knowledge, it appears to be so, both in respect of the peculiar nature of it, and respect of its extent, with reference to the objects about which it is conversant.

(1.) In respect to the peculiarity of its nature; it is knowledge of such a kind as is appropriate to God only; that is, upon this account principally, that it is entirely intuitive, nor discursive. It is not such a sort of knowledge as that by which we proceed, as we do from the knowledge of plainer and more obvious things to the knowledge of those that are darker and more obscure. But his knowledge of all he knows is simultaneous, that is, he knows all things at once, all at one view. We come to know some things by the knowledge of others which we foreknew, and so are fain to lead on our minds from step to step, and from point to point. The case is not so with him. All things are at once naked and manifest to his view, so as that, though he doth see the connexion of things, and knows them to be connected, yet he doth not know them or any of them because they are so connected; that is, because he knows such things, therefore knows such other things as are connected therewith, as it is with us, while we proceed by rotation from the knowledge of some things to the knowledge of more. His is in this respect most perfect knowledge. And,

of God." To suppose that sin should be past, through the forbearance of God, that is, that he forbearing men, they sin, were a subverting the notion of forbearance, if he made them do (by a positive effective influence) all that they do in a way of sin, though the thing be never so apparently evil in itself, most intrinsically evil, as the very act of hating himself. To suppose that he should only so know this or that, that he should be ignorant who should hate him and who should not, among the children of men, unless he should make them hate him, and determine to make them do so that he might know what they would do; this were not only to debase, but infinitely to narrow, this knowledge of God. To suppose that he cannot know but upon such and such terms, or in the same way wherein the devil hath some certain foreknowledge of what he intends to his uttermost to make men do, must infinitely debase and narrow his knowledge. He is not an idle or unconcerned supervisor of the affairs of this world, and doth not only foreknow whatsoever one will do, but he knows too how to limit their actions, and how to restrain, and how to convert and turn to good, what they do with the most evil and mischievous intentions and designs, but upon this it is that he doth demonstrate his Godhead, that he is able to declare future things long before they come to pass, and did so; that he hath given such predictions of what should be, long before it was. In many places of the prophet Isaiah [1] Suppose the extent of this knowledge so vast as to he doth, as it were, magnify his own Deity in opposition reach simply unto all things; that is, not only all things to the paganish gods, by this, that he hath declared the that do exist, but all things that are even possible to do so. end from the beginning, even what shall be in all afterIn this respect, with reference to the objects of divine times. As in the 41st, 44th, and 48th, chapters of that proknowledge, it is aptly wont to be distinguished into that phecy we have many passages of that import. And in which they call Simplicis intelligentia et pura visionis. It that 41st chapter, verse 22, 23. he doth (as it were) prois no matter for opening to you those terms; but the thing voke and challenge the heathen deities to demonstrate intended to be signified by the one and the other is briefly their godhead this way. "Produce your cause," (saith he,) this-that God doth not only know all those things that "let them declare things to come, that we may know that shall certainly be, but all those things that are possible to they are gods;" as if he had said, "Let them never talk be. And so in that respect the object of his knowledge is of being gods, or that there is any such thing as deity equal to his power. There is nothing possible but what belonging to such despicable idols, unless they can forehe can do, but what he can effect. Every thing is possible tell things to come." And this is the true import of that to him because he can make it to be. And so vast as that great Scripture, Rev. xix. 10. "The testimony of Jesus is ambitus, circle of his omnipotence, so vast also is the object the spirit of prophecy;" that is, that which should demonof his knowledge or omniscience; that is, he knows what-strate the truth of the Christian religion, or prove against soever he can do, he knows the utmost extent of his own all contradiction that Jesus was the Christ, was the spirit power, though he never intends to do actually all he can. of prophecy so long before, that he should come at such a But then, time and in such circumstances into the world as eventually he did. And,

(2.) It is so in respect of its extent, in reference to the objects known. And we must,

[2.] The perfection of this knowledge, in reference to the object of it, is most especially conspicuous in two things, namely, that he knows all futurities, and that he knows all the most sacred thoughts and purposes of men, or generally, of his intelligent creatures.

