trivance, would bar the accomplishment and execution. The consideration of God's infinite understanding, would cry "stand" to the first glances of the heart to sin.

[2.] It would make us watchful over our hearts and thoughts. Should we harbour any unworthy thoughts in our cabinet, if our heads and hearts were possessed with this useful truth, that God knows every thing which comes into our minds, Ezek. xi. 5. We should as much blush at the rising of impure thoughts before the understanding of God, as at the discovery of unworthy actions to the knowledge of men. If we lived under a sense, that not a thought of all those millions, which flutter about our minds, can be concealed from him, how watchful and careful should we be of our hearts and thoughts!

[3.] It would be a good preparation to every duty. This consideration should be the preface to every service; the Divine understanding knows how I now act. This would engage us to serious intention, and quell wandering and distracting fancies. Who would come before God with a careless and ignorant soul, under a sense of his infinite understanding, and prerogative of searching the heart, "O thou that dwellest in the heavens," was a consideration the psalmist had at the beginning of his prayer, Psal. cxxiii. 1; whereby he testifies not only an apprehension of the majesty and power of God, but of his omniscience, as one sitting above beholds all that is below. Would we offer to God such raw and undigested petitions; would there be so much flatness in our services; would our hearts so often give us the slip; would any hang down their heads like a bulrush, by an affected or counterfeit humility, while the heart is filled with pride, if we did act faith in this attribute? No, our prayers would be more sound, our devotions more vigorous, our hearts more close, our spirits like the chariots of Aminadib, more swift in their motions. Every thing would be done by us with all our might, which would be very feeble and faint, if we conceived God to be of a finite understanding like ourselves. Let us therefore before every duty, not draw, but open the curtains between God and our souls, and think that we are going before him that sees us, before him that knows us, Gen. xvi. 13. And the stronger impressions of the Divine knowledge are upon our minds, the better would our preparation be for, and the more active our frames in every service: and certainly we may judge of the suitableness of our preparations, by the strength of such im-. pressions upon us.

[4.] This would tend to make us sincere in our whole course. This prescription David gave to Solomon, to maintain a soundness and health of spirit in his walk before God; "And thou,

1

Solomon my son, know thou the God of thy father, and serve him with a perfect heart;-for the Lord understandeth all the imaginations of the thoughts," 1 Chron. xxviii. 9. Josephus gives this reason for Abel's holiness, that he believed God was ignorant of nothing. As the doctrine of omniscience is the foundation of all religion, so the impression of it would promote the practice of all religion. When all our ways are imagined by us to be before the Lord, we shall then keep his precepts, Psal. cxix. 168. And we can never be perfect or sincere, till we walk before God, Gen. xvii. 1, as under the eye of God's knowledge. What we speak, what we think, what we act is in his sight: he knows every place where we are, every thing that we do, as well as Christ knew Nathanael under the fig-tree. As he is too powerful to be vanquished, so he is too full of understanding to be deceived: the sense of this would make us walk with as much care, as if the understanding of all men did comprehend us and our actions.

[5.] The consideration of this attribute would make us humble. How dejected would a person be, if he were sure all the angels in heaven and men upon earth, did perfectly know his crimes, with all their aggravations! But what is created knowledge to an infinite and justly censuring understanding? When we consider that he knows our actions whereof there are multitudes, and our thoughts whereof there are millions; that he views all the blessings bestowed upon us, all the injuries we have returned to him; that he exactly knows his own bounty, and our ingratitude: all the idolatry, blasphemy and, secret enmity in every man's heart against him: all tyrannical oppressions, hidden lusts, omissions of necessary duties, violation of plain precepts, every foolish imagination, with all the circumstances of them, and that perfectly in their full anatomy, every mite of unworthiness and wickedness in every circumstance; and add to this his knowledge, the wonders of his patience, which are miraculous upon the score of his omniscience, that he is not as quick in his revenge as he is in his understanding; but he is so far from inflicting punishment, that he continues his former benefits, arms not his justice against us, but solicits our repentance, and waits to be gracious with all his knowledge of our crimes; should not the consideration of this melt our hearts into humiliation before him, and make us earnest in begging pardon and forgiveness of him?

Again, do we not all find a worm in our best fruit, a flaw in our soundest duties? Shall any of us vaunt, as if God beheld only the gold, and not any dross; as if he knew one thing only, and not another? If we knew something by ourselves to cheer us, do we not also know something, yea, many things to con

1 Antiquit. lib. 1. cap. 3.

demn us, and therefore to humble us? Let the sense of God's infinite knowledge therefore be an incentive and argument for more humiliation in us. If we know enough to render ourselves vile in our own eyes, how much more does God know to render us vile in his!

[6.] The consideration of this excellent perfection should make us to acquiesce in God, and rely upon him in every strait. In public, in private; he knows all cases, and he knows all remedies; he knows the seasons of bringing them, and he knows the seasons of removing them, for his own glory. What is contingent in respect of us, and of our foreknowledge and in respect of second causes, is not so in regard of God's, who has the knowledge of the futurition of all things. He knows all causes in themselves, and therefore knows what every cause will produce, what will be the event of every counsel and of every action. How should we commit ourselves to this God of infinite understanding, who knows all things, and foreknows every thing, that cannot be forced through ignorance to take new counsel, or be surprised with any thing that can happen to us! This use the psalmist makes of it, "Thou hast seen it: the poor committeth himself unto thee," Psal. x. 14. Though some trust in chariots and horses, Psal. xx. 7, some in counsels and counsellors, some in their arms and courage, and some in mere vanity and nothing; yet let us remember the name and nature of the Lord our God, his Divine perfections, of which this of his infinite understanding and omniscience is none of the least, but so necessary, that without it he could not be God, and the whole world would be a mere chaos and confusion.

