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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 XX. Sect. I. The Parable Of The Labourers In
The Vineyard. 1. FOR the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire labourers into his vineyard. 2. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. God, as it were, went out of himself,
early in the creation, and afterward in the incarnation, to call men to serve
him in his church. The church is a heavenly kingdom, because God is therein
known, worshipped, feared, and loved. It is a vine yard, because it is a
place of labour wherein no man should be idle. Every soul is the kingdom and
vineyard of the Lord; every one of us is hired, or rather created, to work in
this vineyard toward his own salvation, by causing the will of God to reign
and nourish therein. Life is but a day, whereof childhood, or the first use
of reason, is the first hour. We are called to work from the time of our
receiving life and reason. This is the first call. 3. And he went about the third hour, and saw others standing idle in the marketplace. 4. And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. The second call is in the time of youth,
which is most commonly idle. Before God calls us by his grace, what can we do
toward our salvation? The will which is not prevented thereby, has no light
but to go astray with, no warmth of desire but to endanger, and no strength
but to hurt itself; it is capable of all evil, incapable of all good. The
will is always fickle and inconstant, when not guided and acted by the
immutable and eternal will. The more earnestly it endeavours to work, the
more faults and sins it commits. The prospect of reward is a good motive,
since Jesus Christ himself lays it before our eyes. God is just, and the
perfection of reason; this is sufficient ground to expect all from him. 5. Again he went out about the sixth and ninth hour, and did likewise. The third call is at the age of manhood.
The fourth in old age, which is almost incapable of work. During this present
life, God never ceases calling us to labour and salvation. When he commands
us to go, and gives us that which he commands, we immediately set forward,
and labour to advantage. If thou wilt, Lord, it is sufficient; for my will
without delay will be obedient to thine. Rouse up
my dull and slothful heart, and I shall run with vigour in the ways of thy
commandments. 6. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? The fifth call is at the end of our lives,
and in our decrepit age. We are at no time excused from the work of our
salvation; and the mercy of God can render our endeavours useful at any time.
No age should be idle; it is always time to begin a work, without which there
is not the least hope of eternal happiness. Good God! how
full is the world of this sort of people, who pass their whole life in
idleness, and are ready to leave it, before they so much as know for what
purpose they received it! Man is obliged to pains and labour by the law of
the creation; the sinner is condemned to it by way of penance; the Christian
is devoted thereto by the holiness of his adoption. Whoever neglects to
follow this impression of his Creator, to submit to this decree of his Judge,
and to imitate the example of his Head, Pattern, and Restorer, is very much
wanting to his own salvation. Every thing conspires to engage man in a busy
and laborious course of life; and idleness is one source of damnation. 7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. If Christ himself come not to seek us, if
he do not send us, and set us to work, we shall either live altogether in
idleness, or perform only works of darkness, or do every thing out of vanity,
but nothing for the sake of God, or for eternity. No salvation is to be had
but by Jesus Christ. Without him man is left to himself, that is, to his own
impotency and darkness. 8. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. In the work of salvation there is no rest.
