knowledge that he came as above, than to acknowledge a miracle for the first man's origin; which

written whether he existed as the Son or only as the Word, until he was manifested in the flesh.

The first covenant, the covenant of works, was made with us in Adam, we being in his loins; he was our federal head and representative, and God required him to keep a moral law of innocence for us in himself, &c. Adam fell from his Innocent happiness, and we being in his loins, fell with him. Well, says one, would not God be just to have damned us for Adam's sin? Answer-a punishment should never exceed the transgression, and of course, we deserve not a personal punishment for that which we were never actually guilty of; but as we were passive in the action, should have been passive in the suffering; of course, as we fell in Adam's loins, should have been punished in his loins, and of course have perished in his loins. Adam and Eve only were actually guilty, and of course they only deserved an actual punishment, which I believe would have been just in God to have inflicted; but to punish his posterity with a personal punishment, for that of which they were never personally guitly would be representing God as unjust, by making the punishment to exceed the crime, which would exceed the bounds of moral justice. I therefore argue, that as the punishment should be proportioned to the crime; if a Mediator was not provided, we should have perished, by being punished in Adam's loins; and if we had, then God's declarative glory must have been eclipsed, he not being actually glorified in our personal salvation or damnation. In further demonstration of this idea, 1 argue, that as every title to any blessing was forfeited by Adam's fall, they could never have been enjoyed, except they were purchased, (for if they could there was no need for him to purchase them for us, &c.) Our temporal lives being blessings, they came through the merits of Christ; of course, if it had not been for Christ's merits we should not have had this blessing, and of course should have perished in Adam, as we fell with him as above. But as we read that Christ was a lamb slain (not from all eternity) from the foundation of the world, though not ac tually slain till four thousand years after; meaning that God made a revelation of his Son to the ancients, who were saved by faith in a Messiah which was to come, the same as we are saved by faith in a Messiah which hath come eighteen hundred years ago, &c. as Christ said, "Abraham rejoiced to see my day; he saw it and was glad." John viii. 56. Rom. i. 19, 20. to ii. 14, 15. Gal. iii. 8. Job was an heathen, yet observe his faith, Job xix. 25-26.

Observe, as the first covenant, the covenant of works was made with us in Adaw, he being our head and representative,

idea in reason we must admit, for there cannot be an effect without a cause; and as men do exist, it

&c. So the second covenant, the covenant of grace, was not made between the Father and the Son, as some do vainly think, (there is no mention of such a covenant in the Bible) but was made with us IN Christ, he being given to the people for a covenant, &c. Isaiah xlii. 6. and xlix. 8.

God had a sovereign right to make the first Adam and require his obedience, and when he fell, he had the same sove reign right to raise up the second Adam as he had the firstand to require his obedience. But says the deist, there would be no moral justice to make the innocent suffer for the guilty. Allowing it, what then? If the innocent suffer voluntarily, who can be impeached with injustice? For instance, if I break a law, and the penalty is, pay five pounds or take the lash. If I cannot advance the money, I must take the stripes. But a gentleman steps up and voluntarily suffers the loss of five pounds out of his own pocket, nobody can be censured with injustice. At the same time the law having full satisfac tion would have no further demand-and of course I should be extricated from the punishment. So Christ our second Adam, our second head and representative, was raised up to heal the breach that Adam made. For this purpose he stepped right into the shoes of the first Adam, between that law of moral innocence, that Adam was required to keep for us, and kept it even as Adam was required to keep it. How did he keep it? First, by a passive obedience, having no will of his own abstract from what that law required. Secondly, by an active obedience-doing what the law did require, during the thirtythree years which he resided in this vale of tears. And thirdly, by voluntarily laying down his life to suffer in our lieu, what we must have suffered in Adam if he did not do it. Observe--it was not the divinity of Christ that suffered, but the manhood. And where the Bible calls Christ the Son of God, it does not allude to his Godhead as God, but manifestation; as we read Gal. iv. 4. Heb. x. 5. and i. 5-6. John xv. 13. and x. 18. that "he was made or born of a woman, (who was the first in the transgression) and made or born under the law, as no man ever came into the world as we are informed Christ did, &c." Luke i. 35. But, says one, Prove that he did it voluntarily. Very well-Christ saith, "greater love than this. hath no man, that he lay down his life for his friends”—and "I lay down my life for the sheep." Again-"no man taketh my life from me-I have power to lay it down, and power to take it again."

Now, if no man took Christ's life from him, then their nailing him to the tree did not cause him to die; if not then it must have been something else—and of course the sin of the

is evident there is but one way for them to generate in nature: if so, who did the first man and

world. Again-we read that "Christ was heard in that he feared-and that he pleased not himself, but gave himself a ransom." Heb. v. 7. Rom. xv. 3. 1 Tim ii. 6. Luke xxii. 42. And Heb xii. 2. " He, for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God, &c." Again-he said in the garden of Gethsemane-"Not my will but thine be done,” &c. which certainly argues that he had a human will-and when he thus gave up voluntarily, &c. we find that the sin of the world was laid upon him, and caused him to cry out my soul is exceeding sorrowful, even unto death," (and he never spoke extravagantly) and the agony of his mind caused the very blood to gush through the pores of his skin, and ran down like drops of sweat, and by his dying so much sooner than malefactors do in general when crucified, the governor appeared to have been astonished, and marvelled if he were al ready dead; and could hardly believe the account till he had called the centurion and had it from his own mouth, &c. Mark xv. 44-45. I herefrom infer, that as no man took his life from him, and as he died out of the common course of na ture, that something out of the course of nature killed himwhich must have been the sin of the world. And when he had suffered as much as what was necessary to suffer, even unto death, the law which Adam broke had full satisfaction on him; and having full satisfaction; it had no further demand. On the third day, the Divinity raised the Humanity from the dead, by which means life and immortality are brought to light by the gospel and glory be to God!

