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remember is evil likewise transient. “ He is the same for ever.” They If fortunes are ruined, and health are with him—they are like him fails, and death spares not the love they share his glory—they live in his liest, nor the strongest, nor those presence—they serve him. Tell me most dear, nor those most needful for what good, even to the minutest that our happiness—if families are broken thought can conceive, is not involved up, and hearths are made desolate, in circumstances like these. Oh, all there are other things too as fleeting. this is promised in that delightful pasEarthly grandeur—the oppression of sage of God's word, “ He that overthe proud — the licentiousness of cometh shall inherit all things, and I wealth-the tears of the friendless, will be his God and he shall be my the pining of the destitute—the scorn

son.” poured upon the sacred name of Jesus What then is it, I ask finally, to Christ-the odious rebellion of worms die. It is a triumph over the body, against their Maker cannot last, shall but it cannot touch the soul; and that not last for ever; they shall. cease poor triumph is but for a moment one day under the immutable power only, for the body even shall awaken of God; and even as the loathsome more glorious at the appointed hour. reptiles and the savage beasts were It was sown in corruption; it shall caught by the Deluge in their deepest | be raised in incorruption-it was sown caverns, or pursued to their loftiest in weakness; it shall be raised in hills, they shall sink too for ever, power—it was sown in dishonour; it leaving the church of Christ to pursue shall be raised in glory-it was sown its glorious and solitary way through a natural body; it shall be raised a eternity, when every earthly wreck spiritual body: O death, where is shall have disappeared for ever. Yes, thy sting? Death is swallowed up in the immutability of Jesus Christ se- victory. And with such prospects, cures to his people an immortality of dearly beloved brethren, “ be ye blessing. To say it secures their im- steadfast, immoveable, always aboundmortality is to rob the precious truth ing in the work of the Lord, forasof half its glory. What is the good much as ye know that your labour is which this truth does not secure ?-- not in vain.” Amen.

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Hebrews xii. 24.--.Jesus, the mediator of the new covenant."

What glorious discoveries of Divine | made to turn on his disobedience, or Wisdom are made in every part of on his obedience. He needed no God's word! The more we look into surety, for he was quite adequate to it, the more do we discern its beauties; all that was placed upon him-he the more we read it with a spiritual needed no mediator, because there eye, the more do we remark its was no separation between him and glory, and the more do we see objects God; and therefore, when he fell, still further beyond in the distance, there was a wisdom in it that the that our eyes have only glanced at, whole world should fall in him; and and scarcely beheld at all. We seem as there was no adequate object, on like a traveller ascending some stu- account of which he sinned, so there pendous mountain, valleys, and plains, was a wisdom in his being left in himand rivers, seem all at his feet; and self, without remedy; and that, if yet, as he mounteth bigher still, he there were any remedy provided, it seeth other valleys, other hills, other should emanate forth from the mere plains, other forests, still beyond, in free grace, and undeserved and unthe distant horizon. Thus is unfolded merited bounty, of the God of heaven. the varied wisdom of God.

If we look into the Legal Covenant, If we look into the Covenant of it was also a display of the varied wisWorks, we see in that covenant mani- dom of God. Man, now fallen, in fest tokens of God's wisdom. There misery, wretchedness, and sin-apart was an infinite propriety that man from God, and far from God—wanted should be made pure and spotless— some mediator to bring him nigh ; that he should stand forth as the head and Moses was, typically, that meof creation, and that in that state he diator to him. But he wanted more should be left alone, dependent only than this; he wanted a sacrifice to ou Him that created him; and that atone for his sin; he wanted a purifihaving, as it were, the whole perfec- cation from the pollution of sin ; and tion of human nature in him, the hap- all this was gloriously unfolded in piness of the whole world should be that legal covenant--by that variety












of sacrifices and purifications which In discoursing on these words, I typified, in a way suited to the infant would First of all, endeavour to point state of the church, by pictures and out, THE NECESSITY OF MEDIATION, OR shadows, and representations, that WHENCE Gospel which was to be brought to light when our Lord came into the AND HIS CREATU'RE. world. But although there was Secondly, I would endeavour to mediator in that covenant, there was show, THE QUALIFICATIONS NEEDFUL OR no surety in it; though there was the NECESSARY FOR SUCH MEDIATION, AND channel of communication, yet there was no one to undertake to do all for, | DEAR LORD TO FULFIL OR TO SUSTAIN and all in, the Lord's covenant people. THAT OFFICE.

