The announcement by Roy Mason that he is going to make legal the vile crime of sodomy between consenting adults in private is a pointer to what we can expect from the Whitehall dictatorship.

The crime of sodomy is a crime against God and man, and its practise is a terrible step to the total demoralisation of any country and must inevitably lead to the breakdown of all decency in the Province. It is a crime against God, man and woman. It is unnatural, a perversion of sex and a generator of all forms of uncleanness and bestiality, It is as unnatural as sex between man and the beasts of the field.

The Northern Ireland people should now show Mr. Mason that they want no part in this his recent effort to destroy the moral fibre of Ulster.

The proposed new laws for divorce are but another strike at the sanctity of marriage but are not surprising when one looks at the conduct of many of the MPs at Westminster.

The Government should be seeking ways to save marriages rather than encouraging the more easy break-up of the same.

Any laws contrary to the laws of God as revealed in the Holy Scriptures can only bring the curse of God upon those who enact them. [2]

Queen Acknowledges Free Presbyterian Resolution of Loyalty


9 August 1977

Dear Doctor Paisley,

I am directed by the Secretary of State to inform you that your letter of 1 August conveying a resolution passed by the General Presbytery of Ulster of the Free Presbyterian Church on the occasion of Her Majesty's Silver Jubilee has been laid before The Queen.

Mr. Mason has been commanded by The Queen to convey Her Majesty's thanks to the General Presbytery for their good wishes.

Yours sincerely,
Private Secretary

The Missionary Council
its 15th birthday with record contributions for the last financial year

In 1962 the Council was formed with the aim of fostering interest in missionary work throughout our churches, and of giving tangible support to students in training and missionaries on the field. Over the years the story of the Missionary Council has been a story of God's blessing as its aims have been constantly achieved. The measure of its impact on our churches can be gauged by the financial support it has gained. In 1962 the income was 526. During the lost year the income was 24,397.44 (nett 17,965.46). This money is used [3] to support students - missionary and ministerial - and missionaries in the field. The Council also has given invaluable support to missionary efforts on our own doorstep, for example the colporteur and personal evangelism ministry of George McConnell. George is the Chairman of the Missionary Council and it is a tremendous testimony that the leader of the Council, which seeks to encourage missionary interest, should himself obey the call of the Lord to a missionary ministry.

Of course the highlight of the year for the Missionary Council was the departure for Spain of John and Noranna Hanna, the first missionaries to be fully trained and sponsored by the Free Presbyterian Church. This is something which the Council had been praying for for a long time and they now look forward to more and more young people going out under the auspices of our Church.

The statement of accounts printed with this article makes encouraging reading for all who have generously supported the Missionary Council. While each church has been notified and thanked for its individual contribution, the Council would like to thank all who have supported its work prayerfully and financially. Please continue to pray for and give to this great work. The demands of the next year will be great, but the Lord is greater than our need. [4]

Books which have Greatly Influenced my Life and Ministry By DR. IAN R. K. PAISLEY



There are two other books which go with Paley's "Horae Paulae" and Blunt's "Undesigned Coincidences." They are T. R. Birks' "Horae Apostolicae" usually issued as a supplement with Paley's work and "Horae Evangelicae" by the some writer.

The purpose that Birks had in mind when he wrote his supplement, which contains as many pages as Paley's book, was to further demonstrate that the internal evidence of Paul's epistles including' the epistle to the Hebrews and the intrinsic integrity and absolute infallibility of these writings. He concludes his work by an application of the ground covered to the whole of Gospel history and shows the historical faithfulness of the whole of the New Testament.

Many years afterwards Birks returned to this subject and penned a further volume which he called "Horae Evangelicae." This is an exhaustive study of the internal evidence of the Gospel history, being an enquiry into the structure and origin of the four Gospels and the characteristic design of each narrative..

In this massive work Birks completely refutes the whole modern consensus of higher criticism concerning the New Testament. He demonstrates that the order of the Gospel writings is that in which we find them in our New Testament, Matthew, Mark, Luke and John. He maintained that each writer wrote with a reference to those that had preceded him. He shows from a careful examination of the chronology of the Book of the Acts that approximate dates may be assigned to each Gospel writer.