First, That he knows all contingent futurities. It is needful you should understand me right here, not only bare futurities, that is, things that shall certainly come to pass. There are many men can certainly foretell many future things; that is, natural futurities, and such as do depend upon certain and settled causes; as when it is morning, the night will come, when the sun is risen, that it will set, when the sea has ebbed, that it will flow, and the like; but contingent futurities mean quite another thing, that is, such futurities as do depend upon free causes, such as do depend upon the will and pleasure of such creatures as have a certain sort of liberty belonging to their nature. And thence comes that miracle of prophesying; that God should be able to tell so distinctly and with such certainty, for many ages yet to come, that such and such things men will do. Nor are we to think so debasingly of this knowledge of God, as to suppose it depends only upon this his purpose to make a man do whatsoever he knows he will do; which indeed were to debase it into the very dirt, and to make him accessary to all the impurities and wickedness in the creation, by men or devils. And it is to narrow it as much as to debase it; that is, to suppose that he could not know that men would do so and so unless he would make them do the very things that he forbids them, in the very circumstances wherein he forbids them. And this indeed were to subvert the whole entire notion of divine forbearance and permissive providence. As when we are told, (Rom. iii. 25.) "That God set forth his Son to be a propitiation through faith in his blood, for the remission of sins that are past, through the forbearance

Secondly, This perfection of divine knowledge is most eminently conspicuous in this too, his knowledge of the hearts of men; that he knows the most secret thoughts and purposes of men's hearts, and looks into them with an eye that injects fiery beams. He hath an eye as a flame of fire, that searcheth hearts and tries reins; so as that when there is (as it were) a challenge given to all this world, "Who can know the heart of man ?" It is deceitful above all things and desperately wicked, who can know it?" (Jer. xvii. 9.) here comes one, that answers the challenge, "I the Lord search the heart and try the reins." And this is one of the great things that both demonstrates and magnifies his Godhead. Amos iv. 13. "He that formed the mountains and created the wind, and that declares to man what is his thought, the Lord, the God of hosts is his name."

I shall not further insist on this, but pass on to the other intellectual perfection, in respect whereof we also ought to conceive our heavenly Father is perfect; that is, 2. HIS WISDOM. He is perfect in being perfectly wise, all-wise as well as all-knowing. I told you we were to speak of these perfections of the Divine nature, and conceive of them, according to what analogy they have to such things as go under the same names with us; and so wisdom and knowledge are two distinct things. Many know much who are not wise: but so we are to conceive of the perfections of our heavenly Father, that he is not only most perfectly knowing, but most perfectly wise also. Wisdom, you know, is commonly distinguished into speculative and practical; sapience and prudence. Indeed, the former doth not greatly differ from knowledge, but somewhat it doth. It is not needful for me to stay to explain to you the distinct notions of intelligence, sapience and science. The first whereof is the knowledge of principles, the last of conclusions, and the middle comprehends both together.

But even by that death of his, by which the devil contrived the last defeat, the complete destruction of the whole design of his coming into the world, even by that very means it is brought about so as to fill hell with horror, and heaven and earth with wonder. And then,

(4.) The conduct of the redeemed through this world, notwithstanding all the obstacles, discouragements, and difficulties that lie in their way, what a display, a glorious display of the Divine wisdom is there in this! I shall not speak to particulars distinctly, but only give some general account. As,

[1.] That it hath never yet made any wrong step; that amidst all these wonderful varieties of actings and dispensations wherein it hath been engaged ever since there was a creation, there should never be any one wrong step made, nothing amiss done, nothing ever done out of time, or otherwise than it should. And,

