A30248:253
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Jury, London / by Anthony Burgess ...The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...
London: printed by A. Miller for Tho. Underhill, 1651
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Let us consider how he proveth this distinction of Gods seeing and knowing. The place he brings is Psal. 94▪9, 10. He that formed the eye, shall not he see? he that teacheth man knowledge, shall not he know? Here (saith he) they are distinctly set down, and the Scripture useth this continual practice, saying no where, That God doth not know the sins of justified persons, but in many places, That he seeth no sin in them. His second reason is, because among men and Angels, yea in God himself there is a reason (to our capacities) of this difference; for to know a thing, is, to understand the nature of it, though the thing it self be abolished and hath no existence; but to see a thing, is to have a real existence of it before our eye. As for instance, God (saith he) knoweth the flood that drowned the whole world, but he doth not see it having an existence now; so God knoweth the leprosy of Naaman, more ⟨p. 89⟩perfectly then Naaman did himself, yet he doth not see it upon Naaman; and thus God knoweth the sins of the wicked, and of his justified children more perfectly then they themselves do, and herein is no difference between them; but here is the difference, that God seeth sin in the one, and not in the other, because abolished by Christ.
Let us consider how he proveth this distinction of Gods seeing and knowing. The place he brings is Psal. 94▪9, 10. He that formed the eye, shall not he see? he that teacheth man knowledge, shall not he know? Here (saith he) they are distinctly set down, and the Scripture useth this continual practice, saying no where, That God doth not know the sins of justified persons, but in many places, That he seeth no sin in them. His second reason is, because among men and Angels, yea in God himself there is a reason (to our capacities) of this difference; for to know a thing, is, to understand the nature of it, though the thing it self be abol•sh•d and hath no existence; but to see a thing, is to have a real existence of it before our eye. As for instance, God (saith he) knoweth the floud that drowned the whole world, but he doth not see it having an existence now; so God knoweth the leprosie of Naaman, more