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 inquiries 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 kingdom 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 ene with the Father to eternity, as he was in the beginning, before time was, or creation had taken place.

* 1 Cor. xv. 24-28.

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 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 peradventure 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."*

* 2 Tim. ü. 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 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 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, 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

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 aught, 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.

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 dissention 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

Acts xii. 20.

+ Philem. 18, 19,

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 me. diator, 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 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 indig