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the multitudes. scribes are astonished and alarmed: They request Jesus himself to silence his followers. Jesus in the early part of his ministry had always been cautious of any public display of personal consequence ; lest the malice of his enemies should be too soon provoked, or the unadvised zeal of his friends should raise civil commotions: But now that his work on earth was finished in all but the last painful part of it, now that he had firmly laid the foundations of God's kingdom in the hearts of his disciples, now that the apostles were prepared and instructed for their office,— now that the days of vengeance on the Jewish nation were at hand, and it mattered not how soon they should incur the displeasure of the Romans their masters, Jesus lays aside a reserve which could be no longer useful; and instead of checking the zeal of his followers, he gives a new alarm to the chief priests and scribes, by a direct and firm assertion of his right to the honours that were so largely shown to him. "If these," says he, "were silent, the stones of this building would be endued with a voice to proclaim my titles:" And

The chief priests and

then, as on a former occasion, he drove out the traders; but with a higher tone of authority, calling it his own house, and saying, "My house is the house of prayer; but ye have made it a den of thieves.". You have now the story, in all its circumstances, faithfully collected from the four evangelists; nothing exaggerated, but set in order, and perhaps somewhat illustrated by an application of old prophecies and a recollection of Jewish customs. Judge for yourselves whether this was not an advent of the Lord Jehovah taking personal possession of his temple.

Thus, in one or in all, but chiefly in the last of these three remarkable passages of his life, did Jesus of Nazareth display in his own person, and in his conduct claim, the first and greatest character of the Messiah foretold and described by all the preceding Jewish prophets, as well as by Malachi in the text, the Lord coming to his temple. The other characters, when we resume the subject, will with no less evidence appear in him.

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MALACHI, iii. 1, 2.

And the Lord, whom ye seek, shall suddenly come to his temple, even the Messenger of the Covenant, whom ye delight in: Behold He shall come, saith the Lord of Hosts. But who may abide the day of his coming? and who shall stand when he appeareth?

THIS text of Malachi has turned out a fruitful subject; more so, perhaps, than the first general view of it might seem to promise. We have already drawn from this text ample confirmation of some of the chief articles of our most holy faith: We have seen their great antiquity: We have found that they affirm nothing of our Lord but what the Jews were taught to look for in the person whom we believe our Lord

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to be, the Messiah: We have had occasion to expound some important texts-to open many passages of prophecy to consider some remarkable passages in the life of Jesus to make some general observations on the style of the. sacred writers to recall the remembrance of some customs of the ancient Jews; by all which, we trust that we have thrown some light upon interesting texts of Scripture, and have furnished the attentive hearer with hints which he who shall bear them in remembrance may apply to make light in many other places for himself. This harvest of edification which hath been already collected encourages me to proceed in the remainder of my subject, with the same diligence and exactness which I have used in the former part of it; and I trust that it will engage you to give me still your serious attention.

We have already found in Jesus of Nazareth that great character of the Messiah-the Lord of the Jewish temple. Such Jesus was; and such, by three remarkable actions in three different periods

of his ministry, he had claimed to be. Let us now look narrowly for the second character, that of the Messenger of the Covenant; of that covenant of which the establishment was so explicitly foretold by the prophets Jeremiah and Ezekiel.

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In general, that Jesus was the proposer of a covenant between. God and man, is much too evident to need any laboured proof. Did he not announce blessings on the part of God? did he not require duties in return from men? Now, an offer of blessings from God, with a demand of duties in return from men, is, in the Scripture language, a covenant between God and man. It was thus that the promises to Abraham were a covenant: It was promised to Abraham, that his posterity should become a numerous nation, prosperous in itself, and a means of blessing to all the families of the earth: It was required; in return, of Abraham and his posterity, to keep themselves pure from the general corruption of idolatry, and to adhere to the true worship of the true God. Thus, also, the Mosaic institution was a covenant:

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