But it may still be said, That the minds of good people will not be satisfied with all which has been urged in favor of the doctrine of a divine efficiency on the hearts of evil men, because that they are all taught to pray, that truth and holiness may spring up and flourish in the earth, by means of the shedding down of the Holy Spirit: And these prayers, it will be said, go on the ground, that it is the work of the Holy Spirit to produce holy, but not to produce unholy affections. To this difficulty it may be replied: In the infinitely important affair of man's redemption, each Person of the Godhead has an office work. It is the office work of the Holy Ghost to renew and sanctify the sinner's heart, and prepare him for glory; but it is not his office work to harden the impenitent sinner, and fit him for destruction. But it does not hence follow, that the impenitent sinner commits wickedness, any more independently of God, than the subjects of gracious divine operation exercise repentance, and the other christian graces, independently of Him. Christ, in his office work as the Redeemer, does not at present reign over all the earth. His kingdom is extending; and time is drawing near when He will take to him his great power, and reign over all the earth. But the Son, even now, in union with the Father and the Holy Ghost, exercises a universal dominion over all the earth, and over the dark world of hell, and over all the created universe. In like manner, without any reference to office work in the covenant of redemption, it may be said, that God is the universal Agent, having the hearts of kings and of all their subjects in his hand, so that he can, and does turn them at His pleasure. But when the heart of any rebel is turned unto God, either in the first instance, or by increasing sanctification, it is peculiarly ascribed to the Holy Spirit, as his office work; or to the whole Trinity, as "the God of all grace."

But some will say, Is there no difficulty in praying for divine operation, as a peculiar favor, if we are already the subjects of a divine operation, even while we are hardening in sin? I do not see any thing more contradictory in this, than there is in praying to God for showers, to water and fertilize the earth, when it is He himself who is sending a drought to make it

of sin, but always that of holiness. In this alone He rejoices. As to favoring sin, God has nothing to do with it. He did not favor the sinful motive which led the Persian king who is spoken of in the text, to beautify his house at Jerusalem but there was nothing of the nature of tempting or enticing to sin, in His putting it in the king's heart to do this; even if by this phrase we understand, that He directly inclined his heart to do it. God sent Joseph into Egypt; and to this end He put it in the hearts of his brethren, to sell him to the Ishmaelites; but in this he did not act the part of a tempter ;-He did nothing which gives the least ground of suspicion, that He favored their envy and malice. The patriarch said to his brethren, "Ye thought evil against me, but God meant it unto good."

barren or any more, than to pray to God for peace, with a full belief, that it is He who has sent the calamity of war: or any more, than for a sick man to pray, that the Lord would undertake for him and restore him to health, when it is acknowledg ed, that it is the hand of the Lord which has brought him on the bed of sickness. "The Lord kilieth, and maketh alive : He bringeth down to the grave and bringeth up." 1 Sam. ii. 6.

Some may perhaps wish to know, whether those, who believe in a universal divine agency, hold that the manner of operating is the same on the hearts of the good, and of the evil. To such an inquiry we would answer; That we can form no conception of the mode of Divine operation. We know that the Almighty has power to cause things to come into existence, and to operate upon, and move them, after they exist; But in what manner a Being, who is purely spiritual, operates to ori. ginate a creation, or to move and control it, after it is brought into existence, we know not. This we know, that our God is in the heavens, and that He hath done whatever He pleased, as to the creation and government of the world. He makes summer end winter, beat and cold; and we can perceive that He makes use of different means to produce these changes: But we can form no idea of the difference in the mode of divine operation in producing such contrary effects as heat and cold. This thing lies beyond our ken, and is one of those secret things* which belong not to us, but to the Lord our God.

Having paid some attention to the difficulties, which appear to exist in the minds of good men, on the subject of a universal divine agency, I will now suggest two or three things, which have a tendency to make such characters relish this doctrine. It was said in the commencement of the Improvement of this Dissourse, That the friends of God, when they rightly understand the matter, are pleased that He governs the hearts, even of his enemies, The following things, which grow out of the doctrine, are evidently calculated to please all the friends of God.

First. A belief in this sentiment, lays a foundation for them to thank the Lord, for all the favors which they receive from unsanctified men, and for all the good which such men are the means of effecting. It is the nature of piety to lead us so to acknowledge God, as the Author of all our blessings, as in every thing to give Him the thanks. If our blessings come from the earth, true piety will lead us to remember, that "the earth is the Lord's and the fulness thereof." We shall remember that it is He, who causeth the grass to grow, and who causeth all the productions of the ground to spring up, and ri. pen for the use of man. We shall, if we are godly, be none the less thankful to our heavenly Father, for giving us these blessings by means of the earth, than though He had created them for us independently of the productive rower of the earth; for He not only made the earth, but it is He who caus eth it to produce all its harvests. If the children of God receive favors from the hands of good men, they bless God, not only for providing the good things, but also for putting it.inte

the hearts of their benefactors, to bestow them.

