The Expectation of Salvation.

'The Lord thy God shall raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me: unto Him shall ye hearken.' — Deut. xviii. 15.

'What is truth? 'Is there a single question that has been so long, and with such frequency, reiterated on all sides, by men of the most different opinions, than that well-known question asked by Pilate? But you know full well yourselves, that wheresoever we direct our ears, we find the question is re-echoed constantly from minds the most diverse in all respects. 'What is truth? 'asks the light-headed youth in his frivolity, with heart devoid of sympathy for aught but pleasures of the sense; and, borne along himself by mere deceptive, outward show, he scarce can understand how any man still tries to get at the reality. 'What is truth 1 'asks the philosopher again, as he unfolds, to their full breadth, the wings of reason, so that he may rise above the clouds of error, while he thankfully receives the rays of light that let him see the path of safety which he must pursue.

'What is truth? 'the sceptic silently sighs forth: he calls in question the reality of truth, — at least deems its attainment quite impossible for man; the search for this great treasure he regards almost as vain and foolish as the fruitless efforts to discover the philosopher's stone.

'What is truth? 'the Christian in his return repeats. seeking, amid the conflict of opinions, to attain firm anchor-ground; and, not content with simple repetition of what others have affirmed before, he seeks to give an independent reason for his holy faith. And will it really be needful to maintain the right to ask a question having for its object nothing less than this, — the satisfaction of the primary requirements of our minds? I am indeed aware that the question frequently betrays a sad disinclination to receive the word which God Himself has given us men; and that it is not he who blindly gropes about in deep uncertainty, but he who thankfully can say he has both seen and found, that is the true disciple of the Christ. Nevertheless, this very Christ has well declared, 'Every one who is of the truth heareth my voice;'¹ and there is no more profitable business to engage in than that which Solomon has recommended in his well-known words, 'Buy the truth and sell it not.'² He who refuses to expend a single farthing that he may obtain this treasure, forfeits every right and title to receive the name of man; for man can only seek for, or dispute the truth, — he cannot live deprived of it. Doubt as regards the truth from God brings darkness on our souls, distraction to our minds, and takes all comfort from our life and death. A firm conviction, on the other hand, though frequently the issue of an inward strife, produces in its turn a comforting tranquillity; and even the heavenly King could not give promise to His subjects of a higher bliss than what is pointed out in His sententious words, 'Ye shall know the truth, and the truth shall make you free.'³ But where shall we discover this fair child of heaven? and how shall we be kept from foolishly imagining that our own castle-in-the-air is really the temple of the truth? Oh that we all sought this, — sought it with all the earnestness and deep concern of those who prize the truth above all else besides! Then would it be to you a joyful message which we now proclaim as God's ambassador: the promise comes to you, and to your children, and to all that are afar off, — even this, 'The Lord thy God shall raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him shall ye hearken.' We have already set before you, under various lights, the remarkable man to whom we owe these remarkable words. But the more we look at him, so much more naturally does the question force itself on every thoughtful mind: in what relation stood the greatest man of God, under the Old Economy, to what is now found in the New? Had Moses less of privilege than the patriarchs preceding him, and the whole host of God's ambassadors succeeding him, who were permitted to behold, in clearer light, the day of our salvation, now begun? Has he himself not given his contribution to that glad expectancy, continued through so many centuries, of a Messiah, the Deliverer, — this Prophet with regard to whom the Lord declared to unbelieving Jews, that even Moses would accuse them to the Father, inasmuch as he, too, wrote of Him?⁴ Has he done no more than preserve for us the first links of that chain, not even adding to its length a single link himself? and is it true that, while, in many ways, he shadows forth the Christ, he cannot properly be called a witness and a herald of the King? If we were forced to be content without an answer to such inquiries, our knowledge of the highly-privileged man of God would be deficient on a most essential point. But, if we mistake not, the words of the text supply the want; and gladly do we seize the opportunity of bringing to the light of truth this side of one who is so worthy of our reverence. Eight days ago, Balaam led our thoughts far past Mosaic times, — to-day, we are concerned with Moses' own ideas of the great deliverance to which he still looked forward: then, we were pointed by Balaam to the Star that would arise from Jacob, — now, the mouth of Moses will describe the Prophet to arise among His brethren.⁵

Were it still necessary to make some considerable effort by way of arousing your attention, there would now be less need than ever to search for suitable inducements. The words of the text are of importance for the right understanding of Moses himself; because, as will soon appear, they point us to a remarkable incident in the history of his secret intercourse with God. Still more important are they in reference to this day of rest, when we are summoned in a special manner to renew our common confession, before we celebrate the approaching sacrament of the Lord's Supper, — a confession of which the great centre is here pointed out to us in a manner as natural as it is appropriate. But most important are the words in view of the approaching Christmas-tide, which soon will call us joyfully to hail the saving grace of God in Christ, that hath appeared unto all men.⁶ What better can we do, on the last Sunday in Advent, than once more place ourselves, in thought, back in those ever memorable times, when, though the dawn of prophecy already was beginning to light up the darkened heavens, the Sun of Righteousness Himself still lingered far below the great horizon of the spiritual world? Let Moses, then, even more distinctly now than ever previously, fulfil his high and sacred calling in conducting us to Christ! And when, to-day, we speak together of his looking forward to redemption times, we shall, at once, pay due regard to Moses himself, to the confession proper to the present time, and to our preparation for the Christmas-tide. The threefold task to which we now address ourselves is, — to point out to you the grandeur of this expectation; to show that these high expectations have now been fulfilled; to show what is required of those who cherish hopes like these. To state the matter more succinctly and with more precision, in the text we find abundance of material to speak about (1) the grandest hope of all antiquity; (2) the greatest Witness to the truth; (3) the holy calling of our Christianity.

