Harmony of the Gospels, Harmony of the synoptic Gospels (7 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (7 of 29)

20. Except your righteousnes exceede. He reprehendeth the Scribes, which endeuoured to charge the doctrine of the Gospell, as though it were the ouerthrow of the law. Hee disputeth not this matter, but onelyonly dooth shewe briefly that they hauehave nothing lesse in their mindes, then the zeale p. 170of the lawe: as if he should hauehave sayde, they pretend that they hate mee, because they woulde not breake the lawe; but it appeareth by their lyfe how coldly they esteeme the law, nay how securely they scorne at God, while that with a painted and faigned righteousnesse they beare vp thē selues amongst men. This is the iudgement of most of the interpreters. But see if hee doe not rather reproue the corrupt kind of teaching, which the Scribes and Pharises vsed in teaching the people. For when as they restrayned the lawe of GOD onelyonly to outward dueties, they framed their disciples as Apes to hypocrisie. And I speake not against it, that they lyued as wickedly, nay worse then they taught. Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine: yet it dooth easily appeare by those wordes that followe (what it is that Christ doth especially inueigh against in this sentence) where as he purging the lawe from their wicked commentes, doth restore the same to his former puritie. In summe, that which was wickedly obiected, (as we hauehave sayde) against him, he forcibly returneth backe vponupon themselues. Behold, said he, how perfect and apt interpreters of the lawe they are: for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it. It must be remembred, that we said otherwhere, that for the amplifying of the matter, the Pharises are ioyned to the Scribes: because that secte had got the reporte of holynes to themselues before all others. Though they are deceyued that thinke they are so called of a separation, as menne separate from the common sorte of men; they challenged a degree proper to themselues. For they were called Pherus…im, that is interpreters: because that they not contente with the simple letter, professed that they hadde the kaye, to gather the secrete vnderstanding: whereof their greate heape of mixed inuentions sprange, when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture.

21. You hauehave heard what was sayde. This sentence and others following doth agree with that, that goeth before. For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law; so that their righteousnes is nothing els but drosse. But they are deceiued that thought, that this was the reformation of the law, and that Christe extolled his disciples into a higher degree of perfection, then Moses euer could bring his grosse and carnall people vntounto, which was hardly fitte to learne the first elementes. So went the opinion, the beginning of righteousnes was in tymes paste delyuered in the lawe, but that the perfection is taught in the Gospell.

But Christe meant nothing lesse, then to chaunge or alter anye thing in the commaundementes. For God hath therein once established a perfecte rule of lyfe, whereof he will neuer repent. But beecause that the lawe was corrupted with adulterous commentes, and was wrested into a prophane sense, Christ delyuereth the same from such corruptions, and sheweth the right vnderstanding of it, from the whiche the Iewes were fallen away. And the doctrine of the law doth not onelyonly beginne, but also perfourmeth an vpright lyfe: as maye be gathered out of this one Chapter, in that it requireth a perfect louelove of God and our neighbour: so that he that is endued with such a louelove, wanteth nothing of p. 171the chiefe perfection. Therefore the law, by the commaundements of good lyfe, leadeth men to the marke of righteousnesse. Therefore Paule accounteth it weake, not in respect of it selfe, but in respect of our flesh. For if the lawe did onelye giuegive an entraunce to true and perfect righteousnesse,Deu. 30. 19Deut 30:19 then was Moses protestation in vaine; I take heauen and earth to recorde this day against you, that I hauehave sette before thee the waye of lyfe & death.Deu. 10. 12Deut 10:12 Againe, & now O Israel, what doth the Lord thy God require of thee, but that thou shouldest wholly cleaue vntounto him. This promise were also in vaine,Leuit. 18. 5Lev 18:5 and to no purpose, hee that doth these thinges shall liue in them. And it euidentlye appeareth out of other places of scripture, that Christ meant not to alter any thing in the commaundementes. For he commaundeth them, that woulde through their good workes enter into lyfe, to obserue nothing but the commaundements of the lawe: and neyther hee nor his Apostles doe giuegive anye other preceptes of godly and holy lyfe. And truely they doe great iniurie to God the aucthour of the law, which imagine that hee did onelye frame the eyes, handes, and feete to a feigned shewe of good workes, and that onelyonly the Gospell teacheth vsus to louelove GOD from the hearte. Therefore let that errour passe, that the wantes of the law are here amended by Christe: for we may not imagine Christe to be a new lawgiuer, to adde any thing to the eternal righteousnesse of his father: but as a faithfull interpreter he is to be heard, that wee might know, what manner of law it is, to what purpose it tendeth, and how farre it reacheth.

Now it remaineth for vsus to see what Christ condemneth in the Pharises, and what his interpretation differeth from their commentes. The summe is, thet they had translated the doctrine of the lawe to a politike order, as if it sufficed to doe the outward dueties. So it came to passe, that he thought himselfe free from manslaughter, that had not with his hand killed a mā. And he that had not defiled his body with adultery, thought himselfe chaste and pure before God. But this profanation of the lawe might not be borne, when as it is certaine, that Moses did euerye where require a spirituall worship of God: and God, who delyuered the same by the hand of Moses, according to his owne nature spake as well to the …eartes, as to the handes and eyes. Christe alleadgeth the wordes of the law, but he applyeth himselfe to the common capacitie of the simple, as if he should say: the Scribes hauehave as yet deliuered vntounto you, but a literall exposition of the law, as if it were sufficient if a man keepe his hands from manslaughter & violence. But I admonish you to looke deeper into the matter: and because that charitie is the perfection of the lawe, I say that thy neighbour is iniuried, as oft as any thing is vncharitably done against him. The last clause that he rehearseth, that he shalbe culpable of a iudgment that killeth a man, doth confirme that which I said euen now, that Christ reproueth that fault: that the law of God, which was giuē to gouerne the mindes of men, was turned into a polytike gouernement.

22. But I say vntounto you. He doth not oppose his answere against the cō mandement of Moses, but against the cōmon fantasie of the Scribes. Also because that the Pharises did boast of antiquity (as commonly a long prescription of time is pretēded for defence of errors) Christ calleth the peopple backe to his auctoritie, whereto al antiquitie ought of right to giuegive place: whereby we gather that the trueth is much more to be esteemed thē either antiquitie or custome.

p. 172VVhosoeuer shall say vntounto his brother. Christ setteth down three degrees of condemnation, besides the violence of the handes: wherby hee declareth that that commandement of the law, doth not only restraine the hands, but all affections contrary to brotherlye charitie: as if he shoulde hauehave saide, they that are onelyonly angry with their brethren, or doe proudly lyfe vp themselues, or doe hurt them with any opprobrious words, are murderers.

Now sith it is euident, that this word Racha is placed in the middest betweene anger and manifeste reproofe, I take it to bee an interiection of contempt or despite. And though Christe adiudgeth them onelyonly to hell fire, which break out into open reproofes, yet hee acquiteth not anger from this punishment: but alluding to the iudgementes of the world, he declareth that GOD will become iudge of that priuate and secrete wrath, that he may punish the same. And because that hee proceedeth further, that sheweth his indignation with bitter speech, hee saieth, that hee shall be found guiltie before a heauenly councell, that he may hauehave a greater punishment. And he adiudgeth them to hell fire, which breake out into reproaches, signifying that hatred or whatsoeuer else is against charitie, sufficeth to purchase the reward of eternall death, though no violence be offred. It is not to be doubted, but that this worde Gehenna is borowed: for with the Hebrewes it signifieth a valley. Also the valley of Hennon was an infamous place: because of their detestable superstition, for that they there offered their children to idolles. Heereof it came to passe, that holy men vsed that word for hell, that that vile vngodlynes might be had in the greater detestation, that the people might abhor that so detestable and horrible a name. And it appeareth that this manner of speach was vsed in Christ his time, and hell was called almoste by no other name then Gehenna, the worde somewhat altered from the natural sound.

23. If then bring thy gift. VVith this clause he confirmeth and also expoundeth the former doctrine. The summe is, that we doe then satisfie that commuundement of the lawe, wherein wee are forbydden to p. 173kill, if we nourish agreement and brotherly louelove with our neighbours. And that he might the better perswade vsus to it, Christ pronounceth that euen the dueties of religion are not accepted of God, but refused of him, if we dissent amongst our selues. For in that he commaundeth them, that hauehave hurt any one of their brethren, to be first in fauour with him, beefore that they offer their gifte: hee declareth that there is no entraunce for vsus vntounto God, so long as through our faulte wee are at enmitie with our neighbours. If that men pollute and corrupt with their hatreds their whole worship which they offer, we hereof gather how much he esteemeth mutuall concord amongst vsus. Yet here may a question be moued, whether it be not absurde that the dueties of charitie are more accounted of, then the worshippe of God. For wee must say, that eyther the order of the law is preposterous, or els the first table should be preferred before the second.

