Many and varied as the numerous attempts after "Unity" may be, there are some

things which they all seem to have in common, namely, they go to the Gospels and Acts

for their doctrinal and ecclesiastical arguments, emphasize the ordinances of Baptism and

the Lord's Supper, and either imagine they possess, or else desire to possess, "spiritual

gifts". We believer that such are labouring under a false interpretation. Just as a stick

appears bent in the water, so our understanding of Scripture will be distorted whilst we

ignore the differing medium. In other words, if we stand in the dispensation of the

mystery, and try to act as though we were in the dispensation of the kingdom, we shall in

"that day", if not here, be ashamed, through not rightly dividing the Word of truth.

The careful reader of Scripture can hardly fail to have seen the tremendous influence

which the people of Israel have had during their history upon the dealings of God with

surrounding nations.  The histories of Egypt, Assyria, Moab, of Rahab the harlot, of

Ruth, etc., etc., are recorded just so far as they touch this wonderful nation. The Lord

blesses or judges particularly with reference to their attitude towards His people. He

even "set bounds of the nations according to the number of the children of Israel"

(Deut. 32: 8). If we might put it tersely, we would say that history is recorded so long

as Israel are recognized as a nation, but mystery obtains when Israel become "Lo-Ammi ­

not My people".

The times of the Gentiles could not begin until captivity had taken practically the

twelve tribes out of the land. The unrecorded interval of the present time between

sixty-ninth and seventieth seven of Dan. 9: is a case in point (see also Isa. 61: 1, 2, with

Luke iv 18-20 and Rev. 5:).  We forbear to give further instances of this well-known

subject, but now pass on from the general to the particular ­ the bearing which Israel's

national position has upon the present dispensation and preaching of the mystery.

Between the prophecy of Malachi and the so-called New Testament is an interval of

several hundred years, unbroken by the voice of revelation. It has been too easily

assumed that Malachi finishes the Old Testament, and the Gospels commence the New.*

If we will give a moment's thought we shall see that the people addressed in Matthew are

the same as those in Malachi (i.e. they are their descendants), the same land, city,

temple, law, and character, the great mass being superficial, and a few waiting for the

consolation of Israel, and thinking on His name; the great and marvellous difference