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We read nothing about John the Methodist, nor John the Presbyterian in all the Bible, but we read of John the Baptist : but what did he say John i. 29. He sayeth-" behold the Lamb of God which taketh away the sin of the world."

Observe, the sin of the world was the sin of Adam, as he was the representative of the world, and Christ the second Adam, John says, took it away-How? By atoning for it, &c. Now if John preached up that Christ took away the sin of the world, then all John's people ought to preach it up-and if he took it away, then it does not lie upon us, and if not, then we do not feel the guilt, only the effect, which is the evil corrupt nature instinct within, &c. and not the guilt-this is the truth and you cannot deny it.

Thus, you see the first covenant of works was made with us in our first head, and the second covenant with us in our se cond head (Christ.)

According to Isaiah liii. 6. "all we like sheep, are gone astray, &c. and the Lord hath laid upon him (Christ) the ini quity of us all”

woman generate from-to suppose that they came by nature, is to suppose the earth brought them forth spontaneously; if so, take the inhabitants from an island, and it would produce them again; but matter of fact, sayeth it will not. Then if nature hath not changed, it never brought forth people; for if it had, it might again do so, and if not, a miracle hath taken place in nature.

What is meant by the Holy Ghost, is the Spirit of God, proceeding from the Father, through the mediation of the man Christ Jesus, down to the sons of men; the office of which Spirit is to instruct mankind, and purify and prepare them for the enjoyment of God in glory.

If I deny there was such a person as Christ on this earth eighteen hundred years ago, I should deny three things:-1st, our dates.-2nd, all saered, and 3d, the greatest part of profane history; which historians in general would not be willing to give up. If I allow there was such a person as Christ, I must acknowledge his miracles too; for the same historics, sacred and profane, which

Observe, John did not say the sins of the world, but sin, the singular, and the prophet Isaiah doth not say iniquities, but iniquity, which must have alluded to the fall of man. Therefore the plaister is as large as the wound, and you cannot deny it. As we read, Rom. v. 18. therefore as by the offence of one, judgment came upon ell men unto condemnation--even so (not uneven) by the righteousness of one, the free gift came upon all men unto justification of life. Observe the words justification and regeneration are not synonymous as some use them, but are of different meanings. Regeneration signifies to be born of the Spirit of God; i. e. to be purified within by its inspiration, and to become holy and Godlike, &c. But justification signifies to acquit and look upon as free from guilt.And now if the free gift from God by Christ, came upon all men unto justification of life, I herefrom would infer, that God hath justified all men by the death of his Son, i. e acquitted them from what is called the guilt of original sin, and looks upon them free therefrom as they come into the world.

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mention his person, relate his miracles and is deny his miracles, would be giving the histories the lic, and of course destroy their authority. If I allow his miracles I must allow his sacred char acter also; for it is inconsistent with reason, to believe that God would aid and assist a liar, or an impostor, to do the mighty deeds which we are informed Christ did.*

There is an inward feeling of the mind, as well as an outward feeling of the body; for instance-sometimes my mind is calm, yet I feel pain of body; at other times, my body is well, and I feel pain of mind, remorse, guilt, fear, &c. which are not feelings of the body, but in, or of the mind, which feelings are as perceptible as the wind blowing upon the bodyand you cannot deny it. Again-a man walking along, spies the wild beast of the forest and feels his hair to rise and his flesh to crawl upon his bones. What is the cause of this feel. ing? It must be the fears in his mind, originating from a view of his danger-and perhaps likewise he may feel the pow ers of his limbs in a measure to fail, and sits down under the shock. Now allowing the above, why should it be thought strange, if people were to fall under the mighty power of God operating upon the human mind.

But, says one, it is inconsistent with reason to adopt the idea that God will work in this form; but I say, hush! There cannot be a law without a penalty, and we know that we are accountable unto God, for our moral conduct; for we feel it in our own breasts; and when we do wrong, we feel misery; and living and dying therein, shall carry our misery to eternity with us; as death only separates the soul from the body,. but doth not change the disposition of the mind.

Again through the medium of organs, my spirit can convey an idea to the spirit of another and make him angry or wrath ful, or please him with novelty, and make him laugh and feel joyful: if so, then spirit can operate on spirit, as well as matter upon matter, and convey ideas-and you cannot deny it. If so, why not the Divine Spirit operate on the human mind, and give an inward conviction, &c. of right and wrong? If we are accountable unto God, then we are rewardable or. punishable according to our behaviour and capacity-and of of course, a day of accounts must take place when these rewards and punishments must be actually given. From this ! argue, there is such a thing as moral evil and good, or vice and. virtue, and of course, there is a road to shun, and a particular one in which we ought to walk-therefore it is necessary to have a guide. And now the question arises what guide is ne