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This may seem a principle, and therefore not to be doubted, and consequently needless to be proved.

I. PROVE THE PROPOSITION.

1. First from Scripture (John 21:17; Hebrews 4:13).

2. From reason; and here our first argument shall be drawn from His works of creation and providence. It is impossible that He that made all things should not also know all things. Who is it that cannot readily acknowledge and read his own hand? Next, His providence sufficiently declares His omniscience; if He manages, rules, and governs all things, yea sin itself, it clearly follows that He has full cognisance of those things, since all these acts presuppose knowledge.

II. THE EXCELLENCY OF GOD'S KNOWLEDGE ABOVE THE KNOWLEDGE EITHER OF MEN OR ANGELS.

1. Concerning its properties.

(1) The first property holding forth the excellency of this knowledge is the exceeding evidence, and consequently the certainty of it; for though a thing may be certain, and yet not evident, yet whatsover is evident, that also is certain. Evidence brings a property eminent from the essence and being of knowledge; it follows that that which includes the nature of knowledge in an infinite manner, must be also attended by a most infinitely clear evidence. He that causes that innate evidence in every object, by which it moves and strikes the faculty, shall not He see? He that gives light to the eye, by which that evidence is discerned, shall not He discern?

(2) Another property of this knowledge, showing the excellence of it, is this, that it is a knowledge independent upon the existence of the object or thing known. God beholds all things in Himself; and that both eminently, as He sees His own perfection, which eminently includes all the perfection that is scattered among the creatures, as the light of all the stars is contained eminently in the sun; and He beholds them also formally, distinctly, and according to the model of their own proper beings, without looking upon the existence of the things themselves, and that two ways —

(a)  By reflecting upon His power, and what He can do, He has a perfect knowledge of all possibilities, and of things that may be produced.

(b)  By reflecting upon His power and His will, He knows whatsoever shall be actually produced.

2. The excellency of God's knowledge appears in respect of His objects; which are all things knowable. But they may be reduced to three things especially, which God alone perfectly knows, and are not to be known by men or angels.

(1) The nature of God Himself. Nothing but an infinite knowledge can comprehend an infinite being.

(2) The second sort of things only known to God are things future.

(3) The thoughts of men: it belongs to the sovereignty of God's omniscience alone to judge and know these (Psalm 139:2).

III. I proceed to make some APPLICATION; and to see what uses may be deduced from the consideration of God's omniscience: it may serve as an argument to press several duties upon us.

1. It must be a strong motive to bring us to a free confession of all our sins to God. We can commit and tell our secrets to a friend that does not know them; how much more should we do it to Him that knows them already.

2. The consideration of God's omniscience may enforce us to an humble submission to all God's commands and directions, and that both in respect of belief and of practice.

3. And lastly, since it is an express command of our Saviour Himself, that we should "be perfect, as our heavenly Father is perfect"; why should we not, according to our weak model, endeavour to copy out this Divine perfection upon our soul, as well as any of the rest? And why, as well as we are commanded to be like Him in His goodness, bounty, and mercy, we should not endeavour to resemble Him in knowledge, wisdom, and understanding, according to our weak capacity?

(R. South, D. D.)

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KJV: And hereby we know that we are of the truth, and shall assure our hearts before him.

WEB: And by this we know that we are of the truth, and persuade our hearts before him,