He finally establishes that each writer had a special class of hearers in view, a special purpose in his composition and a special aspect of Christ's life to bring into new prominence.

The purpose of the whole work is to extend the argument from internal evidence, so ably initiated by Paley, to the four Gospels. Further to the histories in the four chronological Gospels Birks found however that the principle upon which he had worked in supplementing Paley's standard work, that of "Undesigned Coincidences" needed to be replaced by another principle, that of "Reconcilable Variation."

Four narratives of the some life very similar in their structure and ranging over the some period of thirty-five years had to be compared in order to detect the fundamental causes of both their agreement or disagreement, and thereby to establish the absolute genuineness of each narrative, and the unassailable truth of the whole history. Birks did this [5] in the four books which make up his classic.

Book Number One enquired into the mutual relations of the four Gospels, so as to establish their order of succession and historical connection by the internal evidence alone. The result thus obtained was in entire agreement with the current teaching of early tradition.

The Second Book investigated the chronology of the Book of Acts, the date of the Gospels and the evidence of their Authenticity.

The Third Book examined the chief contradictions alleged to exist between them, answered in detail all the objections to the traditional view of the Gospels and listed for the most part fresh evidences of their common veracity.

The Fourth and Last Book entered on a higher field and treated the Gospels in their Divine revelation with special references to their miraculous character the fulfilment of Old Testament prophesies therein and the great doctrines of the Incarnation, the Atonement and the Resurrection.

He concludes with a beautiful summary of the Gospels' integrity: "If it was true of our Blessed Lord that 'never man spake like this man' (John 7:46), the remark may be extended to those sacred memoirs of His Life, that never was history written before like these histories. So simple in style yet so profound, so unadorned in their heavenly beauty. So consistent and harmonious even to repetition in their grand outlines and so rich in their multiplied diversities. They contain an evidence of truth and reality which defies all the vain efforts of unbelieving minds. They are a treasury of wisdom and grace that is able to supply the deepest wants and remedy the most grievous miseries of a fallen world. Like the heavenly cherubim each has its own particular character and reveals a separate aspect in the love of Christ. But they all unite as with a voice of thunder in uttering the some invitation to sinners - 'Come and see the grace and condescension of the Man of sorrows. Come and see the glory of the Son of God.' Every humble heart will respond to their invitation, and will say, like Simeon - 'Mine eyes have seen Thy salvation' or like the Samaritans of old - 'We have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world'."

"ON THE STUDY OF WORDS" by Archbishop Trench.

While on the subject of the English language, there is another book by Archbishop Trench. It is called "On the Study of Words" and no preacher should be without this little classic. It deals with the poetry in words ' the morality in words, the history in words, the rise of new words, the distinction of words and the schoolmaster's use of words.

In its preface the Archbishop writes, "They who feel an inward call to teach and enlighten their countrymen, should deem it an important part of their duty to draw out the stores of thought which are already latent in their native language, to purify it from the corruptions which time brings upon all things, and from which language has no exemption and to endeavour to give distinctiveness and precision to whatever in it is confused or obscure or dimly seen."

