SERMON XX.

PSALM xviii, 30.

As for God, his way is perfect.

PSALM xix, 7.

The law of the Lord is perfect.

THE "way" of God refers to his providence. To say that his way is perfect, is to justify his government, his providential dispensations.

The "law" of the Lord includes the system of revelation, the scheme of mercy, exhibited in the sacred oracles. This revelation is perfect. Nothing can be added, nothing taken away, without evident injury. Revelation and providence being perfect, they must harmonize, they must speak the same language. Doctrines and events must accord, else both would not be perfect. Both emanate from divine wisdom; both are salutary in their influence on mankind; both are plain and evident, for all necessary or useful purposes. Yet both, in some respects, are deep, are mysterious, are inexplicable. The same incomprehensible wisdom

of God is manifest in the volume of providence and revelation.

The mystery of facts is less noticeable; because the facts are certain and familiar. The most luminous deductions of reason, and even the records of inspiration, do not generally make so decisive impressions on the mind, as the observation of facts. Facts, which

strike the senses, we are compelled to admit, however mysterious and unaccountable, while speculative truths, which are not more mysterious, are met with doubt, with resistance, with disbelief.-The most unlearned believe that the sun and moon are eclipsed, though they know not how. The learned believe that showers of stones, and sometimes huge masses of stone, have fallen from the clouds, though this is to them an impenetrable mystery. So do the word and providence of God harmonize.

I proceed to show that some of the most important and difficult doctrines of revelation, are supported by the events of providence.

I. Revelation teaches the being of God; so do the events of providence. "I, I am God, and there is none else." "God created the heavens and the earth." Now look at the events of providence. Do they not, with ten thousand tongues, proclaim the existence of God? Do not the exact rising and setting of the sun, the regular return of summer and winter, demonstrate the existence of Deity? In one word, look at the marks of design, and wisdom, on the open face of creation, marks visible in every object, from the smallest atom, to the greatest globe of heaven, and then say if these are not preserved and directed by an almighty,

intelligent being. Here then the word and providence of God unite and support each other.

II. Revelation declares that man has rebelled against God, and is a sinful creature. "All have gone out of the way-none doeth good, no not one." If all had not sinned, why should Christ make propitiation for the sins of the world? Why should the gospel of mercy be addressed to all, if all had not sinned? Is not this doctrine supported by providence? Look at the events of providence. Are you not confirmed in the doctrine of human depravity? Whether you contemplate the treatment which man receives from his Maker, or the conduct of men towards one another, you are equally convinced that sin universally prevails. Would the God of goodness let loose tempest, and earthquakes, pestilence, and death, on a race of innocent and holy beings? Do angels, and the spirits of just men made perfect, encounter these calamitous events? Why are the best disciplined countries furnished with jails and dungeons, terrified with penal laws, and punished by judges? Why do men delight in war, and cheerfully endure military burdens, and fight, and murder, till "the mountains are melted with blood ?" The base lusts of men are the only solution of these terrible phenomena. So do the gospel and providence of God harmonize, and support each other.

But some may reply, "we object not to the doctrine of depravity; but to the doctrine of native depravity."

To some, possibly, this may seem an unreasonable, if not an impossible doctrine. But unless we adopt

this, how are we to account for that universal wickedness, which abounds through the world? Why is it that none are entirely good, no not one? "By one man sin entered the world and death by sin, and so death bas passed upon all, because all have sinned." "Adam begat a son in his own likeness," like himself, a dying, sinful creature. Do not such texts seem to teach, that there was a connexion between the sin of Adam, and the wickedness of his posterity? By the disobedience of that one man, "many were made sinners." He sinned, and his posterity are not innocent. Though his sin was not their sin; for this would be an absolute impossibility; though his sin was not imputed to them; for this would be merciless injustice; yet might not his sin be the occasion of their wickedness? Does not this accord with daily facts, in the course of providence? Is it not a familiar fact, that wicked men are made wicked by the vicious examples of others? Is it not proverbial, "Like father, like son?" What vicious character is more common, than a profane, idle, intemperate son, of a profane, idle, intemperate father? Have not the sons of Ishmael, retained the character of their father, through all the changes of place and education, for three thousand years? On this principle, have not those men, who associate together, generally a great likeness of moral character? Hence soldiers, and sailors, and other professions, have strong features of moral resemblance. On this principle whole neighbourhoods, and whole nations, have a similar complexion of morals. Why then should it be thought a thing incredible, for the posterity of Adam to be constituted sinners by his sin