This is easily aunswered: for the wordes of Christe doe tend to no other purpose, but to shew that they doe in vaine and falsly professe themselues worshippers of God, which doe contemptuously dispise their brethren, which they hauehave vniustly iniuried. For vnderunder this one kinde hee noteth all the outward exercises of relygion by the figure Sinecdoche: by which outwarde exercises men doe oft counterfeit holynesse, rather then truely testifie the same. And it is to be noted that Christ, after the maner of that time, spake of the sacrifices. At this day our estate is vnlike: yet the same doctrine remaineth: that is, whatsoeuer we offer vntounto God is corrupt, except we be at one with our brethren as much as it lyeth in vsus. The scripture calleth almes, Philip. 4. 18. sacrifices of a sweete sauour: yet we heare out of Paule his mouth, 1. Cor. 13. 2. 3. that he that bestoweth all his goodes vppon the poore, is yet nothing, except hee hauehave charitie. Also God dooth not take nor acknowledge them for children, excepte they againe do shew themselues to men as brethren. And though Christ doth commaunde them only that hauehave iniuried their brethren, to apply themselues to appease them: yet vnderunder this one kinde hee sheweth howe precious brotherly concord is before God. And this setteth out much more, that he commaundeth to leaue the gifte before the altar, as if hee shoulde hauehave sayde: in vaine doe menne come to the Temple, or offer sacrifices to GOD, so longe as they are at discord with their neighbours.

25. Agree with thine aduersarie. Though Christ seemeth to goe further, not onelyonly to exhorte them to reconciliation, which hauehave done iniurie to their brethren, but them also which hauehave bene iniuried: yet I thinke that he had a further regard: namely that he might cut off all occasion of hatreds and discordes, and shew the meanes to maintaine good will: for from whence spring all iniuries, but that all men are too carefull to hold their owne right? that is, they are giuen too much to mainteine theyr owne commoditie, with the losse of other men: For almost all men are blinded with a peeuishe louelove of them selues; so that they …latter themselues, euen in the worst causes. Therefore Christ, that he might preuent discordes, hatreds, strifes, and all iniuries, forbiddeth that selfe louelove, and commaundeth his disciples to bend themselues to moderation and equitie, that parting from the extremitie of their right, they might with such equitie redeeme peace and friendship.

p. 174It were to be wished, that there should neuer fall any strife or controuersie amongst vsus: and surely men should neuer fall into contention or strife, if there were such louelove amongst them as ought to be. But because that it can hardly bee brought to passe, but that some strifes will arise, Christ sheweth a remedie how the same may presently be ended: namelye, if we bridle our lustes, and be readye rather to passe it ouer with our losse, thē to prosecute our right with an vnappeasable rygour. But christ vsed this exhortatiō diuerse times, as it appeareth out of the 12. of Luke, where as the sermon which he made in the mount is not set downe, but an epitome gathered of diuerse sentences of Christ. VVhereby it also appeareth what it is to be in the way: that is, beefore thou commest to the Iudge. Least thine aduersary delyuer thee to the Iudge. Some expound this clause metaphoricaly, that the heauenly Iudge wil deal with extremitie of law; so that he will forgiue nothing at all, except wee endeuour to pacifie those contentions, which we hauehave with our neighbours. But I take it simply, that Christ, admonisheth vsus, that this is profitable for vsus euen amongst men. For the couetous desire is often daungerous to the contentious. Yet I doe not deny but that the similitude may bee aptly applyed to God: that is, that he shall feele iudgement without mercy, that is rygorous to his brethren, or bendeth himselfe wholy to contention. But the Papistes are more then ridiculous, which by expounding this place allegorically, doe build their purgatory: but there is nothing more euidente, then that Christ doth speake of maintaining good will amongst men. They make no religion without shame, to peruerte his wordes, and to drawe them to a straunge sense, so that they might deceiue the vnlearned. But because they are vnworthy of any long confutation, I will shewe in one onelyonly word, how shamefull their ignorance is. They imagine the aduersary to be the deuill, and that Christe commaundeth his faythfull ones to be louing vntounto him: therefore that the Papistes maye finde out a purgatorie, it behooueth them first to be brethren & friends to the deuill.

It is well knowne that a quarterne is the fourth parte of a pound, but in this place it is taken for a farthing, or any other smal peece of money, as it also appeareth out of Luke. Now, if I would vse cauilles, I woulde here also refell the folly of the Papistes. For if he that is once in purgatorie shall neuer goe out from thence, vntill he hauehave payde the vttermost farthing: it followeth that those rites, which they call the suffrages of the luying for the dead, are in vaine. For Christ doth not admit others to make satisfaction for the release of the debter, but expresly requireth of eueryevery manne the payment of his owne debt. If then their Masses and other sacrifices be vnprofitable, howe hotely soeuer their fire of Purgatorie doe burne, yet their Priestes and Monkes kytchens shall wax cold: for which cause they hauehave so painefully striuen for the same.

27. Thou shalt not commit adultery. Christ proceedeth in his disputation, prouing that the law of God is not only a gouernour of life, to fram the outward behauiour after a pollitike maner: but it also requireth the perfect and whole affections of the heart. But that must be remembred, which I gaue warning of before. Although Christ reporteth the words of the law, yet it is the grosse and adulterous sense, which false interpreters had gathered, that he reproueth: for he had said before, that he came not to be a new lawgiuer, but a faythfull interpreter of the law alreadie giuen. And for that it might be obiected, that that interpretation had cō tinued long, Christ expresly graunteth it: but after this maner he answereth it, that the long continuance of errour ought to bee no preiudice to the truth.

28. Hee that looketh vponupon a woman. The purpose of Christ is generally to condemn the lust of the flesh. Therfore he saith that they are adulterers before God, not only that defile other mens wiues, but they also that pollute their eyes with an vnchaste looke. But it is a figuratiue kinde of speeche, because that not only the eyes doe make men guiltie of adulterie, but also the blinde burning lustes of the hearte. Therefore Paule placeth chastitie in the body and the spirit, 1. Cor. 7. 34. But Christ thought it sufficient to confute that grosse opiniō, which had taken place: because that they did thinke that they should auoyd nothing but outward adulterie. Notwithstanding, because the eyes, for the moste parte, procure the mindes to such filthy deuises, and lust entreth as it were by these dores. Christ vseth this manner of speach, when as he would condemne concupiscence, and that may easily be gathered by that word lust: whereby we are also taught, that not they onelyonly are to be accounted adulterers, which conceaue whoredome in their mindes with full consente: but they also that admitte any prickes or motions of the same. VVherefore the hypocrisie of the Papistes is too grosse and carelesse, which deny concupiscēce to be sinne, vntil the whole hart do yeeld consent. But it is not to be merueiled at, that they lessen sinne as they doe, when as it behoueth them to be dul and slow in accounting of their sinnes, which ascribe righteousnes to the desertes of their works.

29. If thine eye. Because in the weakenesse and imbecilitie of fleshe, Christe might seeme to vrge men too seuerely, he preuenteth and aunswereth all those complayntes. In summe he declareth, though that bee hard, difficult, troublesom, or sharp, which God commandeth: yet we can make no excuse therby: because that the righteousnes of God ought to be p. 176esteemed of vsus, then all other thinges which are moste deare & precious to vsus. As if he should hauehave sayde, there is no cause whye thou shouldest obiecte to me, that thou canst scarsly turne thine eye hether and thither: but that they are caught in snares before thou art aware For thou must rather forsake and leaue thine eyes then to departe from the commaundementes of God. Yet, it is not Christes meaning that the body should be lamed, that we might obey God. But because that all men doe gladly desire that their senses may not be so maymed, but that they maye hauehave the free vse of them, Christe dooth hyperbolically teach vsus to cut away any thing that hindreth vsus from that obedience vntounto God, which hee requireth of vsus in his lawe. And this hee dooth of purpose, because that men do in this behalfe too licentiously nourish vp themselues. If the mind were pure, the eyes and handes would also be obedient, which hauehave no proper motion of their owne. But we doe herein offende grieuouslye, that we are not so carefull as wee ought to bee in auoydinge deceitfull baytes, so that rather with an vnbrydeled libertie we doe willingly prouoke our selues to euill.

31. VVhosoeuer shall put away. Because there will be a more conueniēt place to entreate of this doctrine more at large in the 19. after Mathew: I will now briefly touch that which Christ saith here. As the Iewes did falslye thinke that they had doone their duetie towardes GOD, if after a politike sorte, they had obserued the law: so againe they fondlye imagined that it was lawefull for them to doe whatsoeuer the politike law did not forbidde.

