Satan Attacks, Christ Saves.

 Satan loves to attack us, make no mistake about it he will never stop trying to lure us from Christ. Once we find salvation in Christ, Satan stops at nothing to try to lead us to despair, to get us to lose the hope we have in Christ. Satan longs to get us to turn our backs on God, on salvation. Satan will tell us we are not forgiven, that we are too horrible to ever belong to God. He wants to drag us down to depths so deep that we can't even imagine climbing out. Christ is our  HOPE  Christ stands between us and Satan. Christ alone saves us, we do NOT save ourselves! We are horrible, but Christ is NOT horrible, and Christ is our REDEEMER.  We can't redeem ourselves, but Satan would have us believe that we can and that we fail to do so. We must never believe the DECEIVER, the FATHER OF LIES. We must believe in CHRIST OUR SAVIOR!

Excerpt - Articles on Romans by E. J. Waggoner Chapter 8

And thus we are brought to:

The Shout of Triumph; a Glorious Persuasion

Romans 8:31-39 31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?  33 Who shall lay anything to the charge of God's elect? It is God that justifieth. 34 Who is he that condemneth?  It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through Him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 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.

Everything for Us. The apostle has asked, "If God be for us, who can be against us?" The answer must be, "No one." God is greater than all, and none can pluck anything out of his hand. If he who has power to make all things work together for good is for us, then it is certain that everything must be for us.

But the question often arises in the minds of people, "Is God really for us?" 

People often wickedly charge Him with being against them; and even professed Christians sometimes think that God is working against them.  When troubles come, they imagine that God is fighting against them. Now that question is forever settled by one fact, and that is, that God is he who gives himself for us, and who justifies.

Who shall lay anything to the charge of God's own chosen? Shall God, who justifies them? Impossible. Well,  God is the only one in the universe who has the right to lay anything to the charge of any; and since he justifies instead of condemning, we must be free. We are free if we believe it. Whom does he justify? "The ungodly."  That leaves no doubt but that he justifies us.

And what about Christ? Will he condemn us? How can he, when he gave himself for us? But he gave himself for us, according to the will of God. Gal. 1:4. "God sent not his Son into the world to condemn the world; but that the world through him might be saved." John 3:17. He is risen again for our justification, and he is at the right hand of God for us. He interposes himself between us and the death that we have deserved. Then there is now no condemnation to them that are in Christ Jesus.

"But," says one, "Satan comes to me and makes me feel that I am such a sinner that God is angry with me, and that there is no hope for me." Well, why do you listen to him? You know his character. "He is a liar and the father of it." What have you to do with him? Let him accuse all he will; he is not the judge. God is the judge, and he justifies. Satan's sole object is to deceive men, and allure them into sin, making them believe that it is right. Be sure, then, that he never tells an unforgiven man that he is a sinner. God does that by his Spirit, in order that the guilty man may accept the pardon that he freely offers.

The case then stands thus: When God tells a man that he is a sinner, it is in order that the man may receive his pardon. If God says that a man is a sinner, then he is a sinner, and ought to acknowledge it, but "the blood of Jesus Christ his Son cleanseth us from all sin." And this is true, no matter who tells us that we are sinners.  

Suppose that Satan tells us that we are sinners; we do not need to parley with him, or to stop a moment to discuss the question; we can let the accusation go, and comfort ourselves with the assurance that the blood of Christ cleanses us from all sin.

God doesn't condemn even when he convicts of sin; and nobody else has any business to condemn. If they do condemn, their condemnation does not amount to anything. Therefore there is no condemnation to those who trust the Lord. 

Even Satan's accusations may serve as encouragements to us; for we may be sure that he will never tell a man that he is a sinner, so long as that man is in his power. Since God is for us, everything is for us.

Predestined to Eternal Glory.

 Called, Justified, Glorified. 

Excerpt 

Romans 8:29-32

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. 30 Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. 31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Called, Justified, Glorified. 

"Moreover, whom he did predestinate, them he also called; and whom he called,  them he also justified; and whom he justified, them be also glorified." 