O holy Father! sanctify us through Thy truth; Thy word is truth. Lord of the Church! reveal Thyself to us also, as the way, the truth, and the life. Spirit of grace! open our ear and our heart, that we may hear the voice of him who cries, 'Prepare ye the way of the Lord, make His path straight! 'Amen.

1.

The grandest hope of antiquity! Could the sublime object of that hope have ever been proclaimed by more venerable lips, and before a more numerous audience, than in the words of the text 1 No; certainly there never has been so impressive a farewell address delivered, as that which is contained in the greater part of Deuteronomy. The speaker is an aged man, whose venerable head is covered with the snowy white of nearly six-score years, but whose voice is still both loud and clear enough to make itself be heard far off. The audience is a people now redeemed: rulers, heads and members of families, in thousands and ten thousands, crowd around the spot from which the prophet of the Lord addresses them. The sanctuary where they are assembled is creation's mighty temple, bounded on the one side by the wilderness which they quitted only recently, and on the other by the stream which they were soon to cross. And the address itself is nothing less than the last lessons, reminders of past events, exhortations, and promises, uttered by lips which, ere a few months shall have passed, will be silent in the dust. We can well understand that an address like this, delivered under circumstances such as these, must have had an immense effect, even on the hardest hearts; and that Moses made a special effort to inscribe the words of the Lord, not on stone tables as before, but on the fleshly tables of many hearts. In the context, he shows himself most earnest in giving express warning against the seductions of false prophets. The people were forbidden, under any circumstances, to betake themselves to sorcerers (see ver. lo ff.), as heathen nations did; nor was there any need of this to those who had received the light of special revelation from above. The Lord Himself would never let them want His counsel and His aid; for, 'a Prophet shall the Lord thy God raise up unto thee of thy brethren, like unto me; unto Him shall ye hearken.' We are not inclined to deny that Moses here promises, in time to come, a continuous revelation by prophecy; and that the whole series of prophets who appeared and spake, one after the other, in the name of Jehovah, may thus be regarded as an initial fulfilment of this prediction. So also (vers. 20-22) there is a general reference to the false prophet who should speak in his own name, and to the well-merited punishment which awaited him. But, making allowance for all this, it is absolutely impossible to miss seeing Christ Himself in these words; nay, we consider that this more general explanation, which is comparatively true, leads to a decided untruth, when we fail to regard Him who is no less than the glorious and indispensable Leader of the venerable company of the prophets. Though these words have already received partial fulfilment in the messengers of God who followed Moses, and concerning whom, moreover, one of the sacred writers⁷ declares that it was the Spirit of Christ which bare witness in them before He appeared, we have no hesitation in advancing a step farther. For who is so worthy of being called the Prophet, in the fullest extent of the word, as He who has fully made known to us the Father's will and counsel for our salvation? Does not the sacred writer expressly declare, at the end of this same book, that 'there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face'?⁸ And do not the greatest of the prophets, as if they wished to refuse honour which they did not deserve, most constantly and emphatically speak of one perfect Servant of the Lord, for whose doctrine the islands were to wait, and to whose voice the nations were to listen? It is in this sense that the words of the text have been understood by the best Jewish and Christian expositors of all ages, and doubtless also by the contemporaries of the Lord. Witness the Samaritan f woman, who held only to the books of Moses, and yet could say, 'I know that when the Christ cometh. He shall (as Prophet) tell us all things.' Witness a Philip, who declared he had found Him of whom Moses had written in the law; and the multitudes who repeatedly hailed the Lord as the Prophet who was to come into the world. In like manner is this divine utterance explained by His first apostles, — notably by Stephen and Peter; and He Himself repeatedly appeals to Moses as a witness to His Messianic destiny. Nay, the Father Himself, as if desirous of putting an end to all controversy, caused the words to be heard from the excellent glory, as a distinct echo to these promises, 'This is my beloved Son; hear ye Him! 'If any one, in the face of such testimonies, still denies all reference in this prediction to the person of the Lord, verily, we have as little desire of having a spirit like his as inclination to tread in his uncertain footsteps.

You see how clearly He is set before us in these words. 'A prophet,' — a favourite and confidant of God, who stands higher, sees farther, and can speak more positively than all other men; and who, being initiated into God's adorable designs regarding this world, reveals the secrets of the future when it pleases Him who has commissioned him! 'A prophet out of the midst of his brethren,' — bone of their bone, and flesh of their flesh, and thus connected with the house of Jacob by the most sacred ties! A prophet 'like Moses,' — that is, not one who should in no respect surpass Moses, but one who, like Moses, should occupy a position peculiarly his own, — who should stand far above all prophets, and be thus, no less than he, thoroughly fitted for the grand and noble task awaiting Him! Yet, anything higher than Moses, the Israelite of those days could not conceive possible on earth; Moses was, and remained for Him, no less than the visible interpreter and representative of the invisible Deity. Had not Jehovah Himself assigned to Moses such an exceptional rank above all other prophets? Just hear His own words, addressed to Aaron and his sister Miriam on that memorable occasion when they showed themselves so contentious: 'If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently and not in dark speeches; and the similitude of the Lord shall he behold.'⁹ And now, do you ask on what ground this man of God could promise to the children of his people, with such positive certainty, such a Prophet, — no less than Moses, a benefactor, protector, and intercessor of the people, — for all that is contained, directly or indirectly, in this title, in this connection? The immediately succeeding context affords a reply to that question, as astonishing as it is sufficient, and informs us of the origin of this his grandest hope. Nay, the servant of God here speaks less than ever of himself; he merely repeats what had been announced to him, on an ever memorable occasion, by the God who sent him. Well-nigh forty years have passed since the nation, trembling, stood near Horeb with its summit wrapped in smoke, and there entreated that the Lord might no more speak to them out of that flaming fire. Moses had felt some hesitation in presenting that request; but he had been received with deepest condescension, and obtained, in answer, promise of new grace. As if in thorough confidence, the Lord had said to this man whom He favoured (vers. 17, 18), 'They have well spoken that which they have spoken: I will raise them up a Prophet, from among their brethren, like unto thee.' All this time has Moses carried with him, in his faithful heart, that blessed secret; and it has proved a hidden source of strength for work, for calm endurance, and for special efforts he must make. But now, before he leaves the scene of earthly toil, he must reveal this secret in his heart; the ray of heavenly light, that has refreshed and cheered himself, must also be allowed to shine before his brethren's eyes. The Israelites must be informed that their approaching loss, his death, shall yet receive full compensation in the person of his substitute. Then, let even this Prime Minister depart: the King remains among His people still, showing His favour and His grace, and shall yet gloriously complete the work He has begun.

