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The preaching of the cross hath always been foolishness to those that perish: and they, who now reason against it, deride it, or revile it, only tread in the steps of ancient scribes and philosophers. But "where is the "scribe? where is the disputer of this world?" Hath not God at all times made foolish their boasted wisdom, "whenever it exalted itself against the knowledge of "Christ?" For, after all that hath been, or can be, objected, it will appear reasonable to all holy creatures, and to all true penitents, that the Lord should secure the ho. nour of his own name and government, whilst he pardons and saves sinners: that he should insist upon their pleading guilty, in the most unequivocal manner; seeking mercy as an unmerited favour, receiving it with unfeigned gratitude, abhorring their former crimes, and thus learning to love fervently, and serve with alacrity, their reconciled God and Fa ther.

The intervention of a mediator is very common in the affairs of men: and at the instance of some person, whose rank, character, or services, entitle him to regard, favour is shewn to those who themselves have no claim to it. This also accords with the divinely appointed method of shewing mercy to sinners. It is evident from facts, that men are often brought into difficult circumstances, through the misconduct of their progenitors, who in some sense represent and act for them: and the only authentick account, that hath been given of the manner, in which the human race was reduced to its present wretched condition, states, that Adam was the representative and surety of his posterity; and that we all fell in and with him, as the

branches with the tree from which they spring. If then a recovery should ever be effected, it is consonant to reason to suppose that it would be the result of a similar arrangement; by "a second Adam," another appointed Representative, the Surety of a new covenant. Such a Mediator, being related to us as one of the same race, and rendering honourable obedience to God for our benefit might properly interpose in our behalf, that favour might be shewn to us for his sake. But as sin hath not only forfeited our title to the reward of righteousness, but also brought us under condemnation: so it might reasonably be expected, that the appointed Mediator should also honour the sanction of the divine law, by submitting voluntarily to such sufferings, as might render it suitable for a God of perfect purity and justice to exempt sinners from punishment, through his intercession for them.

If we suppose the constitution of such a Mediator, the completion of his services and sufferings, and his admission to the exercise of his office; we may then enquire, who are to receive the benefit of his mediation? Is it reasonable, that they, who reject his offered interposition, in self confidence or self-wisdom, or carelessness; aversion to religion, and love of the world, should share the advantages? On the other hand, they who believe the testimony of God respecting the Mediator, and, as humbly conscious that they need such a salvation, apply by faith for an interest in it, may reasonably be considered as exclusively partaking of it. These alone stand related to the Mediator, as his dependents and disciples; faith in Him being the sole bond of their relation to him: therefore, they are jus

tified and saved by faith alone; whilst others, not standing thus related to him, continue under the condemnation due to their sins, which is aggravated by "neglecting so great salvation."

But who is there, in earth or in heaven, that is able thus to interpose between our offended Sovereign, and his rebellious subjects? Who can take their part, with out seeming at least to oppose his authority and glory? Who is competent so to magnify the divine law and justice, by his single obedience and temporary suffer. ings, as to counterbalance the dishonour done them by the innumerable crimes of many millions of transgressors; and to render their exemption from deserved eternal punishment, and their admission to eternal felicity conducive to the glory of God? In short, Who and What is He, whose Person and services are of such excellency and dignity, as to render his interposition in behalf of condemned criminals, worthy of the regard of the infinite JEHOVAH? Al mere men are sinners, which must wholly disqualify them for such an interference. Holy angels, or other pure created intelligences, cannot possibly do more than make suitable returns of love, adoration, and grateful obedience, for benefits already received; and thus ensure the continuance of them: compared with the Lord, even they are as nothing. Had any of them undertaken the sinner's cause, they would have seemed to be accomplices in his rebellion: nor could there be a dignity or worth in their services, in any degree adequate to the high character of Mediator between God and his disobedient subjects; whilst a self-appointed mediator, or one chosen by the offending party, could not have had

a proper admission to the exercise of so high an office...

If then it had been revealed that the most high God was willing to treat with transgressors; through a mcdiator; and to receive them to favour, in consideration of an obedience, connected with sufferings, to be voluntarily accomplished by Him: still no one could have been found intrepid and loving enough to undertake, competent to sustain, or authorized to assume, the arduous office; and the whole must have come to nothing, if God himself had not further interposed.

But it was his right to nominate the Mediator; and in his infinite wisdom and love he hath appointed his only-begotten Son, "by whom also he made the "worlds." He is "the second Adam, the LORD from "heaven," even "JEHOVAH our Righteousness; " who, voluntarily assuming our nature into personal union with his Deity, became capable of obedience and suffering, and of infinitely honouring the law and justice of the Father, by fulfilling all righteousness as our Surety, and by offering himself a sacrifice for our sins. Having thus finished his mediatory humiliation, he arose a glorious conqueror over Satan, sin, and death: and, ascending into heaven, "to appear in the

presence of God for us," " he became the Author "of eternal salvation to all them that obey him." But to none else; for he is not a Mediator in behalf of those, who reject his mediation.

"Without controversy, great is the mystery of "godliness, God was manifest in the flesh;" and the mysteries, which this stupendous plan implies, constitute the only specious objection, which can be

brought against it, on the ground of calm reasoning and argument: but why should mysteries be thought inconsistent with the doctrines of revealed religion, when no religion can be without them, that owns an incomprehensible God, the existence of spirits, or the distinction of soul and body, and when even the nature and powers of material substances are inexplica bly mysterious?

The doctrine, which we are considering, cannot be proposed and explained with precision, unless we speak of distinct persons in the unity of the Godhead. For the Father who sent his only begotten Son; the Son who was sent; and the Holy Ghost who testifies to, and glorifies the Son, must be in some respects distinct from each other: and we use the word persons, as most conveniently expressing that distinction, and not as if it conveyed to us any adequate idea of so incomprehensible a subject. The plan of redemption is of such a nature, that we could not have known any thing of it, except by revelation: and it hath been argued with great force, that the whole design is so foreign to every conception of the human mind, and yet so perfectly suited to manifest the divine glory in our salvation, that its very mysteriousness proves it to be (no human device, but) the contrivance of the only wise God: for "Eye hath not seen, nor ear heard, "neither have entered into the heart of man, the "things which God hath prepared for them that "love him: but God hath revealed them to us by his "Spirit."*

1 Cor. ii. 5.

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