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SECT. to be diffolved; and the ordinances of MoIII. fes were to be succeeded by a law, not typical but real, not ceremonial but written in the heart.


5. The prophet Daniel, after mentioning the death of Chrift, who was to be cut off, but not for himself, proceeds to defcribe the final destruction of Jerufalem by the Romans. He next predicts the abolition of the Mofaical difpenfation; the discontinuance of the accustomed facrifices; and the deftruction of the fanctuary; which were indispensable requifites to the due obfervance of the ceremonial Law. The defolation of the Jews is forcibly compared to a refiftless flood fweeping all away, and leaving not a wreck behind. Accordingly, the conquest of Jerufalem was attended with circumstances common to it with no other vanquished nation. Countries, when obliged to fubmit to a victorious power, ufually change only their form of govern、ment; and, from being fubject to an independent prince of their own, become a tributary province to fome neighbouring kingdom. The nobility may indeed suffer; but the fituation of private individuals, when once peace is reftored, feldom expe


riences any very material change: they CHAP. ftill, though under a foreign yoke, fit each 11I. under his own vine, and under his own fig-tree. Widely different has been the fortune of the Jews: from that time to this, as another prophet expreffes it, they have been swept away with the befom of deftruction. Instead of being gradually incorporated with the victors, as is generally more or lefs the cafe, when two nations are mingled together in the fame territory, they were entirely removed from their own country; and, though fcattered over the face of the whole earth, ftill remain a peculiar and diftinct people, while their haughty conquerors are now no more.

6. Hofea predicts that Ifrael fhould be dispersed, and that the Mofaical difpenfation fhould be fhorn of its external glory; but at the fame time foretells the final return of the Jews into their own land. "The children of Ifrael fhall abide many



days without a king, and without a

prince, and without a facrifice, and with"out an image, and without an ephod, "and without teraphim: afterward shall "the children of Ifrael return, and feek

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"the Lord their God, and David (or the "Beloved One) their king; and fhall fear "the Lord and his goodnefs in the latter

days." The David here mentioned, if the word 717 be tranflated as a proper name, cannot be the typical David, for he will have been long dead at the time of the restoration of Ifrael; he must therefore be the true David, even Chrift the beloved Son of God'..

7. The earnest but ignorant with of the Jews, for the coming of the Meffiah, and their mistaken notions concerning his office, are feverely reprehended by Amos. He foretells, that the glorious light of the Gospel would be darkness to them, on account of their unbelief and the hardnefs of their hearts; that their ceremonies were an abomination to God; and that a pure religion fhould overflow the earth as a mighty ftream. Wo unto you, that defire the day of the Lord! to what end is it for "you? The day of the Lord is darkness, "and not light-even very dark, and no brightness in it. I hate, I defpise your

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9 Hofea iii. 4.

Vide fupra, p. 244.

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feast days, and I will not smell in your CHAP. folemn affemblies. Though ye offer me burnt-offerings and your meat-offerings, "I will not accept them: neither will I regard the peace-offerings of your fat "beafts. Take thou away from me the "noise of thy fongs, for I will not hear "the melody of thy viols. But let judg"ment run down as waters, and right"eousness as a mighty ftream"."

8. Lastly, God, through his prophet Malachi, reproaches the Jews on account of their totally mistaking the intention of the Law, and being at the fame time fo blinded by fpiritual pride, as not to perceive their error. He then foretells their rejection in confequence of it, and the converfion of the Gentiles. "If I be a "master, where is my fear? faith the "Lord of hofts, unto you, O'priests, that

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despise my name and ye fay, Wherein

"have we defpifed thy name? Ye offer "polluted bread upon mine altar, and ye fay, Wherein have we polluted thee? "In that ye fay, the table of the Lord is contemptible-I have no pleasure in you,

• Amos v. 18.





"faith the Lord of hofts, neither will I
"accept an offering at your hand.
"from the rifing of the fun even unto
"the going down of the fame, my name
“shall be great among the Gentiles: and
"in every place incenfe fhall be offered
"unto my name, and a pure offering: for

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my name shall be great among the Hea"then, faith the Lord of hosts"."

In another paffage he reprefents it as part of the office of the Meffiah, to purify and refine the ritual law, and to teach men to facrifice in righteousness. "But who

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may abide the day of his coming? And "who fhall ftand, when he appeareth? "For he is like a refiner's fire, and like "fuller's foap. And he fhall fit as a re"finer and purifier of filver; and he shall purify the fons of Levi, and purge them "as gold and filver, that they may offer "unto the Lord an offering in righteouf"nefs "."


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From thefe remarks it appears, to use the language of our Church, that " The Old

* Mal. i. 6.

u Mal. iii. 2.

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