This is completed action. We need not stumble over it, if we will but remember that everything is in Christ. In Christ we have already been blessed with all spiritual blessings. All men are called to that which God has prepared for them, but none are "the called according to his purpose" unless they have made their calling and election sure by submitting to his will. Such ones are predestinated to be saved. Nothing in the universe can hinder the salvation of any soul that accepts and trusts the Lord Jesus Christ.

And all such are justified. The death of Christ reconciles us to God. "He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world." 1 John 2:2. His death has secured pardon and life for all.  Nothing can keep them from salvation except their own perverse will. 

Men must take themselves out of the hand of God, in order to be lost.

Much more, then, those who accept the sacrifice, are justified. "God commendeth his love toward us, in that,  while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son;  much more being reconciled, we shall be saved by his life."

"And whom he justified, them he also glorified." Have we not read in the prayer of Christ for his disciples, not only for those who were with him in the garden, but also for all them that should believe on him through their word and therefore for us, "The glory which thou gavest me, I have given them"? Peter said that he was a partaker of the glory that shall be revealed. God has left nothing undone. Everything that Christ has we have if we accept him. All that remains is that it should be revealed. "The earnest expectation of the creature waiteth for the manifestation of the sons of God."

When God asks concerning his people, "What could have been done more to my vineyard, that I have not done in it?" who shall presume to say that there is something that he has overlooked?

All Things Are Ours. But we have anticipated the apostle. Hear him: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"

How shall he not?" That is, How can he avoid giving us all things? In giving Christ for and to us, God could not do otherwise than give us all things, "for in him were all things created, in the heavens and upon the earth,  things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; and he is before all things, and in him all things consist." Col. 1:16, 17.

"Therefore let no man glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." 1 Cor.  3:21-23. This, then, answers the question, "Who can be against us?" Everything is for us. "All things are for your sakes." 2 Cor. 4:15.

A general once telegraphed to the seat of government, "We have met the enemy, and they are ours." This is what every child of God is privileged to say. "Thanks be to God, which giveth us the victory through our Lord Jesus Christ." 1 Cor. 15:57.

"This is the victory that hath overcome the world, even our faith." 1 John 5:4. This is what makes us know that all things work together for good to them that love God. No matter how dark and forbidding the things may seem,  if we are in Christ, they are for us, and not against us.

We come now to the close of the eighth chapter of Romans. It is the Pisgah of the epistle, for from it the eye of faith sees the promised land a certainty. Perhaps at this point a very brief summary of the ground already passed over may be profitable. The following is perhaps about as briefly as it can be put.

In the first chapter we have the theme of the epistle put in a few words, the gospel of Christ, the power of God unto salvation. It is to both Jew and Gentile, and has been made known to all through the works of God. The condition of men who have refused to learn of God is then described.

Chapter 2 shows us that at heart all are the same; that all are to be judged by one and the same standard; and that knowledge and high profession do not in themselves recommend any one to God. Obedience to God's law is the only mark of an Israelite indeed and an heir of God.

Chapter 3 emphasizes the preceding points, and especially that there are no obedient ones. "By the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin." But there is nevertheless hope for all, because the righteousness of the law is put within and upon all who believe in Christ, so that a man is made a doer of the law by faith. One God justifies both Jews and Gentiles alike through faith. Faith is not a substitute for obedience to the law, but insures the doing of it.

In chapter 4 we have Abraham set forth as an illustration of righteousness gained by faith. We learn also that faith in Christ's death and resurrection is the only way by which to inherit the promise to the fathers, which promise embraced nothing less than the possession of the earth made new. The blessing of Abraham is the blessing that comes by the cross of Christ. And since the promise to Israel was only the repetition of the promise to Abraham, we learn that Israel consists of those in every nation who gain the victory over sin through the cross of Christ.

Abounding love and grace, and salvation through the life of Christ, may serve as the barest outline of chapter 5.

New creatures in Christ may serve to bring to the mind of the faithful reader the main thought of chapter 6. It sets forth death, burial, resurrection, and life with Christ.

In chapter 7 we learn how close is the union between Christ and believers. They are married to him, so that they are "members of his body, of his flesh, and of his bones." The struggles by which freedom is secured from the first husband the body of sin, are vividly portrayed.