But besides what hath been said concerning the know- | ledge of God, it will be of more concernment to us to consider his wisdom, as it corresponds to that which with men is called prudence, as the expression is Prov. viii. 12. for both are most conjunct with them. "I wisdom dwell with prudence." And so this wisdom lies in always proposing to himself the best and most valuable end; and choosing the aptest and most suitable measures and means for computing it. According as any one doth more perfectly both these, he ought to be accounted more perfectly wise. Now his end is known to every one that knows any thing of God, he cannot but be his own end. As he is the Author so he must be the End of all things for himself. He hath made all things for himself, by the clearest and most indisputable right. There could never have been any thing but by him, and it is not to be supposed that he should make a creature to be his own end. It would not consist with the wisdom of a God, that he should do so: it were indeed to make a creature to be a god to itself, or that he should upon such terms make a creature to ungod himself. And whereas, the just display of his own glory is the means to his end, his doing that, is most conspicuous in such things as these, to wit, in the creation of the world, in his providential government of his creatures, in the mighty work of redemption, wherein he hath abounded in [3.] That he never loses his design, never misseth any all wisdom and prudence; and in the conduct of his re-end that he proposes to himself: The counsel of the Lord deemed through all the difficulties of time to their eternal always stands, and the thoughts of his heart take place through all generations, Psalm xxxiii. 11. And,

state.

These are the means; or his actual displaying or diffusing of the beams of his glory in all these ways, is that by which he doth effect his own glory, make it to shine, as that he is thereupon the most worthy and becoming Object unto all eternity, of all the adoration and praise of his intelligent creatures; the most worthy and deserving Object, whatsoever is done, or not done by any of them. My limits will not allow me to insist, at least not largely, on these things.

[2] That it is never at a stand, never puzzled, hath always its way open to it, every thing forelaid: "Known to God are all his works from the beginning," as that sage speech is of the apostle James, at the famous council of Jerusalem, Acts xv. He can never meet with a difficulty that can put him to a stand; for his way is always plain and open before him. And,

[4.] That he doth so frequently disappoint and bring to nothing the designs of the wisest and most contriving men, turns their wiles upon their own heads, "takes the wise in their own craftiness," drives their way headlong, precipitates their counsels into confusion and abortion as the expressions are in that 5th Job, 12, 13. and in the 33rd Psalm, 9, 10. And many more we have in Scripture, of the like import. And then,

[5] That he frequently surpriseth the most apprehensive (1.) The creation of the world. What a display of wis- and sagacious among men; doth things that it was never dom was there in that! If we take but the two great and thought he would do; wondrous things, terrible things that comprehensive parts of it, heaven and earth, "He hath we looked not for, Isaiah lxiv. 3. Sometimes they are established the earth by his wisdom, and stretched out the fearful surprises that he brings upon men, and sometimes heavens by his understanding," or discretion, Jer. x. 12. grateful ones. Indeed, the same dispensation may be at And if you should look into the one or the other of these the same time most terrible and most grateful, most terrimore comprehensive parts, it would not be conviction ble to one sort and most grateful to another, as they must only, but transport and admiration, that we ought to be put be understood to be that are mentioned in Isaiah Íxiv. 3. into every hour, or as often as we make any such reflec-"Terrible things that we looked not for, the mountains tion. But I must not go into particulars, as I might. And then,

(2.) For the providence by which he governs this created world, and all the variety of creatures in it, so as that all things in their own particular places and stations do most directly subserve the purposes for which they were visibly made; they are sustained that they may do so; they are guided, and governed, and ordered in all their natural tendencies and motions, that they may do so. And,

(3.) For what wonderful work of redemption, the apostle gives us this note about it, that he hath therein abounded in all wisdom and prudence, Ephes. i. 7, 8. Herein did the perfection of wisdom and prudence shine forth, to reconcile the mighty, amazing difficulties, and seeming contrarieties, real contrarieties indeed, if he had not some way intervened to order the course of things, such as the conflict between justice and mercy; that the one must be satisfied in such a way as the other might be gratified; which could never have had its pleasing, grateful exercise without being reconciled to the former. And that this should be brought about by such an expedient, that there should be no complaint on the one hand nor on the other, herein hath the wisdom of a crucified Redeemer, that is, whereof the crucified Redeemer or Saviour was the effected Object, triumphed over all the imaginations of men, and all the contrivances, even of devils and hell itself; for they undoubtedly were so secure upon no account as this, that they saw our Lord die. Satan filled the heart of Judas to bring it about that he might die; animated the whole design: this was the devil's contrivance, "If he that is turning the world upside down, doing such wonders every where, all men running after him, be but dead, if we can bring him to his end, we shall certainly make an end of his religion, we shall certainly make an end of his design."

