One Hundred Select Sermons

SERMON XXII.

IN the Text itself there are two General Parts considerable: First, the Condition of the Disciples upon supposition of Christ's removal from them; and that was sad and comfortless. Secondly, the care of Christ for them in reference to such a condition, and that was, not to leave them, but to come unto them.

We begin with the former, viz. the Disciples condition, upon supposition of Christ removal, and that is here expressed to be sad, or comfortless. Christ foresaw, that his departure from them would put them into a very uncomfortable condition; and so indeed it would, and had cause to do. I will not leave you comfortless; therefore if I should leave you, you would be comfortless; that's implied in it: Those that are deprived of Christ, are deprived of comfort, &c. I will not leave you comfortless, but I will come; Therefore you are likely to be comfortless unless I come. Those that are without the Spirit of Christ, they are in a sad and comfortless condition, no true comfort indeed but from the holy Ghost, &c. The word which is here translated Comfortless, is in the Original Text Fatherless, or Orphans, as we have it in the margent, because such persons as those commonly are so. Children that are deprived of their Parents, their condition is commonly sad, if we look upon it simply in itself. And therefore it is a very fit expression to set forth any spiritual deprivation, which is taken from such a resemblance: And thus was this now here in the Text, of the Disciples, in their deprival of Christ, they were like so many poor, helpless, desolate, and fatherless children, de prived of their natural parents. Look what sadness or sorrow ye would conceive in such as these, the same was now likewise incident to the Disciples, in this condition which was now coming upon them, and likely to befall them.

And that especially in these following considerations. First, as deprived of his Doctrine, and those heavenly Truths which dropt from him, whiles he was resident and abiding amongst them. Our blessed Lord and Savior, whiles he was conversant here upon earth with his Disciples and other men, he was very full of his Divine Instructions; and for his Apostles especially, he did declare many mysteries to them: Now therefore was it sad for them to become destitute of him as a Teacher. To want the benefit and advantage of such a Master and Instructer as this was, must needs very much affect them; especially according to the nature and quality of the things themselves wherein they were instructed, which was, concerning the eternal welfare, and happiness, and salvation of their Souls. We know how apt sometimes we are to prize it, to have one to teach us but some common Art, or Trade, or Mystery and Profession in the world; we count it a privilege to enjoy it, and an inconvenience to be deprived of it; and how much more then must it needs be so here, as to this Mystery of Religion and Christianity; the mysteries of the kingdom of Heaven, which our blessed Savior made known to his Disciples. To you it is given (says he) to know the mysteries of the Kingdom of Heaven, but to others it is not given, Matth. 13.11. He spake to the multitude in parables, Whiles he spake to his Disciples more plainly.

Secondly, As by Christ's removal from them they were deprived of his Doctrine, so of his Counsel, which he was useful in to them. They needed not only information in regard of their judgment, but also direction in regard of their practice; which is that also (as much as the former) for which Children stand in need of their Parents, and which Fatherless Children are restrained of. This was another thing wherein our Savior's departure was so irksome to them; they were now by this means likely to be to seek in many things in which he was wont to advise them. As ointment rejoiceth the heart, so doth the sweetness of a man's friend by hearty counsel, says Solomon, Prov. 27.9. And so no question but the counsel of our blessed Savior did those who were about him, and partakers of it. It was a great comfort and refreshment to them, in their doubts, and scruples, and troubles, and the afflictions which they were subject unto, to have such an one as he was to settle them; and consequently the deprival of it must needs make them very sad and comfortless.

Thirdly, The loss of his Example, and the benefit which came by that likewise. That was another very great evil and inconvenience to them. As long as our blessed Savior was amongst them, and conversing with them, he taught them not only by his Doctrine, but by his Conversation; he gave them an example that they should follow his steps; and his whole life was no other than a continual Document to them, and Pattern which he set before them. Now it could not but be very grievous to them likewise, to be destitute and fall short of this, which they did by his going away from them. In all these respects were the Disciples now likely to be comfortless, and afterwards proved so occasionally from Christ's departure from them, as to the withdrawing of his corporal presence. They were sad, as those that had lost a most sweet and useful Friend, and one that was every way profitable and beneficial to them; sor instruction, for direction, for imitation, and everything which was lovely. And so it may be likewise with any other which are still in the like condition: The likest that is to it of anything is the deprival of the outward Ordinances and Means of Salvation, and of those that should dispense them to us. This (according as they may be especially) is in a sort and in a manner to be deprived even of the presence of Christ, which is especially considerable in these matters. Since ye seek a proof of Christ speaking in me, says the Apostle Paul to the Corinthians, 2 Cor. 13.3. and it is Christ that walks in the midst of the golden Candlesticks, Rev. 1.13. The dispensation of the Ordinances, it is the presentment and manifestation of Christ to such persons as are made partakers of it. And on the other side, the want of them is the withdrawing, as it were, of his presence. Now this (to bring it home to the Text) it is a very sad and uncomfortable business, where it happens so to be; even as of Children destitute of their Parents: it is not only as of Sheep without a Shepherd, but also as Orphans without a Father, as it is here expressed unto us: and not only here also, but elfewhere; 〈 in non-Latin alphabet 〉 , as we find the word used, 1 Thess. 2.17.

Now the sum of all is this, That we now for our particulars should accordingly be affected with it, and lay it to heart; thus the Disciples were here, when they were deprived of Christ's bodily presence, and it became them to be so. As their condition was now comfortless, so to be sensible and apprehensive of it, and to mourn under it: This is that which they did, this is that which was sitting for them to do; though our Savior did labor to pacify them, and to comfort them in it; it was their duty to be troubled for it, where yet it was possible for them to fail in the manner and circumstances of that duty. And so here as to this particular business whereof we now speak; it is likewise the duty of all such as are under the want and deprivation of those spiritual opportunities, to make the best improvement of it that possibly they can.

First, by inquiring into the cause and occasion of it, as near as we can, what it is which may move God to take such a course as this with us, which is in itself a very great affliction, and not lightly to be past over by us. And the finding out of the cause of it may be a great tendency and inducement to the remedy and recovery of it. Now of this there are divers occasions, which are to be thought on and considered by us. God does sometimes for sundry reasons out short and deprive a people of those means and instruments of their salvation which they have formerly enjoyed.

First, Unthankfulness, and want of prising of such a Blessing as this is, whiles we enjoy it. God's word, and the labors of his Servants, are things which are so precious with him, and which be sets at so high a rate, that sooner or later he will be sure to have them valued there where they are bestowed; and where they are not so, he will now and then remove them, and take them away; that so that which is not known in the enjoyment, it may at least be understood by the loss and privation of it. It was reasonable it might be so with the Disciples now at this time, as to Christ's personal presence with them; they might not, it may be, have esteemed it so much as they should, and therefore (though there were other ends for the withdrawing of it, yet it might also have this influence upon them, so as to humble them for their former neglect, that they might bewail their ingratitude and unthankfulness for so great a favor, as the presence of so gracions a Master. And so in this particular which we now speak of. God does oftentimes take away such opportunities, that men may reflect upon their former senselessness and inapprehensiveness of the mercies which they did enjoy, and accordingly be assected with it, as it becomes them to be.

Secondly, As unthankfulness, so also (which is annexed to it) unfruitfulness and unprofitableness under such means. God never appointed his Ministry as a Complement and business of State, which men should have here by them only for fashion, and never to do any good with it, but for improvement and edification. The manifestation of the Spirit is given to every man to profit with- all, as that they should profit others who are endued with it, so that they should be profited by it for whose sake also it is given. Now therefore, where it ceases to be so, he is very much displeased; and because he is so, now and then withdraws the exercise of it: God will not have such precious liquor as this is to run waste, but be gathered up and made use of: And where it is otherwise, himself will restrain it, and deny it, and keep it up.

Thirdly, Spiritual Wantonness, and Curiosity, and Affectation. When God shall afford us the gifts and pains of his Servants, and we are continually excepting against them, and quarrelling with them, and diminishing from them; this does provoke God exceedingly in this particular. When we have good and wholesome food provided for us, and we loath it, and scorn it, and despise it, as the Israelites did their Quails and Manna, this light bread, as they called it; God will then, in such cases as those are, make them to know what it is: as children, when they begin to paly with their victuals, their Parents then take it away from them. These and the like miscarriages which we may think of, are the causes and occasions of such dealings from God in this business. And that's the first use of this Observation, by inquiring into the occasions.

Secondly, Seeing the deprival of the means of Salvation is so sad and comfortless a condition, therefore we should the more carefully improve them, at such time as we are partakers of them, and prevent, and thereby keep off such a condition as this is from ourselves. We should so order and dispose of our carriage, as that Christ may delight to be with us, and to reside and continue amongst us, and not to remove or to depart from us. And so much may suffice briefly to have spoken of the Nature of the Disciples condition, upon supposal of Christ's removal from them, it was such as was sad and comfortless.

The second is, the care of Christ for them in reference to this condition; and this is expressed two manner of ways unto us: First, in the Negative, that he would not leave them. And secondly, in the Affirmative, that he would come unto them.

First, for the Negative, that he would not leave them; 〈 in non-Latin alphabet 〉 . They were now within a little while likely to be very sad and comfortless, as Children deprived of their Parents, as I shown before; in an orphan-like and fatherless condition. But Christ was resolved, that he would not leave them, or continue them still in it, but would recover them out of it. I will not leave you comfortless, or, I will not leave you fatherless. This is that which he makes promise of to them.

The word Comfortless, it does denote two things especially. First, a comfortless estate. And secondly, a comfortlesness of mind: I will not leave you comfortless, that is, not in a comfortless condition. And, I will not leave you comfortless; that is, not in a comfortless frame and temper of heart.

First, Take it as to condition or state, which seems chiefly here to be intended: this is that which Christ promises to his Disciples, that he will not leave them thus; and it is appliable to all other Believers, where there are two things further considerable. First, what it is which Christ does not promise to his Disciples. And secondly, what it is which he does. First, what he does not. And here he does not promise them, that he will absolutely free and exempt them from a comfortless condition, so as they shall never fall into it; this he does not promise them: It is not, I will not make you, or suffer you, to be comfortless; no, but, I will not leave you so; this is the sum of that which he promises them. Christ is pleased oftentimes to cast his Servants into very sad and comfortless conditions, and to exercise them with very great troubles and afflictions, whiles they are here in the world. This is here to be supposed, and taken for granted. And there is very great cause and reason for him to do so, That he may beat them, and knock them off of themselves, and show them their own frailty and weakness; and that he may teach them so much the more earnestly and affectionately to look after him, and to seek for comfort and relaxation from him

Therefore we should not wonder at it, when at any time we find it to be so; nor yet absolutely expect the contrary, as being more than Christ ever promised, or engaged himself for to his Servants; He never said, That they should never be comfortless; no, but that he would not leave them so, I will not leave you comfortless. That's for that which he does not promise.

But secondly, for what he does, I will not leave you. This again it does denote and implies two things in it. First, that he would not continue them in that sad condition in which they were. And secondly, that he would not desert them, or disown them, or relinquish them in it.

First, Not leave them comfortless; that is, that he would not continue them and keep them still in it. This is that which God has often promised to his people for their comfort in affliction, that it should not lie continually upon them. And so here; Christ was absent, but he was not absent always; as we shall hear more afterwards. All the troubles and afflictions of the Church and People of God, they have a period at last put unto them. He will not always chide, neither will he keep his anger forever, Psal. 103.9. He will not contend forever, neither will he be always wroth; as it is also in Isa. 57.16. His anger is but for a moment.

But secondly, I will not leave you comfortless; that is, I will not desert you, or disown you in your comfortless condition, but even then will take care of you. And as in your condition, so also in your sensibleness and apprehensions of it, in your comfortless frame and temper of spirit. It holds good of both together, That Christ will by no means forsake his people in either. There's nothing more common and ordinary here in the world, than for those that are left fatherless, to be left friendless; those that are destitute and deprived of outward accommodations, to be neglected and forsaken by men; but with Christ now it is far otherwise. The poor committeth himself to thee, and thou art the helper of the fatherless, Psal. 10.24. And, Hos. 14.3. In thee the fatherless find mercy. God does not forsake any persons for the meanness and lowness of their conditions, but does therefore so much the rather regard them, and looks after them, and takes care of them, as his proper charge. To this purpose he is called the God that comforteth those that are cast down, 2 Cor. 7.6.

The reason of it is this, namely, the Royalty and Goodness that is in God; that's the ground of this Dispensation. Base and low-spirited persons, where they see any in good and prosperous conditions, Oh! who is then for them but they? hug them, and embrace them, and fawn upon them, and make much of them; but let them be at any time in distress, and here they will not know them. Yea, but the Lord now he owns his Servants in their most desperate and dejected circumstances. I am poor and needy, yet the Lord thinketh on me, says David, Psal. 40.17. And again, Thou hast considered my trouble, and known my soul in adversity, Psal. 31.7. He raises the poor out of the dust, and the needy out of the dunghill, &c. Psal. 113.7.

The Use of this Point is to believe it, and to observe it, and to take notice of it, and to lay it up against a time of need. It is a very sweet and comfortable Truth, if it be duly improved, That Christ will not leave thee comfortless, but will have a special care of them, when nobody else cares for them besides. Oh thou afflicted, tossed with tempests, and not comforted, says the Lord there to the Church, Isa. 54.11. Not comforted, that is, not by men. I will do thus and thus for thee.

Therefore let us take heed of charging God foolishly, as Zion there sometimes did; The Lord hath forsaken me, and my God hath forgotten me. No, he has not done so, nor never will. We should entertain good thoughts of God in this particular, and be persuaded of his good-will to us. It is useful both as to our own particular cases, as also to the common case of the Church.

For this purpose let us learn to judge of Christ, not always by his present carriage and behavior towards us, as according to outward appearance; but judge of him by his Nature and sweet Disposition, and judge of him by his promises and gracious intimations and discoveries of himself; and these will help us, and support us in such conditions as these are; it being not suitable or agreeable to these, that he should leave his people in distress, but should take notice of them: He will neither leave them distressed, nor yet leave them in their distress, as is here signified to us; that is, He will never leave them, nor forsake them, as he has promised in another place: we may be sure of it, and depend upon it, as that which he will undoubtedly confirm and make good unto us. As here to his Disciples, so in like manner to all other Christians and Believers besides. What a great encouragement and consolation is this now to us, in the right improvement of it; not only as it stays the Soul in present perplexities, but likewise as it arms it, and prepares it against future dangers, when we know not what may befall us, as how far we may be comfortless in the world; yet whiles we know that Christ will not leave us, nor disown us, it may be heartening to us. Beloved, there is a time will one day come, when all things here below will leave us, and we shall leave them; when we shall be stripped and deprived of all these outward and earthly refreshments of Houses, and Goods, and Friends, and all such like comforts. Oh, what an advantage will it be then to us, that we shall not be left of Christ, nor forsaken of him; that when all things else shall leave us comfortless, yet that he will not leave us comfortless with them, but stand by us, and own us in such conditions; and when we have most need of him, will then give us most encouragement from him; which, if we be such as do belong unto him, we need not to question.

For the further and fuller opening of this present passage to us, of Christ's not leaving of his people comfortless; we must know, that it is considerable according to a twofold explication. First, as to matter of Affection. And secondly, as to matte of Activity. For there is a leaving in both of these respects. A man is said to leave another, when he does remit of his former love and tenderness and good-will unto him. And again, he is said to leave him, when he does abate of his former practices and performances for him. Now in neither of these considerations will Christ leave or desert his servants in comfortless conditions.

