In this second chapter of his Sermon, he controlleth the Pharisees' justice (that is, their alms, prayer, and fasting) for the scope and intention thereof, which was vain glory. 19. Their end also was to be rich, but ours must not be so much as in necessities.In this second chapter of his Sermon, he controwleth the Pharisees iustice (that is, their almes, prayer, and fasting) for the scope and intention therof, which was vaine gloire. 19. Their end also was to be rich, but ours must not be so much as in necessities.
Take good heed that you do not your justitia: righteousness, being just before God: not mere fairness nor merely imputed/reputed righteousness before men, to be seen of them: otherwise reward you shall not have with your father which is in heaven.TAKE good heed that you doe not your iustice before men, to be seen of them: otherwise reward you shal not haue with your father which is in heauen.Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in cælis est.
2Therefore when thou doest an alms-eleemosyna: an act of almsgiving, a charitable deed, sound not a trumpet before thee, as the Hypocrites do in the Synagogues and in the streets, that they may be honoured of men: Amen I say to you, they have received their reward.Therfore when thou doest an almes-deed, sound not a tromper before thee, as the Hypocrites doe in the Synagogues and in the streetes, that they may be honoured of men: Amen I say to you, they haue receaued their reward.Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam.
3But when thou doest an alms-deed, let not thy left hand know what thy right hand doeth:But when thou doest an almes-deed, let not thy left hand know what thy right hand doeth:Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua :
4that thy alms-deed may be in secret, and thy father which seeth in secret, will repay thee.that thy almes-deed may be in secret, and thy father which seeth in secret, wil repay thee.ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.
5And when ye pray, you shall not be as the Hypocrites, that love to stand and pray in the Synagogues & corners of the streets, that they may be seen of men: Amen I say to you, they have received their reward.And when ye pray, you shal not be as the Hypocrites, that loue to stand and pray in the Synagogues & corners of the streetes, that they may be seen of men: Amen I say to you, they haue receaued their reward.Et cum oratis, non eritis sicut hypocritæ qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus : amen dico vobis, receperunt mercedem suam.
6But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy father in secret: and thy father which seeth in secret, will repay thee.But thou when thou shalt pray, enter into thy chamber, and hauing shut the doore, pray to thy father in secret: and thy father which seeth in secret, wil repay thee.Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi.
7And when you are praying, speak not much, as the ethnici: the Gentiles, the pagan nations outside the covenant. For they think that in their much-speaking they may be heard.And when you are praying, speake not much, as the Heathen. For they thinke that in their much-speaking they may be heard.Orantes autem, nolite multum loqui, sicut ethnici, putant enim quod in multiloquio suo exaudiantur.
8Be not you therefore like to them, for your father knoweth what is needful for you, before you ask him.Be not you therefore like to them, for your father knoweth what is needeful for you, before you aske him.Nolite ergo assimilari eis : scit enim Pater vester, quid opus sit vobis, antequam petatis eum.
9Thus therefore shall you pray. OUR FATHER which art in heaven, sanctified be thy name.Thus therefore shal you pray. * OVR FATHER which art in heauen, sanctified be thy name.Sic ergo vos orabitis : Pater noster, qui es in cælis, sanctificetur nomen tuum.
10Let thy Kingdom come. Thy will be done, as in heaven, in earth also.Let thy Kingdom come. Thy wil be done, as in heauen, in earth also.Adveniat regnum tuum ; fiat voluntas tua, sicut in cælo et in terra.
11Give us today our supersubstantialis: above all created substance, the heavenly bread that surpasses all creatures: not common or merely material bread bread.Giue vs to day our supersubstantial bread.Panem nostrum supersubstantialem da nobis hodie,
12And forgive us our debts, as we also forgive our debtors.And forgiue vs our debtes, as we also forgiue our detters.et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.
13And lead us not into tentatio: temptation, trial. But deliver us from evil. Amen.And leade vs not into tentation. But deliuer vs from euil. Amen.Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
14For if you will forgive men their offences, your heavenly father will forgive you also your offences.For if you wil forgiue men their offences, your heauenly father wil forgiue you also your offences.Si enim dimiseritis hominibus peccata eorum : dimittet et vobis Pater vester cælestis delicta vestra.
15But if you will not forgive men, neither will your father forgive you your offences.But if you wil not forgiue men, neither wil your father forgiue you your offences.Si autem non dimiseritis hominibus : nec Pater vester dimittet vobis peccata vestra.
