The All-Seeing Unseen Eye of God, Sermon

The All-Seeing Unseen Eye of God · Sermon

p. 1A SERMON PREACHED at the Monethly Faſt, before the Honourable Houſe of COMMONS, Decemb. 30. 1646.

HEBR. 4.13.

— But all things are naked and open unto the eyes of him, with whom we have to doe.

THat we have to doe with God at this time, I am confident we all know: O that we did as well know, who, and what this God is, with whom we have to doe. This Scripture, which you have now heard read, will help us to underſtand that, if God be pleaſed to help us to underſtand this Scripture: Wherein you have three particulars: The two firſt concerning the knowledge of God: The other concerning the God in whom this knowledge is.

p. 2Concerning the knowledge of God, you have here, Firſt, the extent of it: foreign, All things. Secondly, The quality or kinde of it. Firſt, It it is a clear or evident knowledge. All things are, foreign, Naked. Secondly, It is a full and thorow knowledge, All things are naked and foreign, Open. Thirdly, It is a perfect and infallible knowledge, All things are naked and open, foreign unto the Eyes of him. Laſtly, You have here the God in whom this knowledge is: It is he foreign, with whom we have to do foreign.

The firſt thing in the Text, is the extent of the knowledge of God, it reacheth unto all things, foreign, all things:Quaecun que & in Deo ſunt; quaecun que & extra Deum: Divina, & non Divina: Angelica, humana: Coeleſtia, Terrena: Bona, Mala: Occulta, Manifeſta: Maxima, Minima: Ʋniverſalia, Singularia: Neceſſaria, Cotingentia: Nobiliſſima, viliſſima: Quae ſunt; Quae non ſunt ſed eſſe poſsunt: Futura, non futura: Praeſentia, praeterita: Quae fuerunt, & non fuerunt: atque adeo infinita etiam ea quae numquam futura ſunt. All things that are in God, and all things that are without God. All things, Divine and not Divine. All things, Angelicall or Humane: Heavenly or earthly: All things good or evil, great or ſmall: ſecret or open. All things that have been, or have not been: that are, or that are not; that ſhall be, or that may be, or that never ſhall, never can be: All things paſt, preſent, future, contingent, impoſſible, All things are naked and open unto the eyes of him, with whom we have to doe.

This field would be too large for me to travell over at this time, I ſhall therefore only thruſt my ſickle into one corner of it, and confine my diſcourſe unto that knowledge which God hath of men and their affairs, not only becauſe that will be moſt profitable, but alſo becauſe that ſeems to be the very reaſon why the Apoſtle mentions the Omniſcience of God in this place, that we might make application of it to our ſelves and our own actions, therefore he ſaith; foreign.

That knowledge then, which God hath of men and of their wayes, I ſhall endeavour to ſet before you in theſe enſuing particulars.

p. 31Firſt, God knows every man and woman, that ever were, or ſhall be, God knows them before they are: even in the wombe, even from eternity God knows them. Pſal. 139.15, 16.Pſal. 139 15, 16.Ps 139:15Ps 139:16 My ſubſtance was not hid from thee when I was made in ſecret, and curiouſly wrought beneath in the loweſt parts of the earth. Thine eyes did ſee my ſubstance yet being unperfect, and in thy book were all my members written, &c. and from hence it follows, that God doth fully know the ſinfullneſse of that ſtate and condition that every one is born in.

2Secondly, God knows all the wayes and works of men, from the birth, and from the wombe. Job 31.41.Job 31:41So Job 31.41. Doth he not ſee my waies, and count all my steps? Nor was this Gods ſingular exactneſſe and obſervation over Job. For Job 32.21, 22.32.21, 22. His eyes are upon the wayes of man (any man every man) and he ſeeth all his goings. There is no darkneſſe or ſhadow of death, where the workers of iniquity may hide themſelves, Jerem. 32.19.Jer 32.19.Jer 32:19 Great in counſel, mighty in works, for thine eyes are open upon all the wayes of the ſons of men.

3Thirdly, God knows all the ſpeeches of all men: Every word, every ſyllable that the tongue of any one doth mutter, or whiſper, God knows it. Pſal. 139, 4.Pſal. 139.4.Ps 139:4 For there is not a word in my tongue, but lo, O Lord, thou knoweſt it altogether. No man, that ſpeaks a word for God, his Cauſe or People, but God knows it; No man that ſpeaks a word againſt God, his Cauſe or People, but God knows that too; let it be ſpoken never ſo cloſely, ſecretly. Enoch tells us, that God will at that great day execute judgment upon ungodly men, for all their hard ſpeeches which they have ſpoken againſt him, Jude 15. And our Saviour tells us,Jude 15.Jude 1:15 that of every idle word that p. 4men ſhall ſpeak, they ſhall give account in the day of judgement, Mat. 12.36.Matt 12:36Mat. 12.36. therefore God knows them all.

4Fourthly, God knows not only the wayes and the words, Iſa. 66.18. 1 Chron. 28.9.Isa 66:181 Chr 28:9but even the thoughts of men, Iſa. 66.18. I know their works and their thoughts. 1 Chron. 28.9. The Lord ſearcheth all hearts, and underſtandeth all the imaginations of the thoughts.

5Fiftly, God doth not only know the wayes, and words, and thoughts of men preſent, at that inſtant, while they are thinking, ſpeaking, doing theſe things: but when they are paſt and forgotten by men, they are ſtill preſent in the knowledge of God, Job 13.27.Job 13:27Job 13.27. Thou lookeſt narrowly to all my paths, thou ſetteſt a print (a mark, a memento) upon the heels of my feet, Job 14.17.Job 14:17Job 14.17. My tranſgreſsion is ſealed up in a bag: Amos 8.7.Amos 8:7and thou ſoweſt up mine iniquity, Amos 8.7. The Lord hath ſworn by the excellency of Jacob, Surely I will never forget any of their works.

