"And shalt return to the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;

"That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee." Deut. 30, 1-3.

"I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

"That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." Deut. 30, 19-20.

In this last paragraph, he testifies of the Sinaitic Covenant between God, and Abraham, Isaac and Jacob which he, himself, had recorded. That covenant contained the promise, that if these fathers and their seed should keep its provisions, they should conquer their enemies and have the homeland as an everlasting possession. (Gen. 17, 1-9.) They did not keep that covenant and they have not had sover

eign ownership of the land for two thousand years.

In the quotations above given, Moses fixes some conditions precedent to such occupancy and ownership. They are plainly stated and cannot be misunderstood. To realize the promises of those covenants, the Jews must comply with their requirements. They flouted the commandments of Moses, and terrible retribution followed. Surely they sometime must learn the folly and uselessness of continuing it.

What are the conditions precedent to a full restoration of the love and protection of God named by Moses? The answer is, They are several in number. First, They must "call to mind," that is, recall the conditions and restrictions placed upon them by God through the messages delivered to them by Moses, among all nations wherever they are. That is the first step to be taken. Second, They shall make a complete surrender of their wills to that of God so that they may "obey His voice according to all" that was commanded of them,--all, not a part of it. In that all is the acceptance of Jesus, the Prophet foretold by Moses which they rejected, and by reason of which they were dispossessed of their land and deserted by their God. Third, It must be a

whole hearted, whole souled return to God, and not an attempt to climb up into His graces by some other way. (John 10, 1) Then may they expect Him to turn their captivity, and be gathered by Him from all the nations whither He has scattered them, to the land of their fathers, as an everlasting possession.

Palestine is a British possession, and the Zionist movement today is by British permis sion under British rule. The union jack and not the flag of David waives over it. What a different political question it would present if Zion were Christian, in harmony with the ruling power and proud of her achievements. Britain would shed the last drop of her blood to protect her. What a wonderful light she would be in that benighted country. She would then be given her place in the British constellation by the side of Canada and Australia, organically a sovereign state. Zion would then come into possession of her own and the restoration would be complete. One would think the joy bells of heaven would ring at such a consummation, and the whole world would wait for the next disclosure.

DIVISION IV

A CONSTRUCTION OF THE LAW AND WHAT IT ESTABLISHES

Having established the veracity of the Scriptures and authenticity of the record, the next step in the regular order of inquiry is to determine what it proves or endeavors to establish. In doing so we should be guided by the highest principles of fairness, honor and integrity as well as the most certain methods at our command of ascertaining the truth. This record is found to contain a great body of laws and legal maxims, and rules of conduct permeate the entire document.

For the purpose of arriving at a sound conclusion, influenced in no way by previous discussion of any kind, suppose we assume to have before us, bound together in one great document, the original manuscripts which compose the Scriptures, and that we are called upon to construe them for the first time. The first requisite step to be taken would be to read that document carefully, without bias or preju

dice. The first thing we would be apt to discover would be that it contained sixty-six different parts, written by forty different persons during a period of about 1600 years; that these persons had employed the aphorisms peculiar to their day; had written in different languages, and had been influenced in so many ways that the most careful comparison of their writings would be necessary in order to enable us to place a sound construction upon the document. We find it in one volume, in the proper receptacle, bearing on its face no evident marks of forgery, and purporting to be of divine origin. We can claim no right to take liberties with such a document as that. The most certain rules of construction ought to and must be used. The document itself enjoins this in the following language, to wit:

"For verily I say unto you, Till heaven and earth pass, one jot or tittle shall in no wise pass from the law, till all be fulfilled." Matt. 5, 18.

THE RULE OF CONSTRUCTION

Probably no rule of construction has been developed with greater care or based upon more tangible or solid experiences than that adopted by the American courts in construing