óòg The Knowledge ofGocl. Vol.I: Much lefs do I expect ever tole able to give a particular account of the manner of it : but we have fuffcient affurance of the thing, and unlefs we had infinite underftandings, it were vanity to pretend to explain all the ways of infinite Know- ledge. Secondly, It is Obje&ed, That if we can admit fuch a Knowledge in God as feems ,contradictious and impoffible to our Reafon, why may vie not allow and frame fueh Notions of hisGoodnefs and Juftice ? To this I Anfwer, There is a great difference between thofe Perfeétions of God which are imitable, and thofe which are not. Knowledge of future Events is a Perfection wherein we are not bound to be like God ; and if we are aftured of the thing, that he doth know them, it is not neceffary that we Ihould know the manner of it, and dif-intangle it from contradi&ion and impoflìbility: But it is otherwife in God's Goodnefs and Juflice, which are imitable ; he that imitates, endeavourstobe like fomething that he knows, and we mutt have a clear Idea and Notion of that which we would bring our felves to the likenefs of; thefe Perfections of God we are capable of knowing, and therefore the Knowledgeof thefe Perfecticns is chiefly recommended to us in Scripture, yer. 9. 24. By thefe God reveals himfelf, and declares his Name, and makes himfèltknown to us, evert by thofe Attributes which declare his Goodnefs, and Mercy, and Juftice, Exod. 34. 6, y. Pfal. 86. 1$. Deut. 3.2. 3, 4, 5. `When .God would give a Defcription of himfélf to Wes, he promifes to caufe his goodnefs to pafs before him. So that it doth not follow, that becaufe God's Knowledge of future Events is to be admit- ted, notwithftanding the feeming contradiction and impoffibility of it, therefore we are to admit of any Notion of God's Juftice or Goodnefs that feems contradi- ctious or impoflible. The ThirdObjeâion is made up of feveral inconveniences that would follow from God's Knowledge of future Events. z. It would Prejudice the Liberty of the Creature. For if God have an infalli- ble Knowledge of what we will do, then we cannot but do what he infallibly forefees we will do; for otherwifehis Knowledge would be fallible. Anfwer. God's Fore-knowledge lays no necefiìty upon the Event. In every Event, we may confider the Effect in it felf, or with relation to the Caufe, and the manner how it comes topafs; confider'd in it Pelf, it is future, with relation to its Caufes it is contingent. God fees it as both, and fo, as that which till it is maybe or not be; and when it comes to pats, he fees the Man do it freely ; and fo before it be done, it hath no neceflity ; but upon fuppofition of'forefight; as when it is, as Origen excellently explains it. Fore- knowledge is not the caufe of the things that are fore-known ; but becaufe the thing is future and fhall be, this is the Reafon why it is fore-known; for it doth not, becaufe it was known, come topats ; but becaufe it was to come to pals, therefore it was fore-known; and bare Knowledge is no more the Caufe of any Event, which becaufe it is known, muff' infallibly be, than my feeing a Man run, is the Caufe, of his running, which, becaufe I do fee, is infallibly fo. :dly. IfGod infallibly fore-knows what Men will do, how can he be ferionsin his Exhortations to Repentance, his Expectation of it, and his grieving for the Impenitency of Men? Anfwer. All thefe are founded in the liberty of our Actions. God exhorts to Repentance and expeéis it, becaufe by his Grace we may do it ; he is faid to grieve for our Impenitency, becaufe we may do otherwife, and will not. Ex- hortations are not in vain themfelves, but very proper to their end, tho' through our obftinacyand hardnefs they may be rendred vain to us and without effect.. Ifthe weight of the Objection lies upon feroons, and you ask how God canexhort Men ferioufdy to that which he fore-fees that they will 'not do, thofe whom he fore-knows will be finally impenitent? I anfwer, if his Exhortations were not ferions, he could not forefee the final impenitency of Men. To forefee Mens final impenitency, is to forefee their wilful contempt ofGod's Warnings and Exhorta- tions, and Rejection of his Grace ; now Mens wilful contempt of 'his Warnings and Exhortations cannot be forefeen, unlefs God forefee that his Exhortations are ferionsand in good earneft. Having
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