The wrath of man praising God: A sermon preached in the High Church of Edinburgh, May 18th, 1746. before His Grace the Lord High Commissioner to the General Assembly of the Church of Scotland. By Hugh Blair, ...

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A SERMON Preached in the High Church of Edinburgh, May 18th, 1746.

PSALM lxxvi. 10. ‘Surely, the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.’

IN this Psalm some remarkable Victory and Deliverance is celebrated, which the Jewish Nation had obtained: A Deliverance in which the Hand of God visibly appeared, rescuing his People from imminent Danger. Very probably it was written in Hezekiah's Reign, on Occasion of their being delivered from the formidable Invasion of Sennacherib and the Assyrian Army; when the Angel of the Lord, in one Night, discomfited all their Host, and smote them with sudden Destruction[a] . To this signal Interposition of the Divine Arm, these Expressions in the Context may be naturally applied; There brake, he the arrows of the bow, the shield, the sword, and the battle—the stout-hearted are spoiled: they have slept their sleep; and none of the men of might have found their hands. At thy rebuke, O God of Jacob, both the chariot and the horse are cast into a dead sleep. In the Words of our Text, we have the Psalmist's religious and wise Reflection upon all these Events; upon the violent Designs of their Enemies, and the Issue to which Providence brought these Designs; Surely, the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

The wrath of man; that is, all the Rage, and the impetuous Passion of wicked Men; with the violent Effects of War, Persecution, Oppression, and other Disorders it produces in the World. All these the Psalmist tells us, shall praise God: Not indeed, by the Intention and Design, nor by the native Tendency, of the wrath of man: But by these wise and good Purposes, which the Providence of God causes it to accomplish; from this Poison extracting Health; and of Things, most unwilling and unapt in themselves to yield him Glory, forming Instruments of Good. So that, tho' the wrath of man, as the Apostle James speaks, worketh not, of itself, the righteousness of God (a), it is nevertheless, forced and compelled to minister to his Praise. The Psalmist adds, the remainder of wrath shalt thou restrain: That is, GOD will give Way to the Wrath of Man, and allow it Scope, so far as it answers his good Purposes, and works his Praise; the rest of it shall be curb'd and bound up: When it would attempt to go beyond its prescrib'd Limit, he says to it, as to the Waters of the Sea, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed [b]. All this, the last Issue of Things shall fully verify and declare: When we shall be able more clearly to trace the divine Administration through its several Steps, by seeing the Consummation of the whole. In some Cases, it may be reserved for this Period only, to disclose and unfold the mysterious Wisdom of Heaven. But in general, as much of the divine Conduct and Wisdom, is at present manifest, as gives just Ground for this Observation, that the wrath of man praises God, now, before the whole World.[c] This was the Meditation of the Psalmist after Victory and Conquest. As we, my Brethren, like him, have lately seen the wrath of man raging around us, in all its Violence; and in the midst of its Fury have seen it restrain'd and check'd by the powerful Hand of GOD; such a Meditation, must be acknowledged very suitable and becoming now: That by serious Contemplation of the Ways of Providence, we may learn to view these Revolutions which befal Mankind, with the devout Sentiments of our Psalmist.

IN prosecuting this Subject, I shall endeavour to illustrate and confirm the Observation in my Text; by showing in what Manner the wrath of man is made to praise God. And then I shall lead your Thoughts to the Improvement we ought to make of such a Meditation.

THE different Ways, in which the wrath of man turns out to the praise of God, are reducible chiefly to these three. I. As it manifests most brightly the glorious Perfections of GOD in the Government of the Universe. II. As it illustrates and improves the Virtues of good Men; and thus beautifies his Church and People. And, III. As it is made the Means of working out their greater Prosperity and Happiness, upon the whole.

