some months' duration which Mr. Hine paid to the author upon his first arrival in this country, the latter had frequent occasion to examine and consult a large Bible which had been treated in the following manner by Mr. Hine himself, and the wonderful light thereby derived can hardly be explained:

"Bible students would find it most useful, because it would greatly facilitate their reading and understanding of Scripture, if they would underline in red ink all parts of the Bible having a direct reference to Israel only, and underline in blue ink those parts referring to Judah alone, and in green ink those parts that refer directly to the Gentile World, apart from Israel or Judah. By doing this they would arrive at the readiest method of ascertaining the positive fact, that seven eighths of the entire Bible has reference only to the literal, social, and historical affairs of Israel and Judah, that only about one eighth of the whole Bible has any real bearing upon the Gentiles, and that those parts marked red, as referring to Israel, largely predominate. It follows that not to understand the distinction of Israel from Judah is positively to misunderstand seven eighths of the Bible, and yet it is an undeniable fact that 99 per cent of our people do not recognize any difference as existing between Israel and Judah, and that when you speak to them about Israel they immediately think you are referring to the Jews, and read their Bible with this same false impression. Nationally, to this day, both Oxford and Cambridge are under this delusion, as well as all the Dissenting Colleges; how, then, can we be surprised at the amount of stupid blundering and erroneous statements isssuing from some of our pulpits, or wonder at the fact that our pulpit ministrations do not gain the respect of the masses, so that,

while the thousands regard the Church as a Divinelyappointed Institution, the millions are really outside its influence?

"Is it not a lamentable assertion to make, that seven eighths of the Bible is misunderstood? Yet it is, too truly, a fact. By not distinguishing Israel from Judah, we set all the prophetical books at variance with each other; we make one prophet give the direct falsehood to another; we make Isaiah call into question the prophecies of Jeremiah; and Jeremiah impugn the statements of Hosea. We set Joel against Amos, Zephaniah against Zechariah, and make Ezekiel contradict them all. Hundreds of proofs are at hand to substantiate these statements, but a few must suffice. Isaiah, Hosea, and Christ declare Israel to be Lost (Isaiah vii. 8; Hosea i. 10, vi. 2; Matt. xv. 24). Jeremiah and Ezekiel declare Judah to be Known (Jer. xxiv. 9; Ezek. xxii. 4). Hosea declares Israel to be as the sand for Multitude (Hos. i. 10). Jeremiah declares Judah to be Few in number (Jer. xv. 7). Isaiah, David, and Micah declare Israel to be the Strongest War Power upon earth (Isa. xli. 11; Ps. cv. 24; Micah vii. 16). Whereas Jeremiah declares Judah to be Without Might (Jer. xix. 7). God Almighty, Samuel, David, Isaiah, and Jeremiah declare Israel to be a Monarchy (2 Sam. vii. 12, 13; Ps. lxxxix. 4; Isa. xxxvii. 31, xlix. 23; Jer. xxxiii. 17). Jeremiah states Judah to be without Government (xvii. 4). Isaiah and Obadiah state Israel to be an Island Nation with large Colonies (xlix. 1, 8; Obad. 17). Jeremiah and Ezekiel state Judah to be Strangers in all Countries, without Geographical Inheritance (Jer. xxiv. 9; Ezek. xxii. 16). Isaiah, Hosea, Micah, Habakkuk, and Paul declare Israel to be a Christian People (Isa. xliv, 23; Hos. ii. 19; Micah v. 7; Hab. iii. 13; Rom. vi.

