ONE G.o.d AND ONE MEDIATOR.

"_For there is one G.o.d_, _and one Mediator between G.o.d and man_, _the man Christ Jesus_."-1 Tim. ii. 5.

THE apostle Paul urges the propriety, and importance of praying for all men, in the several conditions and relations of life, from a consideration of G.o.d's merciful intentions toward all men, as exhibited in the sufficiency of the gospel provision for their salvation. But if any are saved, it must be through the medium which G.o.d has ordained, and in the manner which G.o.d has prescribed. Therefore the apostle adds: "For there is one G.o.d, and one Mediator between G.o.d and man, the man Christ Jesus." "There is one G.o.d," to whom sinners have to be reconciled; "and one Mediator," through whom that reconciliation is to be effected. We have a nearly parallel pa.s.sage in another epistle: "To us there is but one G.o.d, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." The unity of G.o.d, and the mediation of Christ, are the two great topics of the text, to which we solicit your attention.

I. "For there is one G.o.d." Two infinite beings cannot co-exist, unless they are one in essence and in operation. The G.o.d of Israel pervades the universe of matter, and fills the immensity of s.p.a.ce. There is no room for another G.o.d, possessing the same ubiquity. "There is one G.o.d and Father of all, who is above all, and through all, and in you all." In him alone, all things live, move, and have their being.

This doctrine is stamped on all the works of nature. They all exhibit unity of design, and must have been contrived by the same infinite wisdom, and executed by the same infinite power. The hand which created and arranged them is constantly seen in their preservation. The Maker of all things continues to uphold all things by the word of his power. The great Architect still presides over the immense fabric which he has reared. The universe, from age to age, is governed by the same unvarying laws. All things remain as they were from the beginning. The earth, the air, and the sea, sustain the same mutual relations, and answer the same important ends; and the sun, the moon, and the stars, shine on for ever.

The same order and regularity everywhere prevail, as when the chorus of the morning stars welcomed the new creation into being. Nature proclaims aloud: "There is one G.o.d."

The same doctrine is impressed upon the Bible. It is not only the book of G.o.d, but evidently the book of "one G.o.d." It is a series of Divine Revelations, reaching from Eden to Calvary, and from Calvary onward to the end of the world. It is a golden chain, pa.s.sing through all time, and uniting the two eternities; and all its links are similar, and depend upon each other. Its several parts are perfectly harmonious, proving them to have emanated from the same infinite mind. Everywhere we find the same character of G.o.d and of man; the same description of the law and of sin; the same way of pardon, and holiness, and immortal life. The same Eternal Spirit, that inspired the Historian of Creation, speaks in the Apocalypse of St. John, and in all the intervenient books of the Bible. It was the same Sun of Righteousness, that rose in Eden, and set on Calvary; and thence rose again the third day, to set no more for ever.

"The world by wisdom knew not G.o.d." The heathen lost the doctrine of the unity of G.o.d; not because it was difficult to preserve, but because they did not love the character of G.o.d, "did not like to retain G.o.d in their knowledge." The pride of the carnal mind led them to turn away from the light of heaven, to walk amid sparks of their own kindling. They boasted of their wisdom; they boasted of their philosophy. And what gained they by the exchange? The most absurd and stupid notions of the Great First Cause; almost total ignorance of his attributes. "Professing themselves to be wise, they became fools; and changed the glory of the incorruptible G.o.d into an image made with hands, like unto corruptible man, and to birds, and four-footed beasts, and creeping things." Shame to philosophic Greece and Rome!

No nation, having once lost the doctrine of the unity of G.o.d, ever regained it by the light of nature. If the light of nature is sufficient to preserve it in possession, it is not sufficient to restore it lost.

It is restored only by the gospel. The gospel has restored it in India, in Otaheite, and other heathen lands. It has done more; it has revealed to the savage the only way of salvation; it has "brought life and immortality to light."

"Fly abroad, thou mighty gospel!

Win and conquer! never cease!"

Lift up thy voice with strength, and proclaim to Greece and Rome, and to all the ends of the earth, as well as to the cities of Judah, that the Son of Mary is the G.o.d of Israel, "G.o.d manifest in the flesh," "G.o.d blessed forever!" "The man Christ Jesus" is "the brightness of the Father's glory, and the express image of His person, in whom dwelleth all the fulness of the G.o.dhead bodily;" "in whom also we have redemption through his blood, the forgiveness of sins, according to the riches of his grace."

