, mortification, repentance, charity, and the like. Let us
thoroughly consider, in the presence of God, what it is never to be known by
him, never to bear the least resemblance of his Son, which may render us
acceptable in his sight, and beloved by him. 13. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh. Can that man pretend to have any faith who
does not watch, after an admonition so frequently repeated? If we would not
be surprised, we must look on every hour as the last. If “to watch” be to
employ ourselves chiefly about the business of our salvation, alas, how few
Christians are there who watch! How many who slumber! How many asleep! How
many seized with a lethargy! How many even quite
dead! Sect. II. The Parable Of The Talents. 14. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. The children of God and the ministers of
Jesus Christ are called, as servants, not to manage their own affairs, but
those of their Master. They have nothing which is properly their own; every
thing belongs to Christ, who has received it of his Father, and recovered it
out of the hands of the devil, by redeeming it with his own blood. He who uses his natural or supernatural talents as if he
were the author and master of them, is a usurper of the goods which belong to
God. 15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Duties and obligations are proportioned to
the states, conditions, and talents of men. Every one, in order to be saved, must,
First, Be faithful in the performance of that which God requires of him in
his station. God proportions his graces, not according to natural deserts,
but according to the conditions and obligations of men, and above all,
according to his designs concerning souls. A person may be very in considerable
in the eyes of men, who is designed for an exalted station in heaven. All
things are measured and regulated graces, employments, and necessities. Secondly,
In order to salvation, a man must keep within his own sphere, and trade according
to his own talent, not according to that of another. It is pride and envy
ambitiously to desire our neighbour’s grace. 16. Then he that had received the five talents went and traded with the same, and made them other five talents. Thirdly, A man must improve the talents he
has received, by establishing and enlarging the kingdom of God, both in his
own soul, and in the souls of others. There is a great difference between the
figure and the truth. The servant does not receive from his master the skill
and industry necessary to the improvement of his money: but the Christian, and
the minister of the Lord, must receive all from him both the talent and the
good-will both the grace and the use of it! 17. And likewise he that had received two, he also gained other two. Fourthly, A man must not continue idle,
under pretence of having only indifferent talents. No person can deny that he
has two talents at least: that of the understanding, to know God and his own
duty; and that of the will, to love him and adhere to him. To make a continual
progress in the knowledge of salvation, and in the love of God and of Jesus
Christ, is a great gain: but thereby to arrive at the sight of God face to
face, and to enjoy him by a consummate love this is a gain which is
incomprehensible and eternal! 18. But he that had received one went and digged in the earth, and hid his lord’s money. Fifthly, A man who designs to be saved, must not leave the smallest talents unemployed. In
the conduct of the children of Adam, there is always some excess or defect,
unless they are guided by the Spirit of the second Adam; either they are
desirous of making their talents very conspicuous, if they are great, or they
entirely suppress them, if they are small and obscure. We must do the quite
contrary: employ the greatest with humility, and the least with confidence. 19. After a long time the lord of those servants cometh, and reckoneth with them. Sixthly, A man must work, as being to give
an account of all at the judgment of God. Does that person think of this who
acts directly contrary to what he commands? And if he do
not think of this, where is his belief of the judgment of God? And if he believe not this, of what religion is he? God stays a long
time; but this long time cannot exceed the life of man, which is very short. 20. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. Seventhly, A man must offer to God the
glory, use, and profit of his talents and labour. How scarce are those faithful
servants, who take pains only for their Master, and who keep back from him no
part of that glory which should arise from his graces and talents! Vanity is
a thief, which robs God of that which is most precious to him namely, his
glory. 21. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Eighthly, A man, in order to be saved,
must expect no other praise than that which God himself will give his servants.
