Part 20
This knowledge of God, which has the creature for its object, is distinguished, in scripture, into his comprehending, seeing, or having a perfect intuition of all things, and his approving of things, or it is either intuitive or approbative; the former of these is what we principally understand by this attribute; as when it is said, _Known unto God are all his works, from the beginning of the world_, Acts xv. 18. and, _thou knowest my down-sitting and up-rising, and art acquainted with all my ways; for there is not a word in my tongue, but lo, O Lord, thou knowest it altogether_, Psal. cxxxix. 2, 3, 4. and, _the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts_, 1 Chron. xxviii. 9. And as for the other sense of God’s knowledge, to wit, of approbation, which is less properly called knowledge, because it is rather seated in the will than in the understanding; of this we read in several scriptures; as when God tells Moses, _I know thee by name_, Exod. xxxiii. 12. which is explained by the following words, _And thou hast found grace in my sight_; so when our Saviour says, concerning his enemies, _I will profess unto you I never knew you_, Matth. vii. 23. it is not meant of a knowledge of intuition, but approbation. In the former sense, he knows all things, bad as well as good, that which he hates and will punish, as well as what he delights in; in the latter, he only knows that which is good, or agreeable to his will.
Moreover, God is said to know what he can do, and what he has done, or will do.
(1.) God knows what he can do, even many things that he will not do; for as his power is unlimited, so that he can do infinitely more than he will, so he knows more than he will do. This is very obvious; for we ourselves, as free agents, can do more than we will, and, as intelligent, we know in many instances, what we can do, though we will never do them: much more must this be said of the great God, who _calleth things that be not as though they were_, Rom. iv. 17. so David enquires of God, _Will Saul come down? and will the men of Keilah deliver me up into has hand?_ And God answers him, _He will come down, and the men of Keilah will deliver thee up_, 1 Sam. xxiii. 12. which implies, that God knew what they would have done, had not his providence prevented it. In this respect, things known by him are said to be possible, by reason of his power, whereas the future existence thereof depends on his will.
(2.) God knows whatever he has done, does, or will do, _viz._ things past, present, or to come. That he knows all things present, has been proved, from the dependence of things on his providence; and his knowledge being inseparably connected with his power: and that he knows all things that are past, is no less evident, for they were once present, and consequently known by him; and to suppose that he does not know them, is to charge him with forgetfulness, or to suppose that his knowledge at present is less perfect than it was, which is inconsistent with infinite perfection. Moreover, if God did not know all things past, he could not be the Judge of the world; and particularly, he could neither reward nor punish; both which acts respect only things that are past; therefore such things are perfectly known by him. Thus, when Job considered his present afflictions, as the punishment of past sins, he says, Job xiv. 17. _My transgression is sealed up in a bag; thou sewest up mine iniquity_; which metaphorical way of speaking, implies his remembering it: so when God threatens to punish his adversaries for their iniquity, he speaks of it, as remembered by him, _laid up in store_ with him, and _sealed up among his treasures_, Deut. xxxii. 34, 35. So, on the other hand, when he designed to reward, or encourage, the religious duties, performed by his people, who feared his name, it is said, _a book of remembrance was written before him, for them_, Mal. iii. 16.
But that which we shall principally consider, is, God’s knowing all things future, _viz._ not only such as are the effects of necessary causes, where the effect is known in or by the cause, but such as are contingent, with respect to us; which is the most difficult of all knowledge whatsoever, and argues it to be truly divine.
By future contingences, we understand things that are accidental, or, as we commonly say, happen by chance, without any fore-thought, or design of men. Now that many things happen so, with respect to us, and therefore we cannot certainly foreknow them, is very obvious; but even these are foreknown by God[54] For,
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 beginning: thus _the fall of a sparrow to the ground_ is a casual 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.
(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 compassing 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. l. 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.
(2.) He cannot be adored, unless his glory be set forth and demonstrated, or made visible.
(3.) There must be an intelligent creature to behold his glory, and adore his perfections, that are thus demonstrated and displayed.
(4.) Every thing that he does is fit and designed to lead this creature into the knowledge of his glory; and that it is so ordered, is an eminent instance of divine wisdom. We need not travel far to know this, for wherever we look, we may behold how excellent his name is in all the earth: and because some are so stupid, that they cannot, or will not, in a way of reasoning, infer his divine perfections from things that are without us, therefore he has instamped the knowledge thereof on the souls and consciences of men; so that, at sometimes, they are obliged, whether they will or no, to acknowledge them. There is something which _may be known of God, that is said to be manifest in, and shewn to_ all; so that _the Gentiles who have not the law_, that is, the written word of God, _do, by nature the things_, that is, some things, _contained therein_, and so are _a law unto themselves_, and _shew the work of the law written in their hearts_, Rom. i. 19. chap. ii. 14, 15. And, besides this, he has led us farther into the knowledge of his divine perfections by his word, which he is said to have magnified above all his name, Psal. cxxxvii. 2. therefore having thus adapted his works and word, to set forth his glory, he discovers himself to be infinite in wisdom.[55]
2. The wisdom of God appears, in that whatever he does, is in the fittest season, and all the circumstances thereof tend to set forth his own honour, and argue his foresight to be infinitely perfect; so that he can see no reason to wish it had been otherwise ordered, or to repent thereof. _For all his ways are judgment_, Deut. xxxii. 4. _to every thing there is a season and a time, to every purpose under the heaven; and he hath made every thing beautiful in his time_, Eccl. iii. 1, 11.
