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ONE MEDIATOR.

Lexington, Ky., Dec.10, 1854.

DEAR BROTHER BEEBE: - In looking over the SIGNS of the 15th of last month, which came to hand but a few days since, I find over the signature, John A. Hudnut, a request for my views of that part of the word of God, which will be found in the gospel recorded by John 6:48-58 inclusive; especially the latter clause of the 51st verse, which reads, “And the bread that I will give is my flesh, which I will give for the life of the world.”

The subject, or rather subjects presented, are very copious; and had I capacity, a full discussion of them in their bearings on other points in the system of salvation, would require more time and space than I have at command; and certainly, more space than you ought to allow any one of your correspondents.

I might invite the attention of your correspondent, to the nature of that uncorrupted, natural life, which was imparted to man in his original organization, and to the uncorrupted, natural elements, which were destined to sustain, feed and nourish that life. To the corruption and forfeiture of that life, and subsequent adaptation of the elements destined to sustain it. I might show the contrast between this life, and the elements appointed to sustain it; and that incorruptible, spiritual life, which is imparted in the heavenly birth, with the incorruptible, spiritual elements, appointed to nourish and sustain it. This being done, would afford a general answer to the request, with the exception of the clause to which special reference is had, and an answer is desired.

The Passover, peculiarly a Jewish rite, is introduced in the early part of this chapter. The multitude present, are presumed to have understood the nature and end, for which that rite was instituted. That none participated in it, but only the congregation of Israel. The uncircumcised were expressly forbidden to eat of it.

The manna, the typical bread, which was given the typical people in the wilderness, is also referred to in the chapter. The multitude admitted this bread, to have been given them; but ascribed it to Moses. The miracles wrought by the Lord Jesus, impressed them with the belief that he was “that prophet which should come,” and hence they were disposed to “take him and make him a King.”

The vast multitude, which were so miraculously fed with the five barley loaves, and two small fishes, combined with the manna, given them to eat in the desert, did not satisfy them with regard to his character and object in coming into the world. They wanted some other sign. “Then Jesus said unto them; Verily, verily I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world. Then said they unto him, Lord, evermore give us this bread. And Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst. But I said unto you, That ye also have seen me, and believe not.” John 6:32-36. Wherein it is manifest that they understood him not. They knew that eating the manna could not prevent death; hence, without understanding the expression, the bread of God, that he is emphatically, “he that cometh down from heaven, and giveth life unto the world,” and supposing it to be, the perpetuation of their natural life, “they said unto him, Lord evermore give us this bread.” He had already said unto them, “Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled.” verse 26.

Our Lord declared to them the object of his mission into the world; and astounded them by declaring that he was from heaven. “For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.” verse 38,39. The Jews were disposed to reject the idea of his coming down from heaven. They say, “Is not this Jesus the Son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?” Being ignorant of the work assigned, they were consequently ignorant of his vital, mediatorial existence, antecedently to the original transgression of his people in their Adamic or natural head. That the right of property which he held in them, antecedently to their going astray, gave him the right of redemption. We may purchase that to which we had no antecedent title; but a man can never redeem that to which he had no previous right. Hence the advent of Messiah had immediate and special reference to the gift of the Father to him. “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.” Isa. 53:6. “For the transgression of my people was he stricken.” “Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” Isa. 53:8,10,11.

We should not forget that the justice of God, which is as immutable as his nature, is concerned in the salvation of his chosen people. Hence the psalmist said, “Justice and judgment are the habitation of thy throne; mercy and truth shall go before thy face.” Psa.80:14, and the apostle, “To declare I say, at this time his righteousness; that he might be just, and the justifier of him, which believeth in Jesus.” Rom. 3:26.

In view of the fact, that the bride of the Lord Jesus, had gone into transgression; that the claims of the law must be legally met; and the demands of divine justice must be satisfied; the momentous question presents itself; who shall, legally meet those claims; and who shall legally satisfy those demands? All christians will admit that the mediator of the new covenant was alone capable of meeting those claims. But upon what is that capability predicated? A man may have ample means of relieving another, who is confined in jail for debt; but where is the law which will demand of him payment, in the absence of legal liability? The legal oneness existing between husband and wife; between shepherd and sheep; or between head and members; will answer the question. But suppose no such legal relation to exist, and we again ask, Where is the propriety of demanding payment of him?

