176 Chap. 36. ßn Expoftion upon the Bock of J o B. Verf. g. the fmalleft matters, even to the numbering of the haites of our head.That's truegreatnefs of knowledge,to know the leaf things and motions of the meaneft creature. Secondly, he knoweth the mof} fecret things; Secret things belong to God, ( Deft. 29. 29.) that is, God bath fecrets-which he referves to htmfelf, min can- not know them, man onuft not attempt to know them, fuch an at- tempt were infutìerable intro ion. Now as God hath fecrets of his own, which no man mutt meddle with, fo he medIes with all . our fecrets, our fecrets belong to God as well, as his own ; he knows the fecrets of our hearts, he hath a key to that Cabinet, and can unlock i r, ;and look into it ; we may lock men , one and other, out of our hearts, but we cannot lockout God , he feeth what's there, fuch is the (Irength of his, knowing wifdome. Thirdly, He knows things future, or what (ball be he knoweth what as yet is nor, as clearly as what is ; 11c declaretb the end from the beginning, (tfa..46. to.) Upon this ground the Prophet challengethall the Idols of theworld, (Ifa. 41. z3.) Skew the things that are to come hereafter, that we may know that yeare Gods ; tell us what (hall benext, tell us what will beto morrow; that will be a demonftration ofyour Divinity ;theLord declareth things to come, andhe only declares them. We know little of that which is, he, and he only,knoweth that which will be. All fu- tures unrevealed , are fecrets, and among them our thoughts are the great&} fecrets, yet them theLord knowech, (Pfal. t 39. z.) Thou (faith David) underfiandefy my thoughts afar of, that is,be- fore I think them ; Is not this f}rength of knowing wifdome ? Fourthly, God knoweth all things alwayes,or everlaftingly, there is not one of them flips ont of his knowledge,theyare at all times alike, that is, perfe&ly before him; Is not this alto tlren th of knowing wifdome ? Fifthly, The Lord knoweth all there things as difcin&ly as ifhe had but one thing toknow.Sistlíly,He know- eth all things by one a& of fingle and Cmple intuition, he doth not know (as we )by report from others , nor by comparing one thing with another, nor by inferring one thing from another, that is,he doth not know by difcourfe, argument, or dem:onftrarion, butall things are before the eye of his knowledge nakedly and immediately, as they are. There two laft as well as any of, or all the former, are a clear proof, not only, that God is knowing and wife, but that he is mighty in fttength of knowing widome. Szçondly,
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