That aptly sums up one of the duties of the preacher in handling the words of the language which is the vehicle for the carrying forward of his message. Words are interesting. They have both a history, and a mystery. Trench ably [6] deals with his subject.' "For example," he says, "the Bible itself, while we may not irreverently use the Word, may yet be no more to us than the verbal sign by which we designate the written Word of God. Keep, it in mind that it properly means the Book and nothing more, that once it could be employed of any book. In Chaucer it is so. And what matter of thought and reflection lies in this our present restriction of Bible to one book, to the exclusion of all others. So strong has been the sense of Holy Scripture, being the Book, the worthiest and best, that Book explains all other books standing up in their midst - like Joseph's kingly sheaf to which all the other sheaves did obeisance - that this name of Bible or book has been restrained to it alone. Just as Scripture means no more than writing, but this inspired .writing has been acknowledged so far ,above all other writings, that this name also, it has obtained as exclusively its own. Tell the people that atonement means atonement, the setting at one of those who were twain before, namely God and, man. And they will attach to ,atonement a definite meaning which perhaps in no way else it would have possessed for them. And starting from this point you may muster the passages in Scripture which describes the sinner's state as one of separation, estrangement, alienation from God, the Christian's state as one in which he walks together with God, because the two have been set at one. Or you have to decal with the following: 'To Redeem,' 'Redeemer,' 'Redemption.' Lose not yourselves in vague generalities but fasten on the central point of these, that they imply a buying and not this merely, but a buying back. And then connect with them, so explained, the whole circle of statements in Scripture which rest on this image which speaks of sin as a slavery, of sinners as bondsmen of Satan, of Christ's Blood as a Ransom, of the Christian as one restored to his liberty."

I trust that these two brief quotations out of this running well will whet your thirst to drink deeply at this work of this scholarly Archbishop of Dublin.

"PILGRIM'S PROGRESS" John Bunyan's Immortal dream.

Of course every preacher should possess a copy of John Bunyan's immortal dream, "The Pilgrim's Progress."

C. H. Spurgeon used to speak of Bunyan as "My great favourite." He left it on record that he read "The Pilgrim's Progress" at least 100 times.

Speaking of an earnest study of the Word of God, Spurgeon said in one of his sermons: "Oh, that you and I might get into the very heart of the Word of God, and get that Word into ourselves. As I have seen the silk worm eat into the leaf and consume it, so ought we to do with the Word of the Lord, not crawl over its surface but eat right into it 'till we have taken it into our inmost parts. It is idle merely, to let the eye glance over the words or to recollect the poetical expression or the historic facts. But it is blessed to eat into the very soul of the Bible until at least you come to talk in Scriptural language, and your very style is fashioned upon Scripture models and what is better still, your spirit is flavoured with the Words of the Lord. I would quote John Bunyan as an instance of what I mean. Read anything of his and you will see that it is almost like reading the Bible itself. He had read it 'till his very soul was saturated with Scripture. And though his writings are charmingly full of poetry, yet, he, cannot give us his Pilgrim's Progress, that sweetest of all prose poems, without continually [7] making us feel and say 'Why, this man is a living Bible. Prick him anywhere, his blood is Bibline, the very essence of the Bible flows from him.' He cannot speak without quoting a text, for his very soul is full of the Word of God. I commend his example to you beloved."

The characters which Bunyan draws so realistically and characteristically are to the minister personifications of people in his church, and people in the neighbourhood and place where he labours. Who has not met Pliable and Obstinate? What dealings the preacher has with Formalist and Hyprocrisy. And what of Mr. Fearing, Mr. Feeblemind and Mr. Ready to Halt? Have we not all one Mr. Faithful amongst our friends? And are we not glad that we have been made acquainted with those faithfuls, Greatheart and Valiant for the Truth? What one of us has escaped the lash of Madam Gossip's tongue, or been deceived by the cunning of Mr. Pretence?

Bunyan's characters are unique and are worthy of our most careful scrutiny and study. And what words can best describe the wonder of the Christian at the Cross? What majesty, what depth, what strength, what graphic pointing have we here,

