the Things fpoken of; For if we were to try the Strength of our Thinking, with the Manner of Things, we should quickly fall from our Clearness, even in our Thoughts of any the loweft Creased Being. An Apprehenfion of the Certainty of Things is very Different from that Apprehenfion, which relates to the Modes of them. The firft may be very Clear and Convincing, though the Latter be ever fo Confufed, Imperfect, or Obfcure. The Manner of God's Knowledge of Himself, and of all other Things, is not to be Conceived by Us; But, that notwithstanding, the Certainty of it, and of the Confequences drawn from it, is Clear beyond Exception. Though we cannot comprehend the Mode of God's Effence, or of any of his Attributes; yet fuch are our Natural Notions of the Things themselves, and of their Neceffary Relations to one another, that we are Plainly and Fully perfuaded of their Certainty, and of the Truth of those Arguments, which are built upon it.

This Diftinction betwixt our Conceptions of the Certainty, and of the Man

ner

ner of Things, seems neceffary to Prevent our running into the Errour of Thofe, who, because they cannot comprehend the Mode of God's Nature and Attributes, are therefore wont to Avoid and Neglect thofe Thoughts of God, which ought to be the Daily Employment of their Minds. And this brings me to the

II. Second thing propofed, namely, to draw fome Practical Obfervations from what hath been faid. And

Ift. Let the Perfection of God's Knowledge raise our utmost Admiration, and Honour, and Reverence towards Him, and the utmost Humility in our Thoughts of our Selves. There is Nothing Beyond the reach of His Knowledge, and scarce Any thing Within the reach of Ours. The Conceptions of Our Minds are Obscure and Confused, Inadequate and Erroneous, and fuch as they are, Raised with Difficulty, and Eafily Loft: His are Clear and Distinct, Adequate and Infallible, Conftant and Immutable. His Knowledge, even of his own Infinite Effence and Perfections, is Pofitive and Complete:

R 4

Complete: Our Notions, even of a Finite Spirit, are chiefly Negative, and very Defective; though indeed the Exiflence of Spirit is Undeniably deducible from Reafon, as well as abundantly attested in his Holy Word. When we apply our Minds, even to Bodily Subftances, our Knowledge creeps flowly on, through the Tract of Properties and Effects: His Knowledge at once Explores and runs through the Effences and firft Principles of all Things. Let us therefore be ever Diffident of our own Weak, and Narrow, and Imperfect Conceptions, and fubmit all our Thoughts, by a Stedfaft Faith to the Perfection of Truth, which is plainly Revealed by Him, and may Therefore be Fully Depended on by Us. Let us be ever Deeply Affected with a Senfe of our own Infirmities, and Adore that Fountain of Exquifite Knowledge in Him, from which we hope to have Intire Knowledge Hereafter Derived upon our Selves.

2ly, The Thoughts of God's Omniscience fhould Introduce into our Minds an Awful Sense of Him, Fear, and So

licitude,

licitude, and Care, in the Conduct of our Lives. Holy David, who gives this Testimony of his Faith, There is not a word in my tongue, but thou, O Lord, knoweft it altogether, does alfo give this Suitable Teftimony of his Piety, I am utterly purposed, that my mouth shall not offend. As the Doctrine of God's Omniscience is, in it felf, a Fundamental Truth, it ought to be a Fundamental Principle of Action. There must be greaț Neceffity of Strictnefs in That Behaviour, which is under the Immediate Inspection of our Judge. We had need keep up a Continual Dread of the works of Darkness, when we are Continually Seen and Obferved by the Father of Lights.

To run on in Life, without a Conftant, Moving Senfe of God's Presence with us, is, in Effect, to live as without God in the world. This is the Great, Governing Direction, which God gave to Abraham, I am the Almighty God, walk BEFORE ME, and be thou perfect. The Perfection of our Duty to God depends much upon the Perfection of our Regards to his Knowledge of us. Thofe

who

who always walk, as in His Sight, are always fteering the Proper courfe to Eternal Life.

3ly, And more Particularly; This Do&trine of God's Omniscience fhould render us very Strict, and Careful in the Worship of him. We may poffibly Deceive One Another in this Point. A Devout Pofture and a Serious Look may pass Currently and Laudably amongst Us for Devotion and Reverence. Indeed These Things are the Proper Indications, and Tokens of Devotion, and do fo Naturally arise from a Devout Spirit, that they cannot eafily be Prevented. If they were not the Proper and Natural Effects and Evidences of a Truly Religious Mind, they would not be Affected and Counterfeited, as they are, by Hypocritical and Designing Men.

But when thefe Marks of Piety are without the Subftance of it, they are Unprofitable and Vain. The Lord feeth not as Man feeth, but looketh on the HEART and Thoughts, and if there be no Piety, or Devotion There, our Appearance before him is an Abomination un

to