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in wisdom and stature, &c.; we answer, that such testimonies, when compared with those which ascribe omniscience, &c., to him, demonstrate that he had another nature, in union with his humanity, of which such things are spoken. And "his delivering up of the kingdom of God, even the Father" (1 Cor. xv. 24-28,) only establishes the distinction between the absolute and everlasting kingdom of God, as Creator ; and the mediatorial kingdom of Christ, as the Divine Saviour of sinners. As the absolute kingdom existed before sin entered; so will it exist for ever, after the mediatorial kingdom hath answered its grand design, and is come to an end: but the Son will be One with the Father to eternity, as he was in the beginning, before time was, or creation had taken place.

If any person should be convinced, by these plain arguments, of the truth and importance of this doctrine, I would conclude with warning him not to rest in the notion of it; but to apply it practically, by relying on Emmanuel for all things belonging to salvation, and by rendering him that love and honour which are due to his Name. The truth held in unrighteousness can only increase a man's condemnation: but they, who deem it the life of their souls, should endeavour to adorn and promote the knowledge of it, by all suitable means: remembering, that "the servant of the Lord must not strive, but be gentle to all men, in meekness instructing them that oppose themselves; if peradventure God will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will" (1 Tim. ii. 24-26.)

ESSAY VIII.

On the Nature and Design of the Mediatorial Office, sustained by the
Lord Jesus Christ.

THE Mediation of Christ between a holy God and sinful men has an immediate connection with every part of that religion which bears his name: and all, who call themselves Christians, should use great diligence in seeking an accurate and adequate knowledge of this interesting subject, as far as they can deduce it from the sacred scriptures. It is, therefore, intended in this essay, to make some observations on Mediation in general;—to explain the nature and ends of our Lord's Mediation in particular;-to show in what respects he, and none else, was qualified to sustain such an office ;and to prove from Scripture, that he is a Mediator, in the sense that will be` explained.

The interposition of a Mediator in the affairs of men implies, that some difference or ground of difference subsists between the two parties; it supposes that, at least, one of them has cause of complaint or resentment against the other; and that consequences injurious to one, or both of them, or to those connected with them, may be apprehended if the controversy be not amicably terminated. To prevent these effects, some person, either of his own accord, or at the request and by the appointment of one or both the contending parties, interposes: and endeavours by his authority, influence, or good offices, to effect a pacification on such terms as are supposed to be equitable, or at least not materially injurious to either party: for if a Mediator should take great care of the rights and interests of one party, and evidently neglect those of the other, he would be justly condemned for acting contrary to the design and nature of his office. He should therefore act as the friend of both; accommodating their differences according to the justice of their claims, and in a manner as satisfactory to each of them, as can consist with equity and impartiality.

In some cases a superior in station or power may assume the office of Mediator, and by authority induce the contending parties to accept of the terms proposed to each of them. In others, the end may be accomplished by argument, remonstrance, or persuasion: and this is nothing more than convincing both parties, that they ought to make, or accept of, such concessions for the sake of peace and their mutual good, as are equitable and reasonable; and then inducing them to act according to the dictates of their understanding and conscience. But sometimes (especially when one party is much inferior to the other, and hath been highly criminal or injurious), the office of a Mediator will chiefly consist, in prevailing with the offended superior to accept of such concessions and satisfaction as the other can make, and not to proceed against him with rigour, though he deserve it: and if this can be effected, it only remains for him to prevail with the inferior, or criminal party, to make the required concessions, &c. It may, however, so happen, on some occasions, that the Mediator, out of great love and pity to the offender, may offer to make compensation at his own expense, for the injuries he hath done; in order that the other party may without loss or dishonour lay aside his purposes of inflicting deserved punishment upon him. Various qualifications would be requisite for persons who should sustain the office of a Mediator between two parties at variance, in any of the cases which have been stated: but our attention should principally be fixed upon the last, as it doubtless most accords to the interesting subject which it is intended to illustrate. Should any one interpose between a sovereign prince and his rebellious subjects, in order to prevail with him to show them mercy, it is obvious that he should himself be free from all suspicion of the least favouring their rebellion; otherwise his interposition would render him the more suspected. He ought, moreover, to be a person of that rank and character, or to have done those important services, which entitle him to the confidence of his sovereign, and tend to render it honourable for him, at his instance, to pardon those that deserve punishment. Every one must perceive the absurdity of a criminal undertaking to mediate in behalf of his associates in guilt; nor could an obscure person, of indifferent character, and in no respect entitled to, or possessed of, the affection or confidence of the prince, attempt such an interposition, without manifest impropriety. If a company of men, in any such circumstances, were desirous of thus conciliating the favour of their offended lord, they would naturally turn their thoughts to one of his chief nobles, to some person that had performed signal services with great renown; or to his principal favourite, (Acts xii. 20); or even to his beloved Son, if they had any prospect or hope of obtaining his good offices. And if such a Mediator could be engaged in their behalf, with so firm and cordial an attachment to their cause as to say with Paul, when he mediated with Philemon for Onesimus, "if they have wronged thee, or owe thee aught, put that on mine account ;-I will repay it," (Phil. 19, 20); and if he really were competent to make good such an engagement; then his interposition would have its utmost advantage for success.