"Now I saw in my dream that the highway up which Christian was to go was fenced on either side with a wall. And that wall was called Salvation. Up this way therefore did burdened Christian run, but not without great difficulty because of the load on his back. He ran thus 'till he come to a place somewhat ascending. And upon that place stood a Cross. And a little below in the bottom, a sepulchre. So I saw in my dream that just as Christian came up with the Cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble and so continued to do 'till it came to the mouth of the sepulchre, where it fell in and I saw it no more. Then was Christian glad and lightsome and said with a merry heart, 'He hath given me rest by His sorrow and Life by His Death.' Then he stood awhile to look and wonder, for it was very surprising to him that the sight of the Cross should thus ease him of his burden. He looked therefore and looked again, even 'till the springs that were in his head sent the waters down his cheeks. Now as he stood looking and weeping, behold three shining ones come to him and saluted him with 'Peace be to thee.' So the first said to him, 'Thy sins be forgiven.' The second stripped him of his rags and clothed him with change of raiment. The third also set a mark upon his forehead and gave him a roll with a seal upon it, which he bid him look on as he ran, and that he should give it in at the Celestial Gate. So they went their way. Then Christian gave three leaps for joy and went on singing, 'Thus for did I come loaden with my sin, Nor could ought ease the grief that I was in, 'Till I come hither, What a place is this? Must here be the beginning of my bliss? Must here the burden fall from off my back? Must here the strings that bound it to me crack, Blest Cross, Blest Sepulchre, Blest rather be the Man that there was put to shame for me.' "

The true preacher will bathe his soul in such language as that. Indeed he will clothe himself in Scriptural garments so that his word may have within it the essence of the Eternal Word itself.

I have read Bunyan's "Pilgrim" many [8] times. Each time I take it up I see fresh things in its pages for in life's experience knowledge is deepened and so the eye of experience notes more treasures in this great classic as the years go by. No preacher worth his salt can afford to be unacquainted with the Baptist tinker, and no one dare suggest that Bunyon, "though a tinker, ever tinkered with the Word of God."

Continued Next Issue

"A Fatherless and Motherless Priest"
A Sermon preached in the Martyrs
Memorial Church by IAN R. K. PAISLEY

I have a most interesting, intriguing and instructive subject. I want to speak upon the fatherless and motherless priest, this unique Old Testament character, Melschisedec.

The epistle to the Hebrews is written to bring out the efficacy, the dignity, the majesty and the eternity of the Priesthood of Christ.

In every chapter of the epistle Paul is unfolding the wonder of the Priesthood of the Lord Jesus Christ.


Hebrews 2:1 7. Mark that great verse. It is the verse which introduces the wonder of the Priesthood of Jesus: "Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people." Mark the words: "a merciful and faithful High Priest."'

In 3:1 we read, "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus." Jesus Christ is the only person referred to in the New Testament Scriptures as a great High Priest.

Chapter four, verses 14-16, "Seeing then that we have a great High Priest." He is a High Priest in chapter three, He is "a merciful and faithful High Priest" in chapter two and in chapter four, "He is a great High Priest." "Faithful, merciful, great."

Chapter five, verses one and two, He is a compassionate High Priest, "Who can have compassion on the ignorant, and on them that are out of the way."

This whole unfolding of Christ's Priesthood culminates in 5:6, "As He saith also in another place, Thou art a priest for ever after the order of Melchisedec."

It is always important in any study of the Word of God to discover how many references in the whole Bible there are to that particular subject. The number of references to that subject not only mark out the importance of the subject, but also gives a clue or key to the real deep mystery of the supernatural meaning of that subject.


There are only three references in the whole of the Bible to Melchisedec. The reference - here in the epistle to the Hebrews. Genesis 14:18-24 gives [10] the first reference to Melchisedec. Psalm 110:4, gives the third reference to Melchisedec.

Three in scripture is the number of divine completion.

If I want to get the cubic capacity of a building, its complete capacity, I need three numbers. I need the length, the breadth and the height. If I multiply the length, and the breadth and the height I get the cubic capacity of completeness.

Three is the underlying number of all the divine order. In the fulness of the Godhead there are three Persons.

There are three that bear witness on earth, the Word, the Spirit and the Blood." A threefold witness on earth!

There are three great facts concerning the believer. The believer is justified, the believer is sanctified, and, thank God, one day the believer will be glorified. That is the complete work of grace!

You have the three in the greater liife of Christ. You have His ministry in the Eternity which is post. You have His ministry in time. You have His ministry in the Eternity which is to come. This underlying number of three means divine completion.

We are dealing here with the divine completion of the priesthood. You see there was a priesthood after the order of a carnal commandment. It was the priesthood of Aaron. The Jewish people magnified and exalted the priesthood of Aaron. Paul is telling us however that that priesthood was only a temporal priesthood. It was passing and not permanent. God had another priesthood, and God's other priesthood was the priesthood of Melchisedec.


