SERMON XII.

THE DAY OF CHRIST'S COMING.

MAL. iii. 1, 2. 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? for he is like a refiner's fire, and like fullers' soap.

We have already gone with our best care through the very striking passage of Scripture contained in Mal. iii. iv., the more remarkable for its being the last link in the chain of prophecy, which had continued from the very beginning from the moment when man first needed to be cheered with the tidings of a Saviour. The promise, which was at first delivered in general terms, and was gradually rendered more explicit as the time drew nigh, now became still clearer and more distinct, announcing the near approach of the Messiah, describing him by the name Jehovah, and marking his advent by a messenger sent in the spirit and power of Elias to prepare his way. Yet the clearness and distinctness of the prediction is by no means the most re

markable

circumstance in it. That which strikes us most forcibly is the character of Christ's coming as here described; the severity of it, the strict judgment to be exercised, the punishment denounced, the fearful rebukes, the threatening even of a curse. All this is carefully set down by the Spirit of God, to introduce the mercies promised in the Gospel. And you have here a most instructive lesson upon the preparation of heart necessary for duly receiving the tidings of salvation brought by Christ, which is, indeed, exactly that which our Lord himself, as well as his messenger, declared in two emphatic words, "The kingdom of heaven is at hand; repent ye, and believe the Gospel." No one, except he exercise a true repentance; except he call himself to a solemn reckoning, confess his sins, and turn to the living God as the source of all good, is qualified to embrace with saving effect the good tidings brought to the world by the revelation of Jesus Christ, to "abide the day" when the Gospel of his kingdom is preached now, "quick and powerful, and a discerner of the thoughts and intents of the heart;"-now, when he sits in his temple, a refiner of his people, and a swift witness against the ungodly; or to "stand when he shall appear" to "make up his jewels,"

and separate wicked."

"between the righteous and the

I have already set before you the fearful judgment denounced by the prophet, and the mercy promised: both, when united, making up that character which God is pleased to assume in every part of the Bible, but especially under the new covenant, where grace and truth meet in Jesus Christ. To compare this with the preaching of John the Baptist, and illustrate the one by the other, will be a very profitable employment.

The coming of Christ is thus described by the prophet: "The Lord whom ye seek shall suddenly come to his temple." The Lord of the temple, as has been remarked*, can be none other than the Deity who is there worshipped. So this is a plain proof of the divinity of our Lord. How is he spoken of by his messenger? "Prepare ye the way of the Lord," the word here being quoted from Isaiah, is Jehovah, the incommunicable name. Here Jesus Christ is expressly styled by his divine title; and the Baptist afterwards speaks of him as a man like himself might speak of God, "He that cometh after me is mightier than I, whose shoes I am not worthy to bear;" and again, "After me * Bishop Horsley on the text.

cometh a man which is preferred before me, for he was before me;" which must clearly refer to the pre-existence of Christ before he came into the world. The prophet who spake four hundred years before, and the messenger who immediately preceded Christ, unite in ascribing a divine nature, and divine authority to Him. "Behold, he shall come, saith the Lord of hosts." More strictly, perhaps, "He cometh, or hath come." The purpose of Him who changeth not is fixed and sure; and the past, present, and future, are alike to Him who inhabiteth eternity. The Son of God is both the speaker, and he of whom the word is spoken; and, under both characters, divine. The speaker is Jehovah, God of hosts; the person whose coming is foretold is described as the Lord of the temple, and Messenger, or Angel, of the covenant; a name familiar to the readers of the early history of the Jews; the Mediator of that everlasting covenant which God made at the beginning, and promised to renew with his people. He came in a manner wholly unlooked for by those who sought and desired the Messiah; seeking one after their own carnal minds; desiring a worldly prince and leader of the house of Israel. He came, and took possession of the temple, first, in his

Father's, and then in his own name, as if he would manifest himself as both the sender and the sent; or rather, as if he would declare the unity which subsists in the Godhead — that he and the Father are one.

That day should

surely have been a day of grace and favour from God—of holy joy to his people whom he visited. His coming to his temple should have been such to his ancient people: his abiding presence with us, who are now, as the Apostle says, "the temple of the living God;" his presence in our hearts, and especially in our houses of prayer, should be yet more a subject of pious thankfulness: for it is the fulfilment of his own gracious promise, and one great and constant proof to us of his truth and goodness. Yet his coming to his people was to be terrible, so that few or none should be able to abide it; his coming, even as a Saviour, such, that the prophet asks, "Who shall stand when he appeareth?" And wherefore? Surely in his office, as here declared, we learn the cause of this. He comes to refine and purify his people; to take away their dross, and cleanse them, as a filthy garment is cleansed and whitened by the fuller. And who shall endure such a work by a divine hand? "For judgment"they are his own words-he "came into this world." The work of judgment, as it