"Thanks be

to God," said Paul, "who put the same earnest care into the heart of Titus for you." And just so the pious Ezra felt, in view of a favor bestowed by a graceless man: "Blessed be the Lord God of our fathers, which hath put such a thing as this in the king's heart." Now if God does not as completely rule the hearts of graceless men, as He does the hearts of his children, then He is not to be so completely acknowledged in the favors received from their hands: But to diminish aught of the tribute of gratitude due to the supreme Lord, on account of the want of benevolence in them who are his instruments in bestowing the favors, is contrary to all the filial affections of the children of God.

Secondly. A belief in this doctrine, is necessary to an under standing and hearty submission to those afflictions, which come immediately from the hand of the wicked. If the Lord does not govern the hearts of wicked men-if He does not cause every volition of their hearts, then all evil which we suf fer from their hands, is not divine chastening, and is not to be submitted to as His rod. It is the very nature of that piety which is in the hearts of the godly, to lead them to see the hand of their heavenly Father in all their afflictions. If David had not believed that a holy God governed, and controlled the hearts of wicked men, he could not consistently have felt, and spoken, as he did, under the grievous cursing of that wicked Benjamite. He was still and opened not his mouth, because he saw, that Shimei was the Lord's rod to chasten him for his sins. Therefore he said, Let him alone, and let him curse: for the Lord hath bidden him. [2 Sam. xvi. 11.] There are doubt times, when all the friends of God have similar feelings under similar trials. They feel as if they could submit to the most bitter reproaches and revilings, because they are convinced that they richly deserve such chastenings from their Father who is in heaven; and His hand is discerned as clearly, as if no other hand were employed. But if this doctrine of a divine agency in producing the actions of wicked men, were to be given up, there would not be any sufficient foundation, on which to build holy and sweet submission to God under such trials.

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Thirdly. All the friends of God are pleased with the idea, that He should have the most universal and uncontrolled dominion over the creation. "Absolute sovereignty," said the great and pious Edwards, "is what I love to ascribe to God" The great apostle of the Gentiles seemed to be delighted with this, when, in view of the various dispensations of Providence, both in hardening and softening, in showing "mercy" and " severity;" he exclaimed, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his ways, and his judgments past finding out!For of Him, and through Him, and to him are all things." Rom. xi. 33-36. Jesus Christ manifested a delight in the same thing when he

rejoiced in the spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for it seemed good in thy sight." Luke x. 21. He appeared to be delighted with the thought that his Father was Lord of heaven and earth, and that He exercised an uncontrollable dominion over such different characters, as are here denominated "the wise and prudent," and the "babes."

If the doctrine, which has been advocated in this discourse, is true, we can see that there is nothing to obstruct the most unlimited and universal sovereignty of Jehovah. We shall be agreed in our belief, that He can do his pleasure in the material system; so that none can stay his hand. And many are willing to advance further, and ascribe to Him the complete dominion of heaven, and also of godly men on earth, as far as He shall please to exert his power to sanctify them; but they think it is extending the matter too far, to suppose that this unlimited dominion extends to wicked men and devils. Here, they suppose, that the most which the Supreme Agent can do, is to restrain and set bounds to their rage. But how desirable it must appear to all the friends of God, that He should possess as complete management of the hearts of his enemies, as of the hearts of his friends. Then He can do all His pleasure: He can execute all His decrees, and none can hinder him: He can "work all things after the counsel of his own will."

All the friends of God are prepared to rejoice in the thought; that all things are in His hand, even the hearts of his enemies, (if this can be,) and the glory of his holiness not be eclipsed or obscured by it. And is it not evidently from a misconception of the subject, that this view of the universal agency of God has ever been thought to obscure his holiness? Are we not prepared to be reconciled to the idea of God's influencing wicked men, as He did the king of Persia, to benefit his church? Now, if we can be reconciled to the idea, that God is the cause of those sinful exercises, the good effect of which immediately follows, then certainly no reason can be given why we should not be reconciled to His agency in those, where the good effect is more remote. Are we not then prepared to be reconciled to the agency of God through heaven, earth, and hell? for we may rest assured, that all the wickedness of men and devils, will in the hand of the Mighty One of Jacob, be made to promote the divine glory, and also to further the perfection and blessedness of the kingdom of Christ.

Let me hope, that the reader will seek to understand the subject to which he has now been attending, and that he will very carefully and devoutly compare what he here finds, with the oracles of God. Should any reader, whose mind has labored on this subject, be assisted in correcting his mistakes, and in obtaining more exalted views of the unlimited and universal dominion of the Most High, let him ascribe thanksgiving and praise to his holy name. Amen.