6Sixtly, As God knows all the wayes, words and thoughts of men preſent and paſt, ſo he knows all the wayes, words and thoughts of men that are to come. Pſal. 139.2,Pſal. 139.2.Ps 139:2 Thou understandeſt all my thoughts afarre off. Iſa. 48.8.Iſa. 48.8.Isa 48:8 I knew that thou wouldeſt deal very treacherouſly. God knew what Iſrael would both think and doe, when once they came into the land of Canaan, and tells it them before ever they came there.Deut. 31.21.Deut 31:21 Deut. 31.21. For I know their imaginations which they go about, even now before I have brought them into the land of Canaan. God knew what horrible outrages Hazael would commit when he ſhould come to be King of Syria, and tells him of it, when he could ſcarce think there was ſuch villany in his heart,2 King 8 12, 13.2 Kgs 8:122 Kgs 8:13 2 King. 8.12, 13. God knows not only what men have done, or doe, but what they will doe.

p. 57Seventhly, God knows not only what men will do, but he knows alſo what men would do, if they were in ſuch or ſuch caſes, upon all occaſions, emergent and poſsible. Deus cognoſcit non ſolum quae fieri poſſunt a ſingulis, ſed etiam quae reipsâ fierent, quavis hypotheſi factâ: quavis occaſione propoſita, hae tamen occaſiones ſunt infinitae, imò infinitiès infinitae. God knew Abimelech would have defiled himſelf and Sarah, if he had not with held him, Gen. 20.6.Gen. 20.6.Gen 20:6 God knew the men of Keilah would have betrayed David into the hands of Saul, if he had ſtayed among them, 1 Sam. 23.12.1 Sam. 23.12.1 Sam 23:12 Here is one thats now a private man, God knows what he would be and doe, if he were advanced to place of publike office and authority. Here is one that is linked into a godly family, hath gracious kindred and company: God knows what he would be, if tranſplanted into another family. There is one that died in his infancy, God knows what he would have been and done, if he had lived 40, or 50, years. God knows all the wayes of men, paſt, preſent, future, contingent, poſsible.

8Eightly, God knows not only all the wayes, words and thoughts of men, paſt, preſent, future, poſſible: But (in the next place,) God knows the hearts of all men,1 King 8.39.1 Kgs 8:39 1 King. 8.39. For thou, even thou only knoweſt the hearts of all men. God knows the hearts of all men, what frame and conſtitution they are of, whether they he holy or ſinfull, ſincere or hypocriticall; therefore it is, that God in Scripture is ſo often ſaid to ſearch, and try, and ponder the hearts of men. 1 Chro. 28.9.1 Chro. 28.9.1 Chr 28:9 The Lord ſearcheth all hearts. 1 Chro. 29.17. I know alſo, my God, 29.17.that thou tryeſt the heart, and haſt pleaſure in uprightneſſe. Prov. 17.3.Prov. 17.3.Prov 17:3 The fining pot is for ſilver, and the furnace for gold, but the Lord p. 6tryeth the heart. Prov. 21.2.Prov 21:2Prov. 21.2. The Lord pondereth the heart. Theſe three words of ſearching, trying, pondering, the holy Ghost uſed to ſet out that full, exact, diſcerning, criticall knowledge, which God hath of the frame and temper of mens hearts.

9Ninthly, As God knows the frame and temper of all mens hearts; ſo God knows all the purpoſes and intendments that are in the hearts of men. In the verſe before my text, it is ſaid of the word of God, That it is a diſcerner of the thoughts and intents of the heart, Heb. 4.12.Heb 4:12foreign are properly the ſecret and inward workings of paſſions and affections, and foreign, are the ſecret and firſt workings of mens underſtandings and apprehenſions: Now both the one and the other, God ſees them: and therefore that is rendred as a reaſon why the word of God doth diſcern them. The word of God is a diſcerner of the thoughts and intents of the heart: for there is no creature that is not manifest in his ſight: but all things are naked and open, even the intents and purpoſes of mens hearts. Job. 33.17. Theſe and theſe things,Job 33.17.Job 33:17 ſaith Elihu, God doth, to withdraw man from his purpoſe, &c.

10Tenthly, God knows the iuclinations and deſires of all mens hearts. Iſa. 32.6. The vilde perſon will ſpeak vildely, and his heart will work iniquity: Iſa. 32.6.Isa 32:6God ſees the hearts of wicked men, hankering and propending after their wickedneſſe:Ezck. 33.31. his heart will work iniquity. Ezek. 33.31. They come before thee as my people cometh, and they ſit before thee as my people ſitteth, and they hear thy words, but they will not doe them, but their heart goeth after their covetouſneſſe. God faw, that though they pretended to be devout and religious attenders upon his word, yet p. 7the bent and by as of their heart was after the world. Their heart was toward their covetouſnes. And ſo again God ſeeth how the bent and inclination of his peoples heart is towards him. Jer. 12.3.Jer. 12.3.Jer 12:3 Thou O Lord knowest me: thou haſt ſeen me, and tryed my heart towards thee. All their inward breathings, and ſecret liftings up of deſire after God, are known to him. Pſal. 38.9.Pſal. 38.9.Ps 38:9 Lord all my deſire is before thee, and my groaning is not hid from thee.

11Eleventhly, God knows all the deſignes and Projects of all mens hearts. I mention theſe as diſtinct from purpoſes and intendments, becauſe mens purpoſes, are many times but ſudden and ſlight motions, and of little value with themſelves. But deſignes and projects are deep and elaborate things, have more ſtudy and pains beſtowed upon them: you ſhall have a man forging a deſigne, weeks, moneths, years; and working it with that ſecrecy, that as Alexander ſaid, if he thought his ſhirt upon his back knew it, he would pull it off and burn it. But God knoweth all theſe deſignes and projects be they never ſo deeply laid,Job 12.22. 1 Cor. 5.5.Job 12:221 Cor 5:5 never ſo cloſely carried, Job 12.22. He diſcovereth deep things out of darkneſſe, 1 Cor. 4.5. God will both bring to light the hidden things of darkneſse, and will make manifeſt the counſells of the heart, Job 5.12.Job 5.12.Job 5:12 He diſappointeth the devices of the crafty, ſo that their hands cannot perform their work. An inſtance of this you have,Dan. 11.20, —27.Dan 11:20 Dan. 11.20—27. where God foretells the ſeverall projects and deviſes whereby Antiochus ſhould work himſelf into the kingdom of Syria, and almoſt into the kingdom of Egypt, and then verſ. 27. how he and Ptolomee King of Egypt ſhall project to over-reach one another: And both theſe Kings hearts ſhall be to do miſchief, and they ſhall ſpeak lies p. 8at one table, but it ſhall not proſper. As if God had ſaid, after the warre between theſe two Kings, there ſhall be an interview, or a treaty for peace (pretended at leaſt) but there will be nothing but miſchief in their hearts; no though they may entertain one another with complements, and fair words; yet they are but lies and pretences, they ſhall both ſpeak lies at one table. God knows all the deſignes and projects of Kings, and great polititians, both in their managing of wars, and in their treaties of peace. Thus you ſee, God knoweth all things: all perſons, all their actions, all their words; all their thoughts, paſt as well as preſent, future as well as paſt, contingent or poſsible; all their hearts, all their intendments and purpoſes; all their inclinations and diſires, all their projects and deſignes. And ſo you ſee in ſome meaſure the extent of the knowledge of God, all things. The next words will ſhew us the nature of this knowledge which God hath of all things. It is 1. a clear and distinct knowledge, all things are naked. It is 2. a full and through knowledge, all things are naked and open. It is 3. an Intuitive, comprehenſive, infallible knowledge, all things are naked and open unto his eyes.

