Discourse VIII. On God’s Knowledge (part 2)

4. This would tend to make us sincere in our whole course. This prescription David gave to Solomon, to maintain a soundness and health of spirit in his walk before God (1 Chron. xxviii. 9): “And thou, Solomon, my son, know the God of thy fathers, and serve him with a perfect heart, for the Lord understands all the imaginations of the thoughts.” Josephus gives this reason for Abel’s holiness, that he believed God was ignorant of nothing. As the doctrine of omniscience is the foundation of all religion, so the impression of it would promote the practice of all religion. When all our ways are imagined by us to be before the Lord, we shall then keep his precepts (Ps. cxix. 168). And we can never be perfect or sincere till we “walk before God” (Gen. xvii. 1); as under the eye of God’s knowledge. What we speak, what we think, what we act, is in his sight; he knows every place where we are, everything that we do, as well as Christ knew Nathaniel under the fig‑tree. As he is too powerful to be vanquished, so he is too understanding to be deceived; the sense of this would make us walk with as much care, as if the understanding of all men did comprehend us and our actions.

5. The consideration of this attribute would make us humble. How dejected would a person be if he were sure all the angels in heaven and men upon earth, did perfectly know his crimes, with all their aggravations! But what is created knowledge to an infinite and just censuring understanding! When we consider that he knows our actions, whereof there are multitudes, and our thoughts, whereof there are millions; that he views all the blessings bestowed upon us; all the injuries we have returned to him; that he exactly knows his own bounty, and our ingratitude; all the idolatry, blasphemy, and secret enmity in every man’s heart against him; all tyrannical oppressions, hidden lusts, omissions of necessary duties, violations of plain precepts, every foolish imagination, with all the circumstances of them, and that perfectly in their full anatomy, every mite of unworthiness and wickedness in every circumstance; and add to this his knowledge, the wonders of his patience, which are miraculous upon the score of his omniscience, that he is not as quick in his revenge as he is in his understanding, but is so far from inflicting punishment, that he continues his former benefits, arms not his justice against us, but solicits our repentance, and waits to be gracious with all this knowledge of our crimes; should not the consideration of this melt our hearts into humiliation before him, and make us earnest in begging pardon and forgiveness of him? Again, do we not all find a worm in our best fruit, a flaw in our soundest duties? Shall any of us vaunt, as if God beheld only the gold, and not any dross; as if he knew one thing only, and not another? If we knew something by ourselves to cheer us, do we not also know something, yea, many things, to condemn us, and therefore to humble us? Let the sense of God’s infinite knowledge, therefore, be an incentive and argument for more humiliation in us. If we know enough to render ourselves vile in our own eyes, how much more doth God know to render us vile in his!

6. The consideration of this excellent perfection should make us to acquiesce in God, and rely upon him in every strait. In public, in private; he knows all cases, and he knows all remedies; he knows the seasons of bringing them, and he knows the seasons of removing them, for his own glory. What is contingent in respect of us, and of our foreknowledge, and in respect of second causes, is not so in regard of God’s, who hath the knowledge of the futurition of all things; he knows all causes in themselves, and, therefore, knows what every cause will produce, what will be the event of every counsel and of every action. How should we commit ourselves to this God of infinite understanding, who knows all things, and foreknows everything; that cannot be forced through ignorance to take new counsel, or be surprised with anything that can happen to us! This use the Psalmist makes of it (Ps. x. 14): “Thou hast seen it, the poor committeth himself unto thee.” Though “some trust in chariots and horses” (Ps. xx. 7), some in counsels and counsellors, some in their arms and courage, and some in mere vanity and nothing; yet, let us remember the name and nature of the Lord our God, his divine perfections, of which this of his infinite understanding and omniscience is none of the least, but so necessary, that without it he could not be God, and the whole world would be a mere chaos and confusion.