This was left to be the glory of the And, Thirdly, I would endeavour New Covenant—the Covenant of Grace to show, THE BLESSINGS THAT RESULT ---the Gospel Covenant ; and in that TO THE CHURCH IN CONSEQUENCE OF covenant Jesus is not only the Me- THE MEDIATION OF OUR ADORABLE IMdiator, but the Surety--the Surety MANUEL. Mediator. He stands between the Now, on the First point, THE NEtwo parties, and undertakes the whole CESSITY OF THE MEDIATION, OR WHY IT on behalf of his church and people ; WAS NECESSARY THAT THERE SHOULD he is that middle man that puts his hands upon both, and in whose hands

And this springeth all blessings are deposited. Hence, out from that state of separation bethe mediation of Christ is the very tween God and the sinner; for if glory of the Gospel; for every co- there were

no separation between venant blessing comes through this God and the sinner, there could be channel: it stands as the foundation no need of mediation ; the very idea of the whole building. If we touch of mediation implying previous sepait, and deface it, and defile it, the ration. The cause of separation, we Gospel is touched, the Gospel is de- are told clearly in God's word, is faced, the Gospel is defiled; but if sin. If you turn to the prophet Isathe mediation of Christ be under- iah, you find the Holy Ghost declaring mined, then the whole of the Gospel this, in the fifty-ninth chapter and the is one ruin.

second verse—“Your iniquities have It is in that point of view that I separated between you and your God, have chosen my text this morning; and your sins have hid his face from and I do humbly pray that God will you, that he will not hear.” And if keep me, and preserve me from utter- you refer to the prophet Zechariah, ing aught that may display my own in the thirteenth chapter and the spirit—my own weakness and folly ; first verse, you read—“In that day that he may guide me to use words of there shall be a fountain opened to sober discretion, weight, and power, the house of David, and to the inhabiand give them due access to your con- tants of Jerusalem, for sin, and for sciences; that he may lay it on your uncleanness;” in the margin, it is hearts that you may be enabled to see for separation, for uncleanness." its vast importance, and to lose sight For as uncleanness, in the legal disfor a time, of the consolation arising pensation, produced separation from from the subject, and regard it, in its the worship of God from the rest of vast consequences, as so indissolubly the people, it was typical of that real connected with the whole fabric of separation which is the effect of sin the Gospel of Christ.

between the soul and God.

This separation is of a two-fold he does not know the way to God, he character; it exists on the part of does not know that language that God God towards man, and on the part of loveth--the language of a broken and man towards God. There is in sin of a contrite spirit, which is as sweet that which separates God from man, music to the ear of God, being the because sin is an act of rebellion fruit of his blessed Spirit in the souls against God; and if God loves his of men. Neither does the natural own law, he must hate that which

man know how to walk and please bateth his own law. Sin is rebellion, God; in fact then, he is in a state of I say, against God; it is not that awful separation from the eternal trifle which the world considers it, majesty of heaven. but it is an act of real rebellion against Here, then, we see, that if there the majesty of God. If he loveth his were no mediator to break through own law, then, he must hate that this barrier, the barrier is insuperable. which is rebellion against his own law. The perfections of God form this

Sin is an act of enmity against God separation on the one hand, and himself, and if God loveth himself, human imperfections, human depraand the Divine Being cannot but love vity form the separation on the other himself, for this is Jesus' glory that hand. he should love himself for his own I am aware the question is oftensake; then he cannot but hate that times asked-how comes it to pass which is enmity, and displayeth en- that God does not forgive freely, mity against himself; for “ the carnal absolutely, without any satisfaction ? mind is real enmity against God.” —the answer is, because he is God.

