The rule of faith, or, An exposition of the Apostles Creed so handled as…

7. Because he knows all things uno intuitu with one view, all at once: The eye of man beholds many things at once as with one look it can see the Ants in a Mole-hill, but if it will see other things, it must remove the sight. Now the mind of man can at once take in a larger circuit to look upon, as a City or Country, yea the whole earth, yea the whole world, but it is only in the lump or ball, or whole ⟨p. 61⟩mass of it: for if it would take the distinct contemplation of things, it must remove from form to form, and from thought to thought. Now Gods understanding takes all at once, most steadfastly, and most perfectly, and so by a way more excellent then all the creatures in heaven or earth. Gods Knowledge is not a successive knowledge, as ours is, to take in things by comparing, or distinguishing, or reasoning, &c. for all things without God are but as a centre or little point, which with infinite ease he discerns: and therefore we must by the way take notice of it, that when we read in Scripture of fore-knowledge of things to come, or remembrance of things past, that these things are called so in respect of us, not in respect of God. They are not given to God properly, but are terms borrowed from our use, the more distinctly to inform us of the branches (as it were) of Gods knowledge.

7. Because hee knowes all things vno intuitu with one view, all at once: The eye of man beholds many things at once as with one looke it can see the Ants in a Mole-hill, but if it will see other things, it must remoue the sight. Now the minde of man can at once take in a larger circuit to looke vpon, as a Cittie or Countrey, yea the whole earth, yea the whole world, but it is onely in the lumpe or ball, or whole ⟨p. 61⟩masse of it: for if it would take the distinct contemplation of things, it must remoue from forme to forme, and from thought to thought. Now Gods vnderstanding takes all at once, most stedfastly, and most perfectly, and so by a way more excellent then all the creatures in heauen or earth. Gods Knowledge is not a successiue knowledge, as ours is, to take in things by comparing, or distinguishing, or reasoning, &c. for all things without God are but as a center or little point, which with infinite ease he discernes: and therefore wee must by the way take notice of it, that when wee reade in Scripture of fore-knowledge of things to come, or remembrance of things past, that these things are called so in respect of vs, not in respect of God. They are not giuen to God properly, but are tearmes borrowed from our vse, the more distinctly to inform vs of the branches (as it were) of Gods knowledge.