We must work all day, even till night; that is to say, all the time of our
life, even until death. Every thing is labour in the sight of God: action,
suffering, sickness, and even repose itself, when necessity and his
appointment require it. Happy evening! which will be
the beginning of a glorious eternity to those w r ho shall have laboured
diligently, without expecting any other reward than that which God has
promised to confer by Jesus Christ, with whom he has intrusted
the affairs of his kingdom. This is the comfort of the most weak and
imperfect, who are faithful to God according to the
measure of their grace, and the quality of their calling, to know that none
shall go unrewarded. He who went last to work, being
in the last rank of the faithful, shall be rewarded as much as the first, if
it appear that he has loved as much. 9. And when they came that were hired about the eleventh hour, they received every man a penny. The ways of God are very different from
those of men; let us, adoring them, labour and hope. Provided a man be really
converted, though at the last hour, he has reason to hope for a reward. But
to delay the business of his salvation till the last hour,
is to hazard all. When a man sincerely and heartily employs all that remains
of his life for God, according to the rules of the gospel, in the spirit and
exercises of repentance, he performs every thing which God requires of those
whom he calls last, to make them equal to the first. To enjoy God, and to
enjoy him eternally, is the penny given equally to all. A moment is perhaps
sufficient to obtain it; but it is the height of folly and madness, either
through a rash presumption to stay till the last moment, or through a
distrust of God’s mercy to let that moment slip. 10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11. And when they had received it, they murmured against the goodman of the house, There are perhaps abundance of persons
whose long labours, great austerities, and aversion to external vices, serve
only to nourish their pride, to give them a contempt of others, and to make
them think that God is in their debt. The goodness of God toward converted
sinners is so great, that it gives some kind of jealousy to the righteous,
when left to themselves; and would do so even to the
saints, if they were capable of it. 12. Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. We must rely more on the goodness and
mercy of God, than on our own labour or righteousness. He dispenses not his
liberality either according to the order of our call, or the time of our
labour, or the difficulty of the work, or the reputation it has acquired us;
but according to the measure of charity, humility, and fidelity which he has
placed in the heart for the accomplishing his eternal purposes concerning
souls. The less value we set upon that which we do for God, the greater will
its value be in his account. We should employ our minds less on what we do
and suffer for his sake, than on what he does in us by his grace to enable
us; since we have nothing but what we have received, and are still of
ourselves but unprofitable servants. 13. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14. Take that thine is, and go thy way: I will give unto this last, even as unto thee. God dispenses his glory with faithfulness,
justice, and bounty: faithfulness to his promises, justice to Christ, and
bounty to sinners. There is no other title to glory but God’s promise;
because even the virtues of a good life are included in this promise, and are
his gifts; and because this promise and these gifts have no other rule or
foundation than the free love and good-will of God. A person truly humble is
always satisfied with his lot and portion, and never envies that of others;
because he knows that he deserves nothing, and believes that others are more
faithful in paying God the interest of his grace. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Jesus Christ distributes his gifts as he
thinks fit. Every one ought to be content with the share allowed him. The
will and designs of God have always a sovereign justice and infinite wisdom
in them, which are infinitely above the reach of human reason. They are hid
from man in this life, to teach him not to dispute with God, and to seek him,
not by reason, but by faith; and to convince him, that it is not know ledge,
but obedience, which sanctifies and saves us. The more spiritual jealousy and
envy are, the more criminal are they, and like to those of the devil. The
gifts of grace being less due to a sinner than those of nature or fortune, it
is a greater sin to think we deserve them, and to make them the object of our
ambition or jealousy. To covet the grace bestowed on another,
is to be guilty of injustice not only toward him, but also toward God, who is
master of his own gifts. There is a desire of grace which is humble and
commendable; but there is likewise one which is proud and irregular, and more
common than we imagine. 16. So the last shall be first, and the first last: for many be called, but few chosen. Let us neither presume nor despair on any
account. The Gentiles preferred before the Jews, teach us to leave to God the
right of choosing and determining to whom to show mercy. It is not the call,
such as it appears to human eyes, but perseverance, which discovers the
elect. It belongs to him who bestows it on whom he pleases, to judge who are
his in a greater or less degree. The only thing we have to do is, still to
humble ourselves, whatever our condition be; because nothing but humility can
either keep the first in grace from becoming the last, or draw down that
mercy on the last which will make them first. Sect. II. The Passion Foretold. Zebedee’s Children. 17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18. Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death. 19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. All bear their cross in this world; but
Christ discovers the mystery, virtue, and fruit of it to none but his true
disciples. He was always mindful of his sufferings and death, not through any