It is true in Scripture that the lost shall be first, because that is a divine principle. Nevertheless you always get glimmerings of the last before you get the Revelation of the first. Let me explain. Before God gave a covenant of works to Israel, He had given a covenant of grace to Abraham. If you read Genesis 12, you will find that God says to Abraham in covenant, "I will bless thee, I will make thee a blessing."

There is not a word about what Abraham had to do. Oh no, grace does not ask us to do anything. Grace gives us everything. That is the difference between grace and works.

We have the covenant of works at Sinai. Then, thank God, when Jesus came, there is the reverse, and we are no longer under the low (Not under the low as a way of life but still under the low as a way of life) for God introduces again the Covenant of Grace.

If you read the book of Galatians you will find we are blessed along with faithful Abraham, the father of the faithful ones, the father of all who are justified by faith.

Read Hebrews 11, every Old Testament Christian was saved in the some way as you are saved. By faith, Abraham. By faith, Abel. By faith, Noah! There is only one way of salvation, by the Blood of Christ, by grace through faith in the Lord Jesus Christ. [11]


Before Aaron was thought of, there was another priest, Melchisedec.

Of course, there is great controversy about who Melchisedec really was. Some people try to tell us he was Shem, one of the sons of Noah. That could not ye, however, because the Bible tells us he was without descent. There was no genealogy concerning this particular man. The genealogy of Shem is recorded in the book of Genesis.

Then some people tell us that he was Christ Himself, a Christophony, a pre-Incarnation appearance of Christ in the Old Testament. I want you to notice that that could not be, because Hebrews 7:3 says, "Made like unto the Son of God." He was made like unto the Son of God, but he was not the Son of God.

Hebrews 5:11, is the key, "Called of God, an high priest, after the order of Melchisedec. (Verse 10). Of whom we have many things to say, and hard to he uttered, seeing ye are dull of hearing." (verse 11 ). So we have a difficulty here, if you are dull of hearing, you will not understand.

Some people think that Melchisedec was a celestial being. Let me show you that he was not a celestial being. 7:4, "Now consider how great this man was." This man was. He was not an I angel. He was not a celestial being. He was a man.

In this type, God is referring to Melchisedec as a type of Christ the Priest. If you try to make him a type of Christ as a man, you are going to run into great difficulty. If you get the key that Melchisedec is a type of Christ as a priest, all the difficulties will soon disappear and you will see exactly what the great apostle is teaching in Hebrews 7.

I want to show you five things in which Melchisedec was made like unto the Son of God.


First of all, he was made like unto Christ mysteriously. Verse three, "Without father, without mother without descent, having neither beginning of days, nor I end of life." Now, of course, if you do not keep the fact before you that this is in reference to his priesthood, you will get into great difficulty. You will say, "Who is this man Who is without father, and without mother?" But when you realise that this is in reference to his priesthood, you will get the key to the truth.

In order to be a true priest under the Mosaic low, your father was all important. If you were not born into the tribe of Levi you could riot be a priest. But here is a man who is a priest uniquely. There is no reference to his father. There is no reference to his mother. He steps onto the page of Scripture without any, background history. "He is made like unto the Son of God." Jesus Christ is not a Priest because He Was born into the tribe of Levi. Christ was born into the tribe of Judah, therefore the 'Priesthood of Christ' is not after the law of a carnal commandment, after the order of the Mosaic priesthood but after the order of Melchisedec. The old priesthood has faded, and a new and better Priesthood [12] has been established. If you study all the genealogies of Genesis, you will find no reference to Melchisedec. He is made like unto Christ mysteriously!


I want you to notice something else. He was made like unto Christ ministerially.

"Without beginning of days, nor end of life"' (Hebrews 7:3). Now that is not true of the Levitical priesthood. Remember it has no reference to Melchisedec as a man. It is in reference to Melchisedec as a priest. Every Levitical priest had n beginning of days, and every Levitical priest had on end of life, as for as his ministry was concerned.