Ninthly, He must aspire at no other reward but His. Tenthly, He must render
himself unworthy of “the joy of his Lord,” by entertaining any vain joy or
human complacency. The reward which God bestows on his servants is a super abundant
reward, because it is himself. Our faithfulness in observing his commands is
the price of it, rather than the greatness of our labour. We sow on earth; we
reap in heaven. Here a little pains and sorrow; there an inconceivable and eternal
joy! 22. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. He
who saves his neighbour’s soul together with his own, is the person who
doubles his talents. A faithful compliance with the designs of God and the
duties of our vocation, is a great source of
confidence. A man goes to him with joy when he has done his will; but he
demands no reward. God is good and faithful; that is sufficient. 23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Comfortable words! but
which belong not to this life. How many fears, troubles, and scruples will be
forever dissipated, when He who knows our heart better than we our selves do,
shall assure us that it is a good and faithful heart, and such as is worthy
of “the joy of our Lord!” The faithful servant enters into the bosom of the
Father, there to en joy the glory of the Son, and the rights of the divine
adoption. The joy of their Lord enters here below into the heart of the
elect; but in heaven, the elect shall themselves enter into the joy of their
Lord, there to lose themselves, as it were, in endless felicity. 24. Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou has not strewed: It is very true, though the pride of man
will not comprehend it, that it is an advantage to have but one common and useful
talent. The lustre of great talents dazzles, exalts, and intoxicates. Variety
distracts, and often causes men to take the wrong. The having but one, and
that an obscure one, unites our whole application, and secures us from vanity.
The sinner, that he may lay his sin on God, spares neither calumny nor blasphemy.
How far does the blindness and in gratitude of the sinner extend, to accuse
God of cruelty, self- interest, and injustice, who requires nothing of us but
what is for our advantage, who freely pardons our evil actions, and even
rewards the good which he himself works in us! 25. And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. Laziness often covers itself with the veil
of the fear of God. That man takes little care of his salvation, who, without
any lawful reason, withdraws himself from labour, only out of apprehension of
God’s judgment, and endeavours not to advance his glory, and his neighbour’s salvation,
when he has a talent for it. This is of itself a piece of theft and injustice;
but for him to pretend to have discharged his duty, by doing neither good nor
evil, is to add falsehood and insolence to his injustice. When a man is
obliged to do good, not to do it is to do evil. 26. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed: 27. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. The more a man endeavours to excuse
himself before God, the more he condemns himself. There is a filial fear; and
one which is servile, mercenary, idle, and slothful. The unfaithful servant
hides this last under a false prudence, and justifies it by a very weak
argument. The true wisdom of the good and faithful servant consists in
performing readily his Master’s will, without arguing concerning it. It is
only the wicked and slothful servant who disputes so much, and does nothing. This
is the first punishment of the unprofitable servant; convicted of wickedness
and slothfulness out of his own mouth, he bears the shame and confusion
thereof before all. 28. Take therefore the talent from him, and give it unto him which hath ten talents. 29. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. The second punishment of the unprofitable
servant is, the being deprived of every thing which he had received. The third
is, the seeing others already rich in good works, still more enriched by that
which was his, which is no small vexation to him. The fourth is, to find himself incapable any longer of hiding his slothfulness
under the appearance of piety. How advantageous is it to be employed in God’s
service! a man never is at any loss, and always
gains beyond his hopes. To hazard all for God, is to secure and improve all. At
his tribunal there is a kind of confiscation of graces. Those of wicked and
slothful servants are applied to the advantage of the good and faithful, as
well as all their own labour. 30. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. To be excluded from heaven, to be cast
headlong into hell, and abandoned to rage and despair to all eternity! God, can
any man think on it without horror! And yet this is the inevitable punishment
of every impenitent sinner. The love of rest and ease makes men slothful and
unprofitable; and it is merely by this that they lose the very thing which
they have loved in a wrong manner, and at a wrong time. There is but one
paradise. He who is resolved to have his here below, can hope for none in
heaven. There are two sorts of unprofitable servants: (1.) Some, who consume
the patrimony of the church, without doing her any service. (2.) Others, who, through the love of ease and disgust of spiritual
things, do nothing toward their salvation, and mind only the enjoyments of
this present life. Sect. III. The Last Judgment. 31. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: In vain does the sinner endeavour to avoid
the presence of his God; he will be forced one day to appear before his tribunal.
