(1.) God knows what he can do, even many things that he will not do; for as his power is unlimited, so that he can do infinitely more than he will, so he knows more than he will do. This is very obvious; for we ourselves, as free agents, can do more than we will, and, as intelligent, we know in many instances, what we can do, though we will never do them: much more must this be said of the great God, who _calleth things that be not as though they were_, Rom. iv. 17. so David enquires of God, _Will Saul come down? and will the men of Keilah deliver me up into has hand?_ And God answers him, _He will come down, and the men of Keilah will deliver thee up_, 1 Sam. xxiii. 12. which implies, that God knew what they would have done, had not his providence prevented it. In this respect, things known by him are said to be possible, by reason of his power, whereas the future existence thereof depends on his will. (2.) God knows whatever he has done, does, or will do, _viz._ things past, present, or to come. That he knows all things present, has been proved, from the dependence of things on his providence; and his knowledge being inseparably connected with his power: and that he knows all things that are past, is no less evident, for they were once present, and consequently known by him; and to suppose that he does not know them, is to charge him with forgetfulness, or to suppose that his knowledge at present is less perfect than it was, which is inconsistent with infinite perfection. Moreover, if God did not know all things past, he could not be the Judge of the world; and particularly, he could neither reward nor punish; both which acts respect only things that are past; therefore such things are perfectly known by him. Thus, when Job considered his present afflictions, as the punishment of past sins, he says, Job xiv. 17. _My transgression is sealed up in a bag; thou sewest up mine iniquity_; which metaphorical way of speaking, implies his remembering it: so when God threatens to punish his adversaries for their iniquity, he speaks of it, as remembered by him, _laid up in store_ with him, and _sealed up among his treasures_, Deut. xxxii. 34, 35. So, on the other hand, when he designed to reward, or encourage, the religious duties, performed by his people, who feared his name, it is said, _a book of remembrance was written before him, for them_, Mal. iii. 16. But that which we shall principally consider, is, God’s knowing all things future, _viz._ not only such as are the effects of necessary causes, where the effect is known in or by the cause, but such as are contingent, with respect to us; which is the most difficult of all knowledge whatsoever, and argues it to be truly divine.