and the large goodness which such expressions signify; methinks should prevent its being thought strange, that more large correspondent effects of such goodness are expected, before the end of all things shall come.

I must add here by way of caution, that it is true, it is not safe to conclude from what we conceive suitable to God to do, that such a thing shall certainly be done: a stress were not to be laid upon that kind of arguing, if we would suppose that argument to be the original and principal. But having other grounds to rely upon, which you have heard, it is very aptly subsidiary; and signifies very considerably as an addition, to have the apprehension of such a work as every way most suitable to God and worthy of him. And when we find upon other grounds, that is, from what God hath expressly said and foretold, that we have cause to receive and entertain such a truth; we have reason to entertain it with a great deal more complacency, and to solace and satisfy ourselves in it the more, by how much the more we apprehend of suitableness and congruity and fitness in it, and how every way it becomes that great God that is to be the Author of this blessed work. We may venture after him to speak of what is suitable; that is, when he hath told us what he will do, or when we have seen what he doth, then it is fit for us to say this was very worthy of God, fit for him to do; or it will be so, whenever he shall please to do it, if it be what we are yet expecting him from his word to do.

7

But if it be objected here; If in these several respects it be a thing suitable to God to do such a work as this, why was it not done long ago? inasmuch as this was as good a reason at any other time, as it can be in any time yet to come; since God's wisdom, his sovereign dominion, his power and might, his grace and goodness, were always the same?

To that I shall shortly say,

(i.) That if it be a thing very suitable to God to do, as we have represented, certainly it seems a great deal more likely, and a far more probable way of reasoning, from its not being done, to expect that at some time or other it shall, than that it never shall. But we have told you we rely upon other grounds, and take in that consideration only as subsidiary and adjumental, to facilitate our apprehension and belief of what God hath foretold in his word. But I add,

(ii.) That there are but these two things, that we can have to consider in this matter, and to give an account of; the delaying of such a work so long, and the doing it at last : and I doubt not but a very unexceptionable account may be given of both. [i.] For the delaying of it so long. Truly we have reason

enough to resolve that into that justice, against which no one that ever considers can open his mouth in this case. Is it to be thought strange, that God should so long withhold his light and influence from a world in so wilful an apostacy and degeneracy and rebellion through so many ages; that hath always taken care to propagate the enmity, and to keep on foot the rebellion, so as that always, when he comes to look down upon the world, this is the prospect that he hath of it, this the account of things; looking down from heaven upon the children of men, he seeth, that there is none that doeth good, none that understand and seek God, psalm 53. 1, 2. Men affect distance from him, they please themselves to be without him in the world. Is it to be thought strange? is it not highly just, that he should make that their long continued doom, which had been their horrid choice? You affect to be without God! Be so, in your own loved darkness and death! Men might see, that things are not well with them, that they are in an unhappy state; it is visible. Ira Dei est vita mortalis, is an ancient saying, this mortal life is the very wrath of God. Men might apprehend, that God is angry, that they are not such creatures as man was made at first: heathens have apprehended and spoken of the apostacy. But when they are miserable, and feel themselves so, yet they do not return to him, and seek after him: they cannot help themselves, to mend the temper of their own spirits, which they might easily discern is far out of course; yet they do not cry for help. It is highly glorious triumphant justice, to withhold so despised and neglected a presence and influence from so vile and wicked a generation. But then,

[ii.] For doing such a thing at last notwithstanding, good account may be given also Inasmuch as this cannot be said to be a thing, to which justice most strictly and indispensibly and perpetually obliges, but a thing which it doth highly approve; wisdom and sovereignty may most fitly interpose at pleasure, and when it shall be thought fit. God may let his action against the world fall when he will, though he have a most righteous one: and, as the apostle speaks, Rom. 11. 22. concerning this case, the restitution of the Jews, which shall be unto the Gentiles also life from the dead, when all shall be gathered in at once; we are to expect instances, in the mixed course of God's dispensation, both of his severity and goodness: and finally, when that time comes, when all Israel shall be saved, and the fulness of the Gentiles be brought in, the matter is to be resolved into such an exclamation, as that which the apostle makes, (ver. 33.) "Oh the depth of the riches both of the wisdom and knowledge of God!" It is to be referred

unto his wisdom and sovereignty, to time things as seems good to him. The times and seasons are hid in his own power, Acts 1. 7. Hidden from us, but in his power to state and settle and determine when and as he pleases. What is more agreeable unto so absolute a Sovereign; and so wise a one, than such an arbitrary timing of the dispensation of grace, whenever it shall have its course?