II. But this leads us to our second topic: "And one Mediator between G.o.d and man, the man Christ Jesus." The two doctrines, you perceive, are intimately related to each other. "One G.o.d"-"One Mediator." As we have but "one G.o.d," we need but "one Mediator." As that Mediator is himself G.o.d, the merit of his mediation is sufficient for the salvation of all them that believe.

The office of a Mediator supposes two parties at variance, between whom he interposes to produce a reconciliation. It is thus "between G.o.d and man." G.o.d gave man a law, "holy, and just, and good;" man revolted, and "there is wrath." Reconciliation is impossible, without the intervention of a mediator. Let us look at the parties engaged in this dreadful controversy.

On one side we see Jehovah, possessed of infinite perfections, and clothed with uncreated excellence and glory. He is self-existent, independent and eternal. Omnipresence, Omniscience, and Almightiness are his. He is great in wisdom, full of goodness, slow to anger, and ready to pardon. His love is ineffable, and "his mercy endureth for ever." He is "glorious in holiness, fearful in praises, doing wonders." These perfections are the pearls and diamonds in his crown. "With him also is terrible majesty." Life and joy are in his smile, but the angel of destruction waits upon his frown. One beam of his love can raise thousands of men to heaven: one glance of his anger, sink myriads of angels to h.e.l.l. "He sitteth upon the circles of the earth, and the inhabitants thereof are as gra.s.shoppers." "All nations before him are as nothing; they are counted less than nothing and vanity." "He doeth according to his will among the children of men, and ruleth the armies of heaven." "At his wrath the earth shall tremble, and the nations shall not be able to abide his indignation." O what majesty and power belong unto the Lord our G.o.d!

With this imperfect view, contrast the impotence and insignificance of sinful man. What is he? A being of yesterday, "whose breath is in his nostrils," and "whose foundation is in the dust." A frail, helpless, perishing thing; dependent upon G.o.d, the Creator, for all his comforts, for life itself. What is man? A fool; an alien from all good; an embodiment of all evil. His understanding is dark; his will perverse; his affections carnal. His "throat is an open sepulchre;" swallowing up "whatsoever things are true, pure, lovely, or of good report;" emitting a pestilential vapor, which withers every green herb, and sweet flower, and delicious fruit, of honor to G.o.d, and happiness to man. "The poison of asps is under his tongue;" an inflaming poison, affecting all the members, and "setting on fire the whole course of nature, and it is set on fire of h.e.l.l." "His heart is fully set in him to do evil;" "deceitful above all things, and desperately wicked." He is an enemy to his Maker; a rebel against Jehovah; a blank-nay, worse-a blot in G.o.d's creation; dead to every virtue, dead to every thing but sin; lost to every gracious purpose of his being; a withered branch, fit only to be plucked off, and cast into the fire; stubble, ready for the burning. "Let him alone!"

said Reason. "Cut him down!" cried Justice. "I hate the workers of iniquity!" added Holiness. "He or I must perish!" exclaimed Truth.

"Spare him! Spare him! Spare him!" pleaded weeping Mercy. And Wisdom came forth, leading the Son of G.o.d, and said: "I have found a ransom!

Behold the Mediator!" And all the attributes met and embraced at the manger, and kissed each other at the cross!

It was man's place, as the offender, to seek a reconciliation. G.o.d was under no obligation. But, alas! man had neither the means nor the inclination. What could be done? Hear, O ye heavens! and be astonished!

Listen, O earth! and wonder and adore! While man was far from G.o.d, an enemy in his heart by wicked works, rushing on in determined hostility to his Maker's government, and there was no sacrifice found for his sin, and no disposition in him to seek a sacrifice, G.o.d sought within himself the adequate and only means of pardon and peace. He found in his own bosom the Lamb for the altar; exhibited him to Israel in the predictions and promises of the Old Testament; and in the fulness of time, sent him forth to expiate sin, by the offering of himself, once for all. "For the Word was made flesh, and dwelt among us; and we beheld his glory, the glory as of the Only Begotten of the Father, full of grace and truth." "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross."

G.o.d provided a Mediator. Why? Did he fear that the deserved ruin of the human race would dethrone eternal Justice? No. Eternal Justice would have been honored as much in their destruction as in their salvation.

