tural posterity are under the covenant; and that Jesus Christ was not but I insist, that natural generation is not the circumstance that brought the former under, nor extraordinary generation the circumstance that exempted the other from it.

The jet of the question is here-Was Eve repre. sented by Adam in the covenant of works?

It appears, from the sacred history, that after the Creator had formed Adam in his own image, he took him into the garden of Eden, and surrendered into his possession all its vegetable treasures, save the tree of the knowledge of good and evil; and this he made the object of his supreme law, of that divine constitution, which, viewed simply as a law, flowing from supreme authority, bound the conscience of man, as a voluntary subject of Jehovah's government; and which, viewed as a law sanctioned both with penalty and reward, pos. sesses the strict nature of a covenant. "Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die." After this God brought to Adam the various tribes of domestic animals, teaching him their natures. names, and uses; and delivering them into his possession. It was not till after all these transactions had taken place, and till Adam was made experimentally to know, that, notwithstanding all the rich resources of his pure and exalted soul, notwithstanding the rich and exuberant abundance of this blessed planet, a life wls of the air, and over every living thing that mo h on the earth."

From the scriptural account of this whole transa on, I presume every candid inquirer after truth wi e cause to believe, that when the covenant was mad th Adam, he had not so much as an idea of any h an being but himself. How should he? But whe ve was formed and brought to Adam, and the bles g of fruitfulness pronounced on them both, I have r ubt (though the matter is not stated in so mar ords) that he was commanded to instruct her, an eir progeny, when they should in due time aris the nature of the divine law under which they wer aced; and told, that he was to act for them, as we for himself, in his covenant relation, and that ob ence on his part should be life-and disobedien ath, not only to himself, but to them all. I think a s obviously true, and shall not inquire, at presen ither it may carry me.

But, one thing is certain, from Eve's reply

forget that Eve was, at that time, female innocence person, and stood as yet far too high for the censu of any of her degenerate sons or daughters: and ev though these words should not have been in the ori nal institute, (a point on which, as we know nothin we need say as little) they should be suffered to pa as the amiable comment, of an innocent female; w timid least she should tarnish her honour, is willing keep farther from danger than is absolutely necessa to avoid it.

We may argue Eve's interest in the covenant works, from a different set of promises. For, if s had no interest in that, she can have none in the co nant of grace; if she be not one of them that died Adam, neither is she of those who shall be made ali by Jesus Christ. If Eve was not under the law, a Jesus Christ was made under the law to redeem the that were under the law, she has neither lot nor porti in his redemption; and then, as the law of works a the law of grace, are the only laws ever God gave mankind, it will follow, that Eve never was under an law. The koran of Mahomet alone can inform us f o run my credit too close-I proceed to my arg ment.

If Eve was represented by Adam in the covenant sk, what formed the bond of connection between I nd him? Was it ordinary generation ? That can e. Of all that ever descended from Adam, the m xtraordinary beyond compare, was this very E esus of Nazareth was only half as extraordinary. as conceived by a mother, and brought forth b other; one half the law of human generation was c erved in his case; in Eve's case, the whole of th w was unknown. She had neither father nor n er; of consequence, ordinary generation was not t ond which connected Eve with Adam as her co ant head. And, therefore, I conclude, that ordina eneration does not connect any one with Adam as venant head; for that which can be dispensed w one case, may be dispensed with in another, and other, till the exceptions will not leave a single i ance to exemplify the rule.

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creation of ourselves. In Adam we behold a man cre ated out of the ground-in Eve, a woman created ou of a rib of Adam-in their posterity, thousands created as much by the immediate agency of God, as either of the former: and, though the event occurs more fre quently, it is not the less unaccountable; yet Adam Eve, and their posterity, all created by God so many human persons, though created in a different manner have their destinies bound together by one covenant But enough.

Let us now bring together Eve and Jesus Christ. for the purpose of comparison. In how many points do they agree; both derived human nature from Adam both derived human nature from him pure and holy, and without a flaw-both derived it from him in an extraordinary manner; but in this they differ, one is under the covenant of works, the other is not. Upon what other difference is this founded? Reader, on this, and only this, Eve possessed human nature in human personality,-Jesus had no human personality; his humanity was united to the personality of his divinity. Reader, reflect upon this. Confidence of opinion is more frequently the result of feebleness, than of strength of understanding, and as often the result of pride as of either; but, if I dare at all trust to the impression of evidence on my own mind, I must pronounce this argument conclusive. Adam did not represent human nature, simply as human nature; for then he would have