The Bible must be read, and read again and again as a whole; and one grand reason why many
make so poor a use of it is that they cherish favoritism so much as to neglect the greater part of
Holy Writ. And those who teach are apt to have their favorite texts, so that it fares ill with the
Bible among both teachers and taught. I do not say that God does not bless the most partial use
of His Book; but I am sure that it will most amply repay every Christian who reads it as a whole.

Let me assure you that the best recipe against infidelity is thus to read the Bible. How many of
those who disbelieve it have so read it? That they have read parts of it I can suppose, as well as
those who have feebly endeavored to upset their statements. But it is a rare thing to meet with
souls that read all the Bible with a spirit of faith. Many read it as a duty or religious task. By such
a study can one thus expect to enter in and enjoy it? There is a numerous class of persons who get
through the Bible in a year, or something of that kind; but this is far short of what I am now
urging. Seek to understand the Bible:it is only possible by faith. There is no other way. Not by
understanding do we believe, but by faith we understand, as well as set to our seal that God is
true.

FRAGMENT
Nothing lies beyond the reach of prayer except that which lies outside the will of God.

When I respectfully asked a lady if she had peace with God, she replied, "I believe that very few
persons attain to that." This was a serious mistake, for "peace with God" is not taught in Scripture
as being dependent on our experience, or on our attainments in any sense, but wholly "through
our Lord Jesus Christ" (Rom. 5:1). It is not founded on what we are, or have done, or may do,
but on what He has done, who "was delivered for our offences, and was raised again for our
justification" (Rom. 4:25).

Others, when asked if they had peace with God, have replied, "Yes, for I feel so happy!" as if it
were a question of feeling; so that, if afterward from any cause they feel unhappy, they would
doubt their salvation, and have no sense of peace with God. Such, though perhaps unknown to
themselves, are making feelings the ground of peace as to their eternal salvation instead of the
work of Christ and the Word of God. It never says in Scripture that we are justified by feelings,
but by faith, believing God’s testimony to the Lord Jesus Christ, and His finished work as set forth
in His Word.

Scripture does say that we have "joy and peace in believing" (Rom. 15:13), so that happy and
joyful feelings accompany believing. But the mistake of many is that they look at the work of the
Spirit within for peace instead of at the work of the Son of God entirely outside themselves, and
at Himself, their unchanging righteousness, now on the Father’s throne. Such never can enjoy
settled peace, for we are changeful and our feelings go up and down, while H* abideth faithful.

As has often been said, the work of the Spirit in us gives us no title to glory, most blessed as that
work is; but it is the precious blood of Christ through which we have been redeemed and through
which peace has been made. There is no other way of approach to God, no other shelter from
judgment, no other ground of forgiveness of sins and peace with God, than the blood of Christ.

It is clearly then a mistake to look at what we experience of the Spirit’s operation in us as the
ground of peace, though it may be true as a fact, that the conviction and distress, and it may be
darkness, which the soul goes through is by the Spirit teaching us that in us_that is, in our
flesh_dwells no good thing (Rom. 7:18). This often proves to be very profitable ‘hi the end, by
turning the eye, in faith, wholly to the Lord Jesus Christ, for righteousness and acceptance before
God. Scripture never says we have peace with God through anything whatever that we discover
within us, but always turns us to the blood of Christ as the ground of our justification, to Christ
Himself as the object of faith, to believing God’s testimony to the value of that blood as the only
way of having peace, and to the unchanging Word of God as our infallible authority for it (Rom.
5:1-11).

It is appalling to think of how many we meet and talk with who have no idea of peace with God,
but on the contrary are going on with a false peace, fast asleep in carnal security. Because
conscience is quiet, they think all is right; but a quiet conscience is very different from a purged
conscience_a conscience purged by the blood of Christ (Heb. 9:14).

A religious life and the conscientious fulfillment of duties, some say, must ensure a happy future.

But it is not so; for while good works follow faith in the Son of God, yet to trust in works or
duties or religious ordinances for eternal salvation is a fatal delusion, a crafty snare of Satan’s,
and a soul-destroying trap. We are plainly told, ‘Tor by grace are ye saved through faith; and that
not of yourselves:it is the gift of God:not of works, lest any man should boast" (Eph. 2:8,9).
And again, "Therefore we conclude that a man is justified by faith without the deeds of the law"
(Rom. 3;28). Nothing can possibly be clearer, or more decided; yet what a common thing it is,
when a man has the eternal importance of his soul’s salvation brought home to his conscience, to
have the reply, "HI try," or "I hope to do better," or "I’m going to turn over a new leaf’; thus
plainly showing he has entirely missed the salvation of God.