The eighth chapter, the crown of the book, describes the blessings of the free-born son of God. The hope of future immortality is the actual possession, through the Spirit, of the present life and glory of Christ. Those who are in Christ are predestined to eternal glory.

We Choose. We Are Chosen.

 Temporary or Permanent?

We all know that our lives upon this earth are temporary. We figure this out as we grow older and learn about death. The big question that follows our new knowledge of dying is what happens to us after we die. Jesus had this to say-

Joh 5:28  Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 

Joh 5:29  And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 

We know that when someone dies they enter a grave- a place of death. I'm not going to debate alternatives to being buried -either by choice or through circumstance. Our Savior tells us that a time will come when all in their graves will hear His voice.  When they hear His voice they will come forth to life or damnation, one or the other.

1Th 4:16  For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 

1Th 4:17  Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 

1Th 4:18  Wherefore comfort one another with these words.

The Lord shouts!

When the Lord shouts the dead will hear that shout!

So logic dictates that we are in our graves until we hear the Lord's shout when He returns for us.  

How blessed are we to have this assurance, this hope, this promise of life eternal in Christ. We live in the refiner's fire right now. At every turn we are confronted with the blazing fire of choice- life or damnation, good or evil. And we must trust that faith in our Sinless Savior will see us through the refining fire, and His life, His goodness that are given to us are seen by Him. The good we do is believing in Christ, this is true goodness-- our Savior.

I choose to live a temporary life here and now knowing that my permanent life is promised to me in Christ on resurrection day at His return. I choose to enter a temporary death sleep when God deems for it to be my time to do so.  I don't believe death is permanent unless you make a choice for it to be so, and even then you will be woken from your first death to face your judgment and permanent non-existence- the second death.

Rev 4:11  Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. 

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Excerpt - Articles on Romans by E. J. Waggoner Chapter 8

What About Predestination? The text shows that "whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren." God's thoughts toward men are thoughts of peace, and not of evil. Jer. 29:11. He ordains peace for us. Isa. 26:12. We read nothing about men being foreordained to destruction; the only thing that God has predestinated is that men should be conformed to the image of his Son.

But it is only in Christ that we become conformed to his image. It is in Him that we come "unto the measure of the stature of the fulness of Christ." Eph. 4:13. Therefore it is that men are foreordained or predestinated only in Christ. 

The whole story is told in the following passage of Scripture:

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good-pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved."

Everything is in Christ. 

We receive all spiritual blessings in him; we are chosen in him unto holiness; in him we are predestinated unto the adoption of children; in him we are accepted; and in him we have redemption through his blood. "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." 1 Thess. 5:9.

That is God's purpose and foreordination concerning man. Still further, "whom he did foreknow, he also did predestinate to be conformed to the image of his Son." Whom did he foreknow? There can be no limit; he must have foreknown all. If there were any exception, then God would not be infinite in knowledge. If he foreknows one person, then he foreknows every person. There has not been a person born into the world whose birth God did not foreknow. "Neither is there any creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do."

Therefore, since every person has been known to God even before the foundation of the world, and those whom he foreknew he predestinated to be conformed to the image of his Son, it follows that God has purposed salvation for every soul that has ever come into the world. His love embraces all, without respect of persons.

"Then everybody will be saved, no matter what he does," some one will say. Not by any means. Remember that the purpose of God is in Christ. It is only in him that we are predestinated. And we are free to choose for ourselves whether we will accept him or not. Man's will has been forever set free, and God himself will not presume to interfere with it. He holds sacred the choice and will of each individual. He will not carry out his own purpose contrary to man's will. His will is to give man whatever man decides will best please him.

So he sets before man life and death, good and evil, and tells him to choose which he will have. God knows what is best, and has chosen and prepared that for man. He has gone so far as to fix it beyond all possibility of failure,  that man shall have that good thing if he chooses it. But the wonderful kindness and courteousness of the great God is seen in this, that he defers in everything to man's wishes. If man, in his turn, will but defer to God's wishes, there will be the most delightful and loving companionship between them.

As For God, His Way Is Perfect.

