marked. The Rabbinical traditions on these points simply confirm the hints which we gather from Scripture, and which lead us to picture Issachar as a large made, heavy, and sluggish man, not over bright in intellect, but honest, goodnatured, and full of plodding industry; whilst Zebulun is distinctly mentioned as one of the five "men of activity" whom Joseph selected from among his brethren and brought before Pharaoh, to give the Egyptian king the best possible idea of their intelligence and cleverness.* Issachar was the elder in birth, yet Zebulun is almost invariably named before him in the passages where the two brothers are linked together, as in this blessing by Moses: a clear sign that the younger had taken precedence of the elder by virtue of his natural superiority in energy. If there were space, it would be highly interesting to show how all the Scripture references to these united tribes bear out the conception above given as to their diverse, yet mutually helpful, characteristics, and their unvarying alliance in affection and in purpose. From first to last, the inspired history sets them before us as acting together with heartiest co-operation in the wilderness-wandering; in the conquest and settlement of Canaan; in the crisis of David's fortunes, when the opinion of Issachar's wise men determined both tribes to forsake the falling house of Saul, and when fifty thousand of the Zebulunites went up to Hebron to carry that counsel into execution;t and at the great Passover which Hezekiah proclaimed, when these two tribes went up together to Jerusalem, regardless of the mockery of their brethren in the rest of the kingdom of Israel (2 Chron. xxx. 18, 10, 11). They went together into captivity into the farthest regions of Assyria, where, like the rest of the ten tribes, their separate national existence has been long sought for in vain; yet their memory survives for us in the vision of Revelation; and, although in that vision the tribe of Dan is not seen at all, and the tribes of Judah and Benjamin, Ephraim, and Manasseh, which once were so closely united, are seen parted from their old affinities, yet Zebulun and Issachar are still beheld standing side by side as in the ancient days, as though the bond which joined them were never to be broken, neither in this world nor in that which is to come (Rev. vii. 7, 8).

The blessing pronounced upon these united tribes by Moses foreshadowed both their territorial lot in the Promised Land, and also the characteristic ways in which they would severally occupy their portions in that lot, and turn its natural advantages to account. An ordinary map of Palestine will somewhat mislead us if we attempt to illustrate these points from the indications which it will give; for it represents Zebulun as shut out from the only part of the sea coast of Canaan which answers to the description given here and in Jacob's dy ng prediction concerning this son:

* See the Targums on Gen. xlvii. 2, 6, and compare the figurative description in Gen. xlix. 14, 15.

See the narrative in 1 Chron. xii. 32, 33, which is full of suggestiveness as to all the points touched upon above.

"Zebulun shall dwell at the haven of the sea,

And he shall be for an haven of ships;

And his border shall be unto Zidon," (Gen. xlix. 13.)

But if we examine the boundaries of this tribe as given in the Hebrew text of Joshua xix. 10-16, and compare the distinct testimony of Josephus, who says that Zebulun stretched right across the upper part of the country, from the Sea of Gennesaret to the Mediterranean Sea, the language both of Moses and of Jacob becomes vividly suggestive of the facts. For it will then appear that Zebulun had an "outlet," or free commercial high road, in which his enterprising soul might well "rejoice," and that he possessed the most notable "haven" on all the coast of Canaan, viz. the famous Bay of Acre, where the Sidonians of old had fished, and had made the remarkable discovery of glass manufacture, the materials for which they found in the natural "treasures" that were hidden in the sands at the mouth of the river Belus. From this "haven "the whole Western world was accessible by ships for the purposes of trade, and a very old merchants' route led to it from Damascus and from Mesopotamia, passing through the length of Zebulun's lot, and bearing the significant name of "the way of the sea" (Isa. ix. 1). Opportunities like these could hardly fail to be used by an enterprising people such as were the sons of Zebulun; and the Rabbinical tradition fully bears out the probability which is thus suggested; for it says that the Zebulunites gave themselves to fishing, to navigation, and to trade, over both the seas which bounded their lot, and that they grew rich by these maritime pursuits no less than by the agricultural resources of their soil, which we know abounded in all "provision of meal, cakes of figs, and bunches of raisins, wine, and oil, and oxen, and sheep" (1 Chron. xii. 40).