The law would have been as fully vindicated in the infliction of its penalty upon the transgressor, as in the reparation of its breach by a vicarious atonement. The glory of the Divine government would have been untarnished, as when the rebel angels were cast down from heaven, and locked up in everlasting darkness. This wondrous provision was not the result of necessity, but the prompting of Infinite Love. Divine Mercy sought to remove the barrier interposed by Divine Justice. The sinner cannot be pardoned, till his Great Subst.i.tute has met the demands of the law. There must be a full satisfaction and settlement of its claims, as the only ground on which the rebel can be acquitted.

Love is the "Alpha and Omega" of redemption, the love of G.o.d to man.

Read it in the journey of the Mediator from heaven to earth! Read it in his pilgrimage through the land of sorrow! Behold him "nailed to the shameful tree!" See the blood and water gushing from his side! Hear the sound of the water-spouts, as the floods of wrath rollover him! Then ask the reason. The answer is: "G.o.d is love." "He is not willing that any should perish." It seemed good in his sight to save his rebel children, whatever it might cost him. "G.o.d so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have eternal life." "Herein is love, not that we loved G.o.d"-no; we hated him; we were his sworn, inveterate foes; "but that he loved us"-loved us while we were yet enemies-loved us with an ineffable love; "and sent his Son to be the propitiation for our sins."

Wonderful must be the qualifications of such a Mediator. He fills with his own merit the gap between two worlds. He bows the heavens, and lifts up the earth to meet them. He takes hold of G.o.d and man, and brings them together in himself. He reconciles the rebel and the law, glorifies the Father by humbling himself, and his cross becomes our life, and his tomb the birthplace of our immortality.

England and Wales could not be united till the son of the king of England was born in Wales, and became Prince of Wales. The English regarded him as heir to the throne of England; while the Welsh claimed him as their brother, a native of their own country, born in the castle of Caernarvon.

Behold "the well beloved"-"the only begotten of the Father," "heir of all things," "Lord of lords, and King of kings," born "in Bethlehem of Judea;" "the Son of G.o.d-the Son of man;" partaking of both natures, and representing both parties in the great controversy. He is "the Mighty G.o.d, and the Everlasting Father;" yet he is our near kinsman-bone of our bone, and flesh of our flesh. In his person, heaven and earth are joined; by his blood, G.o.d and man are reconciled. Heaven is his throne, for G.o.d is his father; earth is his princ.i.p.ality, for it is the land of his nativity. In him angels recognise their King, and men behold their brother.

I gaze on the cross, and methinks I hear the victim say: "Look unto me, and be ye saved, all ye ends of the earth; for I am G.o.d, and beside me there is none else. I opened a way for my people of old, by dividing the waters, to the Canaan of Promise; I am now preparing a path for believers, through the red sea of my blood, to the inheritance in heaven.

I gave the law amid fire and smoke on Sinai, and thundered forth my curse upon its violater; I am here on Calvary, to honor that violated law, and remove that curse from its violater by taking it upon myself. Behold my hands, my feet, my side! This blood, O men! is your sacrifice. I will expiate your sin by my sufferings. I will magnify the law, and make it honorable. And though in your nature I hang on this tree to-day, I will revive, and live for ever, to make intercession for the transgressors, and save to the uttermost all that come unto G.o.d by me!"

The mediatorial office of "the man Christ Jesus" consists of two parts, sacrifice and intercession. They are equally important, and mutually dependent. Without sacrifice, there is no ground of intercession; without intercession, there is no benefit in sacrifice. The former renders the latter influential with G.o.d; the latter renders the former available to man. The one removes the obstacles to reconciliation, the other brings the adverse parties together.

The first part of the mediatorial office is sacrifice. In order to understand this aright, we must have correct views of G.o.d, of man, and of sin. We must consider G.o.d as the lawgiver and governor of the universe, eternally hostile to all iniquity, and determined to sustain his just administration. We must consider man as a guilty and polluted creature, a rebel in arms against his Maker, a prisoner under sentence and deserving punishment. We must consider sin as an inexcusable omission of duty, and a flagrant transgression of the law, under circ.u.mstances of peculiar aggravation. The debt must be paid, or the sinner must perish.