The diuorcementes which they were wont to make with their wiues Moses had not forbidden, in respect of an outwarde order: but onelyonly for restraint of lust he had cōmanded to giuegive a byll of diuorcement to those wiues that were put away. And it was a certeine testimonie of manumission, that the woman might after be free from the yoake and power of her husband. And the husband did also confesse that hee did not put away his wife for any fault, but because he did not lyke her. From hence sprang that errour, that they thought no fault to bee in such a diuorcement; so that they satisfied the law: but they tooke a very wrong rule of a godly and holy lyfe, out of the ciuil lawe. For the politike lawes are sometime bent to mens manners: but God in giuing a spirituall law did not regarde what menne could doe, but what they ought to doe. Therfore a perfect and vpright righteousnesse is therein contayned, though we hauehave not power to fulfill the same. So Christ dooth admonishe vsus that that is not presently lawful before God, which the polytike law of p. 177Moses doth tollerate. He saith, that vnderunder the pretence of the law, he absolueth himselfe, that putting away his wife, giueth her a bill of diuorcement. But the band of matrimonie is holyer, then that it may be brokē & vnknitte at the will, or rather pleasure of men. For though manne and wife doe ioyne themselues togeather with a mutuall consent: yet GOD doth ioyne them and knit them togeather in such a knot, that cannot be dissolued, that after it is not lawfull for them to depart. Yet hee putteth an exception, except it be for fornication. For that woman is worthylye put away, which hath traiterously broken matrimonie: for the band being broken through her fault, the man is set at libertie.

32. Causeth her to commit adultery. Because the byll of diuorcement did permit, that the woman so separated, might enter into new mariages, hee is worthily condemned as a baud or a betraier, that against all lawe and right, casteth of his wife to others, which was giuen to him of God.

33. Thou shalt not forsweare thy selfe. This also is not a reproofe of the law, but rather a true interpretation of the same: for God hath not onelyonly condemned in the law al periuries, but vaine & light swearing, which derogateth from the maiestie of his name. For not only he doth take the name of God in vaine, that sweareth falsly, but he that vseth the name of God in friuolous matters, or rashly and contemptuously in common speach. Further, when as the law of God condemneth eueryevery prophaning of the name of God, the Iewes did imagine the fault to be onelyonly in periuries. Christ reproueth this grosse errour, that they thought it lawefull for them to abuse the name of God without reproofe; so that they were not forsworne. It is commaunded that we should religiously performe our oathes to God. For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it, doth iniury, not to men onelyonly, but to God. But the fault is in restraining that to one point, which extendeth more largely. Some apply this word perfourme, to vowes promised to God for relygions sake. But the word doth best agree to al couenauntes and promisses confirmed by adding the name of God thereto: for then is God made a witnesse between both parties, to whom they pledge their faith.

p. 17834. Sweare not at all. This clause, not at all, hath deceiued many: so that they thought that Christ had generally condemned all oathes. And many good men were driuen to this vnmeasurable rigor, through the vnbrideled libertie of swearing, which they sawe abounde throughout the world. And the Anabaptistes vnderunder this pretence hauehave kept a great stir, as though Christe would suffer vsus to sweare for no cause, for that hee forbiddeth to sweare at all. But we must not fetch an exposition out of any other place, then out of the wordes of the text: presently there followeth, neither by heauen, nor by the earth. VVho seeth not that these kindes of oathes are set downe for interpretation sake, which by this numbring of these perticuler oathes, might interprete the former sentence? The Iewes had certaine extraordinary or indirect (as menne saye) maner of oathes: and when they swore by heauen, earth, or the altar, they counted this almost for nothing. And as one sinne ariseth of an other, so vnderunder this colour they faigned, that they did not so openly prophane the name of God. Christe, that he might meete with this sinne, saieth, that they may not at all sweare, either after this maner, or after that, neither by heauen, nor by the earth, &c. VVhereby wee gather that this phrase (not at all) is not referred to the substaunce, but to the maner of swearing: as if he should hauehave saide, neither directly nor indirectly: otherwise it were in vaine to rehearse these kindes. VVherefore the Anabaptistes doe shewe their grosse ignoraunce, and their delight in contention, while that frowardly they enforce one word, and with closed eies doe passe by the whole meaning of the sentence. If any obiect that Christ permitteth no oath: I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law. Therefore this is the summe that the name of God is taken in vaine other waies then by periury. Therefore we must refraine from all superfluous oathes: but where as there is cause, the law doth not only permitte, but also commandeth to swear. So Christes meaning was nothing else, then that al those oathes are vnlawful, which by any abuse prophane the sacred name of God, the reuerence whereof they ought to preserue.

Neyther by heauen. They are deceiued that say, that Christe reprooued these formes of swearing, as corrupt, because that God alone shoulde be sworne by: for the reasons which he bringeth doe rather bend to the cō trary parte: because that then also the name of God is sworne by, when as heauen and earth are named: because there is no parte of the worlde, wherein God hath not imprinted some note of his glory. Yet this opinion seemeth not to agree with the commaundement of the law, whereas God expresly commaundeth to sweare by his name, nor yet with diuerse places of the Scripture, whereas he complayneth, that he is iniuried so oft, as his creatures are sworne by. I aunswere it is an offence lyke to idolatrie, when as eyther the power of iudgement, or the aucthoritie of trying witnesses is giuen to them. For we must consider the end of swering: namely, that menne doe appeale vntounto God, as the reuenger of periurie, and the defence of trueth. And this honour cannot be giuen to another, but that his maiestie shalbe prophaned. And for this cause the Apostle saieth, that one cannot sweare, but by the greater: and this was peculyer to God alone, that he sweareth by himselfe. So whosoeuer swore in tymes paste by Moloch or by any other Idoll, did so much diminishe p. 179from the glory of God, in that an other was placed in his roumth, as vnderstander of the thoughtes, & Iudge against their …oules. And they that at this day doe sweare by Angelles or dead Saintes, doe spoyle GOD of his honour, and do ascribe a vain godhead to those creatures. But there is an other thing to be considered, when as heauen and earth are sworne by, in respect of the maker. For the relygion of an oath is not setled vppon the creatures: but God alone is called to witnesse, they being brought forth as seales of his glory. The scripture also calleth heauen, the seat of God, not that he is included therein, but that menne might learne to lyfte their mindes on high, so oft as they thinke of him, and that they shoulde not imagine any earthly or base thing of him. Yea, the earth also is therfore called his footestoole, that we might knowe that hee being euerye where, could not be contained in any certaine place. The holynesse of Hierusalem did depende of the promisse: therefore it was holy, because the Lorde had chosen it for the seat and palace of his Empyre. VVhen men swear by their head, they lay their lyfe as pledge of their good meaning, which is their singuler gyft of God.

37. But let your communication be. Secondly, Christe prescribeth a remedy: namely, that menne should deale truely and faythfully amongst themselues: for then playne speach shall be of more value, then an oath is amongst them, that knowe no other but corrupt and false dealing. And truely this is the best way to reproue and correct vices by, to note the fountaines from whence they spring. From whence commeth this rash readinesse of swearing, but that in so much vanitie, in so manye deceites, vnconstancy and ficklenesse, nothing almost is beleeued? Therfore Christe requireth trueth and constancy in our wordes, that wee shoulde not neede to sweare anye more. For, the repetition aswell of the affirmation, as of the denyall, is for this purpose, that wee should keepe our promisses, that all vpright dealing maye thereby appeare. And beecause that this is the true and lawefull kinde of bargayning, where men speake no otherwise with their tongue, then they thinke in their hearte, Christ saieth that whatsoeuer is more, proceedeth of euill.

And I allowe not their iudgemente, that attribute the faulte of swearinge to him, that dooth not beleeue the speaker. But in my iudgement Christe teacheth, that it proceedeth of the vices of men, that they are enforced to sweare: for if there were vpright dealinge amongste them, if they were not diuerse nor inconstant of theyr worde, but mayntayned that simplicitie, which nature teacheth: yet it followeth not but that it is lawefull to sweare, so ofte as neede requireth: for manye thinges may bee well vsed, which ryse of an yll beginning.

38. And eye for an ey…. Heere is an other fault reproued, that whereas God had by his law commanded the Iudges and magisttates to reueng iniuries with like punishment, eueryevery man vnderunder that pretence would reuenge themselues. Therefore they thought they did not offende, so that they did not first prouoke any: but being iniuried, did recompence lyke for lyke.

But Christ teacheth vsus otherwise, though the Iudges are commaunded to defend all men; and are ordained reuengers to bridle the wicked, and to restraine their violence: yet eueryevery one ought patiently to suffer the iniuries done vntounto them.

39. Resist not euill. There is two wayes of resisting: the one, when as without daunger we driue awaye iniuries: the other, when wee recompence like for like. But though Christ permitteth not his, to repell violence with violence: yet he forbiddeth not them to withstand vniust violence. And Paule can interprete vsus this place best, when he commaundeth to ouercome euill with good, rather then to striue with euill doing, Ro. 12. 17. For the Antithesis is to be noted betweene an offence and the correction of a fault. Here he speaketh of reuengmēt: and Christ, that he might take that lybertie from his disciples forbiddeth them to resist euil with euil. And also he stretcheth the law of patience further, that we shoulde not onelyonly receiue iniuries without grudging, but rather prepare our selues to beare new iniuries. In summe, this is the purpose of this admonition, that the faythfull should learne to forgette what mischiefes soeuer are done vntounto them, least that when they are hurte, they breake into hatred or enuie, or desire to hurt againe: but that they shuld frame themselues to a greater patience, if that mischiefes and iniuryes should encrease and stirre vp more and more.