The true secret of settled peace with God is founded on the precious fact that God, instead of justly
banishing us from His presence forever, loved us even "while we were yet sinners"; yea, so loved
us that Christ God’s Son died for us.

Peace, then, springs from God, "the God of peace," and is founded entirely on the atoning work
of Christ in His death and blood shedding on the cross. There is no other foundation of peace, for
Scripture plainly says that we are justified by His blood, and that He has "made peace through the
blood of his cross" (Col. 1:20). But more than that, He not only bore our sins, suffered for our
sins, died for our sins, and we died with Him on the cross, but in resurrection He triumphed over
death and the grave, annulled the power of Satan, and was righteously exalted to the right hand
of God as Man, because He fully glorified God about our sins on the cross. Thus, as Man, and
for us, He is in the glory of God, glorified and seated on the throne of the Majesty in the heavens,
having gone in there by virtue of His own blood. And as what He suffered on the cross was for
us, and He was thus righteously entitled to glory as the righteous One, He is, for all whom He
suffered, now "the righteousness of God."

The grace of God not only came out to us in the cross and met us in our sins, but divine goodness
has also "made" that exalted Man in the glory "unto us righteousness" (2 Cor. 5:21). So that He
who knew no sin, was not only made sin for us, and was the sin-bearer for us, but we have
become the righteousness of God in Him. Thus Christ in the glory is our unchanging
righteousness; yes, blessed be God, He has made Him to be unto us righteousness, "even the
righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe"
(Rom. 3:22). Oh, the unutterable goodness and mercy of God! The infinite value of His work on
the cross can never change; the eternal value of it is always before God, and the believer is always
in the perfect acceptance of Christ, and an object of divine favor.

This peace becomes deepened in the soul, as the new relationships into which we are brought, and
the new standing given us in Christ Jesus, are understood. The fact of being a child of God now,
through faith in Christ Jesus_ an object of the Father’s constant care and love as such_ expresses
a relationship which is unchanging in its character, and involves the going on to our perfect
conformity to the image of the "Son. When we know that we are loved by the Father as He loved
Jesus (John 17:23), and have received the Spirit of adoption to make it known to us, it causes
settled peace to occupy our hearts. We enjoy the goodness and love of God; and, it may be, are
lost in wonder, love and praise.

"Hence, through all the changing seasons,
Trouble, sorrow, sickness, woe,
Nothing changeth God’s affection,
Abba’s love shall bring us through."

But if we become worldly, careless in our walk, and neglect prayer and reading of the Word of
God, the Spirit dwelling in us will be grieved, and our spiritual senses will be dulled; so that our
hearts, before we are aware of it, glide into that which the Lord has forbidden, and we shall not
enjoy the presence of God, but become unhappy. This neglect may call for the Father’s discipline,
and though the work in which our peace is founded never changes, such will not be abiding in the
Saviour’s love. Nothing changes His love to us,, but our enjoyment of it is another thing. How
can we be happy, if we are walking in a path of disobedience? Did He not say, "As the Father
hath loved me, so have I loved you"? But did He not add to this, "If ye keep my commandments,
ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love"
(John 15:9,10)?

Happy are those whose daily heartfelt utterance is_

"I hear the words of love;
I gaze upon the blood;
I see the mighty Sacrifice,
And I have peace with God.”

Two things are essential to the nurture and maintenance of a fresh and healthy state of soul in the
believer:the reading of the Word, and prayer. We cannot afford to neglect either the one or the
other if we desire that our hearts and lives may answer to the grace bestowed upon us. If the
reading of the Word be neglected, there will be the danger of our prayers becoming the expression
of mere natural desires instead of "intercession according to the will of God." We need to have
our desires for even spiritual blessings formed in the atmosphere of the Word, in fellowship with
the Lord Himself, and by the power of the Spirit; where this is lacking, and the more earnest the
soul is, the more danger will there be of a zeal that is not according to knowledge.

An opposite danger on the other hand is that the reading of the Word without prayer tends to a
spirit of intellectual ism, ending in a cold, barren state of soul in which there is neither power nor
joy, but abundance of spiritual pride. There is nothing more deadly to spiritual vitality than to
have the mind occupied with divine truth while the heart and conscience remain strangers to its
power; and this is sure to be the case just in proportion) as prayer is neglected. There can be no
sure and more certain sign of a low, unhealthy state than the absence of prayer, and there can be
no better proof that a man is "filled with the Spirit" than to know that he gives himself
"continually to prayer."

