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with the same success and advantage. derstand enough in this matter to would have been highly improper for the infinite God to have appointed a mere creature to this office, and to have intrusted his own glory, the salvation of innumerable souls, and the interests of his everlasting kingdom, into his hands. In such a cause," he puts no trust in his "servants, and charges even his angels with folly."*

At the same time however, 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, 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; nay, 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; for 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. Yet we could never have thought of such a Mediator, as our offended God hath himself provided, appointed, and revealed," who is the same "yesterday, today, and forever," and who is the "true "and holy One,” “ Emmanuel,” “God over all, bles"sed forevermore." Here we can have no ground for fear; unbelief alone can hesitate. He, whose power sustains the universe, is able to save our souls in all possible cases. He, who is worthy to 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 forfeit ed) and he, who, in perfect 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

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is wanting for the eternal salvation of all, who accept of his mediation.

But the appointed method, in which this great Mediator performs his most gracious design, hath laid a still more firm foundation for our unshaken confidence. It was proper, that the terms of our reconciliation should be proposed by the Lord himself; and, as these had respect to the Mediator, they required him to assume our nature into personal union with his Deity; that as "God manifest in the flesh," he might stand related to us also, in the most intimate manner, as our brother, bone of our bone, and flesh of our flesh; that so, he might properly represent us, undertake our cause as interested in it by the ties of one common nature, and encourage our most unlimited confidence in his compassion and love. Thus hath he humbled, emptied, and impoverished himself. As they, in behalf of whom he mediated, "were partakers of flesh and "blood, he also took part of the same;"" he is not "ashamed to call them brethren;" and, as his union. with the Father, in the divine nature, renders him a proper person to vindicate his rights and display his glory; so, in virtue of his union with us in the human nature, we may most cheerfully rely on him to take care of our immortal souls. This also shews the propriety of his interposing in our behalf; for some con nexion or relation is supposed to subsist between the Mediator and those for whom he acts; else, why does he solicit favour for them, rather than for others in similar circumstances? And even, if the plea be supported by some payment or satisfaction made, it seems proper, that there should be a ground, on which to determine for whom this is done, and to whom the benefit of it shall belong.

When therefore the Son of God undertook the office of Mediator between God and man," he took "not on him the nature of angels," as he meant not to mediate in their behalf; but he assumed the human nature. And this renders it very obvious and natural for us to conclude, that all he did and suffered on earth, and all he now performs in heaven, in the character of Mediator, was exclusively intended for the benefit of

men, whose nature he bears, for whom he mediates, and to whose account the whole will be imputed; that is, to such of them as avail themselves of his mediation. For if men, who have this divine constitution stated to them with suitable evidence, do not approve of the Mediator, but reject his mediation, they of course exclude themselves from the benefit of it. We shall therefore, in the two following essays, consider more particularly the righteousness and atonement of our great Mediator, and his continual intercession in heaven for us. It is indeed almost impossible to discourse in general concerning his mediation, without in some degree adverting to these subjects; but it would be improper any further to anticipate them in this place.

It does not seem necessary to attempt a laboured proof that our Lord's mediation is of that nature, and instituted for those purposes, which have been stated. The general language of scripture conveys this idea of it, to those who understand and believe it in its obvious, literal import. In particular, the scope of St. Paul's reasoning, in the epistle to the Hebrews, establishesthe doctrine under consideration. Was Moses a typical mediator, at the giving of the law, that through his intervention the national covenant might be ratified between God and the people? This only shadowed forth a better covenant, founded on better promises, which Christ had mediated between the Lord and his spiritual Israel and "this Person was counted worthy of more "honour than Moses," being a "Son over his own "house," which he had builded; whereas "Moses was "no more than a servant," or even a part of the house itself.* Were the high priests of the order of Aaron typical mediators between God and the people, in virtue of their perpetual sacrifices, and the burning of incense? The insufficiency and unprofitableness of such mediators, and of all their sacrifices and services, must be shewn, to make it manifest, that another Priest must arise, after another order; whose dignity, excellency, and invaluable ministrations might really effect those ends,

Heb. iii. 1-6.

Ow.

which the other merely prefigured and represented, as in a picture, or rather as an indistinct and feeble shadFor through him access was given to believers to the mercy-seat of God, in the holy places not made with hands; whereas before, the very shadow of this blessing was concealed by the veil, and none might approach to it on pain of death, but the high priest alone; nor he more than one day in a year, with the blood of the sacrifices, and the burning of incense. What do all these arguments (which fill up more than half this epistle,) signify; but that Jesus is such a Mediator, as hath been described? "There is then one "Mediator between God and man; even the Man "Christ Jesus.”* No doubt he is truly man, and per forms his mediation in human nature; for he assumed our flesh for this very purpose. But the apostle, by declaring him to be the one Mediator, excludes all other mediators. Moses and the priests of Aaron's line were, in a common sense, mediators between God and man; and every believer, when he prays for others, in some degree interposes his requests between God and them, to seek mercy in their behalf. Yet Christ is the only Mediator; because he alone is capable of and appointed to perform such a mediation, as hath been described; in virtue of his personal dignity and the ransom he hath made. "Through him we have access "to the Father." "He is our Peace-maker ;” “ our "Advocate with the Father." He says, "I am the "Way, and the Truth, and the Life; no man cometh "to the Father, but by me." So that no man ever did, or ever will, find acceptance with God, who rejects Christ's mediation. We must come to God in his name, asking all blessings for his sake, and presenting all our services by his hands, and through his intercession; even "giving thanks to God and the Father "through him.'

In this view of the subject, we may consider Christ, as the Mediator between God and inan, in such a sense, that no sinner on earth can be found, to whom we

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may not propose all the benefits of his mediation; provided he truly come to God by faith in Christ; whereas fallen angels, and those men who have died in their sins, are wholly excluded from this benefit by the very constitution of the covenant which he mediated. But all other mediators, and all atteinpts to approach God without a Mediator, are an affront both to the Father and the Son; even as the sacrifices, which the Israelites offered contrary to the law, were an abomination to the Lord. As, therefore, we must shortly meet our offended Sovereign at his awful tribunal; let us now avail ourselves of this inestimable appointment; and constantly approach his throne of grace, through our "faithful and merciful High-priest" and Mediator; "that we may obtain mercy, and find grace to help in ८८ every time of need.”

ESSAY IX.

On the merits and atonement of Christ.

THE opinion, that the Deity might be appeased by expiatory sacrifices, has been very widely diffused among the human race and the attempt has generally been made, by shedding the blood, and burning a part of the body, of some useful animal. This notion and practice seem very remote from the dictates of our natural reason; and it is extremely improbable, that they should have been the result of man's invention. We may therefore most rationally conclude, that it is wholly the doctrine of revelation, and the appointment of God, handed down by tradition, from the progenitors of our race to the several branches of their posterity: and it is certain that we meet with it in the Bible im

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