Nay, more than this, sin aims at For, where would be his holinessthe very being of God; and if God where would be his justice—where be God, he must hate that which aims would be his faithfulness—where at his own existence. For what is the would be his unchangeableness, did sinner's true language? Not only God trample on the purity of his own that he hates the strictness of the law, law, to make way for his own mercy? but that he hateth that God who en- Is this consistent with God's greatacts it; and that he would, if he could, ness, that he should trample on all destroy the very being of that God his other perfections, and pass senwbose law it is. If this be true, God tence of condemnation on his own must hate sin by the very perfection law to make way for the display of of his being; and although mercy his mercy ? Consider this, if there Fould pardon, there is a barrier be- does exist this feeling in the mind of tween mercy and the sinner; and that any. Turn to the Epistle of Paul to mercy cannot show itself towards the Timothy, and there read in the second sinner, according to its own acting, epistle, the second chapter, and the as long as this barrier exists. thirteenth verse,—not only that God

But there is also a separation on will not deny himself, but that he the part of the sinner towards God. cannot deny himself. Man can act This is on account of sin ; his mind is below bis nature—below himself; he alienated from the life of God, through can live as a beast that perisheth, and the ignorance that is in him, because die as a beast, he can deny himself; of the blindness of his heart; his but God cannot deny himself, he mind is enmity against God; he does must always act as God. And see not know God; he has no perception how the connexion in this verse points of God; he lives afar off from God; us to this truth, that when God is

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said not to deny himself, he cannot approval to it in many ways. There deny his own faithfulness. His own were the angels sent to greet our faithfulness, then, is himself; for Lord's birth-there was the descent what is God's own self but God's of the Holy Ghost at the time of our own perfections? And is not justice Lord's baptism—there was his resura perfection of God ?-is not holiness rection from the dead-there was the a perfection of God ?—is not un- out-pouring of the Spirit at Pentechangeableness a perfection of God? cost; and every conversion that taketh See then, ye thoughtless men and place in this world, is a new declarawomen, that live at ease—that live in tion, on the part of God, “I am satisyour sins—that live with the secret fied with the mediation of Christ,” thought, “ Well, perhaps, after all I - This is

my beloved Son, in whom I may enter the mansions of eternal am well pleased.” It forms a new blessedness, for God may in my case proof-a new demonstration, that the mercifully pardon my sin,-he may Father is infinitely satisfied with the in my case mercifully forgive my mediation of his Son. The approval iniquity, he may mercifully pass over taketh place, on the part of the sinner, my transgressions and remember when the Holy Ghost worketh faith them no more,”-and yet thou walk- in him, when he welcometh Christ as est not in God's own appointed way, the mediator between God and man, by which alone he can be the just —when he is brought from his many God and the Saviour. Remember mediators, his many refuges of lies— then, if mercy would absolutely par- from those coverts that the snow don, justice must strictly punish, and must destroy, and the hail must lay till these two are perfectly reconciled, prostrate with the dust—when he is till justice is as much magnified as brought as a poor sinner, not only mercy is satisfied, there cannot be to see that Christ is the mediator, but one sinner saved. Now, without a to welcome that mediation to his soul. mediator this is impossible. Hence, Here is the sinner's consent,-here we see the importance of that truth- is the sinner's approbation,-here is the mediation of Christ and how it the sinner's welcome of Christ to bears on the whole subject, matter of be the mediator between God and a sinner's salvation.

himself. But observe, Secondly, WHAT FORM But the second requisite of a perfect THE REQUISITES OF A PERFECT MEDIA- mediator I would lay more stress

upon, and that is, that the mediator On the first of these I shall be very must partake of the nature of both brief. The first requisite is, that he those parties between whom he medishould be accepted by both parties ; for ates. If you turn to the book of Job, if he be not accepted by both, how the ninth chapter, and the thirtycan he mediate between both? If I second verse, you will see what a reject mediation, that mediation can day’s-man must do,--"Neither is there profit me nothing. Mediation implies, any day’s-man betwixt us, that might in the very nature of things, the con- lay his hand upon us both.” The sent of both parties to that mediation. office, then, of a mediator between On this point I shall not detain you two parties, is that of laying his hands long, because it is not my immediate upon both, to bring both nigh to each object to prove it, there being no one, other. He must be one, then, who I suppose, here present, who denies can do it; and, in order to do it, if it. The Father has given his direct these two parties be God and man,

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