Let us consider Him, our blessed Example and Pattern. He commenced, carried on, and ended
His ministry with prayer.

We read of Him praying at the time of His baptism (Luke 3:21). Again, "And he withdrew
himself into the wilderness, and prayed" (Luke 5:16). "He went out into a mountain to pray, and
continued all night in prayer to God" (Luke 6:12). "He was alone praying" (Luke 9:18). "He took
Peter and John and James, and went up into a mountain to pray" (Luke 9:28). "He was praying
in a certain place" (Luke 11:1). "He . . . kneeled down, and prayed" (Luke 22:41). "He prayed
more earnestly" (Luke 22:44). Finally, at the very close of His perfect and obedient life, amidst
the agonies of the cross, He prays for His enemies (Luke 23:34).

Consider Paul, who has exhorted us to be followers of him, even as he also was of Christ. When
we think of his incessant labors, involving great hardship and difficulty too, in connection with
the ministry of the Word, while pursuing at the same time, when necessary, his trade as a tent
maker, we almost wonder how he found any time for prayer. As we read his epistles, however,
it seems as though he did indeed "pray without ceasing." Out of many instances, see for example,
Eph. 1:16, Col. 1:9, 2 Thess. 1:11, 2 Tim. 1:3.

Remember the repeated exhortations of the Word:"Praying always with all prayer and
supplication in the Spirit, and watching thereunto with all perseverance and supplication for all
saints." "In everything by prayer and supplication with thanksgiving let your requests be made
known unto God." "I exhort therefore, that, first of all, supplications, prayers, intercessions, and
giving of thanks, be made for all men." "Continuing instant in prayer." "Continue in prayer, and
watch in the same with thanksgiving." "Brethren, pray for us." "Praying in the Holy Ghost."
"Pray without ceasing."

Think of the blessed results that have ever followed the expression of dependence upon God in
united or individual prayer. The Pentecostal baptism with the Holy Ghost took place at the close
of ten days spent in continued prayer and supplication. The disciples were filled with the Holy
Ghost, and made bold to speak the Word of God "when they had prayed" (Acts 4:31). The angel
of the Lord delivered Peter from prison in answer to the prayer which "was made without ceasing
of the church unto God for him" (Acts 12:5).

Scripture is full of instances of the prevalence of prayer. 2 Chron. 32:20 and Jas. 5:17,18 are
conspicuous examples. And, without doubt, when the history of the church is surveyed from the
Glory, it will be seen that every wave of blessing to saints and salvation to sinners has been
preceded by the effectual fervent prayers of many whose labors are better known in heaven than
on earth. Men and women like Epaphras (Col. 4:12), and Anna (Luke 2:37), who have prevailed
with God in their closets, and like Jabez (I Chron. 4:10), have had granted to them that which they
requested.

Again (and, beloved brethren, I would press this upon you with all the earnestness of which I am
capable) meditate upon the unspeakable need of the present moment. Look at the appalling
condition of the church of God. That which was the wondrous subject of His counsels long before
the world’s foundations were laid_destined to be the magnificent display of His glory to admiring
myriads of His unfallen creatures in ages yet to come_is even now, in spite of its ruin, the object
of His unceasing solicitude and His measureless love.

Oh, brethren, think of the Church! Torn asunder by a hundred factions; paralyzed by a practical
infidelity; stupefied by the deadening influence of an indifference to Christ, which is as general
as it is deplorable; bound hand and foot by tradition, organization, and human arrangement;
desolated by worldliness; and shorn of that heavenly aspect and beauty which is her own peculiar
portion, she nevertheless vaunts herself in the midst of her ruin, and is ready to say, with the
apostate whore, "I sit a queen, and am no widow.” Awful picture!

Then consider the state of individual souls. How few of those quickened by divine grace have
settled peace with God! How few are personally in the enjoyment of the liberty wherewith Christ
makes free! How many doubts and fears are entertained by God’s people, to their own loss and
His dishonor! Dear brethren, can we cease to pray?

Lastly, remember that God is gathering out His elect by the preaching of the Word, and ours is
the blessed privilege of interceding for the salvation of the lost. The consideration of the realities
of heaven and hell, a perishing world, a loving God, a waiting Saviour, and a world-wide gospel,
surely should constrain us to more prayer.