VVhosoeuer shall strike thee. Iulianus and suche lyke did wickedly cauill at the doctrine of Christe, as if it did vtterlye ouerthrowe all lawes and iudgementes. For as Augustine sayde very aptly and wisely in his firste Epistle, The counsell of our Sauiour was for no other purpose, then to frame the mindes of the faithfull to a moderation and equitie, that for one or two iniuries they should not faynte nor waxe wearie. And it is true that Augustine saieth, the lawe is not giuen for outwarde workes, if thou vnderstand them rightly.

I graunt that Christe restraineth our handes aswell as our mindes: but whereas a manne cannot defende him selfe and his, from iniuries▪ without reuenge, the wordes of Christe let not, but that lawfullye, and without offence he may auoyde the daunger comming. Certeinly Christ would not teach his disciples to whet the mallice of the wicked, whiche burnt too hotte before with a delight to iniury them.

p. 181And to turne the other cheeke, what were it else, but a prouocation to further mischiefe? Therefore it is not meete nor conuenient for an interpreter to stand vppon the sillables, but to marke the purpose of him that speaketh. And there is nothing more vncomely for Christes disciples thē to▪ play and cauil with the wordes, whereas the meaning of their maister is playne. And it is not harde to vnderstande what Christes purpose is: namely that the end of one trouble is the beginning of an other: and so the faythful must through the whole course of their life, with continual steppes passe through many iniuries. Therfore when they are once hurt, he woulde by that instruction frame them to bearing, that by suffering they might learne to be patient.

40. And if any will sue thee. Christe toucheth the other faulte, which is when the wicked disturbe vsus with suites. And in this behalfe hee also commaundeth vsus to hauehave our mindes so armed to patience, that our coat being taken way, we shuld be ready to giuegive our cloake also. It shalbe but folly for any man to stand vponupon the wordes. First, to giuegive vntounto the enemies whatsoeuer they desire, rather then to goe to lawe with them: For suche a facilytie were as a fanne, to kindle the mindes of the wicked to theftes and robberies, from the which wee know Christe his minde was farre. Then what meaneth this, that thou shouldest giuegive thy cloak to him that vnderunder colour of lawe, woulde take away thy coate? That is, if anye man oppressed with wrongfull iudgement loseth that which is his, & yet is ready to leaue the rest, if neede be, deserueth no lesse praise of patience, then he that suffereth himselfe to be twise spoyled, before hee wil goe to lawe.

Therefore the meaning is, that Christians, when any attempt to spoile them of parte of their goodes, shuld be ready to be wholy spoyled. Hereby we gather, that they are not altogether secluded from iudgements, if they at any time hauehave place giuen them of iust defence: for though they lay not forth their goodes to the spoyle; yet they goe not from this doctrine of Christ, which perswadeth them to beare oppression with pacience. Truly it is a rare example, that any man should come to sue in the court with quiet and patient affection. But because it may be that one maye defende a good cause, not in respect of his owne priuate commoditie, but for the common wealth, it is not lawfull simplye to condemne the thing it selfe, vntill the corrupt affection doth appeare. The diuerse Phrases in Matthew and Luke, doe not alter the sense. A cloake is commonly of greater value then a coat: therefore when Matthew saith that thou must giuegive thy cloake to him that taketh awaye thy coat, hee meaneth, that when we hauehave a small losse, we should be willing and readye to beare a greater losse. But the wordes of Luke do agree with the olde prouerbe, my coat is nearer then my cloake.

LV. 30. To eueryevery one that asketh, giuegive. Mathew hath the same words, as we shall see shortly after. For it may easily be gathered by the text, that Luke doth not speake here of them, that by entreatie and prayers doe seeke for help: but of the contētions and violence, which the wicked vse in taking away other mennes goodes. Aske not againe, saieth he, of him, that taketh away thy goodes. Yet, if any manne had rather reade these two sentences a sunder, there is no difference in the matter, and so it is p. 182an exhortation to be ready and willing to giuegive. As concerning the second clause, where Christe forbiddeth to demaunde againe those things, which were vniustly taken away, is vndoubtedly an exposition of the former doctrine: that is, that we should not take grieuously the losse of our goodes. But that must not be forgotten, which I spake of euen now, that the wordes are not to be vrged sophistically, as though it were not lawfull for a godly manne, to recouer againe that, which is his, if at anye time God shall giuegive him a iust remedie: but onelyonly prescribeth to vsus a law of patience, but that we should pa…iently waite, vntill the Lord himselfe shall take an account of those spoyling theues.

42. To him that asketh. Though the wordes of Christe, reported by Matthew, doe …ounde, as if hee commaunded to giuegive to all, without respect or choyse: yet we may gather an other meaning out of Luke, who setteth out the whol matter more fully. First, it is certein y^t the purpose of Christ was to frame his disciples to be liberall rather then prodigall. But it were fond prodigalitie rashly to consume those things, which the Lord hath giuen. Further, we see what a rule of charitie the holye Ghost hath deliuered other where. Therefore let vsus hold this, that Christ doth exhort his disciples here: first, y^t they be liberal & charitable. Further, this is the maner that he prescribeth them, that they shuld not think that they had do… their duetie, when they had holpē some few, but that they shuld endeuor to helpe al with their liberalitie, & that they shuld neuer be weary, while that the Lord doth giuegive them abilitie. Further, that no man cauill at the wordes of Matthew, let vsus conferre them with Lukes wordes. Christe saith that we doe no duetie to God, while that in lending or doing other dueties we looke for any reward againe: and so he maketh a distinction betweene charitie and carnal friend…hip. For prophane men doe louelove togeather not franckly, but with an affection of reward & gaine: and so it commeth to passe, that eueryevery man, in that he loueth others, doth seeke to be beloued himselfe, euen as Plato also doth wisely weigh the same. But Christ requireth of his disciples charitie, without hope of gaine, that they should endeuour to helpe the poore, from whom there is no hope to hauehave ought againe. Now we see what it is to beare an open hande for them that aske: namely, to be liberally minded towardes all that neede our helpe, and which cannot recompence the benefit they receiue.

LV. 35. Le…d. This sentence was corruptly restrayned, as if that in this place Christe did not onelyonly forbidde his to commit vsury: But this p. 183hath a further meaning, as it appeareth out of the former sentence. For after that Christ had declared what the wicked are woont to do: that is, that they doe louelove their friendes, and helpe them, of whom they hope for some recompence, and they lende to them that are like themselues, that they may receiue the like from them againe. He addeth, what he requireth of his disciples more then this: namely, that they should louelove theyr enemies, that they should freely doe good, and freely lend. Now we see that this clause, looking for nothing▪ is corruptly vnderstoode of vsury to be so perticularly applyed: when as Christ onelyonly exhorteth his to mutual offices of charitie, and saith, that the hyrelings shall hauehave no fauour before God: not that he simply condemneth those benefites, which are doone with hope of recompence: but he teacheth that it maketh nothing to testifie their charitie: because that hee onelyonly is accounted liberall towardes his neighbours, which helpeth them without anye respecte of his owne commoditie, but hath only regard of the neede of them that he helpeth. But whether it be lawfull for Christians sometime to take some gayne of that which is lente, I will not dispute here at large, least of a corrupte sense, I should moue a question out of time (which I now confuted:) for I shewed euen now, that Christ meant nothing else, then that the faithfull shoulde exceede the prophane menne in lending: that is, that they should maintaine free liberalitie.

p. 18443. Thou shalt louelove thy neighbour. It is wonderfull that the Scribes were faln to that absurditie, that they restrained the name of neighbour to their welwillers, when as nothing is more manifest nor more certeine, thē that God meaneth al mankind, when he speaketh of our neighbours For because that eueryevery man is addicted to himselfe, so oft as some priuate commodities doe separate some men from others, that mutuall communication is left, which nature it selfe doth teach. Therfore God, that he might keepe vsus within the band of brotherly louelove, he testifieth, that al they that are men, are our neighbours, for that common nature dooth tie them to vsus. For so oft at I looke vponupon man, it is necessary that I should beholde my self as in a glas: because that he is my bone and my flesh. And thogh the greater parte moste commonly doth seperate it selfe from that holy societie: yet the order of nature is not violated through their wickednes: because that God is to be considered the aucthour of the fellowshippe. VVhereby we gather that the commaundement of the lawe is generall, which commandeth vsus to louelove our neighbour. But the Scribes esteeming neighbourhood according to eueryevery mans minde, will hauehave none to bee accounted neighbours, but they that through their desertes were worthy to be beloued, or at the least, they that woulde deale friendly with them againe. And this did common sense teach them: and therefore the children of the world were neuer ashamed to professe their hatredes, wherfore they could yeelde any account. But charitie, which God commendeth in his law, regardeth not what eueryevery man deserueth, but stretcheth out it self to the vnworthy, to the peruerse & to the vnthākful. But Christ restoreth this to the natural sense, and deliuereth it from corruptiō: wherby that also only appeareth that I said before, that Christ did not make newe lawes: but only reproue the corrupt comments of the Scribes, wherwith the puritie of the law of God had bene corrupted.

