( 39. But I say unto you, That yes resist (6) not evil but whosoever shall imite thee on thy right cheek, tur * น t mish in a Man, so shall it be hand, foot for foot. S * your selves, but rather give plac unto wrath: for it is written Vengeance is mine, I will repay faith the Lord. 1 Cor. 6. 7. Ther cause ye go to Law one with a nother. Why do ye not rathe take wrong? Why do ye not ra ther fuffer your selves to be † : Theff. 5. 15 † Prov. 24. 29. Say not I See that none render evil for e vil unto any Man: but ever fol low that which is good, both a mong your selves and to all Men 1 Pet. 2. 23. Who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. + 1 Pet 3.9. Not rendring evil for evil, or Unto him that smiteth thee onzorail ng for railing: but contra riwife Blessing; knowing that ye are thereunto called, that ye should inherit a Blessing. the one Cheek, offer also the o- (6) This Verfe and the following are not to be understood ac cording to the ftrict Letter, but as spoken proverbially. For we are not required here to turn the other Cheek to the Smiter, nor to give up our Poffeffions to every unrighteous and illegal invader; nor are we forbidden to make use of the Law in our own De fence, when we are called before Magistrates; for this our Lord did in the Cafe of him that smote him in the Prefence of the High Priest, Joh. 18. 22, 23. And St. Paul pleads his Privilege of being a Roman to fave himself from Scourging, Ats 22. 5. Nor are we forbidden in all Cafes to bring others before Judges and Magistrates in order to do our selves right. For St. Paul's Behaviour to wards those Magiftrates who had beaten him and Silas uncondemned, being Romans, Act. 16. 37, &c. feems to imply that he intended so to do, had not the Magiftrates by their compliance with the Terms proposed by him prevented it. But we are here forbidden to go to Law for small and inconfi derable Losses and Injuries. We are forbid private Revenge, and even pullick Appeals to Courts of Judicature, only to gratifie a malicious Temper of Mind; also seeking such reparation for Injuries as will make us no amends, which he would do who should require Eye for otherwise ye have no reward * of [or, with] your Father You which is in Heaven. 2. Therefore when thou dost thine Alms, do not found a trumpet [or, cause not & trumpet to be founded] before thee, as the hypocrites do, in the fynagogues, and in the Streets, that they may have glory of Men. Verily, I say unto you, they have their →reward. 3. But when thou dost Alms, let not thy left hand know what thy right hand doth: 4. That thine Alms may be in fecret: and thy Father which feet in fecret, himself shall m reward thee openly. 5. And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the fynagogues, and in the corners of the streets, that they may be feen of Men. Verily, I fay unto you, they have their - reward. 6. But thou when thou prayest, enter into thy * Closet, and when thou hast shut thy door, pray to thy Father which is in fecret, and thy Father which feeth in fecret, shall reward thee openly. 7. But when ye pray, use not vain repetitions, * Rom. 12. 8. He that giveth, let him do it with Simplicity. Prov. 20. 6. Most Men will proclaim every one his own Goodness.2 King. 10. 16. Come with me, 5 and fee my Zeal for the Lord. m as the Heathen do: n† 2 Kings 4.33. He [Elisha] went in therefore and shut the door upon them twain, and prayed unto the Lord. •* Ecclesiastic. 7. 14. Make not much babbling when thou pray† Luk. 14. 14. And thou est. Ecclesiastes 5. 2. Be not rash thalt be blessed; for they cannot with thy Mouth, and let not thine recompence thee: for thou shalt heart be hasty to utter any thing be recompenced at the Refurrectioniobefore God: for God is in Hea. ven, and thou upon Earth: Therefore let thy Words be few. of the juft. Matt. 25. 34. Come ye blessed of my Father, inherit the Kingdom prepared for you. other good Works before Men, but the doing them openly out of Oftentation, with a design and a defire to be praised and commended by Men for them. The Reasons why we should do good Works are, that we may glorifie God, and benefit our Neighbour, and promote our own Salvation. But if we do them to gain Applause from Men, we cannot expect to receive any Reward from God. We may do them before Men, that they may be excited to glorifie God, and provoked to an Imitation; for then we obey the Command of our Lord, Mart. 5. 