I. I say, the wrath of man praises God, as it gives Occasion for the brighter and more illustrious Discovery of his Perfections, in the Government of the World.—The Beauty and Order of the Universe is much heighten'd, by its being so complicated a System: In which, there are such a Variety of Springs to be adjusted; and so many different Movements to be regulated and kept in Order: Interfering Interests and jarring Passions ballanc'd, in such Manner, against one another; violent and unruly Men kept under such a wise and regular Controul; and the wrath of man made so to know its Place; that, how opposite soever the several Motions seem to be, yet they concur and meet at last in one End. This renders a Divine Hand sensible and illustrious: This opens a more wonderful Prospect of the Divine Government, than if all its Subjects were loyal, and willingly obedient; and makes that Power and Wisdom, which can render such intractable Things subservient to the Ends of Justice and Goodness, appear so much the more worthy of everlasting Admiration and Praise. More particularly,

1. THE wrath of man redounds to the Praise of GOD's almighty Power; as this is display'd in his restraining and baffling at Pleasure all its Fury and Wickedness.—To reign with sovereign Command, amidst the most disorder'd and turbulent State of Things, is the peculiar Glory of Omnipotence. Hence we find GOD describ'd in Scripture sitting on the flood, riding on the wings of the wind, dwelling in the darkness and the tempest. As he stills the raging of the seas, and the noise of their waves, so, he stills the tumults of the people. When the Passions of Men are most agitated and inflamed, and their violent Designs just ripe for bursting into Execution; how oft by some unforeseen. Turn of Providence, hath he call'd upon Mankind to observe, that there is one higher than the highest on Earth, who can baffle all their Devices with the Breath of his Mouth; and command the Earth to be still before him? When proud Fleets cover the Ocean, he blows with his Wind, and they are scattered. When mighty Armies go forth to Battle, in all the Glory of human Strength, with what Majesty does an omnipotent Arm sometimes appear? —As in the Case of haughty Sennacherib, and that boasted Tempest of Wrath he threatned to pour upon all the Jewish Nation: I will put my hook, says GOD, in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest [a]. In that Night the destroying Angel smote the Host: And he departed, we are told, with shame of face to his own land. When the heathen rage, and the people imagine a vain thing; when the kings of the earth set themselves, and its rulers take counsel together; he that sitteth in the heavens shall laugh: the Lord shall hold them in derision: then shall he speak to them in wrath, and vex them in his sore displeasure [b]. Again,

2. THE wrath of man is made to praise the Wisdom, as well as the Power of GOD; when he makes the unruly Passions of bad Men, work in a secret Way, towards Ends, by them altogether unforeseen. This most eminently displays the unsearchable Depths of the Divine Counsel, when we see them render'd the Ministers of Providence, to forward Designs which they intended to destroy.—Thus, how surprising is it, in the History of Joseph, that the Cruelty of his Brethren, the Lewdness and Resentment of his Mistress, and the Wrath of Potiphar, should all conspire to his Advancement, and prove the Steps, by which this persecuted and friendless Man rose, till he became the Saviour of all his Kindred? How remarkably did the wrath of man praise GOD in the case of Daniel? The Malice of his Enemies had thrown him into the Den of Lions for worshipping GOD; they presumed his Destruction accomplish'd; and themselves completely delivered from so formidable a Rival; yet this very Event prov'd not only the Occasion of Daniel's greater Honour, and their utter Ruin, but of a Decree through all the Kingdom of the Medes, that all Men should worship and fear before the GOD of Daniel [a]. Thus GOD snareth the wicked in the works of their hands [b]: And erects his own Counsel upon the Ruin of theirs. These Things which, view'd apart, appear to us Spots in the divine Administration, when considered in their Connection with all the Train of succeeding Events, often add a great Lustre and Beauty to it. Were our Views extensive enough, we should discern it always to be thus.

3. I might observe further, that the wrath of man praises the Goodness of GOD; in all these Purposes of general Benefit, both temporal and spiritual, to which his Providence renders it subservient. But these will fall to be afterwards considered; I therefore proceed to observe,

