One Hundred Select Sermons, New Testament · Sermon 25
SERMON XXV.
ACTS 1.7.
It is not for you to know the times, or the ſeaſons, which the Father hath put in his own power.
We are now this very day, by the good hand and providence of God, according to the common style and computation of time amongſt us, entred upon another new year. And that after all the fears, and dangers, and hazards, and calamities which have been upon us, both in the City, and divers places of the Kingdom for the year now paſt; we have arrived to that year which hath been ſo much ſpoken of before-hand, a great while ere the coming of it, 1666. Many Prognoſtications there have been in the World concerning it: many Characters and Significancies put upon it; and many ſtrange ſurmiſes and expectations have been had of it: and what may be in the boſome or bowels of it, we cannot tell. We hear of wars, and rumors of wars: we hear of plagues, and peſtilences: we have heard alſo of earthquakes, and tempeſts, and ſtrange commotions. Theſe are ſuch as do ſhew the World to be in a fading and declining condition, and do beſpeak the conſummation of it: But yet they are ſuch as do not amount, or come up to a full determination, nor give us any warrant to make any abſolute judgment or concluſion upon it. They ſerve to awaken, and humble us; but they do not ſerve to diſhearten, or diſcourage us, nor eſpecially to take us off from that work which is to be done by us; but rather ſo much the more eagerly and earnestly to put us upon it.
And therefore I have made choice of this Text at this preſent time, as moſt ſuitable to this preſent occaſion; hereby to take off our minds from ſuch extravagances as they are apt to fasten upon, and to keep them within the bounds of temperance, and ſobriety, and moderation of Spirit. From this anſwer which our Bleſſed Saviour makes to his Beloved Diſciples, upon the queſtion which they put unto him about the time of his coming in Glory, and reſtoring the Kingdom to Iſrael. It is not for you, ſays he, to know the times and ſeaſons which the Father, &c.
IN the Text it ſelf there are two General Parts conſiderable. Firſt, here's ſomewhat which is implyed. Secondly, here's ſomewhat which is expreſt. That which is implyed, is this; That there are certain times and ſeaſons which the Father hath put in his own power. That which is expreſt, is this; That it is not for you to know them.
We begin with the firſt of theſe parts, viz. That which is implyed, 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) implyed, 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, conſider'd 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, conſider'd 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 judg 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 encreaſeth 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 for ever 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 any thing 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 mens 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 rejoycing, 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 ſhew 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 our ſelves, 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 acknowledg 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 our ſelves, 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 favour, 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 implyed, or ſuppoſed: That there are certain times and ſeaſons which God hath put in his own power.
The Second is that which is expreſt; and that's this: That it is not for you to know theſe times and ſeaſons. It is not for you; foreign. 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 Saviour 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 enquire after, as being thoſe whom the Lord hath reſerv'd, 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 concern'd. Firſt, to ſpeak a little of the former; how far it is proper. If we take the times or ſeaſons, and the knowledg 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 reſerv'd, 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 knowledg 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 condemn'd 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 practiſes 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 any thing 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 expreſt. For there is a particular duty, and carriage, and behaviour, 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 complyance 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 any thing 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 our ſelves in it, ſo as to frame our ſelves to it. But for thoſe things which are of a middle nature, and in themſelves conſider'd 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 honour 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 mens 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 for ever, 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 Saviour 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 knowledg 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 Judg: as we have it, in Acts 17.31. God hath appointed a day in the which he will judg the world in righteouſneſs, by that man whom he hath ordain'd. This man is no other than Jeſus Chriſt, who is God and Man both. Now, that he who was to be the Judg, 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 knowledg. 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 knowledg: The Son knoweth not that day and hour. But how conſider'd? 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 dye, 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 knowledg. 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 knowledg: 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 knowledg. There's a twofold knowledg conſiderable in Chriſt, as Divines diſtinguiſh, of Viſion, and of Action. According to the former kind of knowledg, namely the knowledg of viſion; ſo he knew the time of the laſt judgment: But according to the latter knowledg, namely, the knowledg 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 knowledg.
The Third is the manner of this knowledg: 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 knowledg 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 knowledg; 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 knowledg; 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 it ſelf, 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 knowledg, according to a threefold reduplication, which is obſervable. Firſt, in their Humane 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 lock'd 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 knowledg 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 knowledg of more things than ordinary Men, ſo Apostles had knowledg of more things than ordinary Chriſtians; and yet for all that, they had not the knowledg of this; neither did it become you to have, even in their Miniſterial and Apoſtolical capacity. And therefore though they ask'd 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 knowledg 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 mens 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 mens 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 Saviour, 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 enquire, or to deſire to know them; but to reſt your ſelves 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 labour 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 our ſelves, 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 labour or endeavour 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 our ſelves 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 mens 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 it ſelf 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 mens 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 t'other, 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 accompliſh'd; as the fall of Antichriſt, the calling of the Jews, the fulneſs 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 our ſelves 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 perſwaded 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 hart 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 reform'd, 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 neerly 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 perſwaded 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.