Philippians, Chap. iv. verses 4, 5, 6, and 4. Rejoice in the Lord alway: and again I say, Rejoice.
5. Let your moderation be known unto all men. The Lord is at hand.
6. Be careful for nothing: but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.
7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through This text is but short, nevertheless it abounds with true Christian doctrine. In the first place, we are instructed how we ought to behave ourselves toward God: and in the second place, how we ought to conduct ourselves toward our neighbours. Rejoice in the Lord always. This joy is the fruit of faith; as witnessed by St. Paul, when he saith, Gal. v. "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," &c. It cannot be that a person rejoiceth in the Lord, who hath not yet believed in him!
Therefore, where there is no faith, there can be nothing but fear, trembling, horrour, and sadness, as often as they think on God, or hear his name mentioned.
Yea, hatred and enmity toward God remaineth in such hearts; being void of faith, they find themselves defiled with sin, and therefore remain in unbelief.
The wicked are troubled, cast down, fearful, and greatly terrified, thinking that the vengeance of God every moment hangeth over them. Solomon saith, "The wicked flee when no man pursueth." Again, it is said in Deut. xxviii. "The Lord shall give thee a trembling heart, and thy life shall hang in doubt before thee."
Such a heart can have no joy in the Lord; it always feeleth that the revenging hand of God is heavy upon it. This joy belongeth to the righteous; to those that are upright in heart. It is said, Psalm xxxii. "Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart." It is manifest that this Scripture was not written for sinners, but for the righteous. Sinners must first be shown how they may be delivered from sin, and obtain God's favour: which, when they have learned, and obtained, it followeth that they of their own accord rejoice in the Lord, being delivered from remorse of conscience.
If any demand, how one may be delivered from remorse of conscience, and have God become merciful unto him, we will answer, He who seeketh after these things, must not begin with his own works, (as do the papists,) tormenting his conscience and increasing the wrath of God, but let him despair of himself and all his works, and embrace the promises of God in Christ, having faith that he shall receive whatsoever is promised in the gospel. The promises of the gospel are, that Christ should make an atonement for our sins, and become our high priest, mediator, and advocate before God: that we may not doubt but that our sins are forgiven through his merits, and that we are reconciled to God.
When such a faith possesseth the heart, and the gospel is thus received, God appeareth pleasant, and altogether lovely. The heart enjoys his grace and favour, and hath a strong confidence in him: it is quiet, and free from the fear of his vengeance: it is cheerful, and exulteth in the goodness of God, manifested through Christ the Saviour. From such love proceedeth faith, joy, peace, gladness, giving of thanks, praise, and a marvellous delight in God our heavenly
Father, who dealeth so kindly with us, and poureth forth his grace in such abundance upon those who do not deserve it.
This is the joy of which St Paul speaketh, when he saith, Rejoice in the Lord always. He doth not tell us to rejoice in gold or silver, gluttony or drunkenness, in health, knowledge, wisdom, power, glory, friendship, favour, nor in good works, or whatsoever is without God; for these afford but deceitful and vain joy, which cannot satisfy the heart. The joy which believers have, is putting their trust in God, committing themselves to his care, and relying upon him as their kind and tender Father.
Whatsoever joy is not after this sort, the Lord contemneth and rejecteth.
Jeremiah saith, chap. ix. "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me." And Paul saith, 2 Cor. x. "He that glorieth, let him glory in the Lord." We must rejoice always. Some will rejoice when all things go according to their wishes; but when adversity cometh they change joy for sadness and sorrow. But it is said in the xxxiv Psalm, "I will bless the Lord at all times: his praise shall continually be in my mouth." Who shall hurt him unto whom God is merciful? surely sin shall not harm him, neither shall death or hell: wherefore it is said, Psalm xxiii.
Yea, though I walk through the valley of the shadow of death, I will fear no evil."
And again Paul saith, Romans viii. "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Again I say, rejoice. This repetition of the apostle confirmeth his exhortation: and truly not without cause; for we live in the midst of sin and tribulation, which move us to sadness and heaviness. Wherefore the apostle, endeavouring to comfort us, exhorteth us to rejoice in the Lord always, though we sometimes fall into sin. Joy in the Lord ought always to have the first place in our hearts, and overcome the sorrow and sadness occasioned by reason of our sins. We must always think of what is written in 1 John ii. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins."