Firſt, This knowledge which God hath of all things, it is clear and distinct. All things are naked. Men may put ſuch colours and dreſſes upon themſelves, and waies, as they may make a ſhift to hide themſelves from the eyes of men: But no pretences, no excuſes can hide them from the ſight of God, no more then a peece of tranſparent glaſſe can cover them from the beam of the Sun. All things are naked, unmasked, unclothed, their dreſſe and paint taken off. God beholds all things in their p. 9naked and ſimple realities. What a fine colour had Simeon and Levi, Gen. 34.14.Gen 34:14for their urging circumciſion upon the men of Shechem? they pretended Religion and the Law of their God; whereas in truth, it was revenge and thirſt of blood acted them, and this God ſaw, though Hamor and Sechem ſaw it not. What a colour did Ieroboam put upon his Idols which he ſet up at Dan and Bethel, 1 King. 12.15, 30.1 Kgs 12:151 Kgs 12:30as if he ſtudied nothing but the peoples eaſe, and becauſe it was too far for the people to go up to Hieruſalem, therefore he would accommodate them with Chappels of eaſe. But the naked truth was, a deſigne to eſtabliſh the Kingdom to him and his, and to keep the people from returning to the houſe of David, and this God ſaw, and did ſo blaſt him, that that which he intended for the ſtability, proved the ruine of his houſe and Kingdom. What a face of Zeal for God did Jehu put on in executing the judgement of the Lord upon Ahaz and his family? and when he hath done, can vouch warrant from God for it.2 King. 9.25, 36.2 Kgs 9:252 Kgs 9:36 This is that which the Lord ſpake by his ſervant Elijah: and can ſay, Come ſee my zeal for the Lord of hoſts. But God knew it was to rid himſelf of competitors for the Kingdom, and to aſſure the Throne to himſelf and his, that Jehu did this, and therefore God threatens to avenge the blood of Iezreel, Hoſ. 1.4. on the houſe of Iehu, becauſe though he did the thing that God commanded,Hoſ. 1.4.Hos 1:4 yet he made the command of God but a colour for his own ends. How pious and devout did the Phariſees ſeem! the people thought them the only Saints upon earth: but our Saviour tells them; that God looked upon them, not according to what they did appear, but according to what they were; their colours, and ſhews, and viſards p. 10of holineſſe, could not blear the eyes of God. So our Saviour,Luk. 16.15.Luke 16:15 Luk. 16.15. Ye are they which juſtifie your ſelves before men, but God knoweth your hearts; for that which is highly eſteemed among men, is abomination in the ſight of God. Men may be ſuch artificiall diſſemblers, as not only to be able to juſtifie themſelves before men, but to gain a high eſteem among them, and yet be an abomination unto God who knows their hearts, and unto whom all things are naked.

All things are naked and open: foreign: aperta, ſo the Vulgar: Chryſoſt. ad loo.Reſupinata, ſo Eraſmus: intimè patentia, ſo Beza. Chryſoſtome ſaith, it is foreign, a metaphor taken from the skins flayed off from the ſacrifices: foreign &c. for as when a man (ſaith he) hath ſlain the ſactifice, and flayed off the skin, foreign, all the inwards of the beaſt are laid open and bare to any eye: ſo all things, the very inſide of them, are naked and open unto God: And Camerarius approves this explication of the word. Beza carries it further, and ſaith, it is a metaphor taken from beaſts, which are not only flayed, but chin'd down the back-bone; Ʋt totae foris & intus oculis pateant. So another, Sicut cum animal per cerviceni & ſpinam dorſi ita dividitur, ut viſcera omnia pateant. Camero thinks it a metaphor, à re Palaeſtricâ. Some make the three words in my Text, three degrees of the knowledge of God, videre, denudare, aperire; a thing may be ſeen. (ſaith Athanaſius) but not ſeen naked; or it may be ſeen naked, but not open. It is one thing to ſee a ſheep alive with the skin and the fleece on, another thing to ſee it naked and flayed; and yet a further thing to ſee it opened: and certainly this phraſe doth ſignifie p. 11a moſt intimate,Ad populum phaleras, ego te intus & in certe novi. Perſ. full and thorow knowledge of all things, and hath the force of that proverbiall ſpeech, intus, & incute.

All things are not only naked, without clokes or colours, but ript open, unbowell'd, anatomiſed, turned inſide outward in the eye of God. There is nothing ſo reſerved, ſo hidden in man or from man, but it is open to the eye of God. Many men have their Arcana, their ſecret waies of luſt which they would not diſcover, no not to their friend which is as their own ſoul: but even theſe are open unto God.Pſal. 90.8.Ps 90:8 Pſal. 90.8. Thou hast ſet our iniquities before thee, even our ſecret ſins in the light of thy countenance. And there are two things in all men which are hidden ſecrets, the principles from which, and the ends for which they act; theſe are like that path, of which Iob ſaith, the Vultures eye hath not ſeen it, Job 28.7. but even theſe are naked and open to the eye of God▪ All things, are naked and open.

All things are naked and open unto the eyes of him. This ſhews that the knowledge which God hath of all things, is not an uncertain, conjecturall, fallible knowledge; but a certain, intuitive, infallible knowledge: That it is not an imperfect, ſucceſsive, potentiall knowledge, but a perfect, comprehenſive, actuall knowledge. All things are naked and open unto the eyes of him.