First, He will not leave them in his affection, and the inclinations of his heart towards them; he will not leave them so. In the worst and most discouraging Providences of Christ towards his Church and People, he does still reserve his heart for them, and does bear a tender respect unto them. As he tells his People in Captivity, I know the thoughts that I think towards you, thoughts of good and not of evil, &c. Jer. 29.11. And, Hos. 11.8. My heart is turned within me, and my repentings are kindled together. Does a Mother at any time love her Child the less because it is sick? no, therefore she loves it so much the more, and is a great deal the more tender of it. In like manner is God also of his.

Secondly, as to matter of Activity, he will not leave them so neither. As he will not cease to love them, so he will not cease to bestir himself for them, which is a fruit and consequent of love; the less able they are to help themselves, the more will he help them; and the less able they are to comfort themselves, the more will he comfort them; His power is made manifest in their weakness.

Now the consideration of this point it should have a twofold influence with it, by way of improvement; the one is in a way of thankfulness, and the other is in a way of imitation. First, this care of Christ of us in such conditions as these are, it should draw acknowledgment from us. This is that which we shall find the Church to make conscience of in such a condition, Psal. 136.23. Who remembered us in our low estate, for his mercy endureth forever. It is one of the particulars amongst the rest, which in that Psalm she blesses God for. And so, Psal. 145.14. The Lord upholdeth all them that fall, and raiseth up all those that be bowed down. It is that for which he extols God, and praises him forever and ever.

Secondly, As to matter of Imitation; we should learn our selves also to practice it, and in our places, as near as we can, to conform unto it; by not leaving others comfortless, as Christ does not leave us. Let the same mind be in us, to this purpose, which was in Christ Jesus; Parents to their Children, Magistrates to their Subjects; Ministers to their People: First, to be careful how we make them comfortless. And secondly, to be careful how we leave them so. It is a Christian disposition to be tender of the spirits and conditions of other persons; and especially, which are any ways united and related to ourselves, and which are of themselves apt to be overswayed. That we do not break the bruised reed, nor quench the smoking flax, nor make sad the faces of those whom God has not made so, or which he has made so; that we make them not sadder by deserting and leaving them in their affliction, and by that means adding sorrow to sorrow. To do this is very far both from the practice and disposition of Christ, as it is here exhibited to us; and not only here, but likewise in other places, as we may observe, if we look into the Gospel, where he perceived at any time that his Disciples were in any state or condition of discomfiture, how he was still careful to support them in it, and to prevent them from sinking under it. And so much may be spoken of the first Branch of this second General in the Text, to wit, the care of Christ toward his Disciples expressed in the Negative, in these words, I will not leave you comfortless.

The second is the Affirmative, in these words, I will come unto you. Which passage, as it lies here before us, is considerable two manner of ways of us. First, in the scope of it, and the end for which it is uttered by our Savior. And secondly, in the matter of it, and the words themselves whereof it consists. We'll take notice of it in both.

For the first, the scope and drift of it; it was this especially, that he might comfort his Disciples, and prevent them from discouragement. He does here in these last words practice that which he had promised to them in the words preceding: There he had told them, that he would not leave them comfortless, whiles he went away from them. And here he does take a course to provide comfort for them, by telling them of his coming again after his departure; that though he went from them for a while, yet he would not go from them for good and all, but would return unto them. Thus he does as tender Mothers or Nurses do sometimes with their children, who whiles they perceive them to be loath and unwilling to let them go from them, they do usually still and quiet them, by persuading them, that they'll come to them again, that so the hope and expectation of their return, may pacify them, and satisfy them in their departure. Even so does Christ here with his Disciples, when he was taking his leave of them; he puts in this with it, I will come unto you: Nay, to make it so much the more emphatical, and that it might work the more effectually upon them, in the Original Text it is not only in the Future, but in the Present; not only in the Future, I will come, but in the Present, I do come unto you: 〈 in non-Latin alphabet 〉 , that's the word in the Greek, which is of a present condition; before he was as yet gone from them, he makes mention to them of his coming again, that so he might the better persuade them, and work upon them.

Now in that he uses this argument to them, we may learn this from it, That there is nothing which will satisfy a Christian in Christ's absence, but only his return again to him. Thus it was here with Christ to his Apostles: He does not say, I will not leave you comfortless, for I will leave you rich, or I will leave you great, or I will leave you honorable, and the like; it was none of these outward accommodations which could satisfy in the absence of Christ, no; but this, I will come again to you. If Christ would give them anything, and not give them Himself, it would not suffice or content them. Whom have I in heaven but thee, and there is none on earth which I desire besides thee, Psal. 72.26. None but Christ, none but Christ, as that holy Martyr at the Stake: And another, He is come, he is come.

And the reason of it is this, Because the Plaister must be as broad as the Sore, and the Remedy must be as large as the Disease, and the Comfort must be answerable to the Grief. What was that which troubled these Disciples, and made them at the present thus comfortless? it was this, that Christ would go from them: That therefore which must refresh them, it must be this, that Christ would come to them; there's none can supply the want of Christ but Christ himself.

And as there is nothing can do it indeed, and in the thing itself; so there is nothing neither can do it as to the sense and apprehension of a Christian; he himself will not be satisfied with anything else for his own particular. As Luther spake once to God, when he enjoyed some temporal refreshment from him; Lord, (says he) I will not be put off with these comforts; if thou thinkest to give me these for my portion, I will not be satisfied or contented with them. Even so does a Believer say to Christ in such cases as these are, Lord, give me thyself, or it will not suffice me. Spiritual comforts may much uphold in temporal losses, but Temporal comforts will not satissie in Spiritual deprivations. So much for these words in the scope of them.

Now secondly, to come to them more directly in themselves, for the matter and substance of them, I will come unto you; this is that which Christ promises to his Disciples, and with them also to all other Christians. We may take it three manner of ways. There is a three-fold coming of Christ, whereby he does supply to Believers his temporary going away from them.

First, The coming of his Resurrection: I will not leave you comfortless, but I will come unto you; that is, though for a time I shall leave the world, yet within a while after I shall rise again from the dead. This was such a coming as was proper only to the Believers, and to those that lived in those times, to have the immediate comfort of it: Though he rise to all others in the efficacy of his Resurrection, yet he rose only to the Apostles, and to a certain number of other persons, to converse with him after his Resurrection: To whom he shown himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God, Acts 1.8. And this he did; he came to them when they were comfortless, and full of grief, that they were deprived of so gracious a Master; he came to them and comforted them in his Resurrection: The Resurrection of Christ it was such a coming, as did much comfort the Disciples, and did in a manner dry up those tears which they had shed for his former departure.

But secondly, that was not all, nor that chiefly which is here intended in this Text, wherein he tells them, that he will return again to them, I will come unto you; it is not meant only of the coming of his Resurrection, but more especially of the coming of his Spirit; the coming of the Holy Ghost, which was also the Spirit of Christ and by him sent from the Father: It was the coming of Christ himself; when the one came, the other came in him, and so is conceived to do and interpreted. This is the chief and proper meaning of this expression.

Now Christ is said to come in his Spirit according to a three-fold empartment and dispensation of it especially: First, in the Gifts of it. Secondly, in the Graces of it. And thirdly, in the Comforts.

First, in the Gifts of it, I mean the common Gifts of it. These, which we call for distinctions sake, Gratiae gratis datae, The gifts and abilities of the Ministry. These were such as our Blessed Savior, upon his departure, did in a large and plentiful manner effuse and pour forth upon his Church. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men, Ephes. 4, 8. This was that which was performed on the day of Pentecost, when the Holy Ghost came upon them in the shape of cloven and fiery tongues, and they were all filled with it, Acts 2.2 This was a piece of satisfaction; to them for the withdrawing of his own Person; they had not Himself now to instruct them, but they had his Spirit to do it for them, and thereby to enable them also for the teaching and instructing of others.

This is further considerable under a twofold Amplification. First, in the variety of these gifts: And secondly, in the Succession. In the variety and several kinds; and in the succession of several persons.

First, for the various distribution, to consider it in that. That Christ does sort and dispose of his gifts so as he does, that one shall have an excellency in one kind, and another shall have excellency in another; that to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, as the Apostle speaks, 1 Cor. 12.8. One has a gift of Judgment, another has a gift of Utterance, a third has a gift of Interpretation; one is better in the Applicatory part, another is better at the Expository. This diversity and variety of gifts, wherein all are excellent, and it is very hard to say which is best, it comes from the Spirit of Christ, as the same Apostle also tells us in the same Chapter, All these worketh one and the self-same spirit, dividing to every man severally as he pleaseth, 2 Cor. 12.11.

Secondly, As for the various Distribution, so likewise for the Succession: As these gifts in several persons, so likewise in Ages and Periods of Time, and Generation one after another. It is very considerable this, That Christ does so order it in his Providence, that his Church shall still one way or other be furnished and provided for in the world; the Prophets in their Age, the Apostles in theirs, succeeding Ministers in theirs; and that in each of these in the withdrawing of one, there hath still been the substitution of another, for the preservation and upholding of the work; Elijah translated, but Elisha left behind him; Jeremy imprisoned, but Baruch enlarged; Paul in bonds, but Timothy at liberty; John the Baptist removed, but Christ continued; Christ himself departed, but his Spirit coming in his room; I will not leave you comfortless, but I will (thus) come unto you.

The Use of all this to ourselves is, with thankfulness to acknowledge the love and goodness of Christ in this particular, and to improve it to our best advantage, not to carp, or cark, or quarrel with the gifts of our Ministers, or to compare them or set them one against another, as we are apt to do, but rather to bless God for them, in the various ordering and distribution of them, and to partake of that good from them which God affords us for the good of our Souls; which is to walk answerably to Christ's dealing with us in this particular. And that's the first conveyance of Christ's Spirit, to wit, In the distribution of the gifts of it.

The second is in the Distribution of Graces. Christ comes by his Spirit in them; not only in his gifts of Edification, but in his gifts of Sanctification, Faith, and Love, and Patience, and Humility, and the like. We find that after Christ's Ascension, there was a greater measure and abundance of these; Religion was now more Spiritualiz'd, and Christians themselves were now raised to a more heavenly and spiritual frame of Soul than before they had been. As the Word of God grew and multipi'd, so likewise the Improvements of it, and the Graces of those who had the privilege of being partakers of it. It is said of the Romans, that their faith was spoken of throughout the world, Rom. 1.8. Of the Corinthians, that they were enriched in all graces. 1 Cor. 1.4, 5, &c. The Apostle commends the Colossians for their faith in Christ, and love to all the Saints, in Col. 1.4, &c.

Thirdly, In the distribution of Comforts. Thus did Christ come by his Spirit especially, not only as he was a qualifying Spirit, furnishing them with all Gifts; not only as he was a sanctifying Spirit, induing them with Graces; but also as he was a comforting Spirit, filling their hearts with joy. And thus he did. This is that which is principally stood upon here in this Scripture, as we may see in the Connexions of it; thus in verse 16, 17. I will pray the Father, and he shall give you another comforter, that he may abide with you forever, even the Spirit of truth, &c. The sadness of Christ's departure, it was scattered by the presence of the Comforter, which was (interpretatively) his own presence with them. Thus in all these respects did Christ himself come to them by his Spirit, in its Gifts, and Graces, and Comforts.

Now to improve this still so much the more, and that it might be a full Argument to them for the pacifying of them, I will not leave you comfortless, I will come unto you, we may take this in further with it, that it is considerable under a twofold Emphasis; the one Discretive, and the other Consequential. The Discretive Emphasis is this; Ye have no cause to be very sad or uncomfortable, for though I go from you, yet I will come unto you. The Consequential Emphasis is this; Ye have no cause to be sad or uncomfortable; for because I go from you, therefore I will come unto you; my coming to you, is both the consequent of my departure, and following upon it. And again, my coming to you is also the effect or result of my departure, and flowing from it.

First, Take it in the Discretive Emphasis; Though I go away, yet I will come. There was good reason why they should be satisfied from that, that he was not quite and utterly lost, or gone irrecoverably; but, cum animo revertenti, with a full purpose of coming again; or if not of coming in his Person, yet of coming in that which was better, at least for them: and that was of coming in his Spirit, which he here intends, and which we have spoken to all this while. His going had no cause to disquiet them, whiles it had his coming following upon it to them.

Secondly, Take it in the Consequential Emphasis; Because I go away, therefore I will come. This was that which was here also considerable, as it follows afterwards. Christ's going in his Person was the cause (at least sine qua non ) of his coming in his Spirit: if he had not gone that way, he had not come this. Thus we have it in Joh. 16.6, 7. Because I have said these things to you, (namely, of my going from you) therefore sorrow hath filled your hearts. Nevertheless I tell you the iruth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you. But if I depart, I will send him unto you. That is, if I do not go, I shall not come; but if I do go, I then shall. And that's the second Explication of his coming, the coming of him in his Spirit.

To this (last of all) we may add a Third, with which I conclude, and that is his coming in Glory at the last day. This is very frequently and emphatically called in Scripture, the coming of Christ; and it is that which may very much pacify and satisfy Believers in his present absence, and keep them from being sad and comfortless, that he will come thus. This is that which he makes mention of in the three first Verses of this Chapter, and wherewith he does labor to comfort them; Let not your heart be troubled, &c. I go to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also. This is, in other words, called his Appearing and Revelation; and such like phrases as these.

This (in the meditation of it) is very comfortable to all true Saints and Members of Christ, and to the whole Church; that Christ will at last, in this sense also, come unto them; though he be now gone and withdrawn, yet in time he will return again. The Church is, at present, as it were a Widow, and her Children Orphans and Fatherless, as it is Lam. 5.3. yea, but they shall not be left so, nor continue so always; Christ will not leave them Fatherless, (as he here says) but will come unto them. It is not a real Orphanage or Widowhood, but only by interpretation and resemblance. A Wife, whiles her Husband is in a far Country, she is a Wife still, though she be like a Widow; and so her Children have a Father still, though they be like to Orphans and Fatherless; because her Husband will come back again, and their Father will return them, and that with advantage, to provide larger Portions for them, and to carry them thither also themselves, when the place is fitted for them; as Joseph did Egypt for his Brethren. And so 'tis here; Christ is gone, and will come again, and take his Church, which is his Spouse, to himself, to be with him forever. He departs for a season, that he may never part from them, nor they from him. We are dead, and our life is hid with Christ in God: When Christ who is our life shall appear, then shall we also appear with him in glory; as the Apostle Paul tells us in Col. 3.4, 5.

Let those who are the Servants of God therefore be still in the expectation of this coming, longing after it, and breathing for it, and desirous of it. He which testifieth these things, saith, Surely I come quicly. Even so, come Lord Jesus, Rev. ult. 20. That's the third kind of coming which Christ does here promise. And so much of the whole Text; I will not leave you comfortless. I will come unto you.

SERMON XXIII.

As for the Text itself, it is nothing else but a •••••• ry of Human impotency and inability in matters of Religion, and the things of God, Wh ••• as, for our better and more exact handling of it, as a point of very great consequence, and 〈…〉 , these present times; there are three terms especially which are to be explicated, and unj ••• 〈◊〉 us •• st what is meant by without me, &c.

THis Text is nothing else but a discovery of Human-impotency and inability in matters of Religion, and the things of God. Where in, for our better and more exact handling of it, there are three terms especially which are to be explicated and unfolded by us. First, what is meant by without me. Secondly, what by cannot do. And Thirdly, what by nothing, as it is here propouded.