 Excerpt - Articles on Romans by E. J. Waggoner Chapter 8

We have learned about our relation to God through the Spirit, and of the help which the Spirit gives us in prayer,  as well as of the assurance that "all things work together for good to them that love God, to them that are called according to his purpose." The grounds for that assurance are infinitely strengthened in the verses that follow.

The Unspeakable Gift Romans 8:29-32

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. 30 Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. 31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Foreknowledge vs. Foreordination. The word "predestinate" is the same as "foreordain." Volumes of speculation have been written about these terms, but a few words are sufficient to set forth the facts. With respect to these, as well as the other attributes of God, it is sufficient for us to know the fact. With the explanation we have nothing to do.

It is plainly set forth in the Scriptures that God knows all things. Not only does he know the things that are past,  but he sees the future as well. 

"Known unto God are all his works from the beginning of the world." Acts 15:18.  "O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising; thou understandest my thought afar off." Ps. 139:1, 2. Thus God can tell what people even yet unborn will do and say.

This does not make God responsible for the evil that they do. 

Some have foolishly thought it necessary to apologize for the Lord and to relieve him of the charge that if he is omniscient he is responsible for the evil if he does not prevent it, by saying that he could know if he wished, but that he chooses not to know many things.  Such a "defense" of God is both foolish and wicked. It assumes that God would be responsible for the evil if he knew it beforehand and did not prevent it, and that in order not to be in a position to prevent it, he deliberately shuts his eyes from it. Thus their "defense" really puts the responsibility for all evil upon God. Not only so, but it limits him. It makes him like a man.

God knows all things, not by study and research as man learns the little he knows, but because he is God. He inhabits eternity. Isa. 57:15. We can not understand how this can be any more than we can understand eternity.  We must accept the fact and be not only content, but glad, that God is greater than we. All time, past, present,  and future, is the same to him. It is always "now" with God.

The fact that God knew the evil that men would do, even before the foundation of the world, does not make him responsible for it, any more than the fact that a man can see by means of a telescope what a man is doing ten miles distant makes him responsible for that other one's actions. 

God has from the beginning set before people warnings against sin, and has provided them with all the necessary means for avoiding it; but he can not interfere with man's right and freedom of choice without depriving him of his manhood and making him the same as a stick.

Freedom to do right implies freedom to do wrong. If a man were made so that he could not do wrong, he would have no freedom at all, not even to do right. He would be less than the brutes. There is no virtue in forced obedience, nor would there be any virtue in doing that which is right if it were impossible to do wrong.  Moreover, there could be no pleasure or satisfaction in the professed friendship of two persons if one associated with the other just because he could not avoid it. The joy of the Lord in the companionship of his people is that they of their own free-will choose him above all others. And that which is the joy of the Lord is the joy of his people.

 

The very ones who rail against God for not preventing the ills that he forsees since he is all-powerful, would be the very first to charge him with cruelty if he did arbitrarily interfere with their freedom and make them do that which they do not choose. Such a course would make everybody unhappy and discontented. The wisest thing for us to do is to stop trying to fathom the ways of the Almighty, and accept the fact that whatever he does is right. "As for God, his way is perfect." Ps. 18:30.

A Companion of God.

 Excerpt - Articles on Romans by E. J. Waggoner Chapter 8

Romans 8:26-28

 

26 Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groaning which can not be uttered. 27 And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are called according to his purpose.

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Purpose of the Calling. 

God calls us "in the grace of Christ." Gal.1:6. 

"He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." Eph. 1:4. 

Still further, we read that he hath "called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." 2 Tim. 1:9. In our text in Romans we learned that those who love God are the "called according to his purpose." His purpose is that we should be holy and without blame before him in love. If we yield to his purpose, he will see that it is carried out.

God designed man for a companion for himself. But there is no true companionship where there is restraint.  Therefore, in order that man might associate with him on terms of intimacy, he made the will of man as free as his own. God can not work against his own purpose; and therefore he not only will not, but he can not, force the will of man. All men are as absolutely free to choose as is God himself; and when they choose to yield to the call of God, his purpose of grace is wrought out in them by the power by which he is able to make all things work together for good.

All Things

 Excerpt - Articles on Romans by E. J. Waggoner Chapter 8

Romans 8:26-28

 

26 Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groaning which can not be uttered. 27 And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are called according to his purpose.