4. THAT the wrath of man is made to praise the Divine Justice.—In many Cases it is sufficient for this End, that GOD let loose upon bad Men, for their own Punishment, these angry Passions, which make them the Disturbers of others. By giving them up to the Workings of these, he opens a Source of restless Pain within their Breasts; and delivers them over to themselves, to be their own Tormentors. In thus connecting the Punishment with the Crime, causing their own wickedness to reprove them, and their backslidings to correct them, the Hand of Justice is plainly seen. And tho' the Sinner that feels it, may affect to disguise his Suffering, yet every one knows that no Punishment is more real, or more intense, than the inward Misery of a Mind, wrought and torn with Despite, Revenge, or wrathful Passion. In such a Case, we may understand that Saying of the Psalmist to receive its Accomplishment; The wicked have drawn out their sword, and bent their bow, to cast down the poor and needy;—but the sword which they have drawn shall enter into their own heart [a]. —The wrath of man praises also the Divine Justice, by being the Instrutment of punishing other ambitious and violent Men. They are let loose upon one another to fulfil the Vengeance of Heaven. One corrupt Nation is raised up against another; that both may suffer for their Sins. And as there can be no soild nor lasting Bond of Union amongst wicked Men, (tho' they may be occasionally cemented by Conspiracy against the Good) their continually interfering Views and Interests, render them, in the just Judgment of Providence, a Prey to mutual Jealousy, Strife and Fraud.—Finally, the Justice of GOD is praised in the Vengeance, which, sooner or later, he executes against the Wrath and Violence of Sinners. They may go on for a Time, and appear to prosper: The Justice of Heaven may seem to slumber: but it is awake: and only waits till the measure of their iniquity be full. How oft has the World been awakened to the Observation of the awful Government of GOD, by the sudden Fall and Destruction of Tyrants? GOD represents himself in Scripture, as permitting Wickedness sometimes to arise to an over-grown Height, on Purpose that its Ruin may be the greater, and the more astonishing. For this cause he tells that wicked Prince Pharaoh, he had raised him up, that is, allowed him to prosper and be exalted, that he might shew in him his power; and that his name might be declared throughout all the earth [a]. The Divine Administration is glorified as well in the strange Punishment he hath decreed for the Workers of Iniquity, as in the Reward he hath prepared for the Righteous. This is the purpose which the Lord hath purposed upon all the earth: and this is the hand that stretched forth over all the nations [b]!

THUS the wrath of man is made to praise God, by giving Mankind deep Impressions of that infinite Power, Wisdom and Justice, that governs the World. Such Impressions it is necessary for Mankind to have; and, in their present imperfect State, they can only receive them from something that is sensible and striking. The Commotions and Disorders of the World, open a Field for signalizing the Divine Administration more, than if all Things went on in a quiet undisturbed Tenor. The Waters must be sometimes troubled, that we may attend to that Hand which stills their Raging: and Clouds must arise, that the heavenly Light which dispels them, may strike our Eye with the more sensible Brightness. We further observed,

II. THAT the wrath of man may be justly said to praise GOD, by that Tendency which he gives it to improve and illustrate the Virtues of good Men; and thereby to beautify his Church and People. Now it hath this Effect,

1. As it is employed by GOD to be the Means of correcting good Men for their Faults. These Storms, which Ambition and Pride raise among Mankind, he permits, with the same Intention, that he sends forth Tempests and Hurricanes amongst the Elements; to clear the Atmosphere of noxious Vapours, and purify it from that Corruption which all Things contract by too much Rest. Bad Men appear sometimes to have obtained entire Power over the Just: they exercise their Tyranny, perhaps, with a very heavy and oppressive Hand: the Just complain and groan; and in the Bitterness of their Soul, can hardly forbear to exclaim; "Where is the Lord? And where the Sceptre of Righteousness and Truth? Hath God forgotten to be gracious? Or doth he indeed see, and is there knowledge in the Most High?"—Their Oppressors are really no more than the Instruments of GOD to them for Good: He sees they stand in Need of such Correction; and therefore raises them up Enemies, to cure the Intemperance of Prosperity; And by that Seriousness which Affliction is fitted to introduce into the Mind, to lead them to think of themselves, of their Duty, and their past Errors. In this Way the Disturbers of the Earth are often represented to us in Scripture; as Scourges in the Hand of GOD, sent forth to do his Work upon a degenerating People: They are employed in the Execution of righteous and wise Purposes, concealed from themselves; and, when their Commission is fulfilled, recalled and destroyed. Of this we have a remarkable Example in the King of Assyria. I will send him, says GOD, 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 off 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 [a]. Vainly then doth the warth of man lift itself up against GOD.— Shall the ax boast itself against him that heweth therewith? Or shall the saw magnify itself against him that shaketh it? [b]—All things, whether they will or not, must work together for good to them that love God.—This amongst the rest, fills up the Place assign'd it, by the Ordination of Heaven;—and the proudest Conqueror, and the most 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.