But to make the case still stronger; suppose your member, or members, to have committed the crime of murder, whence the propriety of demanding my life, as the forfeit? It is sometimes said a man may voluntarily offer his life, a sacrifice for the guilty culprit. But we ask, would this voluntary offer, and the execution of this volunteer, meet the demands of immutable justice?

For illustration, suppose A to have murdered B. A is arrested, tried, convicted and condemned; and is waiting in the dungeon, the day of execution. Suppose when the day of execution arrives, C presents himself, and says, I volunteer to suffer the extreme penalty of the law in the room of A. C is executed, and A is set at liberty. Will not every one say that C is deliberately murdered; that the ends of justice have been perverted; and the officer, or officers, concerned in this nefarious business deserve to suffer the extreme penalty of the law themselves? Hence it is seen that one sustaining no legal relation, cannot be held liable for the offences of another. If the legal relation or oneness of Christ and his church, be controverted; we desire to know how divine justice is made to harmonize with the penalty of the law inflicted on the Lord Jesus, “who did no sin; neither was guile found in his mouth?” “Yet it pleased the Lord to bruise him.” Allow me to say that the Godhead or divine nature of the Lord Jesus Christ, did not, and could not suffer. His manhood could, and did suffer, when he “poured out his soul unto death,” when “being in an agony, he sweat as it were great drops of blood falling down to the ground.”

Now, the first account we have of the man Christ Jesus in the new testament, is in connection with his people. “And she shall bring forth a Son, and thou shalt call his name Jesus, for he shall save his people from their sins.” Mt. 1:21. “Who was delivered for our offences, and was raised again for our justification.” Rom. 4:25. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” II Cor. 5:20. And yet we hear the Lord say, “He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.” Prov.17:15. Would there be any more propriety in denying that we had any existence, antecedently to our natural birth; than in denying the existence of the manhood of our glorious Mediator, antecedently to his being brought forth of the virgin?

Jesus said, “I came down from heaven.” Was it the Godhead or the man that came down from heaven? As God, “Heaven is his throne; and the earth his foot-stool.” This is a very deep matter, and I dare not go beyond what is revealed. “Revealed things belong to us and to our children.” The world existed at least four thousand years before the incarnation of the WORD, was the world, in existence, these four thousand years without a Mediator? Who is the Mediator as known in the Bible? If we shall be told that Jesus Christ in his Godhead, or divine nature, was the Mediator during these four thousand years, we shall reply, is Christ not in his Godhead, or divine nature, essentially God? Is not God one? “Now a mediator is not a mediator of one; but God is one.” Gal. 3:20. The question recurs, Who was the mediator during those years? The bible reply is, “the same yesterday, and today, and forever.” But who is he? “For there is one God, and one mediator between God and men, the MAN Christ Jesus.” I Tim. 2:5. Now, if this mediator, this man, Christ Jesus, did not exist during that period, through what medium did Abel, Abraham, Isaac and Jacob, with many others, approach a mercy seat? What has become of the millions and myriads, who lived and died in these four thousand years?

When we resort to the “more sure word of prophecy,” we there learn, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” John 3:13. Again, “What and if ye shall see the Son of man ascend up where he was before?” John 6:62. Again, “Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.” Eph. 4:9,10.