16. letting our Light fo Joine before Men, &c. The Misunderstanding of this Precept has prevailed with many good Chriftians to conceal their Charity and good Works, and thereby deprive the World of the Benefit of their Example. you, do good to them that hate you, and f pray fo them which despitefully use you, and perfecute you 45. That ye may be the children of your Father whic is in Heaven, for he maketh his Sun to rife on the vil and on the good, and sendeth & Rain on the ju and on the unjust. 46. For if ye love them whic love you, what reward have ye? do not even the Pul licans the fame? 47. And if ye salute your brethre only, what do ye more than others? do not even th Publicans fo? 48. Be ye therefore perfect, even as you Father which is in heaven is perfect. HAP. VI. h AKE heed that ye do not your ** Alms [α I e seen of them f* Luk. 23. 34. Then said Jefus, Father, forgive them; for they know not what they do. * Act. 7. 60. And he [Steven] kneel ed down, and cried with a loud s voice, Lord, lay not this sin to their Charge. †1 Cor. 4. 12,13. Being reviled, we bless: being persecuted, we fuffer it: being defamed, we intreat. othe which hath called you is holy, be ye holy in all manner of conve sation; because it is written, b ye holy, for I am holy. k † Deut. 24. 13. In any cal thou shalt deliver him the Pledg again when the Sun goeth dowr that he may fleep in his own Ra ment, and bless thee: and it sha †1 Pet. 2. 23.10be righteousness unto thee befor the Lord thy God. † Pf. 112. He hath dispersed, he hath give to the Poor; his righteousness endu reth for ever, his horn shall b Who when he was reviled, reviled not again; when he fuffered, he threatned not. †1 Pet. 3.9. Not rendring evil for evil, or railing for railing: but contrariwisersexalted with honour. † Dan. bleffing; knowing that ye are hereunto called, that ye should inherit a Blessing. See on Actς 14. 17. * Luk. 6. 32. For if ye love them which love you, what thank have you? for Sinners also love those which love them. 27. Wherefore, O King, let m counsel be acceptable unto thee break of thy Sins by righteousne and thine Iniquities by shewing 20 Mercy to the poor, if it may be lengthning of thy tranquillity † 2 Cor. 9. 9, 10. As it is written he hath dispersed abroad; he hath given to the poor: his righteousne 25 remaineth for ever. Now he that ministreth Seed to the Sower, both minister bread for your food, and multiply your Seed sown, and in crease the fruits of your righ Eph. 5. 1. Be ye therefore followers of God as dear Children. Lev. 11.44. - Ye shall be holy; for I am holy. - Lev. 20. 26. Ye shall be holy unto me for I the Lord amholy, and have severed yo from other People, that ye should 30teousness. be mine. I Pet. 1. 15, 16. As he (8) Our blessed Saviour does not absolutely forbid the doing Alms of other 2. herwife ye have no reward * of [or, with] your Father hich is in Heaven. Therefore when thou dost thine Alms, * do not found a trumpet [or, cause not a umpet to be founded] before thee, as the hypocrites do, the synagogues, and in the Streets, that they may have lory of Men. Verily, I say unto you, they have their eward. 3. But when thou doft Alms, let not thy left and know what thy right hand doth: 4. That thine Alms may be in secret: and thy Father which feet in ecret, himself shall m reward thee openly. 5. And when thou prayest, thou shalt not be as the hypocrites re, for they love to pray standing in the fynagogues, nd in the corners of the streets, that they may be een of Men. Verily, I fay unto you, they have their eward. 6. But thou when thou prayest, enter into thy Closet, and when thou hast shut thy door, pray to hy Father which is in fecret, and thy Father which eeth in fecret, shall reward thee openly. 7. But when e pray, use not vain repetitions, as the Heathen 。 1* Rom. 12.8. He that giveth, et him do it with Simplicity. TOV. 20. 6. Most Men will prolaim every one his own Goodness. King. 10. 16. Come with me, s and fee my Zeal for the Lord. m 11 do: † 2 Kings 4. 33. He [Elisha] went in therefore and shut the door upon them twain, and prayed unto the Lord. •* Ecclesiastic. 