And now, to some extent at least, you are in a position where you well may estimate the value of a hope, whose origin and object are sufficiently well known. We do not here seek to determine the precise amount of clearness with which one like Moses looked on the fulfilment of this glorious prospect, nor to what time he referred the whole. It is enough that, in addition to so many promises of salvation given long before, and doubtless well known both to him and Israel, there is communicated now, as if in God Himself, a new and precious promise, that shall prove a preparation for some others yet to come. Did it not seem a strange idea, we should be inclined to compare the Messianic prophecies to one of those gigantic piles, the Pyramids of Egypt, that for ages have astonished every traveller. Just as the base of such monuments is of gigantic breadth, while every other layer, as you rise, is narrower than that on which it rests, until at last the summit tapers off to a thin point, — so is it with the gradual discoveries God makes to us regarding the way of salvation. First comes the promise to mankind in general; then, to but one of their three heads, — to Shem; next, to a single one of his descendants, — Abraham, and his chosen family; then, among all the sons of Jacob, to but Judah; and at last, of all the families in Judah, to the house of David. Jacob, as he lay dying, had beheld the hope of the fathers as the Prince of Peace; now Moses, in his turn, adds to men's thoughts of Christ the element of his prophetic dignity, while indications of His sacerdotal work are left for later times. What we read here is still comparatively little, when we think of the abundance and the fulness of the later prophecies regarding Christ; but who does not at once perceive what even this little was for Moses and for Israel? Nay, verily, the man of God need not be so solicitous, even though he should at once lay down the staff with which he wrought his miracles, lest his great work remain undone. Though this Old Covenant, which he has founded, still leaves many enigmas unsolved, yet, in the distance, he sees, glimmering, the light of new and ever higher revelations to be made. Even though the Israelites shall still continue to corrupt their way, and the task of those who follow Moses thus must prove more difficult instead of easier, it is enough that there comes One — the only One — who can be fully reckoned on as fit to do that work, and who, like him, will be superior to all, — yea, even surpass himself Depart in peace, thou worthy Moses; He that watches Israel still tends the people of His own inheritance, even when you sleep the sleep of death! Though ages quickly roll over your place of rest, the Lord does not delay the promise He Himself made in your ears. A brilliant series of prophets shall repeat, promulgate, and maintain the witness first held forth by you; and each one, in his way, as he is taught of God, shall, with the law, set forth the gospel to his fellow-men. And, lastly, there appears the Prophet, who Himself fulfils the hopes of every one, confirms the words of all; but how much higher does He stand than you described Him unto Israel! Oh that these Israelites had known the day of their visitation, and had not trampled under foot the great command, 'Unto Him shall ye hearken! 'Let us each breathe a prayer for the Israelites, who, once the first-fruits of the nations, have become despised of all, since they rejected this Great Prophet sent to them! And let us render thanks to Him who has ingrafted us, by nature the wild olive-tree, upon the root of the old stock; and who has shown, before the heathen world, the Prophet whom His own peculiar people have despised! Well may we call aloud this day to you in fullest confidence, 'To-day is this Scripture fulfilled in your ears! '

2.

It is with great reluctance that I enter on the task awaiting me in the second part of my address, — to sketch before you, in the light afforded by the text, the spotless image of the greatest Witness to the truth. If even Moses spake of Him with such apparent predilection, how much more may a holy ardour fill our hearts! Yet we must gird ourselves like men, though conscious we are stammering like children; and we must set before you Christ as the greatest Prophet of the New Covenant. But possibly that title sounds too humble in your ears, and you are ready to inquire if this be all the honour we now give our Lord, — that we regard Him as a Teacher of the highest eminence, a perfect pattern of morality, the greatest Son of nature, and the Man of men? O Lord our hope. Thou knowest well that Thou art more to us, — yea, infinitely more! Well is it for each one of us that we this day acknowledge Thee, with all who show Thee faith and love, as our alone High Priest, as our eternal King, as sharer of the nature and the majesty of God, — Thyself divine, to be adored supremely through eternity, well worthy of the homage of each knee and the confession of each tongue! But the unsearchable riches of Christ, that we are privileged to proclaim, are far too vast to be examined by a single glance; and even that special aspect in which we regard Him now is both sublime and glorious enough. If it appear that we have really, in Christ, the highest revelation which the Lord has made to men, the gospel then shall be to us a power of God through faith unto salvation; and there will also be abundant ground to justify the exhortation to hold fast the profession of our faith without wavering. Judge for yourselves, then, what we say; we speak as unto men who understand; and answer this, — whether you can conceive of any higher revelation, both of truth and grace, than God has made to you in Christ?