In Numbers 8:23, we read, "And the Lord spoke unto Moses. saving, This is it that belongeth unto the Levites, from twenty and five years old and upward they shall go in to wait upon the service in the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more." So the Levitical priests began their life Of active priesthood at twenty-five. They retired at fifty. They never served another day after fifty. This Melchisedec is without beginning of days. It does not say at twenty-five he started to minister as a priest. He is without end of life. It does not say that when he was fifty he retired. No. sir! He is entirely different from the Aaronic priests. "He is made like unto the Son of God, for this man had a continuing priesthood."

Praise God, Jesus will always be a Priest. His High Priestly ministry will go on for all Eternity. "He is made a Priest forever."

The connection between chapters in the Bible is very important.

In Hebrews 6:0,, you get an insight into the Holiest of All. "Whither the forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchisedec." Up in Heaven today there is a great High Priest within the veil. He does not wear the trappings or garments of the Aaronic priesthood. He wears a vesture dipped in Blood. He is the Christ of God. "At yonder Throne five bleeding wounds He bears received on Calvary, They speak effectual prayers. They strongly plead for me, Forgive them, O, forgive He cries. Nor let the ransomed sinner die." High Priesthood is without beginning of days or end of life.

Melchisedec was made like unto Christ mysteriously. He was made like unto Christ ministerially.


He was made like unto Christ majestically.

Hebrews 7:2, Melchisedec is a double king. He is a king-priest. In this he is, like unto Moses who was a king priest. He was of the tribe of Levi and was made a king in Jeshurum, according to the Psalms. Moses was king-priest.

Let me give you a very important rule in Scripture. It is the rule of order. [13] Certain things always come first in the Bible, and certain things always come second in the Bible. If you study the Bible you will find that the Spirit of God has His order right. He always has His order right.

Notice that Melchisedec is king of righteousness, and then secondly he is king of peace. Righteousness in the Bible always comes before peace. You must have righteousness first.

What did Bishop J. C. Ryle say? "Peace bought at the expense of truth, good Lord deliver us." That is true. The only true peace is built on righteousness.

Let me give you couple of references just to confirm this. Psalm 85:9 & 10, "Surely His salvation is nigh them that fear Him: that glory may dwell in our land. Mercy and truth are met together. (Mark it) righteousness (number one) and peace (number two) have kissed each other." The correct order, "righteousness and peace." I cannot have peace with God until I am righteous. Praise God, I am righteous in Christ and I have then peace with God through the Lord Jesus Christ.

Melchisedec was made like unto Christ majestically, in His majesty. He has a double kingship.

Let me give you another reference. Psalm 72:7. "in His days shall the righteous flourish (number one) and abundance of peace (number two) so long as the moon endureth." Righteous first, then peace.

Romans 5:1, "Therefore being justified by (What does 'justify' mean? It means being made righteous) by faith, we have peace with God." So it is always in the order in the Word of God. There can be no peace without righteousness.

We have a race of theologians today and they despise the life of the Son of God on earth.

There can be no merit in the Death of Christ except there is merit in the Life of Christ. "The life of the flesh is in the blood." The value of the Blood is the value of the Life. How glad I am that it is, "Upon a life I did not live, Upon a death I did not die, Another's Life, another's Death I stake my all eternally." There is no part of Christ's Life, or Death, or Resurrection that is not all important in my salvation. Every part of it is vital.

Christ shed His Blood three times. (There you have "three" again, the number of completion). He shed His Blood in circumcision on the eighth day, then He entered into a covenant to fulfil the law of God and associated Himself to be under the obligations of the Mosaic law. He shed His Blood at circumcision. He was then eight days old.

He shed His Blood in the garden of Gethsemane, when the Blood pressed forth through the pores of the Son of God in agony, under the shadow of the olive groves.

He shed His Blood in the passion of the Cross, in the beating of Pilate's judgment hall and in the slaying on the tree.