14). Whereas Ezekiel, Nahum, Zechariah, Christ, and Peter declare Judah to be under the Mosaic Law (Ezek. xliii. 18-27; Nahum i. 15; Zech. ix. 11; Mark vii. 9; Luke xiii. 35; 1 Peter ii. 8). Many scores of such illustrations might be given. These statements are, in reality, perfectly harmonious. It is only when we read Scripture in our blindness, under the impression that each statement refers to one and the same people, that it becomes contradictory. Then it is that the whole Bible seems one mass of confusion, defying the genius of man to bring forth a shadow of reconciliation, without doing material damage to other parts of the Book. Tom Paine fell into the common error of looking at the Jews as the House of Israel, and states boldly in his writings that he was led into infidelity because he saw that the Jews could never verify the promises given to Israel. He therefore gave the Bible up as a myth. I can never be too thankful to the Almighty that in my youth He used the late Professor Wilson to show me the difference between the two Houses. The very understanding of this difference is THE KEY by which almost the entire Bible becomes intelligible, and I cannot state too strongly that the man who has not yet seen that Israel of the Scriptures is totally distinct from the Jewish people is yet in the very infancy, the mere alphabet, of Biblical study, and that, to this day, the meaning of fully seven eighths of the Bible is completely shut to his understanding.

"Let us close this chapter by a short and powerful description of the difference between Israel and Judah, given forth by God Himself: Therefore, thus saith the Lord God, Behold, my servants [Israel] shall eat, but ye [Judah] shall be hungry; behold, my servants [Israel] shall drink, but ye [Judah] shall be thirsty; he

hold, my servants [Israel] shall rejoice, but ye [Judah] shall be ashamed; behold, my servants [Israel] shall sing for joy of heart, but ye [Judah] shall cry for sorrow of heart, and shall howl for vexation of spirit; and ye [Judah] shall leave your name for a curse unto my chosen [Israel]: for the Lord God shall slay thee [Judah], and call His servants [Israel] by ANOTHER NAME.' (Isa. lxv. 13, 14, 15.)"

In closing this branch of his topic the author would state that he solicits correspondence, and will attend to it to the best of his ability. In enumerating the foregoing Identities he is not conscious of error nor of overstatement, indeed he is rather conscious of understatement. In such a treatment as the present it is manifestly impossible to canvass each heading thoroughly. Nevertheless he will cheerfully undertake to remove honest doubt, and answer fair objections, but will pay no attention to captious ones or those which manifest no desire for the truth as such, and as the only worthy end of scientific investigation. In the mean time, as, per necessity, a self-appointed evangelist, and an agent for spreading the truth of the Saxon Identity, and as one already fully embarked upon the undertaking, he will gladly receive all data which individuals here and there may possess, and which will tend to swell the volume of evidence for and against the subject now in hand.

This is the object of an Identity Association; and by collecting these data at a central point and collating them in due order the cause of the Identity will be greatly furthered.

VII.

THE SIGN OF THE CROSS.

66

WHEN the time arrived for Jacob, the last of the Patriarchs, to be gathered to his fathers, he was moved of God to assign the two classes of blessings at his disposal in a very noticeable way. To Abram, to Abraham, to Isaac, and to Jacob these blessings had heretofore been given directly by Jehovah (Gen. xii. 3, xxii. 18, xxvi. 4, xxviii. 14). But not only were the spiritual ones"and in thee, and thy seed, shall all the families of the earth be blessed"-so conferred, but the temporal ones, as well, were also thus transmitted. Thy name shall be Abraham, for a father of many nations have I made thee" (Gen. xvii. 5). This, transmitted to Isaac (Gen. xvii. 21, xxi. 13, xxvi. 2-5), was amplified to Jacob, who was promised that his posterity should become "a nation, and a company of nations" (Gen. XXXV. 9-15). Now as Abraham could not deflect either promise to "the son of the bond-woman," they both came intact to Isaac. Nor could Isaac separate them, for Esau had sold his birthright; thus they went combined to Jacob. With the latter, however, the circumstances change. Possessed of twelve sons among whom to choose, there was an ample opportunity afforded Jacob to discriminate, and this for various reasons he was allowed to do. Acting undoubtedly according to careful forethought, and not unguided by the Holy Spirit, he assigned the blessings as follows:

Unto Judah he gave the spiritual blessings, for of him