For the First; This expression, without me, in the Greek, 〈 in non-Latin alphabet 〉 , it may be taken two manner of ways; either namely, as an exclusion of Interest, or else, as an exclusion of Influence. As an exclusion of Interest; so, without me; that is, without union to me; severed, or divided from me. As an exclusion of Influence; so, without me; that is, without assistance from me; deserted, or forsaken, and left alone by me. According to either of these notions, is it most true; that a person without Christ, is able to do nothing. If we take it in the former notion, so it is properly the condition of such a person as is in the state of Nature; who therefore can do nothing, for want of general union unto Christ. If we take it in the latter notion, so it may fault out to be the condition of such a person as is in the state of Grace; who can do nothing neither without particular influence from Christ. And this for the term, without me.

The Second is, what is meant by, ye cannot do. Now this we are to understand, according to the power of a man's own free-will; he cannot 〈…〉 or act any such thing from such a 〈…〉 as this in him; but is wholly disabled, 〈◊〉 •• dated hereunto.

The Thus is, what is meant by nothig. Now this we are to take secundum subjectam materiam, according to the matter in hand: and that is, as relating to anything which is good; and that not any good neither, or at large, but supernatural and spiritual good. That's the good which is here excluded: And when 'tis said, ye can do nothing; there is hereby meant, such a good as this So then, by without me; is meant, a man out of Christ; by ye cannot do, by the power of free-will; by good, spiritual good. Certum est nos velle cum volumus, sed ill facit, ut vclimus bonum: Certum est nos facere cum facimus, sed ill facit us faciamus, says Austin. It is certain that it is we that will; but it is he that makes us for to will that which is good. It is certain that it is we that work, but it is he that makes us for to work.

And again, Nos ergo volumus, sed Deus in nobis operatur velle; nos ergo operamur, sed Deus in nobis operatur & operari: We therefore will, but it is God that works in us to will: We therefore work, but it is God that works in us also even to work. De bono perseverantiae, Cap. 13.

We'll First take this passage, without me, as an exclusion of interest in Christ. Without me, that is, without union to me, or severed from me, one out of Christ. And so the Point which is to be observed, is this: That man fallen, and still remaining in his natural condition, hath no freedom of will to that which is spiritually, and supernaturally good. He is able to do nothing of this nature, whiles he so continues.

Now the best way for the handling of this present Doctrine, will be by doing two things. First, by showing what is granted and acknowledged on both parts; whether orthodox, or heterodox in this business; whether of the right, or of the contrary judgment. Secondly, by showing what it is that the former do deny to the latter, and wherein they do dissent from this.

First then, by way of concession, and acknowledgment; as to the first term in the Proposition; which is, a man fallen, and lapsed in Adam; it is granted, that even such an one, when he once comes to be restored by Grace, and to be renewed in the Spirit of his mind, that then he hath some power even of his own, to such a work as is truly and spiritually good. Where the Spirit of the Lord is, there is liberty, says the Apostle, 2 Cor. 3.17. And again, Being made free from sin, ye became the servants of righteousness, &c. Rom. 6.18. When God hath once changed us, and converted us, and brought us home to himself; there is then restored unto us that freedom and liberty to good, which we once lost by our fall. God, that in our first creation did put into the will an habitual inclination to good, he hath also in our new creation restored, unto us an habitual conversion to the same good. The will being freed by Grace, becomes free.

Secondly; As to that term of free-will; If by freedom of will be meant no more than a freedom from natural necessity, or extrinsical violence and coaction; so that a man does will, and choose, and do that which he does, upon counsel, and reason, and advice, leading him thereto; there is no controversy at all in this business. For freedom of will, in this sense, does as essentially belong unto a man, as reason itself; and to strip him, or spoil him of it, were to turn him into a very beast. We do will indeed, we do will freely, neither can we otherwise will anything: Therefore it is one thing to inquire of the nature, and another thing to dispute of the power and ability of free-will in us. Which latter, especially taken in the active sense of it, we say, is wholly lost and extinguished in man by his fall, as to the performing of such things as do belong to eternal Salvation. It is true, that in the will of man fallen, there is a passive power for the receiving of a supernatural being, which, by God, shall be conferred upon it; but there is not an active power for the producing of such a being as this is, either of itself, or with anything else. That Speech of St. Austin 's is very significant to this purpose, and which all must yield unto. Libere velle, est opus naturae; been velle, gratiae; male velle, corruptionis. To will freely, is the work of nature; to will well, of grace; to will ill, of corruption. As also that of Tapperus. Opus pium, quatenus opus, ab arbitrio est; quatenus pium, a sola gratia: quatenus opus pium, ab arbitrio & gratia simul. A good work, as it it a work, it is from free-will; as it is good, from grace: as it is a work, and good, from free-will and grace both. Thus free-will, in the true and right notion, and acception of it, is not rejected by us.

Thirdly; As to the last term; which is here expressed in the Text, by nothing. If we speak of that which is evil; here we have freedom of will more than enough, our corrupt nature carrying us too readily and freely hereunto. But therefore we are here to understand it only of that which is good: we are naturally prone to evil, but to good we have no mind.

And here again, there are divers particulars which we do further yield and acknowledge: as First, that a man in the state of nature, and out of Christ, may be able to do that which is good, as to the matter, and substance of the action. By taking this word doing, for the bare and simple effecting of the work in itself, considered without any respect had either to the principle from whence it is produced, or to the end whereunto it is directed.

Secondly; A natural man, he may be able to perform a work morally good, according to a kind of moral honesty, and the conditions of a virtuous action, as prescribed by moral Philosophy: not only as to the substance and matter of the action itself, but also as to the very circumstances and manner of doing of it; namely, such as moral Philosophy does teach and require; as honoring of Parents, giving of alms, and the like. Thus the Apostle Paul tells us; that the Gentiles, which have not the Law, they do by nature the things centained in the Law, Rom. 2.14.

Thirdly; We also grant, that the Grace of Sanctification, and the power of living holily, is not infused into any persons living idly, and taking no care of anything, but in the diligent use of such means as God has appointed, and sanctified to this purpose; as coming to Church, waiting upon the Ministry; hearing the word of God both read, and preached, &c. God will not save us 〈 in non-Latin alphabet 〉 , as St. Chrysostom speaks; nor sleeping and snoring, and doing nothing; but in our conscionable endeavors. And so far forth as any one hath power to move, and walk; so far forth has he power to those things also, as are ordinarily consequent, and following thereupon, in a way of ordinary providence.

Fourthly; It is also acknowledged, that an unregenerate person, and as yet unconverted, may be able to perform, not only those outward good actions, but some even inward good actions likewise. As he may be able to have some kind of knowledge and apprehension of the will of God, he may be able to meditate of God, and of the things of God. He may consider his own sins, reflect upon his own guilt, and have some kind of fear and horror in him, upon the reflections of it, and much desire to be delivered from it. These, and many such things as are previous, and antecedent to Faith, and true repentance, are required of men before the infusion of sanctifying Grace; and accordingly may be performed by them.

Fifthly; We likewise yield, that in the Church of God, where the word of God is ordinarily preached, and the means of regeneration are ordinarily administered; this Grace, which does make men able to do such good works, as are truly spiritual, and saving, is not denied to any before the repulse of initial Grace; that is, before they have resisted the Spirit of God in his preparatory works, and refused those free and gracious offers and invitations which he has made unto them.

Lastly; It cannot be denied, but that some of the ancient Fathers did sometimes let fall some speeches and passages in their writings, which at the first hearing, or reading of them, do seem somewhat to incline to this Doctrine of free-will, whereof we now speak. And thus have we seen what is granted and acknowledged on all hands, by way of concession.

Now further, it remains we should show wherein the difference and dissent lies betwixt the Orthodox and others in this particular; which we may take in these following restrictions.

First; Whereas we said, that a man fallen in Adam, but yet renewed by Grace, he hath some power to the doing of that which is spiritually good. This is to be understood by us (as we shall afterwards show more at large) as that withal we conclude, that co-operating, exciting, and assisting Grace, is notwithstanding required in the best and holiest persons that are; so that all things ultimately, and in conclusion, are to be resolved into God himself, and refer'd unto him. We here reserve to God that which is God's, and to man that which is is man's: For so far forth is the will of the regenerate reformed in them by the Spirit of God: Ut ideo possint, quia sic volunt; & ideo sic volunt, quia Deus operatur ut velint: as St. Austin excellently has it. That therefore they can, because they so will; and therefore they so will, because it is God that works in them that they will.

Secondly; Though we grant that a natural man may be able to perform actions morally, or civilly good, yet this is all we grant unto him, and say that he can go no further; that is, that he cannot reach to actions spiritually and supernaturally good; such as are truly to repent, to believe in Christ, to love God, and the like: nor to Pray, or hear the Word, or receive the Sacraments in a gracious and spiritual manner: all which are join'd together both with themselves, and with a justified condition, and are called spiritual acts; both because as to the nature of the action, as also the manner of doing them, they go beyond natural ability.

Thirdly; Although we acknowledge that a man in the state of nature, may produce such common and external good actions, as I have named, by the bare help of common and exciting Grace; yet the mind of a carnal person, is but after a carnal manner exercised, and employed in these actions; neither can he put forth any such act as is truly spiritual, till together with exciting and moving Grace, he hath also changing and renewing Grace added unto him.

Fourthly; Though (as I said) we grant that sanctifying Grace is not infused into any person walking carelessly, and neglecting the means; but in the use of such as God has appointed and sanctified for such a purpose; yet withal we do not acknowledge, but deny all merit of congruity, as from whence God is absolutely bound and tied in the use of such means, to infuse saving Grace into the hearts of such persons as so use them. This is a restriction, and a limitation of that concession.

Last of all; Whereas we acknowledge that the Fathers spake somewhat freely and loosely in this Point now and then in their writings, yet it is to be taken with these following considerations, and explications of it.

First; That they speak of the natural liberty of the will, from necessity, and outward violence, or coaction, in regard whereof, as we shown before, it cannot but be free. From hence a man is enabled to do the things which he doth, neither by a brute instinct of nature, nor yet by any compulsion, but by advice, and deliberation, as a rational creature.

Secondly; That when they speak of the liberty of man's will to God, they either mean it, and speak it of man's will in nature constituted, as it was at first, by creation; or man's will in nature renewed, as it is since by Grace; or of man's will in nature perfected, as it shall be hereafter in Glory. But not of man's will in nature corrupted, and in reference to man's present lapsed and fallen condition; in which sense, the present controversy and question in hand is to be understood.

Thirdly; That when they speak of that good which a person in such a condition hath power unto, they mean it of some civil or moral good, which is so materially and objectively, and as to the substance of the action; and not of such a good as hath all the circumstances of goodness in it.

And Fourthly; That the Fathers, to meet with people's idleness in neglecting of doing that which they might do, and was in their power; as coming to Church, attending upon the Ordinances, avoiding of some kind of sins of such a nature, &c. they did sometimes in their Sermons let fall such expressions as make for such a freedom of will as men have still in them; as also in the heat of their Disputations with the Marcionites and Manichees which endeavored to introduce a fatal necessity of all things: And likewise before the times of Pelagius, and that the heresy and controversy of free-will was started in the world, they spake somewhat more securely of it, which yet otherwise they would not have done, as intending no such error. And thus we have briefly shewn you what is granted, and what is denied in this question.

Now, that the truth may yet further more clearly and fully appear unto us; we shall lay down certain conclusions or propositions which are here considerable of us. The first Proposition is this: That in man fallen, and in his natural condition, the power of free-will, in reference to a supernatural good, is not only bound up, but wholly destroyed, and extinguished, and taken away. Contrary hereunto is the opinion of our adversaries the Papists, who do attribute to the will of man in his sapst and fallen estate, an active power unto all spiritual good things; and say that the power thereof is only restrained, but not removed. Hence they teach that such a person, even by the power of his own free-will, may be able to avoid any sin, to overcome any temptation, to receive or reject the inspirations of the Holy Ghost; to dispose himself to the receiving of Grace; naturally to cooperate with Grace, and to make conversion efficacious to himself. Now we on the other side do declare; that man, in his condition by the fall, hath wholly and absolutely lost all power to what is spiritually good, and hath now no more ability remaining thereto. This is agreeable to the Doctrine of the ancients: Magnas arbitrii liberi vires homo cum condere tur accepit, sed peccando amisit, says St. Austin. Man did at first receive great power of free-will when he was created, but he lost it when he sinned. And especially it is agreeable to the Scripture, in the whole course of it, which does declare man, as he is now born in his natural condition, not only to be half dead, but to be wholly dead, and altogether indisposed to spiritual good. Eph. 2.1. You which were dead in trespasses and sins, hath he quickened. And Rom. 5.6. When we were yet without strength, in due time Christ died for the ungodly. The very power and ability is denied him. Jer. 13.23. Matth. 12.34. Rom. 8.7.

The Second Proposition is this; That in man fallen, there is not only a mere privation of life, that is, of sanctifying and saving Grace; but also a contrary principle of death; that is, of sin dwelling in him, whereby the sinner is both habitually turned from God, as also habitually turned to the creature, and carried contrary to the Law of God. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be.

The Third Proposition; All the works which are wrought by any man before the Grace of Christ, and the Spirit of God changing his heart, they have in them the nature of sin. As for example, the virtues of many of the Heathen, Aristides, Socrates, Scipio, and the rest; although they might be called civil virtues, and so far forth as they were thereby useful and serviceable to human society, they might deserve to be commended: yet forasmuch as they were defective of such conditions, as in the Law of God are required to the making of good actions; for the subject, a sanctified heart; for the end, the glory of God; and for the principle, Faith working by love: however in regard of the matter, they may be accounted good; yet for the manner, they must be esteemed vicious; as deprivations of good works, rather than as performances of them.

The Fourth is this; That forasmuch as man, in the state of nature, is so miserably depraved, and prone to all manner of evil, and indisposed to anything which is truly and spiritually good; we conclude, that as to the first work of conversion, and actions of the like nature with it, man is merely passive, and receptive; not active, or operative; that is, that he hath no free-will or power working with God, but is a mere subject, receiving the mighty work of God upon his soul. According to that of St. Bernard, which is very full and express to this purpose. Deus est Author salutis, liberum arbitrium tantum capax; nec dare eam nisi Deus, nec capere eam valet, nisi liberum arbitrium. God is the Author of Salvation, free-will is only the receiver; neither can any give it but God, neither can any take it but free-will.

Which yet notwithstanding is not so to be understood by us, as if in the workings of Grace, the mind and will of man did not at all move themselves, but were only moved as inanimate instruments; as the hand moving the hatchet, or the like; this we do not say. But thus; That God, in the work of conversion, does by his regenerating Spirit, so reform the will of man, as that the natural power thereof, which before did carry and apply itself to evil, it does now carry and apply itself to good. Wherein the act of willing, is indeed from the will itself, as the proper subject of that action; but the supernatural goodness of this act, is wholly from God, who does use to work suitably and agreeably to the nature of the creature. The will of man in his regeneration, is not as a mere stock or stone, or forced to Faith and conversion against the created properties of it; but naturae voluntatis congruentes, suitable to the nature of the will: For besides that passive power which is in the will of man to God, (which is not in a stock or stone ) God does moreover in conversion, not violently force the will, but sweetly drive it, with the reserving of those properties to it, which were bestowed upon it in its creation.