That we may aid you, in a way, to give an answer to the question asked, let us direct your thoughts especially to the position occupied by Jesus Christ. As you well know, among the men of God under the Old Economy, Moses stands most pre-eminent. While holy stillness reigns throughout the tent of witness, Jehovah speaks with Moses face to face; and when the prophet presently unseals his mouth, and then begins: 'Thus saith the Lord,' ye listening Israelites may well believe it is not he alone that speaks, but God's own Spirit through the man. Nevertheless, what is even Moses' place among the prophets, when compared with that which faith beholds Christ occupy? I mention Moses' name; but when I do, I merely name the servant who, when it pleased the Master of the house, received what He revealed, and what He ordered to be done, but still continued a subordinate. I mention Christ; and when I do, I name the Son who, in the house, has in Himself the right of ownership, 'whose house are we,' a sacred writer adds, 'if we but hold fast the confidence and the rejoicing of the hope firm unto the end.'¹⁰ The prophet of the Old Covenant is of the earth, earthy; the Prophet of the New is the Lord from heaven! But know you not such things as these? have you not learned them from the mouth of His trustworthy witnesses? 'God, who, at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son.'¹¹ He who here speaks to us is no less than that eternal Word, who was with God and was God, by whom all things have been made, and who, In the fulness of time, appeared in human flesh. 'A prophet out of the midst of his brethren,' — yes, that He is; for in His veins there flows true princely blood, and she who bare Him traces her descent direct from David's family. But He is, furthermore, the Son of God in a peculiar sense of the word; and what the Baptist once bare witness to, 'He that is of the earth speaketh of the earth; he that is from heaven is above all,'¹² applies without restriction to the Lord, when we compare Him with the men of God under the Old Economy. They testify what was delivered unto them at sacred moments by the Spirit of revelation; Jesus speaks what He has seen and heard when with the Father in past ages, long before His incarnation; and even as man. He still maintains constant communion with the Father, so that it can equally be said He is on earth and in the heavens. Nothing becomes the servant better than, 'Thus saith the Lord; 'the Son can testify, 'Verily, verily, I say unto you; 'and every form of contradiction and of opposition must give way before that 'Verily.' The prophets humbly point to Him as the greatest Prophet of all; He points to none except the Father, and Himself as the one way unto the Father. He points also to the Spirit, but in this (be it observed) as unto one who shall not witness anything against His word, but who shall take of what is His and show it to His own. We need not wonder, certainly, that even the greatest of the prophets yields to Him, and utters words of reverence like these, 'I have need to be baptized of Thee;'¹³ for, in like manner, all the host of stars, and not they only, but the moon besides, withdraw their feeble light when the great prince of day, in all his splendour, rears his head out from the clouds. In short, whoever listens to the prophets as they speak, feels constantly that he is under gloom. The word of the Lord, grand though it be, is but the germ and presage of a something grander, higher far; he who hears Jesus speak may well believe that His words are the last, the highest, and substantially the only words that God now has for sinful men — that all besides, even those in heaven, can but serve to explain and to confirm these last words uttered on this earth. But what more wouldst thou have, O thou uneasy, discontented mortal? That the Infinite Himself might rend the heavens, and so come down to answer every question you may ask? That happened when the Son, who is the same in essence with the Father, dwelt and conversed with us men; and now, to every other question, it is but the Father who replies, pointing in silence to the gospel, and to that alone. How fortunate are we — beyond description fortunate! Now, it is not another servant whom the Master of the vineyard has sent forth to the ungrateful husbandmen; it is not even an angel whom He has commissioned to give peace to troubled hearts; but His own Son, His second Self, His highest gift, with whom He has given everything, with whom He has blessed everything! Oh, who can meditate upon the fact and realize its truth, that the sinful heart can have no rest so long as it has not received a special intimation from the God of truth Himself, without exclaiming, from the bottom of a heart filled with emotion, while he lays his folded hands upon the open gospel, 'Thanks be unto God for His unspeakable gift!'

Yea, verily, a gift unspeakable; but must you not repeat these words, too, when you see the light diffused by Jesus Christ? Far be it from us to cast disparagement upon or to despise the revelation made through Moses to the Israelites. The absolute unity of God, His perfect holiness, and matchless mercy, to all of which He has been ever pointing men — these were but rays of that full light which we could only estimate if we were able to conceive how great the heathen darkness was. Correctly speaking, later prophets had but to develope the germs of the desires and views expressed before by Moses, or implicitly contained in what he wrote. But what is all that kindly twilight, when compared with the full light afforded by the day of grace? And what is that old revelation, made to one chosen nation, when compared with what is given us in Him who, in the fullest sense, could call Himself 'the Light of the world'? The Apostle John, who witnessed the burial of the Old Dispensation and the birth of the New, has placed in brief and striking contrast the nature and the relative value of each: 'The law was given by Moses, but grace and truth came by Jesus Christ.'¹⁴ Do not these words, 'grace and truth,' sound like a discord in your ears, when you turn away from that great mountain where the law was given, to that whereon the blessings were pronounced, and hear, like the soft dew that falls on fields quite parched and languishing, the words, 'Blessed, blessed, blessed,' dropping from His lips upon the heads of those assembled multitudes? Well might this Prophet, on His entrance into Nazareth, proclaim He was anointed with the Spirit of the Lord, to bring glad tidings to the meek, and heal those broken in their hearts. If Moses was a prophet for the obdurate, Jesus is one for contrite hearts; and the first miracle that each performed was a prognostic of what each should say, and do, and found; for Moses changes water into blood, — Christ changes water into wine! With Moses, God's unspotted holiness is made most prominent, — with Jesus Christ, His matchless love; in one case, offerings of penitence are brought, — but in the other, gifts of grace are readily bestowed; on one side, here is mostly heard stern threatening, — upon the other, joyful promises. Moses speaks about the Judge, and even the boldest bow their heads towards the earth; Jesus bears witness of the Father, and the most timid look above in confidence, that in the Son's eye they may read the Father's love. Cheered by the sight, they further look around, to see the lilies of the field and hear the birds of heaven as they proclaim the pity of the Lord. Moses demands repentance, but he cannot give the strength for it; Jesus both promises and gives the Spirit that makes the dead to live. Moses makes promises and threats, but the rod of his command extends no farther than the narrow limits of this present life; Jesus draws aside the veil that hides the future from our gaze, and shows His faithful ones the crown that cannot fade, awaiting them in heaven at their journey's end. What need for more? To note the points of contrast would be endless work, even though we were content to specify no more than leading features, that have gained our Lord the honourable designation of the greatest Prophet, 'mighty in word and work before God and all the people.' Just think, — and it will be a worthy renewal of your Christian profession, as well as an appropriate extension of your Christmas rejoicings, — think what great wealth of precious truths, scarce known before, or once forgotten, have been brought into the foreground by the gospel; think how they have been here deposited in such a form as to be quite accessible by even the simplest minds, and yet attractive for the most profound; remember specially that Moses' words were meant and suited for one nation only, while the words of Jesus are for all the earth. When, therefore, in the flood of light, your eyes are dazzled by its brilliancy, judge for yourselves whether the gospel may not well be called the highest revelation of the Deity?