44. LoueLove your enemies. This one poynt containeth in it all the former doctrine. For whosoeuer can frame his minde to louelove his enemies, wyll easily temper himselfe from all reuenge, and wil be patient in affliction: but much more ready to help those that be in miserie. Further Christ in a few wordes sheweth the way and maner of fulfilling this commandement: LoueLove thy neighbour as thy selfe. For he shall neuer satisfie this cō maundement, that banisheth not the louelove of himselfe, or rather deny him selfe, and so make much of those men, which GOD hath ioyned to him, that he goeth on to louelove euen those, of whom lie is hated. And by these wordes we learne, how farre the faithfull ought to bee from reuenge, wherein they are not onelyonly forbidden to aske of God, but so to remitte & wholy to put our of their minds; so that they shal wish wel to their enemies, yet in the meane while they cease not to cōmit their cause to God, vntill hee take vengeaunce of the reprobate. For they desire as muche as lyeth in them, that the wicked should return to a perfect mind, & so they seeke for their saluation, that they shuld not perish. Yet with this comfort they case al their troubles, that they doubt not, but that god wilbe a reuē ger of that obstinate malice, that he might declare y^t he had a care of the innocent. This is a very hard thing, & altogether against the nature of flesh, to recompence good for euil: but we must not seeke any excuse out of our faultes or infirmities, but we must rather simplye seeke what the law of charitie requireth that we vsing the power of the heauenly spirit, p. 185and that by striuing we might ouercome what affections in vsus were cō trary to the same. This was the cause why the monkes and suche like rables imagined that these were counselles and not precepets, because that they measured what was due to GOD and to hys lawe, by the balance of mannes strength. And yet the monks were not ashamed to chalenge to themselues a perfection, because they did voluntarily bind themselues to obserue his counselles, and howe faithfully they performe the same which they doe onelyonly vsurpe in woordes, I doe nowe omit to saye. And howe preposterous and fond a deuise it is of counsels, doeth heereof appeare. First, because it cannot be sayd without iniurie to Christ, that he counselled his disciples, and did not according to his authority command that whiche was righte. Then it is more then follie to sette the dueties of charitie at suche liberty, whiche depende vppon the lawe. Thirdlye, that woord, I say to you, signifieth in this place as muche as to denounce or to commaunde, which they hauehave corruptly expounded to counsell. Lastly, that he expresly establisheth it as a thinge necess…rilye to be done, is easily prooued by Christes woordes, while he presently addeth,

45. That you may be the children of your father. VVhen he expresly sayth that no manne can be otherwise the childe of God, except hee louelove them that hate him, who nowe dareth say that we are not bounde to obserue thys doctrine? For it is as much as if hee shoulde hauehave sayde: who soeuer will be accounted a Christian, let him louelove his ennemies: surely it is a horrible monster that the worlde in three or foure ages should be so ouerwhelmed with thicke darkenesse, that it could not see that to be expresly commanded, which who soeuer neglecteth, he is wiped out from amōg the number of the children of God. Further it is to be noted that hee proposeth not the example of God to be folowed, as though that what soeuer hee did, became vsus. For he punisheth the vnthankefull, and often driueth the wicked out of the worlde, in which respect he proposeth not himselfe for vsus to folowe: for the iudgement of the worlde belongeth not to vsus, but is proper to him: but hee woulde that we shoulde be folow…rs of hys fatherlye goodnesse and liberalitye. And not onelye the prophane philosophers did see that, but some of the moste wicked contemners of godlinesse coulde make this confession, we are in nothing more lyke to God then in being liberall. In summe, Christe witnesseth that this is a note of our adoption, if we doe good to the euill and to them that are vnwoorthy. Yet thou must not vnderstande that wee by this liberalitie are made the children of God, but because the same spirite (whiche is the witnesse, earnest, and s…ale of our free adoption) doeth reforme the wicked affections of the flesh, which striue against charitie. Christe prooueth of the effecte that none else are the children of God, but they which shewe it in gentlenesse and clemencie. And for that phrase Luke sayeth, yee shall be the children of the moste high: Not that any man getteth this honour to hymselfe, or that he then beginneth to be the sonne of God, when that he loueth his ennemies: but because it is the accustomed maner of speaking in the scripture, to propose the benefitte of the free grace of God in steade of rewarde, while that he woulde encourage vsus to doe well. And this is the reason, because he had regarde to what ende we are called: namelye, that the image of God beinge repaired in vsus, wee shoulde liue holily▪ and godly.

p. 186Hee maketh his sonne to rise. He rehearseth two testimonies of the goodnesse of God towardes vsus, which are not onelyonly most knowen vntounto men, but common to all, when that rather societie it selfe shoulde prouoke vsus to performe the same one to another, though by the figure Synecdoche it comprehendeth many other like.

46. And doe not the Publicanes? Luke vseth in the same sense thys worde sinners that is, naughty and wicked men: not that the office of it self was to be condemned: (for the Publicanes were gatherers of tolle, and as it is lawfull for Princes to sette the taske, so is it lawfull to demaunde and gather the same:) But because thys maner of menne was wont to be couetous and snatching, yea faithlesse and cruell: then, because they were accounted amongest the Iewes as ministers of vniust tyrannie. Therefore if any man shall gather out of the woordes of Christ, that the Publicanes were the woorst of all men, he shal argue amisse; for he speaketh after the common maner of speach: as if he should say, they that are almost without all humanitie hauehave yet some kinde of mutuall louelove, while they seeke their owne commoditie.

4…. Be yee therefore perfecte. This perfection requireth not an equalitie, but is only referred to a likenesse. Therfore though we be far from God, we are accounted to be perfecte as hee is, while we bende to that marke, which he proposeth to vsus in himselfe. If any interpreat it otherwise, lette there he made no comparison here betweene God and vsus, but the perfection of God is called, first the free and meere liberalitie, whiche is done without accounte of gaine, then▪ the singular goodnesse which striueth with the malice and vnthankfulnesse of menne: The which appeareth by the wordes of Luke. …e you mercifull as year heauenly father. For mercy is opposed to bought louelove, which is tied to a priuate commoditie.

1. Take heede. Christ doeth in this place exhort his disciples to a syncere studie of good workes: that is, that they should studie simplie to doe wel before God, and that they shoulde not boast themselues before men. It is a most necessary admonition: because that in vertues ambition is alwaies to be feared, and there is no woorke so laudable, that is not thereby often corrupted and defiled. But by the figure Synecdoche vnderunder this one kind is there a generall doctrine deliuered: For hee speaketh of almes no more p. 187then he speaketh a little after of prayers. Yet in many copies the woorde Right eousnesse is vsed for almes, as the olde interpreter also translated it. But that is of no wayght, for both wayes it sufficiently appeareth, that he correcteth this disease of ambition, whilest that in doing well, it seeketh glory of men.

2. VVhen thou geuest thine almes. Heere hee reprooueth by name, the faulte which was commonly vsed and in custome, wherein the desire of vayneglory may not onelyonly be seene, but almoste felt with the handes. For they emptied their baskets amongst the poore in the corners of the streetes, & in publike places where they vsed their publike meetings. In that they sought the publike places that they might hauehave many witnesses, shewed & appeared manifest, and vainglorious boasting: and not satisfied with that, they also vsed the sound of trumpettes. They fained that they called the poore vntounto them (as they neuer want pretences): yet nothing was more euident, then that they sought commendation and praise. Further, when we serue the eyes of men, we then make not God the iudge and examiner of our life. Therfore Christ sayeth not without cause, that they that boast themselues after this sort, hauehave their reward now already: for they cannot hauehave regard to God, that hauehave their eyes possessed with such vanitie. By the same reason all hypocrites are called couetous of vaine glorye. For when hypocrites were called by prophane gesters which played counterfait persons vponupon the stage & in playes: the scripture geueth thys name to men of a double and dissembling heart: Althoughe there are diuers kindes of hypocrites. For some though they be most guiltie to themselues, yet most impudently they chalenge to be accounted for good men before the worlde, and they endeuour to couer those faults whereof they are conuict in their owne conscience. Others do so securely nourish vppe themselues, that they dare also chalēge vntounto themselues a perfect righteousnes before God. Others do wel, not for a desire of righteousnesse, nor for the glory of God, but onelyonly that they may get themselues a fame and opinion of holinesse. Christ now noteth this later kinde, and rightly calleth them hypocrites, whiche while in their good woorkes they propose themselues no good end, they put the persons of others vppon them, that they might seeme holy and good worshippers of God.

3. Let not thy left hand know. The meaning of this speach is, that we ought to be content that God alone is witnesse of our doings, and so to bende our selues in obedience to him, that we be not caried about with vanitie. For it falleth often out that men doe not sacrifice so muche to God as to themselues. Therefore Christes meaning is that we shoulde not be caried away with contrary thoughts, but wholely bende oure selues to this, that we may worship God with a pure conscience.