ROM. xvi. 27.-To God only wise, be glory through Jesus Christ for ever. Amen.

THIS chapter being the last of this epistle, is chiefly made up of charitable and friendly salutations and commendations of particular persons, according to the earliness and strength of their several graces, and their labour of love for the interest of God and his people.

In verse 17, he warns them not to be drawn aside from the gospel doctrine which had been taught them, by the plausible pretences and insinuations, which the corrupters of the doctrine and rule of Christ never want from the suggestions of their

carnal wisdom. The offspring of soul-destroying errrors may walk about the world in a garb and disguise of good words and fair speeches; as it is in the 18th verse," by good words and fair speeches deceive the hearts of the simple." And for their encouragement to a constancy in the gospel doctrine, he assures them that all those that would dispossess them of truth, to possess them with vanity, are but Satan's instruments, and will fall under the same captivity and yoke with their principal: "The God of peace shall bruise Satan under your feet shortly," verse

20.

Whence observe,

All corrupters of Divine truth, and troublers of the church's peace, are no better than devils. Our Saviour thought the name "Satan," a title merited by Peter, when he breathed out an advice, as an axe at the root of the gospel, the death of Christ, the foundation of all gospel truth: and the apostle concludes them under the same character, which hinder the superstructure, and would mix their chaff with his wheat. "Get thee behind me, Satan," Matt. xvi. 23. It is not, Get thee behind me, Simon, or, Get thee behind me, Peter; but, "Get thee behind me, Satan: thou art an offence unto me;" thou dost oppose thyself to the wisdom, and grace, and authority of God, to the redemption of man, and to the good of the world.

As the Holy Ghost is the Spirit of truth, so is Satan the spirit of falsehood: as the Holy Ghost inspires believers with truth, so the devil corrupts unbelievers with error. Let us cleave to

the truth of the gospel, that we may not be counted by God as part of the corporation of fallen angels, and not be barely reckoned as enemies of God, but in league with the greatest enemy to his glory in the world.

Again, the Reconciler of the world will be the subduer of Satan. The God of peace sent the Prince of peace to be the restorer of his rights, and the hammer to beat in pieces the usurper of them. As a God of 'truth he will make good his promise, as a God of peace he will perfect the design his wisdom has laid, and begun to act. In the subduing Satan, he will be the conqueror of his instruments: he says not, God shall bruise your troublers, and heretics; but Satan: the fall of a general proves the rout of the army. Since God, as a God of peace, has delivered his own, he will perfect the victory, and make them cease from bruising the heel of his spiritual seed.

Divine evangelical truth shall be victorious. No weapon formed against it shall prosper: the head of the wicked shall fall as low as the feet of the godly. The devil never yet blustered in the world, but he met at last with a disappointment: his fall has been like lightning, sudden, certain, vanishing.

Again, faith must look back as far as the foundation promise. "The God of peace shall bruise," &c. The apostle seems to allude to the first promise, Gen. iii. 15; a promise that has vigour to nourish the churches in all ages of the world. It is the standing cordial; out of the womb of this promise all the rest have taken their birth. The promises of the Old Testament were designed for those under the New, and full performance of them is to be expected and will be enjoyed by them. It is a mighty strengthening to faith, to trace the footsteps of God's truth and wisdom, from the threatening against the serpent in Eden,. to the bruise he received in Calvary, and the triumph over him upon mount Olivet.

Lastly, we are to confide in the promise of God, but leave the season of its accomplishment to his wisdom. He will bruise Satan under your feet, therefore do not doubt it; and shortly, therefore wait for it: shortly it will be done, that is, quickly, when you think it may be a great way off; or shortly, that is, seasonably, when Satan's rage is hottest. God is the best judge of the seasons of distributing his own mercies, and darting out his own glory. It is enough to encourage our waiting, that it will be, and that it will be shortly; but we must not measure God's shortly by our minutes..

The apostle after this concludes with a comfortable prayer, that since they were liable to many temptations to turn their backs upon the doctrine which they had learned; yet he desires God, who had brought them to the knowledge of his truth, would confirm them in the belief of it, since it was the gospel of Christ his dear Son, and a mystery he had been chary of and kept in his own cabinet, and now brought forth to the world in pursuance of the ancient prophecies, and now had published to all nations for that end that it might be obeyed; and concludes with a doxology, a voice of praise, to him who was only wise to effect his own purposes: "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith," ver. 25-27. This doxology is interlaced with many comforts for the Romans. He explains the causes of this glory to God, "power and wisdom;" power to establish the Romans in grace, which includes his will. This he proves from a Divine testimony, namely, the gospel; the gospel committed to him, and preached by him, which he commends by calling it the preaching of Christ; and describes it, for the instruction and comfort of the Church, from the adjuncts, the obscurity of it under the Old