The lot of Issachar was immediately contiguous to that of Zebulun on the south; and some of its natural features are very aptly depicted in the language of Jacob's prophecy :

"Issachar is a strong ass

Lying down between two fences;

And he saw a rest that it was good,

And the land that it was pleasant.” (Gen. xlix. 14, 15).

The boundaries of this tribe, as given in Joshua, follow the wellmarked heights which fence in the far-famed plain of Esdraelon, which is, perhaps, the most richly fertile district in all the Promised Land. Jezreel, a name suggestive of abundant productiveness (see Hosea ii. 22), stood in the very centre of this region; numberless streams, tributaries of "that ancient river, Kishon," flow through it; and its frontier town towards the east, Bethshean, was so voluptuously situated amongst fruitful gardens and orchards, that the Rabbins had a saying, "If paradise is in the land of Israel, then Bethshean is its gate."

At the present day the insecurity of life and property, through the

shameful misgovernment of the Turks, causes this magnificent plain to be left almost uncultivated; but its wonderful fertility is made evident from the very luxuriance of the weeds, which have everywhere sprung up in the untilled fields. Gigantic thistles and poppies, and brilliantly-tinted martagon lilies cover the face of the ground for miles round about Mount Tabor, which is itself one of the finest natural features of the Holy Land; for it is wooded to its summit with forest trees which remind one of an English park, and its sides conceal shady glens and dells, which are moist and cool on the hottest summer day. This mountain lay on the border between Issachar and Zebulun, and belonged in common to both tribes. There can be no doubt as to its being intended by the allusion in verse 19,

"They shall call peoples unto the mountain:

There they shall offer sacrifices of righteousness."

For Tabor was always a sacred place for the northern tribes of Israel; and, until the time of Solomon, it does not appear to have been deemed unlawful to offer sacrifices there or at the other traditional "high places" of the land (compare Judges iv. 12; Hosea v. 1). The Rabbinical comment on this part of the blessing of Moses is to the effect that Tabor was originally selected as the site of the national temple of Israel; but God ordained by a subsequent revelation that His sanctuary should be built, not there, but on Mount Moriah.

It is, perhaps, allowable to recognise here a more remote and spiritual reference to matters connected with the setting up of our own new covenant kingdom, with which the names of Zebulun and Issachar are associated both by the prophet Isaiah and by the evangelist Matthew. The joint lot of these two tribes contained many of the places which are memorable for the manifestation of Israel's Messiah at the beginning of His earthly ministry. His blessed feet came "by the way of the sea at first, and continually trod and re-trod that much frequented road through "Galilee of the Gentiles" (Matt. iv. 13-17). Cana of Galilee, where His first miracle was wrought; Nazareth, where He was brought up; Tiberias, Dalmanutha, Nain, and the Mount of Beatitudes,-all fell within the borders of Zebulun and Issachar. Surely the Spirit of God which spake by Moses contemplated in part the spiritual blessings which Christ should bring to these favoured spots when he described these tribes as "calling peoples unto the mountain . . to offer sacrifices of righteousness, such sacrifices as all believers in Jesus are consecrated to present acceptably to God, although they may have no hereditary part Aaron's priesthood (1 Pet. ii. 5).

A review of what has been written above upon the blessing of these two tribes may suggest to ourselves that, when God gives to His people diverse capacities and advantages, He intends that they should use these things for their own mutual profit, for His glory, and for the widest profit of their race.

The characters of Zebulun and of Issachar seem in many respects to have been complementary, and, with the wisdom which springs from true affection, they seem to have made all their possessions and resources complementary also, holding their lots in Canaan as a sort of partnership estate, by which each should be benefited alike. Zebulan gave himself mainly to the exciting tasks for which his adventurous nature fitted him, and sought to win the harvests of that capricious field, the broad salt sea. Issachar, more stolid by his tastes, held contentedly by the tamer toils of one who tills the bosom of mother earth; but both brothers rejoiced in common over the gains of each; and each grew richer because his labour and his chosen employment nourished the other's store. This idea is concealed in the "parallelism" of verse 18, which, in its poetic way, describes the united life of the two linked tribes in the mutually helpful aspects of work and rest; and, lest any superficial reader should imagine that one tribe was to monopolise active toils and the other the comforts procured thereby, the next verse significantly mingles both sides of the common picture, saying, "they," i.e. both of them and all of them, without distinction of private property or of original right to the gains," they shall suck of the abundance of the seas, and of treasures hidden in the sand."