2. GOD makes the wrath of man to praise him, not only by employing it in Chastisement, but as the Instrument of improving and signalizing the Graces of good Men; and thereby raising them to higher Honour and Glory.—Had there been no Persecutors and Tyrants, no Oppressors of Liberty, no wrathful and furious Men in the World, what a Number of great and worthy Actions had never been heard of? What shining Examples of Fortitude, Constancy and Patience, had been lost to the World? What a Field of Virtues, peculiar to a State of Improvement and Discipline, had lain uncultivated?—Spirits of a higher Order possess a State of established Virtue, that stands in Need of no such Improvements and Trials. 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 gives the Occasion, and the Field;—calls us forth to the most conspicuous and distinguished Exercise of active Virtue,—and forms us to all those suffering Graces which are amongst the brightest Ornaments of the human Soul. When unjust Attempts are carried on against our publick Interests, these give us the Means of discovering true publick Spirit, and Love to our Country. When we suffer in our private Concerns, there our Enemies put it into our Power to gain the noblest Conquest, by overcoming the World; and to make ourselves greater than the greatest Man who injures us by forgiving him. When we suffer for the Sake of Truth and a good Conscience, there we have the desirable Opportunity afforded us, of gaining Honour truly immortal, by being Witnesses for GOD, and maintaining an exemplary and heroic Fidelity. In all this the wrath of man praises God.—Every single Instance, in which our Souls are improv'd, or some Action of distinguished Goodness is produced, by Means of the wrath of man, redounds most highly, both to our own Good, and to his Praise, who hath order'd Things in this Manner for our Improvement.—'Tis thus, the illustrious Band of Patriots and Heroes, of Confessors and Martyrs, have been set forth to the Admiration of all Ages, as the lights of the world: Whilst the Violence and Fury of Enemies, instead of bearing them down, has only serv'd to exalt and dignify them the more.—We proceed now to the

III. VIEW we proposed to give of the wrath of man praising God; when Providence makes it the Mean of working out greater Prosperity and Happiness, upon the whole, to his People and Church.—I say, the Violence of Enemies, the Rage of Persecutors, and the Oppression of Tyrants, not only tend, in the Way of moral and religious Improvement to the bettering of our Souls; but also are often made, in their Consequences, to produce other unlook'd for Blessings to good Men in this State. As this is no rare nor unfrequent Thing, we shall point out some Instances in which it appears. Thus,

THE Hardships which good Men suffer from others in their private Concerns, are often seen to give Birth to their succeeding Prosperity. Many Exemplifications of this we find in History. The unfortunate Circumstances of Moses's Birth, thro' the Cruelty of an Egyptian Tyrant, were the Means of this exposed Infant's being bred up as a King's Son, and of his being accomplish'd for his future great Atchievements, with all the Wisdom and Learning of the Egyptian Court. The Insolence and proud Resentment of Haman pav'd the Way for the Advancement of Mordecai his Enemy, at the very critical Time When he thought his Designs ripe for sinking him into Ruin: And his cruel Scheme for the Destruction of Mordecai's whole Nation, prov'd the Occasion of their being raised above all their Enemies. There are many devices in the heart of a man, but the counsel of the Lord shall stand [a]. He, connecting together each Link in the Chain of Events that fill up our Life, by an unexpected Contexture of Causes, makes those Things which we most deplore bring on our better Days: And, in the dark Bosom of Misfortune, gradually ripens the latent Seeds of future Prosperity.—How frequently have the Attempts of Enemies to run down and blacken good Men by all the Arts of Malice, made their Character shine the fairer in the Eye of the impartial World? How frequently have the Extremities to which they have been driven by Injustice and Violence, prov'd the Occasion of calling forth their Courage and Activity, and of putting them upon such Efforts to do themselves Justice, as have raised them higher than ever they fell? How many, in the Course of their Life, have had Reason to be thankful for being disappointed by the Wrath of their Enemies, in Designs, which, perhaps, they very earnestly pursued; but which, if they had succcessfully accomplish'd, they have afterwards seen would have prov'd their Ruin? Whoso is wise and will observe these things, even he shall understand the loving-kindness of the Lord [a].