flowed down at thy presence." That is, the most mountainous oppositions, the loftiest and most aspiring spirits brought down and made to stoop, and all their pride laid in the dust: so it hath often been beyond all expectation, he still showing his ways to be as much above our ways, and his thoughts above our thoughts, as the heaven is high above the earth, and as the east is far removed from the west. So it hath been when he hath gone beyond any fear or foresight of his enemies, and above all the hopes and desires and prayers of his people, done beyond what they could ask or think. What wonderful conspicuous beamings forth of the divine wisdom have there been in such ways as these!

I shall not discourse to you further doctrinally concerning these things. Something I would say by way of Use, before I pass from them. Thus our heavenly Father is perfect. Why these are very clear notices of God, which we soon hear; we have heard them now within the compass of a little time; and we as soon assent to them as we hear them. But pray let us look into ourselves and consider, what impression have they hitherto made upon our hearts? Have our hearts been all this while leaping and springing within us, and saying, "This God is our God; our heavenly Father is thus perfect ?" Hath that been the lively sense of our souls within us all this while? And consider, these notices of God are not new to us. Did we never hear before that the living and true God is allknowing and all-wise? When were we without these apprehensions? Such a conception of God as this we have had ever since we had the use of our understanding, and heard or knew any thing of God at all. But pray consider, What suitable, permanent, and abiding impression have we borne about the world with us hitherto? and what is he so far manifested and made known to us for? Is it not that

LECTURE XXII.*

Thirdly, It remains now that we go on to the third head of the communicable perfections of God, to wit, those of the Divine will, or which we may otherwise call his moral perfections; and the most principal of them which I shall (but briefly too) speak of, are these four, to wit, his holiness, his justice, his faithfulness, and his goodness. And before I speak to them severally, I shall give you some general considerations concerning them, and which will also partly respect some of those that have been spoken to already under the former heads. As,

1. That when we distinguish the divine perfections into natural, intellectual, and moral, the meaning is not as if those that were intellectual and moral were not also natural. But the first member in this distinction is larger and more comprehensive than the rest. All that are intellectual and moral are also natural perfections in the Divine nature, but all that are natural are not intellectual and moral. And,

