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1. Things that happen without our design, or fore-thought, and therefore are not certainly foreknown by us, are the objects of his providence, and therefore known unto him from the bea sparrow to the ground is a casual ginning: thus the fall of thing, yet our Saviour says, that this is not without his providence, Matth. x. 29. Therefore,

2. That which is casual, or accidental to us, is not so to him; so that though we cannot have a certain or determinate foreknowledge thereof, it does not follow that he has not; since,

3. He has foretold many such future events, as appears by the following instances.

Divine knowledge were such, it would result that things were prior to his knowledge, and so that he is not the Creator of them; all things must therefore be the representations of his ideas, as an edifice represents the plan of the skilful architect. On this account our knowledge is superficial, extending only to the external appearances of things; but their intimate natures are known to him, who made them conformed to his original ideas. Our knowledge is circumscribed, extending only to the things which are the objects of our senses, or which have been described to us; but the universe, with all its parts, the greatest and the smallest things, are all known to him, who called them into existence, and mould. ed them according to his own plan. Our knowledge embraces only the things which are, or have been; with respect to the future, we can know nothing, except as he, upon whom it depends, shall reveal it to us; or as we may draw inferences from his course of action in former instances. But the Creator knows not only the past and the present, but the future. He knows the future, because it wholly depends on him; and nothing can take place without him, otherwise it is independent of God, but this is incompatible with his supremacy. If he know not the future, his knowledge is imperfect; if he is to know hereafter what he does not now know, he is increasing in knowledge, this would argue imperfec tion; if his knowledge be imperfect, he is imperfect; and if he be imperfect, he is not God.--But all things to come are to be what he designs they shall be; there accompanies his knowledge of the future, also a purpose, that the thing designed shall be effectuated; and his wisdom and power being infinite guarantee the ac complishment of his purposes..

To be the subjects of foreknowledge, such as has been mentioned, implies the absolute certainty of the things, or occurrences, thus foreknown. A failure in their production, would not less prove imperfection, than a defect of the foreknowledge of them. Contingency belongs not to the things in futurity, but to the defective knowledge of imperfect beings, and is always proportional to our ignorance.

That the future is categorically certain with God, appears by the invariable succession of effects to their causes in the natural world; miracles themselves may not be exceptions, but would always, it is probable, flow from the same cauThe voluntary, actions of moral agents, how unses, which are occult from us. certain soever to themselves, are also not exceptions from the Divine knowledge and purposes; "He doth his will in the army of Heaven, and among the inhabitants of the earth"; "The wrath of man praises him, and the remainder he doth restrain." Every prophecy, which has been fulfilled, so far as it was accomplished by the voluntary actions of men, proves the certainty of the divine foreknowledge, the absolute certainty of the then future event, and that the will of man is among the various means, which God is pleased to make use of to accomplish his purposes.

If there be such certainty in God's foreknowledge, and in the events themselves in the Kingdom of Providence, we may reasonably expect his conduct will be similar in the Kingdom of Grace; and the more especially if man's salvation from first to last springsm, and is carried on, and accomplished by him.

(1.) Ahab's death by an arrow, shot at random, may be reckoned a contingent event; yet this was foretold before he went into the battle, 1 Kings xxii. 17, 18, 34. and accomplished accordingly.

(2.) That Israel should be afflicted and oppressed in Egypt, and afterwards should be delivered, was foretold four hundred years before it came to pass, Gen. xv. 13, 14. And when Moses was sent to deliver them out of the Egyptian bondage, God tells him, before-hand, how obstinate Pharaoh would be, and with how much difficulty he would be brought to let them go, Exod. iii. 19, 20.

(3.) Joseph's advancement in Egypt was a contingent and very unlikely event, yet it was made known several years before, by his prophetic dream, Gen. xxxvii. 5, &c. and afterwards, that which tended more immediately to it, was his foretelling what happened to the chief butler and baker, and the seven years of plenty and famine in Egypt, signified by Pharaoh's dream; all which were contingent events, and were foretold by divine inspiration, and therefore foreknown by God.