4. That thine almes may be in secreate. This sentence seemeth contrary to many places of scripture, where wee are commaunded to edifie oure brethren wyth good examples. But if we consider the purpose of oure sauioure, we may not stretch the woordes any further. He commandeth hys disciples freely, and wythout all ambition to applye themselues to good woorkes. That this may be done, he willeth them not to looke for the beholding of menne, that they maye thinke it sufficient that God alone approoue their deedes. But this simplicitie taketh not away the care and diligence of profiting others by our example.

p. 188And a little before he doeth not precisely forbid to do good deedes before men, but condemneth the vaine ostentation. Thy father which seeth in secreat. He couertly condemneth the folly which raigneth eueryevery where amongst men, that they thinke their labour to be lost, if they hauehave not many witnesses of their good deedes. Therefore he sayeth that God needeth not a great light to see and knowe their good deedes by: for he knoweth euen those that seeme to be buried in darkenesse. Therefore there is no cause why we shoulde thinke those things loste which menne see not, nor can beare witnesse of, because that God hathe his seate euen in the darkest dennes. And hee ministreth the aptest remedye for curinge this disease of ambition, while hee calleth vsus to the beholding of God, who maketh to vanish, and vtterly blotteth, all vaine glory oute of our mindes. In the seconde clause which foloweth next, Christ warneth vsus in seeking for a reward of our good woorkes, patiently to wait to the last day of the resurrection. Thy father, sayeth he, shall rewarde thee openly: VVhen? euen then when the morning of the last day shal arise, those things which are nowe hidden in darkenesse, shall be laid open.

5. VVhen thou prayest. He teacheth nowe the same of prayers, whych he taught before of almes. And this is too grose and shamefull prophaning of the name of God, that hypocrites praye or rather faine themselues to pray openly, that they may hauehave glory of menne. But sith that hypocrisie is alwaies ambitious, it is no wonder that it is so blinde: therefore he commaundeth his disciples, if they will praye rightlye, to enter into their chamber. And though some, because it seemeth at the first to be absurde, doe expounde it allegorically of the inwarde parte of the heart, yet there is no neede of this subtletie. VVe are commaunded in very manye places of the scripture, to pray to God or praise him in the publike assembly or company of men, and before al the people, to testifie our saith or thankfulnesse, that also we might stirre others by our example to doe the lyke. And Christ doeth not forbidde vsus this, but onelyonly admonisheth vsus to hauehave God before our eyes so oft as we prepare our selues to prayer. Therfore these woordes are not to be vrged, Enter into thy chamber. As thoughe hee commaunded vsus to flee from the company of menne, and should affirme that we coulde not pray rightly if any were by. For he speaketh by comparison, p. 189signifying that we should rather seeke a secreate place, then desire the company of men which shoulde see vsus praying. And it is conuenient for the faithfull, to drawe themselues from the companye of menne, that they may the more freely powre out their desires and sighs before God. A secreate place is also profitable for an other cause, that their mindes maye bee the rather sequestred and free from all allurementes: therefore Christe himselfe did very often hide himselfe in some secreate place that he might pray: but this is not the matter that is entreated of in this place, for he only reprooueth the desire of vaine glorye. But this is the summe, whether a man pray alone, or whether he pray before others, yet he must hauehave this affection, as if he were secreat in his chamber, and had no other witnesse but onelyonly God. VVhen Christ sayth that we shall hauehave a reward for our praiers, he declareth sufficiētly that what reward soeuer the scripture in diuers places doeth promisse vsus, is not paied as of dette, but is a free gifte.

7. Vse not muche babling. He reprehendeth an other fault in praier: namely much babling. And he vseth two wordes, but in the same sense. For Battologia signifieth a superfluous and vnsauerie repetition: but P…lul…gia is a vaine babling. Christ reprooueth also their foolishnesse, which, that they might perswade and entreate God, do powre oute many woordes. And that diligence in praying which is so often commended in the scripture, is not contrary to this doctrine. For where the prayer is conceiued with earnest affection, the tounge doeth not runne before the minde. Also the fauour of God is not obtained with a vaine heape of woordes: but the godly heart doeth rather sende oute his affections, which as arrowes shall pearce the heauens: yet their superstition is heere condēned, which thinke they pleasure God and doe him seruice with their longe murmured praiers, with which errour wee see Poperie so infected, that the greatest force of their prayer is supposed to consist in many wordes. For the mo wordes any manne hathe muttered, the more effectually he is accounted to hauehave prayed. Also they doe daily resounde out in their churches long and tedious songs, as though they would allure Gods eares.

8. For your father knoweth. This one remedye is sufficient to purge and take away this superstition which is heere condemned. For from whence commeth this foolishnesse, that men should thinke that they hauehave profited muche, where as they weary God with their muche babling, but because they imagine him to be like a mortal man, which hath nede to be taught and admonished. But who soeuer is perswaded that God hath not only a care of vsus, but knoweth also oure necessities, and noteth oure desires and cares before he is admonished, he vseth not many woordes, but thinketh it sufficient to make his prayers, as is expedient for the exercise of his faith. And he acknowledgeth it to be a thinge absurde and to be laughed at, to deale with God rethorically, as if that hee were bowed with copye of woordes. But if God, before we aske doth know what we hauehave neede of, it seemeth to be in vaine to pray. For if of his owne accorde he be ready to helpe vsus, to what purpose is it for vsus to adde oure prayers, whiche breake as it were the willing course of his prouidence? The answeare is easie by considering the ende of prayer: for the faithfull doe not praye as if they admonished God of things that he knew not, or exhorted hym to doe his duetie, or stirred him vppe as one negligent or slowe: but rather p. 190that they might stirre vp themselues to seeke him and exercise their faith in meditating of his promisses, and that they might ease themselues by discharging their cares into his bosome, and lastly, that they might testifie as well to themselues as to others, that of him alone they hope & aske what soeuer is good▪ And that which he frely and vnasked determined to geue vsus, he yet doeth promisse to geue at our requests. VVherefore both is to be holden, he of his owne wil preuenteth our prayers, and yet by prayers we obtaine that which we aske. But why he sometime delayeth vsus to a longer time, and also sometime graunteth not our requestes, shall be shewed in another place.

It is vncertaine whether Christ deliuered this forme of praier to hys disciples once or twise. This latter semeth more probable to some: because Luke sayeth that he was asked. But Mathewe bringeth him in teachinge of his owne accorde. Yet because that Mathew, as we sayd, gathereth together all the chiefe poyntes of doctrine, that by the continued course the readers may the better perceiue the summe and meaning: And so it maye be that Mathew omitteth the occasion which Luke reporteth. yet I will not contend with any man about this matter.

LVKE. 1. As Iohn also taught. That Iohn taught his disciples a priuate maner or forme of prayer, which I iudge he did as the time required. It is certaine that all things amongst the Iewes were then very corrupt, & the whole religion was then so decayed, that it is no maruail that there were but fewe which held the right order of prayer. Againe, when as the promised redemption was at hand, it was necessary that the myndes of the faithful shuld by prayer be stirred vp to the hope and desire of the same. Iohn therefore might oute of diuers places of the scripture gather some praier which might be agreeable to the time, and moste according to the spirituall kingdom of Christ which he began now to reueale.

MATH. 9. After this maner therefore pray you. For the whyche Luke sayeth, VVhen you pray, say yee. Yet Christe commaundeth not his disciples to pray in these conceiued wordes, but onelyonly sheweth to what purpose they should referre all their requests and prayers. Therefore in these 6. petitions p. 191is comprehended whatsoeuer is lawfull for vsus to aske of God. And there is nothing more profitable for vsus then this doctrine: for when as this is a principall exercise of godlinesse, yet in making prayers and conceiuing our requests all our senses doe faile. So no man shall praye rightly, but he whose mouth and heart the heauenly master guideth. For thys cause was thys rule geuen, according to the which it is necessary to frame all our prayers, if we couette to hauehave them accounted lawful and approued of God.

It was not the will of the sonne of God (as was sayde euen nowe) to prescribe vntounto vsus what woordes we shoulde vse, as if it were not lawfull to decline from that fourme which he set downe: but yet he woulde that our praiers shoulde bee so directed and ordered, leaste they shoulde wander beyonde these boundes. VVhereby we gather that the lawe of prayer which hee sette downe, consisteth not in woordes, but in the matters and thinges themselues. Further, in that I sayde that this prayer consisteth of sixe petitions, it is to be knowen that the first three, not hauinge regarde of vsus, hauehave onelyonly respecte to the glorye of God: And the last three are framed for those thinges whiche are profitable for our saluation. For as the lawe is deuided into two tables, whereof the first containeth the dueties of godlinesse, and the other of charitie: so in prayer Christ commandeth vsus partly to looke and seeke for the glorye of God, and partlye hee permitteth vsus to prouide for our selues. Therefore lette vsus know that we are then well prepared to prayer, if we be not onelyonly carefull of our selues and our owne commoditie, but doe first seeke the glorye of God: for it were too preposterous, onelyonly to hauehave care of our owne matters, and to neglecte the kingdome of God, which is to be preferred farre before all thinges.