There are those who cannot, it seems contemplate the existence of the man Christ Jesus, except in communion with the body. Indeed, who deny his existence as man, antecedently to his being brought forth of the virgin. I would ask such, did you, or did you not exist, anterior to your development from your earthly parents? Is the one mystery more incomprehensible than the other? If we admit the first proposition, why reject the second; supported as it is by many unmistakable proofs? “For every high priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer.” Heb. 8:3. “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” Heb. 7:26. What had this man to offer? Let him answer, “Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not, but a body has thou prepared me.” “Then said he, Lo I come to do thy will O God. He taketh away the first, that he may establish the second. By the which will, we are sanctified through the offering of the body of Jesus Christ once for all.” Heb. 10:5,9,10. Under the law dispensation, we have the priest, the gift, victim, or sacrifice, and the altar. The priest did not offer himself, nor yet the altar; but the victim; what are we to learn thence? The high priest of our profession, offered “that sacrifice which was prepared for him,” upon the altar of his divinity. He did not offer himself as high priest. Hence an apostle said, “But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” Heb. 7:24,25. While on the subject of the priesthood, allow me to say, when the priest under the law appeared in the holiest of holies, to make atonement, he was required to wear the priestly robe, and “on his breastplate, and two shoulder pieces,” to have the names of the twelve tribes of Israel, for whom, and for whom alone, collectively and individually, he was authorized to make atonement. See Exod. 12:1-14 & 43-48, & Exod. 28:29-30, Lev. 4:21, 10:10, 16:21,22 & 34. Whence it will be seen that all the offerings under the law, were made specially and exclusively for the congregation of Israel, individually and collectively; and that they subserved the purposes for which they were made in behalf of the typical people. The high priest of our profession [“And having an high priest over the house of God.” Heb. 10:21,] was as emphatically, and as exclusively confined in his offering, and in making atonement to the anti-typical people, the house of God, his sheep, his bride, his body; “the church of God, which he hath purchased with his own blood.”

None we presume, who pretend to believe the scriptures, will deny that the atonement of Christ was as efficacious, in behalf of those for whom it was made at least, as the atonements under the law. The word atonement in its prime signification, means reconciliation, a ransom, satisfaction made for sin. “For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life.” Rom. 5:10. “The Lord is well pleased for his righteousness sake; he will magnify the law and make it honorable.” Isa. 42:21. The term propitiation, is also used with reference to the work of Christ. The meaning of which word, in theology, is “the atonement; or atoning sacrifice, which removed the obstacle to man’s salvation.” Rom. 3:25, I John 2:2, 4:10. “Blessed is he whose transgression is forgiven, whose sin is covered.” Ps. 32:1. By which we are not to understand, simply the throwing a cloth or some other substance over them. But an equivalent offered. For example, you present an account against me, composed of many items, the gross amount of which is one hundred guineas – I lay down one hundred guineas to you; they cover the account, cancel, pay; yea, fully discharge the debt. Redemption is also ascribed to Christ as our high priest. The meaning of the word redemption, is the buying back, or re-purchasing captured goods or prisoners. Wherever the word redemption occurs, with reference to the work of Christ, it will be found to be special, definite, and efficacious. Hence, “Blessed be the Lord God of Israel; for he hath visited and redeemed his people.” Luke 1:68. The apostle shows the super-excellency of Christ’s sacrifice in behalf of his chosen people. “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God; purge your conscience from dead works, to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” “Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Gal. 3:13,14. If the question be asked, for whom is this eternal redemption obtained? I answer, “I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father; and I lay down my life for the sheep. And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd.” John 10:14-16. But who are these “other sheep?” I answer the Lord’s people; his redeemed among the Gentiles, who had not yet been brought to believe on him. “For the husband is the head of the wife, even as Christ is the head of the church; and he is the Savior of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives, even as their own bodies. He that loveth his wife, loveth himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord, the church. For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they shall be one flesh. This is a great mystery; but I speak concerning Christ and the church.” Eph. 5:23-32.

It will be seen that the oneness sustained by Christ with the church, is that which gave sanction to his work in her behalf, as mediator, and I hold that the church was as capable of meeting the claims of the law, and satisfying its penalty, in her oneness with Christ, as the family of the earthly Adam, were capable of receiving the law, violating its precepts, and incurring its penalty in their oneness with him. I may be asked, is not redemption co-extensive with the earthly family, who violated the law? If it can be proven that the earthly family comprise the bride, the Lamb’s wife, that they all are the sheep of Christ, that they compose the body of Christ, that they are members of his body, of his flesh, and of his bones, then it follows that universalism is true, that it is the doctrine of the Bible. But what said an apostle on the subject? “And they sung a new song saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto God kings and priests; and we shall reign on the earth.” Rev. 5:9.

