it were distinctly written in its punishment-the offender is punished in kind; he is taken in his own toils; he is ensnared and corrected, or destroyed, by his own wiles; his "violent dealings come down upon his own pate." Individuals may best judge of this, in regard to the divine dealings with themselves; but it is not often that we should attempt to judge of them in the case of others-Some strongly marked cases, there may indeed be. But we are taught in Scripture carefully to abstain from all rash judgments, in the way of inferring crime from suffering. This was the error of the friends of holy Job, who were eventually reproved, while he was acquitted. Our Lord pointedly reprehended it with reference to the Galileans, whose blood Pilate had mingled with their sacrifices, and to those on whom the tower in Siloam fell and slew them. We know not what may be the designs of God, in the particular afflictions or chastisements of our brethren. It may be, that he is intending—what certainly we ought to wish to prepare them, in the school of adversity, to be partakers at last of his special favours.

3. A truly devout Christian will often see remarkable answers to his prayers, in providential occurrences which relate to himself and others. This we are clearly and impressively taught in scripture, in various places; especially by the apostle James, where he refers to the example of Elijah, and assures us that "the effectual fervent prayer of a righteous man availeth much." What the scriptures teach on this subject, christian experience abundantly confirms. Sometimes the answer to prayer is so distinct, so speedy, and so merciful, as to astonish the believing suppliant-to fill his heart with gratitude and his lips with praise. We are not however to reckon on these speeedy and distinctly marked answers to prayer; but leave it with God, to answer in the time and way which to Him may seem best.

"Still raise for good, the supplicating voice,

But leave to heaven, the measure and the choice."

It is our duty however in all cases, to follow our prayers

with expectation; to mark their answer, and be thankful for it when it is received.

Hence I remark—

4. Observation on the course of providence, is calculated to make a wise, as well as a pious man. Indeed the course of providence, is but another name for the course of human affairs. He who carefully observes what has usually taken place in the affairs of men, may commonly foresee and foretell what, in like circumstances, will again take place: and he who has a belief in the providence of God, will of course attribute all to him; and when special or remarkable providences occur, the finger of God will be seen and acknowledged in them all. It was among the many excellent traits in the character of the father of our country, the illustrious Washington, that he observed, and often acknowledged publickly and distinctly, the special providences of God, which were so often apparent in the early periods of our history as a nation. And I will take this opportunity to remark to you, that history-profane as well as sacred,-incontestably demonstrates, that the frowns of Heaven have often remarkably rested on those generals and statesmen, who did not acknowledge the providence of God and their dependence on him; and that his smiles have usually attended those who did recognise his providence, and look to him to order their affairs in mercy. But pious Christians, however humble in their lot, will, as they grow in grace, grow especially in their attention to the providence of God, as it relates both to themselves and others. They will learn much, and be comforted greatly by observing it. The remark of the pious Flavel, is worthy of remembrance" that those who carefully observe favourable providences, shall have such providences to observe."

5. Finally-Remember my young friends, that a sanctified providence is assured, to all those who truly love and serve God. "We know," says an inspired apostle, " that all things work together for good, to them that love God, to them who are the called according to his purpose." As therefore you are now in the morning of life, let it be your first and

great concern, to make the God of providence your friend. In this you will find a comfort and a support, which can be derived from no other source. To see a father's hand in the whole ordering of your lot in life-even in your severest trials and sorest afflictions-what can be so well calculated as this, to soothe and satisfy the mind; to make it rejoice in tribulation, and to give a double relish to the sweets of prosperity itself? Let not a day of life ever pass, in which you do not devoutly and solemnly "commit your way unto God," beseeching him "to direct your path." Implore fervently the smiles and blessing of God, on all the labour of your hands; on all your plans; on all your pursuits; on all in which you engage. Engage in nothing in which you cannot, with humble confidence, look up to God to be with you and bless you in it. Go to no place, and partake in no amusement, in which you cannot ask for God's presence, protection and blessing, to attend you. This is an excellent rule of action. Keep constantly in mind that your life is in the hand of God; and endeavour so to live from day to day, that death may not overtake you by surprise; but may be welcomed, whenever sent, as the messenger who is to announce, that your Father in heaven demands your presence there. Amen.