BUT if thus, in private Life, the wrath of man is often made to praise GOD, by becoming the Occasion of greater Good; still more is the Hand of GOD apparent, in the Ends of publick Benefit it is made to serve, to Nations and Societies.—The Rage of Civil Wars, the Oppression of Tyrants, and all the other dismal Effects of the Ambition and Wrath of Man, have often sung the Praise of GOD to many succeeding Generations. Thence have been made to spring, publick Liberty to a People, wise Government, good Order, and lasting Peace. Nations have been thereby awaken'd to see their true Interests; and taught more effectually to secure them. Publick Affairs being once thrown into a Ferment, the Corruptions of Government, like bad Humours in the Body, have been purg'd and wrought off. The Feeling of grievous Oppression has frequently been the first Thing that made Nations shake off the Yoke; and led them to assert their own just Rights against tyrannical Governors; which, had their Tyranny been less insolent, these Nations would have remain'd longer, perhaps for ever, depriv'd of. Of this we have a memorable Example in the late glorious and happy Revolution in our own Country. Our Constitution, and its Liberties, might have been insensibly undermined, and ruined, had it not been for the glaring and open Violation of Laws with a high Hand; which proclaiming all to be then at Stake, rouz'd up the Spirits of Men to rnake a determin'd Stand against incroaching Tyranny: and thus gave Birth to that free and legal Establishment, with which we at this Day are blessed; and for which, we hope, late Posterity after us, shall continue to bless the Providence of GOD. Had it not been for the avow'd Attempts then made against our Religion. and our fundamental Rights Britain might have been now under a Popish Sovereign: and, instead of that mild and temperate Administration we have enjoyed, under a Series of Princes who have always made the Law their Rule, we would have been the Subjects, or rather Slaves, of those who arrogantly claim us as their Property by Divine Right. In like Manner, the Tyranny and Violence of Tarquin, produced the illustrious and victorious Commonwealth of Rome. The Oppression of the King of Spain, laid the Foundation of the Liberty of the United Provinces; and Liberty, from a few inconsiderable Fisher-towns, has raised them to the most flourishing Height of Trade and Opulence. —As to the first Establishment of Freedom, so to the further Security of a publick Interest, unjust and violent Designs have been often subservient. Attempts to overthrow a good Government, have generally strengthned it more. By these its false Friends are unmasked and brought to Light; its secret Foes suffer for their Treachery: the Zeal of its Well-wishers is awakened and increased; and, from what is felt of the Violence and Outrage of its Enemies, People are more confirm'd in Abhorrence of their Designs, and made more justly to prize the Blessings of Tranquillity and legal Protection.

FURTHER, the wrath of man, in the Persecution of Religion and Truth, signally praises GOD, when it is made to turn to the greater Advancement of Religion, and further Propagation of Truth.—The Church of GOD, since the Days of its Infancy, hath never been free from the World's Wrath; and yet, in these Ages in which it was most persecuted, it hath most flourished. In vain, the Policy and the Rage of the World united their Strength, to extinguish this Divine Light. Tho' all the four Winds blew against it, it only shone the brighter; and flam'd the higher: Many waters could not quench it, nor all the floods drown it: and the Blood of the Martyrs, as has been often and justly said, was the Seed of the Church. The Zeal of the primitive Christians, their Constancy and Fortitude in giving Testimony to Truth, and their chearful Patience in suffering for it, did much more to increase the Number of Converts to true Religion, than all the Terror and Cruelty of Persecutors could ever do to lessen it. The Attempts that were used to bear down Religion, only enlarg'd its Triumphs, by displaying the victorious Force of Truth. By this Means the wrath of man was made to turn against itself, to the Destruction of its own Purpose;— like Waves, that, assaulting a Rock with impotent Fury, discover its immoveable Stability, whilst they dash themselves in Pieces at its Feet. Prosperity, Greatness, and worldly Favour may have corrupted Religion, and sullied the Purity of the Church: But, never did the wrath of man try to overthrow it, but in the Issue it made its own Weakness appear; and rais'd the praise of God, by purifying the Church, and advancing Religion more.