This knowledge which God hath of all things, it is (I ſay) not an uncertain, conjecturall, fallible knowledge, but a certain and infallible knowledge; a knowledge that hath in it, evidentiam & certitudinem. The knowledge of the eye is the moſt certain and evident knowledge; we ſay, viſus non fallitur circa proprium objectum: if the organ and the medium be rightly diſpoſed, p. 12a mans eye cannot deceive him; therefore we ſay, we will beleeve our own eyes againſt all the world. Now Gods eye is (as I may ſo ſay,) both the organ and medium of his ſeeing: We ſee things by the light of the Sun, but the Sun ſeeth all things by his own light, ſo doth God.Et totus videt & totum, quia minime fallitur quia minime claudit, quia extra ſe lumen non quaerit ut videat: ipſe enim eſt qui videt & unde videt. Bern. All that is God ſeeth, and God ſeeth all that is, and is not deceived, becauſe he needs not light from without himſelf to ſee by, for he it is that ſeeth, and from himſelf it is that he ſeeth.

Again, This knowledge which God hath of all things, it is not a potentiall, partiall, imperfect knowledge, but an actuall, comprehenſive, perfect knowledge. God with one infinite, individed act of his underſtanding, knows at once, all things that ever were, are, or ſhall be, yea infinite things that never were, nor ever ſhall be. God doth not take up the knowledge of things as we doe, per diſcurſum, or per ſucceſsionem, or per compoſitionem. God doth not know, unum poſt aliud, one thing after another; nor unum per aliud, one thing by another; but his infinite underſtanding graſps all things, ſimul & ſemel: to his infinite eye all things are naked and open at one view.Non enim mere noſtro ille vel quod futurum eſt prospicit: vel quod praeſens aspicit, vel quod praeteritum eſt respicit, &c Aug. God doth neither look back upon what is paſt, nor look forward upon what is to come, nor look right forth upon what is before him, as our manner is; but in a manner farre differing from what we are wont to doe. God doth not remove his thoughts from one thing to another, but ſeeth all things altogether unchangeably. God doth not ſee things otherwiſe with his minde, then with his eye, for he is not made up of ſoul and body. Nor doth God ſee things otherwiſe now then he did heretofore, or then he will hereafter; for in Gods underſtanding there p. 13are not thoſe differences of time paſt, preſent, and to come, as there are in ours; for in his incorporeall view, all things are preſent together, thus Auguſtine. Oculus Dei & longinqua capit, quia ubique praeſens eſt, & intima, quia in omnibus eſt, & ſubtilia, quia perſpicax eſt, & maxima, quia omnia in ipſô ſunt. Hugo de S. Victore. Poteſt oculus hominis in viſione facile praepediri ac decipi ſpiſſitudine tenebrarum, profunditate noctis, obſcuritate nubium, alteratione aëris, longinquitate loci, inequalitate objecti, turbatione humorum, diſſipatione specierum, velocitate motus, & centum id genus illuſionibus ac impedimentis internis, externis, naturalibus & artificiatis, veris ac praeſtigioſis, hominum & diabolorum. Non item oculus Dei, qui ſolus ſeipſo per infinitum & increatum lumen, eliminat tenebras, dispellit noctem, caliginem diſſipat, obſcuritatem irradiat, conſumit nubes, coelum que aërem que ſerenat. Solus ille neque nimia objecti propinquitate retunditur, neque longinquitate ſuperatur, nec laſſeſcit diuturnitate exercitij, nec humorum alteratione inficitur. Solus non mendicat cognitionem ſuam vel ab objecto & ſpecie, vel a ſenſibili luce & colore, vel a motu & medio. Solus non menſuratur tempore, non coercelur loco, non concluditur termino, non excluditur impedimento, non debilitatur ſenio, non corrumpitur morbo, non decipitur arte, non faſcinatur praeſtigijs, ſed videt quocun que loco, ac tempore, omnem curam & occupationem, omne bonum & malum, quodvis damnum, dictum, factum, tentatum, & cogitatum. July Mazarinus in Pſal 50.Ps 50The eye, of God, my brethren, is not like the eye of man, that cannot ſee at a diſtance, or cannot look upon many things at once, fixedly: No, the eye of God ſeeth the remoteſt things, becauſe he is every where: the moſt ſecret and inward things, becauſe he is in all things; the moſt ſubtile things, becauſe his eye is ſharp, and piercing: the greateſt things, becauſe all things are in him. The eye of man may be hindred from ſeeing, or deluded in its ſight, either by blackneſſe of darkneſſe, depth of night, thickneſſe of clouds, alteration of of ayre, diſtance of place, indiſpoſition of the object or organ, ſcattering of the ſpecies, change of the medium, ſwiftneſſe of motion, and an hundred ſuch impediments, inward, outward, naturall, artificiall. It is not ſo with the eye of God, who alone by his own infinite and uncreated light, chaſeth away darkneſſe, diſpels the night, inlightens obſcurity, &c. his eye is neither hindred by too much neerneſſe, nor by too much remoteneſſe of the object, nor is it wearied with continuall ſeeing. He alone doth not borrow his ſight, neither from the object nor from the ſpecies, nor from light p. 14and colour, nor from motion. His ſight is neither limited to time, nor confined to place, &c. but he ſees at all times, and in all places: every endeavour, every employment, every wrong, every word, deed, attempt, thought: All things are (at once) naked and open unto the eyes of him, with whom we have to doe.

Of him with whom we have to do. Theſe words ſet out the perſon in whom this knowledge is, and that is he, foreign. The words are diverſly tranſlated and interpreted.

The Syriack renders it thus,Teoſt is. Tremell. of him to whom we muſt give an account. And this ſenſe Chryſoſtom gives of the words, foreign, with whom we have to do, for unto him we muſt give account of what wee have done. So then it is worth our conſidering, that all things are naked and open to the eyes of him, unto whom every one of us muſt give account of himſelf.

The Vulgar Latine reads it, ad quem nobis ſermo, and ſo Eraſmus and Camerarius, quem alloquimur, whom we ſpeak to. And this alſo is worthy our conſideration; Everytime we come to ſpeak to God in prayer, that all things are naked and open unto the eyes of him, to whom we are ſpeaking when we are in prayer.