An atonement must be made, of merit equal to the turpitude of our crimes.

The stain which we have cast upon the law, must be washed out by blood of infinite preciousness. This is the work of our Mediator. He "gave himself a ransom for all." He made a perfect satisfaction for our sins.

"He was wounded for our transgressions, and bruised for our iniquities; the chastis.e.m.e.nt of our peace was upon him, and with his stripes we are healed." It is not by blood of bulls and goats, slain on Jewish altars, but by a n.o.bler and costlier sacrifice-the paschal "Lamb of G.o.d," that heaven and earth are reconciled-G.o.d and man united.

The second part of the mediatorial office is intercession. It was through the High-priest, the typical mediator, that G.o.d communicated with Israel, and Israel communicated with G.o.d; it is through "the man Christ Jesus," the real Mediator, that G.o.d speaks to the world, and receives the prayers of his people. Having "borne the sins of many," he "maketh intercession for the transgressors." "He hath entered into heaven himself, there to appear in the presence of G.o.d for us." He has gone into the holy of holies, with "the blood of sprinkling, which speaketh better things than the blood of Abel." "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." "Through him we both"-that is, both Jews and Gentiles-"have access by one Spirit unto the Father." He holds in his hand the golden censer, and offers much incense before the throne. It is this that perfumes our prayers, and renders them acceptable to G.o.d. He pleaded for his murderers when he hung upon the cross, and now he pleads in heaven for those who crucify him afresh.

And what is the ground of his plea? Not the merit of our works, but the merit of his own sufferings. Not the infinitude of the Father's mercy, but the sufficiency of his own sacrifice. This is the sure foundation of a sinner's hope. If Satan suggests that his crimes are too great to be forgiven, he may reply: "The man Christ Jesus" is my advocate, the advocate of "the chief of sinners;

And should I die with mercy sought, When I his grace have tried, I sure should die-delightful thought!- Where sinner never died!"

"One Mediator." There is no choice. You must accept of him, or remain unreconciled, and be cast into h.e.l.l. Israel found but one path through the Red Sea; the church shall never find more than one way to the heavenly Canaan. It is only by faith in the "One Mediator," that you can obtain the favor of the "One G.o.d." He is the elect and beloved of the Father, the appointed medium of man's approach, the designated channel of G.o.d's communication. "Neither is there salvation in any other." No other has been provided. No other is suited to our necessities. O sinner! come through this "new and living way!" Christ invites your confidence.

"Venture on him; venture freely; Let no other trust intrude!

None but Jesus, none but Jesus, Can do helpless sinners good."

These glorious truths, we cannot read too often, or meditate too much.

They represent to us the great evil of sin, the infinite mercy of G.o.d, the inflexible character of the law, and the incalculable preciousness of the gospel. Such is the Father's estimate of the Mediator, that he will be reconciled to sinners only through his blood. He is well pleased with his Son, and well pleased with all who seek him through his Son, and nothing is more offensive to him than the rejection of his Son. May these remarks preserve you from despair under a sense of your guilt and wretchedness; drive you from all false refuges to the cross, with a penitent and grateful heart; induce you to trust; not in your own strength, or wisdom, or righteousness, but in the adorable name of Jesus; to live a life of faith in him, of love towards him, and of patient waiting for his mercy unto eternal salvation!

If you are already partakers of these blessings, how transcendent is your privilege! "Ye are come unto mount Zion, the city of the living G.o.d, the heavenly Jerusalem; and to an innumerable company of angels; and to the spirits of just men made perfect; and to the general a.s.sembly and church of the first-born, which are written in heaven; and to G.o.d, the judge of all; and to Jesus, the Mediator of the new covenant; and to the blood of sprinkling, that speaketh better things than that of Abel." Follow the Captain of your salvation. Cleave to him in the fire and the flood.

Turn not aside to the lying vanities of the world, lest you drink the cup of its eternal sorrows. Remember that those who suffer with the crucified shall reign with the glorified; that such as are faithful unto death shall receive the crown of life. Be careful to "keep the unity of the spirit in the bond of peace." Endure unto the end, and ye shall be saved.

"Now the G.o.d of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ our Lord, to whom be glory for ever and ever." Amen.

SERMON VI.

THE LIVING REDEEMER.