I SHALL only add one Instance more of the wrath of man praising GOD, by accomplishing Ends of most extensive Benefit: and that is, the Death of JESUS CHRIST.—Never did Malice, Rage and Envy please themselves with the Thoughts of having obtain'd a more complete Triumph, than in this Case. JESUS was now put to Death; the Revenge of his Enemies gratified; his Name, and his Honour, they believ'd, rooted out from amongst Men;—yet, behold how vain the wrath of man is! all that they intended to overthrow, they most effectually confirm'd. The Ignominy of the Cross became the Standard of eternal Honour to CHRIST, and his Religion: and his Death, perpetrated by them as a wicked Murder, was, in the Counsel of GOD, the Spring of everlasting Life to all his Followers. He, who restrains the Remainder of Wrath at his Pleasure, suffer'd their Rage to suggest no other Things to them, than what himself had long before determin'd, and his Prophets foretold, should be so done. So that they all conspir'd to render the whole most exactly conformable to his original Plan of Mercy and Goodness; and each contributed his Share, to finish that great Work, which none of them knew any thing of, nor in the least intended.—So glorious an Instance as this, fully ascertain'd and laid out to us in Scripture, of the wrath of man ministring to the gracious Designs of Heaven, ought to have the greatest Weight; as an Exemplification of the Conduct of Providence in many other Cases, where we have not so much Light afforded us for the Discovery of its Ways.

AND now, by this Induction of Particulars, you see, upon the whole, how much Ground there is for asserting, that the wrath of man shall praise God; that all the Disorders which the Passion and Pride of Men occasion in the World, tho' they take their first Rise from the Corruption of human Nature, are so order'd, as to become Parts of a wise and good Constitution, redounding to his Honour and Glory, who hath order'd all.—Either illustrating before the World, his Divine Perfections, in the Government of Things;—or serving the Purposes of moral and religious Improvement to the Souls of Men;—or by some secret Tendency, working out Prosperity and Happiness to those whom they seem most to threaten with Suffering and 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 lets it forth but in Weight and Measure. It is wild and intractable in its Nature; but thou tamest it: blind and headlong in its Impulse; but thou directest it: ever struggling to break its Chain, knowing no Bounds; but thou confinest it: Thou retrenchest all the Superfluity of its Fury!"—Let us now consider, what is the Improvement to be made of this Meditation on the Ways of Providence.

1. Let it lead us to a religious Contemplation of the Hand of God, in all the Occurrences and Transactions of the World. We behold a very mixed and busy Scene of Things passing before us: the Passions of Men variously agitated and new Changes daily brought forth upon this Stage of Time. We behold Peace and War taking their Turns: the Fortunes of private Men rising and falling: and Nations and Kingdoms partaking in the same Fluctuation and Vicissitude. In all this, if we look no farther than to the Operation of external Causes, and the mere Rotation of, Events, we behold only the dead Side of Nature; —stop at the Surface of Things;— contemplate them not like rational and religious 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 that puts all these Wheels in Motion; himself remaining for ever at Rest. Of him we are to conceive not as removed from this World; sitting, a mere Spectator of his Creatures, in his high Abode: but as an omnipresent Spirit, pervading, directing, and regulating all; ever busy without Toil, and working without Weariness! Nothing is void of him: even in the Passions and Ragings of Men, GOD is to be found: and when they think they guide themselves, his Hand controuls and guides them still.—To what serious and solemn Thoughts are we led by such a View as this; when we attend not merely to the Actings of Men, but to the Ways of GOD; deeply impress'd with the Belief, that we and all our Concerns are Parts of his great Administration!

2. FROM what has been said we see, that we ought not to be shaken in our Minds, by any present seeming Disorders of the World, so as on Account of them to think ill of Providence. Many Things, doubtless, there are, which appear as Blemishes in the general Order, to a superficial View; and which, if we were to regulate the World, we think should have no Place in it. And yet, these various Instances, which we see, and can clearly trace, of the Workings of Passion and Wickedness, render'd subservient to worthy and good Ends, give us the highest Reason to conclude, that, in all other Cases of seeming Evil, the like Ends are promoted. This ought to satisfy our Minds, even where the Prospect is most discouraging, and the State of human Affairs most dark and embroil'd. The Schemes of Divine Wisdom are too large and comprehensive, to be discerned by us, in all their Extent, at one View; and, where we see only by Parts, we must be often at a Loss to judge of the Whole. The way of God is in the sea, and his path in the great waters: his footsteps are not known[a]. Although thou sayest thou canst not see him, yet judgment is still before him, therefore trust thou in him [b]. His it is, to educe Good from Ill, Order from Confuision, his own just Praise from Man's Wrath. As in the natural World, there is no real Deformity; nothing but what has either its own Ornament or Use: so, the most irregular and deformed Appearances in the moral World, shall be made to heighten the Beauty of the whole: And, in the End, all the Works of GOD shall appear to be perfect. GOD binds together the most opposite and disagreeing Principles in the Laws of universal Concord: and adapts, even the most harsh and discordant Notes, to the Harmony of his Goodness. As he hath rear'd the goodly Frame of Nature, from various and jarring Elements, and hath settled it in Peace; so he hath formed such an 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 the 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 GOD; which makes them all hold on their Course to his Glory, tho' divided from one another by a Multiplicity of Pursuits, and differing often from themselves; and whilst they all move themselves 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 [a]!

