An end of doctrinal controversies which have lately troubled the churches

Ans. 1. God's Essence is Knowledge, and is Infinite, and therefore extendeth to all that is intelligible: And if they be not objects intelligible, it belongeth not to a perfect Intellect to know them. But if they are, it is rashness to ask any other reason of God's knowing them, besides his Perfection and their Intelligibility: But all Contingents ⟨p. 34⟩that are future, are Certainties to God as well as Contingencies, in several respects, and accordingly known: But the shallow Brain of Worms doth little know what Futurity signifieth in Eternity to God. 2. But we know what future Contingents are to us. 3. And thence we know that God's Intellect may be denominated by imperfect Man, as in its perfection comprehending our Futurities and Contingencies, and human Measures, tho' not as Measures to God.

§. 8. If the question be, Whether God know things as future, because he willeth them to be future; or because they are future from the free Agent's Will▪

Ans. 1. God's Knowledge, ex parte sui, is his Essence, and hath no Cause, for it is no Effect. God's Understanding, Will and Power are essentially One, but as various, inadequate conceptions, they only make up▪ perfect Unity, and are not Causes and Effects to one another; much less caused by any Creature. 2. But Futurity is caused by that which causeth the thing future: And therefore the futurity of Sin is caused by Man that causeth Sin, so far as it is capable of a Cause; of which more in due place: But as Futurity is not Existence, so it needeth not an existent, but sometimes only a future cause. 3. And God's Intellect is terminated on things as Intelligible, and that is as they are: And so on things that are future by his own will, as such; and on things future by Man's Will, as such; as far as Futurity is an object of an eternal mind.