See here a spectacle very different from that of the cross, where the Son of
God, naked and disfigured, forsaken by his disciples, encompassed with his
enemies, and seated between two thieves on the throne of his humiliations and
ignominies, did in those two exhibit an emblem of the separation here
described. What an object is this to exercise our faith! What a large field
of reflection and meditation is here before us to consider Jesus Christ as a
God in his majesty, as a King upon his throne, as a Judge on his tribunal,
and as a Shepherd amid his flock, wherein the goats continue mixed with the
sheep even to the last day! 33. And he shall set the sheep on his right hand, but the goats on the left. The last function of the Prince of pastors
to be performed on earth is, to make this dreadful separation of mankind for eternity.
Let us strive to be of the number of the sheep, by our meekness, humility, tractableness, and innocency of
life. Such as we are at our leaving this world, such shall we be forever;
either sheep, to drink at the very fountain of eternal truth; or goats, to
become the prey of devils. Oh pure and spotless church,
society of elect alone, immortal body composed of none but living
members! in vain do we seek for thee on earth; it is
only in the land of the living, and after this great division and separation,
that we shall find thee with and in God, living to him and by him to all
eternity. 34. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit* the kingdom prepared for you from the foundation of the world: [* Fr. possess.] If there have been kings who have given
away kingdoms, they were only foreign kingdoms which they could not keep; none
but God gives his own out of pure bounty; and this kingdom is himself. God
blesses none in Jesus Christ, but those whom he has chosen in him; and he
chooses only those whom he freely loves in him. “Come, inherit;” amiable, powerful,
and efficacious words! which draw the elect near to God,
and put them in possession of him. He who during his life has said, “Come,
Lord Jesus,” through a sincere desire of his coming, and through his fidelity
and love, “Lord, possess my heart,” shall, in his turn, hear these two words,
“Come, inherit,” which will actually confer on him eternal happiness. 35. For I was ahungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Good works done for God’s sake, through
Jesus Christ, in the Spirit of the Father and the Son, are the price of the glory
prepared for the elect; prepared without merits, by a bounty altogether free,
but merited by Christ; bestowed on works as their reward, but on such works
as are sanctified by the Spirit of Christ, and are the gifts of God. Who
would not be forward to give to God, so good, so liberal, so
rich in mercies? If it be too little for those who have fed and lodged the
poor for the sake of God, to feed on him, to drink of his glory, and to be
lodged in his bosom; let them imagine, if they can, somewhat greater. We
believe this, but who can comprehend it? 36. Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. God rewards nothing but charity, because
charity alone honours God. He rewards that only which a man does as a member
of Jesus Christ, by his Spirit, and with respect to him; because God loves
none but him, gives no grace but in him, and can glorify and make nothing
live in his bosom but him alone. A garment of light and glory, the effusion
and infusion of the divinity into the soul, and a perfect freedom from all
evils and miseries, are not these things capable of fixing the desires of man!
Such is the happy retaliation which God exercises toward those who have
clothed, visited, delivered, or comforted the poor, sick, and imprisoned members
of his Son. 37. Then shall the righteous answer him, saying, Lord, when saw we thee ahungered, and fed thee? or thirsty, and gave thee drink? Humility easily makes the righteous forget
their good works. God cannot forget them; and this is sufficient. There are
many who have a clear and enlightened faith, actually intent on Jesus Christ
in every thing which they do; but there are abundantly more, whose faith is
simple, less instructed and intelligent, who perform good actions in general for
the sake of God and Christ. It is for the comfort of these that our blessed
Lord assures us, that he has accepted their alms, though they might not
perhaps actually think of him in bestowing them; and that he has less regard
to the mind than to the heart. 38. When saw we thee a stranger, and took thee in? or naked, and clothed thee? Let us incessantly beg that faith which
alone discovers Jesus Christ in the poor. Let us frequently exercise it with respect
to his presence and residence in his members. Let us take care to awake and
stir it up on those occasions wherein we may be tempted to neglect, despise,
or treat the poor harshly, on the account of their personal faults. The most unworthy
and most miserable have a merit and dignity invisible to the eyes of the
flesh, and unimpaired by all their defects; because it is the merit of Christ
himself. 39. Or when saw we thee sick, or in prison, and came unto thee? Jesus Christ is continually humbled, and
suffers in his members to the end of the world. Happy are the poor who are