men

And for our own part; as we have that reason to adore sovereign wisdom and goodness, whenever they shall have their exercise in this kind; so in the mean time we have reason to be silent, and our mouths to be stopped, while God doth as yet defer and delay the time of that pouring forth of his Spirit. We have reason to be silent, if it be our lot in our age to be under the restaints of that blessed Spirit. When was there ever any age in the world, that might more fitly be pitched upon for the object, upon which justice should have its exercise in this kind? was there ever an age, wherein the Spirit was more grieved, more striven against? wherein God should have more cause and reason to say, My Spirit shall not strive with you? with whomsoever of all mortals it strives, it shall not strive with you! To cast our eyes abroad, and consider the state of the world; and to look on the state of things at home for the nations about us, we have heard how they have been for years together; what reformations do we hear of? what dispositions to return to God? cry because of the oppressions of the mighty; but none say, "Where is God our Maker?" every where there is that disposition to groan and languish and die under their pressure; but no inquiries after God: and whereas they cannot turn to him without him, (and we acknowledge that for a principle,) help in order thereto is not implored. We can feel what is externally afflictive; the divine absence we feel not when his soul is departed from us, we are not concerned to be without the Spirit: as Jer. 6. 9. Lest my soul depart from thee. He speaks of that presence of his as a soul to that people; as it truly and really is to a people professing the name of God: his special presence is the soul of such a people, as they are such a people; holds things together, keeps up and maintains life and order. Be instructed, lest my soul be gone. When his presence and Spirit retire and are withdrawn, it is as discernible in the state of things among a people, as a man can distinguish a carcass from a living man. God is gone, his soul is departed, the soul which he had put into such a people, which was active and at work amongst them. Well! but we are men still for all that, we are reasonable creatures, and have an apprehensive understand

ing of the word, and faculties remaining to us; so that we might know, that such a presence is gone, and we are miserable thereby; and there might one would think, be some lamentings after the Lord: but where almost are they to be found? if we could have the world at will, enjoy what would gratify sensual inclination, God might be gone and keep away from us, and few would concern themselves with the matter. Have we any thing then to say, that the season is deferred of pouring forth this Spirit? No. If we consider the resistance and grievance and vexation, that it hath met withal in our age and amongst us; it is not strange, if God should determine, "My Spirit shall not strive with you; whatever good thoughts I may have towards those that shall succeed and come up hereafter." But yet notwithstanding, it is most suitable and congruous, that at one time or another so great a work as this, the recovery of religion from under so dismal a darkness and so great a death, should be done. And all these things together serve to evince, that this means hath an efficacy, which we have reason to believe both can and will do this work, so as to make religion to prosper and flourish in the world sooner or later.

SERMON VIII.*

WE WE have shewn at large the efficacy of the means assigned in the text, a plentiful effusion of the Spirit, for bringing about a happy state of things to the Christian church; in one of those two things, that must be supposed to concur in making up such a happy state; namely,

(1.) For the revival of the power of religion. † Without which the other branch, which we are farther to consider, would signify very little to the good state of the church. But this being presupposed, we now proceed to shew, how efficacious a means the revival of religion and the prosperous flourishing state of that, by the Spirit poured forth, would be.

(2.) For bringing about an externally happy state of things in the church of God. And it would be so,-By removing the causes of public calamities: and-By working whatsoever doth positively tend unto public good.

[1.] By removing the causes of public calamities: both the deserving, and the working causes.

First. What does deserve public calamities? What so far provokes divine displeasure, as to inflict them, or to let them befal a people. Nothing doth this but sin, that only troubles a people, and causes an unhappy and inprosperous state of

*Preached June 26, 1678. † See page 256.