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sect. to be diffolved; and the ordinances of MoIII. ses were to be succeeded by a law, not ty
pical but real, not ceremonial but written in the heart.
5. The prophet Daniel, after mentioning the death of Christ, who was to be cut off, but not for himself, proceeds to describe the final destruction of Jerusalem by the Romans. He next predicts the abolition of the Mosaical dispensation ; the discontinuance of the accustomed sacrifices; and the destruction of the sanctuary; which were indispensable requisites to the due observance of the ceremonial Law. The defolation of the Jews is forcibly compared to a resistless flood sweeping all away, and leaving not a wreck behind. Accordingly, the conquest of Jerusalem was attended with circumstances common to it with no other vanquished nation. Countries, when obliged to submit to a victorious power, usually change only their form of government; and, from being subject to an in- : dependent prince of their own, become a tributary province to some neighbouring kingdom. The nobility may indeed suffer ; but the situation of private individuals, when once peace is restored, seldom expe
riences any very material change: they chAP. still, though under a foreign yoke, fit each III. 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 expresses it, they have been swept away with the besom of destruction. Instead of being gradually incorporated with the victors, as is generally more or less the case, when two nations are mingled together in the same territory, they were entirely removed from their own country; and, though scattered over the face of the whole earth, still remain a peculiar and distinct people, while their haughty conquerors are now no more.
6. Hosea predicts that Ifrael should be dispersed, and that the Mofaical dispensation should be fhorn of its external glory; but at the same time foretells the final return of the Jews into their own land.
The children of Israel shall abide many
days without a king, and without a “ prince, and without a sacrifice, and with
out an image, and without an ephod, " and without teraphim: afterward shall ós the children of Israel return, and seek
sect. “ the Lord their God, and David (or the
“ Beloved One) their king; and shall fear “ the Lord and his goodness in the latter
days?.” The David here mentioned, if the word 777 be translated as a proper name, cannot be the typical David, for he will have been long dead at the time of the restoration of Israel ; he must therefore be the true David, even Christ the beloved Son of God.
7. The earnest but ignorant wish of the Jews, for the coming of the Meffiah, and their mistaken notions concerning his office, are severely reprehended by Amos. He foretells, that the glorious light of the Gospel would be darkness to them, on account of their unbelief and the hardness of their hearts; that their ceremonies were an abomination to God; and that a pure religion should overflow the earth as a mighty stream. “Wo unto you, that desire 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 despise your
4 Hosea iii. 4.
*s feast days, and I will not smell in your chAP. « solemin assemblies. 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 « beasts. 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 stream?.”
8. Lastly, God, through his prophet Malachi, teproaches the Jews on account of their totally mistaking the intention of the Law, and being at the same time fo blinded by spiritual pride, as not to perceive their error.
He then foretells their rejection in confequence of it, and the conversion of the Gentiles.
« If I be a “ master, where is my fear? faith the “ Lord of hosts, unto you, O'priests, that despise my name : and
ye say, Wherein “ have we despised thy name? Ye offer polluted bread upon mine altar, and
ye fay, Wherein have we polluted thee? “ In that ye say, the table of the Lord is “ contemptible—I have no pleasure in you,
s Amos v. 18.
« faith the Lord of hosts, neither will I
accept an offering at your hand. For “ from the rising of the sun éven unto “ the going down of the same, my name “ shall be great among the Gentiles : and “ in every place incense shall be offered “ unto my name, and a pure offering : for
my name shall be great among the Hea“ then, saith the Lord of hosts!.”
In another passage he represents it as part of the office of the Messiah, to purify and refine the ritual law, and to teach men to sacrifice in righteousness. “But who
may abide the day of his coming ? And “ who shall stand, when he appeareth? “ For he is like a refiner's fire, and like 6 fuller's soap.
And he shall fit as a re“ finer and purifier of silver ; and he shall purify the sons of Levi, and
them “ as gold and silver, that they may offer
unto the Lord an offering in righteous66 nefs 4.”
From these remarks it appears, to use the language of our Church, that “ The Old
Mal, i. 6.
u Mal. iii. 2.