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SERM." fhall come in his glory, and all the holy angels CLXXXIII. "with him." And fo likewife the apostle, 2 Theff.

i. 7. that "the LORD JESUS CHRIST fhall « be revealed from heaven, with his mighty "angels."

But this is not only hid from " the angels," but, which is yet more, from "the Son" himself. "Of "that day and hour knows none, no not the angels "which are in heaven, neither the SoN." This feems ftrange indeed, that "the Son of GOD," who came from the bofom of his FATHER," and therefore is more likely than any to know his fecrets, that," he, whom God had ordained to be "the judge of the world," into whofe hands he had committed that great truft and authority, fhould not be acquainted with the time of this judgment: nay, that he in whom are all the treasures of wisdom "and knowledge, and in whom the divinity does "substantially refide," fhould not know this time, this feems incredible, but that he himself hath told us fo. It was indeed a common faying among the Jews, that the time of the end of the world was revealed to none: but yet one would think, the SON were always excepted. Nay how can it well be otherwife, if we believe him to be God? And indeed the fathers, in their difputes with the Arians, have mightily puzzled themfelves about this text.

Some, and those of no fmall account, have understood these words, as if our SAVIOUR only intended to put off his difciples from a more particular enquiry about this matter; not that he was ignorant of the day of judgment, but that he did not know it, fo as to reveal it to them: which is by no means to be admitted, not only because it looks too

like the equivocation of the jefuits, but likewife SER M. because the fame may be faid of the angels; fince it CLXXXIII. is no otherwise denied of the angels, that they know this time, that it is of the SON. Others fay, that his humane nature was not ignorant of the day of judgment, but that it did not know this of itself, but by virtue of its union with the divine nature. But our SAVIOUR abfolutely fays, that the SON did not know it. And therefore others more reasonably have diftinguished between his humane nature and divine; and though as GOD he could not be ignorant of any thing, yet his humane understanding did not know it. And it is not unreasonable to fuppofe, that the divine wisdom which dwelt in our SAVIOUR, did communicate itself to his humane foul according to his pleasure; and fo his humane nature might at fome times not know fome things. And if this be not admitted, how can we understand that paffage concerning our SAVIOUR, Luke ii. 52. that "JESUS grew in wif"dom and ftature;" or as the word xía may more fitly be tranflated" in age, and in favour " with GoD and man?" For if the humane nature of CHRIST did neceffarily know all things by virtue of its union with the divinity, he could not then, as man, be faid " to grow in wisdom."

And this I think may be fufficient for the clearing of this difficulty, concerning the Sox's not knowing the particular time which God had appointed for judging the world and if he did not know it, it is furely no reflexion upon his difciples, if they were ignorant of it, or mistaken about it. Their infallibility was only in things that were revealed to them, but cannot be imagined to extend to things

not

SER M. not revealed.

CLXXXIII.

And thus I have done with the first

thing, namely, the uncertainty of the time of the general judgment, as to all, but GoD only. "Of "that day and hour knoweth none, no not the an

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gels which are in heaven, neither the Son, but "the FATHER." I proceed now to the

Second thing, which I mainly intended, viz. that the confideration of the uncertainty of the time fhould make us very careful to be always prepared for it. "Take ye heed, watch and pray; for ye "know not when the time is." In which words we

have,

First, a general caution; "take ye heed." Look to it, that ye be not furprized and overtaken by that time. The time being fo uncertain, they were always in danger.

Secondly, more particular directions how they fhould demean themselves in this cafe. And our SAVIOUR directs to two things, vigilancy and "watch and pray." prayer;

Thirdly, there is a reafon added to enforce this care and diligence, from the uncertainty of the time as to us for ye know not when the time is.”

From whence I fhall obferve by the way, the great goodness of GOD to us, and his fingular care of us. That as he is gracious and merciful to us, in giving us the knowledge of thofe things which are neceffary and useful for us to know; fo no less in keeping us ignorant of other things, which are not only not neceffary for us to know, but which it would be very much to our harm and prejudice, to have the knowledge of them communicated to us. GoD hath acquainted us with whatever is neceffary to direct and excite us to our duty; but he hath pur

pofely

CLXXXIII.

pofely concealed from us thofe things which might SERM. tend to make us flothful and careless, negligent and remifs in it. He hath not acquainted us with the fecrets of his decrees and providence; but hath reserved these in his own power; because it would be really to our disadvantage to have the knowledge of them. If we knew all events before-hand, and how and when all things would happen, we fhould be too much concerned about fome things, and too little about others; and therefore God hath, in great wifdom and goodnefs, afforded us the knowledge of those things which are most proper and useful for us, whereby we may be inftructed in our duty, and encouraged and stirred up to it. Job xxviii. 28. "Unto man he faith, the fear of the LORD, that "is wifdom; and to depart from evil, is understanding." This is the knowledge which is fit for us, and which no man is deftitute of, but by his own fault, and gross neglect of himself.

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So that GOD is very good to us, both in revealing fome things to us, and in hiding other things from us; particularly those things which we are speaking of, concerning the time of the end of the world, and the judgment of the great day. Which did men certainly know to be so far off, as it really was in our SAVIOUR's time, and may perhaps now be, it would very much abate the force and awe of it upon the minds of men; for then men would think themselves fafe, till death fhould remove them out of the world. But when, for any thing we know, the general judgment of the world may overtake us the next moment; this confideration gives a great deal of weight to all the reft, and is apt to strike a particular terror into

men.

SERM. men.

What man would not be afraid to offend, if

CLXXXIII. he did not know but that the next moment he should be brought to his trial, before a fevere and impartial judge? So that for this reafon, God hath in great kindness to us concealed this matter from us, and like a wife and good father, instead of gratifying our curiofity, hath confulted our real benefit and advantage.

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Befides this, that it is always useful to the world to be kept in awe by the continual danger and terror of an approaching judgment, there feems to have been a more particular reason why our SAVIOUR Would have the disciples and first christians ignorant of this thing; for which reafon he difcoursed so to them concerning it, as that they might rather apprehend, that the end of all things was at hand, and might probably happen in their time. And thus it seems his difciples understood his fpeech concerning St. John, as if he fhould not die till our LORD came to judgment." And the apoftles, in feveral of their exhortations, seem to urge chriftians from this very confideration, of the nearnefs of the general judgment. So St. Paul, Phil. iv. 5. "Let your moderation be known to all men ; "the LORD is at hand." And the author to the Hebrews, chap. x. 25. encourageth chriftians to conftancy in their profeffion upon the fame account, "not forfaking the affembling yourselves together, "as the manner of fome is; but exhorting one ano"ther, and fo much the more, because the day ap"proacheth." So likewife St. James, chap. v. 9. "Grudge not one against another, brethren, left ye be " condemned: behold, the judge ftandeth at the door." And St. Peter tells us, that feveral impious men

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