572 Concerning the Perfec7ion of God. Vol. I. argues fuch an excels of Power, as we cannot comprehend ; but yet we are forc'd to acknowledge, that either the World mutt be produc'd from Nothing, or that Matter was eternally of it feif, which is every whit as hard to imagine, as that infinite Power fhould be able to produce it from Nothing. So likewife we are not able to conceive, how God can certainly know future Events, which depend upon voluntary and uncertain Caufes, becaufe we cannot comprehend infinite Knowledge ; but this we may eafily be fatisfied in, that infinite Power and Knowledge may be able to do, and know many things, which we cannot conceive how they can be known or done, no more than a Child can imagine how a great Mathematician can demonftrate his Propofitions. Only this we are fure of, as we can be of any thing, that no Power can do that which is evident- ly impoffible, and implies a plain Contradiction. We are not able perhaps to reconcile the particular Providencesof God with his univerfal Goodnefs, Juftice, and Wifdom, becaufe we cannot fee to the end of his Ways and Works at one'view, and fee every part with relation to the whole ; which would appear very wife, if we knew the whole feries of things, and faw the entire defign together, as God himfelf does, to whom (as Solomon tells us) all his ways are known from the beginning. So that however we may be at a lofs in our Conceptions of God's infinite Knowledge and Power, yet Goodnefs, and Juftice, and Truth, are Notions eafie and familiar ; and if we could not underhand thefe, the whole Bible would be infigniuicant to us. For all Revelation from God fuppofeth us to know what is meant by Goodnefs, Juftice, and Truth : And therefore-no Man can entertain any Notion of God, which plainly contradi 2s thefe. And it is foolifh for any Man to pretend, that he cannot know what Goodnefs, and Juftice, and Truth in God are : for if we do not know this, 'tis all one to us, whether God be good or not, nor could we imitate his Goodnefs ; for he that imitates, endeavours to make himfelf like fomething that he knows, and muff of neceffity have Come Idea of that to which he aims to be like : So that if we had nocertain and fettled Notion of the Goodnefs, and Juftice, and Truth of God, he would be altogether . an unintelligible Being ; and Religion, which confifis in the imitation of him, would be utterly impoffible. -. Now thefe being the moft eafie, and intelligible Perfetïions of God, by which he is faid in Scripture to declare his Name, that is, to maké himfelf known to us, we thould govern all our Reafonings about God (as concerning his Decrees, and his concurrence with the Free Aêtions ofMen, and his particular Providence, which are things more dark and obfcure) by what is more clear ; and we fhall find in Scripture, that inall thefe points holy Men do conflantly appeal to thefe unqueftionable and intelligible Perfeflions of God. Wilt thou defiroy the Righteous with theWicked ? (faith Abraham) That k far from thee. Shall not the Judgeof all the Worlddo right ? We may be miftaken ; but Godcertainly knows who are Wicked, and who are Righteous; and he knows how to punith the Wicked, and fave the Righteous : But we cannot be miftakemin this Principle, that thelodge of all the World will do right. Thus Mofes fatisfies himfelfand others, concerning the particular Providences of God towards the People of'Ifrael. Deut. 32. 3, 4. I willpublifh the Nameof the Lord : All his ways are judgment ; a Godof Truth, and without iniquity, jufl and right is He. This we certainly know of God. So St. Paul, Ram. 2.. 2.. Thou art inexcufable, 0 Man! Whatfoever Excufe Men may pre- tend for their faults, he lays down this for a Principle, Weare fare the Judgment of Godis according to truth. Secondly, Let us always confider the Perfetlions of God in conjunétion;. and fo as to reconcile them with one another. Do not confider God as meer Power and Sovereignty, as meer Mercyand Goodnefs,, as meer Juftice and Severity ; but as all thefe together, and in fuch a meafure and degree as may make them confi- ftent with one another. The greatefi miftakes in Religion are certainly fprung from this root, from feparating the Perfetlions of God, and confitlering them Tingly, änd framing fuch wide and large notions of one, as to excludeanother : whereas the Perfetlions of God agree together, and that is not a Divine Perfeélioa which
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