But especially do not forget, in the third place, to take into account, and test by a comparison, the faithfulness which Jesus showed. 'Moreover, it is required in stewards that a man be found faithful.'¹⁵ These apostolic words hold also of the prophets of the Lord; and Moses could obtain no higher honour than what is contained in the comprehensive tribute of praise, 'Moses verily was faithful in all his house, as a servant.'¹⁶ But yet, what else was the faithfulness of even the most eminent ambassador of God, than the obedience of a feeble man, who always must conclude by humbly asking pardon for his shortcomings? How much of prophet-life in Israel is spotted by the saddest stains! Jonah goes forth to preach obedience, yet he wilfully withdraws from the performance of the heavenly task. Elijah must come forward as a leader in the strife, but once, at least, he falls dispirited. John is expressly called to serve the King of Heaven when He descends to earth; and yet he stops Him in His progress with the question from the prison-house, that testifies of doubt and discontent. Yea, did not Moses himself fail in his faith and patience? And do you know one prophet who can say, without reserve, 'I do always those things that please the Father'?¹⁷ Yes, we know Him; for we look upon the Pure and Perfect One, who faithfully devoted every breath to the glory of the Father. Was there ever an ambassador of heaven exposed on earth to more severe temptation than surrounded Him on every side 1 It comes before Him, in the desert, in the form of an allurement; on the cross, as something terrible, to frighten Him; and in the space that intervened between the wilderness and Calvary, a countless multitude of arms were constantly stretched out, to take Him forcibly and set Him on a throne. But, 'Lo, I come to do Thy will, O God: 'such are the words He used on coming down from heaven; and when that will directs Him to a cross of shame, the Son will not refuse to drink the cup mixed for Him by the Father's hand. Perhaps, at some time or another, you may have observed how the first words attributed to Jesus in His early years, 'Wist ye not that I must be about my Father's business? 'may also be regarded as the constant motto of His earthly life. He is about His Father's business in the temple and in the synagogue, in the wilderness and by the shore, at the social board and in the peaceful solitude, when friends exclaimed 'Hosannah 'and when enemies cried 'Crucify him; 'not only in the little boat where He laid down His weary limbs to rest, but also on the cursed tree where He exposed Himself to death. And does it not appear to you that 'sinlessness' — that word so often used — is, properly, too weak for adequate expression of the matchless greatness seen in God's incarnate Son.'' Here, there is more than sinlessness: here, there is holiness, perfection, majesty, such as might dazzle even angelic minds. A Moses we admire, but Christ we must adore; and what would but sound blasphemous proceeding from the lips of even the greatest prophet, sounds in His mouth with all the grand simplicity of truth, — 'He that hath seen me hath seen the Father.' But who will give us thoughts, ideas, wherewith we may extol the glory of the matchless revelation now afforded us through Jesus Christ? Not only does He bring, but, what is infinitely more, He Himself shows us the revelation of the Father. Moses can say, 'I speak the truth; 'Jesus, not merely in what He declares, but in His whole personality, can say, 'I am the Truth.' He traverses the land, blessing and doing good, — the living, speaking, acting Image of the Father; and not a single spot is seen upon the sun of His glory, from where It takes its rise, to where it sets. And at the close of life, He can present a summary of all He did in these few words, 'I have manifested Thy name unto the men whom Thou hast given me;'¹⁸ yea, even now, when He has gone to heaven, the Son knows of no better meat than the performance of His Father's will. Show me more faithfulness than that which Jesus has displayed, and I will let you look for a still higher revelation than He brought.