The last Proposition is this; That for the conversion of man in the state of nature, and the performing of any good work by him, it is not sufficient to have his will only excited, and assisted by extrinsical and additional Grace, but it is also necessary to be healed, and quickened by intrinsical and renewing Grace, and to have new qualities, and principles, and dispositions put into it. That life which was not before, is to be newly created; not that life which was before, to be newly excited. This Grace of God in conversion, it is not only a moral suasion, or indifferent influx, which it is in the power of men to assent, or not assent unto; but a strong and effectual motion; as whereby he raised Jesus Christ from the dead, Eph. 1.19.20. The Grace of God (I say) in conversion, is not a mere moral suasion, or indifferent influx, which it is in the power of man to assent, or not to assent unto. As a Guest which stands without doors, which a man may either take in, or keep out, as himself pleases: but it is a strong and efficacious motion, whereby God, according to his mighty power, raised Jesus Christ from the dead, doth quicken a man which is dead in sin, makes him a new creature, and works in him not only a power of willing, but even to will itself. According to that of the Apostle: Phil. 2.13. It is God that worketh in you both to will and to do of his good pleasure. Mark, he does not only excite, but work, which hath some efficacy with it. And these now are the Propositions, which do serve to clear this Ponint unto us.

From all which thus laid together, both the consent and dissent of adversaries, together with the explication of the terms, the whole matter in hand comes to this result and conclusion, viz. That man being fallen in Adam, (not as recovered, and restored by Grace, but as still abiding in this his lapsed condition,) hath not free-will, (not understanding it of the nature of the will, but of the power of it.) And of the power of it, not in a passive sense, but in an active. Not with Grace, but without Grace: And Grace not only exciting, and moving, and assisting, but also changing, and healing, and quickening to a good work,) not which is good only Philosophically, but good Theologically. ) And for the doing of this work, (not only as to the substance of the action, but also as to the manner of the performance, the end, and principle, and all requisite circumstances. And these circumstances considered, not only according to the rules of morality, and which are to be sound even in Heathen Authors; but according to the principles of Religion, and which are derived from the holy Scriptures.)

I say, A man that is at present out of Christ, and so still continuing in this his state of nature, hath not any freedom of will, thus explained, remaining in him to anything which is good. And so this speech of our Blessed Savior truly fulfilled, Without me ye can do nothing.

This we shall now labor to evince, by these following Arguments.

First; From the general and universal corruption of our whole nature: where the principles are corrupted, the actions which slow from those principles, must of necessity be corrupted likewise: As the spiring and fountain is, so are the streams that issue from it. Who can bring a clean thing out of an unclean? says Job: not one; in Job 14.4. Do men gather grapes of thorns? or figs of thistles? says our Savior. A corrupt tree must needs bring forth evil fruit, Matth. 7.16, 17. Now all the principles of action in us, are by our fall miserably depraved: what therefore can be expected concerning the actions which do proceed from them? These principles are the several faculties and powers of the soul of man, which are distinctly to be examined by us to this purpose.

First; The mind and understanding of man is sadly darkened. If the understanding be bad, the will cannot be good, as much depending upon the understanding, and following the ultimate and punctual dictates of it. The sight of the body is the eye, says our Blessed Savior: If therefore thine eye be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. And if the light which is in thee be darkness, how great is that darkness? Matth. 6.22, 23. Where, from the sight of the body, is argued to the sight of the soul: Because what the eye is to the body, the same is the understanding to the soul. Now the understanding of all men, by nature, is very much corrupted, and left in the dark. This St. Paul speaks to the Ephesians: Ye were sometimes darkness, but now ye are light in the Lord, Eph. 5.8. Sometime? when was that? namely, in the time of your natural condition, and before conversion: not only dark, but darkness itself. And so concerning the Gentiles, he says, that they were darkened in their understandings, through the ignorance that is in them; that is, which is inherent in their natures, Eph. 4.18. The mind of man, through corruption, does lie under a double ignorance: Frist, of the true and chiefest end: and Secondly, of a fit application of the means to this end. It is ignorant of the true and chiefest end; namely, of God himself, to whom all human actions are chiefly and ultimately to be directed. And it is ignorant also of the means which tend to this end; or if it have at any time some general apprehensions of them, whereby it knows them, as we say in Thesi; yet in hypothesi pro hic & nunc, upon this particular occasion, and in these present and particular circumstances, so it knows not the manner of applying those means to the end, as it ought to know. And this depravedness and corruption of the understanding, does the Scripture every-where declare: as Rom. 1.21, 22. They became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. 1 Cor. 2.14, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. 2 Cor. 3.5, We are not sufficient of ourselves, to think anything as of ourselves; 〈 in non-Latin alphabet 〉 , to find it out by our reason; namely, in spiritual things; but our sufficiency is of God. Gen. 6.5. Every imagination of the thoughts of man's heart is only evil, and that continually. Rom. 8.5, 6, They which are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit: For to be carnally minded, is death; but to be spiritually minded, is life and peace. Where the very understanding of the flesh, is said to be enmity against God, and death itself. This for the corruption of the understanding.

But Secondly; The will, it is no less corrupted, or depraved neither; but has also a proper and peculiar depravation belonging unto it: so that though the understanding should judge of things a-right, yet without a peculiar work upon it, (as it now stands by nature, and without a special work of Grace upon it) it would not yet follow the dictate of the understanding truly enlightened, but by a strange perverseness, would reluctate, and hold off from it. The will, which is the governess of all our actions, and the commander of the whole person, is as much depraved as to the desire of good, as the understanding is to the knowing of it; and refuses to do that good which the understanding is sometimes convinced of, and shows that it is to be done by it; being desperately carried, and inclined to all manner of evil. From the corruption whereof, together with the corruption of the understanding with it, this business of free-will, it must of necessity fall to the ground. As because it is necessary for a man to go on both his legs, therefore he must needs limp, if he fail but only in one of them: but if both his legs fail him, he is then downright lame indeed, and a perfect cripple. Even so is it here; the blindness of the understanding were enough to take a man off from the doing of what is good, considered alone: but the perverseness of the will joined with it, does perfectly disenable him indeed.

Now this is here further observable, and considerable of us. Jer. 17.9. The heart is deceitful above all things, and desperately wicked, who can know it? Eph. 2.3. We all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind: we all, that is, in the state of corrupt nature: and doing the wills of the flesh, and of the mind. whereto may be refer'd that; Gal. 5.16. Walk in the Spirit, and do not fulfil the lusts of the flesh. And so Rom. 2.24. He gave them up to uncleanness, through the lusts of their own hearts. Ye see then the force of the argument: An evil tree cannot bring forth good fruit; as I have shown before. Now an evil tree, is an evil man, or an evil will; as Austin interprets it. Now the will, by original sin, is turned from God to the creature, and so altogether indisposed and disenabled to any spiritual good.

Thirdly; The higher and superior part of the soul, namely, the understanding, and will, which are the principles of human actions, being wholly corrupted and depraved; this poison, it does farther spread itself to the inferior faculties. Hence is that great strise betwixt the sense, the appetite, and reason; which the Apostle Paul himself complains of: Rom. 7.23. I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members. See here, rebelling, or fighting against: a word of wars. And again, leading me captive: a word of triumph. Hence all the affections in man, since his fall, do not follow the commands of reason, but rather prevent reason itself, bind it, and tie it up, and lead it captive, whithersoever they are carried. Now let us lay all these things together. The understanding hath lost its light, and is overshadowed with darkness. The will hath lost its rectitude, and is filled with perverseness. The inferior appetite hath lost its subjection, and delights in rebellion. And so the whole man, in this latitude, is spiritually dead. How then can he possibly thus dispose himself to anything which is good? or by the power of his own free-will, produce any spiritual good action? Surely, as every natural motion, it does presuppose a natural form, as productive of it; so every spiritual motion, or operation, it does presuppose a spiritual form likewise, as productive of it too; which, in a person spiritually dead, cannot be found. And that's the first argument to the proof of the Point in hand, taken from the general corruption of our evil nature; in ordinary actions, will, and inferior faculties.

The Second is taken from the nature of a good work itself: Every spiritual good work, it proceeds from Faith in Christ, the Mediator. For whatever is not of Faith, is sin, Rom, 14.23. And without Faith it is impossible to please God. But now, that which is performed by the strength and power of man's free-will, it is not a work proceeding from Faith, and so therefore cannot be good.

Besides; It is not join'd with Charity neither: so an action truly and spiritually good is, proceeding not only from ture Faith in God and Christ, but true love and charity also; whose property it is to order all good actions to their last end, which is God himself rightly known by his word: without which ordination, no good action spiritually good can be produced: For unless it be undertaken out of love to God himself, as the last end; and either actually, or at least virtually refer'd to his honor and glory, as its ultimate scope, it comes to have in it the nature of sin, and thereby to be defiled.

The Third Argument may be drawn from the condition of the works of a natural and unregenerate man; which are all of them, in holy Scripture, declared to be evil. Rom. 3.10, &c. There is none righteous, no not one. There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are altogether become unprofitable, there is none that doth good, no, not one: so then thus the argument proceeds. Those that do nothing but evil, they have not free-will unto good. Now this is the case of such as still remain in their lapsed and fallen condition, and therefore it is so also with them: when we say, that they do nothing but evil, this is not always to be understood, as to the matter, or substance of the action; but as to the circumstances, and manner of doing it, as was before explained. Forasmuch as the principle of every good action is a pure heart; the last end of it, the glory of God, and Faith working by love, is necessary to be joined with it, (as was shewn in the former argument;) the works of unregenerate persons are from hence evinced to be sins. Being such, as though for the substance of the work, they may be good; yet for the power & carriage of them, are not rightly performed. That which is good, is not good, except it be well done.

The Fourth Argument is from the nature of the gifts of God themselves: no gift of God. which is free, can proceed from free-will; because Nature and Grace, in this point, are always opposed. Now every good work is the free gift of God; according to that of St. James; in Jam. 1.17. And that also of St. Paul: What hast thou that thou hast not received? 1 Cor. 4.7.

Fifthly; From the nature of the new creature, and the work of regeneration itself; which hath such Titles and Appellations put upon it, as do carry such a truth as this with it. Thus, it is called; a new creation, a new birth, a resurrection from the dead, and the like. Not, that regeneration does in all these things answer the resemblance, but only in this: That as no man that is begotten, could be the cause of his own generation; nor nothing that is created, could confer a being upon itself; nor no man that is dead, is able to raise himself: So no man in his mere Natruls, hath any propensity or inclination to good, as whereby he may dispose, and prepare himself for regeneration, or for such works as are agreeable thereunto. No. We are his workmanship created in Christ Jesus, which God hath before ordained that we should walk in them; as the Apostle Paul expressly tells us to this purpose, in Eph. 2.10, &c. That's the Fifth.

Sixthly; In that the contrary opinion is clogged with divers and sundry absurdities: as that from hence it will follow, that our will should bear a greater stroke in our conversion, that God himself: that our Salvation should not be of God, but of ourselves; and that we should discriminate, and make ourselves to differ. All which, and many more of that nature, are such things as are not to be endured; and therefore that which follows from them, not to be asserted.

Lastly; There is this also (for a close of all) which is further considerable: That this opinion of ours hath in it the greatest safety and freedom from spiritual dangers, whiles that which it takes from nature, it gives to God, which hath most of piety in it. Now that in Religion which is safest, is accordingly most to be embraced.

Forasmuch then as all these things are so; that this Doctrine of the power of free-will, in the state of nature, supposes a perfection of the understanding, in point of knowledge; supposes an integrity of the will, in point of appetite; supposes a regularity of the affections, and the inferior faculties of the soul, in point of subordination, which are such things as are not to be supposed; but all declared and demonstrated to be otherwise, from the general and universal corruption of man's nature in his lapsed condition.

Seeing this Doctrine is also further inconsistent to the nature of a good work itself, incongruous to the condition of an unregenerate person, injurious to the Grace of God, opposite to the state of the new creature, and the work of regeneration itself.

Seeing it is an opinion full of much danger and destruction to souls, as the contrary is free from it. And besides, how many absurdities, and further inconguities, follow upon it; we do conclude in the sense now expressed.

That a man out of Christ, and still remaining in his natural condition, hath not freedom of will in him to what is spiritually and supernaturally good.

There is but one thing now remains, which I must not let you go without: and that is, a brief improvement of all to ourselves, by way of application.

Where the Sum of all comes to this; First, it serves for to convince us of the miserable condition of all such persons as are yet remainint in the state of nature, and so without Christ. Their case is very sad in this respect and consideration, in that from hence they are wholly disenabled to the doing of anything which is good, as hath been hitherto declared out of this present Scripture. Look as in them, that is, in their flesh there dwells nothing which is good; so from them, that is, from their flesh, there comes nothing which is good, as done by them. This is just matter of abasement and humiliation to them; especially to some kind of persons amongst the rest, as Pharisees, and Justiciaries, and the like, which boast of their legal righteousness, and of the good works which are done by them, as having some great matter in them. Indeed, when it comes to the point, and trial, it is just nothing at all. Hoc aliquid nihil est: Without me, that is, out of me, says Christ, ye can do nothing at all. And we may take it in a threefold gradation. First, nothing really. Secondly, nothing acceptably. Thirdly, nothing comfortably, and to your final satisfaction.

First, nothing really, and to purpose, and good earnest; ye can do nothing so. The virtues and good works of carnal persons, they are but shadows, and pictures, and skeletons, as it were, of virtues: they are not the true virtues themselves: like a body without a soul, as being devoid of a principle of spiritual life. What a vanity and fondness is it for men to make a great stir and noise, as if some great and mighty matters were done by them; when-as up starts nothing at all? Parturiunt montes; like clouds and wind without rain.

Secondly, ye can do nothing acceptably. That's done to purpose, which is done to the mind and liking of him that employs us, and sets us on work. Now this is that which all natural persons are failing in, that which is done by them: whatever they do in matters of Religion, though never so specious and glorious in outward appearance, yet it is all but loathsome and irksome to God. He quarrels with all their services, and can take no contentment in them. As we may see a pregnant place to this purpose: Isa. 1.11, 12, &c. Where God tells them, that their Incense is an abomination, and that their sacrifices he cannot away with, and that their assemblies are a loathing to him, he cannot endure them. Those things wherein such persons do sometimes most please themselves, they are such wherein they least please him.

Thirdly, ye can do nothing comfortably, or profitably, or with advantage to yourselves; ye shall get nothing by that which is done by you, no reward for it at all, which is that which follows consequently upon the former: And serves to make such kind of persons perfectly miserable, as whereby they are hereupon excluded from eternal Salvation. As he that does anything, and does it not so as he should do, he loses his aim and end which he propounds to himself: Because, as good never a-whit, as never the better.

And further, there is this use likewise of it, which follows from the former; even to persuade all men, which are out of Christ, as soon as may be, to get into him; which is the only way to attain to such a freedom of will which we speak of, as may carry them to spiritual good actions. If the Son shill mike ye free, (says he himself) ye are free indeed, Joh. 8.36. And till he shall please to make ye so, ye cannot be so: And he makes you so no otherwise than by union and conjunction with him, and incorporation into him; which accordingly should be the endeavor of all such persons, in the use of such means as he has sanctified to this purpose.

Lastly; Let this Doctrine serve as an antidote against all contrary errors, whereby the power of nature, and man's free-will is advanced; and the power of Grace, and God's Spirit, is weakened, and disparaged in the world. It is true indeed. that God, in Scripture, does call upon men for the doing and performing of such and such actions; not, as implying, that they have power in themselves of their own ability to do them: but by convincing them of their won weakness and insufficiency to provoke them to fly to Christ for his assistance.