Calvin and Beza render it,Phil. 3.21.Phil 3:21 quicum nobis eſt Negotium, which is according to our tranſlation, with whom we have to do. The whole life of a Chriſtian is a Negotiation with God. foreign, Our traffick our buſineſſe is in heaven, with God, even then when we think we have to do with this, and that man, even then we have to do with God. In every thing we do, we have to do with God: ô that we could remember p. 15this, and withall remember that all things are naked and open unto the eyes of him, with whom we have to do.

Others from the connexion of this verſe with the former, wherein the Apoſtle had been ſpeaking of the Miniſtry of the Goſpel, and the efficacy thereof, give this ſence of the words, Deus quicum nobis res eſt, quando cum verbo ejus nobis res eſt, omnia perſpicit: God with whom we have to do when we have to do with his word, ſeeth all things. Now ô that we could Remember this: That when we have to do with the word of God either to handle, or to hear it, we have to do with God: and withall remember, that all things are naked and open unto the eyes of him, with whom we have to do, when we are ſpeaking or hearing this word. And thus you have the meaning of theſe words, all things are naked and open unto the eyes of him, with whom we have to do.

And it muſt needs be thus. Firſt becauſe of the infinite perfection of God. God is a being of infinite perfection. All excellencies and perfections are in God after a moſt eminent and infinite manner;Omnia quae fecit, id eſt ſpiritus & corpora; ſumma & ima; coeleſtia & terreſtria; viventia & quibus facultatem vivendi non dedit, ineffabiliter, ubi que & totus, implet & continet Deus Aug. lib de fide ad Peir. and therefore as life, and power, and goodneſſe, and other excellencies are in God, ſo alſo knowledge. Which is one of the higheſt excellencies and perfections of life, is in him, in infinite perfection. If there were any thing which God did not know, God could not be perfect nor happy in his life and being.

Secondly, This is demonſtrated from Gods emnipreſence. God is in all things, and therefore knows all things. God after an unſpeakable manner doth everywhere fill all things which he hath made, ſpirits, p. 16bodies, things that are above, and things that are beneath, things in heaven,Qui tenetonnia, imples omnia, circumplecter is omnia, ſup…r. excedis omnia, ſuſtines omnia: nec ex alia parte imples, ex alia parte circumplecteris: ſed circumplectendo imples, & implendo circumplecteris, ſuſtinendo ſuperexcedis, & ſuperexcedendo ſuſtines. Auguſt. and things in earth, things that have life, and things that have no life. Thou holdeſt all things, and filleſt all things, and encompaſſeſt all things, and art above all things, and ſuſtaineſt all things: neither doſt thou fill them on the one ſide, and encompaſſe them on the other, but by encompaſſing doſt fill them, and by filling doſt encompaſſe them: by ſuſtaining them, thou art above them, and by being above them, thou doſt ſuſtain them. Needs muſt that God that thus fills all things, know all things. Si animo as mente ſphaeram contemplemur magnitudine ac virtute infinitam, cujus centrum ubi que ſit, circumferentia nuſquam: Suppoſe we in our thoughts, a ſphere of infinite greatneſſe and efficacy, whoſe center is every where, but hath no circumference; it will neceſſarily follow, that what ever thing or things be, beſides this ſphere, muſt neceſſarily be within this ſphere, encompaſſed by it, and conteined in it: and all things exiſting within this ſphere it will follow,Arias Montanus in Hiſtoria naturae. nihil agi poſſe quod ab illâ non ſentiatur, There is no action nor motion but this ſphere will perceive it. Such is God, a ſphere of infinite Being, Life, underſtanding, encompaſſing all things, filling all things, and therefore knowing all things. David proves God omniſcient from his omnipreſence, Pſal. 134.2. Thou knoweſt my downſitting, my upriſing, thou underſtandeſt my thoughts afarre off: There is not a word in my tongue, but, Lord, thou knoweſt it alltogether: there is his acknowledgement of Gods omniſcience. But then, thou compaſseſt my paths, and my lying down, verſ. 3. Thou hast beſet me behinde and before, verſ. 5. and whether ſhall I go from thy ſpirit, p. 17and whither ſhall I flee from thy preſence? ver. 7, 8, 9, 10, 11. They are acknowledgements of Gods omnipreſence as demonſtrations of his omniſcience. And ſo God himſelf argues, Jer. 23.24. Can any hide himſelf in ſecret places that I ſhall not ſee him, ſaith the Lord? do not I fill heaven and earth?

Thirdly, This omniſcience of God is further demonſtrated, from that influence which God hath into all things. It is God that gives life, being, motion, power, activity, action, unto all things, Act. 17.27. In him we live and move and have our being. All things that have being, God gave that being to them; all things that have life, God gave that life to them; all things that move, God gives that motion to them, not only the power, but the act; no man can move a hand ora foot to any action; no man can move his tongue to ſpeak a word; no man can move in one thought of his heart, without Gods concurrence to that motion: There is no action or motion of any creature man or Angel, but God concurs to it, by way of ſupport and cooperation as it is a naturall action, or motion, by way of ſpeciall aſſiſtance, if it be a gracious and holy action; by way of permiſſion and ſufferance, if it be ſinfull. Even in our ſins, the action, quà actio, is from God, the foreign irregularity of it is from our ſelves. Now this is a further demonſtration that God knows all things; and this argument alſo David uſeth in the 139. Pſal. 15, 16. And thus now I have done with the explication of the Text, and demonſtration of the truth conteined in it; I come now to the application of it.

Vſe 1 The firſt improvement that I will make of this p. 18point ſhall be for Information. All things are naked and open unto God. God is Omniſcient; If ſo, then this informes us, that Jeſus Chriſt is God, and the holy Ghoſt is God, for Jeſus Chriſt is Omniſcient, and the holy Ghoſt is Omniſcient. Omniſcience is an incommunicable attribute, and therefore the ſervants of God from thoſe Scriptures that attribute omniſcience to Chriſt and to the holy Ghoſt (as many Scriptures you know do) have ſucceſſefully and invincibly maintained the Deity of Chriſt and of the holy Ghoſt,Joh. 2.24, 25. Joh. 21.17. Luk. 10.12. 1 Cor. 2.10, 11.John 2:24John 2:25John 21:17Luke 10:121 Cor 2:101 Cor 2:11 againſt the blaſphemous oppugners of it. Chryſoſtom applyes theſe words of my text unto Chriſt, foreign he ſpeaks of the Sonne, and ſaith, with whom we have to do. I ſpeak not this as if I ſuſpected any in this auditory guilty of ſo foul a crime as the denial of the Godhead of Christ, or of the holy Ghost (though I fear, there is as much of this blaſphemy in England at this day, as ever was ſince the name of Chriſt was known in England.) But I ſpeak it only to let you ſee, how pious and juſt it is in the Honourable houſes, that as they have begun to declare their zeal for God in making a law that men may no longer impunè wickedly, and pertinatiouſly blaſpheme his glorious eſſence, and attributes: So to ſhew the like zeal for the glory of his eternall Sonne, and Spirit. This is the will of God, that all men ſhould honour the Son, even as they honour the Father, he that honoureth not the Son, honoureth not the Father, Joh. 5.23.