anxious foresight of them, or to desire to avoid them, but through a holy
earnestness to honour his Father by his sacrifice, and that he might prepare
his disciples for it. Such a tranquillity, upon such
a prospect, is peculiar to him alone who is God as well as man. He seems to
relate a history rather than a prediction. By this, as well as by the
assurance which he gives them of his resurrection, he prevents the scandal of
the cross. 20. Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. The children of Adam willingly stoop and
humble themselves when their interest is concerned, and their humiliation may
be a step to their advancement. The ambition which parents have to raise
their children, makes them often forget the
humiliations and sufferings of Christ, and the obligation of conforming
themselves thereto. Who could have imagined, that, while Christ is speaking
of nothing but suffering and crucifixion, a mother, who had constantly
followed him, should ask any other favour for her children than to partake of
his sufferings and cross? She fixes her mind on the resurrection, and on the
kingdom which was to follow it, and forgets all the rest. In this she has but
too many imitators. 21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. The generality of men seek only to
establish themselves, even at the expense of others. There are few mothers
whose heads are not filled with the fortune of their children, and who do
not, to promote it, make even piety and devotion subservient, if they pretend
to have any. Ambition in pursuit of benefices and ecclesiastical dignities
seem to be the most commendable, because it is the most easily covered with
the pretences of God’s glory, the service of the church, and the salvation of
children; yet it is certainly the most criminal, dangerous, and fatal of all
others. 22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. It can be nothing but a false love and a
blind passion, which make people desire ecclesiastical employments and great
benefices for their children, since the chief prospect they afford is that of
labour and suffering. We know not what we ask, when we take upon ourselves to
answer for their call to the most holy state, for the salvation of souls, and
for the patrimony of the poor. To what does this false and blind love of
ambitious parents tend, but only to put their children in a way of being
inevitably ruined, and to oblige themselves to be
accountable for their sins and damnation, and for that of many others? No
glory is to be hoped, before we have drank of the cup; no crown to be
expected, until we have fought the combat. We very often know,
neither what to ask, nor how to ask it. Let us be solicitous only in
acquiring the Christian virtues; the care of rewarding them let us leave to
God. Prayer, made not as it ought, serves only to beget presumption, even in persons
of piety. 23. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. Jesus Christ gives his disciples assurance
of humiliation and the cross, but not of rest and glory; the latter is the
fruit and reward of the former. Let us follow him in his sufferings; this is
the only way to be assured of the happiness of our eternal portion. This is
in the hands of him who gives grace as well as glory, and equally prepares
both the one and the other. 24. And when the ten heard it, they were moved with indignation against the two brethren. Ambition is one cause of jealousy,
murmuring, and animosity in communities. There is but little of that pure
zeal in the world, which is displeased with the sins of others, merely out of
hatred to sin, and love to God. Men gene rally condemn the passions of
others, through passions which are of a contrary or like nature. We should
learn to know our own defects by seeing those of other men, without provoking
or exasperating them. The condemning these defects in our neighbour renders
us the more inexcusable. 25. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. The power of the church is very different from
that of temporal princes, being entirely founded on humility, dedicated to
charity, and established on the death and humiliations of Christ, and being
designed only to promote the knowledge and love of humility, and to oppose
the pride and pomp of the world. Several duties of pastors are here laid
down. The first is, not to look on themselves as absolute masters and lords
over the flock of Christ. The second, not to do any thing out of a spirit of
imperiousness; arid to require only a reasonable obedience. The third, to
reform and amend the weak after Christ’s example, more by instruction than re
proof; not driving them away by harsh and severe treatment, but attracting
them by mildness and gentle usage. In the kingdom of charity, those who have
authority must distinguish themselves by charity, and net by a haughty and
imperious conduct. 26. But it shall not be so among you: but whosoever will be great among you, let him be your minister; The fourth duty of a pastor is, to have
nothing of the air and deportment of secular princes. The fifth, to look upon
his office as no other than a service or ministry, in which his true
greatness does consist. Worldly greatness inclines men still to raise
themselves above others, and to make them even instrumental to their own
advancement: this is directly contrary to the evangelical and apostolical greatness, which makes men always intent on
rendering themselves useful to others by a prudent and wise humility. 27. And whosoever will be chief among you, let him be your servant: It is the sixth duty of a pastor to attend
continually on his flock as a servant; and to dedicate to it all his pains,
his goods, his time, and his talents. Happy indeed were the church, if none
entered into its offices and preferments, but by
the gate of humility! But all the holy ambition of this virtue consists in
seeking only the lowest rank and place of a servant. 28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. The seventh duty of a good pastor is, to
look on Christ as his pattern; to study his conduct and his spirit; and to
imitate his poverty, humility, application, and zeal in ministering to souls.
