further it is observable, that the two disciples express their high esteem for Christ by styling him a man, a prophet, mighty in deed and in word before God and all the people." Now these two disciples must certainly for some time have intimately conversed with Christ and his apostles; and could not possibly be mistaken in the true notion of him; which they plainly express, by styling him a man and a prophet.

N. B. But most remarkable, and ever to be insisted on in the case before us, is the sense of no less a person than St. Peter; who cannot be supposed to have been unacquainted with the person, or true nature of Jesus Christ, with whom he had most intimately conversed for three years; especially after he, with the rest of the apostles, had received the gift of the Holy Ghost' at Pentecost: even this St. Peter, when speaking of Christ to the people in Solomon's porch, Acts iii. 11-23, directly applies the words of Moses, Deut. xviii. 15-18, to Jesus Christ, viz. A prophet will the Lord thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me. -And I will put my words in his mouth, and he shall speak unto them all that I shall command him.' And the very same words are applied to Christ by St. Stephen, Acts vii. 37, in his dying speech to the poeple. And here it deserves to be highly regarded, that these two persons both agree to acquaint the people, that Jesus Christ was that very prophet of whom Moses spake and promised, that he was to be raised up by God, of their brethren, the Jews, and also like unto Meses; and this prophet was to have words put into his mouth, and speak as commanded by God.

Now this very character Christ verifies in his own words, John xii. 49, . I have not spoken of myself, but the Father who hath sent me, he himself hath given me commandment or order, what I should say, and what I should speak.' And to the same purpose are many other passages.

That extraordinary prophecy (in the book of Revelations) as it is expressly called, chap. i. ver. 3, is

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as expressly said, ver. 1, To be given to him (that is, Christ) by God,' which plainly shews it did not flow, or proceed from Christ's own prescience or fore-knowledge, but was a revelation he received from and by the gift of God. And as Christ received from God that whole prophecy, called the Revelations in particular, so most certainly he did all the doctrine he taught, John vii. 16, and the words he spake in the name of God, by God's command, John xiv. 10, xvii. 8, and John iii. 35, and v. 36, xii. 49, xvii. 4, 7, 8.

Upon the whole matter, the evidence from the foregoing passages is so strong, clear, and invincible, that whosoever shall consider it with due attention must acknowledge, that Jesus Christ was a man sent by God in the character of a prophet.

That Christ owned himself as such, and claimed no higher honour than that of a prophet.

That his own apostles, and all his disciples, received him as a prophet.

That all his countrymen, who were his followers, declared their highest esteem for him, merely, and expressly, on account of that character.

That his person and character must undoubtedly be best known by his own countrymen, who were his admirers, constant followers for some years, and were his intimate acquaintance, and in continual conversation with him, during his whole public ministry, till his ascension: and these owned, and believed him to be the prophet of God, and no more. And this opinion of him continued in Judea, his own country, amongst his own countrymen and disciples, for a long time, two or three conturies after his death.

And hence it must follow, that all the higher titles, attributes, and honours, were not the language of his own time, his countrymen or his followers; but are truly, and in fact, the style and ideas formed in corrupting and corrupted after-ages of the apostate Christian church.

T

CHAP. LI.

Jesus Christ a mediator.

JESUS CHRIST is styled a mediator' by St. Paul, and by him alone; for Christ is not once mentioned by that character in the four gospels, or by any other of the sacred writers of the New Testament. The

texts are these:

1 Tim. ii. 5, "There is one God, and one mediator between God and men, the man Christ Jesus.'

All men are agreed in the notion of a mediator, viz. that it signifies a person (or persons) who by consent of two or more adverse parties interposes or acts as a reconciler between the parties at variance. The parties at variance are supposed by St. Paul to be God and the sinful world; and Christ is a mediator between both, by declaring the will or mind of God in the gospel, which is the rule of reconciliation, 2 Cor. v. 18, 19, 20, God reconciled the world to himself by Jesus Christ and his apostles,' &c.