(4.) Hazael's coming to the crown of Syria, and the cruelty that he would exercise, was foretold to him, when he thought he could never be such a monster of a man, as he afterwards appeared to be, 2 Kings viii. 12, 13.

(5.) Judas's betraying our Lord was foretold by him, John vi. 70, 71. though, at that time, he seemed as little disposed to commit so vile a crime as any of his disciples.

Thus having considered God's knowledge, with respect to the object, either as past, or future, we shall conclude this head, by observing some properties, whereby it appears to be superior to all finite knowledge, and truly divine, viz.

1. It is perfect, intimate, and distinct, and not superficial, or confused, or only respecting things in general, as ours often is: thus it is said concerning him, that he bringeth out his host by number, and calleth them all by names, Isa. xl. 26. which denotes his exquisite knowledge of all things, as well as propriety in, and using them at his pleasure. And since all creatures live and move, or act, in him, Acts xvii. 28. or by his powerful influence, it follows from hence, that his knowledge is as distinct and particular, as the actions themselves, yea, the most indifferent actions, that are hardly taken notice of by ourselves, such as our down-sitting and up-rising, Psal. cxxxix. 2. and every transient thought that is no sooner formed in our minds, but forgotten by us, is known by him afar off, at the greatest distance of time, when it is irrecoverably lost with respect to us. That God knows all things thus distinctly, is evident not only from their dependence upon him; but it is said, that when he had brought his whole work of creation to perfection, He

saw every thing that he had made, and behold it was very good, that is, agreeable to his eternal design, or, if we may so express it, to the idea, or plat-form, laid in his own mind; and this he pronounced concerning every individual thing, which is as much the object of his omniscience, as the effect of his power: what can be more expressive of the perfection and distinctness of his knowledge than this? Therefore the apostle might well say, that there is not any creature that is not manifest in his sight; but all things are naked, and opened unto the eyes of him with whom we have to do, Heb. iv. 13.

2. He knows every thing, even future contingencies, with a certain and infallible knowledge, without the least hesitation, or possibility of mistake; and therefore, as opinion, or conjecture, is opposed to certainty, it is not in the least applicable to him. In this his knowledge differs from that of the best of creatures, who can only guess at some things that may happen, according to the probable fore-views they have thereof.

3. As to the manner of his knowing all things, it is not in a discursive way, agreeable to our common method of reasoning, by inferring one thing from another, or by comparing things together, and observing their connexion, dependence, and various powers and manner of acting, and thereby discerning what will follow; for such a knowledge as this is acquired, and presupposes a degree of ignorance: conclusions can hardly be said to be known, till the premises, from whence they are deduced, be duly weighed; but this is inconsistent with the knowledge of God, who sees all things in himself; things possible in his own power, and things future in his will, without inferring, abstracting, or deducing conclusions from premises, which to do is unbecoming him, who is perfect in knowledge.

4. He knows all things at once, not successively, as we do; for if successive duration be an imperfection, (as was before observed, when we considered the eternity of God) his knowing all things after this manner, is equally so; and, indeed, this would argue an increase of the divine knowledge, or a making advances in wisdom, by experience, and daily observation of things, which, though applicable to all intelligent creatures, can, by no means, be said of him, whose understanding is infinite, Psal. cxlvii. 5.

We shall now consider what improvement we ought to make of God's omniscience, as to what respects our conduct in this world.

First, Let us take heed that we do not practically deny this attribute.

1. By acting as though we thought that we could hide ourselves from the all-seeing eye of God; let us not say, to use the words of Eliphaz, How doth God know? Can he judge

through the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven, Job xxii. 13, 14. How vain a supposition is this! since there is no darkness, or shadow of death, where the workers of iniquity may hide themselves, chap. xxxiv. 22. Hypocrisy is, as it were, an attempt to hide ourselves from God, an acting as though we thought that we could deceive or impose on him, which is called, in scripture, a lying to him, Psal. lxxviii. 36. or, a compass◄ ing him about with lies and deceit, Hos. xi. 12. This all are chargeable with, who rest in a form of godliness, as though God saw only the outward actions, but not the heart.

