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For as Mediator he is also a man, sustains a different character, or office, and acts in a different capacity from that of our offended Sovereign. And through his Mediation we address ourselves to God, especially to the Father, who is considered as representing and sustaining the majesty, and maintaining the rights of the Godhead.

God's ways are not as our ways, nor his thoughts as ours, but high above them. We should not imagine that his ways and dispensations are conducted exactly according to the model of human transactions. And yet, even among men, it is common for one to sustain different capacities. Yea, a person who has been jointly aggrieved with oth. ers, may act as a mediator to make reconciliation, and obtain satisfaction for the wrong or offence. Suppose a number of subjects should rebel against the Jawful authority of the government, and commit acts of hostility, this would be an injury, and just offence to the several individ. uals of which the state consisted. Suppose those who hold the governing authority are willing to pardon the rebels on terms honorable to the government; but as guardians of the rights of the state, and the individuals belonging to it, and the authority of its laws, they will not do it unless the offenders will submit, and damages be repaired, and sufficient security for good behavior in future be given. Suppose one of the highest rank in the gov. ernment should be authorized to mediate a reconciliation with the rebels on these terms; and in pursuance of the design of his mediation offers them pardon in

the name of the government on the terms mentioned, and be their surety for the repair of damages, and their future obedi ence, and so persuades them to return to their duty and accept the offered act of grace. A case like this, though but a fiction, may show that a person may at the same time be a party injured and offended, and a mediator. Though rebellion be an offence against every orderly citizen, and especially those who have gov. erning authority, yet this hinders not but that one of them may act as a mediator to make reconcil. iation between rebels and the government, and so with himself, as a citizen and an officer of it.

When man became a sinner, Christ, though as God he was justly offended, yet was author. ized, as God-man, to mediate a reconciliation. And it is by his mediation that we are restored to the favor of the godhead. Nor does this imply that he is reconciled, but only that he is willing to be reconciled in an honorable way.

It is further objected, that the human nature of Christ, though personally united to the divine, cannot upon our principles, be an effectual mediator, because, according to us, it has not sufficient knowledge of the state, the secret thoughts and desires of all

men.

I shall only reply, we know not how far these things may be made known to Christ, as man, in consequence of the personal union with the divine nature. We do not, however think that the human mind of Christ is omniscient. But that Christ has all that knowledge, with every other qualification requisite in

we shall either at length find our way out, or the grace of God working on our hearts by means of those truths, which we hold will, as an antidote, check the malignant influence of those errors into which we have incautiously fallen, so that they shall not prove fatal. A scorner seeketh wisdom and findeth it not. But the Lord will guide the meek in judgment, and teach the meek his way.

A Christian of the Old School.

A LETTER TO A LADY IN HIGH
LIFE, FROM A CHRISTIAN

FRIEND.

A fragment of a real correspondence,
MY AMIABLE FRIEND,

an effectual Mediator, wested fastly believe. However we do not think the mere human nature, considered abstractly, and separate from the divine, would be sufficient to execute effectually the office of mediator, though we should suppose him to know all the wants and desires of men. It is the person, who is God and man, through whom we have access to God. This we think sufficient in reply to so slight an objection. I have now proceeded, as far as was intended, in defence of the divinity of our blessed Savior. I have not aimed to adduce all the arguments which might be improved in support of this great article of our holy faith. But I have endeavored to exhibit as plainly, succinctly, and fairly as I could the main scriptural grounds of this doctrine. Though all the objections to this doctrine have not been considered, yet I can say with truth, that none have been passed over because they seemed too hard to be answered. How much weight and pertinency there is in what is here offered, every one, who will take the trouble to peruse and consider it, will judge for himself, and may the Lord give us to understand all things. If we duly attend to the Scriptures of truth, with a good and honest heart, holding fast the form of Sound words therein delivered, with faith and love, humbly seeking of God that wisdom which is the principal thing, he will, trust, lead and guide us into all If deluded, you are building truth, so far as the knowledge of your hope on the sandy founit is needful for us. If through dation of self righteousness, I weakness or inadvertency we know it is not in my power to should for a while, be bewilderundermine you. The Searcher ed in the crooked ways of error, of hearts, alone, can do it; yet

