sive advice. "Then Paul answered, What mean ye to weep, and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, they ceased, saying, "The will of the Lord be done." Thus the friends of God, under his afflictive and chastising hand, realize his amiable sovereignty, which brings them to submit cheerfully and unreservedly to his disposing will.

It now remains to improve and apply the subject.

1. If all afflictions are designed and adopted to bring men to a cordial submission to divine sovereignty; then all true submission must be in its own nature absolute and unreserved. It must be like the object upon which it terminates, or towards which it is exercised. The sovereignty of God, which results from his absolute Supremacy, can admit of no limitations. He can no more be limited in dispensing evil, than in dispensing good, to mankind. He has an equal and unlimited right to dispose of every one of the human race, and to order the outward circumstances of every person in the world, just as he pleases. He may send prosperity to one, and adversity to another. He may afflict the rich or the poor, the high or the low, the godly or ungodly, in what way, or in what measure, he sees best. Where he has given much, there he may take away much. Those whom he has distinguished by great favours, he may distinguish by as great afflictions. His right to afflict is entirely unlimited, and of consequence, all submission under his afflictive hand must' be absolute and unreserved. The afflicted may never say unto him, "What doest thou? nor even desire to stay his correcting hand." There can be no reserve in submission, because reserve would be, in its own nature, an exercise of sovereignty, rather than an exer

cise of resignation. While a person feels truly submissive to God, he is as really willing that he should take away one favour as another, and all that he has given him, as a part. For he loves and approves of that very sovereignty, which is altogether absolute and unlimited. Abraham, in the exercise of submission, was as really willing that God should take away Isaac, as any other child he had. Eli, in the exercise of submission, was as really willing that God should destroy the whole, as a part of his family. David, when he fled from his son, and relinquished his throne and his kingdom, was as really willing that God should deprive him of all, as of a part of these earthly enjoyments. And our Lord himself, in the exercise of submission, was as really willing to die a cruel and ignominious, as any other death. All the friends of God are as really willing that he should afflict them, at one time as another, in one way as another, and in the highest as well as in the lowest degree. Their submission is as unreserved, as his sovereignty is unlimited.

2. If a realizing sense of the sovereignty of God leads his friends to submit to it in this world; then we must suppose, that it will lead them to submit to it in the world to come. Divine sovereignty is as unlimited in duration, as in extent. It will be displayed in time to come, as it has been in time past, and it will be far more clearly displayed, when tine shall be no more. In a future state it will be seen, not only in afflicting good and bad men while passing through life; but in forming their diametrically opposite characters, and fitting them for their diametrically different conditions through eternity. There all the objects of divine election, and of divine reprobation, will appear together, and in the most striking contrast. There it will be seen, that one parent was taken and another

left, one child taken and another left, one friend 'taken and another left. There God will confer everlasting good upon one person, and inflict everlasting evil upon another. There it will appear, that all the dispensations of providence in this world were designed to lay, and did actually lay a foundation for endless joy, and endless sorrow. And who can doubt whether it will not be as trying to a parent, to see a child die an eternal as a temporal death: or as trying to a child, to see a parent die an eternal as a temporal death; or as trying to a husband, to see a wife die an eternal as a temporal death; or as trying to a wile, to see a husband die an eternal as a temporal death; or as trying to a friend, to see a friend die an eternal as a temporal death. The final separation of the wicked from the righteous, will excite unspeakably higher sensibility in their pious hearts, than any separation, bereavement, or affliction ever did, while they were passing through the fiery trials of their probationary state. And in this case it is certain, that their sensibility must be either submissive, or unsubmissive. It must not, and it cannot be unsubmissive; but it must be, and it will be, perfectly submissive. The bright and brightening displays of divine sovereignty, will perpetually awaken and increase their love to it, and sweetly constrain them to sing, "Amen, Alleluia," while they are continually beholding "the smoke of the torments of the damned ascending forever and ever." The friends of God will be cordially and unreservedly submissive to his sovereignty, as long as they and he shall exist.

3. If a realizing sense of divine sovereignty naturally tends to lead men to an unconditional submission to God; then this doctrine ought to be plainly taught and inculcated. Many wish, that preachers would keep this divine attribute out of their sight as much as

possible, because it is, of all others, the most offensive to their selfish hearts. They are willing to have all the natural and moral perfections of the Deity exhibited before them, so far as it can be done, without bringing his sovereignty into view. They are willing, that God should be almighty, if they might direct the exercise of his omnipotence. They are willing, that God should be infinitely wise; if they might direct the exercise of his wisdom. They are willing, that God should be perfectly holy, just, and good, if they might direct the exercise of his holiness, justice, and goodness. They are willing, that God should govern the whole universe; if they might direct him how to govern it for their own benefit. In a word, they are willing, that God should exist, and exercise all the perfections of his nature, if he would cease to be SOVEREIGN, and suffer himself to be under their controlling influence. But this is naturally and morally impossible, because he can no more cease to be, or to act as a Sovereign, than he can cease to be God. If ministers, therefore, would preach in the most instructive and profitable manner to saints and sinners, they must exhibit the sovereignty of God, in the fullest, clearest, and strongest light. This is necessary in order to give their people just views of the true character of God; and to bring them to an unreserved submission to all the dispensations of providence and grace, which is the great end to be answered by preaching. How often does God himself say in his word, that he visits mankind with signal mercies, and wasting judgments, "that they may know that he is the LORD?" And surely if he means to make his sovereignty appear in all his conduct; ministers ought not to shun to declare it, in all their preaching. They cannot preach any doctrine, which is more perfectly adapted to reach the

hearts and consciences of their hearers, and to prepare them to glorify and enjoy God forever.

4. If afflictions are designed and suited to make men realize divine sovereignty; then they always try their hearts, whether the are friendly, or unfriendly to God. While he pours the blessings of providence into their bosoms, and gives them uninterrupted prosperity, they are all apt to think, that they love him in sincerity. But when he treats them as a Sovereign, and visits them with the rod of affliction, then he tries their sincerity. If they are sincere, they will submit to his sovereignty; but if they are insincere, they will hate and oppose it. it. As God never lets men know, whether he is afflicting them for their own good, or for their neighbour's good, or for their enemies' good, or for the general good; so he always means to try their hearts, and draw forth their benevolent, or selfish feelings. He led his people of old through the wilderness, to try them and see what was in their hearts. And the means he used answered the end he proposed. His friends submitted, but his enemies rebelled. Afflictions always produce these different effects in the hearts of saints and sinners. Those who sincerely love God are willing, that he should answer his own purposes, in casting them into the furnace of affliction. They feel as he feels. He desires to answer the best ends by their afflictions, and they desire the same. They feel that unreserved submission to God, that Job felt when he said, "Though he slay me, yet will I trust in him." But when those who are destitute of grace are afflicted, and realize, that God designs to give them all the pain and anguish they endure, they find that they have a carnal mind, which will not submit to divine sovereignty. They inwardly say, that he who made them shall not reign over them. They would