A30248:258
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.
1Thirdly, That text, Psal. 94. doth no ways suppose such a distinction; for the Psalmist doth there intend, whatsoever perfection is either in bodily seeing, or mental knowing, it is eminently and more transcendently in God; neither doth he limit seeing to the sins of wicked men, and knowing only to the sins of the godly; yea, the text maketh thus against the Antinomian, if a believer himself and others see sin in him, shall not God much more? Indeed in the creatures, there is a distinction between seeing and knowing in some respects, for knowing may be of a thing in the abstract, but seeing doth denote the intuitive present apprehension, so that knowing hath a perfection which seeing hath not, and seeing which knowing hath not; but in God all his knowledge is intuitive, and all things are present to him, because of his eternity and omnipresence, so the Schools determine, and rightly, upon that Text, 2 Pet. 3. afterwards to be explained, and the reason is, because intuitive knowledge, or the apprehension of a thing present, is the most noble knowledge, not that the things themselves do coexist, or are present to one another, but unto God in Eternity; for as Gods immensity is in respect of his essence, so his eternity is in regard of time: so that although the things themselves vary, yet Gods knowledge doth not; As an Artificer, who hath the Idea, or form of an house in his mind, before he makes it, when it is made, and after it is destroyed: he hath still the same form in his mind, though the house be altered.
1Thirdly, That text, Psal. 94. doth no waies suppose such a distinction; for the Psalmist doth there intend, whatsoever perfection is either in bodily seeing, or mentall knowing, it is eminently and more transcendently in God; neither doth he limit seeing to the sins of wicked men, and knowing only to the sins of the godly; yea, the text maketh thus against the Antinomian, if a believer himself and others see sin in him, shall not God much more? Indeed in the creatures, there is a distinction between seeing and knowing in some respects, for knowing may be of a thing in the abstract, but seeing doth denote the intuitive present apprehension, so that knowing hath a perfection which seeing hath not, and seeing which knowing hath not; but in God all his knowledge is intuitive, and all things are present to him, because of his eternity and omnipresence, so the Schools determine, and rightly, upon that Text,