Food, whether natural or spiritual, is designed for the living. Nor are the living susceptible of its enjoyment, antecedently to birth. The children of the first Adam, are born of the flesh, because of antecedent vital existence in him. He could impart to them none other nature or life than that possessed by him. “This is the book of the generation of Adam; in the day that God created man, in the likeness of God made he him; male and female created he them, and blessed them, and called their name Adam, in the day when they were created. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth.” Gen. 5:1-3. The offspring of the first Adam, were capable of being sustained on the same earthly elements which sustained him. The last Adam has a generation also; hence it is said, “He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people was he stricken.” Isa. 53:8. This generation had an antecedent, vital, seminal existence in the last Adam; and hence their development as the “heirs of God, and joint heirs with Christ.” Partaking of his nature; and spiritual food being adapted to the nourishing and sustaining of that nature; they eat “that bread of God which came down from heaven.” The apostle treating of the doctrine of the resurrection, has given us the character, not only of the two heads, but of their respective families; hence he says, “And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have born the image of the earthy, we shall also bear the image of the heavenly.” I Cor. 15:45-49.

The last Adam, is not only a quickening or life giving spirit; but he is also a life sustaining, and life perpetuating spirit. “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him; and this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” John 17:2,3. A knowledge of the only true God, and of Jesus Christ, is inseparable from eternal life; and hence those, and those only, who have that knowledge, recognize his “flesh as meat indeed, and his blood, as drink indeed.” “And this is the record, that God has given to us eternal life; and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.” I John 5:11,12. Whence it is abundantly manifest, that those who have this life, and those only, are believers on him; and to such he is indeed, “the bread of life.” “I am the living bread which came down from heaven, if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.”

As I have already said, the Savior was talking to the Jews, who entertained the opinion that the Gentiles were entirely excluded from participation in his mediation. The meaning of the term world, as used in the text, is evidently God’s chosen people among the Gentiles. Hence the apostle Paul said, “For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead.” Rom. 11:15. The apostle John had to contend with the prejudices of the Jews against the Gentiles, when he said, “And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” I John 2:2. John was a Jew, hence he includes himself with his Jewish brethren, for our sins; we Jews; and not for ours only, but also for the sins of the whole world; that is for our Gentile brethren, as well as we. “And when James, Cephas and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go unto the heathen, and they unto the circumcision.” Gal. 2:9.

The distinction formerly was, God’s chosen people the circumcision, and the world; the gospel distinction is, the church and the world. All who do not belong to the church are considered as belonging to the world. The apostle Peter, who was a Jew said, “But we believe that through the grace of the Lord Jesus Christ we [Jews,] shall be saved, even as they [Gentiles.]” Acts 15:11. And Paul when writing to the Gentiles said, “Wherefore remember that ye being in time past Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now, in Christ Jesus, ye, who sometimes were far off, were made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.” Eph. 2:11-15. “Then hath God also to the Gentiles granted repentance unto life.” Acts 11:18. “And how he had opened the door of faith to the Gentiles.” 14:27. “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.” Acts 15:14. “From henceforth I will go unto the Gentiles.” 18:6. “Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.” Acts 28:28. “Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.” Rom. 3:29. I feel confident it is not necessary to labor this point further, as without redemption, none, whether Jew or Gentile, can be saved; and the elect among the Gentiles [the world,] share in common with the Jews, the benefits of the atonement of Christ. From all which, it is manifest, that the immortal sons of an immortal sire; being born of the spirit. Born of God, made partakers of the divine nature, are they, and only they, who “eat the flesh of the Son of man and drink his blood,” and thus make it manifest that they are in possession of eternal life. It is quite evident, the Jews, the multitude to whom the Savior was speaking, did not, and could not understand the doctrine he taught. “And he said unto them, Unto you [disciples] it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables.” Mark 4:11. “But the natural man receiveth not the things of the spirit of God; for they are foolishness unto him, neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man.” I Cor. 2:14,15. It is far the more manifest that the absence of faith, was the reason why the multitude could not eat of this bread. “This is the work of God, that ye believe on him whom he has sent.”

