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Gen. vii. 16 presents an interesting example, "And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in." God, in His government, was about to destroy the human race, and every living thing. But Jehovah, in infinite grace, shut Noah in. Mark the distinction. If a mere man were writing the history, he might transpose the titles, not seeing what was involved. Not so the Holy Spirit. He brings out the lovely point of Jehovah's relationship with Noah. Elohim was going to judge the world; but as Jehovah He had His eye upon His beloved servant Noah, and graciously sheltered him in the vessel of mercy. How perfect is Scripture! How edifying and refreshing to trace the moral glories of the divine volume!

Let us turn to a passage in 1 Sam. xvii., where we have the record of David's encounter with Goliath. He boldly tells the giant what he is about to do, both to him and to the host of the Philistines, in order "that all the earth may know that there is a God (Elohim) in Israel. And all this assembly shall know that the Lord (Jehovah) saveth not with sword and spear: for the battle is Jehovah's, and He will give you into our hands" (vers. 46, 47).

"All the earth" was to know and own the presence of God in the midst of His people. They could know nothing of the precious relationship involved in the title "Jehovah." This latter was for the assembly of Israel alone. They were to know not only His presence in their midst, but His blessed mode of acting. To the world He was Elohim, to His beloved people He was Jehovah.

Well may these exquisite touches command our hearts' admiration. Oh, the living depths, the moral glories, of that peerless Revelation which our Father has graciously penned for our comfort and edification! We must confess it gives us unspeakable delight to dwell on these things and point them out to the reader, in this infidel day when the divine inspiration of Holy Scripture is boldly called in question, in quarters where we should least expect it. But we have something better to do just now than replying to the contemptible assaults of infidelity. We are thoroughly persuaded that the most effective safeguard against all such assaults is to have the word of Christ dwelling in us richly, in all its living, formative power. To the heart thus filled and fortified, the most plausible and powerful arguments of all infidel writers are but as the pattering of rain on the window.

We shall give the reader only one more illustration of our subject from the Old Testament. It occurs in the interesting history of Jehoshaphat (2 Chron. xviii. 31). "And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the Lord (Jehovah) helped him; and God (Elohim) moved them to depart from him."

This is deeply affecting. Jehoshaphat had put himself into an utterly false position. He had linked himself with the most ungodly of Israel's kings. He had even gone so far as to say to the wicked Ahab, "I am as thou art, and my people as thy people; and we will be with thee in the war." No marvel, therefore, if the Syrian captains mistook him for Ahab. It was only taking him at his word. But when brought down to the very lowest point—into the very shadow of death—"he cried out;" and that cry went up to the gracious and ever-attentive ear of Jehovah, who had said, "Call upon Me in the day of trouble; I will deliver thee." Precious grace!

But mark the lovely accuracy in the use and application of the divine titles—for this is our thesis. "He cried out, and Jehovah helped him;" and—what then? A mere human author would doubtless have put it thus: "Jehovah helped him, and moved them." But no; Jehovah had, as such, nothing to do with uncircumcised Syrians. His eye was upon his dear, though erring, servant; His heart was toward him, and His everlasting arms around him. There was no link between Jehovah and the Syrians; but Elohim, whom they knew not, moved them away.

Who can fail to see the beauty and perfection of all this? Is it not plain to the reader that the stamp of a divine hand is visible upon the three passages which we have culled for his consideration? Yes, and so it is upon every clause, from cover to cover, of the divine volume. Let no one suppose for a moment that we want to occupy our readers with curious points, nice distinctions, or learned criticisms. Nothing is further from our thoughts. We would not pen a line for any or all of these objects. As God is our witness, our one great object in writing this paper is to deepen in the hearts of our readers the sense of the preciousness, beauty and excellency of the Holy Scriptures, given of God for the guidance, help and blessing of His people in this dark world. If this object be gained, we have our full reward.

But we cannot close without referring, for a moment, to the precious pages of the New Testament. We shall ask the reader to turn to Rom. xv., in which we have God presented to us under three distinct titles, each one of which is in perfect and beautiful keeping with the immediate subject in hand. Thus, in the opening verses of the chapter, which properly belong to chapter xiv., the inspired apostle is urging upon us the necessity of patience, forbearance, and kindly consideration one of another. And to whom does he direct us for power to respond to those holy and much-needed exhortations? "To the God of patience and consolation." He presents God in the very character in which we need Him. Our small stock of patience would soon be exhausted in seeking to meet the varied characters which cross our path, even in intercourse with our brethren. There are constant claims upon our patience and forbearance; and most surely others have need of patience and forbearance with us. Where are we all to get the means of meeting all these claims? At the exhaustless treasury of "the God of patience and consolation." Our tiny springs would soon dry up if not kept in unbroken connection with that ever-flowing Fountain. The weight of a feather would be an overmatch for our patience; how much more the ten thousand things that come before us even in the Church of God!

Hence the need of the beautiful prayer of the apostle, "Now the God of patience and consolation grant you to be likeminded one toward another, according to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God."

Here lies the grand secret, the divine power of receiving one another, and going on together in holy love, heavenly patience, and tender consideration. We cannot get on otherwise. It is only by habitual communion with the God of patience and consolation that we shall be able to rise above the numberless hindrances to confidence and fellowship that continually present themselves, and walk in fervent love to all who love our Lord Jesus Christ in sincerity.

But we must draw this paper to a close, and shall merely glance at the other divine titles presented in our chapter. When the apostle speaks of the future glory, his heart at once turns to God in the very character suited to the subject before him. "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." If we would have the hope of glory heightened in our souls—and truly we need