the ministers of God to them for good. He sees that they stand in need of correction, and therefore raises up enemies against them, in order to cure the intemperance of prosperity; and to produce, in the serious hours of affliction, proper reflections upon their duty and their past errors.

In this light the disturbers of the earth are often represented in Scripture, as scourges in the hand of God, employed to inflict chastisement upon a degenerating people. They are commissioned for the execution of righ-❘ teous and wise purposes, concealed from themselves; and when their commission is fulfilled, they are recalled and destroyed. Of this we have a remarkable example in the use which God made of the king of Assyria with respect to the people of Israel; I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey. Howbeit, he meaneth not so; neither doth his heart think so: but it is in his heart to destroy, and cut of nations not a few. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. (Isaiah x. 6, 7. 12.) In vain, then, doth the wrath of man lift itself up against God. He saith, by the strength of my hand have I done it, and by my wisdom, for I am prudent. Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? All things, whether they will it or not, must work together for good to them that love God. The wrath of man, among the rest, fills up the place assigned to it by the ordination of Heaven. The violent enemy, the proud conqueror, and the oppressive tyrant, possess only the same station with the famine, the pestilence, and the flood. Their triumphs are no

more than the accomplishment of God's correction; and the remainder of their wrath shall he restrain.

Secondly, God makes the wrath of man contribute to the benefit of the virtuous, by rendering it the means of improving and signalizing their graces; and of raising them, thereby, to higher honour and glory. Had human affairs proceeded in an orderly train, and no opposition been made to religion and virtue by the violence of the wicked, what room would have been left for some of the highest and most generous exertions of the soul of man? How many shining examples of fortitude, constancy, and patience, would have been lost to the world? What a field of virtues peculiar to a state of discipline had lain uncultivated? Spirits of a higher order possess a state of established virtue, that stands in need of no such trials and improvements. But to us, who are only under education for such a state, it belongs to pass through the furnace, that our souls may be tried, refined, and brightened. We must stand the conflict, that we may be graced and crowned as conquerors. The wrath of man opens the field to glory; calls us forth to the most distinguished exercise of active virtue, and forms us to all those suffering graces which are among the highest ornaments of the human soul. It is thus, that the illustrious band of true patriots and heroes, of confessors and martyrs, have been set forth to the admiration of all ages, as lights of the world; while the rage and fury of enemies, instead of bearing them down, have only served to exalt and dignify them more.

Thirdly, The wrath of man is often made to advance the temporal prosperity of the righteous. The occasional distresses which it brings upon them, frequently lay the foundation o their future success. The violence with which wicked men pursue their

resentment, defeats its own purpose; and engages the world on the side of the virtuous whom they prosecute. The attempts of malice to blacken and defame them, bring forth their characters with more advantage to the view of impartial beholders. The extremities to which they are reduced by injustice and oppression, rouse their courage and activity; and often give occasion to such vigorous efforts in their just defence, as overcome all opposition, and terminate in prosperity and success. Even in cases where the wrath of man appears to prevail over the peaceable and the just, it is frequently, in its issue, converted into a blessing. How many have had reason to be thankful, for being disappointed by their enemies in designs which they earnestly pursued, but which, if successfully accomplished, they have afterward seen would have occasioned their ruin? Whoso is wise, and will observe these things, even he shall understand the loving-kindness of the Lord. (Psal. cvii. 43.)

While the wrath of man thus praises God by the advantages which it is made to bring to good men as individuals, the Divine hand is equally apparent in the similar effects which it is appointed to produce to nations and societies. When wars and commotions shake the earth, when factions rage, and intestine divisions embroil kingdoms that before were flourishing, Providence seems, at first view, to have abandoned public affairs to the misrule of human passions. Yet, from the midst of this confusion, order is often made to spring; and from these mischiefs lasting advantages to arise. By such convulsions, nations are roused from that dangerous lethargy into which flowing wealth, long peace, and growing effeminacy of manners, had sunk them. They are awakened to discern their true interests; and taught to take proper

measures for security and defence against all their foes. Inveterate prejudices are corrected; and latent sources of danger are discovered. Public spirit is called forth; and larger views of national happiness are formed. The corruptions to which every government is liable, are often rectified by a ferment in the political body, as noxious humours in the animal frame are carried off by the shock of a disease. Attempts made against a wise and well-established civil constitution tend in the issue to strengthen it; and the disorders of licentiousness and faction, teach men more highly to prize the blessings of tranquillity and legal protection.