But no Mediator can be fully authorized for his office, unless, by one means or other, both parties allow of his interference; at least his mediation cannot have its due effect, till they both accede to his terms or plan of accommodating their differences. For if one party authorize him to propose certain terms to the other, as the utmost that he will yield; the whole must yet be frustrated, and the dissension perpetuated, if these terms be pertinaciously rejected; except when the Mediator acts also as an umpire, and compels the parties to accept of his prescribed conditions. There is also an evident propriety in a Mediator's standing in such a relation to each of the parties, as to lay a foundation for his being considered as an equal friend to both of them, in all respects in which their rank or the justice of the cause will admit of it; so that there can be no reason to suspect, that a person, thus situatel, will sacrifice the interests or rights of one party, from a partial regard to the other.

These observations concerning the office of a Mediator, as well known among men, may enable us to understand more clearly the doctrine of scripture respecting the Mediatorial Office of Emmanuel: and we may very properly argue from them, in something of the same manner that Paul did from the office of high-priest among the Jews, when he wrote to them concerning the high-priesthood of Christ. This, indeed, was a divinely-appointed type and shadow of the subject that the apostle illustrated and confirmed by it; whereas our arguments, from the office of a Mediator among men, derive their force from analogy, or the particulars in which the cases coincide: yet as the Lord himself has represented the office of Christ under the idea of a Mediator, it is manifest that he intended to assist, and not to mislead or confuse our apprehensions, by this allusion; and this authorizes us to make what use we can, with caution and sobriety, of the case alluded to, in order to explain more clearly the subject which is illustrated by it.

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We must, therefore, in the next place, reflect on the need there was for a Mediator between God and man." Had the human species never forfeited the favour, or incurred the displeasure of their bountiful Creator, a Mediator could never have been wanted, for he was of himself sufficiently disposed to favour and bless the work of his own hands. Had not man been brought into a state of alienation from God, and had he not been exposed to his just indignation, no reconciliation, and consequently no peace-maker could have been required. The angels in heaven approach their God and Father without the intervention of a Mediator; and so doubtless did man, before sin had made a breach between God and him. When the first Adam had broken the commandment, and forfeited the covenant of his Creator; and so sin and death had entered into the world, to pass upon the whole race that was about to descend from him; then was "the second Adam, the Lord from heaven," promised, to be the Mediator of a new covenant, under the title of "the seed of the woman, who should bruise the serpent's head." Thus the entrance of sin gave rise to the whole plan of a Mediator; and the malignity or desert of sin alone required such an exalted Mediator, and such a meritorious mediation, as the scripture reveals and proposes to us. For if a righteous and holy God had not viewed sin as so evil in its nature and effects, that it would be utterly inconsistent with his glory to show mercy to transgressors, unless some constitution of this kind were previously formed; that love, which provided the Mediator, would have sufficed (so to speak) to induce him to pardon them without one. We must not, therefore, imagine, that the Mediation of Christ is needful, in order to prevail with God to pity, love, and save sinners: on the contrary, we should consider it as the grand effect of his compassion and good will, and as intended to render the exercise of his plenteous mercy consistent with the honour of his justice, and conducive to the harmonious display of all his perfections.