7. 14. Make not much babbling when thou pray† Luk. 14. 14. And thou est. Ecclesiastes 5. 2. Be not rash halt be bleffed; for they cannot with thy Mouth, and let not thine ecompence thee: for thou shalt heart be hafty to utter any thing De recompenced at the Refurrectioniobefore God: for God is in Hea. ven, and thou upon Earth: Therefore let thy Words be few. of the juft. Matt. 25. 34. Come e bleffed of my Father, inherit he Kingdom prepared for you. other good Works before Men, but the doing them openly out of Oftentation, with a design and a defire to be praised and commended by Men for them. The Reasons why we should do good Works are, that we may glorifie God, and benefit our Neighbour, and promote our own Salvation. But if we do them to gain Applaufe from Men, we cannot expect to receive any Reward from God. We may do them before Men, that they may be excited to glorifie God, and provoked to an Imitation; for then we obey the Command of our Lord, Mat. 5. 16. letting our Light fo Joine before Men, &c. The Misunderstanding of this Precept has prevailed with many good Chriftians to conceal their Charity and good Works, and thereby deprive the World of the Benefit of their Example. do: for they think they shall be heard for the much speaking. 8. Be not ye therefore like unto them for your Father knoweth what things ye have need before ye ask him. 9. After this (9) manner therefor pray ye: Our Father which art in Heaven : Kings 18. 26, 29. They -called on the name of Baal from Morning even until Noon, saying, O Baal hear us. -And it came to pars, when mid-day was past, and 5 they prophefied until the time of the offering Evening Sacrifice; that there was neither Voice, nor a Ha any to answer, nor any that re garded. 4 * Luk. 11. 2, &c. The Lord Prayer. Pf. 11. 4. The Lords Throw is in Heaven. Ifa. 66. 1. Thus sait the Lord, the Heaven is my Throne and the earth is my footstool. (9) Concerning this divine and most excellent Prayer we ma observe, First, That this which is here recorded, was not delivered at the fam time with that in Luk. 11th. but a considerable Time before it. For this being a part of the Sermon on the Mount, was delivered in the Yea of our Lord 31, but that in St. Luke in the beginning of the 33d Year which accounts for the little Variations between them. The Disciples do not seem to have understood that their Master design'd it for a Form, but only for a Pattern of Prayer, and as fome general Heads to which they were to reduce their Petitions. It is therefore said in St. Luke that our Lord having been at Prayer with his Disciples, one of them faia unto him, Lord, teach us to pray, as John taught his Disciples. Whereuponour Lord gives them the Form there set down, When yc pray, Say &c. He does not forbid them to use other Forms, but he enjoins them to use this. Secondly, Grotius, Dr. Lightfoot, Drufius, &c. observe, that this Prayer, excepting only the following Words, as we forgive them that trespass against as, is to be found in the Jewish Liturgies or Forms of Prayer. Our Father which art in Heaven, is in their Seder Tephilloth, or Form of Prayers; Let thy great Name be sanctified, and thy Kingdom reign, in their Form called, Kaddish; Let thy Memory be glorified in Heaven above, and in Earth beneath, in the Seder Tephilloth; forgive us our Sins, in the fixth of their eighteen daily Prayers. Deliver us not into the Hand of Temptations, and deliver us from the evil Figment, in that and in the Book Musar. For thine is the Power, and the Kingdom for ever and ever, is, faith Drufius, their usual Form of Doxology. Thirdly, How easie would it have been for our Lord to have composed a Prayer confifting entirely of new Matter? But it is plain, he did not affect novelty, nor disapprove of the Use of Forms of Prayer; for if he had, we may reasonably suppose he would, on this Occasion, have told his Disciples as much. But so far was he from this, that when he was hanging on the Cross, he made use of Forms taken out of the Book of Pfalms. Some think he used a great Part of the 22th Pfalm, but that he did of the first Verse is recorded by St. Mark, Chap. 15.34 My God, my God, why hast thou forsaken me? Another Prayer our Lord used, when he gave |