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designs of the Divine government, and the interests of the human race. might present it as a pure oblation to his Father, and give his blood as the ransom of our souls.

In the third place, A mediator must be a person who has great influence over both parties; he must possess the means and the power to terminate their mutual aversion, and unite them in the bonds of peace. It is not the interference of any person which will effect a reconciliation; he must be one who can conduct the business with prudence, and adjust the difference to the satisfaction of both parties. In the present case, the negotiation could be successfully carried on only by one in whom both could confide, and who had such interest with both, that, to use language employed on such occasions among men, they would be disposed to attend to his proposals. The object of the interposition was to bring together, upon amicable terms, God and men, between whom sin had caused a mutual alienation; to remove displeasure on the one hand, and aversion on the other, and to restore an intercourse founded in love. The necessary qualification was found in Jesus Christ; "Him the Father heareth always;" to his requests he never fails to lend a favourable ear. What would he refuse to a Son, who is the brightness of his glory, and whom he always loved; to a Son, who has shed at the foot of his throne blood more precious, not only than that of bulls and goats, but than the blood of the noblest and the holiest of the human race; a Son, who has so faithfully and honourably finished the work assigned to him, notwithstanding the most formidable difficulties; a Son, who submitted to humiliation, and sorrow, and death, that he might exalt the character of his Father, and give the highest manifestation of his glory to the universe? There was not another in heaven or on earth who had such claims to be heard, when he came forward to intercede for the guilty. To the interest which upon these grounds he possesses with the offended Lawgiver, no limits can be assigned. Infinitely acceptable to Him, both as his own Son, and as our Advocate, he may ask what he will, and it shall be granted to him. God will not retain his anger against those whom one so high in favour has taken under his protection, and recommends to his approbation. His influence with the other party, whose consent is necessary to complete the reconciliation, is equally great. What power is he not able to exert upon them by means of his word, which casts down high thoughts and proud imaginations, and leads captive the willing mind? What can they refuse to a person of such dignity, who condescends to solicit them? How irresistible are the claims of his blood! How attractive is the display of his grace! If these motives should prove ineffectual to dispel their prejudices, and conquer their aversion, he has access to the springs of motion in the heart. He can send the Holy Spirit to persuade with gentle but irresistible efficacy; who, by a manifestation of wrath and of mercy, of the hopelessness of a contest with the Almighty, and the happiness flowing from his favour, leads them humbly to supplicate peace, and to accept the offered reconciliation with gratitude and joy. In the fourth place, A mediator between God and man must be capable of suffering. The design of his office is to make reconciliation; and as God would not pardon sin without satisfaction to his justice, the design could not be accomplished unless the mediator would submit to the penalty; for only upon this condition would the offended Lawgiver receive them into favour. Had the redemption of man been merely an act of power, like the deliverance of the Israelites from Egyptian bondage, the Son of God might have effected it without assuming our nature, and descending to a state of humiliation. But it was a moral work, which was to be conducted in conformity to the principles of the Divine government, and to terminate in a full display of its rectitude and purity. We need not here discuss the question, whether God could have par doned sin without an atonement. Although we should venture to affirm that

he could-and surely it is a venture which ill becomes beings of such limited views-it would be sufficient to know that he would not, as appears from the event; for hence it follows, that the qualification which we are considering, was indispensably necessary to a mediator. The Scriptures, upon the one ground or the other, represent the death of Christ as essential to the plan of our redemption, and ascribe our reconciliation to it: "When we were enemies, we were reconciled to God by the death of his Son." It is an obvious. corollary from these premises, that the Mediator must be a creature, for a creature alone can suffer; the Divine nature is impassible and immortal; its felicity is independent and immutable. But there is probably a great diversity of intelligent beings. We know of two orders, the human and angelical; and it may be asked, whether an individual of either might have assumed this office, or whether there was any reason why he should be exclusively a man? The answer is obvious. The Mediator must be a man, because, being a third person acting between two parties, with a view to reconcile them, he would not have been qualified for his undertaking if he had not possessed the nature of both. But there are two other reasons connected with the necessity of his sufferings. First, if he must undergo the penalty denounced upon the objects of his mission, an angel could not have been our substitute, because he might be annihilated, but could not die in the sense of the law; the death which the law threatened, being the separation of the soul from the body, while his nature is spiritual and uncompounded. Secondly, the expiation of sin must be made in the nature which sinned. The identity of nature seems to have been indispensable to the ends of justice. If a man dies for men, we see a case of righteous retribution; but nothing of this kind would have appeared if the burden of human guilt had been laid upon an angel. This doctrine is taught in the following words: "Forasmuch then as the children were partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death, were all their lifetime subject to bondage." The reason of the incarnation is assigned in the next verse: "For verily he took not on him the nature of angels, but he took on him the seed of Abraham." The word rendered, by the aid of a supplement, he took on him the nature," is vera, from a verb which signifies to take hold of, and to help: "Verily he did not help angels, but he helped the seed of Abraham," and for this reason he took part of our flesh and blood, and not of the spiritual nature of angels.

