5. And in collecting the testimonies of Scripture on this subject, we shall arrange them under three heads-the person, the work, and the offices of Christ, as Mediator.

I. The person of Christ as Mediator. This subject is most concisely and comprehensively stated in the twentyfirst question of the Shorter Catechism-"the only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was and continueth to be God and man, in two distinct natures and one person, for ever." As Mediator, Christ is possessed of two natures. He is God and, at the same time, man; in other words, he is "God manifest in the flesh." The evidence that he is God was adduced before, and need not, now be repeated. The names of God, it has been seen, are given to him; the attributes of God are ascribed to him; the works of God are attributed to him; and the worship of God is rendered to him. This evidence must be satisfactory to every mind that is decided by the authority of the Scriptures. And we shall next see that the evidence of his manhood is not less explicit and complete than that of his deity.

1. The Scripture writers are at as much pains to show that Christ was a man, as they are to prove that he was God. They teach that he was God, that men may be induced to confide in him, seeing he is able to save; and they teach he was man, that it may be seen he was a suitable Saviour for men. Hence the whole history of his manhood is related with the greatest minuteness-his conception, birth, infancy, boyhood, manhood, and death. He had "a true body and a reasonable soul-a body that increased in stature, and a mind that grew in wisdom." Luke ii. 52. He manifested all the susceptibilities of humanity, pain, weariness, hunger, thirst, joy, and sor. row. He was bone of our bone, and flesh of our flesh, very man. Many passages might be quoted, in illustration of these assertions, but let one suffice, in which the subject of Christ's humanity is largely treated. This is the second chapter in the epistle to the Hebrews. At the 11th verse, the writer asserts his humanity-" he that sanctifieth and they who are sanctified are all of one (nature); for which cause he is not ashamed to call them brethren." In the 12th and 13th verses, he adduces three quotations from the Old Testament Scriptures, to prove that they predicted his humanity. At the 14th and 15th

verses, he argues the question, showing the necessity of his humanity, in order that he might suffer and die, and magnify the law in that same nature in which it had been dishonoured. At the 16th he enters into an explanation, showing that he assumed the nature, not of angels, but of men. And in the 17th and 18th he adduces farther reasons for his humanity, pointing out its necessity for the purposes of his priesthood. Thus we have a lengthened discourse, by the spirit of inspiration, on the humanity of Christ, in which the doctrine is asserted, proved, argued, explained, and justified.

2. There are many passages in the Scriptures which assert, at the same time, both the deity and humanity of Christ. The reason of this may have been, that we might know these were not incompatible, in the mind of the Spirit. Such are John i. 1-14, "the word was Godand the word was made flesh," Rom. i. 3, "the seed of David, and the Son of God;" Rom. ix. 5, "of the fathers, concerning the flesh, and God over all;" Matt. xxii. 416, "the Son of David, and the Lord of David;" Isa. ix. 6, "a child, a son-yet the mighty God, the everlasting Father." On no principle can these passages be understood or reconciled, save that Christ possessed two natures, that he was at the same time the Son of God and the Son of man, that he was God and man.

3. This doctrine being allowed, a principle of inter.. pretation is obtained, by which many passages of Scripture, otherwise irreconcileable, are made to harmonize. A single example may be sufficient. In John x. 30, Christ says, "I and my Father are one." This assertion is made in the most absolute sense, so as no created being could make it without blasphemy. Yet in John xiv. 28, Christ says, "my Father is greater than I." But how is this assertion to be reconciled with the former? If the Bible is the book of God, both must be true. If they are both true, then we have ascertained the existence of a being who is at the same time equal to God, and inferior to him. But how can that be? The doctrine which we have been advocating explains it, that Christ is possessed both of deity and humanity in the former respect equal to God, while in the latter he is inferior. Let this doctrine be denied, and there are contradictions in the Scriptures which it is impossible to reconcile; let it be received, and the harmony of the Scriptures is most clear and satisfactory.

4. This doctrine is, in its own nature, most reasonable. It becomes us not to attempt to be wise above what is written, yet, by the light of the Scriptures, it may be shown how it became Christ, as Mediator, to bear at the same time the nature of God and the nature of man. It was suitable to the office which he undertook, to mediate between God and men. A Mediator between two parties requires to be void of contention with either; he must possess sufficient dignity, on the one hand, and conde scension on the other, to treat with both; and applying these principles to Christ, we do not see how, unless he were possessed of both deity and humanity, he would be qualified to be a Mediator: but allowing him to possess them, we discover every thing in his person that could qualify him for his work. We abstain from speculating, however, on such a theme. We receive the deity and humanity of Christ as truths taught in the Scriptures, facts attested by the Spirit of inspiration; and we believe that thus he was qualified to be a Mediator between God

and men.