I tell you that I need the Blood that He shed at circumcision. I need the [14] Blood that pushed through His pores at Gethsemane. I need the Blood that He shed at Pilate's judgment hall, and on the tree, because the Blood is the Life.

That hymn which says, "Each drop of Blood bought me a million years" is totally unscriptural. It was all the Blood of Christ that bought me salvation the total, complete Blood of the Lamb. It took it all to save my soul. At times hymnology is very bad theology.

Melchisedec is king of righteousness but he is also king of peace. He was made like unto Christ majestically.


Turn to Genesis 14. We are on holy ground now. We need to cost the shoes from off our feet, and with trembling hands turn over the page of the sacred Book, for here we have something that is very precious indeed. This is the first time that bread and wine is mentioned in the Word of God. That bread and wine is in the hands of Melchisedec.

In this first mention of Melchisedec, he is mentioned in the relationship to bread and Wine. Genesis 14:18, "And Melchisedec king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand." He was the Mediator between Abraham and the most high God, and . he brought bread and wine in his hands.

There is only one way whereby that mediatorial work can be accomplished and can be completed, and that is by the breaking of the Body of the Son of God, and the bringing forth of His Precious Blood for my redemption. Today, thank God in the hands of Jesus there is broken Bread and in the hands of Jesus there is also a cup that is full of wine. It speaks to me of what my Saviour did on dark Golgotha's Hill.

The first thing which is handed to Abraham is bread and wine. When was it handed to Abraham? It was handed to Abraham when he come forth from the battle.

We have been down here in the battle of sin, and we needed a Mediator we needed One Who could give us the victory. Praise God, there is One Who comes to me with the bread and wine in I His hand, is the only Mediator between God and man, the Man Christ Jesus.

I could go on and talk to you about paying tithes. Some day we will talk about that. Paying tithes was not instituted by Moses. Tithes were paid long before Moses God's people should bring the tithes into the storehouse. Tithing is not a Mosaic low abrogated when the gospel economy came. It is a scriptural low applicable for all times.

Melchisedec was made like unto Christ mysteriously, made like unto Christ ministerially, made like unto Christ majestically, made like unto Christ mediatorially.


I want you to notice something else. We are now going into the realm of eschatology (the doctrine of the last [15] things) for a moment. We are in the realm of prophecy here. There is something very wonderful about this. He was made like unto Christ millennially.

Turn to Genesis 14. There is a battle. Five kings against four. Add five and four together? That makes nine, does it not? Then there was the confederates of Abraham who joined in with Abraham in the battle. That made ten. These confederates of Abraham were not believers, they were unbelievers. I want you to notice that. This great fight took place between two confederacies.

In the great battle before the millennial reign of the Lord Jesus Christ, ten kings with the beast at their head are going to enter into a great and terrible struggle. The very place of their meeting is going to be "the king's dale" (Genesis 14:17). We have here a preview of the end of the world, a preview of the great struggle between the forces of the anti-Christ and the forces of the Lord. Lot is a type of the remnant Jewish people. He was delivered out from among the conflict. The Lord delivered Lot. God is going to deliver a remnant of the Jewish people in this lost battle. Read what it says in Romans "If the casting away of them was the salvation of the Gentiles, what shall the gathering again of them be, but life from among the dead." What is life from among the dead? That is the first resurrection. That is what life from among the dead is. So we 'have here a wonderful preview!

Immediately after the battle is over the King is seen in all His glory. "Melchisedec, king of righteousness, king of peace." What a day that will be when righteousness shall be exalted in this very earth, and peace shall be the order of the day for a thousand years. In an earth once torn with sin Jesus shall reign, and every enemy shall lick the dust at His feet.

Melchisedec invited Abraham to a feast, a feast of bread and wine. Jesus says, "I will drink it anew with you in the Kingdom of God."

Some day we shall drink it anew with Christ in the Kingdom of God for evermore. Oh, the wonder of it all! This Man has a continual Priesthood. May we love Him. May we worship Him. May we serve Him. May we be faithful to Him for all Eternity.

May God bless His Word to our hearts this day and every day forevermore.