Calendar:May 16th to June 15th.
DAILY BIBLE READING:-… .May 16th, Matthew 28; May 31st, Mark 15th; June 15th, Luke 14. MEMORY WORK:-……………….1 John 3:4-24.
GOOD READING:-"Humanity and Temptations of our Lord," and "Witness of the Old Testament to Christ," by S. Ridout.
MONTHLY QUESTION:-What is the reason for the different way in which the Evangelists commence their Gospels, as noted by comparing the first two or three chapters of each?

As previously mentioned the book being sent to those making a successful recitation is Mr. C. Grain's "Readings on Romans."

I hope there are many at work studying the first epistle of John. This month we complete the third chapter, and in two more monthly portions the entire epistle will be completed. To those who are successful in its recitation, "The Captives of Judah," by J. G. Bellett (in paper covers only), will be sent.

Our Daily Bible Reading

Completing Matthew, reading through Mark, we cover more than half of Luke. The careful reading of these precious Gospels should afford us much refreshment, and meditation also through the day, when free to do so. They give us what the Spirit of God designed we should have of the most wonderful life here among men, which ever went up to God in sweet fragrance. It brought down God's open approval, and after being laid down under the stroke of judgment for sinners, came forth again in the power and glory of resurrection. To this presentation of His life, the portraiture of the blessed person is added, in His various characters,

In Matthew we note the King; in Mark, He is Jehovah's Servant, moving from one scene to another, constantly occupied in preaching, or teaching the Word. What becomes a servant is perfectly exemplified in Him. He is not seeking His own advancement, but the work given Him to do; never making His service a basis of claim for place among men, or authority over those to whom He so blessedly ministered.

In Luke's account we feel the nearness and sympathy of His humanity. Luke's account of the nativity, the form of the genealogy, and the parables peculiar to this Gospel, all seem designed to impress the reader in this way, and serves to reveal God more fully in the work of seeking and saving the lost. This is emphasized in the case of the thief at the time of the crucifixion. He goes to paradise with His Saviour! We see the table of peace-offering is spread as a saved sinner passes through the rent veil into the immediate presence of God!

CHRISTIAN CONDUCT

SOME PRACTICAL TOPICS FOR YOUNG CHRISTIANS

Modesty and Humility
Modesty should mark the Christian, not only in the matter of dress but also in the estimate of his place, abilities, or personal claims. For this there needs be a sober judgment of both our capabilities and limitations, leading to that inward state of humility which should characterize the Christian. To each of us the apostle says, "Not to have high thoughts above what he should think; but to think so as to be wise [have a sober judgment], as God has dealt to each a measure of faith." "With the lowly (or, modest) is wisdom" (Prov. 11:2).

Modesty also means a decorous conduct, to have proper restraint, and due respect for those of equal station, as well as toward those in superior or inferior position. What a great decline in both modesty of dress and manners we observe in this present day! And these things link together more closely than many seem to think. The moral consequences are alarmingly manifest in many quarters, and the Christian needs to be on guard against the swiftly running current of worldly fashion, loose manners and actions. There is much for Christian young women to consider in the apostle's exhortation:"That the women in decent deportment and dress adorn themselves with modesty and discretion" (or, self-control). In like manner the younger men are told to be discreet-self-controlled.

To "modesty" we may associate subjection, to which it is kindred, as well as to humility. So Peter says, "Likewise, ye younger, be subject to the elder, and all of you bind on humility towards one another; for God sets Himself against the proud, but to the humble gives grace" (1 Pet. 5:5, 6; J. N. D.).

Let us note a beautiful thought in the expression "bind on." As one has said, "It speaks of apron-girding, as one who waits upon others." It is devotedness to the interests of others:using our resources to bless and help, instead of selfishly seeking gain or pleasure. As a badge of service, the apron indicates a constant readiness to minister to others in whatever way we may.

The words rendered modest and modesty have in them the idea of order, which we may apply to dress, deportment or conduct, and speech, as the opposite of self-conceit and its ways. Let us remember the word, "Be not wise in your own eyes" (Rom. 12:16), or, as one has said, "Not as a eulogist of one's self;" not self-assertive, or given to talking of our achievements or interests. On the other hand, it does not mean a shrinking back from taking our proper place and assuming the responsibilities which belong to it. Modesty is not lack of courage to go forward and do our best, but having done this, let it rest there. Humility and modesty link arms with true Christian life.

I need not add many words as to humility; for, plainly, it intertwines with what we have said as to modesty, which is more outward in character. Humility is the inward thing from which the other grows. It is thinking little of ourselves, not giving ourselves the prominent or foremost place or consideration. It is dependent first upon God, then in how many ways upon one another. Independence and pride are the opposites to modesty and humility. Abraham was humble when he refused strife with Lot, and yielded the right of choice to him. With the Christian, it is self set aside, that Christ may fill the heart and mind. Blessed portion! True happiness! May all our hearts know this joy.

The Question Box

Q. 33.-Just what is the difference between Phil. 3:6, "Touching the righteousness which is in the law, blameless," and Rom. 8:4, "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit?"

In the first passage it is not righteousness in any essential sense, but that outward form of observance and ritual which constituted righteousness in men's eyes who judged according to that religious system in which Paul then lived; it is aptly characterized as "in law," 1:e., the sphere so named. This would include the traditions of his fathers, in all of which he was found blameless. He calls it in ver. 9, "My righteousness, that which is of law" (N. Trans.); it is that system in which he lived as a Jew. This is all in contrast to the "righteousness which is of God through faith."

In the second passage it is, "the righteous requirement of the law" (N. Trans.). Here it is what the law specifically required-its moral demands in accord with God's nature, which can only be realized through the Holy Spirit's power.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, co Loizeaux Brothers.