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circumstance, as that of being related to Abraham by natural descent; telling them, that“ God was able, even from the stones of she street, to raise up children unto Abraham.” The blessings, therefore, which are prophetically promised to the children of Abraham, are promised not to the particular nation of the jew's, i. c. to the children of Abraham according to the flesh; but to all sincere Christians, i.e. to the children and heirs of Abraham's faith. As a they are not all Israel, who are of Israel;" as all, who are of the seed of Abraham, have not that honest and good heart which he bad, and which disposed him to a saving faith ; so all, who have a disposition siinilar to his, though they are not of bis seed, are truly Israel; are children of Abraham in a more important sense than they are, who are his descendants according to the flesh. In this sense will it come to pass, apd probably in this sense only, that “ all Israel shall be saved.” For, that the apostle, in saying “all Israel shall be saved," i. e. shall become Christians, that they may be saved, is not to be understood literally, is evident; because many generations of nominal Israelites have passed since, who did not, become such; and, though the time will come, when all Israelites then on the earth will be Christians, this can make no difference in the case of those who shall have


before. I have said thus much on the subject, because I am inclined to think, that the opinion which generally prevails on it, has been productive of much mischiet. My apprehension, in short, is, that Christians, by joining with the Jews in their expectation of a return to their own country, foster the prejudices of the Jews, and encourage them to look for miracles, instead of attending seriously and candidly to the evidence of the truth of Christianity, which is already afforded. This evidence, which, generally speaking, is equally open to all men, who are not wanting to themselves, or at least to all the inhabitants of Christian countries, is abundantly sufficient for the conviction of a reasonable mind, and is all, therefore, that ought to be expected.

It seems probable, that the conversion of the Jews to Christianity will be gradual; and, as those among them, who have influence over the rest, must lead the way,

1 invite the more intelligent individuals of that persuasion, who are resident in this kingdom, to a candid examipation of the New Testament, and a comparison of it with those parts of the Old, which they acknowledge as predictions of a Messiah. There is only one thing, which seems absolutely necessary to secure such an examination, and that is, the persuasion that this world, and the things of this world, are of very little comparative importance; that, since man is immortal, and a traveller to an everlasting country and kingdom, where he has, or may have, an interest in an inheritance better than of houses and lands in a temporal Jerusalem, it ought to be a matter of but inferior concern what the accomınodations are which he may meet with in his way. This persuasion, we are told, Abraham and all the patriarchs had. It behoves the modern Jews, therefore, as they would not shew themselves degenerated from their ancestors, to have the same. See, to this purpose, the eleventh chapter of the epistle to the Hebrews.

Before I conclude, I cannot help expressing the satisfaction I experienced from the perusal of the very sensible remarks on an interpretation of Mr. Mede's, and the subject of prophecy in general, which were inserted in your last number, under the signature A. Your correspondent may be assured, so far as my judginent can assure him, that “his thoughts on the subject of prophecy run in a riglat train;" and I rejoice in the expectation which he encourages your readers to indulge, of seeing more of them,

E. PEARSON, Rempstone, Feb. 11, 1605.

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(Continued from Vol. VII. page 414.).

CHAP. V. Of the double tail. The manner of burning the incense.

Of the Stone of Foundation. The manner of sprinkling the blood. Each part of the service to be done in its appointed order.

THEY brought out to him thespoon and thie

censer, and he took his hand quite full of incense, and put it into the spoon. The handful was large


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according as the High Priest was large, or small according as he was small, and thus the quantity of incense was determined. He took the censer in his right hand, and the spoon in his left. He went into the sanctuary till he came within the two vails, which divided the holy place from the holy of holies, and there was the space of a * cubit between them. R. Jose says, there was only one vail there, as it is written, “ +And the vail shall divide unto you between the holy place and the most holy.". The outer one was doubled from the south, and the inner one from the north. He went between them till he came to the north: when he had come to the north, he turned his face towards the south, and went towards the left hand near the vail, till he came to the ark: having come to the ark, he placed the censer between the two staves. He heaped, up the incense upon the burning coals, and all the house was entirely filled with smoke. He came out, retiring in the same manner as he came in; and made a short prayer in the outer house, but did not prolong his prayers lest he should excite & fear in Israel.