16And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, that they have received their reward.And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appeare vnto men to fast. Amen I say to you, that they haue receaued their reward.Cum autem jejunatis, nolite fieri sicut hypocritæ, tristes. Exterminant enim facies suas, ut appareant hominibus jejunantes. Amen dico vobis, quia receperunt mercedem suam.
17But thou when thou doest fast, anoint thy head, and wash thy face:But thou when thou doest fast, anoynt thy head, and wash thy face:Tu autem, cum jejunas, unge caput tuum, et faciem tuam lava,
18that thou appear not to men to fast, but to thy father which is in secret: and thy father which seeth in secret, will repay thee.that thou appeare not to men to fast, but to thy father which is in secret: and thy father which seeth in secret, wil repay thee.ne videaris hominibus jejunans, sed Patri tuo, qui est in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi.
19Heap not up to yourselves treasures on the earth: where the rust & moth do corrupt, & where thieves dig through and steal.Heape not vp to your selues treasures on the earth: where the rust & moth doe corrupt, & where theeues digge through and steale.Nolite thesaurizare vobis thesauros in terra : ubi ærugo, et tinea demolitur : et ubi fures effodiunt, et furantur.
20But heap up to yourselves treasures in heaven: where neither the rust nor moth doth corrupt, and where thieves do not dig through nor steal.But heape vp to your selues treasures in heauen: where neither the rust nor moth doth corrupt, and where theeues doe not digge through nor steale.Thesaurizate autem vobis thesauros in cælo, ubi neque ærugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur.
21For where thy treasure is, there is thy heart also.For where thy treasure is, there is thy hart also.Ubi enim est thesaurus tuus, ibi est et cor tuum.
22The candle of thy body is thine eye. If thine eye be simple, thy whole body shall be lucidum: full of light, luminous.The candel of thy body is thine eye. If thine eye be simple, thy whole body shal be lightsome.Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit.
23But if thine eye be nequam: evil, wicked, worthless: thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be?But if thine eye be naught: thy whole body shal be darkesome. If then the light that is in thee, be darkenes: the darkenes it self how great shal it be?Si autem oculus tuus fuerit nequam, totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt : ipsæ tenebræ quantæ erunt ?
24No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and contemnere: despise, scorn, hold in disdain the other. You cannot serve God and mammona: riches, worldly wealth set up as a master against God.No man can serue two maisters. For either he wil hate the one, and loue the other: or he wil sustaine the one, and contemne the other. You cannot serue God and Mammon.Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonæ.
25Therefore I say to you, be not sollicitus: anxious, over-solicitous, full of worldly care: not diligent or attentive for your life, what you shall eat, neither for your body what you shall put on. Is not the life more than the meat: and the body more than the raiment?Therfore I say to you, be not careful for your life, what you shal eate, neither for your body what you shal put on. Is not the life more then the meate: and the body more then the rayment?Ideo dico vobis, ne solliciti sitis animæ vestræ quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum ?
26Behold the fowls of the air, that they sow not, neither reap, nor gather into barns: and your heavenly father feedeth them. Are not you much more of price than they?Behold the foules of the ayre, that they sow not, neither reape, nor gather into barnes: and your heauenly father feedeth them. Are not you much more of price then they?Respicite volatilia cæli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester cælestis pascit illa. Nonne vos magis pluris estis illis ?
27And which of you by caring, can add to his stature one cubit?And which of you by caring, can adde to his stature one cubite?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum ?
28And for raiment why are you careful? Consider the lilies of the field how they grow: they labour not, neither do they spin.And for rayment why are you careful? Consider the lilies of the field how they grow: they labour not, neither doe they spinne.Et de vestimento quid solliciti estis ? Considerate lilia agri quomodo crescunt : non laborant, neque nent.
29But I say to you, that neither Salomon in all his glory was arrayed as one of these.But I say to you, that neither Salomon in al his glorie was arayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis.
30And if the grass of the field, which today is, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of very small faith?And if the grasse of the field, which to day is, and to morow is cast into the ouen, God doth so clothe: how much more you, O ye of very smal faith?Si autem fœnum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicæ fidei ?
31Be not careful therefore, saying, what shall we eat, or what shall we drink, or wherewith shall we be covered?Be not careful therefore, saying, what shal we eate, or what shal we drinke, or wherwith shal we be couered?Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur ?
32for all these things the Heathen do seek after. For your father knoweth that you need all these things.for al these things the Heathen doe seeke after. For your father knoweth that you neede al these things.hæc enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis.
33Seek therefore first the Kingdom of God, and the justice of him, and all these things shall be given you besides.Seeke therefore first the Kingdom of God, and the iustice of him, and al these things shal be giuen you besides.Quærite ergo primum regnum Dei, et justitiam ejus : et hæc omnia adjicientur vobis.
