15. On the meditorial office of Jesus Christ.

ON THE MEDIATORIAL OFFICE OF JESUS CHRIST. To form correct ideas of the nature and character of Jesus Christ, it is important to notice his offices and his duties arising from them. It is not from one attribute, one name, one office, or one work, we can learn the quahties of his nature. But from an examination of them all, we have a more extensive view of the subject; and shall more probably be unbiassed in our inquiries, and be better qualified to discover the truth. When we examine a large structure, we notice its parts; their connection; and then the general design and appearance of the whole. When we contemplate on Jesus Christ, the subject appears so vast, that we need to examine it, as it were, by parts, or in diffisrent points of view. When we have made these distinct investigations, we can bring them together and see what is the amount of the whole. It will cast some light on this subject to examine the mediatorial office and work of Jesus Christ.

It appears that the Father has holden intercourse with mankind since the apostasy, through a mediator.

He, who conversed with our first parents in Eden after their transgression, was probably the Word. The Angel, who appeared to the patriarchs and made important communications of the divine will; who led Israel out of Egypt, conducted them through the Red Sea, and directed them in the wilderness; who appeared many other times, and spoke with divine authority 188 THE MEDIATORIAL OFFICE OF JESUS CHRIST. and power, exhibited traits of character, which identify him with the Lord Jesus. He was the Angel of the covenant. So is Christ. He was the Mediator between God and mankind after the covenant of mercy began to be revealed. Christ is the Mediator of the new covenant. He was tempted in the wilderness. So was Christ. It was implicitly declared, that the Angel could forgive sin. When Christ was upon earth, he proved that he had authority to forgive sins. It is admitted by those, who grant that Christ is a Savior, that the saints, during the first four thousand years of the world, were saved in view of the merits, and through the mediation of Christ. The Mediator between God and men, the apostle calls “the man Christ Jesus.” From this and similar expressions in the Scriptures, it has been inferred, that Christ was merely a man. This inference does not appear to be conclusive. The Angel, who wrestled with Jacob, was called a man. Angels, who appeared at various times on special occasions, were called men.

God himself is called a man, “a man of war.” But this mode of expression does not prove that they were really men. The Angel, who wrestled with Jacob, and frequently appeared to the patriarchs, and those ministering angels, who were occasionally sent into the world on important business, were called men, because they assumed a human appearance. God is figuratively called a man of war, because he has power to overcome, and actually does overcome his enemies. But for other reasons, was Christ called a man. He really was a man. He was made flesh.

He was made of a woman. He was tempted in all points like as we are. Because he was a man, it does not follow that he was simply a man. If the appearances of men had a different nature connected with them, there appears to be no absurdity, in admitting that a real man might have a different nature connected with him. If Christ consist of human and divine nature, it is not surprising that he should some- THE MEDIATORIAL OFFICE OF JESUS CHRIST. 189 times be called man, and sometimes God. He is called one or the other in the Scriptures, according to the subject of discourse. If” the subject be his humanity, he is called man, or the Son of man. If the subject be his divinity, he is called God, or Son of God, or by some name, or in some way ex[_!ressive of his divine nature. The apostle Paul, in his address to the rulers of the synagogue at a certain time, says, “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins.”

He had just before spoken of his crucifixion and resurrection. As he had been speaking of him in respect to his human nature, it was proper and natural to continue to speak of him in respect to the same nature, till he had closed this subject of his discourse.

Besides, it was through the sufferings of Christ that the forgiveness of sin is made possible. In another place, the same apostle says, “He has appointed a day, in the which he will judge the world in righteousness by that man, whom he hath ordained.” In connection with this, he spoke of his human nature; of the resurrection of his body. It was natural therefore to speak of hmi in this connection by the name, or in the character of a man. Again he says, “For since by man came death, by man also came the resurrection of the dead.” The same observations apply to this text. The apostle had been speaking of the resurrection of Christ’s body, and was contrasting him with Adam. It was correct, therefore, to continue to speak of him, in that connection, as a man. When he is exhibited in connection with his work of creation, he is called God. When it is said he will raise the dead, he is called the Son of God. When he is contrasted with angels, and his vast superiority is set forth, he was addressed by the divine title, O God; a title significant of the nature, in which he had just been represented; and in which he was so much superior to the angels. If Christ be both human and divine, these observations shew the propriety of exhibiting 190 THE MEDIATORIAL OFFICE OP JESUS CHRIST. him sometimes in one nature and sometimes in the other. The connection between the son of man and the Son of God, is so intimate that the name and properties of one are sometimes applied to the other.

“The second man is the Lord from heaven.” Here the humanity of Christ is called the Lord from heaven.

*’Feed the church of God, which he hath purchased with his own blood.” In this text, human blood is called the blood of God. “Which none of the princes of this world know, for had they known it, they would not have crucified the Lord oj” glory,’ 1 Corinthians 2:8. In this text the tortures of the cross are applied to the Lord oj” glory, the divine nature of Jesus Christ. By this phraseology we are not to understand that the divinity of Christ suffered pain; but we are to understand the intimate connection between his two natures. This kind of phraseology is not uncommon.