9. From the time that the ark was taken away, there was a stone there ever since the days of the former

prophets, and it was called || The FOUNDATION : its height


* This space they called f'oprio from thie Greek Tapatus. The foldowing is the description given by Maimonides, as translated by Lightfoot. “ In the temple there was a wall which parted between the Holy and Most Holy place, a cubit thick. But when they builded the second temple, they doubted whether the thickness of that wall belonged to the measure of the holy place, or to the measure of the most holy place therefore they made the most holy place twenty cubits long compleat: and they made the holy place forty cubits long compleat. And they left 4 space betwixt the lwly and most holy place of a cubit breadth; and in the second temple they built not a wall there, but they made two vails, one at the end of the most holy place (eastward), and the other at the end of the holy place (westward), and between them there was a cubitos breadth, according to the thickness of the wall that had been in the first temple. But in the first temple there was but one vail." Vol. I. p. 1084:

# Exodus, xxvi. 33. 1 The

prayer, according to Maimonides was this: "O Lord God, let it be thy good pleasure, that this year may have seasonable rains (if it hače been droughty): and let not thy scepter depart froin Judah, and let not thy people Israel want sustenance, and let not the prayer of wicked transgressors come before thee." So Lightfoot I. p. 962, but in the ori. ginal it is travellers; and this reason is assigned for the deprecation, " because travellers wisla that it may not rain.”

Since many high priests had died for not performing the burning of the incense properly. See Levit. xvi. 13. Compare Luke i. 21.

| For the absurd rabbinical legends respecting this stone may be con Vol. VIII. Churchm, Mag, Feb. 1805.



upon the

Joma, or the Day of Atonement. was three fingers from the ground, and upon that bre placed the censer.

3. He took the blood from him who was stirring it. He entered at the place where he had entered before, and stood in the place wliere he had formerly stood, and sprinkled some of it, once above and seven times below: and he did not look upon the mercy seat to sprinkle it either above or below, but proceeded as one * scourging. And in this manner he numbered: once; once and once; once and twice; once and three times; once and four times; once and five times; once and six times; once and seven times. He came out and placed it upon

the golden pillar that was in the sanctuary.

4. They brought to him the goat, he killed it, and received the blood in a bowl. He entered at the place he had entered before, and stood in the place where he had formerly stood, and sprinkled some of it, once above, and seven times below: and he did not look mercy seat to sprinkle it either above or below, but

proceeded as one scourging. And in this manner he numbered once; once and once; once and twice,' &c. He came out and placed it on the second pillar which was in the sanctuary. R. Jelruda says, there was only one pillar there. He took the blood of the bullock, and set down the blood of the goat, and sprinkled some of it upon the rail which was over against the ark on the outside, once above and seven times below; and, he did not look, &c. And in this manner he numbered, &c. He took the blood of the goat, and set down the blood of the bullock, and sprinkled some of it upon the vail which was over against the ark on the outside, once above and seven times below, &c. He poured the blood of the bullock upon the blood of the goat, and then turned out the full bowl into an empty one,

5. And he went out to the altar which was before the Lord; this was the golden altar : he began, he made an atonement for it, and came down. From whence did he . begin? From the north-east horn; the north-west; the south-west; the south-east. In the place where he began, when he made the offering for sin on the outward sulted the Pseudo-Jonathan's Targum on-Exodus, xxviii. Toldos Jeschu, p. 6, apud Wagenseilii Tela Ignea Satana, and the Gemara on this passage.

* That is, regularly beginning at the top and going down to the bottom:



altar, in the same did he finish upon the inner altar, R. Eliezer says, he stood in his place and made an atonement; and laid his hands upon each of them, drawing them up from below, except on that one which was before him, as on that he drew his hand from the top downwards.

6. He sprinkled a clean part of the altar seven times, and the rest of the blood he poured out at the western base of the outer altar: and the rest of the blood of the oụter altar he poured out at the southern base. Both of these were mixed in a channel, and ran into the brook Kedron, and were sold to gardeners for manure : and they were ļiable to a trespass offering for them.

7. If any of the offices of the day of atonement, which have been described in order, were performed before the office of its neighbour, it was reckoned as not done at all. If the blood of the goat anticipates in being offered the blood of the bullock, he shall return, and shall sprinkle the blood of the goat after the blood of the bullock. And if the blood be poured out before he has finished the sprinkling within, he shall bring other blood, and shall return, and shall sprinkle afresh within. And thus shall it be with regard to the holy place, and thus with regard to the altar of gold, since an atonement is to be made on behalf of each of them individually. R. Eliezer and R. Simeon say, from the place where he left off, froin the same shall he begin.



S you have honoured the general observations of



in your Magazine for October, 1804, pp. 266-269, he is not without hope, that you will also honour his more particular remarks on the same sermon, and on the two pamphlets to which it has given birth, with insertion in some futúre number of your valuable miscellany. With Mr. W. himself, the present writer begs it may be understood that he has no personal misunderstanding



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