3. From what has been said, we see the greatest Reason for entire Submission to the Will of Heaven, amidst all Sufferings from the Wrath and Violence of Men. These befal us not in vain: they are not to be considered as mere Effects of the arbitrary Pleasure and Will of Men: nor are we to believe ourselves the Sport of Fortune and Passion. But, good Designs are going on: GOD is always carrying forward his own Ends: And if we are certainly assured that all is tending to his Glory, which is ever the same with the general Good, is not this a sufficient Reason for the most peaceable Acquiescence on our Part? Ought not we, as Parts of the Whole, chearfully to resign our private Interest, to the Advancement of a higher and more general Good?—But moreover, by this Resignation, our own Interest shall suffer nothing in the Issue. For the greatest Happiness of every good Man, of each Individual, as well as of the whole, is comprehended in that Praise which the wrath of man is decreed to yield to GOD. —Hence ought to arise, not unreluctant Submission only, but the most exalted Joy in the Divine Administration, to all who are pious and virtuous. In all Events, their Interest is secur'd; and the severest Trials of Life are to them Matter even of Thankfulness and Gratitude, when view'd in their just Light. For, in these very Trials, their Advantage is consulted; by them is their Good promoted; and the most hurtful Designs of the Wrath of Man are converted into Benefits and Blessings.—Let this be enough to reconcile our Minds to every Part of our Lot; and to establish them in the most comforting Trust and Confidence, in GOD, in the Way of our Duty.—If God be for us who, or what, can be against us? He who can defeat all the Purposes of our Enemies, and transform their intended Evil unto real Good, is certainly the most powerful Friend: And if his Wrath be once, appeas'd, there is no other Wrath from which we have ought to fear.

4. FROM all that has been said of the Conduct of Providence, let us observe, how much Reason there is for acknowledging with Thankfulness the Hand of GOD, in all these Deliverances, which we obtain from the wrath of man. As we ought never to forget, when we suffer by human Violence, that it is his Hand which corrects us; so, when that Violence receives a Check, we ought to remember, it is his Hand which restrains it. In both these, the wrath of man, either permitted, or restrain'd, praises GOD: and we have seen him remarkably prais'd in both.—Through all the Steps of our late Sufferings, and our present happy Deliverance, such a Series of Divine Wisdom hath appear'd, as must present, to the Observation of every considering Spectator, a very beautiful Scene in the History of Providence. —GOD beheld a Nation, whom he had favoured with long Tranquillity and Peace, sunk, by that Peace and Tranquillity, into Luxury and Corruption of Manners. He had bless'd them with a happy Constitution, a mild Government, and equal Laws; but long Enjoyment had deaden'd their Sense of so invaluable a Blessing, and fed a giddy and factious Spirit. He had distinguish'd them with the purest Enjoyment of pure Religion above most Nations of the Earth; but their religious Privileges, once struggled for with Zeal, began to be contemn'd and their first Love to cool.— Behold, how opportunely GOD sent forth the wrath of man, to work a Cure for all these Evils;—to shake that Peace which had fostered Luxury and Impiety under its Wings; to threaten that Religion, and that Government, to the Blessings of which we had beeninsensible; and to display before us these Terrors of oppressive Power, and persecuting Religion, to the Danger of which we had been laid asleep:—He made us feel the Value of all we should have lost;—he made the Evil to grow sudden and unexpected, from amongst ourselves, and allowing it to proceed so far, as might be sufficient to awaken the Nation, and to render us serious and wise, he then gave a signal Check to the wrath of man; and restrain'd the remainder of it, after it had gone the Length which he saw meet. Our Enemies boasted of the Favour and Countenance of Heaven: Countenanced they were by Heaven, but not for their own Sakes; and the Success permitted them for a Time, was meant for the Improvement and Benefit of those, whom they intended to destroy. When the proper Season was come, for GOD to assert his own Cause, then he rais'd up an illustrious Deliverer, whom, for a Blessing to his Country, he had prepared against this Time of Need. HIM, he crowned with the Graces of his Right-hand: to the conspicuous Bravery of early Youth, he added that Conduct and Wisdom, which, in others, is the Fruit only of long Experience; and distinguish'd Him with all those Qualities which render the Man, amiable; as well, as the HERO, Great: He sent him forth to be the Terror of his Foes, the Confidence and Love of his Friends; and, in the Day of Danger and Death, commanded the Shields of Angels to be spread around him!—What Heart, in which the Love of BRITISH Liberty remains, warms not at the Mention of his Name?—Whose Bosom overflows not with Gratitude, when he looks back upon the late dark and melancholy Scenes of Oppression and Terror, and surveys the fair Prospect now open'd, by this chosen Instrument of our Deliverance, of Peace restored, Liberty flourishing, and Religion safe?—Let us lift up our Eyes to Heaven, and say, This is the doing of the Lord, and it is marvellous in our eyes [a]!—HIM, the wrath of man hath indeed signally prais'd, in our Land: Prais'd him, when it rag'd; and prais'd him, when it fell!—When he arose, his enemies were scattered; as smoke is driven away, and as chaff before the wind.—Give unto the Lord, ye mighty, give unto the Lord glory and strength [b]! He breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in fire [c]. His excellency is over Israel: his strength is in the clouds: He giveth strength and victory to his people [d]. —PRAISE ye the LORD.