And likewise sometimes moreover, as medium's and conveyances of his virtue and power into them: As when Christ called dead Lazarus out of the Grave, he did not suppose that Lazarus of himself could hear him; but by calling him, he made him to hear: together with the voice of Christ in speaking to him, there went forth the power of Christ for the enlivening of him. Even so likewise is it here in this particular. Whiles in the Ministry of the word, Christ bids men that are spiritually dead, to do such good duties, he does by his Spirit in his word, put a strength and ability into them, whereby they may do them. As when Paul preached to Lydia, God opened the heart of Lydia, that she attended to the things that were spoken by Paul: And whiles Paul, as the Minister of Christ, required such things of her; Christ himself, by his Spirit in Paul 's Ministry, enabled her to do those things, which were so required.

So much for that: and so of this expression. Without Christ, as it may be taken for an exclusion of interest, &c. Without me, that is, without union to me. It may be also taken as an exclusion of influence; without me, i. e. without assistance from me.

SERMON XXIV.

THis Text, which we have still here before us, is (as I have formerly delivered unto you) a discovery of the necessity which we have of Christ, as to any Spiritual Performance; which is such, as without him (as it is here expressed unto us) we are able to do nothing of that nature. And this expression [without him] (as I have also already hinted unto you) may be taken two manner of ways. First, Without me, that is, without interest in me, or ingrasture into me, severed or separated from me. Secondly, Without me, that is, wthout influence from me, or dependence upon me; whether you neglected by me in regard of giving it, or I neglected by you in regard of fetching it, and drawing it from me. As for the former of these senses, viz. without me, as it is an exclusion of Interest, or Incision and Ingrasture into Christ; of this we spake to at large the last day, where we shown you, That all such persons as are still remaining in their natural condition, they are such as being out of Christ, are therefore without Christ; 〈 in non-Latin alphabet 〉 , that is, separated from Christ; as we find this expression used of the Ephesians, before their conversion, Ephes. 2.12. that they were at that time without Christ, &c Now for such as these, we have accordingly also shewn, how they are able to do nothing. As the branch cannot bring forth any fruit, in the course of Nature, where it is separated from the Vine; so the Soul cannot bring forth any fruit neither, in the course of Grace, where it is separated from Christ.

The second sense or notion of the words, is that which is to be handled by us, by God's assistance, at this present time, which is to show, that without Christ, that is, without influence from him, and dependence upon him, we are able to do no good, neither in a spiritual and supernatural way, as may conduce to salvation. All our strength and ability. as to the doing of anything of this nature, is to be fetched and drawn from Christ. For the better and more distinct opening of which Point of Doctrine unto us, we may take notice of three things especially, which are requisite to any Christian performance; each of which we do and must receive from Christ, as tending to the accomplishment of it. First, a Spiritual life, as the general grand work and foundation. Secondly, a Spiritual power slowing from this Spiritual life, and answering to that particular Duty (for the kind of it) which God does require of us. And thirdly, a Spiritual activity, or operation, for the reducing of this Spiritual power into particular action of life. As it is (to explain it to you by a resemblance) in Natural Motion. There are three things which do make up this to us; There's the principle of Natural life; there's the Locom-motive faculty founded in this life; and there's the Walk itself which is produced and effected by this Faculty. And as each of these are from God, as the Author of Nature, so each of the other are from Christ, as the Fountain of Grace.

First, There is a Principle of Spiritual life, as the general Ground-work and Foundation of every Spiritual good work that comes from us. Look as a man that is naturally dead, cannot do anything which belongs to Nature; so a man which is spiritually dead also, he can do nothing which belongs to Grace; because Actus non excedit vires suae potentiae, the Act cannot go beyond the Principle, as we use to speak. Now this Principle of Spiritual life, we do derive wholly from Christ, as the Branches derive life from the Root, and the Members from the Head. In which respect, we are said not so much to live ourselves, as Christ is said to live in us, in Gal. 2.20. Look as the First Adam was the Spring and Root of Natural life to all his Posterity; so is the Second Adam the Spring and Root of Spiritual life to all his Members. Therefore unless Christ by his Spirit do first change our hearts from that state of Spiritual death and corruption which we are in by Nature, and put a contrary and better Principle of Spiritual life and holiness into us, we can never be able to do anything considerable to the purpose. This I have in part declared already in our former Exercise, and therefore shall not insist upon it now.

But secondly, besides this Spiritual life, whereby a Christian is qualified in general for the bringing forth of the works of new obedience; namely, the work of Grace and Conversion wrought in him by the Spirit of Christ; there is moreover a Spiritual power slowing from this Spiritual life, whereby a Christian being renewed by Grace, hath some ability communicated unto him for the doing of such and such Duties, as in particular in such and such cases are required of him. And this is another thing which we do receive also from Christ, without whom, we are able to do nothing. Of his fullness we all receive, and grace for grace, Joh. 1.16. that is, answerable to grace in Christ, grace in us. We know that besides the common principle of Regeneration in general, there are several habits of grace in particular, according to the several kinds and distributions of them, which have each of them their several abilities and qualifications belonging unto them, as Faith enabling us to believe, Love enabling us to embrace, Patience enabling us to endure, and so of the rest. Now these particular Graces in specie, as well as the work of Grace in general, are communicated unto us from Christ, and upon his account, who is the Treasury and Storehouse of all Grace whatsoever for us.

It is true indeed, that it is God in Scripture who is proclaimed to be the God of all grace, 1 Pet. 5.10. but we must understand it still of God in Christ, and in the mediation of the New Covenant, out of which and out of whom God hath no intercourse at all with us, nor we with him. This is our state and condition now in the Covenant of Grace, (and a blessed state and condition it is) that all our Grace, and Comfort, and Ability, it is originated and founded in Christ, who having taken our Nature upon himself, and therein satisfied the Justice of God, and being by Faith apprehended by us, and united and made one with us, is from hence a fit person for the conveying of all Grace unto us, which we have need of and occasion for in the whole course of our lives. Therefore it is profitable for us to understand and to take notice of the right method, which is here in this particular used with us, and wherein we come to be made partakers of this grace, whereof we now speak; and that's this, That the Spirit of God first of all sanctifies the Human Nature of Christ, and from thence sanctifies us who are Members of him. The same Spirit that sanctified that blessed mass of his Body in the Womb of the Virgin, and the same Spirit that sanctified his whole Nature both of Body and Soul, which is now in Heaven; the same Spirit does now also sanctify his Mystical Body, which abides still on earth, and which is made partaker of Grace by communication and derivation from him. As the Oil which was upon the head of Aaron, it ran down to the skirts of his garments which were upon him; so the Spirit which is upon the Head of Christ, and which he is said to have received without measure, it runs down upon all Believers, and they have it no otherwise than as he conveys it, and transmits it unto them.

We see then here in what sense we are said to do all things by Christ, and without him to have power to do nothing; namely, so far forth as he gives us grace for the doing of them. The Faculties of the Soul are three, the Understanding, and Will, and Affections, and such as these; but the sanctifying of all these, and the disposing of them to do all things Spirtually, it is not ours, but Christ's. As a Trumpet that gives a sound, but it is from the breath of the Man that blows through it; so it is with us in this particular, we perform such and such Duties materially, and as to the outward substance of the action; but it is Christ that chiefly and principally works in us and by us; as the Apostle Paul most fully expresses it to this purpose, 1 Cor. 15.10. By the grace of God I am what I am, and his grace which was bestowed upon me was not in vain, but I labored more abundantly than they all; yet not I, but the grace of God which was with me.

The third thing considerable to this purpose, is a Spiritual Activity or Operation, which is likewise conveyed to us by Christ, and by him alone; he does not only give us the life of Grace, and a Power issuing from this life, but he likewise gives us the very Act and Deed itself, for such a particular performance. There is not the best man that is, and who has most of the sanctifying Grace of the Spirit of Christ in him, but he needs the present and actual assistance of the same Spirit, as immediately concurring to such particular good actions that is to be done by him; he needs not only preventing and operating grace, but assisting and co-operating grace to be bestowed upon him, and to be join'd with it. And this is that which is here intended by our Blessed Savior speaking to his Disciples, and, in them, to all other Christians, whiles he sa • 〈◊〉 without me ye can do nothing; not only without me, as who must give the general activity, but also without me, as who must give the particular accomplishment. If Christ does not give the actual performance, as well as the general qualification, there is nothing which will be done by us to any purpose. This can be no wonder to us, if we do but consider how it is with us even in other matters of inferior consideration; take 〈◊〉 but in common business, and the transactions of our ordinary Callings, and we shall find it to be so even here. That we have need, not only of common and general inablement, but also of special and particular assistance. In the Ministry (for example) it is not enough to have some general qualifications and abilities for the work, but there is need moreover of God's particular assistance and immediate concurrence with us in every particular Sermon and Exercise that is undertaken by us. In the Soldiery, it is not enough to beat large qualified for the Wars, but they need God's assistance of them, and standing by them in every Battle and Encounter. And so in Physic, it is not enough to have skill in general, but an application of it to his particular Disease, and Patient, and Condition; certain hints and suggestions from God himself answering to the present occasion. As it is said of our Blessed Savior himself, when people came to him to be cured of their several infirmities, that the power of the Lord was present with him to heal them, Luke 5.17. Such a presence of Power as this is whereof we now speak, is requisite for any other besides. Now as it is thus in Temporals and Corporals, so it holds in Spirituals and Supernaturals especially; that there is required not only Grace in the Habit and Principle, but also in the very Act and Performance. This is suitable and agreeable to divers other places of Scripture; as Hos. 14.8. it is the speech of God to Ephraim, From me is thy fruit found. and Isa. 26, 12. it is the speech of the Church to God, Lord, thou wilt ordain peace for us, for thou also hast wrought all our works for us, or in us. And so Ezek. 36.27. I will cause you to walk in my statutes, &c.

To open this Point a little further to us, and speak more distinctly of it, we must know, that there are three things which God does work, and which it is requisite for him that he should work in us, in order to any Spiritual performance which is to be done by us, even after the first work of Conversion, and saving Grace wrought in our hearts. First, he strengthens and confirms the habit of them, whereby he fits us and qualifies us for such a duty which he requires of us. Secondly, he excited and nourishes this Habit, whereby he inclines us, and makes us disposed to the performance of this duty. Thirdly, He assists and concurs with this Habit, as to the act and performance itself. Each of these does God do for us, and it is requisite and necessary that he should do so; or else otherwise there could be no good action expected from us. He strengthens the Habit, he inclines to the Duty, and he assists the Act.

First, I say, he strengthens the Habit, whether of Faith, or Love, or Patience, or any other Grace which might be named by us. This is the spring and source of all good actions in us, which therefore had need to be preserved and confirmed in us all that may be; and the 'rather, because it is subject to so much weakness and shaking as it is. There are so many corruptions and temptations which the Servants of God are exercised withal, as that they have need of daily confirmation of the Graces of the Spirit of God in them, which would otherwise languish and decay; and for this purpose does God do it for them. This was that which the Apostle prayed for in behalf of the Ephesians, Ephes. 3.16, 17. That God would grant unto them, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ might dwell in their hearts by faith, &c. And so likewise in behalf of the Colossians, that they might be strengthened with all might, according to his glorious power, unto all patience and long suffering with joyfulness, strengthened with all might. And this accordingly is that which the Apostle Paul professes of himself, that he can do all things through Christ that strengthens him, Phil. 4.13. Which words, that we may rightly understand them, are to be taken by us in their latitude and emphasis, both Positively, and also Exclusively; that through Christ strengthening him he can do all things; and without Christ strengthening him he was able to do nothing. That's the first thing here considerable in this business of Christ's concurrence with us in the doing of good, he strengthens the Habit.

Secondly, As he strengthens the Habit, so he likewise inclines the mind to the particular duty to be performed. For though we have such and such Principles and Habits of grace confer'd and bestowed upon us, as qualifying us for such and such Duties; yet we have not always and continually in us a readiness and promptness of mind for the exercise and improvement of them; but we have a great deal of sluggishness and awkness upon us in this particular. Now therefore does Christ here by his Spirit awaken the Habit, and provoke us, and sets us on doing, making us ready and prepared, as the Scripture speaks, to every good work.

Thirdly, He assists the Act, that is he helps and concurs with us in the very performance itself; and this is that which we now especially speak of at this present time, as considerable of us to this purpose. For we, though we have some general power and ability for such a duty, and withal some kind of desire and propensity towards it; yet we cannot particularly act it, and bring it about, without the immediate help and assistance of the Spirit of Christ, carrying us, & bringing us through it. For partly our own natural corruption which remains still in part in us, does retard us, and keep us back; and partly Satan joining with our corruptions, does exceedingly hinder and interrupt us; and therefore there must be a stronger than each come between, which may scatter the power of either, and may help our infirmities. Hence it is, that the Apostle Paul complains sometimes of himself, that to will is present with him, but how to perform that which is good he finds not, Rom. 7.17. And speaking of acts of charity and bounty to the Corinthians, he requires, that as there was a readiness to will, so there might be a performance also of that which they had, 2 Cor. 8.11. Because these two, they are such as may be possibly separated and divided the one from the other, and oftentimes are. But now Christ, he joins them both together wheresoever he pleases, the Act with the Habit and the Performance together with the Will; and it is necessary that he should do so, or else they are never likely to concur or meet together. Without him we can do nothing; that is, without him assisting of us in the very act and point of performance.

And God will have it thus to be upon very good ground, as namely, first of all, That so hereby he may keep us in an humble frame, and in a state of dependence and subordination: He will have us to see, how that all our strength lies in himself, and that we are able to do nothing any further than as he is pleased to concur with us, whereby we may be the more engaged unto him. As the beginnings of Grace are from him, so likewise the proceedings and the further actings and accomplishments of it; according to that also of the Apostle, speaking to the Philippians. He that hath begun a good work in you, will perform it until the day of Jesus Christ; yea, and he must perform it too, if ever it be performed at all, or else it will never be so; which the Apostle speaks with a great deal of boldness and freedom of spirit. In regard of the great certainty and assurance which he had of it; being confident of this very thing, Phil. 1.6. Where (by the way) whiles it is said of God, that he will perform such and such good works, it is not so to be understood as the Subject of those works, but only as the Essicient; not as if he himself did believe, or repent, or hope, or any such as this, but that he helps and enables us to do so, which is observable in him. He works in us both to will and to do of his own good pleasure, Phil. 2.13. And all for this purpose, to make us pure in spirit, and sensible of our own insufficiency. For Humility, it is the Beatifying Grace, it is that which does adorn and set forth all other Graces in us, and which God takes so much delight to see acting and flourishing in us, and therefore takes such a course as this is with us.

Again, secondly, God will have it to be thus likewise, that so we may relish the greater comfort and sweetness in that which we do: For whilst we have strength communicated to us from Christ in every performance, our hearts are so much the more cheered and enlarged in it, whiles we apprehend his assistance of us to be a pledge of his special love, and favor, and good-will towards us. This is that which makes us to be so much the more lively and comfortable in that which is undertaken by us.

Thirdly, That hereby Christ may have the greater Honor and Glory from us, as not only the Author but Finisher of our faith, as the Apostle styles him, Heb. 12.2. that is, not only as of him that begins, but that perfects Grace in us; and the Author not only of Salvation as the End, but of Sanctification as the Way and Means that tends to it, and of this sanctification of all the works and and operations of it.

For the better enlarging and illustrating of this Point yet still further unto us. Whiles it is said, that without Christ we can do nothing, here is an exclusion of a three-sold strength as but weak and insufficient to this purpose. First, the strength of mere Natural Parts. Secondly, the strength of mere Habitual Graces. Thirdly, the strength of no more than former Assistance.