But why do I speak of a higher revelation, as if anything higher could be imagined than the fellowship with God begun through Jesus Christ, — which we now mention as the fourth point claiming our regard? You see to what the Lord Himself directs His servant's thoughts; to Israel He predicts a time when He shall no more speak to them through flaming fire, but through a human voice, — when He shall send His highest Messenger. And ye who, in the gospel, hear the voice of God, — not as the hurricane, the earthquake, and the fire, but as the still, small voice, — say, does not the Christ of God appear to you in glory quite peculiar to Himself, because, like Moses, He is not a Prophet only, but, besides, the Mediator in God's Covenant with men? But what a difference between the Covenant established through the agency of Moses, and the better one now made through Christ! 'Cursed is every one that continueth not in all things which are written in the book of the law to do them: 'such was the truth announced upon the morning when the law was given, and all the people said, 'Amen,' and bowed their guilty heads to have the burden of that curse laid on their backs. Hundreds of rams could not remove the load of sins; thousands of streams of oil could not bring calmness on the sea of fear; and though the pious Israelite knew that Jehovah, for His own name's sake, forgave men's sins, yet day by day he stood in the presence of the Lord, as if before the mountain in Arabia that might be touched; there still remained, between him and his God, strong separating lines; and though the voice of anguish was entirely hushed, the spirit of the bondman still remained in him. But is it not remarkable, that almost at the very point when it attained its full development, the seeds of dissolution in the Old Economy begin to show themselves? The prophet gives the promise of another Covenant; thereby the first one is declared now to be growing old, and soon about to disappear. 'I will forgive their iniquities, and remember their sins no more,' — so runs the promise in the Covenant, — 'for they shall all know me, from the least to the greatest.'¹⁹ Thou morning of a brighter day, how long thou dost delay beneath the rim of earth! Lo, heaven opens for the sweet angelic song, 'Good-will to men! 'Another revelation is beginning now. But there is being instituted, too, a new kind of communion between heaven and earth; and while Moses dedicated the Old Covenant by blood of bulls and goats, Christ dedicates the New one in His own, and by His offering fills up the chasm that separates a holy God from an unholy world. Yea, the propitiation which could but be dimly shadowed forth by Moses in those sacrificial rites, — prophetic, though mysterious, — that grand atoning work, Christ shows in its reality; and just as Aaron once, with the censer in his hand, planted himself between the living and the dead, so does He now appear before the holy Father's face, that, as High Priest of heaven, He may thus hide His people's sins. In the first Covenant, God comes before the sinner as a creditor; while, in the second, the sinner comes before the Lord as one who is forgiven. The former Covenant included Israel, but excluded every other race; the latter was established everywhere on earth. The first was destined to endure no more nor less than fifteen centuries; the second, to endure throughout eternity, and to unite both heaven and earth in one great spiritual kingdom that shall not be moved. What are even all the love and faithfulness which Moses showed, as mediator of his Covenant, when we compare these with the riches of that Mediator's love whose heart was broken on the cross for us, — a heart that still beats on His universal throne? And do you know what, even when compared with all these great and glorious things, remains most glorious of all? As Moses was not only a prophet and a mediator, but, besides, the guide of Israel to the land of their inheritance, so is it, too, with Him whose form is now before our mind. He does not merely make a revelation of the truth, — externally by His own person and His word, internally by the power of the Holy Ghost. He does not merely open up the way, and break down the partition-wall that separates all men from God, and each man from his brother-man. Like Moses, He remains the trusty Guide of all His own, — both Way and Guide in one; so far is it, besides, from being possible that life or death can come between Himself and any one of them, that He abides with us continually. He does not rest until those sharing in the Covenant have first been justified, then sanctified, and, lastly, glorified; and that same offering, by which He frees them from the curse of sin, becomes the means by which the righteousness demanded by the law is not merely fulfilled for them, but m them too. Enlightenment, redemption, salvation, — name any greater benefits than these, which He not merely promised, but procured, bestows, and still reserves for His own people, without price. Lord Jesus, how can any one have but a little understanding of Thy preciousness, without devoting all he is and has to Thee?

But does this seem excessive praise which we bestow on that 'true Light, which lighteth every man that Cometh into the world'? God has not waited till men should decide upon the value of His greatest gift; for He Himself has given witness to the Son of His eternal love, as the last and fullest revelation He has made. The testimony which Jesus has received will be the last point we shall set before your thoughts. One statement in the former declaration made by God remained unnoticed; this we are now so much the less inclined to pass, because the present is the first occasion when a special threat is introduced in close connection with a Messianic promise. These are the words of ver. 19: 'And it shall come to pass, that whosoever shall not hearken unto my words which He shall speak in my name, I will require it of him; 'or, as it is elsewhere expressed, 'he shall be destroyed from among the people '(Acts iii, 23). Does it require much proof to show that Christ, no less than Moses, has been recognised in quite a special way, and is maintained in His prophetical authority, by God Himself? You know that there was no more dreadful sin which could have been committed in the wilderness, than that Moses should aspire to wear the crown. His daily business was emphatically God's; and it was but his intercession that could save those guilty ones who crowded round the standard of rebellion. But what are all those judgments sent by God on Israel, while wandering through the wilderness, when we compare them with the signs, and wonders, and the divers mighty deeds by which the Lord Himself gave witness to the Prophet of the New Covenant? As Peter excellently says, if God was not with this man, then — let us say it with all reverence — God has Him self, in some way quite incomprehensible to us, concurred in cheating all the world by means of a deceitful show. As every one well knows, and as we find it stated in a history whose truth has frequently been questioned, but never yet disproved, God sent His angels down from heaven to watch beside the Saviour's cradle and His grave. Three times, a voice from heaven was heard that witnessed to His majesty; He raises Him up from the grave, and sets Him on His universal throne; and then, at His request. He distributes those spiritual gifts through which the earliest foundations of His kingdom have been laid. Plainly He manifests His favour for the Nazarenes, and pours upon His enemies the fear of death, while He gives courage to His friends; nay, more, — and surely God keeps it designedly before our eyes, — He visits with dread punishment the man who will not hear this Servant in the same way as Himself If what God has made known in Christ be not the most complete and highest revelation He has made, and further, meant and suited for all men, I ask what more God could have done, if any higher revelation came; and can you possibly conceive of any tokens that could prove more unmistakeably His approbation and interposition in the case, than those by which His well-beloved Son was pointed out before the eyes of heaven and earth? Nay, we are not surprised that leading infidels have striven in vain to cut out from this gospel all the miracles which it contains. But what would it avail even though — what we deem quite impossible — success attended the presumptuous attempt to strip the sacred history of its supernatural character? Then they, would be obliged to go still further, and make out the entire history of the kingdom of God to be a cunningly devised fable, which certainly may be pronounced wholly inexplicable, if the Lord were less than He has declared Himself to be. Then they would be obliged to show us how it comes about that the most furious attacks of unbelief, like waves against a rock, have dashed against this gospel in their impotence, only to earn, through time, deep ridicule and merited oblivion. Then would they need to show us higher truth, wisdom more fully tested, and more blessed comfort, than have here for ages been deposited. Then must they needs be able to refute the witness of the Holy Ghost, that makes these words resound in every Christian heart, 'Lord, to whom shall we go? Thou hast the words of eternal life.'²⁰ Yea, verily, that is the highest seal, impressed, as if by God's own signet, on the words of Him who is the greatest Prophet, and the King of truth. The heart and conscience of all those who, seeking for salvation, hear and follow Him, bear witness to His words; experience proves that He is the Amen, the Faithful and the True; and that which time has not yet shown, eternity will hear proclaimed as if with trumpet-sound, — that in Him, and in Him alone, there are combined the highest truth and highest blessedness, for both are one and indivisible.

