knowledge, and that the very hairs of our head are numbered." Matth. x. 29, 30.

6, 7.

Luke xii.

Q. If there is a Providence, why happens it that good men are often afflicted, and the wicked happy in this life?

A. This arises from the present state not being a state of final retribution. Besides which there are many reasons drawn from the glory of God, from his goodness, his justice, his wisdom and the good of men, which render it inexpedient that the just should be perfectly happy, or the wicked uniformly miserable.

Q. Are we not often exposed to mistakes in regard to the happiness and misery of others?

A. The happiness which the wicked appear to enjoy, is often concealed misery; while the righteous under the pressure of apparent afflictions are so comforted and supported, as to enjoy a real and elevated happiness. "The

heart," says Solomon, "knoweth its own bitterness, and a stranger intermeddleth not with its joy?

Q. Does Providence govern all things in the same manner?

A. There are two distinct modes of its agency : 1. The first respects those creatures that are without reason, and are governed by laws, which we call instinct, while man, who is endowed with reason, is governed by motives which apply to his understanding, his affections, and his conscience.

2. There are things of which God is not strictly the author, but which he permils.

Q. Is God the author of the evil that men commit?

A. No, for it would be impiety and blasphemy to make God the author of sin, which he hates and punishes.

Q. When men commit sin, how far is Providence concerned in the same?

A. God preserves to men the powers necessary for action, and he permits occasions of sinning to occur, but limits and overrules sin for his glory.

Q. Can God permit this, without violating his justice and holiness?

A. Yes, because temptations to evil do not inevitably lead to the commission of sin. God does not impel men to iniquity;,on the contrary he dissuades them from it, and presents means and opportunities of escaping from it.

Q. But could not God preserve us from temptation?

A. He could without doubt, and he could deprive men of the power of sinning, and of life itself; but on this plan God could no longer treat them as reasonable beings.

Q. How then does Providence interpose in cases of evil.

A. God so far interposes, as to arrest the designs of the wicked, or makes them contribute to the execution of his own purposes. We find this illustrated in the history of the Patriarch Joseph, and of our Lord Jesus Christ.

Q. What use should we make of the doewine of Providence ?

A. It should lead us to piety; for if God preserves and governs all things, and in particular his rational creatures, this should teach us that we are indebted to him for all the blessings we enjoy, and that we are always in his prethat he is the witness of our conduct, that we must one day render him an account of it, and that we should therefore live uprightJy, and fear to offend him.

sence;

Q. What are the particular duties which the doctrine of Providence enjoins?

A. They are three. 1. That we should trust in God, and believe that he will take care of us, and will grant us every thing which he sees truly necessary for us, as well for the body as the soul.

Q. To whom is the care of Providence particularly extended?

A. He takes care of all mankind, and does them good, but takes a more especial care of those who fear him; he watches over them, and makes all things contribute to their salvation. "All things work together for good to those who love God."

Q. What is the second duty enjoined by this doctrine?

A. It is to be humble and grateful in prosperity, not to abuse the mercies we receive, but to improve them to the glory of God, the good of our fellow-creatures, and our own best in

terests.

Q. What is the third duty?

A. It is to be patient and resigned under affictions. By viewing these as the chastise

ments of paternal affection, they become effectual means of weaning us from an undue attachment to earthly things, and directing our hopes and desires toward Heaven.

CHAPTER. III.

SECT. 1.-Of the fall of our first Parents, and our restoration by a Redeemer.

Q. After man's creation, did he continue long in the state of innocence and happiness in which he had been formed?

A. No, he fell from this state by an act of disobedience to his Creator.

Q. Why is this history of the sin of our first parents related in Scripture?

A. To shew that sin is nearly as ancient as the world, and that God is not the author of sin.

Q. Where was man placed at his creation? A. In the garden of Eden.

Q. Under what law was he placed?

A. Under the moral law, besides which one positive law was given him, as the test of his obedience and submission to the will of his Creator.

Q. What was this law?

A. It was a prohibition under the penalty of Death, to eat the fruit of a tree called, "the tree of knowledge of good and evil."

Q. Why did God impose a prohibition with so severe a penalty, for an offence so apparently small?

A. This prohibition was of sufficient importance to prove Adam's obedience; it corres

ponded with the state of innocence in which he was placed, and he was under the same obligation to obey this law, as if no penalty had been annexed to it.

Q. By whom was Adam solicited to transgress the command of his maker ?

A. By his wife Eve, who was seduced by Satan, under the form of a serpent.

Q. What were the consequences of the sin of our first parents?

A. That their posterity became sinners, and thus were subjected to the miseries of this life, to death, and to the pains of hell for ever.

Q. How has the sin of our first parents affected their posterity?,

A. It has blinded their understandings, rendered their affections corrupt, perverted their wills, and subjected them to death. "As by one man sin has entered into the world, and death by sin so as that death has passed on all men, for all have sinned." Rom. v. 12.

Q. Are all men then sinners and disposed to evil?

A. Yes, from their birth, and this sin which is commonly called original sin, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole

nature.

SECT. 2.-State of the world before the deluge Q. In what state was the world shortly after the creation?

A. Sin began to obtain universal power, and the corruption of the world was so great, that