this they were to account and reckon upon that he SER M. had put it into his own hand and power. It is that IX. which we have an interdict upon us to know. "It concerns not you to know, trouble not your"felves to inquire, the matter is in good hands." But then we are to confider too,

II. WHAT its being in the power of GoD and being put there doth fignify; which last we are to confider chiefly as leading to the other. The force and emphasis of the expreffion, seems to fet forth more, than that it fhould barely import they are in his power; the phrase fignifieth withal a pofitive act that is put forth in reference to their being fo; that is, an act of the divine will which hath determined with itself that it will have the matter fo, that fuch times and feafons shall remain in his own hand and power. As for thofe expreffions in Scripture (hand and power) they explain one another. The hand of GOD is nothing elfe, but his power; his active power by which he ruleth the world, and changeth times and feasons, as to him feemeth good. But if you inquire for a more distinct explication of this matter, how this power and hand of GoD exerts itself, in reference to fuch times and feafons? Why, it doth fo,

I. IN reference to the existence of them.

2. To the discovery of them.

I. IN reference to their existence: his power doth effect, and bring it to pass, that there should be fuch times and feafons, as he hath stated and determined with himself. And fo more parti

cularly

VOL. cularly his power orders, or effects fuch things II.

as thefe, in reference to the existence of the times and feafons.

As

(1.) THE commencement of them that is, when such a state of things, good or evil, fhall take its beginning; when fuch a cloud fhall first begin to arise and spread itself over the horizon; when it shall scatter and be difperfed, and a bright and chearful light fpring up; the day fpring from on high to vifit the defolate. This his hand or power hath determined. And then,

(2.) How long fuch or such a state of things fhall continue. The duration of it, its bounds and limits, are the work of his hand and power. So long my people fhall be afflicted; as he did determine concerning the people of Ifrael, from the time that he spake to Abraham about that matter, namely, 430 years; and then ensued that blessed peaceful calm, and the glorious and wonderful works of providence, which did make way for that and introduce it, whereof the history afterwards gives an account. And again,

(3.) His own hand or power exactly meafures all the degrees of good and evil, that shall be within fuch a compass of time; fo as that there fhall be nothing, more or lefs, than what his power orders. For we are not to take times and seasons here abstractedly; but so as to take in the events of fuch times and feafons: All thofe events which fuch times and feafons go pregnant with. All the births of thofe times,

of

of what kind foever they be; his power orders SER M. every one fo to come forth, even as it doth IX. come forth. He works all things according to the counsel of his own will". And,

(4.) THAT hand or power doth order all the occafions and methods by which fuch and fuch seasons, with all that they are laden and burthened with, shall be brought about. Nothing comes to pass but as that hand, or power doth direct and order not only the effects, the things that are produced; but all their caufes, or whatsoever is productive of them. And we may add,

(5.) THAT the hand or power of GoD doth also order all the confequences and dependencies, of any fuch times and feafons. For there is still a concatenation in providences; and nothing falls out in the world but fomewhat elfe depends upon it: this and that is done which is preparatory, and leads the way to fomething else that is to be done, till the end and the folding up of all things; till that season come, when it is determined, that time shall be no more. But,

2. THIS hand or power of the Father hath its exercise not only in reference to the existence, but also to the discovery and notification of those times and feafons which he hath referved in his own power. That is, either to make them known before-hand or not, as he pleaseth; or elfe to make them known more or less clearly as he pleaseth, with greater or lefs degrees of obfcurity or perfpicuity, according as feems to him

Dan. IV. 35.

good.

II.

VOL. good. This is that he hath in his own hand and power, either to reveal or not to reveal them, what feafons fhall be as feemeth him good; or if he let any light break out before-hand into the heads or hearts of thofe that are in covenant with him, then to let out fo much and no more as feemeth him good.

AND this may fuffice for the explication of the first point. And would you now have some reason of it, why he doth thus put future times and seasons in his own power, and keep them there; why it is always his will and pleasure, while fuch things remain hid and reserved, that it fhould be fo? the reafons will partly respect him, partly ourselves.

I. RESPECTING him there is great reason for it on his part; that is, this twofold reason. I. IT is his right.

2. IT is his glory.

1. IT is his right to have futurity thus in his own hand and power, it belongs to him as he is ruler of the world, the great disposer and orderer of all things. For is it not inconsistent with fovereignty, to be accountable for every thing one means to do? Should there be no arcana imperii, nothing kept hid and fecret? It cannot stand with the absoluteness, at least, of his dominion, and that power which rightfully belongs to him over the whole creation, that there fhould be nothing determined or done, but there must be previous notice of it given to his crea.

tures.

túres. He gives no account of any of his mat- SERM. ters unto any. And then

1

2. It is his glory, and his honour: it is the peculiar honour of his Godhead, to have the profpect of all his works in view, even from the beginning to the end. A glory that he cannot share nor communicate. It is the glory of GOD to conceal a thing, to hide things, to have his way in the dark, fo as that his footsteps fhall not be known; and fo to fteer the course, and manage the whole administration of his government, that none fhall be able to trace him, or know what he will do next; neither make any certain collection from what is done, what fhall be done. As the wife man says, He hath made every thing beautiful in its time, (hath ordered all things in the apteft and fitteft seasons for the fame,) also he hath fet the world in their heart, So that no man can find the work that GOD maketh from the beginning to the end. He hath fet the world in their heart, fo as that the very world itself, that is, the ftage on which are acted fo many fucceffive parts, doth become a blind to them, that they cannot fee his way; nor from the beginning or former things conjecture, or make any collection what will enfue. As, you know, the eye that fees all things, fees not itself. He hath fet the world in their heart, the feat of prudence, understanding, wifdom and knowledge; but the object is fo close to the faculty that it cannot fee. They cannot fee what is done

in

IX.

i Ecclef. 111. II.