2. By being more afraid of man than God, and venturing to commit the vilest abominations, without considering his all-seeing eye, which we would be afraid and ashamed to do, were we under the eye of man, as the apostle saith, It is a shame even to speak of those things which are done of them in secret, Eph. v. 12. Thus God says, concerning an apostatizing people of old, speaking to the prophet Ezekiel, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. viii. 12.

Secondly, The consideration of God's omniscience should be improved, to humble us under a sense of sin, but especially of secret sins, which are all known to him: thus it is said, Thou hast set our iniquities before thee; our secret sins in the light of thy countenance, Psal. xc. 8. and his eyes are upon the ways of man, and he seeth all his goings, Job xxxiv. 21. There are many things which we know concerning ourselves, that no creature is privy to, which occasions self-conviction, and might fill us with shame and confusion of face. But this falls infinitely short of God's omniscience; for if our heart condemn us, God is greater than our heart, and knoweth all things, 1 John iii. 20. And this should make sinners tremble at the thoughts of a future judgment; for if sins be not pardoned, he is able to bring them to remembrance, and, as he threatens he will do, set them in order before their eyes, Psal. 1. 21.

Thirdly, The due consideration of this divine perfection, will, on the other hand, tend very much to the comfort of believers: he seeth their secret wants, the breathings of their souls after him, and as our Saviour saith, Their Father, which seeth in secret, shall reward them openly, Matt. vi. 4. With what pleasure may they appeal to God, as the searcher of hearts, concerning their sincerity, when it is called in question by men. And when they are afraid of contracting guilt and defilement, by secret faults, which they earnestly desire, with the Psalmist, to be cleansed from, Psal. xix. 12. it is some relief to them to consider that God knows them, and therefore is able to give

them repentance for them; so that they may pray with David; Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, Psal. cxxxix. 23, 24. Moreover, it is a quieting thought, to all who are affected with the church's troubles, and the deep laid designs of its enemies against it, to consider that God knows them, and therefore can easily defeat, and turn them into foolishness.

Fourthly, The due consideration of God's omniscience will be of great use to all Christians, to promote a right frame of spirit in holy duties; it will make them careful how they behave themselves as being in his sight; and tend to fill them with a holy reverence, as those that are under his immediate inspection, that they may approve themselves to him.

XI. God is most wise, or infinite in wisdom; or, as the apostle expresses it, he is the only wise God, Rom. xvi. 27. This perfection considered as absolute, underived, and truly divine, belongs only to him; so that the angels themselves, the most excellent order of created beings, are said to be destitute of it, or charged with folly, Job iv. 18. For our understanding what this divine perfection is, let us consider; that wisdom contains in it more than knowledge, for there may be a great degree of knowledge, where there is but little wisdom, though there can be no wisdom without knowledge: knowledge is, as it were, the eye of the soul, whereby it apprehends, or sees, things in a true light, and so it is opposed to ignorance, or not knowing things; but wisdom is that whereby the soul is directed in the skilful management of things, or in ordering them for the best; and this is opposed, not so much to ignorance, or error of judgment, as to folly, or error in conduct, which is a defect of wisdom; and it consists more especially in designing the best and most valuable end in what we are about to do, in using the most proper means to effect it, and in observing the fittest season to act, and every circumstance attending it, that is most expedient and conducive thereunto; also in foreseeing and guarding against every occurrence that may frustrate our design, or give us an occasion to blame ourselves for doing what we have done, or repent of it, or to wish we had taken other measures. Now, that we may from hence take an estimate of the wisdom of God, it appears,

1. In the reference, or tendency of all things to his own glory, which is the highest and most excellent end that can be proposed; as he is the highest and best of beings, and his glory, to which all things are referred, is infinitely excellent.

Here let us consider,

(1.) That God is, by reason of his infinite perfection, naturally and necessarily the object of adoration.

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