and the Holy Spirit; but we would humbly believe his testimony concerning himself, and adore his incomprehensible majesty.

OF GOD

One would scarcely have expected, that this doctrine should have been objected to, because it is mysterious; when the apostle expressly calls it the GREAT MYSTERY LINESS! But indeed, till we can comprehend ourselves, it is absurd to object to mysteries in those things which relate to the infinite God. The power of mind over matter is mysterious in the highest degree; yet we must deny our own existence, as well as that of God, if we do not admit it; for our will moves our tongues and limbs continually, yet we know not how. Mysteries, which philosophy can never explain, are found in the production of every plant and animal. The style of God in all his works is mystery; and shall we suppose that his own nature is not above all mysterious? Experiment is indeed the proper standard of our discoveries of the powers of nature: but in our enquiries concerning the Creator and his incomprehensible essence, we must be satisfied with his testimony. Beyond this we cannot go: here we can make no experiment: nay, the subject baffles all our investigation. For, " can we by searching find out God? can we find out the Almighty to perfection?"-If men object the inferiority of Christ to the Father, as Man and Mediator; or his " growth in wisdom and stature; we answer, that those passages, which ascribe omniscience and other divine perfections to him, demonstrate that he had another nature in union with that true humanity of which such things are spoken. And "his delivering up the king"dom to God, even the Father," which has sometimes been objected to the doctrine of his Deity, 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. The absolute kingdom existed before sin entered, and will exist for ever, after the mediatorial kingdom shall have answered its grand design, and shall have 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, and worship, and obedience, which are due to his Name. The truth held in unrighteousness can

11 Cor. xv, 24-28.

only increase a man's condemnation; but they who deem it the life of their souls should endeavour to adorn it, 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, apt to teach, patient, in meekness "instructing those that oppose themselves; if God perad"venture 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." I

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 connexion with every part of that religion which bears his name: and all, who call themselves Christians, should, with the greatest care and diligence, seek 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 shew in what respects he, and none else, was qualified to sustain such an office ;-and to prove from Scripture, that he is a Mediator, according to the import of that term as here 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 of 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 side: 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, as acting inconsistently with the design and nature

12 Tim. ii, 24-26.

of his office. He should, therefore, behave as the friend of both parties; accommodating the 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, or has been highly criminal or injurious, the office of a mediator chiefly consists, 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 deserves 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. A mediator, however, on some occasions, out of great love and pity to the offender, may offer to make compensation at his own expence for the injuries done; in order that the other party may, without loss or dishonour, lay aside his purposes of inflicting deserved punishment.

Various qualifications are necessary for persons, who sustain the office of a mediator between two parties at variance, in any of the cases which have been stated; but our attention must principally be fixed upon the last; as it doubtless most accords with the interesting subject, which it is intended to illustrate. Should any one interpose between a sovereign prince and his rebellious subjects, in crder to prevail with him to shew them mercy; it is obvious, that he should himself be free from all suspicion of in the least favouring their rebellion; otherwise his interposition would render him the more suspected. He ought likewise to be a person of that rank and character, or to have performed 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 suspected or exceptionable character, and on no account entitled to the affection or confidence of the prince, attempt such an interposition, without manifest impropriety. If a company of men, in these circumstances,

were desirous of conciliating the favour of their offended lord; they would naturally turn their thoughts to one of his chief nobles, to some person that had rendered signal services with great renown, or to his principal favourite; 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 ought, put that on mine account, I will repay it ;" and if he really were competent to make good such an engagement; his interposition would have its utmost advantage for success.

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But no mediator can be fully authorized for his office, unless, by one means or other, both parties allow of his interference at least its 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, should 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 likewise 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 may be no reason to suspect, that a person, thus situated, 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, which 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 the Lord himself having represented the office of Christ as that of a mediator, it is manifest that he intended to assist, and not to mislead, or perplex, our apprehensions by the allusion: and this allows us to make 1 Acts xii. 20.

2 Philem. 18, 19.

what use we can, with caution and sobriety, of the case alluded to, in order to explain more clearly the subject which it illustrates.

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 God, who is Love, 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 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 disturbed this blessed state of amity.-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 which was about to descend from him; then, and not before, 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 rendered the interposition of a mediator necessary: 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 shew 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.

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, even "vessels of wrath "fitted for destruction:" but it pleased their offended Sovereign, "to the praise of his glory," and the display of his infinite and everlasting mercy and bounty, (for God is love,) to purpose the reconciliation, recovery, and eternal felicity of an