7. It should make us study conformity to him in these respects. Have we this discovery of the perfections of our heavenly Father, that he is perfectly knowing and perfectly wise? It should make us endeavour after conformity to him in knowledge and wisdom; for these are some of his communicable excellencies, that is, his imitable ones. We should think with ourselves, "Is it for me to pretend to him as a child, to call him Father, to say, my Father which is in heaven is perfectly knowing and perfectly wise, when I am nothing else but an ignorant fool?" Wisdom expects to be justified of her children. Are we the children of wisdom, are we the children of him that is perfectly wise and perfectly knowing? Certainly it concerns us to be like our Father in these respects; this is a great part of his image, even of his image to be renewed in us. "Put on (saith the apostle) the new man which is renewed in knowledge after the image of him that created him," Col. iii. 10. Is it for the glory of the all-wise and all-knowing God to have a company of fools for his children, ignorant creatures that know nothing, and labour not to know much, of the things that most concerns them to know, in reference to him, and what lies between him and them? We should, upon these accounts, labour to value and covet, 2. We are to consider this concerning them, that the divine most of all, mental excellencies such as these. But such perfections which are spoken of under the notion of attriis not the common guise of this world. And it is an ama-butes, they do suppose their subject to be such, as to which zing thing, to think so many intelligent creatures' minds they can and they must agree: we speak now only of a and spirits (though lodged in flesh) should be so lost as subject of denomination, not of a subject of inhæsion in a to all apprehension of true excellency, or of what is truly proper sense. But they do all suppose their subject, that valuable, as to value a little glitter, a little exterior pomp is, of predication, to be a spiritual Being, or they do suppose and splendour, before these mental excellencies of know- God to be a Spirit, and might, all of them, be brought as ledge and wisdom, that are most peculiar to God, and proofs and demonstrations (if it were needful) that he is so. wherein we, if we are possessed of them, shall most He could not be intelligent if he were not a Spirit, nor resemble him. What fools are the men of this world! righteous, nor holy, nor just, nor true, for all these do supThey esteem men according as they have most of worldly pose such a subject of predication as to which such attripelf, as they have collected together most of thick clay, but butes or attributed perfections can and must agree. And they never think of valuing themselves or any one else by therefore (as hath been intimated formerly) when we speak the mental excellencies of knowledge and wisdom in which of the attributes and perfections of God, this doth not come they resemble God. What base erroneous thoughts must among them, but is pre-supposed, and necessarily pre-supthese be supposed to have of God! What do such make posed. Those that are properly called attributes are of God? As the apostle speaks to these Athenians, but spoken of in quale quid, not in quid, as schoolmen do fitly speaks as knowing and understanding them and himself enough say, though I do not need to trouble you with the to be of a mind as to this, he argues with them from a prin- explication of those terms. ciple, and ex concessis, "What! do you think the Godhead is like silver and gold, or corruptible things?" As if he had said, "I cannot but know as well as if I were within you, that you are of my mind perfectly in this matter, that is, that the Godhead is not like to silver or gold or corruptible things; but he is a Spirit, and you, as you are spiritual beings, or as you have such in you, are his offspring." Certainly it is to be governed by the judgment of a fool in my choice, in my desires, in my estimation of things, to think that earthly things are the most valuable things, that carnal things (as the apostle calls them) are the most honourable things. No, without doubt those are the most honourable and most valuable things that are most Godlike, and by which I shall most resemble God. How was he taken with Solomon for his judgment and choice when he bids him ask what he would have! He was not such a fool as to go and ask riches, honour, long life, or the necks of his enemies, but begs for wisdom and understanding. This was most God-like; and you see how God was pleased with his choice, how high an approbation he gives of it in that 1 Kings iii. 10, 11. And we should labour to govern our own judgment in these matters accordingly.

And pray consider this with yourselves, and labour to feel the weight of it in your own spirits, if we do not covet and desire that God should create us according to his image and likeness, we shall certainly be apt to create to ourselves a god after our own image and likeness. That is, if we do not make it our business to have ourselves made like unto him, we shall be industrious to make him like to ourselves. As it is in the Psalmist, "Thou thoughtest that I was altogether such a one as thyself." A thing that will lead and plunge us into the deplorable estate of all sin and misery unavoidably.

Preached October 16th, 1691.

3. You are to note this concerning them, that as they do suppose their suitable subject, so several of them do suppose others of them. As wisdom doth suppose knowledge, and holiness doth suppose wisdom; and justice, holiness, and faithfulness, justice, and so on. And again,

4. We are to consider that our conception of God and his nature, and the properties belonging thereunto, cannot possibly take up things otherwise than by parts; and so all our conceptions of him must be inadequate, and when we have taken up as much as is possible, it is but a small portion that we have taken up, or can admit into our minds. And therefore, we are to conceive concerning all these perfections of God, that though it be unavoidable to us to apprehend diversely, yet we must apprehend them as all falling into one most simple nature and being; whence it is not to be thought strange that we find a coincidence in very great part indiversive of these perfections, that do (as it were) fall and run into one another. As there will be more occasion to take notice in those particulars that are mentioned. And,

5. You are to consider further, that our notices of God must needs be in a great measure by reflection on ourselves. He hath been pleased to let us know that he created man at first after his own image. That is, after his natural image, with the addition of his moral or holy image. And that he doth again regenerate and renew men after his own image, that is, his holy image, supposing the natural one, that being still supposed remaining, as the subject both of the corruption and of the restitution. This being so, we have the advantage of discerning much concerning the excellencies and perfections of the Divine nature by reflecting upon ourselves. What we see by that reflection, we see as in a glass darkly, and indeed, when we are the glass we are a very dark one. But some resemblance, some image there is to be found; even with all there is the natural image of God, and with the regenerate there is the holy image renewed, though very imperfectly renewed.