-by what profusion is it characterized? And by what freeness too-for thus, as has been set forth, it pleased God to load Adam with benefits before he had done any thing to deserve them. Then surely God ought to be adored for his goodness, and imitated as well as adored.

4. Lastly, man's dominion over the creatures was another part of that resemblance to God in which it pleased God to create him, Gen. i. 27, 28.

-Psa. viii. 6. Thus, says one, 'Adam was appointed God's vicegerent in the world, and adorned with a flower of his crown. 6 And adds, Adam was solemly invested with this lordship when the creatures came to him to receive their names. ' Adam's sovereignty was a jewel of Jehovah's crown, with respect to God's being 'the Great King'-the universe, his dominions,—and all creatures in one sense or other his subjects.

By what means soever the submission of all creatures was produced, no doubt all of them did with interesting obsequiousness submit themselves to Adam. Their obedience to whom, was not unlike his to God, i. e. they were proud to serve so kind a master, whose appearance, composed of dignity and benevolence, impressed them, if I may so speak with confidence and awe. No uninteresting spectacle to our first parents, to behold all kinds of creatures, in ways suited to their nature, expressing their attachment and submission. This sight-this state of things too is fled. Man it is true, is still the lord

of this lower world, but as he has thrown off his allegiance to God, the creatures have thrown off theirs to him. What dreadful enemies to man are many of the creatures now! And they which serve him, serve him as the slave does the planter, whose driver (most accursed practice,) follows him with the whip. Thus the obedience of the brutes to man has by sin become much like man's obedience to God, i. e. extremely irksome, rendered with reluctance, and under the impression of fear rather than of love-In the way the scriptures represent (Isa. i. 3.) that the beasts serve man better than man in his natural condition does God. Nor is it surprising that the state of things should be as here described, between man and the animal part of the creation. For let it be remembered that man is not now such a lord of this lower world as Adam was. His sovereignty bore a resemblance to God's, i. e. it not only was exercised with a regard to equity and mercy, but would have continued to be so. But instead of enquiring what kind of master a sinless master would have been, which is sufficiently obvious, let us reflect for the sake of advocating the cause of animals, (which God himself does in his word) and ask, what kind of a master man is now? But here as this discourse will I fear, already be thought much too long, we shall only remark, that the most useful animals could not be treated worse by the most barbarous savages, than they are in every civilized country upon earth. The beasts have not been benefited by civilization

man being in respect of them a civilized savage. This I would especially submit to the consideration of persons professing godliness, in the way of caution against cruelty to animals, whether as it respects infliction of pain, or neglect of food, not doubting that they will remember it is said in a book they profess to receive as the rule of their faith and practice, 'a merciful man is merciful to his beast.'

LECTURE III.

OF THE COVENANT OF WORKS.

In considering the dispensations of God towards Adam, the next thing requiring attention is the covenant of works, or the compact which was entered into between God and Adam, respecting the way to obtain perfect happiness. A transaction this in the Divine proceedings of a character in all respects so important and eventful, and in some of its features so mysterious, as to demand the most serious and earnest attention of all, but particularly of those whose duty it especially is not to be unskilful in the word of righteousness,' nor regardless of the ways of the Lord. As to those private christians who take a pleasure in marking especially the more prominent passages in Divine providence, (and surely it is the duty of all to do so,) nothing need be said to them with a view to obtain for the subject a suitable hearing, because it is likely they are aware that God's confederating with Adam, was one of the more remarkable links in the chain of his purposes -the second, if I may so speak, that was made visible from heaven.

On the subject to be considered, the scriptures speak thus: 'And the Lord God commanded the man, saying, of every tree of the garden thou mayest freely eat. But of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die.' -Gen. ii. 16, 17. Here we have, either implied or expressed, the principal particulars of the covenant of works. For as an able Divine remarks on the words, Here we find every requisite of a covenant, parties, condition, penalty, (which includes the promise) and seals.'

Therefore that such a compact was made between God and Adam is certain. On this point, to which I shall have more than once to advert, the author just quoted observes: 'it is expressly called a covenant, Gal. iv. 24-Hosea vi. 7,Marg. Adam is expressly paralleled with Jesus Christ as our new covenant head, Rom. v. 12, &c.-1 Cor. xv. 22. Without the supposal of this covenant, it is impossible to account for the imputation of Adam's sin to his posterity, in a way consistent with the justice of God; or to account for the imputation of his first sin-his 'one offence,' more than his after transgressions; or for the imputation of his sin, more than of those of our intermediate ancestors. It may be proper likewise to remind you, that the Scriptures speak especially of two covenants of God with man; viz., the covenant of works, so called because it required perfect obedience as the condition of en