All Things Work for Good. 

"And we know that all things work together for good to them that love God."  

Without this knowledge we could not have that confidence in prayer that we ought to have and that is indicated in the preceding verses. Whoever knows the Lord must love him, for he is love. And the Spirit reveals him to us.  Whoever knows that "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life," can not fail to love him. And then all things work together for good to him.

Take notice that the text does not say that all things shall work together for good to them that love God, but that they do so work now in this present time. Everything as it comes is good to those who love and trust the Lord.  

Many people lose the blessing of this assurance by reading it as though it were for the future. 

They try to be resigned to troubles that come by thinking that by and by some good will come from them; but in that case they do not get the good that God gives them.

Note further that the text does not say that we know how all things work together for good to them that love God. People in trouble often sigh piously and say, "Well, I suppose that it is all for good, but I can't see how." Of course not; and they have no business to see how. It is God that makes them work good, because he alone has the power.

Therefore it is not necessary for us to know anything about how it is done. The fact is knowledge enough for us.  God can overrule all the plans of the devil, and can make the wrath of man to praise him. 

Our part is to believe.  

There is no trust in the Lord if we must see how he does everything.

Those who must be able to see how the Lord works, show that they can not trust him out of sight, and thus they give him a bad name to the world.

Called of God. God has called everybody to come to him. "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."  Rev. 22:17. God is no respecter of persons; he desires that all men shall be saved, and so he calls them all.

Not only does he call us, but he draws us. No man can come to him without being drawn, and so Christ is lifted up to draw all to God. He tasted death for every man (Heb. 2:9), and through him all men have access to God. He has destroyed in his own body the enmity, the wall that separates men from God, so that nothing can keep any man from God unless that man builds up again the barrier.

The Lord draws us, but does not employ force. He calls, but does not drive. It remains therefore for us to make our "calling and election sure" by yielding to the influence that God throws round us. He says, "Follow me," and we must make the calling effectual by following him.

The Spirit

 

Something Worth Knowing Romans 8:26-28

 

26 Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groaning which can not be uttered. 27 And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are called according to his purpose.

"Praying in the Spirit." The heart is deceitful above all things, and none can know it except God. Jer. 17:9, 10.  That in itself is sufficient reason why we do not know what we should pray for.

Moreover, we do not know the things that God has to give us; and even if we did, our lips could not describe them, for "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God." 1 Cor. 2:9-12.

God desires to give to us "exceeding abundantly above all that we ask or think." Eph. 3:20. Of course a petition for such things can not be put into words. The next clause however says that it is "according to the power that worketh in us;" and the sixteenth verse tells us that the power that works in us is the Spirit. Thus we find the same thing that we read in the eighth of Romans and the second of 1 Corinthians.

"The Spirit searcheth all things, yea, the deep things of God." Therefore the Spirit knows just what the Lord has for us. The deepest thoughts are too great for language, and so the Spirit makes intercession for us with groanings that can not be uttered. But, although there is no articulate speech "he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." The Lord knows that the Spirit asks for just the things that he has to bestow. He makes intercession for the saints according to the will of God. And we know that whatever is asked according to God's will is granted. 1 John 5:14, 15.

Now note how this statement in regard to prayer fits in with what goes before in the eighth of Romans. God has given us his Spirit to be in us, to lead us, and to direct our lives. The possession of the Spirit of God proves that we are the sons of God. Being sons, we can come to him to ask for things to supply our need, with all the confidence of a child to a parent. But while we have all confidence, our thoughts are as the earth is below the heaven. Isa. 55:8, 9.

Not only are our thoughts feeble, but our language is still more so. We can not give proper expression even to the little that we do realize. But if we are the sons of God, we have in us his own representative, who helps our infirmity and who is able to take of the things of God to give to us. What wonderful confidence this should give us in praying to God; and especially should it give confidence to those who are particularly infirm in regard to language! It makes no difference if one has a very limited vocabulary, if he stammers, or even if he is dumb; if he prays in the Spirit, he is sure to receive all that he needs, and more than he can ask or think.

With these facts before us, how much more forcible becomes the exhortation of the apostle, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." Eph. 6:18.