Charnock wrote, of God’s knowledge, that it should cause us to agree with God in all things. That he knows all things, and is surprised by nothing, but works all things according to his will, should cause us to rest in him in all circumstances.

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 hath 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 everything; that cannot be forced through ignorance to take new counsel, or be surprised with anything that happens to us! This use the Psalmist makes of it (Ps. x. 14): “thou hast seen it, the poor committeth himself unto thee.” though “some trust in chariots and horses” (Ps. xx. 7), some in counsels and counselors, 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.

—Stephen Charnock, The Existence and Attributes of God (Baker Books, 2005), 1:497.