In the daies of Theodoſius, the Arrians through his connivence were grown very bold, and not only had their meetings in Conſtantinople, the chief City of the Empire,Theodo. 5.16. but would diſpute their opinions; etiam in p. 19foro, and no man could prevail with the Emperour to lay reſtraints upon them, becauſe, ſaith the Hiſtorian, he thought it, nimis ſeverum & inclemens eſſe; at length comes to Constantinople one Amphilochius Biſhop of Iconium, a poor Town; an honeſt man but no great polititian for the world,Sozom. 7. he petitions the Emperour to reſtrain the Arrians, but in vain: Next time he comes to the Court, finding the Emperour and his ſon Arcadius (whom he had lately created joint Emperour) ſtanding together, he doth very low obeyſance to the father, but none to the ſon; but coming cloſe up to him, in a familiar manner ſtroketh him on the head and ſaith, Salve mi fili, God ſave you my childe. The old Emperour taking this for a great affront, being full of rage, bids turn the man out of doors: As the officers were dragging him forth, he turning to the Emperour ſaith, ad hunc modum extſtima, ô Imperator, &c. Make account, O Emperour, that thus, even thus is the heavenly father diſpleaſed with thoſe that do not honour the Son equally with the Father: which the Emperour hearing, calls the Biſhop back again, asks him forgiveneſſe, preſently makes a law againſt Arrianiſme, forbids their meetings and diſputations, conſtitutâ poenâ. Here was a bleſſed artifice, by which the zeal of this Emperour was ſuddenly turned into the right channell: and he was taught by his tenderneſſe over his own honour, and the honour of his ſon, to be tender over the honour of God and his Son Jeſus.

Vſe 2 In the ſecond place this, That all things are naked and open unto the eyes of God, confutes thoſe that ſay, God ſeeth not, knows not ſin. And ſecondly, p. 20That ſay, God ſeeth not ſin in his children.

Averroes. Vorſtius.Firſt, Such as ſay, God ſeeth not ſin. God (ſay they) knows all things by knowing himſelf, and by looking upon himſelf, ſeeth all things in himſelf, tanquam in ſpeculo. Now God, ſay they, cannot ſee ſin in himſelf, for it is not in him, therefore God cannot ſee ſin. Beſides,Hab. 1.13.Hab 1:13 Scripture ſaith, Hab. 1.13. Thou art of purer eyes then to behold evil, and canſt not look on iniquity. I anſwer, God doth know the ſins of men, not as if our ſins were or in ſpeculo: but ſin being a privation, that (as all other privations) is known by the contrary habit or act, ut caecitas per viſum, & tenebrae per lumen; ſo God knoweth ſin, per virtutem oppoſitam, & per bonitatem actus oppoſiti: and as for that text in Habbakuk, it is to be underſtood, not deſcientia ſimplicis intelligentiae, but de ſcientia conjuncta cum approbatione: Deus non cognoſcit peccata per ſcientiam approbationis: and of this knowledge the text ſpeaks: That God did ſee the ſins and violences of wicked men, that text tells; and the Prophet under a temptation, did almoſt impute unto God an approving of them, which was contrary to his nature. Thou art of purer eyes then to behold evil, and canſt not look upon iniquity, wherefore lookeſt thou upon them that deal treacherouſly and holdest thy tongue?

Secondly,Antinomians. This confutes thoſe that ſay, God ſeeth not the ſins of his juſtified children. Certainly, if all things are naked and open unto the eyes of God, then even the ſins of his own deareſt Saints and children. No, ſay ſome, by no means; their ſins are all covered. And the great text they pretend unto, is that, Numb. 23.21. He hath not ſeen iniquity in Jacob, Numb. 23.21.Num 23:21nor beheld perverſneſse in p. 21Iſrael. Now true it is, the ſins of juſtified perſons are covered: David, Paul, tell us ſo: but withall they tell us how: not ſimply and abſolutely, ſo as God cannot ſee them; this would argue impotency and imperfection in God; but ſecundum quid, ſo covered as God will not impute them. And for that which is their Locus palmarius, it is never a whit to their purpoſe, He hath not ſeen iniquity in Jacob, nor beheld perverneſſe in Iſrael, ſo it is ordinarily read: but a reverend and learned Authour,M. Gataker, in his book intituled, Gods eye upon Iſrael. hath with much dexterity and ſtrength proved, it ſhould rather be read, He hath not ſeen, or will not ſee, or cannot endure to ſee any wrong againſt Jacob, or any grievance againſt Iſrael (for ſo the words foreign: and foreign: there uſed, doe often ſignifie trouble and grievance) as he hath at large proved from Scripture, and the context doth exceedingly favour this interpretation.

