who would contrive a machine that would perform perpetual motion, and as yet none have been able to do it, yet in the conftruction of the cafe of the foul, which is the body, there is more difcoverable than all the wifdom of the mechanics, in all the machinery on the face of this terraqueous globe.

If the cafe is thus wifely and beauti. fully made, how valuable muft the foul be which the body is made to contain !

Fourthly, fome people prize a thing according to what it cofts, if the foul be prized according to this medium it muft be valuable, for if any fmaller ransom than the blood of Chrift could have purchafed immortal fouls, from the courfe of a broken law, doubtless God would have accepted the offering.Some people say that one drop of Chri's blood is fufficient to cleanfe a foul, which idea I condemn, because the magnitude of a crime is not looked upon according to the dignity of the offender, but according to the dignity of the offended; therefore a finite being finning against an infinite GoD, there is an infinite demerit in the tranfgreffion, and juftice demands infinite fatisfaction.

But a finite being can make finite fatisfaction only, therefore there needs a mediator between a rebel creature and the CREATOR, which could be formed no way but by the two natures being joined together, which is to fay the finite and the infinite, or in other words, the Godhead and manhood or divinity veiled in humanity.

But here comes up a deift, and fays hush, Lorenzo, it is inconfiftent to adapt the idea that divinity and humanity can be joined together, as you talk in the person of Chrift.-But I fay hush, for it is no more inconfiftent with reafon to adapt the idea that divinity and humanity can be joined together, than to adapt a former one, which is felf-evident, viz. that fpirit and matter can be joined together, and form a man, which idea, or how it is I cannot comprehend, yet felf-evident matter of fact, puts it beyond all doubt, that spirit and matter are joined to form man, and you can't deny it-and of courfe, the idea that divinity and humanity can be joined together in the person of Chrift, may be admitted according to reafon. The manhood being offered up by the influ

ence of the divinity, the facrifice would' be according to the tranfgreflion and the demands of justice. But to return, I

cannot fuppofe that Chrift would have done any thing fuperfluous for man's redemption, and of courfe, that one drop of his blood is fufficient to cleanfe a foul, or fave a world, is inconfiftent, as though a confiderable part of what he did, was fuperfluity, &c. and of courfe in atoning for what is called original fin, I must believe that nothing needless was done, if not, then Chrift did no more than what was neceffary, and if so, the idea that one drop of his blood, &c. to cleanse a foul, is inconfiftent. And if the demerit of one tranfgreffion demands infinite fatisfaction, then the atonement made for that, would be a fufficiency for all the world, or ten thoufand times as many; for what greater fatisfaction could be made, than that which is infinite? Therefore, the human nature being offered a facrifice by the influence of the divinity, for the SIN of the world, which was the fin of Adam, the facrifice or ranfom in fome fenfe, may be considered as infinite, it being

offered under the influence of the infinite divine fpirit; therefore, the fatif faction would be according to the tranf greffion, and of course, in doing that, there would be a fufficient provision, for all the actual fins of men, confidering the nature of it, and how unbounded it is. Therefore, the foul, when prized according to what it coft, must be confidered very valuable.

But again, fifthly, fome people prize a thing according to the fcarcity of it. If a thing is very plenty, they would give fo much for it, but if it were more fcarce, they would give much more, &c. So, immortal fouls are plenty, and yet very fcarce, for each man hath but one, each woman hath but one. O finner, if thou lose thy foul, thou losest thy all; thou haft nothing left; God help thee to confider seriously, and ftimulate thee to improve thy time, (which is on the wheel) for eternity accordingly.

The foul, which we perceive governs our body, (as the body without the foul, is a lifeless lump of clay) we find from experience hath a memory, which is the power of reflection or recollection, to call paft things to remembrance, &c.

Again, it hath an understanding, which is a power to comprehend and realize things as they are; again, it hath a will which is the power of choofing or determining.

We also have paffions, one of which is love, inclining us to that which appears delightfome. Anger is another paffion, which implies diflike or oppofition to a thing that is odious in our minds. Likewife we have fear when

danger we behold. Alfo, joy, when pleasure or happinefs we poffels.There are five outward fenfes, by which we diftinguish objects or qualities; thefe are inlets of knowledge to the mind, and only through them, can we receive ideas, (except by infpiration, which is an inward conviction wrought by another fpirit:) These five fenles, are hearing, feeing, tafting, fmelling, and feeling.

There is an inward feeling of the mind, as well as an outward feeling of the body, for instance, fometimes my mind is calm, yet I feel pain of body, at other times, my body is well, and I feel pain of mind, remorfe, guilt, fear, &c.