"_Oh that my words were now written_! _oh that they were printed in a book_! _that they were graven with an iron pen and lead in the rock for ever_! _For I know that my Redeemer liveth_, _and that he shall stand at the latter day upon the earth_: _and though after my skin worms destroy this body_, _yet in my flesh shall I see G.o.d_: _whom I shall see for myself_, _and mine eyes shall behold_, _and not another_; _though my reins be consumed within me_."-Job xix. 2327.

IT is the common opinion of learned divines, that Job was an ancient prince in some part of Arabia, known in his day by the name of Uz. His three friends also-"Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite"-were neighboring princes. In their visit of condolence, they were accompanied by Elihu, who seems to have been a young man of extraordinary intelligence and virtue. The occasion of this visit was the apparent judgments of G.o.d upon the patriarch. They held a long controversy with him, in which they insisted that his unparalleled calamities and sufferings proved him the chief of hypocrites. Job as strenuously maintained his innocence and integrity, and argued that his providential afflictions were intended only for the proof and the improvement of his piety; and that when this purpose should be accomplished, he would come forth as gold purified from the furnace.

G.o.d, answering out of the whirlwind, settled the dispute, deciding in favor of his servant Job; his three friends were required to offer sacrifice for their faults, and Job must pray for their forgiveness.

Then the wheel of fortune turned in his favor, and he was restored to his former prosperity.

Job and his friends evidently had a clear understanding of the evil of sin, the wickedness of hypocrisy, the importance of the fear of G.o.d, and the doctrine of an allwise superintending providence; and knew how to approach Jehovah through sacrifice, in antic.i.p.ation of the promised Messiah.

We shall offer a few general remarks on Job's faith in a living Redeemer, as expressed in our text.

I. Our minds are struck with wonder and pleasure, in beholding the patriarchs and prophets of ancient times, moved by the Spirit of G.o.d, searching diligently for the person and grace of the Messiah; like miners, opening an entrance to a precious treasure, which is to redeem them and their brethren from bondage.

Job has no reference here to any temporal deliverer, nor to any other than the Messiah himself. He evidently saw what he needed, when he was speaking of the Daysman, the Umpire, one that might argue and settle the case between him and his Maker, one that might lay his hand alike on G.o.d and man. With the eye of faith, he saw the Messiah, setting one foot on the continent of eternity, and the other on the sea of human misery, and lifting up his hand and saying-"Time and eternity are mine! I am G.o.d, and beside me there is no Saviour!" Elihu also speaks of the same person, under the name of "a messenger," "an interpreter," "one of a thousand," that might commune with both G.o.d and man, concerning atonement, and justifying righteousness, and deliverance from the pit of eternal destruction.

The promise of a Redeemer descended from Eden like a precious ark, containing, for all mankind, the bread of life, and the unsearchable riches of Divine grace. It was conveyed from the house of Adam to the house of Seth, from the house of Seth to the house of Noah, from the house of Noah to the house of Abraham, and thence down through successive generations to the time of Messiah's advent. The patriarchs, before their departure, received from this ark invaluable spiritual blessings, and a pa.s.sport to the everlasting city; but the ark itself they left behind for the benefit of their posterity, who found therein the balm of life, and died in the faith of a Saviour to come, according to the promise.

Job's living Redeemer is none other than the promised "Seed," that should "bruise the serpent's head"-Jacob's "Lion," "stooping down" to the "new tomb hewn out of a rock," aiming at the King of Terrors, and on the third morning leaping and "rushing upon the prey," and becoming the plague of death, and the destruction of the grave-the "Jehovah-jireh" of Abraham-the "I Am," who appeared to Moses in the burning bush-the "Wonderful," the "Councillor," the "Child-born," and "the Everlasting Father," predicted by Isaiah-Jeremiah's "Jehovah our Righteousness"-the "Branch" and "Fountain" of Zachariah-the "Shepherd and Stone of Israel"-the "Shiloh," to whom should be "the gathering of the people"-the "Governor," who should "come out of Bethlehem"-Malachi's "Sun of Righteousness"-Paul's "Captain of our Salvation," "bringing many sons to glory;" opening a tunnel under the river of his own sufferings, and the seas of human guilt and wo, through which his redeemed might go home to their Father's house-Peter's "Prince of Life," "slain and hung on a tree"-John's "Word," that "was in the beginning with G.o.d, and was G.o.d;"