of being unequally yoked. "Come out and be separate" is then the special word that applies to any such unholy alliance. This makes all plain, when men ask if we are not to do anything for the world. If there is sorrow and want, am I not to help sufferers? Surely if there be a peculiar duty to the household of faith, I am also bound to do good unto all men; but there is no yoking together with others outside Christ in this, and no communion. The worldly man gives because he is generous, or feels for the need of the person, or is expected to give. The child of God does it because it is the will of God. The one acts on the ground of nature, the other in faith. Even in the most ordinary necessary acts, as eating and drinking, I may and ought to do it all to God's glory. Suppose a man drowning, or a house on fire, there is a claim of course on any man; but to use the help that a servant of God might render on such occasions, as a reason for joining the world with the saint in the service of God, is to deceive or be deceived — it may be, willingly. I have no hesitation in saying that to put an unbeliever on the ground of joining in prayers and hymns and taking the Lord's supper, to sanction his joining with you in such services, is as far as you can to damage if not destroy his soul. No believer would act thus without an object other than Christ. What the Holy Ghost seeks for the unregenerate soul is to convince him of his ruin; but, if yoked with you in God's work or temple, you are cheating him (or he you) into a false ground. You thus far treat him as an acceptable worshipper and make him think that he is doing God's service as truly, though perhaps not so well, as yourself. This is as contrary to holiness as to love, equally opposed to God's glory and man's good. Were these godly, energetic women now apart in spirit? He not only exhorts each separately, but asks Epaphroditus as I suppose, the true yokefellow of the Apostle, to help them. For these women had shared the Apostle's sufferings in the gospel when it entered Philippi. It is not, "And entreat thee," as in the English version or the commonly received text; nor is it, "Yea and," etc. The best authorities omit "and" altogether, which was a corruption of "yea." For the Apostle is continuing in verse 3 the same thought as in verse 2, and is urging his dear and true yokefellow at Philippi to succour those previously named women (not others, as the ordinary rendering might convey), "the which" (haitines) or "since they" contended with him in the gospel. It is not said that they preached; there is no reference to public service here. There is a great difference between preaching the gospel and sharing the contentions of the gospel. Even a man might have laboured diligently and never have preached in his life; and there might be some striving every day in the gospel as diligently, or more so even, than those who preached it every day. There is beautiful choice in the language of the Holy Ghost. We all ought to know that the New Testament puts the Christian woman in the place of exceeding blessedness, removing every thought that would give her an inferior place in Christ; but it puts her also at the same time in the background, wherever it is a case of public action. Here officially, so to speak, the man is called to be uncovered, the woman to be veiled. She is thus, as it were, put