by him; but he who is aloof in the air may see the whole course of
the river, how it rises, and how it runs. Thus is it with God.

(2) Certain problems in connection with the doctrine of the Omniscienc
of God.

How the divine intelligence can comprehend so vast and multitudinous
and exhaustless a number of things must forever surpass our
comprehension. "O the depth of the riches both of the wisdom and
knowledge of God! How unsearchable are his judgments, and his
ways past finding out!" (Rom. 11:33). "There is no searching of
his understanding; it is beyond human computation." We must expect,
therefore, to stand amazed in the presence of such matchless wisdom,
and find problems in connection therewith which must for the time,
at least, remain unsolved.

Again, we must not confound the foreknowledge of God with
His foreordination. The two things are, in a sense, distinct. The
fact that God foreknows a thing makes that thing certain but not
necessary. His foreordination is based upon His foreknowledge.
Pharaoh was responsible for the hardening of his heart even though
that hardening process was foreknown and foretold by God. The
actions of men are considered certain but not necessary by reason
of the divine foreknowledge.

b) The Omnipotence of God.

The Omnipotence of God is that attribute by which He can bring to
pass everything which He wills. God's power admits of no bounds
or limitations. God's declaration of His intention is the pledge