We say, a man dies, when we only mean that his body suffers dissolution. W^e say, man will live for ever, when we only mean that his soul will never see death.

Jesus Christ, in his mediatorial office on earth, suffered deep humiliation of his divine nature, and extreme torture of his humanity. The Son of God not only took upon him human nature, but he took it in the form of a servant. He made himself of no reputation. He suffered the scorn and reproach of the wicked. The gracious miracles, which he wrought by his own divine power, were attributed to the operation of the evil spirit. The prayer, which he made to the Father to glorify him, with that glory which he had with him before the world was, implies that he was divested of his glory for a season, and that he was in a state of humiliation. So intimate was the union of his two natures, that all the ignoming which w^as directed against his human nature, extended to his divinity. He endured extreme suffering in his human nature. He was grieved for the hardness of the human heart. He wept over Jerusalem, when he beheld her approaching destruction. He was THE MEDIATORIAL OFFICE OF JESUS CHRIST. 191 touched with a feeling of our infirmities. He suffered the temptations of the great adversary, and the persecutions of those, whom he came to save. In the near approach of his crucifixion, when the tortures of the cross presented themselves to his mind, he almost recoiled at the prospect. He sweat, as it were, great drops of blood, and prayed that if it were possible the cup of suffering might pass from him. When he was suspended upon the fatal wood, and the Father withdrew his consoling presence, he exclaimed in the anguish of his soul, “My God, my God, why hast thou forsaken me?”

Jesus Christ, by his humiliation and suffering, became fully qualified for the work of his mediatorial office.

“Though he were a Son, yet learned he obedience by the things which he suffered. And being made per’ fect^ he became the Author of eternal salvation unto all them that obey him. It became him, for whom are all things, and by whom are all things, in bringsing many sons unto glory, to make the Captain of their salvation perfect through suffering,” Hebrews 5:8, Hebrews 5:9; Hebrews 2:10. By these declarations of the apostle we are not to understand that there was any imperfection in his nature, which was removed by his suffering; or that he was more perfect in his nature after, than he was before, his humiliation. But the things which he suffered, were a necessary qualification for his mediatorial office. The act of consecration was necessary under the law, to perfect men for the priest’s office. But this act added nothing to their natural qualifications. So the sufferings of Christ were a necessary preparation for his mediatorial office; but made no addition to the perfection of his nature. Was there no Mediator then before the humiliation and sufferings of Jesus Christ? His mediation was then efficacious for man, and acceptable to the Father, by virtue and in view of his abasement, and the shedding of his blood, which were to take place. Saints, before the incarnation of the Son of 192 THE MEDIATORIAL OFFICE OF JESUS CHRIST.

God, were saved by faith in a Savior to come; and the Son of God was an effectual Savior, during that period, by virtue of that sacrifice which he was to make. The union of divine and human nature, the sufferings of the one, and the humihation of the other, appear to be revealed truths; and they appear to be necessary qualifications for a Mediator between God and man. Were the Mediator only divine, one party only would be literally represented. He could not be touched with the feeling of human infirmities. He could not have a personal sympathy for suffering humanity. Nor could he feel what allowance ought to be made for the weakness of human nature. He could not suffer the penalty of the law for sin; and by suffering magnify and honor it. Condescension and concession would appear to be only on the part of Deity. On the other hand, if the Mediator were only of a human or created nature, one party only would be literally represented. It is not probable he would have an adequate knowledge of all the rights and prerogatives of divine authority; at least, he could not have a feeling sense of them. He could do no more than his own personal duty. He could have no surplus of merit, which he could transfer to the destitute. He could make no expiation for sin; and without expiation, every instance of pardon would dishonor the divine law, and weaken divine authority. But by the union of the Son of God with the Son of man, both these difficulties are removed. Both parties are literally represented. Satisfaction can be made to the violated law of God; and the Father can be just while he justifies penitent sinners. In this method, “Mercy and truth are met together; righteousness and peace have kissed each other,” Psalms 85:10.

If a whole nation had revolted from their legal sovereign, what individual would be suitable to mediate between the parties to produce reconciliation? Would the King’s son alone be suitable for the undertaking?

However wise and virtuous, and benevolent he might be, would he alone probably accomplish the object? THE MEDIATORIAL OFFICE OF JESUS CHRIST. 193 Would not rebels view him with a jealous eye? Would an individual of the nation, one, who had not fallen into the same transgression, be suitable to mediate between the parties? However wise and virtuous he might be in his private capacity, would he have an adequate knowledge of the rights of his sovereign; and would he feel a suitable interest in the support and honor of his throne? Would he have adequate weight of character, either in the sight of his nation or of his sovereign, to produce reconciliation between them? Let him unite with the King’s Son, in the work of mediation; and the plan appears more reasonable, and more probable of success. The application, in some important respects, cannot be misunderstood. The man Christ Jesus, after his resurrection, received great honor and authority. He had endured extreme ignoming and suffering. But for the joy that was set before him, he endured the cross, despised the shame, and is seated at the right hand of the throne of God. Like other men, he had human feelings, and was actuated by a hope of reward. Many passages of sacred scripture represent the honor, or exaltation, which he received after his resurrection; and some of them represent it to be a consequence, or reward of his sufferings. “After the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God,” Mark 16:19. “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places; Jar above all ’principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come,^’ Ephesians 1:20, Ephesians 1:21.

