the destruction of Rome, and the redemption of Israel, which have not been fulfilled to this day.

The language of St. Paul exactly corresponds with that of Jesus upon this point: he informs us, that blindness in part is happened unto

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Israel, until the fulness of the Gentiles be come 'in.' (Rom. xi. 25.) By this fulness of the Gentiles, I think we are to understand precisely what Jesus intended when he used the expression, until the times of the Gentiles be ful'filled ;' i. e. the filling up of the appointed time for the duration of the four Gentile monarchies. And perhaps St. Paul, in using the above language, had some allusion also to the declaration of God with respect to the Amorites, in Genesis xv. 16.

There is also the most exact harmony between the Old and New Testaments, in the view which they both take of the high privileges and dignity of the nation of Israel; and in their estimate of the glorious purposes to be effected by God, through the instrumentality of

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the Jews. No language of the Old Testament can give us a higher idea of the privileges and the dignity of the ancient people of God, than that of St. Paul: Who' (says he) are Israel'ites; to whom pertaineth the adoption, and 'the glory, and the covenants, and the giving of 'the law, and the service (of God,) and the pro'mises. Whose are the fathers; and of whom, as concerning the flesh, Christ came; who is over all, God blessed for ever.' And, as the Hebrew prophets agree in predicting that the national redemption of Israel, and the judgments which shall usher it in, are to be the great means, in the hand of God, of awakening an universal spirit of repentance among the nations; and that then all the ends of the ' world shall remember and turn to the Lord;' (Psalm xxii. 27.) and then also the earth shall 'be full of the knowledge of the Lord, as the

waters cover the sea;' (Isaiah xi. 9.) so, in precise harmony with these declarations, the apostle Paul informs us, that if the casting 'them' (the Jews) away be the reconciling of

the world, what shall the receiving of them be but life from the dead?' (Rom. xi. 15.) So great and glorious a change shall be effected in the state of the whole world by this glorious event, the restoration of Israel to the favour of God, that it shall resemble a resurrection of the world from death unto life.

Surely, then, the descendants of Abraham have no cause to entertain prejudices against the Christian Scriptures. If these Scriptures write bitter things against this once highly-favoured people, during their present state of spiritual blindness and unbelief, it is no more than Moses and the prophets do, as has been seen in a former chapter. And, on the other hand, if Moses and the prophets concur in predicting the future glorious restoration of Israel, and the great and blessed purposes which are to be effected by it; if they agree in representing this ancient and honourable people as being under the peculiar charge and guardianship of the Almighty, even in the time of their lowest and most degraded state, it is no more than the

great apostle of the Gentiles does, who says, that as touching the election, they are still 'beloved for the fathers' sakes; for the gifts and calling of God are without repentance.' (Rom. xi. 28, 29.)

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Another great principle wherein the most exact correspondence exists between the Jewish and Christian Scriptures, is, that without the 'shedding of blood there is no pardon or remission of sin.' Even sins of ignorance are not exempted from the operation of this principle in the Hebrew Scriptures; on the contrary, the particular sacrifices to be offered up by the various orders of the children of Israel, to atone for sins of ignorance, are enumerated in the fourth and fifth chapters of Leviticus with minute accuracy. The offending person is, in every case, commanded to lay his hand upon

the head of the sin-offering, and slay the sin'offering in the place of the burnt-offering. And the priest shall take of the blood thereof ' with his finger, and put it upon the horns of

the altar of burnt-offering, and shall pour out

'all the blood thereof at the bottom of the altar. And he shall take away all the fat thereof, as 'the fat is taken away from off the sacrifice of the 'peace-offerings; and the priest shall burn it

upon the altar, for a sweet savour unto the Lord: and the priest shall make an atonement 'for him as concerning his sin, and it shall be forgiven him.'

In the sixteenth chapter of Leviticus, we have an account given of a solemn atonement, which once every year was made by the high priest, who went into the holy of holies with the blood of the sacrifices, which he offered for himself, and for the sins of the people. Even external and corporeal pollution, arising from leprosy, or issues, was cleansed by the shedding of blood. (Levit. xiv. 15.) Upon the slaying of the first-born of all the land of Egypt, at the redemption of the children of Israel, we are told, that the blood of the paschal lamb upon the lintels, and the two side posts of the doors of the children of Israel, was the appointed token, upon seeing which the Lord passed