Our father which art in heauen. So ofte as we prepare our selues to prayer, we must especially consider two things, partly that we may hauehave entraunce to God, partly that wyth full and perfecte trust we maye repose our selues vppon hym, that is, his fatherly louelove towardes vsus, and his great power. VVherefore lette vsus not doubte but that God will willingly embrace vsus, but that he is ready to heare our prayers, and also that he is willing of hys owne accorde to helpe vsus. He is called by the name of father. Therefore Christe in this epythite doeth minister vntounto vsus muche matter for the staie of our faith: but because that wee rest on the goodnesse of God onelyonly in parte, in the next clause hee commendeth to vsus his power. For when the scripture sayeth that God is in heauen, it declareth that all things are vnderunder his power, and that the world and what soeuer is in it, is contained in hys hand, that his power is spredde in eueryevery place, and all things are ordained by his prouidence. Dauid sayeth in the Psalme 2. 4. The dweller in the heauens shall laugh them to scorne. Also in the Psal. 115. 3. Our God in heauen hath done what soeuer he woulde But God is not so placed in heauen, as if he were shutte vppe therein: for that rather is to be considered which is sayde in the seconde booke of the Chronicles, seconde chapter, and sixte verse. The heauen of heauens cannot containe hym. But this maner of speache exempting him out of the order of his creatures, warneth vsus that there ought no base or earthly thing enter into our mindes, when as he is considered of, because that he is greater then all the worlde.

p. 192Nowe we conceiue the purpose of Christe: namely, that in the beginning of prayer he woulde establish the faith of his disciples in the goodnesse and power of God, for prayers shall want their fruite, excepte they be grounded vppon faith. Nowe sith it is fonde, yea madde arrogancie, to cal God father, but as grafted into the body of Christ, we are acknowledged for sonnes: Heereby we gather that there is no other maner of prayer to come to God with, but in the person of the mediatour.

Halowed be thy name. Heere doeth more euidently appeare that I said, that in the first three petitions, the care of our selues beinge not regarded, the glory of God is sought, not that it is separate from our saluation, but that the maiestie of God deserueth to be preferred farre aboue al other cares. It is for our good that God doeth raigne, and that his glory be geuen vntounto him: but no man is zealous enough for Gods glory, but he that after a sorte forgetteth himselfe, and aduaunceth foorth himselfe to seeke the height of the same. Also there is greate similitude and likenesse betweene these three petitions. For the halowing of the name of God is alwayes ioyned with his kingdome, and the principall parte of his kingdome is established in this, that his will may be done. But who soeuer doeth consider howe great our coldnesse is, and howe sluggish we are in seeking the chiefest things of all, whereof wee are heere in these petitions admonished, he will graunte that there is in this nothing superfluous or in vaine: but it is that these three things heere required, shoulde be thus distinguished. To sanctifie the name of God is nothinge else then to geue to▪ God his honour, whereof he is woorthy, that menne should neuer speake nor thinke of him without great reuerence. This is hindered by prophaninge of his name: that is, when either his maiestie is deminished, or that menne doe with lesse reuerence and honour vse it, then hee doeth deserue. Also the glory whereby hee is sanctified, riseth and dependeth of this, when as men doe acknowledge his wisedome, mercy, iustice, power, and all goodnesse that is in him. For God hath his holinesse alwaies remaininge perfecte to himselfe: but men do partly obscure the same through their own malice and wickednesse, and partly desile and pollute it throughe theyr sacrilegious contempte. Therefore the summe of this petition is that the glory of God maye shine in the worlde, and be celebrated amongest men as it ought. And then doth religion flourish best, when men account that which proceedeth from God, to be right laudable, and ful of righteousnesse and wisedome. For heereof it commeth to passe that they embrace his woorde in obedience of faith, and are satisfied and rest in all hys desires and woorkes. For that faith which we yeelde to the woorde of God (as Iohn sayeth 3. 33.) is as a subscription, wherewith we testifie that God is true: euen so incredulitie, and contempt of his word striketh him with moste grieuous contumely. Nowe we see for the moste parte howe maliciously we account of Gods woorkes, and how great a libertie of reprouing, eueryevery man taketh to himselfe. If he chastice anye of vsus, they keepe a stirre, complaine and murmure, and some also doe breake oute into open blasphemies, and except he satisfie our affections, we doe not thinke hym liberall enoughe towardes vsus. Many doe ouerthwartly or scornefully bable of his vnspeakeable prouidence and secreate iudgements. Also his holy name is ofte taken to grose iestinges: to be short, the greatest parte of the worlde doeth prophane his holinesse as much as in them lieth. Therfore p. 193It is no maruaile if we require first that he may hauehave in the worlde that reuerence that he deserueth. But thys is no small accounte that GOD doeth make of vsus, when hee commendeth to vsus the care to seeke hys glorie.

10. Thy kingdome come. Thoughe the Greeke verbe bee a sumple, yet the sence shall remayne perfecte if we reade it as a compounde, as the olde interpreter doeth translate it. But first the definition of the kingdome of God is to be considered: for he is sayde to raigne amongest menne when as their flesh is brought vnderunder the yoake, and that they hauehave bidden their affections farewell, and doe willingly and freely geue themselues to bee ruled by him. For in thys corruption of nature all our affections are so many souldiours of Sathan, whyche striue againste the righteousnesse of God, and so do hinder or disturbe his kingdom. VVherefore in thys petition we desire that all lettes being taken away, he wold bring al mortal menne vnderunder his gouernment, and leade them to the meditation of the heauenly life, and this is brought to passe partly by the preaching of the woorde, and partly by the secreat power of his spirite. His will is to gouerne men with his woorde: but because his naked voyce, without the inwarde woorking of his spirite be added, cannot pearce into the heartes, it is necessary that they bothe bee ioyned together to the establishing of the kingdome of God. Therefore we pray that God woulde exercise his power as well in woorde as in spirite, that the whole world may willingly submitte it selfe vntounto him. All disorder and confusion hindereth the kingdome of God: neither is there any thing ordained in the world, but when he with his hande gouerneth their councelles and affections. Hereby we gather that the beginning of the kingdome of God in vsus, is the destruction of the olde man, and the denial of our selues, that we might be renewed into an other life. But God also raigneth after an other sort, while that he ouerthroweth his enemies, and bringeth them with Sathan their head perforce vnderunder his power, vntill they all are made his footestole. VVherefore the summe of this petition that God shoulde lighten the world with the light of his worde, and with the breath of his spirit frame the hearts in obedience to his righteousnesse, and that he would through his forces bring into order what soeuer is disordered vppon earth: and that hee will beginne his kingdome at pulling vnderunder the lustes of our flesh. But nowe because the kingdom of God encreaseth continually vntounto the ende of the world, it is necessarie daily to pray for his comming. For asmuch iniquitie as remaineth in the world, so farre is the kingdome of God from that full perfection it requireth.

Thy will be done. Althoughe the will of God be one and simple, in respecte of it self: yet it is proposed vntounto vsus in the scriptures after two sortes. For it is sayde to be done that pleased God, when hee perfourmeth the secreate decrees of hys prouidence, thoughe menne doe obstinately bend themselues against it. But wee are commaunded to praye heere that hye will may bee done after an other maner: that is, that all creatures may quietly and wythout resistaunce obey hym. The which doeth the better appeare by comparison: for as hee hath the Aungelles ready at all commaundementes (whereof they are called his ministers alwaies ready to obey him) so we desire to hauehave all mennes mindes framed to that consent to the righteousnesse of God, that they may willingly bende, whiche p. 194way soeuer hee becke. And this is a godly will wherein we submitte our selues to the will of God, and subscribe to all his decrees: but this petition comprehendeth somewhat more: that is, that God abolishing all resistance of menne which ceaseth not to stirre against him, woulde make them apt to be taught and humble to him, that they will not, nor desire any thing except it please him and bee approoued by him. Yet a question may be mooued, whether we ought to pray to God, for that whyche he sayeth shall neuer be to the ende of the worlde: I aunsweare it is no nede to sifte eueryevery manne while we pray that the earth may bee framed to obedience. For it sufficeth vsus to testifie in this petition, that what soeuer we see against the will of God, we hate and sorowe and wishe the same extinguished that he shoulde be not onelyonly a gouernour of all our affections, but that we might offer our selues wholely to fulfill that will, with that readinesse that becommeth vsus.

