tombed, of course none could arise therefrom but the body of Christ.

C. The account contradicts itself: "For as Jonah was in the belly of the Whale three days and three nights, so shall the Son of man be in the heart of the earth, whereas he was not in the vault seventy-two common hours.

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S. We should not contend for words, but seek for facts, of course take people as they mean.The Jews did not divide time as we do, into twenty-four hours but the day light into twelve hours, and the night into watches. Our time begins and ends at midnight; but the Jews at sunset. The evening and morning was the first day. Any cirsumstance which we express by day,' or include any part of what we call the twenty-four hours, their mode of expression included the day and night.' The body was entombed before sun-set on our Friday, continued there on the Jewish Sabbath, (our Saturday) which ended at sun-set; the third day had commenced before the body arose. Therefore, take their meaning, according to their mode of expression, and the account will hold good, and of course may be received and held as sacred truth.

Č. If the resurrection of Jesus Christ be real, who saw him after he arose ?

S. The apostles and hundreds of others.

C. If faith in his ascension be so necessary for salvation, why do we not have better proof thereof than the say-so of a few poor fishermen?

S. A fisherman can tell the truth as well as any one else, and of course relate what he saw. Reasonable evidence should be considered and received as proof to a reasonable mind. Therefore, if in the most consequential cases, even between life and death, two or three substantial witnesses, where there is no evidence to the reverse,

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is considered sufficient; then the evidence of the fishermen may be credited as reasonable and per testimony.

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C. They did not believe their own testimony, and of course were not sincere ?

S. Look at the circumstance impartially.-They could not be prompted by either honour or luere to bear such testimony, but to the reverse ; their personal safety would be in jeopardy thereby. The only reason they assigned for their testimony was duty; and they evidenced their sincerity therein by perseverance, and sealing the same with their blood. What greater evidence can we desire ?

C. Why did not Christ ascend in the view of all the inhabitants of Jerusalem, and so have city testimony, instead of a few individuals.

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S. Admitting he had ascended in the view of the people of Jerusalem, that would not have mended the matter, for the people of Rome, who then exceeded three millions, might have made the same objection; Jews we know to be deceitful, why receive it only on their say-so.' And if all people then living had beheld the sight, we were not living, and of course we might make the same objection. Why receive it on the say-so and tradition of our forefathers; why not we favoured with the sight?" Thus to satisfy an unreasonable mind, Christ must come a second time, to die, rise, and ascend, and then you might upbraid God with cruelty to his Son. Thus the objection leads to error, being only founded in error, and of course is an unreasonable objection, and plead for but by unreasonable men. There is not a circumstance of antiquity so well authenticated and substantiated with concomitant cireumstances, as the resurrection of the Lord Jesus Christ-of course, if we are not to give credit to

the same, we must bid adieu to every thing which we have not personally sensible evidence of!!!

C. What do you think about the covenant made between the Father and the Son from all eternity?

S. From, implies a starting place; as the American Independence was dated FROM the year 1776, so of course, if your covenant (which is not to be found in scripture) be from eternity, then eternity is to be dated from the time of the making that contract or bargain; in which God, you say, gives the major part of mankind to Satan, and only leaves a few for his Son.

C. What next?

S. Moral Evil, Moral Good, accidental (or providential) evil, accidental (or providential) good, natural evil, natural good!

C. What is the difference?

S. Moral Good implies good motives-a pure intention to do good only-here is virtue in the mind!

Moral evil, evil motives, an intention to do wrong to commit that which is not agreeable to right rectitude; but repugnant to equity and the law of righteousness, by following the inclination contrary to the dictates of a better judgment.

Accidental evil-evil consequences unforeseen, and unavoidable; of course, can be accounted for only on the doctrine of Providence is there any evil in the city, and the Lord hath not done it? Not sin, but afflictions and calamities, &c.. Accidental good-which can be ascribed only to a superintending Providence, as exemplified in the instance of Joseph. Moral evil in them, but Providential good resulted to him. ALL ye who love and trust in God, be resigned, remembering it is written, In all thy ways acknowledge thou him, and he shall sustain thee.' For thou wilt keep him in perfect peace whose mind is staid on thee.'Gon.

Natural good,' good comparatively-as the difference of dispositions, &c. Some dispositions are more sweet, even, and agreeable than others. Not that one is more holy by nature than another for all are alike by nature fallen; but the difference of disposition is rather arising or ocea. sioned by the various differences of connexion between the soul and body, effects produced from parental sensations.

• Natural evil,' such evil as will accrue or follow us whether we be good or bad, not as the effeet of our own conduct, but the necessary consequence of the fall, as head-ache, tooth-ache, &c.

In children, some things which some call sin, is only natural evil, but not moral evil, until they come to mature years to act from motives, and are capable of reflection for themselves!

C. What about the doctrine of Justification ? S. There are four distinct justifications* spoken of in scripture.

C. What are the differences?

S. The first is Infantile justification--acquittance from Adamie guilt by the gift or merit of Christ. The second, Adult justification by Faith, i. e. acquittance from the guilt and condemnation of personal sin; third, justification by Faith and works together, after pardon. Fourth, Justification by works in the day of Judgment, without faith, but only as the evidence, or fruits of it; Pas every man is to be rewarded according to the deeds done in the body-evil deeds, moral evil, will have a bad reward—but good deeds, moral good, (flowing from the love of God, through faith, which purifies the heart in this life,) shall there and then in the day of judgment have a good reward for God hath appointed at day to judge the world in righteousness, by'-.

Jesus Christ.

* "Justification” signifies acquittance with approbation.

Thus by Christ, God was pleased to create the world; and secondly, by Christ to redeem the world; and thirdly, by Christ to judge the world in righteousness. And shall not the Judge of all the earth do right.'

Compare Heb. i. 2. John i. 3. with iii. 16, 17. Acts xvii. 31.

C. What state are infants in by nature? Pure as Adam when he came from the hand of his Creator, or as graceless as devils?

S. Neither; Adam was made, or created in the image of God--he lost it by sin; of course if restored it must be by divine inspiration, or infusion-all who have divine nature, must receive it by inspiration-Man is but a man, he can propagate his own species only he cannot propagate Divinity, , any more than a stream can rise higher than its fountain, or an effect be more noble than the cause which produced it; for holiness is not an inherent principle of parentage, but is derived from God only.

Devils receive no favours from the hand of God, which cannot be said in truth of infants,butas judgment came upon all men to condemnation, by the disobedience of one; even so the free gift came upon all men to justification of life,' by the obedience of one, Christ Jesus,' Rom. v. 18. C. What about Justification by Faith?

S. We no where read about the robes of Christ's imputed righteousness," in all the Bible; of course, it can be found only in the imagination of those, who talk and tell about a Covenant made between the Father and the Son from all Eternity, as if they were there present, and heard the bargain made, and was a personal witness to the affair.

We read that Abraham believed God—and his faith was counted or imputed to him for righteousness.