religious, and have eyes to perceive Christ residing and enduring poverty in themselves! But still more happy
are they, if they love their poverty as the source of this advantage! The
less capable the poor, the sick, and those in prison are of penetrating into
these truths, the greater charity it is to instruct them therein, and to
engage them to make a Christian use of their condition. 40. And the King shall answer and say unto them, Verily I say unto you, Inasmuch* as ye have done it unto one of the least of these my brethren, ye have done it unto me. [*Fr. as often.] What a comfort is it for those who assist
the poor, the sick, and prisoners, to be more certain, that in so doing they
serve Jesus Christ, than if they saw him with their eyes! “As often:” we must
not therefore be discouraged by the multitude of the poor, nor weary of
serving them to the end of our lives, if we are engaged thereto by a motive
of piety, or by our own state and profession; since as often as we serve
them, we serve Christ himself. “Unto one of the least:” let us then take heed
not to neglect any, nor to apply ourselves out of natural inclination more to
one than to another, but to those whom either the providence of God sends us,
or their necessity obliges us to prefer. 41. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: It is an article of our faith, that those
who are found without charity shall be treated as the devils, and have the same portion with them in eternity. Fatal and
irrevocable exile! eternal excommunication and
separation from the body of Christ! Sad confinement in hell, and dismal
society in suffering with the devils themselves! All this shows that it is
more proper to tremble than to speak on this subject. Obdurate sinners are
the angels, envoys, and missionaries of the devil, who establish his kingdom
on earth, propagate his maxims, preach and authorize them by their example,
and seduce and pervert the children of God. Let us take care not to join ourselves
to them in any respect. 42 For I was ahungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: How severely shall they be punished who
take away the goods of others, when those are punished after this manner who only refuse to give what is their own! It is not out
of indigence or inability that Christ suffers hunger in his members, but out
of mercy, and to give us an opportunity of making some amends for our sins by
our alms. In vain do we flatter ourselves that we should have fed Jesus
Christ while he was on earth, if we show ourselves hard-hearted toward his suffering
members. 43. I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Who among us would not run to prisons and
hospitals, if an apostle assured us that Jesus Christ was there, and stood in
need of us? Christ himself tells us so, and we turn a deaf ear to him. If our
conscience reproach us on this account, let us
humble ourselves and amend. Christ now speaks this to us in his word, and out
of mercy applies himself to our hearts, that he may not have occasion to
speak it hereafter publicly in his anger at the great day. 44. Then shall they also answer him, saying, Lord, when saw we thee ahungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? It is want of faith which produces hard-heartedness
toward the poor. The carnal man has only eyes of flesh and blood; he will not
believe what he does not see. We find but too many who put on affected
incredulity when we give them an account of the misery and wants of the poor,
who seek vain pretences to excuse themselves from assisting them, or who even
reject them with contempt or hard language. This is to feign themselves ignorant that it is Christ who asks an alms of
them in the persons of the poor. It is to do that which is the ground of the
condemnation of the reprobate. 45. Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. Every thing is in common between the head
and the members; but Jesus Christ is chiefly in the poor and the humble. We
at present colour and disguise our negligence or insensibility as we please;
but our heart will one day appear such as it really was in respect of works
of mercy. If we are ashamed to be reproached with covetousness by men, who will
be able to bear a reproach of this nature from the mouth of Christ in the day
of his fury? He makes the cause of the poor his own; and will resent any
neglect of them as a neglect of himself. 46. And these shall go away into everlasting punishment: but the righteous into life eternal. No appeal, no remedy, to all eternity; no
end to the punishment of those whose final impenitence manifests in them, as it
were, an eternal will and desire to sin. By dying in a settled opposition to
God, they cast themselves into a necessity of continuing in an eternal
aversion to him. The eternity of the torment of the damned proceeds
from the infinite dignity of the God who is offended; the eternity of the
reward of the elect from the infinite goodness of him who confers it on them.
eternal life, which art nothing but pure life and joy not the joy of the
world, but that substantial joy of which God alone is the source, the object,
and the end may I have nothing at heart but thee, may I seek nothing else
during this mortal life! |
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