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In the fifth place, A mediator, the design of whose office is to reconcile God to the guilty, must himself be free from sin: "Such an high priest became us, who was holy, harmless, undefiled, and separated from sinners." Would a man, who was himself a rebel, and whose presence would rouse the indigna tion of his prince, be a proper person to be employed in soliciting the pardon of his brethren in guilt? The perfect purity of the Mediator was necessary to the acceptance of his services. The law made men priests who had infirmity, and needed to offer first for their own sins, and then for the sins of the people; and the character of the ministers, as well as the nature of the sacrifices, rendered the service unavailing to the expiation of moral guilt. Again, the purity of the Mediator was necessary to the fulfilment of that part of his office, which consisted in giving us an example that we might walk worthily of the state of reconciliation; and that this example might answer its design, it must be absolutely perfect. It must be one which we may implicitly imitate, without doubt and without danger of going astray. Once more, the Mediator between God and man is a source of sanctification, according to the saying of the Evangelist: "Of his fulness have all we received, and grace for grace." But how could we derive this blessing from him, if he were not himself perfectly holy? Rom. v. 10. † Hcb. ii. 14, 15. # Ib. 16. § Ib. vii. 26. 1 John i. 16.

How could we be enlightened by him, if he were not light? When the angel announced his birth to the virgin, he said, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing, which shall be born of thee, shall be called the Son of God."* This primitive purity he retained during the course of his life, conversing and familiarly associating with sinners, but not learning their ways. He died, indeed, as a criminal, but he died for sins not his own: he "suffered, the just for the unjust, that he might bring us to God." Nay, he was not only free from actual transgression but he was incapable of sin; so fortified against temptation, that he could not be seduced. It was an eternal covenant which God intended to establish by his ministry; a covenant which should not be broken like the first. The first Adam was created in the image of his Maker, but his holiness was not an inalienable possession. Had the second Adam resembled him in mutability, the hopes of mankind might have been disappointed once more; and the remedy proving insufficient, the case would have been desperate. But he stood firm in the severest trial. No argument, however subtle, could perplex his reason; no solicitation, however powerful, could seduce his affections. Satan exhausted his arts in vain, and in vain did the world display its glories before him; neither promises nor threatenings, neither flattery nor reproach, could excite a wandering thought, or an irregular desire. The Mediator has, therefore, accomplished the design of his office. By his immaculate sacrifice, the covenant is confirmed, its promises are sure to his spiritual seed, and there is no condemnation to those who believe in him. "Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who, through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God?"‡

In the last place, A mediator must be a person to whom men may have free access, that they may place confidence in him, and enter without fear into his communion. The design of his office would be defeated, if his character were repulsive, and his conduct were such as to keep them at a distance. They must be encouraged to throw themselves into his arms, to commit themselves to his protection and guidance, to entrust him with their most important concerns. It is by first gaining our confidence and persuading us to connect ourselves with him, that he brings us back to God from whom we have revolted: "No man cometh unto the Father, but by me." That he is one whom we may humbly approach, and in whom we may hope, is evident from these considerations. First, although, in one of his natures, he is exalted far above us, and above angels, who, in comparison with him, are less than nothing and vanity; yet on the other, he is nearly related to us, our kinsman and our brother. It is a human voice which gently says, "Fear not, I am he that liveth and was dead." Secondly, he has felt our infirmities, and suffered our affliction, and may we not expect more tender, and more active sympathy, than if he had merely a speculative knowledge of our miseries? John refers to the first consideration, when he says, "The Word was made flesh, and dwelt among us ;" and Paul points out the second as a source of consolation in these words, "In that he himself hath suffered, being tempted, he is able to succour them that are tempted."** Thirdly, we have express assurances that he bears a most tender affection to us. It would be nothing that he is a man like us, nothing, that he has experienced our sorrows, if we had not positive evidence that his love to us is real, constant, and † 1 Pet. iii. 18. ¶ John i. 14.

Luke i. 35.
Rev. i. 17, 18.

Heb. ix. 12-14. ** Heb. ii. 18.

§ John xiv. 6.

infinite; for men are often hard-hearted to their brethren, and sometimes those who have tasted the evils of adversity appear not to have become more compassionate to others, but to have their feelings blunted and destroyed. But in Jesus Christ we find a heart which responds to the cry of distress, and a tongue which speaks a word in season to the weary. Love displayed in his life and in his death, and unchanged in his state of exaltation, invites sinners to approach, and assures them of a cordial reception: "Come unto me, all ye that labour, and are heavy laden, and I will give you rest." "Lord, to whom shall we go? thou hast the words of eternal life."*