First, I say, the strength of mere Natural Parts; it is not that which will do the deed. We know that Natural Parts, they do many times make a great show and luster in the world, and that men may go sometimes very far with them in matter of Religion, being applied unto them; but yet they are able to do nothing to any purpose, or so as it should be, but are very defective. Men may be able sometimes hereby (as I showed you the last day) to reach perhaps to the outward shell and hull of the action, and carry it, as it may be, very gloriously, and with a great deal of human applause; but to come up to the Spirituality of the Duty, and to perform it so as whereby it may find acceptance with God himself; this is that which such as these only cannot reach or attain unto. The Heathen Philosophers, some of them, though they pretended to a great degree of mortification, which they could accomplish by the strength of Reason, yet in truth they fell very short and wide of it.

Secondly, the strength of mere habitual Grace, it is not that which will serve the turn neither. Though habitual Grace be very good and necessary also in order to Spiritual performances, yet this alone, and of itself, is not sufficient: it is requisite that we should have it, but it is requisite also that we should have somewhat else with it besides that; especially according as the ease and condition may be with us. It is not any inherent Grace of our own which is our security in the day of trial, but the assisting. and strengthening, and quickening Grace of Christ, so far forth as he does actually excite and stir up those fruits of Grace in us which he hath already bestowed upon us. It is not only the goodness of our Principles, but the Spirit of God concurring with them in us. Of this we have an eminent example in the Apostle Peter, as concerning his denial of his Master; he was a person that had a great measure of Habitual Grace in him, and in particular of affection to Christ; and he (poor man) thought, that this would support him, and carry him through temptation, and therefore he so considently proclaims it, That though all men should for sake him, yet that he would never forsake him: but yet when he came to the trial and conclusion, we know how it was with him; and if Christ had not presently prayed for him, that his faith might not fail, and also by his Almighty power had not kept his faith from failing, it had failed and ceased in him eternally. Look as when he walked upon the Sea, it was Christ's support that kept him from sinking and perishing in the waters; so also when he was under a temptation, it was Christ's grace that preserved and sustained him. When my foot slipped, thy mercy, O Lord, held me up, Psal. 84.18. This we may see likewise in Paul, in the carriage of God towards him, 2 Cor. 12.9. when he was there buffeted with Satan, and had sought to God to be freed from that temptation, how does God endeavor to comfort and encourage him in that his conflict? why, he does it from this consideration, My grace is sufficient for thee. And my grace, that is, not only my preventing grace, the grace which I have already wrought in thee, when I at first called thee to myself; but, my grace, that is, my assisting grace, the grace wherewith I still follow thee, and am continually present with thee: It is not thy grace, but my grace; not so much the grace within thee, as the grace without thee; that is, my favor and good-will towards thee, from whence I come to take special care of thee.

Thirdly, The strength only of former assistance is not that which will suffice neither. As we need Christ's Actual grace as well as Habitual, and his Assisting grace as well as his Preventing; so we need the daily, and continual, and fresh supplies of this grace unto us, without which we can be able to do nothing, at least for any time, so as we should do. This is another thing which is here to be added and taken in by us, for the explication of this Particular. Without me, that is, without me daily with you, and standing by you, and helping of you, and imparting and communicating new strength and ability to you, ye are indeed able to do nothing. According to our particular occasions, so must answerably be our support from the Spirit of Christ: yesterdays strength and assistance will not serve for the repelling or conquering of this days temptation, no more than yesterdays meal will serve the turn for this days strength and corporal improvements: No, but as new occasions do at any time increase upon us, so proportionably is new ability to be imparted to us. As a man that carries a burden which is heavier than what he carried the day before, he must have somewhat more strength in him than he had before, as adequate and agreeable thereto. Every new affliction, every new temptation, every new condition, every new duty and performance, it requires new strength from Christ, besides what has been formerly manfested, for the bearing, and resisting, and managing, and accomplishing of it. So that though former assistance be so far forth very comfortable, as it is an encouragement to the expectation of new, yet it is not sufficient alone, and of itself, without new. And thus have we seen this Point explicated and amplified in its several particulars.

Now the consideration hereof (for the Use and Application of it) may be drawn out in a various improvement; we may reduce it (for methods sake) to three Heads. First, in a way of Confutation. Secondly, in a way of Information. And thirdly, in a way of Excitement.

First, it serves for Confutation of the contrary Error, and false Opinion of the Pelagians, and others with them, who teach, that there is indeed General and Universal Grace communicated to all men from Christ, from whence they have power for the doing of good; but that the reducing of this Power into Act, and the particular doing of it, it is purely and absolutely from themselves, who do determine themselves in particulars to that which God has given them, only power for in general. This (I say) is plainly refuted from this present Scripture, where it is said, that without Christ we can do nothing, as well as will nothing. Answerable to that other place before mentioned, For it is God that worketh in you both to will and to do of his own good pleasure; that is, not only the power, but the act. And indeed it must needs be so, and cannot be otherwise. For, forasmuch as the Act is more noble than the Habit, the Operation than the Power, the second Act than the first; therefore the Act cannot be ascribed to ourselves, and the Power only to God, unless we will prefer ourselves before God, and give him the lowest place, and least stroke in any good, which is at any time done by us.

Again, further it may be cleared to us, that Christ must needs concur with us, not only by a common and general Qualification, but also by a special and particular influence in every good work which is done by us, by a proportionable consideration of what is observable even in Natural Actions: For so we see it is with Fire, the property whereof is to burn; yet if God do suspend his influence from it, and concourse with it, it can produce no such effect, notwithstanding the natural propensity and inclination of it thereto; as we may see in the three Persons in Daniel, which were cast into the fiery Furnace. And so though God hath given us a power of Natural life at first, yet if he do not preserve this life in us, and give us motion together with life, we can stir neither hand nor foot for all that; because in him we live, and move, and have our being. And thus may this passage here before us serve in a way of Confutation.

Secondly, In a way of Information and Satisfaction. We may from hence be now instructed in the truth of this Point which is here before us, and take notice of it in its full latitude and extent; where whiles it is said, that without Christ we can do nothing, namely, that is spiritually good, as we have hitherto explained it, we are to take it in all te appurtenances belonging hereunto, and the steps and gradations of it, whereby this assistance and enablement whereof we speak, does proceed.

First, It is He who must inform us, and instruct us in that which is our duty, which must enlighten out dark understandings in this particular; for we are naturally so blind of ourselves, as that we are unable to discern it. That which we do not know, we cannot do: But he hath shewn thee, O man, what is good, and what the Lord requireth of thee, Mic. 6.8.

Secondly, It is he also that must admonish us, and remember us, and put us in mind. For the doing of thing which is our duty, it is not enough for us only habitually to know that such a thing is to be done, and is required of us; but likewise we must actually think of it at such a time as it is required; for we have many other things besides to think of, at least which we do not think of at such time as we should think of them, and so are apt to forget it, and thereupon to fail in it. Now Christ, he alone is able to supply this defect in us, and, as the Apostle Peter speaks, to put us always in remembrance of these things, though we know them, and have some general foresight of them. We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God, 2 Cor. 3.5.

Thirdly, It is he also, who when we are fully convinced and persuaded of what is to be done, and when we are also remembered and put in mind of doing it, must also give us reasons for the doing it, an heart, and will, and inclinations to do it, which of ourselves we have not. Therefore without Christ we can do nothing which is good, because without Christ our minds are wholly averse from good, and have no propensity or disposition to it. Yea, though we have already some proportion of saving grace in us, whereby our wills are changed and reformed; yet, together with it, we have many aversnesses and indispositons remaining in us, which must be removed and taken away from us; and those propensities to good which. are in us are very short and imperfect.

Lastly, It is he also who (as I have said all this while) must give the act and deed itself, and make us to walk in his ways, as the Scripture expresses it; at least, who must make us persist and hold out in them, without whom we cannot do it: So that the Beginning, and Progress, and Continuance, and Perseverance of every good work which is in us, or done by us, it is indeed wholly from Christ. And this is the Information which we may receive from this Doctrine before us, considered at large.

Now besides this, there are divers particular Hints which are here observable of us.

First, Seeing it is so, that without Christ we can do nothing, but that all our Spiritual power and ability to any good whatsoever lies in him; we may then from hence take notice of the difference betwixt the state of Innocency and the state of Recovery; betwixt our state and condition once in Adam, under the first Covenant, the Covenant of Works; and our state and condition in Christ, under the New Covenant, the Covenant of Grace: for there we had our strength in ourselves, and our happiness within our own compass, and an ability of doing good by a Power of our own; but here now it is otherwise, it is not in ourselves, but in Christ, which is our Mediator, and hath undertaken all for us. And this, it is not anything the worse for us, but rather the better; and the better, because it is the surer: Whiles our Grace was in our own keeping, it was capable of being lost; Adam, he was now such a Spring of Grace as was quickly stopped, yea, dried up; yea, but Christ now is such a Spring, as whose waters fail not, but are daily and continually running: A Fountain always open to the house of David, and to the inhabitants of Jerusalem, as we find him to be called, Zech. 13.1. from whence we daily fetch supply in all our Spiritual wants, and the defects which are at any time in us; which is very satisfactory.

Secondly, We see here what's the reason, why two several Christians being both under the same means of grace, the one with the other; yet one of them thrives and improves in grace, the other gets little good or benefit at all. This difference lies not in the Ministers or means of grace themselves, for they are still one and the same; but it lies in the different concurrence of the Spirit of Christ with them, which he is pleased to vouchsafe to the one, and not to the other.

Thirdly, We see here also the reason of that difference which is in Christians, as to themselves in this particular, why not only one Christian does prove more lively and active than another; but likewise why the same Christian does sometimes so much differ from himself, when-as sometimes the least blast and wind of temptation shakes him, whiles at another time greater tempests and storms do not prevail against him; why sometimes he is more lively, and vigorous, and cheerful in duty; at another time more dull and melancholy: Here's the reason of it, because without Christ they can do nothing.

The third and last Application of this present point in hand, is by way of Exhortation and Excitement; that seeing without Christ we can do nothing, therefore that we would repair to Christ for his assistance and enablement of us in everything which is to be done by us: Let us not go about any Spiritual Performance in our own strength; for if we do, we shall be sure to fail and to miscarry in it. As Samson, when he thought to go out and fight with the Philistines, his hair was cut, and the locks of his head shorn, he found a disappointment thereupon; even so will it be here also with a Christian in his spiritual encounters; for by his own strength shall no man prevail. It is not only the unhappiness of those who are wholly devoid of saving grace, and yet remain in their natural condition, that they can do nothing without Christ absolutely, for want of interest in him; but it is also the condition even of the children of God themselves, and who are at present in the state of grace, that they can do nothing neither without Christ for such a particular time, and in such a particular duty, without immediate influence from him. Therefore, I say, it should • each all Christians for this purpose to have recourse unto him.

And to encourage us so much the more in this business, let us consider but two things.

First, That he hath Power and Ability to help us in our addresses. And secondly, That he hath Readiness and Will.

First, (I say) that he hath Power and Ability to help us, and to assist us in such cases as these are; there's a great matter in that. For the blind to be desired to lead the blind, and the lame the lame, there is little comfort or encouragement in that, for they must needs both of them fall into the ditch. Weakness join'd to weakness is able to do litte or nothing. Yea, but here now we have to do with Strength and Omnipotency itself. Christ is able to help to the uttermost those that come unto God by him. And as we can do nothing without him, so with him we shall be able to do all things.

Secondly, As he hath power to help us, and that's one encouragement, so he hath likewise Will, and that's another. For to be told that we are able to do nothing without such an ones assistance, and withal to hear that it were such an one as had no good will or affection for us, nor any mind at all to help us, this would be little comfort to us: But now this is here such encouragement, that we do not more need his help, than he is willing to send his help unto us, and to concur with us, that so we may be the more effectually persuaded to have recourse to him for it.

This is done in the exercise of two Graces more especially in us, to wit, of Humility and Faith.

First, Humility, whereby we are emptied of ourselves, and any conceits of our own sufficiency. Those that think they can do well enough by any power of their own, they will never once look after Christ; for such is that desperate pride and stubbornness which is in our hearts by nature, that we care not to be beholding to Christ more than needs; if we can anything shift without him, we never care to come to him: But when we see that without him we are lost, and that there is no help for us, this will make us to apply ourselves to him as much as we can. Lay this then for a ground which is here the Doctrine of this Text, That without Christ we can do nothing.

Secondly, The Grace of Faith; let us also stir up that in us, which is that whereby we suck and draw from Christ that which is in him, and apply it, and bring it home to ourselves. Without Christ we can do nothing, and without Faith we can do nothing neither, even there where Christ of himself is both able and willing also to do anything for us. This is that which, like the Woman's touch of the them of his garment, draws forth strength and virtue out of him, both for the stopping of the issue of sin, and for the walking in the ways of Piety. Therefore let us be sure to exercise and set this on work; and that according to those two great Mysteries which are eminent in him, his Death and his Resurrection: Fetch by Faith power from Christ's Death, for the mortifying and killing of sin in us, which is very agreeable and appliable to this purpose. And fetch by Faith also power from his Resurre •• on, in the raising up to newness of life, and to the practice of all the works of new obedience, which are to be performed by us.

Now further, that we may still do it more successfully, let us be advised on this, which is much conducing and tending hereto, and that is, That we be careful to keep in good terms with Christ, and to walk in all well pleasing to him; forasmuch as without him we can do nothing: It concerns us very much to take heed that we be no ways offensive to him, or do anything which may alienate his affections from us, which is the ground of his assistance of us. We see how it is ordinary in the affairs here of the world, such persons as men do absolutely depend upon for all that is to be done by them, such without whom they are able to do nothing which is of any concernment to them, they will not offer to displease them of all other persons besides, but labor and endeavor to give all the satisfaction to them that possibly they can give: Even so should it now also be with us in reference to Christ; we should take heed of grieving him, because we do all things by him, and are able to do nothing without him. The more dependant we are upon him, the more serviceable should we be to him.

And especially take heed of presumption and rebellion against him; to take heed of quenching the motions of his Spirit, of turning his grace into wantonness, of rejecting or refusing that help which he does at any time offer unto us, either for the shuning and avoiding of evil, or for the doing and working of good; for then we provoke him to withdraw his assistance from us, and to give us up to the power of Satan, and the vanity of our evil hearts When Christ shall offer to heal men, and they will not be healed; to help men, and they will not be helped; this does sadly provoke him even to deny his help unto them, at such time as they shall most of all desire it, and stand in need of it.

This is a very lamentable condition if it be duly thought of, when Christ shall at any time deny men the benefit of his assistance, either the benefit of his Intercession, and speaking a good word for them, without which they can obtain nothing in matter of request; or the benefit of his co-operating grace, and effectual winning of them, without which they can do nothing neither in a way of Christian and Spiritual performance. Either of these cases are very sad, and such as are to be shunned by us, by giving all content to Christ.

And so now I have done with these words in both the senses and acceptions of them, whether as to matter of Interest or Influence. Without me, that is, without union to me; and, Without me, that is, without assistance from me, and dependence upon me, can ye be able to do anything which is good?

SERMON XXV.

IN the Text itself there are two General Parts considerable. First, here's somewhat which is implied. Secondly, here's somewhat which is expressed. That which is implied, is this; That there are certain times and seasons which the Father hath put in his own power. That which is expressed, is this; That it is not for you to know them.