I

YESTERDAY I had the pleasure of receiving your last letter, for which I sincerely thank you. Much I feared, that my freedom and plainness would give you of. fence, and that you would deign me no reply. Often have I thought of writing to you, and often have I desired an undisturbed interview, most affection. ately to pour out all my heart. Now am I ready to tell you all. my hopes, all my doubts and fears. But what will it avail? I am not insensible, that without God's blessing all my endeavors will prove fruitless. However weighty and judicious my words might be, before the passions of the heart they would resemble feathers in the wind.

he may be pleased to use me as a humble instrument. Consider. ing the acquaintance I have been providentially led to cultivate with you, and with which you have been pleased to favor me, I have deemed it my duty to address some thoughts to you, upon this all important subject. Under the guidance of the Holy Spirit, taking the infallible standard of the divine word for our rule, there is no danger of being too critical in self examination. If our hope be, indeed, founded upon the Rock of Ages, the more evidence we can obtain of the fact, the greater will be our spiritual satisfaction. Should it be founded on the sand, truly it is important, that we know it; for delusive hopes prevent our obtaining the one thing need"6" ful ;" and therefore, notwithstanding the partial and tempora. ry pleasure they may afford, should be immediately renounced, as fatal to our happiness.

"But why so much ado about religion?" And why, especially, do I address so many searching inquiries to one of an amia. ble, unblemished moral charac. ter? My dear friend, if ever we should be so happy, as to arrive at the heavenly world, do you not imagine, that we shall there judge it an object, which was worthy of most diligent pursuit? Should we fail of eternal life, (awful thought!) and sink down to the pit, shall we not then lament, but to no purpose, our negligence in this deeply inter. esting business? In religion, we have to transact with a God, great and glorious, who is jeal ous of his honor, and will not give his glory to another. As Christians are bought with a

price of infinite value, so they are no longer their own. If we have the Spirit of Christ, with. out which he will not acknowl edge us to be his friends, we shall feel it our privilege and delight, unreservedly to devote ourselves to his service. We shall feel an interest in his interest, and our. selves honored in the advance. ment of his glory. Permit me to offer, as other reasons for making religion the great business of life, the rapidly evanescent state of our probation, and the eternal, unalterable condition of our future existence.

To be indeed born again, to be translated out of darkness into God's marvellous light, to be delivered from the dominion of sin and Satan, and brought into the liberty of the children of God; to be united to the adorable Immanuel, by a living faith, to have his Spirit dwelling within us, and thus to be made alive from the dead; is a blessed attainment, but perhaps, not so easy, as you suppose. This is the pearl of great price;" "the treasure hid in the field;" the "one thing needful;" the good part, which shall never be taken away."

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Those who are thus made new

creatures, evince their change of heart, by supreme love to God, for his own sake; by a peculiar affection for all who bear his spiritual image; by a regard to the divine law, in its spirituality, purity, and extent; by an acquiescence and delight in the gospel method of salvation; by taking pleasure in the service of God, and placing a great value upon divine ordinances; by renouncing the world with its vanities, and making the kingdom of C the great object of pursuit. By

these evidences, upon which I might largely expatiate, prove yourself and know your own heart. You speak of satisfaction and delight in religion. Examine the nature of these emo. tions; and decide for yourself, whether they arise from self righteousness, or from evangelical humility.

Undoubtedly, many who have never felt their need of the phy. sician of souls, experience a self righteous felicity in the perform. ance of religious duties. There is, indeed, a genuine satisfaction, arising from a sense of the superlative excellenee of religion, in itself considered, which can no where else be found. When we are savingly enlightened, we necessarily abhor ourselves, as did the pious Job. I hope your consolation from religion is of a substantial, scriptural nature; but remember, it is one thing to have complacency in the holy character of Jehovah ; and a widely different thing, to rejoice in a character falsely attributed to him. I hope you possess a holy taste and if you are thus highly blessed, the pleasures of time and sense, will become comparatively insipid. As your spiritual taste, or relish for holy things prevails, so in a propor. tionate degree, will your sensual taste for thevanities of life subside.