The apostle hath already informed us how men ought to behave themselves toward God; namely, that they serve him with a cheerful heart, and rejoice in him continually. He now declareth in few words, how the believers ought to behave themselves toward men; saying, Let your moderation be known unto all men. That is, be joyful toward God, always rejoicing in him; but toward men, be of a patient mind, and so conduct yourselves, that ye be ready to suffer all things, and yield in every thing as much as possible, without transgressing the commands of God.
We must endeavour to please all men in that which is good; we must interpret aright the sayings of others, and accept the part which is good; that men may see that we are of those who would not disagree with any man for any cause whatever; who are rich with the rich, and poor with the poor; rejoicing with those that rejoice, and weeping with those that weep: in short, that we are all things to all men, that they may acknowledge that we are grievous to none; but agreeable, of a patient mind, and obedient in all things. We must endeavour to order and apply ourselves unto all, according to their capacity and ability: we must be ready to permit, to take in good part, to obey, to give place, to do, to omit, to suffer all things, for the benefit of our neighbour; even though we suffer hinderance, loss of substance, name, and body, thereby.
In order to make these things more plain, we will introduce an example. Paul, speaking of himself, saith, 1 Cor. ix. "Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law; as without law,
(being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some." We here see the patient and pliant mind, rightly observing those things which are here commanded. The apostle did sometimes eat and drink, and do all things as a Jew; sometimes he did eat and drink with the Gentiles, and did all things as free from the law; for only faith in God, and love toward our neighbour, are necessarily required; all other things are free; and we may freely observe them for one man's sake, and omit them for the sake of another.
It is contrary to this moderation or meekness, when one, having an impatient mind, trusteth to his own knowledge, and contendeth that one thing among the rest is absolutely necessary or unnecessary, applying himself to none, but endeavouring to have all others apply themselves unto him: in this he perverteth the softness and meekness here taught; yea, and the liberty of faith also. We read in Matthew and Mark, that Christ suffered his disciples to break the sabbath; and he himself did also break it, when the case so required: when it was otherwise, he kept it, for which he gave this reason; The Son of man is lord also of the sabbath. Which is as much as to say, the sabbath is free, that thou mayst break it for one man's sake and convenience, and for the sake and convenience of another, thou mayst keep it.
Paul caused Timothy to be circumcised, because of the Jews; for they thought it of importance toward their salvation: again, he would not have Titus circumcised, because certain Jews urged it unjustly; so that the circumcision of Titus would have been a confirmation of errour unto them, rather than profit.
Paul, therefore, would keep circumcision free; that he might sometimes use it, and at other times omit it, as he should perceive it to be commodious and profitable to others.
Every one ought to behave himself toward all men according to this doctrine, and the examples before mentioned; not to be selfish and stubborn, but to regard those things that will be acceptable to his neighbour. When it doth not hinder thy faith, and will profit thy neighbour to yield somewhat of thy own right, if thou do it not, thou art without charity, and neglectest that Christian patience spoken of 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 judgement, wisdom, and prudence; but in all things we must apply ourselves to the promotion of the happiness 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 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 all men; as well of the body as soul, as well in deed as in word.
When a 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, supplication, 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.
A petition or request is, when we name that which is desired, and for which supplication is made; as 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 was lawful for the priests only, to burn incense; but now, all we who believe in Christ, are priests; wherefore it is lawful for us, and for us only, to burn the incense of prayers. The censer, that golden vessel, is the words which we utter in prayer: surely golden and precious are those, of which the Lord's Prayer consisted, the Psalms, and other prayers used in the holy scripture.
Vessels, in scripture, frequently signify words. Wine, water, burning coals, and the like, are contained in vessels; so the meaning of what we express, is contained in words. By the cup of Babylon, is understood the doctrine of men; and by the cup from which the blood of Christ is drank, the gospel. The burning coals whereon the frankincense was laid, signify thanksgiving, and the rehearsing of benefits in prayer; which we are wont to do in making supplication. That fiery coals signify benefits, is manifest by referring to Romans xii. where the apostle reciteth the words of Solomon; Proverbs xxv. "If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." Benefits may properly be called coals of fire, for they inflame the heart with love, which was before cold and inactive.