We begin with the first of these parts, viz. That which is implied, or supposed; that there are certain times and seasons which God hath put in his own power: Put in his own power, that is, which he hath appropriated to himself, both to order, and to dispose them, as also to know them, and to make them known. This is that which is here (I say) implied, and taken for granted, that such times and seasons there are. And we may reduce them to a threefold head or specification: First, the times and seasons of the whole World, considered in general. Secondly, the times and seasons of such and such Kingdoms and States in particular. Thirdly, the times and seasons of such and such men and persons, in the individual. The times and seasons of all, and each of these, the Lord (as we have n •• • xplain'd it) hath put them all in his own power: In his own power, to order them; and in his own power, to discover them, and to reveal them, as himself pleaseth.

First, the times and seasons of the whole world, considered in general; God hath assumed them, and appropriated them to himself in this behalf: As it is he that first made the world, so it is he alone also that governs it, and that provides for the administration of it: He set a time for the beginning of it, and he hath set a time also for the ending of it, and for a period to be set unto it. And he orders and disposes of all the affairs, and the transactions of it. Thus, Acts 17.24, 26. God that made the World, and all the things therein; seeing that he is Lord of Heaven and Earth, and hath made of one blood all Nations of men for to dwell on all the face of the earth; he hath determined the times before appointed, and the bounds of their habitation. And again, in ver. 31 of the same Chapter, it is said, that he hath appointed the day wherein he will judge the World in righteousness, &c.

Seconly; The times and seasons of such and such Kingdoms and States in particular; these are also set and appointed by God himself. It is he that gives being to them: it is he that gives them abidance and continuance; and it is he that determines them as he sees cause for it. He increaseth the Nations, and he destroyeth them; he enlargeth the Nations, and straitneth them again: as it is in Job 12.23. In Deut. 32.8. It is said that the most High divided to the Nations their inheritance; he separated the sous of Adam, and set the bounds of the people according to the number of the children of Israel. In Dan. 2.20, 21. Blessed be the name of God forever and ever; for wisdom and might are his, and he changeth the times and seasons, &c. And again, in Dan. 4.17, 25, 32. That thou mayst know that the most High ruleth in the Kingdoms of men, and orders them, and disposes them as he pleaseth. Take the most slourishing Kingdoms and Empires that have been ever in the World, and they have had their period set them by him, and the date of them hath continued no longer than he hath pleased to continue it to them: neither their wisdom, nor riches, nor power, nor anything which hath been eminent in them, hath been able any further to uphold them, and to sustain them, and to keep them in being, than as God himself hath been willing to support them, and keep them up. When he has once written vanity upon them, they have diminished, and come to nothing.

Thirdly; The times and seasons of such and such men and persons in the individual: these are determined by God likewise, and he hath set them in his own power: My times are in thy hand, says David, Psal. 31.15. And therefore he goes to God alone for the discovering of them to him: Lord, do thou make me to know my end, and the number of my days, that I may be certified how long I have to live, or that I may know what time I have here, in Psal. 39.4. He goeth to God, who had set his time. As it is also in Job 14 5. As for man, his days are determined; the number of his mouths are with thee; thou hast appointed his bounds that he cannot pass. All men's times are put in God's own power.

This they are, both in regard of the space of them, as also of the quality of them, whether good, or bad; whether prosperous, or afflicted; whether days of rejoicing, or days of mourning: they have all of them their condition set them by God himself, who has the regulating of them.

All this comes to this purpose; to show us what great cause we have to wait upon God, and to have recourse still to him upon all occasions, to stand in awe of him, and to fear and tremble before him, as upon whom we mainly and chiefly depend for what we are in all considerations: we are not at our own disposing, nor can we command one minute to ourselves, if we would never so fain. These are such things as God takes to himself, as his own peculiar and prerogative to dispose of; and therefore it concerns us especially to own, and to acknowledge him in them, as the orderer of them: whether as to the World in general, or as to the Land in special; or as to ourselves, and our own persons in particular; to see, and take notice, that the times of all are set by him; and therefore we have need of his favor, in reference to them. He, who is the Lord of our times, he should have the command of our services. That's the First Part of the Text, which is considerable of us, namely, that which is implied, or supposed: That there are certain times and seasons which God hath put in his own power.

The Second is that which is expressed; and that's this: That it is not for you to know these times and seasons. It is not for you; 〈 in non-Latin alphabet 〉 . This, it may admit of a threefold sense, or explication: First, it is not proper for you, it is not your business. Secondly, it is not profitable for you, it is not your interest. Thirdly, it is not possible for you, it is not within your reach.

First; It is not for you, that is, it is not proper for you it is not your business, that you should know the times and seasons which are here spoken of; it belongs not to you. For the right understanding of this Point, we must be mindful of the Context, and coherence: the occasion of uttering this speech, and the limitation wherewith it is uttered. It is not said, it is not for you to know any times or seasons at all; for that they might: but with this explication, and restriction, which the Father hath put in his own power: And it refers to the present occasion, whereupon these words were spoken. The occasion, as we may see in the verse immediately foregoing, was this.

The Disciples being now met together after Christ's Resurrection, and immediately before his Ascension, put this question to him; whether or no he would now at this time, restore again the Kingdom to Israel? Now our Savior puts them off from this curious and pragmatical enquiry, by this general and indefinite answer: It is not for you, says he, to know the times and the seasons, namely, such times and seasons as you may inquire after, as being those whom the Lord hath reserved, and kept close to himself.

For the better handling therefore of this passage, according to the threefold illustration of it, which I have now mentioned; there are two things here considerable of us: First, how far, and in what sense it is indeed proper for us, and does belong to us to know the times and seasons. And Secondly, how far forth it is improper, and impertinent to us, and such as wherein we are not concerned. First, to speak a little of the former; how far it is proper. If we take the times or seasons, and the knowledge of them in some kind of sense; so it is very proper for us to know them, and to be acquainted with them; and it is very improper, and absurd for us, sometimes to be otherwise. As,

First; Take it in a natural sense, to know the times and seasons so; it is proper enough for us, as of day and night, seed time and harvest, winter and summer, and the like. These, it is true, they are such as God hath put in his own power for the ordering and disposing of them; but yet they are not such as he hath reserved, and kept to himself, but has co •• unicated them also to us, and accordingly we may pertinently observe them, and take notice of them, for the doing of such actions in them as are proper and pertinent to them, and the improving of the opportunities of them; as sowing, and plowing, and reaping, and such things as those, which do depend upon their proper times and seasons.

Secondly; Take it in a civil sense, and it concerns us to know the times and seasons thus likewise: The times for trade, and traffick, and merchandise, and buying and selling, to be acquainted with these. And so the times for war, and for peace, as Solomon tells us, there are times for both, Eccl. 3.8. It is not enough to study these also, and to have the knowledge and apprehensions of them: and the rather, because unseasonableness in these hath a great deal of danger and hazard with it.

Thirdly; Take it also in a spiritual sense, and it is also both pertinent and necessary, and such as God requires of us, that we should know the times and seasons here more especially. And that as to all kind of purposes, which are considerable in them. To know the seasons of Grace, and the opportunities of Salvation, and the times of improvement. This is that which is very requisite and needful for us; and the contrary hereunto, is that which is sometimes condemned in Scripture: As Jerusalem, Christ lays it to her charge, that she knew not the time of her visitation, Luke 19.43. And the Lord complains of the people in Jeremiah; That whereas the Stork in the Heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow know the time of their coming; yet his people know not the judgment of the Lord, either to discern it, or else to improve it, Jer. 8.7. So Eccl. 9.12. Man knoweth not his time, &c. Again, on the other side, we find it commended in the children of Issachar, that they were men that had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32.

To speak distinctly in this Point; There are divers things pertaining to the times, which it concerns all men that live in them, to know, and to give heed unto, as most proper for them.

First; The sins, and the miscarriages of the times; to know them, and to understand them. This belongs to all good Christians, that will approve themselves to be that which they should be; to observe what errors and false opinions are in such times prevailing; to observe what lusts and corrupt practices are in such times reigning: this it concerns all men to know, and to be welladvised of. And that upon this account especially, both that they mourn, and be troubled for them; as also that they may the better avoid them, and take heed of them, and not be ensnared or entangled anything with them. As the Apostle Peter expresses it to this purpose, to those to whom he wrote: 2 Pet. 3.17. Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness, &c. Look as in times of sickness and distempers men desire to know the diseases and maladies which are most raging in those times, that so they may take antidotes against them, and (if they can) keep themselves from them: so likewise in times of sinfulness and corruption, they should desire to know the wickedness of the times, and to discern the several miscarriages of them, that so thereby they may escape them, which otherwise (if they look not better to it) they'll be unlikely to do.

Secondly; The judgments and calamities of the times; it is for you to know them also: to know, that is, to observe, and take notice of God's chastisements and corrections; and that also (as we are here to take it) with a special reference and respect to the former: to see how such and such judgments are inflicted for such and such sins, and to observe the analogy betwixt them. In Prov. 28.5. It is said, that evil men understand not judgment; but they that seek the Lord, understand all things. And again, Isa. 26.11. Lord, when thy hand is lifted up, they will not see, &c. Which is not so much to be understood in regard of the things themselves, but rather in regard of the application, and due improvement of them. Men cannot but see the judgments and afflictions themselves, whatsoever they be, in one kind or another: these are such as are manifested to their very senses, but they do not see them so as to understand them, and to know the meaning and intent of them; that is to say, for which cause and reason God is pleased to send and inflict them, that so they may make a right use of them: this they do not see, which it concerns them to do. To know the times and seasons thus, namely, in reference to God's judgments.

Thirdly; The duties and engagement of the times; it becomes us likewise to know these, and it concerns us to study them: to know what Israel ought to do, as it is there expressed. For there is a particular duty, and carriage, and behavior, and conversation, which is proper to such a particular time, which in another time is not so convenient. Every thing is beautiful in its season, as the Scripture tells us: and that which may be a sin at one time, it may be a duty at another, according to the several circumstances and appurtenances which it may be clothed withal, which it concerns all wise and prudent Christians to be advised of, and lay to heart. In Rom. 12.11. We find this advice given by the Apostle to the believing Romans, and, in them, to all other Christians. Not slothful in business, fervent in spirit, serving the Lord: but according to some translations, it is serving the time, which is not to be understood by us, of a base and unworthy compliance with the sins and corruptions of the time, but of a careful and discreet consideration of the necessities and conditions of the time, which are very much to sway and regulate those actions which are to be done by us.

This is to be supposed, and taken for granted, and laid for a rule: That we may never do anything which, in its own nature, is unlawful, or against the word of God. There's no time for sin, no, not the least sin, that is, neither may we at all indulge ourselves in it, so as to frame ourselves to it. But for those things which are of a middle nature, and in themselves considered indifferent, there's another account to be given of them; and the time of performances, here's considerable, as of very great influence, both as to the honor and glory of God, and as to the good and advantage of God's people. And thus we have seen in what respect it may be pertinent for us to know the times and seasons: whether in a natural sense, or a civil sense, or a spiritual sense, and religious.

But the sense in which it is impertinent, and whereof we now speak, is suitable to the occasion of the Text, and, as we hinted before, as to the time of men's particular deaths, the change and alteration of affairs in Kingdoms or States, the end and consummation of the world, and the time of Christ's coming to judgment; such times and seasons as these, it is not for you to know; that is, it is not proper for you, it is not your business, nor belonging unto you. Secret things belong unto the Lord our God, but revealed things belong unto us, and to our children forever, Deut. 30.20.

Secondly; It is not for you; that is, it is not profitable for you, it is not your interest or advantage. For men to know the times and seasons in this last sense, as I have now explained, it's no way useful, or beneficial to them; neither is it any matter whether they know them, and whether the time of their own particular end, or of the end of the world. It might please, as a matter of speculation, and so there are divers that busy themselves about it for the discovery of it, but it cannot profit in a way of instruction, neither does it tend to any true or real edification. There's no considerable advantage which can be thought to come by it; nay indeed, there is rather much of the contrary, it is prejudicial, and inconvenient: Partly, as it would be perplexing, and distracting; and partly, as it would be apt to retard us, and take men off from their duty, and doing of such things as at present are required of them.

Thirdly; It is not for you, that is, it is not possible for you, it is not within your reach, or compass, or which you are able to attain unto. The time and season of the end of the world, and for Christ's coming to judgment, it is not in your power to know, nor comprehensible by you. This agrees with that which follows in the close of the verse, which we handled before: where it is said, that the Father hath put it in his own power; and so out of the power of any other besides. This agrees with that which our Savior himself hath in another place likewise declared to this purpose: in Mark 13.32. But of that day and hour knoweth no man, no, not the Angels in Heaven, neither the Son, but the Father. Where there are three sorts of persons excluded from the knowledge of this time; Men, and Angels, and the Son, that is, Christ himself. The latter whereof especially, seems to carry some difficulty with it, which I shall briefly resolve; how Christ, who is said in another place, to know all things, Joh. 21.17, yet is said in this place, not to know the day and hour of the last judgment. And it is so much the more considerable, forasmuch as it is he himself who is appointed to be the Judge: as we have it, in Acts 17.31. God hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained. This man is no other than Jesus Christ, who is God and Man both. Now, that he who was to be the Judge, should not know the time of the judgment, seems to be a little incongruous: and yet notwithstanding it is here intimated, as if he did not know the day.

For the right explication, we must consider in what sense this is spoken, and we may reduce it to a threefold head: First, to the subject of this knowledge. Secondly, to the means of it. Thirdly, to the manner of it. According to either of these, he may be said to know it well.

First; Take it as to the subject of this knowledge: The Son knoweth not that day and hour. But how considered? namely, not as the Son of God, but as the Son of Man; forasmuch as Christ doth sustain in himself both natures, the Godhead, and the Manhood: therefore by a communication of properties, what belongs but only to one nature, it is attributed to the whole person. As therefore Christ is said to die, not as he was God, but as he was Man; because the Manhood only is capable of mortality: so Christ is said to be ignorant, as he was the Son of Man, not as he was the Son of God; because the Manhood only is capable of ignorance. And as he is said to know all things, because he was God; so, on the other side, not to know some things, because he was Man. And so some of the ancients carry it. He that knew it, as he was God, and the Word; as he was Man, he might be ignorant of it. And this is one thing here considerable, in order to this explication, viz. the subject of this knowledge. It was the same that knew, or not knew it: But the Son of God that knew it; the Son of Man that knew it not.

The Second is the means, or kinds of this knowledge: The means whereby, or the kinds, according to which he is said to know it. And that's thus: He knew it in his humanity, but not by his humanity: His humanity was not the principle of this his knowledge. There's a twofold knowledge considerable in Christ, as Divines distinguish, of Vision, and of Action. According to the former kind of knowledge, namely the knowledge of vision; so he knew the time of the last judgment: But according to the latter knowledge, namely, the knowledge of action; so, as yet, he did not know it, namely, so as to execute it, and put it in practice. Christ knew not the day of judgment in such a way, and by such kind of helps as men do ordinarily attain to knowledge.

The Third is the manner of this knowledge: Christ knew not the time of the last judgment; we may take it oeconomically, and by way of dispensation: He knew it not, so as now to reveal it, or make it known: for knowledge in Scripture, is sometimes taken in such a sense as this is; as 1 Cor. 2.2. I determined to know nothing amongst you, &c.

The last is, the time of his knowledge; he knew it, but he knew it not yet, namely, not then, when he uttered those words, till his resurrection, and ascension: For Christ, as he was man, was capable of improving in knowledge; and so he did, as we may see, in Luke 2.52. And thus much for the explication of that passage which we meet withal in the Gospel; wherein it is said of Christ, that he knew not the day and hour of the latter judgment.