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Men had forfeited their Creator's favour, and deserved his anger, by transgression; they had also lost his holy image, and become vile and miserable, " vessels of wrath fitted for destruction:" but it pleased their offended Sovereign, "to the praise of his glory," and the discovery of his infinite and everlasting mercy and bounty (for God is Love), to purpose the reconciliation, recovery, and eternal felicity of an innumerable multitude of the fallen race. It did not, however, become him, as the infinitely righteous and holy governor of the universe, to show such favour to the guilty and unholy, without adopting some decisive method of showing his judgment concerning their crimes and deserts: otherwise it might have been supposed, that he did not wholly abhor sin; that he meant to desist from the demands of his violated law; that it needed not to have been made so strict; that it was not requisite for his rational creatures on all occasions to obey it, or that transgressors should be punished according to its sanction; and that it was owing to some other cause, than his perfect justice and holy abhorrence of evil, that he so severely executed vengeance on some of his rebellious subjects. To obviate such conclusions, it became the God of glory to devise

some plan, according to which, the largest exercise of his pardoning mercy and saving grace might consist with the most affecting display of his avenging justice and hatred of iniquity. For this purpose, as is manifest from the Scriptures, his infinite wisdom and love had formed, and then revealed the plan of a Mediator, through whom a new covenant was arranged and proposed to sinners; according to which, all things pertaining to eternal life are freely bestowed for his sake, on all who apply for them in the appointed way. "Thus the riches of God's mercy have abounded towards us, in all wisdom and prudence," (Eph. i. 7, 8). Through the intervention of a Mediator sinners are saved, and yet the Lord does not so much as seem to favour sin; nay, he in the most decisive manner shows his judgment of what punishment it deserves, his holy abhorrence of it, and his determination in all possible cases, "to magnify his law and make it honourable."

If, in discoursing on such subjects, we are constrained to accommodate our language and reasonings to the conceptions and usages of men, we do no more than imitate the sacred writers, and can aptly express our meaning in the words which they have used before us: whereas they who object to such explanations, are obliged to represent the style of Scripture as highly (if not absurdly) figurative, and frequently to caution their disciples against a too literal explanation of it: nay, it costs them much labour, as well as great ingenuity, to furnish such interpretations as accord with their rational systems, and which common readers could never have thought of: and what is this but an insinuation that the sacred writers have used a language extremely suited to mislead and confuse the unlearned and simple part of mankind? But indeed the apostle has shown at large, (Rom. iii), that the mediation of Christ was intended especially for this end, "that God might be just and the justifier of the believer," " a just God and a Saviour.”

If we examine the subject more minutely, we shall find, that the mediation of Christ is of that kind, which required such a person to sustain and perform it as the Scriptures testify him to be. If any one should interpose between an offended sovereign and his rebellious subjects, in order that, for his sake, exemption from punishment, and the grant of valuable privileges should be conferred on them; he must stand high in the estimation of the prince, and be a person of known worth and dignity among all who are acquainted with the transaction, otherwise there would be no ground to expect that his requests would be attended to, or any care taken, if they were to manifest the demerit of the pardoned offenders, or the clemency and bounty of their reconciled sovereign. But what man, or mere creature, could thus interpose between the infinite God and the apostate children of men? Who could have thought of requesting, that for his sake, and at his instance, all the crimes of those who came in his name, should be pardoned, all their wants supplied, and all spiritual and eternal blessings conferred upon them? Would not such an intrusion have been considered as an act of rebellion, or at least a preference given to the happiness of rebels above the glory of God? Who, among the angels of heaven, or any of the creatures that God has made, could pretend to personal dignity, excellency, merit, or services, sufficient to authorize such a requisition? Or how could it have been imagined, that if the Lord did not see good to spare and bless sinners for his own name's sake, he would be induced to do it for the sake of a derived, dependent being, who lived, moved, and existed in and by him alone? Had it been consistent with, or conducive to the display of his glory, to have saved sinners without an atonement, he would not have wanted any external inducement to do it if it were not, could any one possibly prevail with him to dishonour himself? Or could any mere created being have undertaken to render the exercise of mercy and grace to sinners consistent with his perfect justice, and the honour of his law? Alas! their best services must all be due for themselves, and on account of benefits already conferred: even their own felicity, strictly speaking, must be gratuitous, not merited: nor hath one of them power to endure the punishment of a single transgression, without fi