Fourthly, The wrath of man, when it breaks forth in the prosecution of religion, praises the Divine goodness, by being rendered conducive to the advancement of truth, and propagation of religion in the world. The church of God, since the days of its infancy, hath never been entirely exempted from the wrath of the world; and in those ages during which it was most exposed to that wrath, it hath always flourished the most. In vain the policy and the rage of men united their efforts to extinguish this divine light. Though all the four winds blew against it, it only shone brighter, and flamed higher. Many waters could not quench it, nor all the floods drown it. The constancy and fortitude of those who suffered for the truth, had a much greater effect in increasing the number of converts, than all the terror and cruelty of persecutors in diminishing it. By this means the wrath of man was made to turn against itself, to the destruction of its own purpose; like waves, which assaulting a rock with impotent fury, discover its immoveable stability, while they dash themselves in pieces at its feet.

I shall only add one other instance of the wrath of man praising God, by accomplishing ends of most extensive

R

benefit to mankind. Never did the

rage and malice of the wicked imagine rage and malice of the wicked imagine that they had obtained a more complete triumph, than in the death of Jesus Christ. When they had executed their purpose of making him suffer as a malefactor, they were confident that they had extinguished his name, and discomfited his followers for ever.

Behold, how feeble are the efforts of the wrath of man against the decree of Heaven! All that they intended to overthrow, they most effectually established. The death of Christ was, in the councils of Heaven, the spring of everlasting life to the faithful. The cross on which he suffered with apparent ignominy, became the standard of eternal honour to him; the ensign under which his followers assembled and triumphed. He who, at his pleasure, restrains the remainder of wrath, suffered the rage of our Saviour's enemies to suggest no other things to them than what long before he had determined, and his prophets had foretold. They all conspired to render the whole scene of Christ's sufferings exactly conformable to the original predicted plan of Divine mercy and goodness; and each of them contributed his share to accomplish that great undertaking, which none of them in the least understood or intended to promote.

So remarkable an instance as this, fully ascertained in Scripture, of the wrath of man ministering to the designs of Heaven, ought to be frequently in our eye; as an exemplification of the conduct of Providence in many other cases, where we have not so much light afforded us for tracing its ways.

By this induction of particulars, the doctrine contained in the text is plainly and fully verified. We have seen that the disorders which the pride and passions of men occasion in the world, though they take rise from the corruption of human nature in this fallen state, yet are so overruled by

Providence as to redound to his honour and glory who governs all. They illustrate before the world the Divine perfections in the administration of the universe. They serve the purposes of moral and religious improvement to the souls of men. By a secret tendency, they advance the welfare of those whom they appear to threaten with evil. Surely, O God! the wrath of man shall praise thee ; the remainder of wrath shalt thou restrain. In thy hand it is; and Thou never lettest it forth but in weight and in measure. It is wild and intractable in its nature; but Thou tamest it. It is blind and headlong in its impulse; but Thou directest it. It struggles continually to break its chain; but Thou confinest it. Thou retrenchest all the superfluity of its fury.-Let us now consider, what improvement is to be made of this meditation on the ways of Providence.

In the first place, Let it lead us to a religious contemplation of the hand of God in all the transactions of the world. In the ordinary course of human affairs, we behold a very mixed and busy scene; the passions of men variously agitated, and new changes daily taking place upon this stage of time. We behold peace and war alternately returning; the fortunes of private men rising and falling; and states and nations partaking of the same vicissitude. In all this, if we attend only to the operation of external causes, and to the mere rotation of events, we view no more than the inanimate part of nature; we stop at the surface of things; we contemplate the great spectacle which is presented to us, not with the eyes of rational and intelligent beings. The life and beauty of the universe arises from the view of that wisdom and goodness which animates and conducts the whole, and unites all the parts in one great design. There is an eternal Mind, who puts all those wheels in motion;

Himself remaining for ever at rest. Nothing is void of God. Even in the passions and ragings of men, He is to be found; and where they imagine they guide themselves, they are guided and controlled by his hand. What solemn thoughts and devout affections ought this meditation to inspire; when, in viewing the affairs of the world, we attend not merely to the actings of men, but to the ways of God; and consider ourselves, and all our concerns, as included in his high administration.