“When he had by himself purged our sins, sat down on the right hand of the Majesty on high,^’ Hebrews 1:3.

“Him hath God exalted with his right hand, to be a Prince and a Savior,” Acts 5:31. “He humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name, which is above every name; 25 194 THE MEDIATORIAL OFFICE OF JESUS CHRIST. that at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.’^

Php 2:8 — 11. “But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor,^’ Hebrews 2:9. In all these texts, it will be seen by examination, that the man Christ Jesus was exalted and honored. Divinity is incapable of absolute exaltation. The Son of God, who, for a time, divested himself of the form of God, might be said to be comparatively exalted, when he was restored to that glory, which he had with the Father, before the world was. But the foregoing texts evidently relate to the humanity of Christ.

After Jesus was risen from the dead, he said to his disciples, “All power is given unto me in heaven and in earth,” Matthew 28:18. Before his crucifixion, when he was speaking of his power and authority, he said, “The hour is coming and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, hecause he is the Son ofman^’ John 5:25,John 5:26,John 5:27. “When the Son o/*m«?i shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations,” &c. Matthew 25:31,Matthew 25:32. The apostle Paul, speaking of the resurrection and day of judgment, says, “He hath appointed a day, in which he will judge the world in righteousness, by that man whom he hath ordained,” Acts 17:31. From these and several other texts, it is evident that the resurrection of the dead, and the final judgment, are attributed sometimes to the Son of God, and the Lord Jesus Christ; and sometimes to the Son of man. When the subject of discourse is the man Christ Jesus, then these great works are ascribed to him as man, or Son of man. THE MEDIATORIAL OFFICE OP JESUS CHRIST. l95 When Christ would exhibit himself on an equality with the Father, in respect to the gieatness of his works and the honor to be given him, he calls himself the Son of God. Speaking of the resurrection, he says, “the dead shall hear the voice of the Son of God; and they that hear shall live.” The cause he assigns, for which he is vested with authority to judge the world, is, that he is the Son of man. When the Son of God is called the Son of man, the expression is parallel with this text, “The Word was made flesh.” By this phraseology, it is not to be understood that the Word, or Son of God, changed his nature and became only a man. But it is to be understood that he came into a peculiarly intimate union with a man. “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same,”

Hebrews 2:14. His taking flesh and blood implies that he, who took, and that, which was taken, were not identically the same.

Since the resurrection and ascension of the body of Jesus, the Son of man, in union with the Son of God, is seated on the throne, at the right hand of the Father. In this situation the martyr Stephen saw him just before his execution, when he was filled with the Holy Ghost and looked up to heaven. In this state of exaltation, the Son of man participates with the Son of God, the government of the mediatorial kingdom. At the last day, the man Christ Jesus in union and in joint operation with the divine Son, will raise the dead and judge the world. At this time, and in this union and joint operation with the Son of God, he will put down, or subdue, all rule and all authority and power, which were opposed to his mediatorial government. He will put all enemies under his feet. He will destroy death and him that had the power of death, that is, the devil. Then will the first Gospel predictiori be fulfilled, “The Seed of the woman shall bruise the serpent*s head.” This work will he perform, and this exaltation will he receive as a reward of his suflerings.

196 THE MEDIATORIAL OFFICE OF JESUS CHRIST. This is a great work, and a great honor. Of this work and of this honor, the man Christ Jesus participates with the Son of God.

Now Cometh the end of this economy. The mediatorial kingdom is completed. Christ delivers it up to God, even the Father. The mediatorial office and work terminate. A new dispensation commences. The Son himself, i. e. the Son of man, the man Christ Jesus, no longer exercises authority in that department, which has now ceased; but becomes subjected to him, who gave him this authority; and God, (Aleim) without the distinctions of Father, Son, and Holy Spirit, and without different departments of administration, which were manifested during the work of redemption, will be all in all. He will hold the reins of government, without any medium, as he did before the work of redemption commenced. That the subjection of the Son, at the close of the mediatorial economy, signifies the subjection of the Son of man, or the man Christ Jesus, appears evident from the design and connection of the apostle’s discourse. He had been speaking of the death, burial, and resurrection of Christ. From his resurrection he argued the resurrection of the dead. “For since by man came death, by man also came the resurrection of the dead,” 1 Corinthians 15:21. Without the least intimation of change of the subject, he speaks of the subjection of the Son. It is a fair inference then, that this Son is the Son of man.