fulfilment of the writings of your own prophets in the actual events of the past, I mean, about one thousand eight hundred and forty seven years since; then would Moses' denunciation have had force only as before this time alluded to: and on repentance for breaches of the law, you could returnand occupy your own land. But now, since that same time, appears the spirituality of the election as the seed of promise.

"For God is a spirit: and they that worship him must adore him in spirit and in truth."

Then it is clear, that it is not by the merely being the natural seed. For we should lie, if we asserted that He saved none, who, having faith in his word of truth as Abraham,—were of other nations; or, as the figure of the stars before used,-were of a different constellation. For you know, by con

sulting your scriptures, our sure word of prophecy as well as yours, even ours, who believe in the Lord God's purpose as it relates to us,-that they fully declare, that his promises and salvation were for all the nations, by faith in him, and in his love-fraught purposes.

So then it is positive, that it is not by the being of Abraham's natural posterity; but because the election, that very remnant noticed by Isaiah, is the true and spiritual seed of Abraham; who is the father of all spiritual believers. For natural flesh, and credence about Abraham will avail nothing, except you spiritually "believe to the saving of

your souls."

We find in the Psalms, that the blindness of a part of Israel is fully declared. But why do we light up candles and lamps for the blind?

But the light I bring is for any to

whom the Lord will vouchsafe eyes,— to see him "whom they have pierced."

Tell me not of this view, this looking on him, how much they will mourn; how much weep: how much gratitude will break their hearts long disbelieving; but now running brimful—and over and over-with faith and eternal hopes tell me not of mourning, when shut up and starved within the walls of Jerusalem, and subdued, and wounded; or scattered with the loss of all things to the four winds, and blown upon the world:-nay, all sorrow cannot equal that, when they mourn for him "whom they have pierced" when they see him spiritually, "as one mourns for an only son;" and are "in bitterness for him as one is in bitterness for his first-born."

CHAPTER V.

Ан, why not come, immeritous all,
Accept the Saviour's merit, in the stead

Of your

"old rags and clouted" that offend
The purity of heaven? Why you have read
Of burning wrath; unquenching flames descend,
From Sinai's top, for disobedience small.
Then why not come to Sion's heavenly mount,
And city of the great God,—now appeased,—
And, by a mediator, homage pay?

Be freed from sin, from every burden eased,
And serve him there, through all eternal day,
With that great host of heaven, whom none may
count?

AND, because the kingdom of the Messiah is altogether spiritual, and you have been altogether stumbling, as it has been written of you; for which— "search," and begin at, "Behold, I place in Sion a stumbling stone, (and pray for understanding, that you

may know the true meaning of this very scripture ;)-because of this spirituality, therefore, have you, the natural remnant only, lacking the spirituality of that kind of faith of which Abraham was the representative, and that firm representative in the face of all natural probabilities, when he was entering into his hundredth year ;-you, I say, by disbelief of him as your spiritual guide and teacher, contumaciously resisting your own books of prophecy,— have effected your own dispersion. For you refused to be gathered spiritually by him, of the tribe of Judah, as to body; but "proved to be the Son of God, by the power he displayed to the whole world, when he raised him from the dead," openly before an armed guard of a nation, then predominate in the world, and of notorious publicity: -whom he insisted to be his son, as to Spirit of Divinity.