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OFFICE OF CHRIST.

nally sinking under it, for the wages of sin is death. So that it cannot be conceived, that the office of a Mediator between God and man, which Christ performs, could possibly have been sustained by any mere creature; or that any of them had sufficient love to have induced him to undertake it for the benefit of the unholy and rebellious. But when the eternal Son of the Father,when he who created and upholds all worlds, for whom all things were made, and whom all angels worship, voluntarily engaged himself to mediate a peace between the offended Sovereign of the universe and his sinful creatures: "to the principalities and powers in heavenly places was known-the manifold wisdom of God :" and all the holy intelligences that ever have been, or shall be made acquainted with this grand design, must perceive, that his personal dignity and excellence, his ineffable union with, and relation to the Father, as well as his boundless power, love, and holiness, rendered him in all respects the proper person to accomplish it, and bring it to a happy and glorious event; and that he only was competent for such an undertaking. If a Mediator was to be constituted for such ends as have been stated, it must be proper that the Lord should choose and appoint him to this impor"No one taketh this honour to himself, but he that is called of tant office. God." A self-appointed Mediator must have been deemed an intruder: the criminals could not reasonably expect to have the nomination of him; they had no just ground of complaint: the whole design must be formed for their relief and advantage; the rights and glory of God must be first considered and secured in the execution of it; and he alone could know whom it became him to entrust with so vast a concern, as involved in it not only the interests of his universal kingdom, but the eternal honour of his own great We know to whom he hath committed this office; and we are sure from the event, that he saw none else in heaven or earth whom he could so properly have appointed to it; for he does nothing in vain, and would not have sent his only begotten Son on a design which one of his servants could have executed with the same success and advantage. But we may understand enough in this matter to perceive that it would have been highly improper for the infinite God to have appointed a mere creature to such an office, and to have entrusted his own glory, the salvation of innumerable souls, and the interests of his everlasting kingdom into such hands: in such a cause," he puts no trust in his servants, and charges even his angels with folly," (Job iv. 18). Yet, at the same time, this Mediator is, in all respects, suited to our case, and worthy of our confidence. If it had been revealed, that God would deal with us through a Mediator, and we had been required to look out for one on whom we could most entirely and unreservedly depend, even when eternal happiness or misery was at stake, what could we have done? We could never have entrusted such an important cause in the hands of any mere man: the more we had considered the matter in all its difficulties and consequences, the greater hesitation should we have felt to confide it to the hands of a mere creature, as all are changeable; and we should have been apprehensive, lest some want of power, love, truth, wisdom, or constancy should induce a failure, when our eternal all was at stake. But we could never have thought of such a Mediator as our offended God hath himself provided, appointed, and revealed, "who is the same yesterday, to-day, and for ever," and who is "the true and the holy One," Emmanuel, "God over all, blessed for evermore." Here, then, we can have no He who is worthy to ground for fear: unbelief alone can hesitate. He whose power sustains the universe, is able to save our souls in all possible cases. be entrusted with the rights of God, and the eternal glory of his name, must also be worthy to be entrusted with our immortal interests (for our rights in this respect are all forfeited): and he who, perfect in justice and purity himself, could so pity and condescend to guilty, polluted creatures, as to undertake such an office wholly for their benefit, cannot want love to accomplish whatever is wanting for the eternal salvation of all who accept of his mediation.

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