To return now to the Text itself, which we have here before us: It is not for you to know the times and seasons, &c. And here we may take notice of the persons which are excluded from this knowledge, according to a threefold reduplication, which is observable. First, in their Human capacity; It is not for you, that is for you Men. Secondly, in their Christian capacity; It is not for you, that is, for you Believers. Thirdly, in their Ministerial capacity; It is not for you, that is, for you Apostles. Not as Men, to know it by natural sagacity: not as Christians, to know it by supernatural illumination: not as Apostles, to know it by Divine inspiration, or extraordinary revelation.

First; It is not for you, that is, for you Men, by the strength and power of reason, or natural sagacity; ye cannot know it so, ye cannot find it out, (as the Preacher sometimes speaks) by laying one thing by another to find out the account, Eccl. 7.27. Reason is unable to dive into so great a depth as this is, to wit, the nature and quality of future times and seasons: and more particularly, which seems here to be related to; the certain time of Christ's coming in his Kingdom. And that, because it is a thing which is locked up in the breast of God: It is a path which no Fowl knoweth, and which the Vulture's eye hath not seen; seeing it is hid from the eyes of all living, and kept close from the fowls of the air; as Job speaks of heavenly wisdom, in Job 28.7, 21. Men may blunder, and grope in the dark, and make some kind of plausible guesses and conjectures at it, according to their own several fancies, and conceits, and private imaginations; but they can make no true judgment of it. All the wit of man is not able to reach such a mystery, nor to attain to the knowledge of it. Though reason may pierce very far into the mysteries and secrets of nature, and may be able to speak probably about it; yet it cannot attain unto the depths and secrets of providence or predestination.

Secondly; It is not for you, that is, for you Christians, by supernatural illumination. There are many things which are too high for reason, which yet are not too high for Grace, and which are not known by the light of nature, which yet are known by the light of the Spirit: yea, but this which we now speak of, it is not known by this neither. The Spirit that searcheth all things, even the deep things of God; and accordingly reveals them to us so far forth as is convenient for us, yet hath concealed this depth from us, and reserved it to himself. You have an unction from the holy One, and know all things, says the Apostle, 1 Joh. 2.20. And again; You need not that any one teach you, but as the anointing teacheth you, &c. in verse. 27. But these all things, are all things requisite and necessary to be known by you, especially in order to your Salvation; whereof this is none.

Thirdly; I is not for you, that is, for you Apostles, by the means of Divine inspiration, or extraordinary revelation. As Christians have knowledge of more things than ordinary Men, so Apostles had knowledge of more things than ordinary Christians; and yet for all that, they had not the knowledge of this; neither did it become you to have, even in their Ministerial and Apostolical capacity. And therefore though they asked after it, yet they were kept from it: nay, even St. Paul himself, who had partaked of abundance of revelations and visions from the Lord, as himself testifies, had been caught up into the third Heaven, and Paradise, and heard unspeakable words, which it is not lawful for a man to utter; it is probable that he never was acquainted with this mystery. What do we speak of the Apostles, when-as it is above the knowledge of Angels: as we have it in the place before cited out of the Gospel; Which knoweth no man, no, not the very Angels in Heaven. Thus, in all these respects, and according to all these capacities, is this passage here made good unto us. It is not for you to know the times or the seasons, which the Father hath put into his own power.

Now the consideration of this Point, for the use of it, comes to this improvement which may be made of it. First, as it meets with men's vain curiosity and affectation in this particular. There are a great many people in the world, which do very much trouble both their own and other men's heads with such questions and enquiries as these are, as to know the particular time and year of Christ's coming to judgment. But this answer here of our Savior, which he makes to his Disciples, puts them off from such kind of scrutinies and inquisitions: for if it be not for you to know them, then it is not for you to inquire, or to desire to know them; but to rest yourselves satisfied in the present ignorance of them. There are many other things besides, which are more useful and necessary for us, to be known by us, which we should labor to know. The naughtiness and deceitfulness of our own hearts, the depths and decrees of Satan; the will and pleasure of the Lord, and what is acceptable to him. To know God, and to know ourselves, and to know the things that concern our everlasting peace and salvation. But to know the times and seasons, in this sense as we have explicated it, it does not concern us to know them, nor to labor or endeavor to know them, and to be acquainted with them.

And that so much the rather upon this account, that so we may the more vigorously apply ourselves to those other things which I have now mentioned, as are more needful to be known by us. For this we may observe in daily experience; that superfluities, and impertinencies, they do usually expel necessaries: whiles men's time and days is employed in those things which are of less consequence, they commonly omit and neglect those things that are of greater importance. And so, amongst the rest, it it here in this particular; which is one main reason, as we may conceive, why Satan does oftentimes put men, and fasten them hereupon; that so, whiles their minds are taken up about enquiries after the time, they may the more easily neglect the thing, and the business which the time itself does especially refer to. Therefore we should from hence be awakened from the prevention of this curiosity in us, and what God would not have us to know. And that may be one improvement.

Secondly; As it meets with men's curiosity, so it also meets with their presumption: As with their curiosity in enquiring; so especially with their presumption in resolving, and concluding hereupon: It is not for you to know it, therefore it is not for you to determine it. There are a great many persons sometimes, who do not only make a search into this mystery, but also now and then do absolutely and positively fix it, and set it to such a particular time and year of the world. As to some, to four, some to five hundred years after Christ; some to the six-thousandth year of the World; and some also to this present year of sixteen hundred sixty-six after Christ. And there are divers that do fasten it here: but all, both in one and toother, speak by rote, and have no solid ground making for them. It was a Point which the Church of God was troubled withal by some kind of persons, even in the Apostle Paul 's time, as we may see by what he writes to the Thessalonians, in 2 Ep. 2. ver. 2. Where he beseeches them that they would not be soon shaken in their minds, either by word, or by spirit, or by letter, as from him, as if the day of Christ were at hand; for it was not so. Where we see how both some did then suggest it, as also how the minds of Believers were troubled at it. And he gives them a reason against it; and that was, because the man of sin, that is, Antichrist, was not yet revealed; as we may see in the following verses of the Chapter. Now, as there were reasons against that time, so there are also as good reasons against this: As then, that the man of sin was not yet revealed; so now, that he is not yet destroyed. There are divers passages and providences which are necessarily antecedent to Christ's coming, which are not yet accomplished; as the fall of Antichrist, the calling of the Jews, the fullness of the Gentiles, and the Preaching of the Gospel of the Kingdom in all places of the world. These, and the like considerations, do make against the fixing of it to this particular time. And therefore it should take us off, as from all curious inquisitions, so all peremptery determinations. Because, as it is here exhibited to us; It is not for us to know the times and seasons, &c.

But yet, that we may still further understand ourselves in this present business; It will not be amiss for us to take in these further hints and animadversions with us.

First; It is not for you to know, but it is for you to believe: not to know the time, but yet to believe the thing: to believe that this day will come, though we know not when it will come. There are abundance of people in the world, who are so far from fastening upon any particular time for Christ's coming to judgment, as that they are ready to think with themselves, that there is no time for it at all; that because he is not come yet, that he will come never. Thus the Apostle Peter foretells us, of the scoffers that should be in the last days, walking after their own lusts; who should say, where is now the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Pet. 3.3, 4. And too many such scoffers as these there are in these days of ours, who do not believe any such thing as this is, nor are really persuaded of it: but we must take heed of such a mind as that is: It is not for you to know, but 'tis for you to believe.

Secondly; It is not for you to know, but it is for you to expect: not to know justly when it will be, but to wait the time for the being of it. And because we do not know, therefore to wait; to be always upon our watch, and in readiness against the coming of our Master. Watch therefore, because ye know not in what hour the Lord will come; and ye know not the times and seasons of being called to a final account; whether he will come at evening, or at midnight, or at morning. Especially, which is here very considerable, as to any man's particular time and season; for that cannot belong to any man, whosoever he be. That's the end of the World to such a person, which is the end of his particular life in it. And therefore let the general day of Judgment be where it will be, he may be sure the day of his particular judgment cannot be very far off. And it concerns him to be always in a waiting, and expectation of it. As Job resolved for his part; All the days of my appointed time (says he) will I wait, till my change cometh, Job. 14.14.

It is not for you to know when it will be, but it is for you to live as if it should be out of hand. This present year which is now upon us, we should so order and dispose of, as to our lives and conversations, as if we did verily and assuredly know that Christ would this year come to judgment. This Doctrine of the uncertainty of his coming, is not to cherish our security. but rather to provoke our affection. It is to be supposed, and taken for granted, that he will come at last; and therefore what manner of persons ought ye to be in all manner of conversation and godliness? looking for, and hastening to the coming of the day of God, &c. as it is in 2 Pet. 3.11, 12. And again, in the 14th verse of the same Chapter: Wherefore, beloved, seeing ye look for such things, be diligent, that ye be found of him in peace, without spot, and blameless,

Thirdly; It is not for you to know, but it is for you to pray: not to know when it will be, but to pray that it may be; and to desire that it may be as soon as may be. The Spirit and the Bride say, come; and let him that heareth, say, come; and let him that's a-thirst, say, come, &c. Rev. 22.17. As the Spouse, in Cant. 8.14, Make haste, my Beloved, and be thou like to a roe, or to a young heart upon the mountains of spices. We should all long for that blessed and glorious time, wherein God will put an an end to these days of sin and misery, accomplish the number of his Elect, and appear in his Glory.

Fourthly, and lastly; It is not for you to know the times and seasons which God hath put in his own power, but it is for you to know the times and seasons which God hath put in yours: not to know the times and seasons which are future, but to know the times and seasons which are past, and present, and to make the best use and improvement of them that possibly you can: This is to be done by you. The times and seasons of affliction, and correction, to be troubled for them; and the times and seasons of mercy, and deliverance, to be thankful for them. And generally to be reformed, and to be made so much the better for both. We should know the times and seasons of our own conversion and salvation especially; and that, as being such as do so nearly and closely concern us, as indeed this does.

As for the other times and seasons formerly mentioned; what is likely to fall out in the world in such and such years, or what will be the certain moment of the end and period of the world, we may be very well ignorant of them, without either danger or disgrace: we may be ignorant of them both with safety, and likewise with credit, and not suffer in either. But we cannot be so, as to those times which we now last of all spoke of: The time of our own visitation, and the time of our own reformation, and the time of our own conversion, and amendment, and turning to God. We cannot be ignorant of this, but we shall undergo a great deal of shame, and incur a great deal of loss and damage by the bargain. Therefore let us by all means be persuaded to attend hereunto, to know what God would have us know, and to be ignorant there where God desires and intends we should be ignorant, as he does in things of more special reservation. And so I have done with the whole Text before us. It is not for you to know the times and the seasons which, &c.

SERMON XXVI.

IN this one and twentieth Verse before us, we have two General Parts especially considerable of us; First, The Worlds misimprovement and neglect of the Opportunities of knowledge, which sometimes were afforded unto them. Secondly, The supply of this neglect by a new kind of Dispensation to them: The former we have in these words, the world by wisdom knew not God. The latter we have in these; After that, &c. It pleased God by the foolishness, &c.

We begin first of all with the former, viz. The worlds neglect and misimprovement, in these words, where first we'l explain the words; and then we'l proceed to the point which is especially observable of us from them: for the meaning of the words, there are three or four terms, which are here to be laid open by us; we'l take them in this particular order.

First, The wisdom of God, 〈 in non-Latin alphabet 〉 , what's the meaning of this? The wisdom of God is variously taken in Scripture. First, It's taken for an essential Attribute of God; Namely such a property in him, as whereby he doth distinctly and perfectly know himself, and of and by himself all other things whatsoever, which either are, or were, or shall be, or can be. Of this we find mention in Scripture oftentimes, and in sundry places, as Job 12.13. With him is wisdom and strength, &c. And Pro. 8.14. Counsel is mine, and sound wisdom, I have understanding, and I have strength. Rom. 16.27. To God only wise, &c. But this is not that wisdom which is meant here in this place.

Secondly, The wisdom of God, is sometimes taken for Christ himself, who is the wisdom of the Father: thus here in this very present Text, v. 24. of this Chapter, Christ the power of God and the wisdom of God. But this is not that which is to be understood neither, here in this Verse, as being put in opposition to it.

Thirdly, The wisdom of God is taken for that wisdom which is in Us, participative, and by derivation from God. Thus the wisdom of Solomon is called the wisdom of God, 1 Kings 3.28. The wisdom of God was in him: it is said there, as concerning his giving of Judgment. All the wisdom, and sagacity, and discretion which is in Magistrates, and Judges, and Governors of the Common-Wealth, and indeed in any kind whatsoever, is but a Candle lighted at his Torch. It is a beam of that wisdom which is in God. And that we may use it the more for him, and acknowledge it the more thankfully from him, it is indeed originally his: thus Artaxerxes speaks to Ezra, Ezr. 7.25. And thou Ezra, after the wisdom of thy God, that is in thine hand, set Magistrates and Judges which may judge all the people in the Land. The wisdom of thy God! To Joseph, it is said, The Spirit of God was in him in regard of his wisdom, Gen. 41.38, 39. And Daniel, it is said of him, that he was a man in whom the Spirit of the Holy God's, and wisdom like the wisdom of the God's, was found in him, Dan. 5.11.

Fourthly, The wisdom of God is sometimes taken for the Scripture and word of God. As Luke 11.49. therefore also to be said the wisdom of God: I will send them Prophets and Apostles, and some of them they shall slay, &c. The wisdom of God; that is, the Scripture wherein this will of God is so declared.

Fifthly, The wisdom of God is taken more restrainedly for the Doctrine of the Gospel, and the great Mysteries which are contained in that. Thus, 1 Cor. 2.7. We speak the wisdom of God in a Mystery. And Eph. 3.10. That to Principalities, and Powers, might be known by the Church the manifold wisdom of God. That is, that great plot and design of saving the World by the death of Christ, wherein God shown his infinite wisdom.

Lastly, The wisdom of God is taken for the Creation of the World; that wisdom which does shine forth in the Creature, and the works of God in that respect. And so 'tis particularly to be understood here in this place. When 'tis said, That the world knew not God in the wisdom of God; the meaning is this, that they did not so improve that advantage for theknowledg of God by the Creation, as indeed it became them to do. This work of the Creation is fitly called the wisdom of God; because the wisdom of God does therein very much appear to all such persons as will take notice of it. Thus Rom. 1.20. The invisible things of him from the Creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. All the several Attributes, and Excellencies, and Perfections which are in God, they do hereby discover themselves. And amongst the rest, his admirable wisdom, this shows itself in the frame of Heaven and Earth. Thus Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all: And so Psal. 136.5 To him that by wisdom made the Heavens. And as the Heavens, so the Earth and all things in it, whether we look upon the House itself, or the Furniture, or the Inhabitants, all are the effects of wisdom. Hence it is that the Psalmist breaks so forth into the Admiration of them in another place, Psal. 8.1. &c. O Lord, our Lord, how excellent is thy Name in all the earth! And why? Because he considered the Heavens the work of God's fingers, the Moon and the Stars which he had ordained, &c. As it follows in Verse 3. &c. And again Psal. 19.1. The Heavens declare the glory of God: and the firmament shows his handy-work, &c. Surely, when we look upon the Creation, and consider the usefulness of the Creatures, in regard of their ends, and the subordination of them one to another in regard of their dependence, and the exquisiteness and curiousness of them in regard of their frame and constitution; we cannot but be forced to acknowledge an incomprehensible wisdom which had an hand in the disposing of these things; even no other than the wisdom of God. And so much for the first term.

The second is, what's meant by the world, 〈 in non-Latin alphabet 〉 . And surely here, as in the first term, was understood the world for the frame of it, so also in this second Term is understood the world for the