The word is, "Praying always," by which I understand that a believer, though not always in the
act, should always be in the spirit of prayer. His state is one of constant dependence, therefore,
his spirit should be that of constant prayer. But there are special seasons when, either alone or
with others, the soul turns aside from all else to have to do with God Himself, and pour out its
desires and requests to Him.

In conclusion, I would beseech you to seize every opportunity of thus continuing instant in prayer.

Sometimes I compare the troubles which we have to undergo in the course of the year to a great
bundle of fagots, far too large for us to lift. But God does not require us to carry the whole at
once; He mercifully unties the bundle, and gives us first one stick, which we are to carry today,
and then another which we are to carry tomorrow, and so on. This we might easily manage, if we
would take only the burden appointed for us each day; but we choose to increase our troubles by
carrying yesterday’s stick over again today, and adding tomorrow’s burden to our load, before
we are required to bear it.

"Casting all your care upon him; for he careth for you" (I Peter 5:7).

A good deal of discussion has occurred over the meaning of the word, ATONEMENT:a word
to be found only in the Old Testament,* though the thought connected with the word is amply set
forth in the New Testament. Indeed, it can be truly said that only the word occurs in the Old
Testament but not the thing itself. That could not be known in connection with Jewish sacrifices,
which could never put away sin. Atonement itself is found only in the New Testament, for it is
known only in the atoning sacrifice of the Son of God on Calvary’s cross.

*The English word "atonement" occurs In one passage In the New Testament:Rom. 5:11.
Reconciliation, is the proper rendering in English of the Greek word here.

A great deal of talk has been made out of the meaning of the English word, AT-ONE-MENT,
treating it as no more than two parties coming to an agreement. If the English word were the exact
translation of the Hebrew word employed, then the meaning of the English
word_ATONEMENT_would be significant. As a matter of fact, this not being the case, we must
fix our attention on the meaning of the Hebrew word translated atonement in our Bible. The
Hebrew word employed is Kaphar, which means "to cover." It is only by the death of Christ, by
His atoning blood, that sin is covered and its consequences averted. So we read, "Blessed is he
whose transgression is forgiven, whose sin is covered." [Hebrew, Kasah] (Psa. 32:1). "Thou hast
forgiven the iniquity of thy people, thou hast covered [Hebrew, Kasah] all their sin" (Psa. 85:2).
Kaphar and Kasah both mean "to cover," "It is the blood that maketh an atonement [Hebrew,
kaphar] for the soul" (Lev. 17:11). How beautifully the New Testament answers to all this, "The
blood of Jesus Christ his Son cleanseth us from all sin" (I John 1:7).

Our first parents were covered by coats of skins, procured by the death of innocent victims, by
blood-shedding, typical of redemption. Noah’s ark was covered by pitch within and without, so
that it passed safely through the waters of judgment. The children of Israel were covered in their
tents when Balaam looked upon them, and, bidden to curse, could only bless_typical of the result
of the atoning sacrifice of Christ, when the believer is looked upon as blessed of God, which
blessing is forever his. God can be and is righteous in blessing the believing sinner. Let nothing
weaken our conception of the grand atonement of our Lord Jesus Christ.

FRAGMENT
"Let us also therefore, having so great a cloud of witnesses surrounding us, laying aside every
weight, and sin which so easily entangles us, run with endurance the race that lies before us,
looking steadfastly on Jesus the leader and completer of faith:who, in view of the joy lying before
him, endured the cross, having despised the shame, and is set down at the right hand of the throne
of God. For consider well him who endured so great contradiction from sinners against himself,
that ye be not weary, fainting in your minds." (Heb. 12:1-3, J.N.D. trans.).

No doubt the Pope’s recent visit to this country has met with extremely varied reaction here and
abroad. We remind our reader that it is not our place to breathe anathemas on him or those
concurring in this visit. We are rather reminded of the words of John Newton some two centuries
ago. "I have read of many wicked popes, but the worst pope I ever met with is Pope Self." May
it be our constant occupation to have the Lord Jesus Christ enthroned in our hearts. Having the
Spirit of adoption we cry, "Abba, Father," not "Pope (Father) Self."

"I will give thee the treasures of darkness."Isaiah 45:3
I will give thee the treasures of darkness,
The peace earth cannot give;
I will give thee joys unending,
A sweet pure joy that shall live.

I will give thee the treasures of darkness.
The depth, oh, who can know?
I will open up things that are hidden,
That only in darkness can show.

