3. If God knows himself, he must know all other things, for he that knows the greatest object, must know things of a lesser nature; besides, if he knows himself, he knows what he can do, will do, or has done, which is as much as to say that he knows all things. And that God knows himself, must be granted for if it be the privilege of an intelligent creature to know himself, though this knowledge in him be but imperfect, surely God must know himself; and because his knowledge cannot have any defect, which would be inconsistent with infinite perfection, therefore he must have a perfect, that is to say, an infinite knowledge of himself, and consequently of all other things. This knowledge of God, which has the creature for its object, is distinguished, in scripture, into his comprehending, seeing, or having a perfect intuition of all things, and his approving of things, or it is either intuitive or approbative; the former of these is what we principally understand by this attribute; as when it is said, _Known unto God are all his works, from the beginning of the world_, Acts xv. 18. and, _thou knowest my down-sitting and up-rising, and art acquainted with all my ways; for there is not a word in my tongue, but lo, O Lord, thou knowest it altogether_, Psal. cxxxix. 2, 3, 4. and, _the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts_, 1 Chron. xxviii. 9. And as for the other sense of God’s knowledge, to wit, of approbation, which is less properly called knowledge, because it is rather seated in the will than in the understanding; of this we read in several scriptures; as when God tells Moses, _I know thee by name_, Exod. xxxiii. 12. which is explained by the following words, _And thou hast found grace in my sight_; so when our Saviour says, concerning his enemies, _I will profess unto you I never knew you_, Matth. vii. 23. it is not meant of a knowledge of intuition, but approbation. In the former sense, he knows all things, bad as well as good, that which he hates and will punish, as well as what he delights in; in the latter, he only knows that which is good, or agreeable to his will. Moreover, God is said to know what he can do, and what he has done, or will do.