Thus also it ought to be with Christian brethren in their handling of the diverse opportunities and gifts which God may have severally bestowed. He hath tempered the whole body of Christ together that there should neither be schism nor lack in any part thereof. True Christians recognise this principle. They count it a holy duty to combine their talents; and when gain accrues from their united efforts they rejoice together, and no one member grudges another his praise or his honour in the result, even though he himself has no share therein. When Joshua brought the twelve tribes to Shechem, and rehearsed the law in their hearing, Issachar stood upon Gerizim to bless, and Zebulun stood upon Ebal to curse (Deut. xxvii. 12, 13); but the latter did not complain that the less pleasant office was assigned to him. On the other hand, when Deborah awarded the laurels of her praise to the tribes that had followed her against Sisera, Zebulun was named and Issachar was passed over, although we may be sure that he had not failed his brother in the day of battle (Judges v. 18). Yet Issachar seems to have been well content that it should be so, and to have felt that to praise his younger brother was all the same as praising him.

When will Christians make manifest a like unselfish bond of perfectness in their mutual love which plainly "seeketh not her Own"? "Behold how good and how pleasant it is for brethren thus to dwell together in unity! . . . For there the Lord commanded the blessing, even life for evermore " (Psa. cxxxiii. 1, 3).

The temporal prosperity of these two tribes was closely bound up with their consecration of its fruits to the service and glory of God.

When they ceased to "offer sacrifices of righteousness" out of the gains which they gathered from the abundance of the earth and of the seas, their very wealth became a snare to them. Issachar especially became a disgraced bondservant to idolaters, and Zebulun had to share in the punishment of those sinful Phoenicians with whom, for the sake of trade, he had become too intimately joined (Gen. xlix. 15; Ezek. xxvii. 17, 27).

Let the lesson of these things abide with the children of God's spiritual Israel whom He is enriching in the good things of this world; and let them ensure the continuance of His true blessing upon their lot by their wise stewardship of all His gifts, both temporal and spiritual. Above all, if His sanctuary is amongst them, as Tabor was within the border of these tribes, let them make so great a privilege tenfold more a blessing to themselves, through their earnest invitation of all men to go up with them to seek the Lord in the mountain of His holiness. "For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth" (Acts xiii. 47).

HER MISSION.

A SUNDAY morning in June! ously with the surroundings. An Scarcely a breath of air stirring. invocation, a chapter, a hymn, the Almost the only sound that broke prayer, another hymn, then the the stillness of that sacred morn listeners aroused themselves a little, was the subdued twittering of the impatient to hear the discourse. "winsome wee birds," as they fluttered in and out among the branches of the noble old elms which shaded the windows of the pretty Gothic church, where the worshippers were seated awaiting the time for service to begin. Every now and then a newcomer caused a little movement in the languid congregation, but nearly everybody leaned back in the cushioned seats, oppressed by the heavy atmosphere, their only exertion being to attempt to raise a breath of air by the flutter of fans.

At last the minister appeared in the pulpit, having come out of his study adjoining just at the hour for service to begin. As he lifted the Bible from the desk and sat down, the voluntary was played, the slow, heavy, rolling tones of the rich pipe organ fitting in so harmoni

For Willis Graham was a young man but lately come into the aris tocratic little village. The old pas tor died in the midst of his labours, and his people heartily mourned his loss. It was long before they could bring themselves to choose a successor, but after many candidates had preached their trial sermons in the old man's pulpit, Willis Graham was unanimously called to the pas torate. His sermon had pleased all alike, and in spite of the croakings of some habitual grumblers he had continued to please, drawing large congregations in all kinds of weather. This morning, when most of his congregation seemed too lanquid to understand, the minister wore his usual cheerful energetic manner. Everybody felt the influence and was aroused into something like interest. The pastor read