To the new man, the inner man, the spiritual existence within, “that which is born of the spirit [and] is spirit,” this bread is nourishing, strengthening, sustaining, enlivening, and invigorating. “Eat, O friends, yea drink abundantly, O beloved.” “He brought me to his banqueting house; his banner over me was love.” “The Lord is my Shepherd, I shall not want; He maketh me to lie down in green pastures; he leadeth me beside still waters.” To the poor laboring and heavy laden soul – the soul sick of sin – thirsting for the waters of salvation – hungering for the bread of life; whose language is, “O! that I knew where I might find him; that I might come even to his seat; I would order my cause before him.” He reveals himself to such, whence they cry, “his mouth is most sweet, yea he is altogether lovely,” – “the chiefest among ten thousand.”

“Wealth and honors, I disdain,
Earthly comforts, Lord are vain,
These can never satisfy,
Give me Christ, or else I die.”

“Thou preparest a table before me in the presence of mine enemies; thou anoinest my head with oil, my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever.” This rich, never failing, spiritual food, will he give his beloved. “I will abundantly bless her provision; I will satisfy her poor with bread. I will also clothe her priests with salvation, and her saints shall shout aloud for joy.” Ps. 132:15,16.

The interminable nature of the life communicated to his spiritual seed, and the interminable nature of that bread which was given to sustain that life, amply secure the promise, “And the bread that I will give, is my flesh, which I will give for the life of the world.” The whole elect family composed of Jews and Gentiles. “And I will give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all; and none is able to pluck them out of my Father’s hand.” John 10:28,29. “Because I live, ye shall live also.” John 14:19.

“Though hell may rage and vent her spite,
Yet Christ will save his heart’s delight.”

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us unto God, being put to death in the flesh, but quickened by the Spirit.” I Pet. 3:18. “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering. For both he that sanctifieth, and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them, who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels, but he took on him the seed of Abraham, wherefore in all things it behooved him to be made like unto his brethren; that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For that he himself hath suffered, being tempted, he is able to succor them that are tempted.” Heb. 2:10-18. “I am he that liveth and was dead; and behold, I am alive forevermore, Amen; and have the keys of hell and of death.” Rev.1:18. May not the saints then sing,

“I’m rich, the Lord has made me so,
Nor greater riches would I know.”

Well might the spouse sing, “I sat down under his shadow with great delight, and his fruit was sweet to my taste.” Songs 2:3.

“None but Jesus, none but Jesus,
Can do helpless sinners good.”

Every member of the family of the Lord Jesus, when brought to a discovery of the holy character of that God who claims his obedience, the nature and extent of the claims of God’s righteous law, the heinous nature, and dire consequences of sin, his own guilty, helpless and justly condemned situation; to loathe sin and himself, on account thereof; to “delight in the law of God, after the inward man,” is made to cry, “Lord save, we perish.” “In me, that is, in my flesh, dwelleth no good thing.” When he is led by faith to a view of the Lord Jesus as the end of the law for righteousness to every one that believeth, is made rejoicingly to cry,

“This is the way I long have sought,
And mourned because I found it not.”

Christ is his meat and his drink – his all, and he is prepared to exclaim, “Whom have I in heaven but thee, and there is none upon earth I desire beside thee.”

I have been much more lengthy brother Beebe, than I intended, when I commenced writing; and I fear much too lengthy to tax your columns with the publication. I therefore conclude to send on this response just as it is, written by piecemeals, as it has been; with the request that you will dispose of it as your judgment may dictate. Perhaps it will be better just to send the manuscript to your correspondent, for whose approbation or disapprobation it has been written.

Most sincerely and affectionately your brother, and companion in tribulation,
Thomas P. Dudley.