LECTURE XIV.

What special act of Providence did God exercise toward Man in the state wherein he was created?

THE subject of the present lecture is thus expressed in our catechism-"When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of knowledge of good and evil, upon the pain of death."

As it is my wish in this course of lectures, to touch, at least cursorily, on as many topicks as I properly can, a know

ledge of which may be of use in the study of the scripture, I shall here say a few words on the garden of Eden. It is proper to take notice of it here, if we notice it at all.

Few subjects have given rise to more fanciful speculations, than the question where the garden of Eden was situated. It appears to have been the intention of Moses to mark out the place the general deluge notwithstanding-in such manner that his cotemporaries might know distinctly its location. But the face of the earth has since been so changed by a variety of causes, that it is not possible to find any place at present, which fully answers to the Mosaick description. In the land of Chaldea, we find the names of two of the four rivers, which Moses mentions as having their source in the garden of Eden-These are the Euphrates and the Hiddekel, or Tigris. At some distance below the conflux of these two rivers, and not far from the head of what is now called the Persian Gulf, we may, I think, with the most probability, fix the site of the garden of Eden. A little below this site, the stream formed by the junction of the Euphrates and Hiddekel is again parted; and the eastern branch may have been the Gihon, and the western the Pison of Moses.

The garden of Eden, in its primitive state, was a place of exquisite beauty, and calculated for affording every kind of pleasure and enjoyment to sinless man. It is sometimes called Paradise-the Greek term for a garden or enclosure; borrowed it is supposed from the Persian, and which, in the New Testament, is sometimes used to denote the heavenly state itself.

The terrestrial Paradise produced all manner of pleasant fruit; and the business of our first parents was, to dress and keep this garden. It is worthy of your notice and remembrance, that even in a state of innocence man was formed for industry, and not for idleness. The garden indeed produced its fruit spontaneously-To till the ground, in order to obtain its increase, was a part of the curse inflicted for transgression. But to preserve and dress the garden, so as to keep it in its

pristine order and beauty, and to gather its fruit, was the employment of man in innocence..

In this garden there were two remarkable trees,—the tree of life, and the tree of knowledge of good and evil. These have been considered as the two sacraments, appointed for man before his fall-the seals of the covenant of works; the one to be received, the other to be avoided. Their nature we shall more particularly explain in the sequel.

Let us now proceed to consider the first clause in the answer of the catechism-" When God had created man, he entered into a covenant of life with him."

The Hebrew word (Berith,) and the Greek Aan (Diatheke,) which very often occur in the holy scriptures, and of which I have heretofore taken some notice, are, by our translators, commonly rendered by the English word covenant. This word, however, in the scriptural sense of it, is not exactly the same which it bears in secular transactions. A covenant among men, has been defined-"A mutual, free compact and agreement, betwixt two parties, upon express terms or conditions." Notwithstanding, however, the infinite distance between God and man, it appears that our Creator has always treated with our race in the way of covenant. It is indeed true, that the mere will of God when made known to man, must be a law to him-whether he approve or disapprove of that will. But although from the infinite perfection and goodness of God, we know that he would never require of man any thing but what was perfectly reasonable and right, yet we find that in fact he has been pleased to take the consent of man to his equitable proposals; that man might be bound, not only by abstract duty and authority, but also by his own consent and stipulation.

The Mosaick account of what was done in constituting the original moral state of man is very short; and much has been written and said, in a controversy whether it was properly a covenant transaction, or not. But by comparing the statement made by Moses with other parts of the sacred writings, it appears that, so far as any transaction between the Creator