5. That by this Ensign, or Pillar of Cloud, the attention of the nations is to be arrested, the outcasts of Israel assembled, and the dispersed of Judah gathered together from the four corners of the earth." And when the Gentiles see this glorious Shechinah manifested upon Israel, they will pour into their lap all their honour and riches; as Isaiah beautifully predicts: "And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the Lord. All the flocks of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on my altar, and I will glorify the house of my Glory. Who are these that fly as a cloud, and as the doves to their windows? Surely the isles shall wait for me, and the ships of Tarshish*

* If England is Tarshish, America must be the young lions of Tarshish.

(England) first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee.” Then all spiritualizers will see and wonder with great amazement, and be confounded; and they will understand these words of the 46th chapter of Isaiah, ver. 13, "I bring near my righteousness; it shall not be far off, and my salvation shall not tarry and I will place salvation in Zion for Israel my glory;" for his glory will visibly surround his literal Israel.

We shall then know that it is the final and last sign that will be given of the coming of the Son of man, and of the end of the world; for by this cloud will he "gather his elect from the four winds" (Matthew xxiv. 31) of heaven unto Jerusalem. It is called under the Old Testament the Angel of his Presence; for confirmation of this, see Exodus xxiii. 20, 21: “Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him." We may see, by comparing these two verses with Exodus xiv. 19, who this Angel of God is: "And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of cloud went

from before their face, and stood behind them." In these verses the angel of God, and the Shechinah, or pillar of cloud and of fire, are identical; and it is this that, throughout Scripture, is called the "Glory of the Lord," the "Glory of God," and "the Glory," and "His Glory:" see Num. xx. 16; and Ex. xxiv. 18: "And the Glory of the Lord abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the Glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel."

This Ensign, or Sign, or Shechinah Glory, is first set up at Jerusalem; it will not be seen by any but the Jews, for "Behold darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his Glory shall be seen upon thee,” (Isa. lx. 2 ;) and this is said at the very time, as we learn from the 20th verse of the previous chapter, when the Redeemer comes to Zion, and unto them that turn from transgression in Jacob, then it is said to Zion at Jerusalem,

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Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee:" and at this very time; "Behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his Glory shall be seen upon thee." But further, Paul confirms this view, that

the Glory alone pertaineth to Israel, when, after giving to us Gentiles all that can possibly be attained by this dispensation, he says, Romans ii. 28, 29: "For he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." Here is the perfection (as far as it can go, without the Glory) of this intermediate Gospel dispensation without the Jew but Paul proceeds, and asks, "What advantage then hath the Jew? or what profit is there of circumcision?" Mark the reply; "Much every way; (not merely this way, or that way, but "much every way;") chiefly, because that unto them were committed the oracles of God." (Rom. iii. 1, 2.) "Who are Israelites; to them pertaineth the adoption, and the Glory, and the covenants, (or testaments), and the giving of the law, and the service of God, and the promises.” (Rom. ix. 4.) And this is the reason; because to the Jew, and to the Jew only, belong all these privileges and gifts above any and every Gentile, because of the adoption, viz. "For thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The Lord did not set his love upon you, nor

choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh, king of Egypt." (Deut. vii. 6, 7, 8.) Here then is the adoption that pertains to the Jews above all people.

Now, as the adoption pertains to that people only, so does the Glory, or Shechinah, belong to them only; and in this particular are they much better every way. This dispensation is described as "a light to lighten the Gentiles," but the one to come is to be "the glory of my people Israel." (See Luke ii. 32.) By the mouth of the Holy Ghost, glory is predicated upon light-glory is light, in its full blaze. The Gentiles never had the Glory or Shechinah, neither was it ever promised them, but through that medium, viz. the Jew, to whom it belongs and pertains, as Paul declares, and which makes them better "much every way." And so with respect to the covenants of the Old and New Testaments: we received them through the medium of the Jew, and the Jew alone. And so with respect to "the giving of the Law, and the service of God," viz. all the prophets and the promises: we have never received one promise but through the

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