· II.-The work of Christ as Mediator. The mediatorial work of Christ has usually been expressed by a single term, atonement. This word means reconciliation, or that two parties before at enmity are made at one. There is more, however, implied in the term than merely the fact of reconciliation-the manner of it is supposed. And in the present instance the doctrine expressed by the term is this, that God and sinners are reconciled by means of the obedience and sufferings of Jesus Christ. As Mediator he bore the punishment due to the sins of his people. In the same character he rendered the obedience which the law demanded. And his suffering and obedience, in the capacity of a substitute and surety, constituted his atonement or mediatorial work. By this means he satisfied the justice of God, he magnified the law, and rendered the forgiveness and acceptance of sinners consistent with the moral character and government of God. Thus he atoned for sin, and for this doctrine the following is a brief sketch of the evidence.

1. The first announcement of Christ in the Scriptures proclaims him under this view of his work.-Gen. iii. 15, He is announced as a man-a sufferer- -a sufferer for man-a conqueror-a conqueror for man-a conqueror by means of suffering. And these views run throughout the whole volume of inspiration.

2. The early appointment of sacrifice is a testimony to the same doctrine. An innocent animal was slain by the command of God; the offerer was taught to regard it as presented instead of himself; he was required to sacrifice it in faith, that is, viewing it as a type of the promised Deliverer; and thus the minds of men were early familiarized with the doctrine of atonement, No other reasonable account ean be given of the origin and design of sacrifice,

3. The doctrine of atonement is the basis of the Mosaic law. Its fundamental principle is thus stated by an apostle : "without shedding of blood is no remission."This characterized all its ceremonies-and, to take one example, consider the nature of the anniversary of expi ation, described in the 16th chapter of Leviticus. Among other ceremonies, two goats were chosen, one of which was slain for a sin-offering, and the other reserved for a purpose thus described by the sacred historian: "Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel,-putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilder ness. And the goat shall bear upon him all their iniquities unto a land not inhabited," The ceremony was typical of Christ, who was chosen from among men, had the sins of his people laid upon him, and bore them away to a land of forgetfulness.

4. All the prophets bear witness to the same doctrine. Their testimony is thus summed up by an apostle: "Of which salvation the prophets have enquired and searched diligently searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." And to see the justness of the representation, it is only necessary to consult the 53d chapter of Isaiah, Dan. ix. 24-7, and other parallel passages.

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5. When Christ came he taught the same doctrine with prophets, respecting the design of his own death. "The Son of man came to give his life a ransom for many.". Matt. xx. 28. "The bread which I will give is my flesh, which I will give for the life of the world." John vi. 51. How can these be interpreted, otherwise than by admitting the death of Christ to have been an atonement for sin.

6. The same doctrine necessarily follows from the na

ture of our Lord's agony in the garden. It is recorded in Matt. xxvi. 36-46. The sufferer was perfectly innocent; no being ever endured distress so agonizing; this was inflicted by a God of infinite justice and mercy: how then shall it be accounted for? There is only one way to do so, admitting that God laid on him the iniquity of us all, that he suffered as an atoning sacrifice for sin.

7. This is the uniform doctrine of apostles. Were we to quote passages in proof of this assertion, we might transcribe a large portion of the New Testament. "Christ died for our sins"-"in him we have redemption through his blood"- "he is the propitiation for our sins." This is the current language of apostles, and must be familiar to all who read their writings.

8. This is the doctrine which has been acknowledged by the Holy Ghost in all ages of the church, for the extension and revival of true religion. "Christ crucified" is pronounced to be "the power of God and the wisdom of God"-the doctrine that manifests his wisdom and is accompanied by his power.-1 Cor i. 21-31.

9. The doctrine of atonement is adduced by the Apostle Paul, as that which reconciles the salvation of à sinner with the holiness of God. 66 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, that he might be just, and the justifier of him that believeth in Jesus."-Rom. iii 25, 26.

10. This is the doctrine most prominently exhibited to view in the ordinance of the Lord's Supper. 66 This bread is my body, which is given for you this cup is the New Testament in my blood which is shed for you."-Luke xxii. 19, 20.

11. The atonement of Christ is the great theme of praise in heaven. This is the song which its blessed inhabitants ever sing, "unto him that loved us and washed us from our sins in his own blood, and hath made us priests and kings unto God and his father; to him be glory and do. minion for ever and ever. Amen."

By such a line of evidence might the doctrine of Christ's atonement be proved. Why, we may ask, is the evidence furnished so abundant? The reason is the importance of the doctrine. It proclaims the hope, the only hope, the all-sufficient hope of sinners. It announces a salvation full, free, perfect, and everlasting. By it the sinner has