I will give thee the treasures of darkness.
Bright stars in the sky shall shine.
Things which only alone and in secret,
I will show thee and make them thine.

I will show thee the treasures of darkness,
Which in brightness thou canst not see;
The sweetness of hidden riches,
That only are found in Me.

I will show thee the treasures of darkness;
Oh soul, as you travel life’s way,
Share with others who know not these treasures;
Point to these the shining way.

Sometimes I compare the troubles which we have to undergo in the course of the year to a great
bundle of fagots, far too large for us to lift. But God does not require us to carry the whole at
once; He mercifully unties the bundle, and gives us first one stick, which we are to carry today,
and then another which we are to carry tomorrow, and so on. This we might easily manage, if we
would take only the burden appointed for us each day; but we choose to increase our troubles by
carrying yesterday’s stick over again today, and adding tomorrow’s burden to our load, before
we are required to bear it.

"Casting all your care upon him; for he careth for you" (I Peter 5:7).

This is a day of unparalleled achievement in almost every avenue of human endeavor. Men boast
of accomplishments in. this century which pale all their doings in the six millenniums of human
history. One of the results of these achievements and the resulting international competition is an
intense emphasis on education. From, "Operation Head-Start" for pre-kindergarten children to the
post-graduate levels and continuing adult education, the emphasis on education cannot be unfelt
by many in our "Great Society." The educational standards of the past generation are judged
greatly inadequate in today’s world of change.

As to the changes going on about us today, "President Vernon R. Alden of Ohio University noted
that the biggest change will be in what men know. In a single day modern man now undertakes
enough research to fill seven complete sets of the Encyclopedia Britannica. Robert Oppenheimer
estimates that half of all the knowledge we have today was acquired over a period of ten thousand
years. The remaining half has been acquired in the last fifteen_" (Christianity Today, p. 29, Aug.
27, 1965). We might question the letter’s own, knowledge as to four of the ten thousand years
mentioned, yet, we do not challenge his judgment as to the present rate of the acquisition of
knowledge.

It is solemn to note that this vast increase in knowledge is accompanied by the redoubled efforts
of "higher criticism" and modern scholarship to discredit the only sure and unchanging thing in
this whole scene_the Word of God. The first aspiration to greater knowledge was accompanied
by bringing God’s Word into question. The serpent said to Eve, "Yea, hath God said, Ye shall
not eat of every tree of the garden?" "And when the woman saw that the tree was . . . to be
desired to make one wise, she took of the fruit thereof, and did eat. . ." (Gen. 3:1,6). In our
Lord’s day He pronounced "Woe" upon the lawyers, who, under the guise of greater learning and
diligent study, had "taken away the key of knowledge. . ." (Luke 11:52). God’s Word is that "key
of knowledge" to which they gave little heed. The Pharisees also had invented shortcuts past its
plain moral obligations (Matt. 15:5) and ignored its weightier matters_"judgment, mercy, and
faith" (Matt. 23:23). It is no new thing then, that we in our own times should find similar efforts
to repudiate the Bible.

We feel a word of caution is therefore in order to the many among God’s flock who are involved
in either teaching or studying in educational institutions today. We urge that all precepts and
principles that are taught be weighed in the balances of the sanctuary. The Word of God must be
the reference Book by which to compare that which is set forward as truth in the schools. Most
schools avowedly give the Bible little place in forming their thoughts and teachings. Hence the
Christian should not be surprised if he meets a measure of conflict and contradiction. Instead of
one’s faith being subverted by this infidelity, we would encourage all who are the Lord’s to use
such occasions to testify to the "grace and truth" come by Jesus Christ and to not be "ashamed of
the testimony of our Lord" (2 Tim. 1:8). Peter wrote, "But sanctify the Lord God in your hearts:
and be ready always to give an answer to every man that asketh you a reason of the hope that is
in you with meekness and fear" (1 Peter 3:15).

We encourage children of God to seek the Lord’s guidance in deciding their course of study,

"working … the thing which is good." We do believe that there is much instruction available that
is profitable in training and disciplining the mind as well as imparting factual information.
Educational training also develops natural abilities which might otherwise lie dormant. In addition
to these abilities, whether natural or acquired, our Lord gives spiritual gifts, pictured by the talents
of Matthew 25. The trading with these is what will merit our Lord’s "Well done" when He comes.
All our study and preparation should be with this end in view.