If you place your affections on things above, you must necessarily be taken off from things below. If you are suitably engaged in the pursuit of holiness, all that does not in some manner advance your eternal interests, will become contemptible. No man can serve two masters. Your heart must not be divided between God and the world; but

giving the supreme place in your affections, to the Chief among ten thousands, you must delight in making all your worldly happiness subservient to his will, and promotive of his declarative glory.

Do you indeed love Jesus, is the great question; for in him is manifest all the fulness of the eternal godhead. If you love him, you will not place supreme delight in those things, on which he poured contempt. Can one in an elevated station, surround. ed by all worldly allurements, be a meek and lowly follower of a crucified Savior? With God, it is possible. Such instances have been exhibited; but alas, how rare! may you, my friend, exhibit, in a conspicuous manner, such an example. Let your light shine.

Before I conclude, I will briefly suggest another rule of trial. Such as have tasted that the Lord is gracious, are never satisfied with present attainments. If you have once tasted, you will hunger and thirst after righteous. ness. One glimpse of divine glo. ry will make you beseech God, like Moses, to manifest himself clearly.

Next to closet devotion and communion with your own heart, let me recommend a lively intercourse with the Lord's people. If you are alive, this will afford you pleasure. They will know you, and you will experience with them a secret union of heart. Remember the choice of Moses, and the account of Ruth's cleaving to Naomi. David commends the society of the excellent of the earth, and declares all his delight to be in them.

Will you once more be pleas

ed to reply with freedom, and let me know whether you can patiently peruse what I write. May our gracious God have you continually in his holy keeping, From your affectionate friend, Z.

A SECOND LETTER TO A LADY IN HIGH LIFE.

MY DEAR FRIEND,

I thought I would forbear; and had almost promised myself, that I would give you no farther trouble but I know not how to forbear. Your soul is precious, and I fear you are still out of Christ. Might I be instrumental in bringing you to a saving acquaintance with HIM, how exceedingly would it rejoice my heart, and what mutual endear. ments would it occasion for ever. You will think me uncharitable, and contracted in my sentiments; but I beseech you, hear me, consider what I say, and compare it with the infallible rule of the Scriptures. And may the good Spirit of God, enlighten your mind, and communicate a humble, penitent disposition. Then you will not be offended with me, for

my freedom. That you have a considerable share of religion, of a certain kind, I am fully persuaded; and perhaps it is as good as it can be, without partaking of an evangelical nature. Do not misunderstand me. I do not determine absolutely, that yours is not of the right kind. I only express my fears. This I would

do with the most tender solicitude for your immortal wel. fare. I fear then, you have nev. er been slain by the law, brought off from self dependance, and been made to realize that you

were a poor, perishing sinner, dependant entirely upon the sov. ereign mercy of God in Christ. I fear your education is your religion, and that you have never experienced that change of heart, figuratively expressed by the new birth, without which it is in the nature of things impossible to enter the kingdom of heaven. I fear that instead of renouncing your own righteousness, and de pending wholly on the righteous. ness of Christ, you only look to him, to supply your deficiences. But you must know, my dear friend, that Christ will be a whole SAVIOR, or no SAVIOR. He will have none, or all the glory of your salvation. One spark of religion, of the genuine kind, will secure to you eternal life. But should you possess as much as Saul of Tarsus, before Jesus appeared to him on his way to Damascus, and of as good a qual ity, you would still remain in the gall of bitterness and bond of iniquity. The love of Jesus must enkindle in your breast a hallowed flame, and then you will not be ashamed of the cross of Christ.

But did you ever see Jesus? Is he precious to you, as he is to all who believe? Is he the chief among ten thousands, and altogether lovely? He is not except you have felt yourself a perishing sinner. I have not the least expectation of doing you good, unless God operate by the influences of his Spirit; and should he be propi tious, we shall both be prepared to give HIм the glory.

Love God, and be not of-
fended with the plainness
of your
affectionate friend

Z.

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