A30248:261
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.
Fifthly,1 There is in reason no distinction to be made to our capacities between Gods knowing and seeing, for in those instances the Author giveth, we may say God knoweth in that respect as he seeth, and he doth not see in that respect he doth not know; As for example, God doth not see the flood now to be, no more can we say, he knoweth it now to be, for that is false; God doth not see the Leprosy upon Naaman, no more doth he know it to be on him: So God knoweth his people in Christ, as well as seeth them in Christ, and therefore if by Christ he seeth no sin in them, he must likewise know none in them. Now this error is grounded upon a dangerous conceit, as if Gods seeing were limited to things existent, and his knowledge to things past or future, so that it's inexcusable ignorance, to say with this Author, that God knew the Sun and Moon before he made them, but he did not see them. He did not indeed see them to be before they were, no more did he know them to be before they were, but when they were made, his seeing and knowing of them were all one.
Fifthly,1 There is in reason no distinction to be made to our capacities between Gods knowing and seeing, for in those instances the Author giveth, we may say God knoweth in that respect as he seeth, and he doth not see in that respect he doth not know; As for example, God doth not see the floud now to be, no more can we say, he knoweth it now to be, for that is false; God doth not see the Leprosie upon Naaman, no more doth he know it to be on him: So God knoweth his people in Christ, as well as seeth them in Christ, and therefore if by Christ he seeth no sin in them, he must likewise know none in them. Now this error is grounded upon a dangerous conceit, as if Gods seeing were limited to things existent, and his knowledge to things past or future, so that it's inexcusable ignorance, to say with this Author, that God knew the Sun and Moon before he made them, but he did not see them. He did not indeed see them to be before they were, no more did he know them to be before they were, but when they were made, his seeing and knowing of them were all one.
- 15. There is no distinction to our capacities between Gods knowing and s•eing.