To be always ready to give one’s life a ransom for the least and meanest of
the sheep, and to spend and be spent for them, in this consists the noble and
holy service of which Jesus Christ has set us an example. Can a man possibly
act more contrary to this, than by eagerly seeking ecclesiastical dignities,
that he may be better attended or ministered unto, that he may be freed from
dependence and subjection, and that he may live more at his ease, in plenty,
luxury, and repose? Sect. III. The Two Blind Men Of Jericho. 29. And as they departed from Jericho, a great multitude followed him. 30. And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, Lord, thou Son of David. Blindness of heart is the only blindness of
which men very seldom complain, and from which they scarcely ever beg to be
delivered. It is one part of this blindness not to perceive it, and to think
that our sight is good. We are extremely sensible of being deprived of the
sight of the creatures, because our love for them is very ardent; if
therefore we have no de sire to see God, and do nothing to this end, it is
certain that we do not love him at all. What have we to do under this
spiritual blindness, but, with all the strength of our faith, to cry to him
who is our light and our salvation, to implore his mercy, and to put our
whole confidence in him? 31. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, Lord, thou Son of David. Whenever we design to draw near to God, we
always meet with obstacles from the world; but nothing should hinder us from
seeking light, and calling upon Jesus Christ. The devil knows very well, that
when once we have a relish for prayer, and apply ourselves constantly to this
duty, we have grounds for the greatest hopes; he therefore diverts us from it
as much as possible. Temptations and difficulties at the beginning of
conversion, serve only to increase the faith of the elect, to make them pray
with more earnestness and fervour, and to rest entirely upon the mercy of
God. 32. And Jesus stood still, and called them, and said, What will ye that I shall do unto you? Jesus Christ comforts, encourages, brings
near, and unites to himself all such as persevere in prayer. He would have us
humbly declare our wants; and excites our desires, to pre pare us to receive
his gifts. The poverty and blindness of sinners are the usual objects of
God’s mercy. He as it were stands still, and attends, while they represent
them to him by an humble and fervent prayer. God
consults not the will of those on whom he designs to show some peculiar
mercy, until he has himself disposed it to a concurrence. He expects our
consent, but he first forms it in us. Jesus, thou knowest
what I desire that thou wouldst do unto me! 33. They say unto him, Lord, that our eyes may be opened. The first grace is to have the eyes of our
heart opened, that we may know our own misery and our Deliverer. Who is there
has not occasion to beg this grace almost in every action, since there is
ever some degree of darkness in our mind and heart? None but the blind pray
for bodily sight; but a man must be already enlightened to pray for that of
the soul, to hate its blindness, and to solicit its cure. Lord, make me know
my own blindness and darkness! Open thou the eyes of my mind, that I may
perceive my want of sight, and desire earnestly to recover it! 34. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him. Jesus Christ gives those only the grace to
follow him to whom he has before given the desire and the grace to know him.
God’s compassion in respect of sin is his love for the sinner; this love is
the fountain of grace; this grace is an operation of his almighty hand; and
the effect of this operation is, that the sinner sees and performs his duty,
knows God and loves him, that he has faith and does the works of it, that he
fixes his eyes on the life and precepts of Christ, and follows him by
imitating and obeying him. My God, may I be the object of thy compassion and
love! Let thy grace work in me all that which it causes me to know! And grant
that I may follow thee with that gratitude and fidelity which the wonderful
kindness thou hast showed, in giving me the light of faith, requires at my
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