To the duties of his office, I have been led frequently to refer when explaining his qualifications. They will be particularly considered when we give an account of the several offices which are implied in the general one of Mediator. As Mediator, he is the representative of God to us, the image of the invisible God, the person in whom he is seen; and the light of the glory of God shines in his face. In consequence of the darkness which sin had spread over the minds of men, and the alienation of heart which it had produced, the knowledge of God was in a great measure lost, but it is restored by the revelation of which he is the Author: "No man hath seen God at any time; the only-begotten Son, that is in the bosom of the Father, he hath declared him."t He has not only brought to light those doctrines which reason is supposed able to discover, but he has made known things which eye had not seen, ear had not heard, neither had it entered into the mind of man to conceive, the mysteries of the Divine nature, and the eternal counsels concerning human redemption, which had been hidden from ages and generations. It is owing to the mediation of Christ, that such a discovery has been made of the Divine character as is adapted to the present circumstances of man; which, instead of depressing, elevates him, instead of awakening fear, inspires hope and joy. We behold the Father in the face of the Son, and every feature is marked with benignity. The terrors of his majesty have passed away, and we conceive it possible that worms of the dust should hold communion with the Possessor of heaven and earth. The rays of the sun come to us through a cloud, which abates their dazzling splendour, and attempers them to the human eye. To the question of Solomon," Will God in very deed dwell with man upon the earth?" we can answer, He will dwell with them; he has sent his beloved Son to re-unite them to himself in the bonds of eternal friendship.

This leads me to remark, that the Mediator has established that peace between God and man which it was the object of his office to effect. For this purpose, it was necessary, as I formerly intimated, that the efficacy of his mediation should extend to both parties; that he should reconcile God to men, and men to God. The reconciliation of God to us, by which I mean the appeasing of his anger, and the procuring of our pardon and acceptance, was accomplished by his sacrifice, which, by its intrinsic value, and the willingness with which it was offered, fully satisfied the demands of justice. The reconciliation of sinners to God, which consists in destroying their natural enmity against him, and inspiring love and confidence, is effected by the power of his grace. The consequence is, that God dwells in them, and they dwell in God. Peace on earth, and good will towards men, are the fruits of his mediation: "This is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."‡

Matt. xi. 28. John vi. 68.

† John i. 16.

Heb. viii. 10–12.

From what has been now said, it appears that he is the medium through which intercourse is carried on between heaven and earth. Through him the love of God descends upon us, and through him our prayers, and thanksgiving, and all our holy services, ascend to God. He obtains for us all spiritual blessings. They are granted in consideration of his merit, and in answer to his request; and they are not dispensed immediately by the Father, but pass to us through the hands of his Son. The fountain of Divine love has found a channel, in which it flows to refresh and gladden the souls of the guilty and unworthy. The heavens are opened; and peace, and righteousness, and salvation have come down to the habitations of mortals; "Behold the tabernacle of God is with men, and he will dwell with them." In return, we present to him the sacrifices which he requires, of gratitude, praise, and obedience, accompanied with humble supplications for new communications of his goodness. Our services, being imperfect and mingled with sin, might be rejected; but the iniquities of our holy things were expiated by our merciful High Priest, and our oblations presented by him meet with a favourable reception, to which they are not entitled on their own account. His mediation is the basis of all acceptable religion; it gives us boldness to enter into the holiest of all. "Truly our fellowship is with the Father, and with his Son Jesus Christ."

It appears that the duties of the mediatorial office are performed on earth and in heaven, as the High Priest of the Jews ministered both in the court, where the altars of sacrifice stood, and in the holy of holies. If it be inquired in what precise nature Jesus Christ is Mediator, I would say, that he executes the office in both natures, the Divine and the human. The Scripture characterizes him as the man Christ Jesus; but that man was united to the second person of the Trinity. Considered as Mediator on the part of God, he discharges his duty, it has been said, by his Divinity; for it is as God that he sends the Holy Spirit, reigns over the church, reveals the mysteries which none could know but he who is in the bosom of the Father, and performs other acts which imply sovereign authority and infinite power. Considered as Mediator on the part of man, he discharges his duty by his humanity; for it was as man that he died, rose from the grave, and ascended to heaven; as man that he took possession of heavenly glory in our name, and intercedes for us before the throne of his father. But, in thus referring his mediatorial acts to their respective classes, we ought to be careful to avoid the affectation of accuracy, and not to lose sight of the personal union of his natures, in consequence of which they are one principle of operation in the work of redemption. Since the incarnation, both natures act together according to their peculiar properties. They are not confounded so as to make one nature, but, while they remain distinct, the person is one. Some things could be done only by one of them, as for example, the human nature alone could suffer and die; but the other is always to be understood as concurring with it. In the death of the human nature, the Divine co-operated, by a voluntary surrender of it to crucifixion, and by communicating such value to its sufferings, that they were an adequate atonement. It is only in the Divine nature that he can hold and exercise the supreme authority over all things, with which he is invested for the salvation of the Church; for it is manifest, that the Lord of heaven and earth must possess infinite knowledge, and wisdom, and power; but his human nature shares in this glory. It is seated at the right hand of God, far above all principalities and powers; and it will be the visible Judge in the great day, when all nations shall be assembled to receive their final sentence: "When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory."* It is in *Matt. xxv. 31.