34Be not careful therefore for the morrow, for the morrow day will be careful for itself. Sufficient for the day is the evil thereof.Be not careful therefore for the morow, for the morow day wil be careful for it self. Sufficient for the day is the euil therof.Nolite ergo solliciti esse in crastinum. Crastinus enim dies sollicitus erit sibi ipsi : sufficit diei malitia sua.
Annotations
1Justice. Hereby it is plain that good works be justice, and that man doing them doth justice, and is thereby just & justified, & not by faith only. All which justice of a Christian man, our Saviour here compriseth in these three works, in Alms, fasting, and prayers. So that to give alms, is to do justice, and the works of mercy are justice. St. Augustine, de perfectione justitiæ c. 8; in Psalm 49 v. 5.
4(κρυφῇ: in secret.). This repaying and rewarding of good works in heaven, often mentioned here by our Saviour, declareth that the said works are meritorious, and that we may do them in respect of that reward.
5Hypocrites. Hypocrisy is forbidden in all these three works of justice, and not the doing of them openly to the glory of God, and the profit of our neighbour, & our own salvation: for Christ before (c. 5.) biddeth, saying: Let your light so shine before men &c. And in all such works St. Gregory's rule is to be followed. The works so to be done indeed, that the intention be not seen. Homily 11 in Evangelia.
7Much speaking. Long prayer is not forbid, for Christ himself spent whole nights in prayer; and he saith, we must pray always, and the Apostle exhorteth to pray without intermission; and the holy Church from the beginning hath had her Canonical hours of prayer: but idle and voluntary babbling, either of the Heathens to their gods, or of Heretics, that by long Rhetorical prayers think to persuade God: whereas the Collects of the Church are most brief & most effectual. See St. Augustine ep. 121, & 8, & 9.
11Supersubstantial bread. By this bread so called here according to the Latin word, & the Greek, we ask not only all necessary sustenance for the body, but much more all spiritual food, namely the blessed Sacrament itself, which is Christ the true bread that came from Heaven, & the bread of life to us that eat his body. And therefore it is called here Supersubstantial, that is, the bread that passeth and excelleth all creatures. St. Cyprian, de oratione Domini; St. Augustine ep. 118, 121; St. Jerome in 1. Tit.; John 6; St. Ambrose li. 5 de Sacramentis c. 4; St. Augustine ser. 28 de Verbis Domini.
12Debts. These debts do signify not only mortal sins, but also venial, as St. Augustine often teacheth: and therefore every man, be he never so just, yet because he cannot live without venial sins, may very truly and ought to say this prayer. St. Augustine, contra duas epistolas Pelagianorum li. 3 c. 3, & li. 2 c. 5.
13Lead us not. St. Cyprian readeth, Ne patiaris nos induci, Suffer us not to be led, as St. Augustine noteth li. de dono perseverantiæ c. 6, and so the holy Church understandeth it, because God (as St. James saith) tempteth no man: though for our sins, or for our probation and crown, he permit us to be tempted. Beware then of Beza's exposition upon this place, who (according to the Calvinists' opinion) saith, that God leadeth them into tentation, into whom himself bringeth in Satan for to fill their hearts: so making God the author of sin.
14(For if you forgive.). This point, of forgiving our brother, when we ask forgiveness of God, our Saviour repeateth again, as a thing much to be considered: and therefore commended in the parable also of the servant that would not forgive his fellow servant, Matt. 18.
16Fast. He forbiddeth not open and public fasts, which in the Scriptures were commanded and proclaimed to the people of God; and the Ninivites by such fasting appeased God's wrath: but to fast for vainglory and praise of men, and to be desirous by the very face and look to be taken for a faster, that is forbidden, & that is hypocrisy.
19Treasures in Heaven. Treasures laid up in Heaven, must needs signify, not faith only, but plentiful alms, and deeds of mercy, and other good works, which God recompenseth accordingly: as of the contrary the Apostle saith: thou heapest to thyself wrath, thou treasurest up, &c. Rom. 2.
24(Two masters.). Two religions, God and Baal, Christ and Calvin, Mass and Communion, the Catholic Church and Heretical Conventicles. Let them mark this Wisdom of our Saviour, that think they may serve in matters, at times, all religions. Again, those two masters be God and Mammon, that is, God and the world, the flesh and the spirit, justice and sin.
25Careful. Prudent provision is not prohibited, but too much doubtfulness and fear of God's provision for us: to whom we ought with patience to commit the rest, when we have done sufficiently for our part.