In the law it was prohibited to lay the frankincense upon any other coals except those that were of the altar of the Lord: which signifieth that we must not rehearse our own good deeds in prayer, as did the pharisee, (Luke xv.) but only the benefits of God bestowed upon us in Christ: he is our altar, and by him we must offer: and for the benefits received by him we must give thanks, and make mention of them in prayer for the increasing of our faith. This Paul teacheth, where he saith, Col. iii. Do all things in the name of the Lord Jesus, giving thanks to God and the Father by him." For God will not suffer us to glory in any thing else in his sight, which he declared in a type or figure, Lev. x. where we read that Nadab and Abihu, the sons of Aaron, were consumed in a flame from the altar of the Lord, because they burned incense, taking other fire than that of the altar.
The works of Christ are acceptable to God; we must therefore give thanks for these only, and rejoice in prayer. Incense signifieth the petitions made in prayer.
Paul saith, let your petitions be made known unto God; wherein he seemeth to have considered and interpreted them as a sweet savour ascending from the censer. As though he had said, when ye burn incense sweet and acceptable unto the Lord, make your petitions known unto God with supplication and thanksgiving: this incense and savour being sweet and acceptable to God, ascendeth to heaven like vapours of smoke, and entereth even unto the throne of As burning coals give a strong savour and make it ascend upward, so the memory of the benefits of God which we rehearse in thanksgiving, maketh prayer steadfast and bold, which ascendeth into heaven; but without which it fainteth, is cold, and of no force. Therefore, before we can pray effectually with faith, our hearts must be inflamed by the memory of the benefits which God hath bestowed upon us in Christ.
Perhaps some may demand how our petitions are to be made known to God, seeing they are known unto him before we pray? I answer; the apostle adjoined this, that he might instruct us of what sort true prayer ought to be: namely; being assured, and having confidence and trust in God. Such a prayer is not made at adventure, neither passeth it away into the wind, as the prayer of those who have no regard whether God hear or not, yea, rather believe that he doth not hear; which is not to pray or ask of God, but to tempt and mock him.
If a man desire money of me, whom I certainly know to be persuaded in his own mind that he shall not receive it, I should not grant, his request, but consider myself mocked. How much more is God offended at our much crying and babbling, when we do not consider whether he heareth us or not. Let us therefore learn to make known our petitions unto God; that is, so ask that we doubt not that they are known and accepted by him. If we in faith believe that we shall receive whatsoever we ask, we shall receive it: for as we believe, so it cometh unto us. As the smoke carrieth the savour upward from the censer, so faith carrieth the petitions of the believers into the presence of God; whereby we assuredly believe that our petitions will ascend to God, and that we shall obtain those things that we ask.
It is said in the Psalms, "God hath heard my petition; give ear Lord unto my prayer," &c. Christ saith, Mat. xxi. "Whatsoever ye shall ask in prayer, believing, ye shall receive." And James saith, chap. i. "Ask in faith, nothing wavering. For he that wavereth, is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord." Who cannot perceive that the babbling and noise which is made through the world in monasteries, is mockery, and delusion? The prayers of these, if they may be called prayers, are abundantly shown before men; but God doth not regard them, neither doth he hear them; for they do not believe, neither are they assured that their prayers are heard by him; therefore as they believe, so do they receive. It was time, long ago, that those mockeries and blasphemies should have been abolished.
If we pray as we are here taught, there shall be nothing which we may not obtain. We pray for many things which we do not receive, but this is not marvellous, for it is evident that we do not ask in faith.
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. By the peace of God, it is not meant that whereby God is peaceable and quiet in himself, but that which he giveth unto us, and poureth into our hearts. This peace is given to us while in the world, notwithstanding we suffer affliction. It passeth all understanding. It must not be understood by this, that we cannot perceive it; for if we have peace with God, it must be felt in the heart and conscience, otherwise we could not be preserved by it; but it is to be understood, that when tribulation cometh upon those who know not God, and are unacquainted with prayer and supplication, who trust in their own wisdom, being void of faith, they become exceedingly disquieted and troubled, not knowing the peace of God.