In the kingdom of nature, there is no higher light than the meridian sun: in the kingdom of grace, there is no higher revelation than the Christ!

3.

What we have just expressed is but the sum and the conclusion of an argument, the special points in which we will again present at once, for clearness' sake. We have been looking in succession at the rank which Jesus occupied, the light which He diffused, the faithfulness which He displayed, the fellowship begun through Him, the witness He received. In all these, as it were, we read the plain credentials of the Prophet out of the midst of His brethren, to whom Moses bare witness; and thus, too, we renewed our own confession of our Lord, as the highest Witness to the truth. And now, do you not feel what is the highest and most sacred call of Christianity, addressed to us through all that we have been considering? What we have still to say admits of being summarized into three words: inscribe them in your memory through life!

And what, then, could become us more than humble thankfulness? Is it a small thing that the voice of this, the very greatest Prophet, whom even Moses saw but at a distance, sounds so close beside our ears, and that the most unlearned knows far more of Him than did the highest then in Israel? Is it a small thing that God still continues to shed down the light of saving truth, not merely upon those who rendered due obedience at the first, but also upon the rebellious ones; and that we who — just say yourselves how long it has been so — perhaps may have refused the greatest blessing, now are called anew to go to Bethlehem, and hear the words that have been uttered there regarding this great Prophet? And, once more, is it but a small thing that so many of His utterances as a Prophet have already been fulfilled to you and me; and that we all can learn, from an infallible authority, what is the truth that saves? How very touching is the thought that such great multitudes have longed to see the revelation made, but not obtained the promises! How much more touching is the thought — and of its truth we are assured — that, at this very moment, there are multitudes who do not yet feel anything of what they owe unto that Saviour of the world, — perhaps they are even somewhat wearied of the goodness they experience; while others fall upon their knees to praise the Lord! What sad insensibility, fearful indifference! When we inquire into their reasons, what is it that we must mention first? Is it deep ignorance that makes so many, even with the name and the profession of a Christian, still live substantially without the Christ, and thus, too, without God and without hope? Or is it a deep-rooted worldly-mindedness, that sets a higher value upon everything except the satisfaction of the soul's great need? Is it the force of habit, that constrains us to regard the most astounding wonder of God's grace as if it were a matter of indifference? Or possibly it is a secret scepticism, that ever asks the question, 'Art Thou He that should come? 'Whatever it may be, see whether conscience does not tell you that your heart is still too cold towards your Lord; and learn especially to pray in secret, that you may, ere long, give thanks in honesty of heart at this our Christmas feast. Pray that the eyes of your understanding may be opened to acknowledge that you need the world's great Light. Let Moses tell you what your sin deserves, that you may call on Christ, who saves from sin; and let the preacher of repentance that exists within, prepare the way for the great Gospel-preacher in the plains of Bethlehem. Go forth to meet your Lord with joy, not simply as the people of Jerusalem did, who, with their glad hosannas only called Him 'the Prophet of Nazareth,' to cast Him off again, and that, too, very soon; but let your gratitude be humble and sincere, and such as truly glorifies the Lord. And ye especially, who know the 'Prophet out of Israel 'experimentally as your great Light, and your sole comfort in the world, see that ye be not silent now! Sing gladly in the Lord, ye righteous ones, not only at the coming feast, but at all times; rejoice all ye that are upright in heart!