In the second place, The doctrine which has been illustrated should prevent us from censuring Providence, on account of any seeming disorders and evils which at present take place in the world. The various instances which have been pointed out in this Discourse, of human passion and wickedness rendered subservient to wise and useful ends, give us the highest reason to conclude, that in all other cases of seeming evil, the like ends are carried on. This ought to satisfy our mind, even when the prospect is most dark and discouraging. The plans of Divine wisdom are too large and comprehensive to be discerned by us in all their extent; and where we see only by parts, we must frequently be at a loss in judging of the whole. The way of God is in the sea, and his paths in the great waters; his footsteps are not known. (Psal. lxxvii. 19.) But although thou sayest thou canst not see him, yet judgment is before him; therefore trust thou in him. (Job xxxv. 14.) As in the natural world no real deformity is found, nothing but what has either some ornament or some use; so, in the moral world, the most irregular and deformed appearances contribute, in one way or other, to the order of the whole. The Supreme Being, from the most opposite and disagreeing principles, forms universal concord; and adapts even the

most harsh and dissonant notes to the harmony of his praise. As he hath reared the goodly frame of nature from various and jarring elements, and hath settled it in peace; so he bath formed such a union by his providence of the more various interests, and more jarring passions of men, that they all conspire to his glory, and co-operate for general good.-How amazing is that wisdom which comprehends such infinite diversities and contrarieties within its scheme! How powerful that hand, which bends to its own purpose the good and the bad, the busy and the idle, the friends and the foes of truth; which obliges them all to hold on their course to his glory, though divided from one another by a multiplicity of pursuits, and differing often from themselves; and while they all move at their own freedom, yet, by a secret influence, winds and turns them at his will! O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (Rom. xi. 33.)

In the third place, We see, from what has been said, how much reason there is for submission to the decrees of Heaven. Whatever distresses we suffer from the wrath of man, we have ground to believe that they befal not in vain. In the midst of human violence or oppression, we are not left to be the sport of fortune. Higher counsels are concerned. Wise and good designs are going on. God is always carrying forward his own purposes; and if these terminate in his glory, which is ever the same with the felicity of the righteous, is not this a sufficient reason for our calm and cheerful acquiescence?

Hence also, to conclude, arises the most powerful argument for studying with zealous assiduity to gain the fayour and protection of the Almighty. If his displeasure hang over our heads, all things around us may be

just objects of terror. For, against him there is no defence. The most violent powers in nature are ministers to him. Formidable, indeed, may prove the wrath of man, if he be pleased to let it forth against us. To him, but not to us, it belongs to restrain it at pleasure. Whereas, when we are placed under his protection, all human wrath is divested of its terrors. If he be for us, who, or what, can be against us? Let us pursue the measures which he hath appointed for obtaining his grace, by faith, repentance, and a holy life, and we

shall have no reason to be afraid of evil tidings; our hearts will be fixed, trusting in the Lord. When the religious fear of God possesses the heart, it expels the ignoble fear of man, and becomes the principle of courage and magnanimity. The Lord is a buckler and a shield to them that serve him. When he ariseth, his enemies shall be scattered as smoke is driven away, and as chaff before the wind. He giveth strength and victory to his people; he clothed them with salvation. The wrath of man shall praise him, and the remainder of wrath shall he restrain.

THIS passage of Scripture is understood, by all Christian interpreters, to refer to the days of the gospel. | The prophet describes in the context the auspicious influence of the Messiah's reign, as extending over all nature, and producing universal felicity. The full accomplishment of this prediction is yet future, and respects some more advanced period of the kingdom of God, when true religion shall universally prevail, and the native tendency of the gospel attain its entire effect. In the prospect of this event the prophet seems to rise above himself, and celebrates that happy age in the most sublime strain of eastern poetry. He opens a beautiful view of the state of the world, as a state of returning innocence. He represents all nature flourishing in peace; discord and guile abolished; the most hostile natures reconciled, and the most savage re

formed and tamed. The wolf shall dwell with the lamb, and the leopard lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them. The lion shall eat straw like the ox; and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters

cover the sea.

Upon reading these words, we must immediately perceive the great encouragement which they give to all good designs for promoting religion in the world. When we engage in these, we have the comfort of being engaged, not only in a good cause, but also in one that shall undoubtedly be successful. For we are here assured by the Divine promise, that truth and righteousness shall at length