The END.

Notes

a
2 King xix. 35.
↵

b
Jam. i. 20.
↵

c
Job xxxviii. 11.
↵

a
2 Kings xix. 23.
↵

b
Psal. ii. 1, 2, 4, 5.
↵

a
Dan vi. 25.
↵

b
Pasl. ix. 16.
↵

a
Pasl. xxxvii. 14, 15.
↵

a
Exod, ix. 16.
↵

b
Isa. xiv, 26.
↵

a
Isa. x. 6, 7, 12.
↵

b
Isa. x. 15.
↵

a
Prov. xix. 21.
↵

a
Psal. cvii. 34.
↵

a
Psal. lxxvii. 19.
↵

b
Job xxxv. 14.
↵

a
Rom. xi. 33.
↵

a
Psal. cxviii. 23.
↵

b
Psal. xxix. 1.
↵

c
Psal. xlvi. 9.
↵

d
Psal. lxviii. 34, 35.
↵

The Wrath of Man praising GOD.

A SERMON Preached in the High Church of Edinburgh, May 18th, 1746.

Before His GRACE the Lord High Commissioner TO THE General Assembly of the CHURCH of SCOTLAND.

By HUGH BLAIR, A. M. One of the Ministers of Canongate.

Published by Desire of the Lord High Commissioner.

EDINBURGH, Printed by R. FLEMING: For A. KINCAID. M.DCC.XLVI.

To the RIGHT HONOURABLE ALEXANDER Earl of LEAVEN, HIS MAJESTY's HIGH COMMISSIONER TO THE General Assembly of the Church of SCOTLAND; This SERMON is inscrib'd, with the highest Respect and Esteem, by

His Grace's most obliged, most humble, and most obedient Servant, HUGH BLAIR.

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The wrath of man praising God: A sermon preached in the High Church of Edinburgh, May 18th, 1746. before His Grace the Lord High Commissioner to the General Assembly of the Church of Scotland. By Hugh Blair, ...

Blair, Hugh, 1718-1800.

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http://ota.ox.ac.uk/id/4283

ID [isbn10]

1106012828

ID [isbn13]

9781106012821

ID [TCP]

K048852.000

ID [BIBNO]

CW3320110109

ID [ECRP]

0427402000

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— The wrath of man praising God: A sermon preached in the High Church of Edinburgh, May 18th, 1746. before His Grace the Lord High Commissioner to the General Assembly of the Church of Scotland. By Hugh Blair, ..., Blair, Hugh, 1718-1800.. [4],34p ; 8⁰. Edinburgh :: printed by R. Fleming: for A. Kincaid,. 1746.. [Reproduction of original from the British Library.] [English Short Title Catalog, ESTCT54550.] [Electronic data. Farmington Hills, Mich. : Thomson Gale, 2003. Page image (PNG). Digitized image of the microfilm version produced in Woodbridge, CT by Research Publications, 1982-2002 (later known as Primary Source Microfilm, an imprint of the Gale Group).]

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