But take the words in the ordinary reading, they will no way favour this opinion: He hath not ſeen iniquity in Iacob, nor beheld perverſneſſe in Iſrael: of whom doth Balaam ſpeak this? only of beleevers, of juſtified perſons? No, of all the hundred thouſands of Iſrael, that were now before him upon the plain; of all the mixed multitude that came up out of Egypt, which ſure were not all beleevers not juſtified perſons; therefore the meaning of the place is, that at the preſent there was no common ſin lying upon the people,Chaldee Paraphraſe and others. no Idolatry (for of that many underſtand this place) nor any other peccatum flagrans, that might provoke the Lord againſt them. God ſaw no wickedneſſe in the Camp, that might cauſe him to pour a curſe upon them. God ſaw none, becauſe they p. 22had ſince their expiation and atonement committed none, if they had, God would have ſeen it; for in the 25. Chapter, when the people fell to whoredom and Idolatry, God could quickly ſee it and avenge it, and yet the perſons remained ſtill the ſame. Theſe very perſons of whom it is ſaid, Chap. 23. God ſaw no Iniquity in them: in theſe very perſons God ſaw and avenged iniquity within a very few daies. And certainly whatever miſapprehenſions of God and of ſin men may have now, the Saints of God before us have had far other apprehenſions. O God thou knoweſt my fooliſhneſſe, and my ſins are not hid from thee, ſaith David, Pſal. 69.5. Thou haſt ſet our ſins before thee, even our ſecret ſins in the light of thy countenance, Pſal. 69.5.Ps 69:5ſaith Moſes, Pſal. 90.10. If we have forgotten the Name of our God, Pſal 90.10.Ps 90:10or ſtretched out our hands to any falſe god, ſhall not God ſearch this out? for he knoweth the ſecrets of our hearts, ſaith the Church, Pſ. 44 20, 21. Doth God by his Spirit maintain a warre in the hearts of his children againſt their ſecret luſts, and can God doe this, and not ſee and know their luſts? Doth he help his children to ſee, and loath, and ſigh under their luſts and ſins, and can it be imagined, that God ſhould cauſe his children to ſee that which himſelf ſeeth not? Doe not the ſins of Gods children fall under the counſel and decree of God? are they not bounded and ordered by God, and ſhall we yet ſay, God doth not ſee them?

Vſe 3 But I come to a third Uſe, and that is, to repreve the great and common forgetfullneſſe of this glorious attribute of the Lord our God. Not to ſpeak of the common ſort of men, that are without God in the world, that live more like Atheiſts then Chriſtians, more p. 23like beasts then men; but give me a man even among the beſt of men, that doth fully beleeve, conſider, remember, improve this truth, All things are naked and open unto the eyes of him, with whom we have to do. Do we when we have to doe with God in prayer, remember, that all things are naked and open unto the eyes of him, with whom we have to doe? foreign? Our preparations, motives, affections, diſpoſitions, aims, all are naked and open unto his eyes: doe we remember this? and can we ruſh upon that duty ſo unpreparedly, ſo inconſiderately? can we be in the duty, with wandering, dead, ſtreightned heares? We have to doe with God in the hearing of his word, and doe we here remember, that all things are naked and open unto the eyes of him, with whom we have to doe? Doe we beleeve, doe we remember, that the God with whom we have to do, knows why we hear, and how we hear? ſeeth what thoughts and what affections are ſtirring in our hearts, while we are hearing his word: and is it poſſible we ſhould hear the word with ſcorn, with ſlighting, with indignation, with diſdain? The good Lord be mercifull unto us, that even in thoſe things wherein we have to doe with God, we forget the eye of that God with whom we have to doe, and let our eye ſlip off from him, whoſe eye is ever upon us. What do we then in the common actions of our lives? in our buying, ſelling, converſe with men, communing with our own hearts? Where is the man, that ſo ſpeaks, and ſo thinks, and ſo lives continually, as in the eye of that God, to whom all our thoughts, words and wayes, are naked and open. Not that we are ignorant of that all-ſeeing eye of God, which the very Heathens had ſome apprehenſions p. 24of: and therefore Seneca could give this rule, Sic vive cum hominibus tanquam Deus videat, ſic loquere cum Deo, tanquam homines audiant. So live with men, as if God ſaw thee, ſo ſpeak to God, as if men heard thee. There is ſomething of the notion of this from the light of nature in all our hearts, and much more by revelation from the word of God: but alas, we know and doe not: none of us all live up to the full of our knowledge in this particular, the Lord humble us and pardon us.

Vſe 4 In the fourth place, This truth that all things are naked and open to the eyes of him, with whom we have to do, it ſpeaks Terrour. Firſt, unto all ſinners in generall. Secondly, unto ſome ſinners more eſpecially.

Firſt, This that All things are naked and open unto the eyes of him with whom we have to do: how may it fill with terrour the heart of every ſinner, of every one that goeth on in his treſpaſſes? you know what Job ſpeaks of ſome ſinners, the murtherer, the thief, the adulterer, that it is to them the greateſt terrour that can be, to be diſcovered in their wickedneſſe: If a man ſee them (ſaith he) they are in the terrours of the ſhadow of death, Job 21.17.Job 21:17Job 24.17. The ſame is true in proportion, of every other ſinner. What ſinner is there that hath ſuch a heart of Adamant, and forehead of braſſe, as would not be exceedingly troubled, to have all his ſins that ever he committed, or thought, intended, purpoſed to have committed, to have them all immediately publiſhed, and laid open before this whole congregation, it would not a little trouble him: well ſinner, this truth tells thee that, which if thou haſt not wholly put off man, will trouble thee infinitely p. 25more: It tells thee that All thy wickedneſse is naked and open unto God. It tells thee that all thy thoughts, all thy proud, covetous, unclean, filthy, abominable thoughts; all the thoughts that ever thou hadſt in thy heart, they are All naked and open unto the eye of God. All thy oaths, blaſphemies, bitter, virulent, malicious, unchaſt, unſavory, ungodly ſpeeches, that ever fell from thy uncircumciſed lips: they are all before the eye of God. All thy wantonneſſe, luxury, impurities, filthineſſes not to be named; all thy cruelty, oppreſſion, injuſtice, bribery; all thy ſins how ſecretly ſoever contrived, and committed, they are all naked and open unto the eye of God. Thy midnight ſins, thy cloſet ſins, thy curtain ſins, thy boſome ſins, thy heart ſins, all the ſins thou haſt committed, and all the ſins thou wouldſt have committed, they are all naked and open to the eyes of God. Doſt thou beleeve this? if not, thou art an Atheiſt, if thou doſt, and yet trembleſt not, thou art — I know not what to call thee: if poſſible, thou art worſe then an Atheiſt, that beleeveſt all thy ſins to be this day naked and open unto the eyes of him with whom we have to do, and yet thou trembleſt not. Doeſt thou know poor man, worm, doeſt thou know with what an eye God looks upon thy ſins? It may be thou thinkeſt God beholds thy ſins as Gallio beheld the Jews abuſing and beating Soſthenes before the judgement ſeat, But Gallio cared for none of thoſe things. And thinkeſt thou ſo of God? Let me tell thee then,

Firſt, God beholds and looks upon all thy ſins, with a ſtrict, watchfull, obſerving, cenſorious eye, Prov. 15. 21. The wayes of man are before the eyes of the Lord, Prov. 15.21.Prov 15:21and he pondereth all his goings. God doth ſo ſtrictly and exactly p. 26eye thy ſins, as that he knows not only the number of them, but the meaſure, proportion, weight, of every one of them:1 Sam. 2.3.1 Sam 2:3 1 Sam. 2.3. God is a God of knowledge, and by him actions are weighed. God weighes and obſerves, how much wilfullneſſe, preſumption, contempt of God is in every ſin, how heavy and hainous thy ſins are. That eye of God unto which all thy ſins are naked and open, it is a ſtrict, obſerving, pondering eye.

