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by St. Paul. We can scarce find a better example of this subject, than the case of two unfeigned friends; for as they behave themselves toward each other, so ought a christian to behave himself toward every one. Either of them endeavoureth to gratify the other, either giveth place to the other, suffereth, doeth, and omitteth whatsoever he seeth to be for the profit and convenience of the other, and that freely, without constraint. Each of them diligently applieth himself to the will of the other; neither of them compelleth the other to follow his mind, and if one should use the goods of the other he would not be offended, but take it in good part, and instead of grudging, would rather offer him more. In short, between such there is no exaction of law, no grudging, no constraint, no necessity; but liberty, favour, and good will.

On the contrary, such as are impatient and obstinate, who take nothing in good part of any man, but endeavour to make all things subject to their own will, and order all things according to their own judgement, such I say, trouble the world, and are the cause of all the discord, contention, wars, and evil that existeth. They say that they do those things for the love of justice; and for that, they endeavour to defend what is right. Thus we see verified the saying of a Heathen, that "extreme rigour is extreme injury." And Solomon saith, Eccl. vii. "Be not righteous overmuch; neither make thyself over wise." For, as extreme rigour is extreme injury, so too much wisdom is extreme folly that is, when wise men boast, they boast beyond measure.

It is proper that we observe a measure of our idgement, wisdom, and prudence; but in all things e must apply ourselves to the promotion of the appiness of others. Let your moderation, or patient mind, be known unto all men. He doth not command

thee to be made known unto all men, or to tell of thy moderation before all men; he doth not say, tell if forth, but, let it be known; that is, endeavour to practise it toward men. So that if any are disposed to speak evil of you, his mouth may be stopped by the testimony of all others, who have witnessed your moderation and meekness. Christ saith, Mat. v. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Again it Again it is said, 1 Peter ii. 12. "Having your conversation honest among the Gentiles; that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

By the words, all men, it is not meant all the men in the world, but rather all sorts of men: that is, we must let our moderation be known toward enemies as well as friends; as well toward servants as masters, small as great, poor as rich, strangers as those at home; toward them that we know not, as toward those with whom we are familiar. Some behave themselves in a very gentle and patient manner toward strangers, but are obstinate and froward toward those with whom they associate. There are many who take all things in good part from the great and rich, and interpret every thing in the most favourable manner; but toward the poor and abject they show no gentleness or meekness, neither take any thing of them in good part.

We are all ready to do for our children, parents, friends and kinsmen, and favourably interpret, and willingly bear whatsoever they do. How often do we even praise the manifest vices of our friends, or at least wink at them! but toward our enemies or adversaries we show none of these favours; in them we can find nothing that is good, nothing that is to be borne, nothing that can be spoken well of, but we dispraise every thing they do. To such,

Paul here speaketh, saying, let your moderation (or patient mind) be known to all men. He would have our moderation and christian meekness to be perfect and entire toward all, whether they be enemies or friends; he would have us suffer and take in good part all things of all men, without respect to persons or deserts.

Such undoubtedly will our moderation be, if it be not counterfeit; even as gold remaineth gold, whether possessed by the godly or ungodly. The silver that Judas received, when he betrayed the Lord, was not turned into ashes, but remained the same: so a patient mind that is sincere, continueth like itself, whether exercised toward rich or poor, friends or foes. Our nature being corrupt and deceitful, we are apt to be patient and pliant toward rich men, great personages, strangers, and friends, and not toward others; wherefore it is false, vain, vile, hypocritical, and nothing but deceit and mockery before God.

In these few words, is comprehended the life which a christian ought to lead toward his neighbour. For he that is of a patient and meek mind, studieth to deserve well of all men; as well of the body as soul, as well in deed as in word. When mind is so patient, as to bear the offences and malice of others, there is love, joy, peace, long-suffering, gentleness, goodness, and whatsoever is the fruit of the spirit Gal. v. But here the flesh murmureth: it is said, if we should endeavour to take all things in good part from all men, the unjust would abuse our meekness, and take from us all things; yea, they would not suffer us to live: but the apostle abundantly satisfieth this distrust and foolish cogitation; even from this place to the end of the text: The Lord is at hand. He will not therefore forsake thee, but will nourish and protect thee.

It is said, Psalm lv. "Cast thy burden upon the Lord, and he shall sustain thee." And 1 Peter v.

"Cast all your care upon him for he careth for you." And again, Christ saith, Mat. vi. "Behold the fowls of the air for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" All which agreeth with the present consolation of the apostle, and hath the same meaning as the following: The Lord is at hand.

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. In these words the apostle teacheth us to cast our care upon God, and turn to him by prayer and supplication. He, who will not put his trust in God, when he meets with difficulty and disappointments, but will first weigh all things by his own reason, and order them according to his own judgement, will find himself involved in many perplexities, and will lose all joy and quietness thereby. Such a person laboureth in vain, and plungeth himself still deeper into trouble and misery, from which he is not able to extricate himself. This we may learn by our own, and by the experience of others.

The admonition of Paul concerning prayer is given, lest we should be sleepy and slothful, and not pray for the things of which we stand in need. He that indulgeth himself in slothfulness, shall be easily wrapped in the cares of this world. Therefore, in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God. When we are in trouble, we must flee unto prayer, and make known our wants to God, and desire him to bestow upon us those things of which we stand in

need.

We must here take some notice of the formation of prayer, and what is the true manner of praying. The apostle mentioneth four things; prayer, suppli cation, giving of thanks, and requests or petitions,

Prayer is the words or speech wherein something is desired; as the Lord's Prayer, the Psalms, &c. Supplication, is when the petition is urged with earnestness, as when one prayeth for something that is very dear and excellent to him; as when we pray unto God by his mercy, by his Son, by his promise, by his name, &c.; as in the following passages: Psalm cxxxii: "Lord, remember David and all his afflictions." And Paul saith, Romans xii. "I beseech you therefore, brethren, by the mercies of God;" and 2 Cor. x. "I beseech you by the meekness and gentleness of Christ," &c.

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A petition or request is, when we name that which is desired, and for which supplication is made we may see in Mat. vii. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened." Thanksgiving is, when the benefits of God are rehearsed, whereby faith is strengthened, and stirred up to look for that which is desired, with more confidence. Wherefore, prayer urgeth or earnestly entreateth by supplication, but is strengthened and made sweet and acceptable by thanksgiving, and therefore obtaineth whatsoever it asketh.

We read that this manner of prayer was used in the church, among the holy fathers of the Old Testament; who always in their prayers were wont to ask with supplication and thanksgiving. The same also we see in the Lord's Prayer; which beginneth with thanksgiving and with praise; in the beginning thereof we confess God to be our Father, unto whom we have access by his fatherly love, and through the merits of his Son.

Paul hath well expressed the mystery of the golden censer, mentioned in the Old Testament, whereof we read many things in the books of Moses. It

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