of the gatherings, so far as we can perceive, was the Opened Book.

Attendance was to be given to 'the reading'; epistles sent to one church were

passed on to another.  Men prayed; psalms, hymns and spiritual songs were

sung -- that is all.

We therefore meet together when the opportunity presents itself, and,

for the sake of decency and order, we meet at stated times.  Our worship is

however not influenced by either time or place, nor is it dependent upon any

living person but the Ascended Christ Himself.  A prominent place is given to

the reading of the Scriptures both from the Old Testament and in the New

Testament usually from both at any one meeting.  Hymns that express the truth

are sung, and a word of teaching or exhortation is given.  Prayer and

thanksgiving are offered, and mention of any item of life's experiences,

suffering or joy of those known to the assembled believers is made known.  An

opportunity is given for a free will offering in support of the work, but no

collection is taken up.  Occasionally some worthy work is made the object of

special prayer and offering, and practical fellowship is encouraged among all

who attend.  No approach to any ceremonial or ritual is tolerated, and the

utmost simplicity is observed.  Instead of priestly vestments, the believer

is clothed with humility, and 'puts on' the new man.  Instead of incense,

there is the fragrance of consistent Christ -like living, and above all the

fragrance of the Name of Christ Himself.  Instead of meeting together in a

sacred building, the believer realizes that his only 'place' of worship now

is 'where Christ sitteth on the right hand of God'.  Such is the only liturgy

recognized, such the only litany known.

We suggest that four main features characterize the worship enjoined

upon believers in the epistles of Paul.  Let us acquaint ourselves with them

and any features that are emphasized.

Prayer and Praise.  It does not seem thinkable for a gathering of

believers to meet together in worship without the utterance of both prayer

and praise.  Prayers offered to God are of several kinds.  There is prayer

that expresses our sense of need deomai, deesis (2 Cor. 1:11) sometimes

translated 'supplication' (1 Tim. 2:1).  Prayer that 'asks' (John 4:31;

17:9).  Prayer that expresses a wish euchomai, euche, and proseuchomai,

proseuche (Eph. 6:18).  Prayer which is intercession enteuxis (1 Tim. 4:5),

and prayer which calls upon some one to come beside and help, parakaleo

(Matt. 26:53), (see parakletos 'comforter' John 14:16,26).

'I exhort therefore, that, first of all, supplications, prayers,

intercessions, and giving of thanks, be made for all men; for kings,

and for all that are in authority; that we may lead a quiet and

peaceable life in all godliness and honesty' (1 Tim. 2:1,2).

Prayer is addressed to the Father through the mediation of the Son.

Prayer that is addressed directly to the Saviour virtually does away with the

need of a Mediator and is to be shunned.  'Unto the Father' is the example

set by Paul, and should be adhered to.  Such approaches to prayer as 'Dear

Jesus' are to be deplored and avoided.  Paul says 'I bow my knees unto the

Father', and the posture of prayer deserves some consideration; although

there is no rigid rule governing it, Scripture speaks of 'kneeling' (Psa

95:6), 'standing' (Luke 18:11) and 'sitting' (2 Sam. 7:18), 'lifting up' of

the hands is mentioned (1 Tim. 2:8) but no definite statement is found of the

practice of putting the hands together or of closing the eyes, as is common