But further, let our second word be, — listen to what this mouth announces In the Father's name! Listen, we scarce need say, not with the ear of one who acts the spy, and seeks to catch the Master in His words; or of a judge, who seeks to judge the Lord instead of being judged by Him; or one with strong aesthetic tendencies, who is quite satisfied provided that his feelings are but pleasantly touched and wrought upon. But listen with the ear of an obedient child, who knows but little, and receives in silence what is told him of his Father's will; of one against whom accusation has been made, and watches anxiously, with bated breath, to see if there be still some hope of liberty and life; of an obedient servant, who but asks. What does my Master wish that I should do? And what should keep you from thus giving ear to Him through whom the Lord has made His highest and — do not forget — His final revelation to us men? Surely, not the obscurities and unsolved problems that remain connected with the gospel, even after the most careful investigation has been made? Does not the large amount that you already comprehend awake within your heart the strong presentiment that, in what you do not understand as yet, a deep and glorious meaning lies concealed? And can you wonder that God's highest revelation should have depths which your arm cannot sound? And you who always stop when you have left the sphere of sense-perception and experience, how can you hesitate, when in the supersensual sphere, to grasp the hand of an unerring Guide, simply because He tells you what you never would have known yourself, and what, even yet, you cannot fully comprehend? What wretched folly! When the God of heaven stoops condescendingly to His vain creature, seeking to impart His secret thoughts concerning the salvation of mankind, shall man, who does not comprehend himself, take deep offence because he cannot find out God? And when the stream of living water flows towards him, shall he say that all the water which he cannot gather in these hands of his is quite superfluous, and thoroughly unfit to drink? We cannot, certainly, be too exact and thorough in inquiring if the gospel really contains God's highest revelation to mankind; it is not real science, but mere superficiality and imperfect knowledge that have done the greatest damage to the cause of truth. But when it has sufficiently appeared who is the real Speaker in the words of prophecy, then let the child of earth bow reverently; then let the proud philosopher remember he is but of yesterday; then let the Christian wait until the future, with its light, shall give the explanation sought for now. Or — tell us candidly — do the requirements of this Prophet seem too high? and does your understanding seek for pleasure in its doubt, because your heart has no delight in rendering obedience to the Lord? But is it not an easy yoke that this great Master lays on us, — is not the burden of this Leader light? and may not His most strict requirements well be called His greatest benefits to us? 'Your ear is so deaf, and your heart is so slow to believe! 'But is He, who calls you to obedience, a hard Master, who will not subdue the stubborn heart? and will the God, who made the ear, not listen to the prayer for wisdom.'' Surely there shall be no escape, if ye refuse to pay regard to such a great salvation; and if they who rejected Moses did not escape, of how much sorer punishment, think ye, shall they be thought worthy who turn away from Him who comes from heaven? Oh that, when we point earnestly to Him, we could keep back the words of John, 'Many false prophets are gone out into the world!'²¹ But is there no lying spirit that shamelessly withstands the King of truth.'' Are there not those who, in their arrogance and pride, imagine they have now outgrown His high authority as the great Prophet of the world, and bow, instead, before the mere assumed authority of human guides, who are too often but blind leaders of the blind? Is not the warning given by Moses against a wretched superstition quite as needful in our days, when people seek, by every kind of means, to wring out secrets from the spirit-world; and even go the length, too frequently, of showing greater faith in lifeless wood, which they consult, than in the true and living word of God? We, too, may well address you in the Lord's name, 'Little children, let no man deceive you; '' Believe not every spirit, but try the spirits whether they are of God; 'and, 'See that ye refuse not Him that speaketh.'²² Give ear to Him! — the words are both for old and young, for rich and poor, for learned and unlearned, for you and me! This Prophet's eyes see deeply down into the darkest corners of your heart. Shall it be well if He will search you? and have you as yet obeyed His voice?

If it indeed be so, then our last word is testify; bear witness in the spirit of faith, and in the line of Moses' zeal. Are we not living in the blessed times when this grand prayer of his has been fulfilled, 'Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them'?²³ It is not we alone — we ministers who preach the gospel — that are called to prophesy (and oh that we fulfilled this task in something of the spirit and the power of Moses, of Elijah, of John, of Jesus), but all on whom has shined the wondrous light of God must go forth and proclaim His mighty deeds. Israel's prophets but prepared the way for the highest Witness of the truth; Christian prophets, in their turn, must follow in the footsteps He has trod; they have been born again and sent into the world that they may give their testimony to the truth. That world, — so deeply sunk, and in such unexampled misery, — how shall it once more and for ever be recovered to its lawful King? Arise, ye Christian prophets, to begin the holy war with the sword of the Spirit! Spirit of grace! Thou who alone canst teach us to speak with new tongues, descend in larger measure on us all! Children of light! go daily forth into the world, led by the Spirit, and with all your power of love, to bring that world unto the light of life! Church of the Lord! send out your gospel messengers, that all ends of the earth may see the great salvation of our God! (These words are specially appropriate to such a day as this, which witnessed the foundation of our own Missionary Society.²⁴) We may predict, in His great name, that soon the hour will come when the command, 'Hear Him,' shall cease on every side, and all the earth shall know the Lord. Now, we still 'know in part, and prophesy in part. But when that which is perfect is come, then that which is in part shall be done away; 'and those who here on earth confess the Lord before their fellow-men, shall be acknowledged in the presence of the Father and the angels up in heaven. For thus saith the greatest Prophet, whom God hath anointed King: 'If any man serve me, let him follow me; 'and again: 'Where I am, there also will my servant be! '

Amen.

1) John xviii. 37.

2) Prov. xxiii. 23.

3) John viii. 32.

4) John v. 45, 46.

5) This sermon was preached Dec. 19, 1858.

6) Tit. ii. 11.

7) 1 Pet, i. 10, 11.

8) Deut, xxxiv. 10.

9) Num. xii. 6-8.

10) Heb. iii. 6.

11) Heb. i. 1, 2.

12) John iii. 31.

13) Matt. iii. 14.

14) John i. 17.

15) 1 Cor. iv. 2.

16) Heb. iii. 5.

17) John viii. 29.

18) John xvii. 6.

19) Jer. xxxi. 34; cf. Heb. viii. 11, 12.

20) John vi. 68.

21) 1 John iv. 1.

22) I John iii. 10, iv. 1; Heb. xii. 25.

23) Num. xi. 29.

24) Dec. 19, 1797, the date of the foundation of the (old) Dutch Missionary Society.