Heb. viii. 6, (Christ) is the mediator of a better covenant,' or a 'more excellent' institution.

ix. 15, Mediator of a new covenant,' or institution.

xii. 24, Jesus, the mediator of a (or the) new covenant,' or institution.

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Gal. iii. 19, 20, St. Paul, speaking of the law, saith, that it was ordained by the hand of a mediator' (Moses). And then he adds, that a mediator is not (a mediator)of one person,' or for one party; but God is one'-(party), from whom Christ came, and was sent with the terms of reconciliation, as a mediator, to offending, or sinful man; who is the other party. For, as the same St. Paul hath informed us, 2 Cor. v. 18-20, 'All things are from God, who hath by Jesus Christ reconciled us to himself (God), who hath given to us (apostles) the ministry, and word of reconciliation: wherefore in Christ's stead we (apostles) beseech you, Be ye reconciled to God.'

In the circumstances of Christ acting as a mediator, and of other mediators among men, there is a very observable difference. Christ acted from God, as God's minister between him and sinful men; other mediators are agents or ministers from a third party between two other parties. Christ offers from God (one party) God's whole terms, or scheme of reconciliation: other mediators propose to each of the two contending parties their several demands; and often alter, retrench, and abate the terms of one or both parties: but God's terms offered by Christ could not admit of any abatement or alteration; but were to be accepted, as the wise and gracious terms of God, considered as a governor treating with his disloyal subjects.

1. From these texts it appears, that St. Paul calls Moses the mediator of the law,' because it was by Moses, as God's minister, that God delivered the law to the Jews: and the same St. Paul calls Jesus Christ ' a mediator,' because it was by Jesus Christ God delivered the gospel, or word of reconciliation, to mankind: and upon this general account only doth St. Paul give Jesus Christ this title: though it is not improbable, that the apostle would not have scrupled to have given Jesus Christ the title of mediator, on account of any part or branch of his conduct or ministry: all which were the wisest and most effectual means of reconciling mankind unto God. Thus,

2. If we regard the etymology of the Greek word Meols, or the Latin mediator, both signify a person acting in any affair in the middle, between two, if at variance, to reconcile them. Christ so acted, proposing the terms of reconciliation from God to men. And it is most evidently the judgment of St. Paul, that God, the one God,' and the one mediator, between that one God and men,' are two distinct beings, very emphatically mentioned in this text, 1 Tim. ii. 5 And this text is so express and emphatical in declaring, who is the mediator between God and men, even the man Christ Jesus,' that it is surprising how it came to

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be affirmed in many modern systems-that JesusChristus est mediator secundum utramque naturam, i. e. as God and man.

3. And as it is most emphatically said by St. Paul, that the one mediator between God and ́men' was ⚫ the man Christ Jesus,' and not the God-man, as some speak: so it is evident thereby, that such divines make God a mediator to himself: whereas the very notion of a mediator necessarily implies a distinct person from both the parties between whom he is a mediator. And the notion of a mediator necessarily supposes two parties at least, or two persons distinct from himself, between whom he is mediator.

4. As St. Paul only hath used the term 'mediator,' concerning Jesus Christ, and in one sense only, viz. as (Christ) was employed from God to declare, and to deliver his will to mankind, which will is the true and only medium, or means of our reconciliation to God: so we should be very careful, that we do not frame new notions about Christ's mediatorial office, foreign to, and inconsistent with the terms of that gospel, which he, as mediator, brought from God. He was a mediator appointed by God, and not by man; and was to act from God to man; not appointed by man to act from or for them to God. În all his conduct, living and dying, he acted as God's minister for the good of the world. And so in their degree did all his apostles, &c.

5. This word or character of mediator seems not to have been in use among the first Christians in Judea, or elsewhere, before St. Paul's using it in his epistles. So the notion it expressed, and the word itself, was nothing so common as in the later ages; which have advanced and tacked on sundry ideas to this character, that it now passes for a common name of Jesus Christ; without whose mediation, no favour or interest were to be obtained of God; as we find it in the conclusion of most of the modern prayers, both private and public. But no such term is to be met with in any one scripture form of prayer; and per