Those who rejoice sincerely in God, knowing that he is favourable to them, and that they are at peace with him, are patient in tribulation, and endure it valiantly, being strengthened inwardly by faith. When the believer is in trouble, he committeth all things to God, without seeking to know when, how, where, or by whom he will give him quietness. Again; God showeth them a great favour, insomuch that he maketh their trials of great advantage to them, which no one would suspect. This is that peace of the cross, the peace of God, the peace of conscience, yea, true Christian peace, by which a man liveth quietly and peaceably with all men.
This peace cannot be comprehended by reason, that a man under the cross may have quietness of mind, joy of heart, and peace even in the very invasion of his enemies. This is the gift and work of God, which is unknown to all except those that have experienced it. Paul saith, Romans xv. 13. "Now the God of hope fill you with all joy and peace in believing." That which he here calleth peace in believing, he calleth in our present text the peace of God.
Paul would have us understand, that he who rejoiceth in the Lord by faith, and is of a meek and patient mind, will be assaulted by the devil; who will raise up some cross, that he may thereby drive him from his Christian duty. The apostle therefore would have every one to be prepared against the attacks of Satan, and to place his confidence where he cannot trouble it: namely, in God. We must wait patiently for the coming of our Lord, who will make an end of adversity: by this means, our minds, hearts, and consciences, will be preserved and kept in peace.
Patience cannot endure, where the heart is not confirmed in this peace: for only those who possess it, are persuaded that God is favourable to them, and that he taketh care of them. We must not here understand the hearts and minds to be the will of nature, but, as Paul informeth us, of Christ Jesus. These are the hearts and minds produced by faith and love; and those that possess them, behave with reverence toward God, and in a loving and gentle manner toward their neighbours. They believe in God, and love him with their whole hearts, and are always ready to do whatever will be acceptable to him, and to their neighbours.
Such hearts and minds as these are often beset by the devil, who by the fear of death, and other troubles, endeavoureth to terrify, and drive from this godliness; suggesting false hopes, which are the devices and imaginations of men. Thus the mind sometimes becomes seduced, and seeketh comfort in itself and other creatures; having been drawn aside from the true worship of God, and wrapped in the snare of the devil. We perceive in this short text, great instruction in the Christian life; how we must conduct ourselves toward God, and toward our neighbours. We must believe God to be all things unto us, and we must be all things unto our neighbours. We must be kind and merciful to them, even as God hath been kind and merciful to us; thus, we must receive from God and give to them; and continue in faith and love, which is the whole sum of Christianity.
In what a godly manner Paul setteth forth the duties of a Christian in this text!
First, he teacheth him that he ought to be glad and rejoice in the Lord always:
Secondly, to show himself meek and gentle toward all his neighbours: if it be said, how can I do that without loss or injury? the answer is, the Lord is at hand: if there be objections still, if it be said, what shall I do if men persecute me, and take away what I possess? he addeth, be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. If the flesh again murmur, saying, what shall I do if I be oppressed and set at nought? he concludeth by saying, the peace of God, which passeth all understandings shall keep your hearts and minds through Christ Jesus.
OCR Edit by Thomas M. Witte (Original spelling and grammar retained) LIFE AND CHARACTER OF MARTIN LUTHER, D.D.
Luther's birth and education.
The beginning of the reformation, by Luther's opposing the sale of Indulgences; A. D. 1517.
Luther's excommunication, and perseverance.
Proceedings of the diet at Worms; with Luther's trial and concealment, Origin of the name of Lutherans and Protestants; and further progress of the Death and Interment of Luther, with some remarks upon his Character.
Galatians, Chap iv. from the first to the seventh verse, inclusive.
Being a continuation of the first.
Luke, Chap. x. From the 23d to the 37th verse, inclusive.
Matthew, Chap. i. From the 1st to the 16th verse, inclusive.
Matthew, Chap. ii. From the 1st to the 11th verse, inclusive.
The fruit and virtue of Christs Resurrection.
John, Chap. x. From the 11th to the l6th verses, inclusive.
John, chap. vi. From the 44th to the 51st verses, inclusive.
Romans, Chap. xiii. From, the 11th to the 14th verses inclusive, Luke, Chap. vi. From the 36th to the 42d verses, inclusive.
1 Timothy, Chap. i. verses 5, 6, and 7.
Matthew, Chap, xviii. From, the 23d to the 35th verses, inclusive.
Luke, Chap. i. From the 68th to the 78th verses inclusive.
Philippians, Chap. iv. verses 4, 5, 6, and 7.