A30248:257
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.
Secondly, Knowledge is attributed likewise to God, 1but in a far different sense from what it is in us, and therefore differs from our knowledge many ways: 1. His knowledge is his substance: Hence Synesius said, God to be [Greek or Hebrew], by his understanding. 2. Its not caused from objects; Gregory expressed it well, Ipse mundus nobis non notus esse posset nisi esset, deo autem nisi notus ⟨p. 90⟩esset, esse non posset. 3. It's simple and one. There is properly no memory of things past, no prescience of things to come, but all things are present to him: As if there were a body that were all eyes, that needed not to turn it self backward and forward, to see things; or as a man standing upon an high Tower doth with one cast of his eye behold Passengers at the bottom of the Tower, which go successively one after another; Thus Deus est totus lux, & totus oculus, God is altogether light, and wholly an eye. 4. Knowledge in us, is properly taken for to know a thing by its causes, but it is not so in God. This rightly understood will overthrow that distinction of knowing and seeing.
Secondly, Knowledge is attributed likewise to God, 1but in a far different sense from what it is in us, and therefore differs from our knowledge many waies: 1. His knowledge is his substance: Hence Synesius said, God to be 〈non-Latin alphabet〉, by his understanding. 2. Its not caused from objects; Gregory expressed it well, Ipse mundus nobis non notus esse posset nisi esset, deo autem nisi notus ⟨p. 90⟩esset, esse non posset. 3. It's simple and one. There is properly no memory of things past, no prescience of things to come, but all things are pres•nt to him: As if there were a body that were all eies, that needed not to turn it self backward and forward, to see things; or as a man standing upon an high Tower doth with one cast of his eye behold Passengers at the bottom of the Tower, which go successively one after another; Thus Deus est totus lux, & totus oculus, God is altogether light, and wholly an eye. 4. Knowledge in us, is properly taken for to know a thing by its causes, but it is not so in God. This rightly understood will overthrow that distinction of knowing and seeing.