Many work long and hard to attain scholastic achievement and degrees signified by Latin phrases
and initials; cum laude, A.B., B.S., Ph.D., etc. But what effort is put forth toward the A.U.G.
degree? Those initials stand for "approved unto God." In this pursuit we are counseled to "give
attendance to reading" and to study to receive God’s approval "rightly dividing the word of truth"
{2 Tim. 2:15). "Meditate upon these things; give thyself wholly to them:that thy profiting may
appear to all" (1 Tim. 4:15).

The Apostle Paul, as an example, showed a good knowledge of the Old Testament which we
believe was the result of much Spirit-led study on his part. God also imparted much to Paul by
revelation, which no amount of study could have acquired. But we cannot believe he exempted
himself from the need of study. When near the end of his life, in prison and ready to be offered
(or poured out as a libation or drink offering), he yet asked Timothy to "bring … the books," no
doubt for his own study, and "especially the parchments" to use perhaps for writing letters to the
saints (2 Tim. 4:13). From Festus’ remark to Paul during an earlier imprisonment, "much learning
doth make thee mad" (Acts 26:24), we might judge that diligent study characterized him. Paul was
also acquainted with writings of certain Greek poets as well as Cretan prophets (Acts 17:28, Titus
1:12) from which, no doubt, he gained insight in being "all things to all men" (1 Cor. 9:22). "And
this I do for the gospel’s sake," said Paul (1 Cor. 9:23). Does the reader also pursue his course
"for the gospel’s sake"?

John wrote that "there are also many other things which Jesus did, the which, if they should be
written every one, I suppose that even the world itself could not contain the books that should be
written" (John 21:25). But we are not swamped with endless volumes. God has given one Book
of Books to unfold His mind and heart of love in the completed Scripture. The Spirit of truth has
also been given to teach us all things. To us this is a grand unchanging foundation and blessed
relief when contrasted with the endless volumes of learning being amassed by men today. Perhaps
this is what Solomon referred to when he admonished his son "of making many books there is no
end; and much study is a weariness of the flesh." Is it not like men to fill the world with books
of which there is no end and a) weariness in their study? And yet there is only one subject and one
glorious Person worthy of such coverage. Still, the world could not contain the books if they were
written. The one Book God has given is inexhaustible, which makes this admonition all the more
needed and timely. "Study to show thyself approved unto God, a workman that needeth not < to
be ashamed, rightly dividing the word of truth" (2 Tim. 2:15).

"And this I pray, that your love may abound yet more and more in full knowledge and all
intelligence, that ye may judge of and approve the things that are more excellent, in order that ye
may be pure and without offence for Christ’s day, being complete as regards the fruit of
righteousness, which is by Jesus Christ, to God’s glory and praise" (Phil. 1:9-11, J.N.D. trans.).

"For the arms of our warfare are not fleshly, but powerful according to God to the overthrow of
strongholds; overthrowing reasonings and every high thing that lifts itself up against the
knowledge of God, and leading captive every thought into the obedience of the Christ" (2 Cor.
10:4,5, J.N.D. trans.).

There are three sacrifices mentioned in the New Testament, to which faith and love would
respond, that are to be offered by God’s people, who, since the rent veil, are, all of them (young
and old), God’s priests.

1) THEMSELVES "I beseech you therefore, brethren, by the compassion of God, to present your
bodies a living sacrifice, holy, acceptable to God, which is your intelligent service" (Rom. 12:1,
J.N.D. trans.). "Do ye not know that … ye are not your own? for ye have been bought with a
price:glorify now then God in your body" (1 Cor. 6:19,20, J.N.D. trans.).

2) THEIR WORSHIP "Yourselves also, as living stones, are being built up a spiritual house, a
holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ" (1 Pet. 2:5, J.N.D.
trans.). "By him therefore let us offer the sacrifice of praise continually to God,, that is, the fruit
of the lips confessing his name" (Heb. 13:15, J.N.D. trans.).

3) THEIR POSSESSIONS "But of doing good and communicating of your substance be not
forgetful, for with such sacrifices God is well pleased" (Heb. 13:16, J.N.D. trans.). "But I have
all things in full supply and abound; I am full, having received of Epaphroditus the things sent
from you, an odor of sweet savor, an acceptable sacrifice, agreeable to God" (Phil. 4:18, J.N.D.
trans.).

"But who am I, and what is my people, that we should be able to offer willingly after this manner?
for all is of thee, and of that which is from thy hand have we given thee" (1 Chron. 29:14, J.N.D.
trans.).

How beautiful to see the grace that moves us and enables us to give to God that which is His own!