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But, when men have once given up theih Hearts, Intirely, to any Tubing, their Pursuits of it do seldom Keep any Bounds. Your Lordship cannot Still Forbear to Increase Your Accumulated Stores of Spiritual Delight; still making new Way with Eagerness, in the Course of Piety, and fill Multiplying Your Numbers of Good Works, which are Already too Great to be eafily 'Told.

I beseech Your Lordship to forgive my taking this Opportunity of Glancing upon a Few, of the Numerous Reasons I have, for accounting Your Lordship's Patronage an Abundant Honour. And I must beg leave to Add my Humble 'Thanks, in a Particular manner, for this Great Circumstance, in the Generostty of Your Lordship's Favours to me, that they were Unsought for, as well as Undeserved by,

My Lord,

Your Lordship's

Most Humble,

,.. , , T and Obedient

Lincoln s-Inn.

Nov. 29, 1720. .

Chaplain and Servant,

Will. Lupton. I}*'

1 •••,.


The Omniscience of God.


The Lord is a God of Knowledge.

THIS Divine Attribute, which gives Laws to all the Counsels and Dispensations of God, is a Main Spring of Religion amongst Men. For our Belies of it is Apt to introduce the Highest Reverence towards our Maker, and the Strictest Watchfulness over pur Selves. And 'tis the Want of this Belief, that strikes off Mens Hopes and Fears, and sets them Loofe from the notions of Duty, For how should they Hope to be Rewarded for their Obedience, pr, be Afraid of Suffering for their Sins,

*'' ft

so long as they do not Apprehen^, that any Notice is taken, either of the One, pr of the Other.

To this purpofe, the Psalmist represents Wicked Men, as Supporting themselves, under their Sins, by means of this Disbelief, and saying, * The Lord Jhall not see, neither shall the God of Jacob regard it. Thus do they Devise for themselves a Shelter without. Safety, and lay the Foundations of their Hope and Comfort, inFalshood and Folly. For the Lord is a God of Knowledge.

In discoursing on this Subject, I (hall

I. Consider the Extent, and PerfeBion of Knowledge in God, and

II. Draw some PraBical Observations from it.

First, Let us consider the Extent and Perfection of Knowledge in God. And in the First place 'tis observable, that his Knowledge does extend it self to All his Creatures. And the Acknowledgment pf This is a Direct Consequence of our JBelies that there is a God, and that He is

• .* V I.I » ''

* Psal. xcJ7^ 7.

pur our Qteatour. For 'tis not to be Supposed, or Imagin'd, that the Contriver and Author of our. Beings can be Ignorant of them. And hence 'tis observable, that neither the Wonderful Numbers, nor Differences of Creatures can Prevent, or Obstruct God's Knowledge of every Particucular amongst them. For, if every Single creature be as Certainly and Properly Produced and Constituted, by his Voluntary and Positive Act, as if that creature Alone had been produced by him; Then every Single Being is as Distinctly, and Fully, and perfectly Known by him, as if That Single Being were the Only object of his Knowledge.

After the Works of the Creation were Finished, the First Remark made upon them was, that God Saw every thing that he had made, that he took Special Cognizance of the Nature and Constitution, the State and Circumstances of All created Beings: And, every Thing that he had made being Dispofed and Order'd by his Wisdom^ That Knowledge of his, whereby he applies the best Means to the best Ends, Therefore the. next Thing Remark'd


was, this Judgment which the Crgiatour passed upon the whole Work of Creation, Andbehold it was very good.

The Images of Things were all Distinct, and Fair, and Perfect in the Divine Mind, before they were made. Creation was only the Actual Execution of God's Eter

. nal Designs, That External Action, whereby he gave Existence to Beings, in an Exact and Intire Conformity to the Ideas, which he had of them, from Everlasting,

• within Himself. And hence appears the Perfection, as well as the Extent of that Knowledge, which God hath of his Creatures. For, as They are, in Effect, the Transcripts and ^Resemblances of his own Conceptions, His Consciousness of the One, must be the consummate Knowledge of the Other. Since there is not a Figure, or Line in any Body throughout the Compass of the Visible Worjd; not a Principle, or Faculty, or Power, in any Being, Visible or Invisible/ but what was first

. Adjusted in its Grand Exemplar, the Mind pf God; and since his Conceptions are Indelible and Immutable, Therefore the View of his own Conceptions* is at once

a most

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