For the farther illustrating of this, since wisdom is known by its effects, we shall observe some of the traces, or footsteps thereof in his works. And,
(1.) In the work of creation. As it requires infinite power to produce something out of nothing; so the wisdom of God appears in that excellent order, beauty, and harmony, that we observe in all the parts of the creation; and in the subserviency of one thing to another, and the tendency thereof to promote the moral government of God in the world, and the good of man, for whose sake this lower world was formed, that so it might be a convenient habitation for him, and a glorious object, in which he might contemplate, and thereby be led to advance the divine perfections, which shine forth therein, as in a glass; so that we have the highest reason to say, _Lord, how manifold are thy works; in wisdom hast thou made them all_, Psal. civ. 24. _He hath made the earth by his power; he hath established the world by his wisdom, and hath stretched out the heavens by his discretion_, Jer. x. 12. But since this argument hath been insisted on, with great ingenuity, and strength of reason by others,[56] we shall add no more on that subject, but proceed to consider,
(2.) The wisdom of God, as appearing in the works of providence, in bringing about unexpected events for the good of mankind, and that, by means that seem to have no tendency thereto, but rather the contrary; this will appear in the following instances. As,
_1st_, Jacob’s flying from his father’s house, was wisely ordered, as a means not only for his escaping the fury of his brother, and the trial of his faith, and to humble him for the sinful method he took to obtain the blessing; but also for the building up his family, and encreasing his substance in the world, under a very unjust father-in-law and master, such as Laban was.
_2dly_, Joseph’s being sold into Egypt, was ordered, as a means of his preserving not only that land, but his father’s house, from perishing by famine; his imprisonment was the occasion of his advancement. And all this led the way to the accomplishment of what God had foretold relating to his people’s dwelling in Egypt, and their wonderful deliverance from the bondage they were to endure therein.
_3dly_, The wisdom of God was seen in the manner of Israel’s deliverance out of Egypt, in that he first laid them under the greatest discouragements, by suffering the Egyptians to increase their tasks and burdens; hardening Pharaoh’s heart, that he might try his people’s faith, and make their deliverance appear more remarkable; and then plaguing the Egyptians, that he might punish their pride, injustice, and cruelty; and, at last, giving them up to such an infatuation, as effectually procured their final overthrow, and his people’s safety.
_4thly_, In leading Israel forty years in the wilderness, before he brought them into the promised land, that he might give them statutes and ordinances, and that they might experience various instances of his presence among them, by judgments and mercies, and so be prepared for all the privileges he designed for them, as his peculiar people, in the land of Canaan.
_5thly_, We have a very wonderful instance of the wisdom of providence in the book of Esther; when Haman, the enemy of the Jews, had obtained a decree for their destruction, and Mordecai was first to be sacrificed to his pride and revenge, providence turned whatever he intended against him, upon himself. There was something very remarkable in all the circumstances that led to it, by which the church’s deliverance and advancement was brought about; when, to an eye of reason, it seemed almost impossible,
(3.) The wisdom of God appears yet more eminently, in the work of our redemption; this is that which _the angels desire to look into_, and cannot behold without the greatest admiration; for herein God’s manifold wisdom is displayed, 1 Pet. i. 12. Eph. iii. 10. This solves the difficulty, contained in a former dispensation of providence, respecting God’s suffering sin to enter into the world, which he could have prevented, and probably would have done, had he not designed to over-rule it, for the bringing about the work of our redemption by Christ; so that what we lost in our first head, should be recovered with great advantage in our second, the Lord from heaven.
But though this matter was determined in the eternal covenant, between the Father and the Son, and the necessity of man seemed to require that Christ should be immediately incarnate, as soon as man fell, yet it was deferred till many ages after; and herein the wisdom of God eminently appeared. For,
_1st_, God hereby tried the faith and patience of his church, and put them upon waiting for, and depending on him, who was to come; so that though they had not received this promised blessing, yet they _saw it afar off_; _were persuaded of, and embraced it_, and, with _Abraham, rejoiced to see his day_, though at a great distance, Heb. xi. 13. John viii. 56. and hereby they glorified the faithfulness of God, and depended on his word, that the work of redemption should be brought about, as certainly, as though it had been actually accomplished.
_2dly_, Our Saviour, in the mean time took occasion to display his own glory, as the Lord, and Governor of his church, even before his incarnation, to whom he often appeared in a human form, assumed for that purpose, as a prelibation thereof; so that they had the greatest reason, from hence, to expect his coming in our nature.