11. Geue vsus this day our daily bread. This is, as I sayd, the seconde table or part, of the order of prayer which Christ taught vsus: for that I mighte the more aptly teache, I did so at the first distinguish them. As of the 2. tables of the lawe the first giueth in charge for the righte worship of God, and the other of the dueties of charitie. So in this prayer the first parte instructeth vsus to seeke the glory of God, then in the other part he sheweth what is conuenient for vsus to aske for our selues. Yet it is also to be noted that those prayers which we conceiue for our owne saluation or profit, ought to be referred to the last ende: for it is not lawfull for vsus so to be occupied with the care of our owne profite, but that the glory of God should alwayes hauehave the first place. Therfore as oft as we pray, we must neuer tourne our eyes from this marke or line. There is yet this difference betwene the two sortes or partes of prayer which I sette downe: that while we speake of the kingdome of God, and of the halowing of his name, it behooueth vsus to lift vp our senses on high, that hauing no regarde of our selues, they should attend vponupon God alone. And then, that we should descend to our selues, and ioyne the care of our saluation with those former petitions, whiche belong to God alone. And althoughe forgiuenesse of sinnes is to bee preferred before foode, euen as muche as the soule excelleth the body, yet Christ beginneth at breade, and the sustentation of thys earthly life, that from such a beginning he might lead them higher. Therfore we doe not desire to hauehave our daily breade before reconciliation to God, as though that we should esteeme more of the corrupt foode of the belly, then of the eternall saluation of the soule: but our mindes doe ascend from the earth into heauen, as it were by steppes. For when as God vouchsaueth to imploie himselfe to nourishe the bodies, it is not to bee doubted but that he is muche more carefull of the spirituall foode. Therfore his so louing kindenesse doeth raise vppe our faith higher. That many doe take the Greeke worde signifying bread, for more then substantiall or supernaturall, is altogether absurde. And the reason which Erasmus bringeth is not onelyonly friuolous, but also contrary to godlinesse, it semeth not probable to him, that while we appeare in the sight of GOD, Christe should commaund vsus to speake of nourishments. As thoughe the like is not to bee founde oute of diuers places of the scripture, that by the taste of these present goodes, we may be ledde into the hope of heauenly things: nay, but this is a iust triall of our faith, when as we aske nothing p. 195from any other then from God, and we do not onelyonly acknowledge him to be the onelyonly fountaine of al good things, but we also feele his fatherly goodnesse stretched out euen to the least thinges, so that hee refuseth not to take care euen of our flesh.

And that Christe speaketh heere of the corporall foode, may firste bee gathered heereof, that otherwise it shoulde bee maimed, and no full or perfecte prayer. For we are commaunded in many places to cast all our cares into the bosome of God, and hee promiseth liberally, that hee wyll faile vsus in nothyng. Therefore in an exacte rule of right prayer, it is necessary that somewhat should be commaunded for the innumerable necessities of this present life. Also thys woorde This day, signifieth that we aske heere of God, that we neede not care but for a day. For it is not to bee douted, but that his meaning was to restraine and moderate the couetousnesse of earthly foode whereunto we all are immoderately caried. Also it is sufficiently knowen that the figure Synecdoche is vsed in thys woorde breade, for vnderunder it the Hebrewes doe comprehend all kinde of nourishment. But it is vsed heere more largely: for we doe not onelyonly desire to hauehave foode geuen vsus by the hande of God, but also that he would geue vsus what soeuer is necessary for to passe this life through with. Now the sence is cleare: we are first commaunded to pray, that God would defende and nourish in this world the life which he hath geuen vsus: and because it needeth many helpes, that hee woulde geue vsus what soeuer hee knoweth necessary. Nowe because that the louelove of God floweth continually to feede vsus, the breade which he giueth, is called daily or continually comming, for so it may be interpreated.

Therefore this woorde signifieth as muche as if hee hadde sayd. Lord sith our life hathe daily neede of newe nourishment, be thou neuer wearie in bestowing the same daily vppon vsus. That Aduerbe This day, is vsed as I sayde before, to brydle our greedie couetousnesse, that we myght learne continually to depende vppon the goodnesse of GOD, and to be content wyth that measure whiche hee bestoweth vppon vsus day by day (as they say). But a question is mooued: Sith it is certayne that Christe gaue thys as a generall rule of prayer to all the godly: and of that number there are some riche menne whych hauehave muche layed vppe in store, howe hee commaundeth them to aske that which they hauehave at home, and to aske for a day whyche hauehave aboundaunce to serue them a yeare. The aunsweare is easie: for we are warned by these wordes, that there is not any heape of store and prouision ought worth▪ excepte that God doe daily feede vsus: thoughe wheate, wine, and all other thynges doe abounde, excepte they bee watered wyth the secreate blessinge of God, they shall presently vanishe away, or the vse of them shall be taken away, or that power whych is ingrafted in them to feede vsus, shall fall away, that in our aboundaunce wee shall bee hunger starued.

VVherefore it is no meruaile if Christe doeth generally call riche and poore to thys heauenly nourishment: but no manne shall pray so heartely, as hee that hathe learned by the example to hunger, and to abound, so that hee canne beare hys neede and wante patiently, and not become drunke with the deceitfull hope of his aboundaunce?

p. 196If any manne demaunde, why we aske to hauehave this breade geuen vsus which nowe we doe call and accounte our owne: I aunsweare, it is called ours, not because that it is due to vsus by righte, but because that it is appoynted for our vse by the fatherly goodnesse of God. And so after that sorte it is made ours, for that the heauenly father doeth geue it vsus freely, least our wante be not supplied. VVee must till the fieldes, endeuoure to gather in the fruites of the earth, eueryevery manne must applie himselfe and beare the laboure of his calling, that hee may gette his liuing, yet this letteth not, but that wee are fedde by the free goodnesse of God, without the whiche menne shoulde waste away themselues in laboure in vayne. Therfore we are taught to acknowledge as receiued from thence, whatsoeuer seemeth to be gotte by our industrie. Yet by this woorde it is also to be gathered, if we desire to be fedde of God, we must abstaine from that which is none of ours. For all the children of God, so ofte as they vse this maner of prayer, do testifie that they desire nothing but that which they may rightly call their owne.

11. Forgeue vsus our debtes. Here it behooueth vsus to remember that which I sayde euen nowe, that Christe in placing the requestes of his, regarded not what was firste or last in order. For sith it is wrytten in the foure & fourtie chapiter of Isai, and the two and twentie verse, and the fiftie, and nine, the second verse, and Lam. 3. 44. that our sinnes are as a wal which hinder vsus from comming to God, and as a cloude whereby his eyes are hindered from beholding vsus, it is necessary that our praiers should alwaies beginne at the forgeuenesse of sinnes, because that wee are heereby firste emboldened to pray to God while that hee is mercifull vntounto vsus, because that hee cannot bee otherwise appeased towardes vsus, then by forgeuinge sinnes freely. But Christ comprehendeth in two petitions those thinges which appertaine to the eternall saluation and spiritual life of the soule: as these two are the principall partes of the couenaunt of God, in which our whole saluation consisteth: that hee offereth free reconciliation, not imputing sinnes vntounto vsus, and promiseth the spirite whiche engraueth the righteousnesse of the lawe in our heartes. Therefore we are commaunded to aske both, and first we make request for the obtaining of forgiuenesse of sinnes.

Mathewe calleth sinnes debtes, because that in guiltinesse they binde vsus to the iudgement seate of God, and make vsus debters: Nay, they do wholly estraunge vsus from God, so that there is no hope of obtaining peace & fauour, but by forgeuenesse. So is that fulfilled which Paule teacheth, Romanes 3. 23. All are guiltie and are depriued of the glory of God: for though the righteousnesse of God doeth partly shine in his Saincts, yet so long as they are cloathed with flesh, they remaine laden with sinnes. So there can none be founde so pure, whiche needeth not the mercy of God, whereof if we desire to be partakers, it is necessary that we should feele our owne miserie. And they that imagine that they hauehave suche a perfection in thys worlde, that they are free from all sinne and faulte, they doe not so muche forsake sinne, as they doe Christe himselfe, from whose Churche they exclude themselues. For whereas hee commaundeth all his disciples to flee daily to forgiuenesse of sinnes, hee wipeth himselfe out of the number of hys disciples, that thinketh this remeady to be superfluous.

p. 197Nowe this remission which we desire to hauehave bestowed vppon vsus, ouerthroweth those satisfactions which the world endeuoureth to redeme it selfe withall. For that creditour is not sayde to forgeue, whiche hauing receiued his paiment doeth require no more: but hee that willingly and freely leauing his owne right acquitteth his debtour. Neither hathe that common distinction of the faulte and of the punishment, any place heere. For it is not to be douted but that dettes doe signifie the deseruing of the punishment.

If it be forgeuen vsus freely, all recompences must needes vanish away. Neither is Luke his meaning anye other, thoughe hee nameth sinnes, because that God doeth not otherwise pardon, then by takinge awaye the guiltinesse. As wee forgiue. This clause is therefore added, least any man shoulde presume to come to God to aske forgeuenesse, except he be free and voide from all hatred, yet this pardonne which we desire to be geuen vsus, doeth not depende of that which we perfourme to others: but it was the will of Christe after this maner to forgeue all offences, and also the better to confirme the hope of oure forgeuenesse as wyth a seale. Neyther is that clause which Luke hath, which signifieth As or For, anye thyng contrary: because that it was not the purpose of Christe to note the cause, but onelyonly to admonish vsus what minde we oughte to beare towardes the brethren, while we desire to be reconciled to God. And certainly if the spirite of God doeth raigne in our heartes, all euill will and desire of reuenge must cease. And sith the spirite is a witnesse of oure adoption, we see that heere is simplie set downe a note whereby the children of God maye be discerned from straungers. They are heere called detters, not of money, or of some duetie, but they that are endaungered to vsus through iniuries offered vsus.