I. The difpofal of states and nations is

the work of divine Providence. Il. Men may ferve God really, when they do not ferve him by defign. III. We fhall never be lofers by any thing we do for God.

I. THE DISPOSAL OF STATES AND NATIONS IS THE WORK OF DIVINE PROVIDENCE. This Daniel confeffed when he faid, "Bleffed be the name of "God for ever and ever: for wisdom and might are "his: and he changeth the times and the feafons: " he removeth kings, and he fetteth up kings: he "giveth wisdom to the wife, and knowledge to them "that know understanding." He rejected Saul, and. gave the Kingdom to David an obfcure fhepherd. He took the ten tribes from Rehoboam, and transferred them to Jeroboam originally an inferior officer in his own service. It was occafioned indeed by the imprudence of the king in refusing the advice of the old men, and following the rafh counfel of the young; but "the thing," fo it is exprefsly remarked, "the "thing was of the Lord." Thus He takes Egypt 4. from Pharaoh-hophra, and adds it to the poffeffions and territories of the Babylonifh monarch. Nothing could be a greater judgment upon a country than to be laid open to the horrors of invasion, and delivered up to the defpotifm of an unprincipled tyrant, who confidered them as his property, ufed them as his tools, degraded them as his vaffals, difpofed of them as his victims; fo that "whom he would he flew, and "whom he would he kept alive;" but "the Lord gave it to him.”

Do we examine this difpenfation in reference to the

authority of God? It is unquestionably his preroga tive; he has a right to do what he will with his own. "I have made the earth, the man and the beast that "are upon the ground, by my great power and by 26 out-ftretched arm, my and have given it unto whom

"it feemeth meet unto me."

Do we confider it in connection with the divine power? Nothing is too hard for the Lord; no difficulties lie in his way; he moves, and vallies rise and mountains become a plain; " all nations before him ἐσ are as nothing, and are counted to him less than 86 nothing and vanity." "When he giveth quietnefs, "then who can make trouble? and when he hideth "his face, then who can behold him? whether it be "done against a nation or against a man only.

Do we furvey the relation it has to the righteoufnefs of God? He is the moral governor of the universe," who renders to every man according to their "works." Individuals can be rewarded or punished in another world; but communities are judged only in this. Here he deals with them in a way of retribution, and in none of his proceedings is he arbitrary; there is always a caufe. "Righteoufnefs exalteth "a nation, and fin is a reproach to any people." "O houfe of Ifrael, cannot I do with you as this pot"ter? faith the Lord. Behold, as the clay is in the

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potter's hand, fo are ye in my hand, O houfe of "Ifrael. At what inftant I fhall speak concerning a "nation, and concerning a kingdom, to pluck up, and "to pull down, and to destroy it; if that nation against whom I have pronounced, TURN FROM THEIR EVIL, I will repent of the evil that I thought DDd

to do unto them. And at what inftant I fhall speak "concerning a nation, and concerning a kingdom, to "build and to plant it; if IT DO EVIL in my fight, "that it obey not my voice, then I will repent of the "good wherewith I faid I would benefit them."

Do we think of it in application to our own times? We should remember that it has nothing in it peculiar or uncommon; that perfons in former ages are to be viewed as fair fpecimens of human nature in general, and the dealings of divine Providence with them as holding forth the unchangeable nature and perfections of God; that "he is the governor among the "nations" now, as much as in the days of Ezekiel ; and that were a history of modern events to be written by inspiration, we fhould find him "working all "things after the counsel of his own will," and read it recorded, that Out of him came forth the corner, "out of him the nail, out of him the battle bow, out "of him every oppreffor together."

And my brethren, this is precifely the view we should endeavour to take of these changes. A Chrif tian fhould be wifer than other men, and where they can only find inftruments, he fhould recognise a divine agency; where they only fee a creature, he should acknowledge a God," of whom, and through whom, " and to whom are all things." When we view this fovereign Cause of all events, the face of the universe is changed; the earth inftantly becomes a place of equity and order: the hiftory of the world is the hiftory of God, and is worth reading. Unless we fix upon this principle, we shall be in danger of debafing ourfelves by joining in worldly parties and political

rage; of feeling too much confidence in one clafs of men, and too much fear of another; of prefcribing the course of events, and fuffering disappointment and mortification when our favorite measures are fubverted. We have seen how strangely unanswerable to any human expectation various occurrences have proved; how little comparatively there is in the various modifications of civil policy deserving the anxiety of a Christian; how much under all forms of government the paffions of men remain the fame. A higher remedy is neceffary, and it is to be found in the Gospel only; and by their favourable bearings on the diffufion of this bleffing, it becomes us principally to estimate all public revolutions. This is the end God has ultimately in view, and he is able to accomplish it. He is "wonderful in counfel, and excellent in work"ing." He is doing all things, and he is "doing all "things well." Let us not make our ignorance the ftandard of his perfection. He will deduce order from confusion, and good from evil. "He stilleth "the raging of the fea, and the tumult of the people." "The Lord reigneth, let the earth rejoice, let the "multitude of the ifles be glad thereof." Surely, O Lord, the wrath" of man fhall praise thee, the re"mainder of wrath fhalt thou reftrain." Which leads us to observe,

II. THAT MEN MAY SERVE GOD REALLY, WHEN THEY DO NOT SERVE HIM BY DESIGN. Nebuchadrezzar and his army, fays God, "wrought for me.” "O Affyrian, the rod of mine anger, and the staff in "their hand is mine indignation. I will fend him

against an hypocritical nation, and against the people of my wrath will I give him a charge to take the fpoil, and to take the prey, and to tread them down "like the mire of the streets. Howbeit he MEANETH "not fo, neither doth his heart THINK fo; but it is in "his heart to destroy and to cut off nations not a few.” The men obeyed their commanders; their commanders obeyed Nebuchadrezzar; Nebuchadrezzar obeyed his pride, ambition, avarice, revenge; and his pride, ambition, avarice, and revenge obeyed the will of Heaven. He knew nothing of God; but God knew him, and "girded and guided him." He had one end in view, and God another; but in taking a wicked city, he was fulfilling the word of truth, and inflicting the judgments of heaven; therefore fays God," he wrought for me." And what do we learn from hence, but that great men, bad men, the worst of men, while pursuing their enterprises, are subject to a divine controul; are impelled in a prefcribed direction; are directed to a destined mark? What a strange scene was here; the king of Babylon and his hofts arming at the divine call, and marching forth to fubdue countries, to plunder provinces, to demolish cities, and in all this doing God fervice! But God can turn things from their natural tendency into oppofite channels; he can make men act neceffarily, while they are acting voluntarily; he can bind them while they feel not their chains, but even boast of their liberty. He has many defigns to accomplish, and he fuits his inftruments to their work. Some of his purposes are dreadful, and he can make executioners of those who are unqualified to wait in his royal