Secondly, It is a pure, holy, ſevere eye, an eye flaming with indignation againſt every ſin.Habab. 1.13. Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look upon iniquity. Indeed, if God ſaw thy ſins with ſuch an eye as men doe, it need not much trouble thee. Men can ſee thy ſins and wink at them; ſee thy ſins, and like thee never the worſe for them. But O couldeſt thou ſee that angry, flaming, revengefull eye wherewith God ſeeth all thy ſins, it would make thy heart even die within thee. I have read of Marius and Attilas, and ſome others, that they have had ſuch fiery ſparkling eyes, as that when they have been ſet upon by enemies, the very ſparks of fire darting out of their eyes, hath ſtruck ſuch a trembling into the hearts of their aſſailants, as hath made them let fall their weapons. O that thou couldeſt ſee, with what an eye God looks upon thy ſins, foreign, God hath a revenging eye: one aſpect of this eye of God, is able to make the whole earth to tremble, Pſal. 104.32. He looketh on the earth and it tremileth, Pſal. 104.32.Ps 104:32and ſhall this eye of God be upon thee and all thy wayes, and yet thou not tremble?

Thirdly, Conſider, this God, unto whoſe pure, pondering, ſevere, revengefull eye, all thy ſins are naked and p. 27open, is the God which will one day judge thee for theſe ſins of thine, which his own eye hath ſeen. For God will bring every work into judgement, and every ſecret thing, whether it be good or evil, Eccleſ. 12.14.Eccl 12:14Eccleſ. 12.14.**Ipſe autem Teſtu & Iudex eſt, quem nulla peccatrix conſcientia effugere poterit; Omnia enim noda & aperta ſunt oculis ejus. Nunquid Dominus judicans, quaefiturus eſt teſtes per quos diſcat quis ſ…s? unde poteſt falli quis ſis, qui noverat quis eſſes ſuturus? Te interrogat non atrum de te: interrogat autem te, non ut diſcat à te, ſed ut conſundat te. Ipſe autem & Judex erit & Teſtis, &c. And he himſelf will be both the Judge and the witneſse, whom no guilty conſcience can eſcape, for all things are naked and open unto his eyes, ſaith Auguſtine: and again, will God when he comes to judgement, call in witneſſes to be informed by them what manner of perſon thou art? how can he be miſtaken in judging what a one thou art, who knew before thou wert, what an one thou wouldeſt be? God will queſtion thee, and not others concerning thee, and God will queſtion thee, not to get information from thee, but to put confuſion upon thee. And, O my brethren, think, I beſeech you, how great confuſion will fall upon every ſinner in that day, when the righteous and holy God, ſhall from his own ſight and knowledge, convince the drunkard of his drunkenneſſe, the adulterer of his uncleanneſſe, the perverter of Juſtice of his bribes, and every other ſinner, of their ſeverall, ſecret, perſonall ſins: when God ſhall ſay unto them, as Eliſha did to Gehezi, Went not my heart with thee, when the man turned back from his chariot to meet thee? So when God ſhall ſay to thee in that day, Went not my heart with thee, when thou and thy companions in wickedneſſe met in ſuch and ſuch a place? when you plotted, acted ſuch and ſuch villanies, did not I ſtand by and look on? O would proud and ſinfull man think of this eye, and this day, how would it make him come down, ſit in the duſt, and cloath himſelf with trembling. p. 28In**In illo magno & metuendo diſtrict… que judicio, nudi miſeri & contriſtati contriti humiliati excervicati cum temere & metu, &c. aſſiſtemus. Nobis aderunt Angeli & Throni, & Libri de Actibus noſtris aperientus, Iudicium mirum audire trenendum autem videre omnem hominem ſubito rationem reddentem de, verbis, de actibus, de cogitationibus per diem & noctem quemad. modum ipſe peccavit. Auguſt. Serm. 8^o. de adventis ad-judicium. Ecce in quo periculo inceſſanter confiſto niſi quia non ſemper cogito▪ Eò autem miſerior quò obliviſci poſſum. Semper enim videt me Dens & peccata mea ſemper mihi intimatur diſtricta ſententia, ſic ſum poſitus cum vigilo, cum dormio; ſic cum rideo cum laetor; ſic cum ſuperbio cum iraſcor; ſic cum contriſtor cum delicia… amplect or deni que ſic ſum ſemper & ubi que Auguſt. Medit, cap. 22, that great, dreadfull and ſtrict judgement, we ſhall ſtand naked, ſorrowfull, trembling (ſaith Augustine) the Angels and Thrones of Heaven ſhall be about us, the books and records of our lives ſhall be opened, every man preſently, ſhall give an account of himſelf, of all his thoughts, words, actions, of all the ſins that ever he hath committed, by night or by day: This is a judgement (ſaith he) wonderfull to ſee, and dreadfull to hear: The thoughts and remembrance of it, made ſuch deep impreſſions upon the heart of this holy man, that in another place he ſaith; Behold in what danger I ſtand continually, though I do not continually think of it; and the more wretched I, that I can forget it: for God alwayes ſeeth me and all my ſins, a ſtrict ſentence alwaies awaits me; in this condition I am, when I wake, and when I ſleep, when I laugh, and when I am ſad; when I am proud, and when I am paſſionate; ſic ſum ſemper & ubi que , thus I am alwaies and everywhere. O could ſinners when they are in their pangs of pride, and paſsion, and mirth, and madneſſe, with Augustine, conſider themſelves as ſet under the eye of that God, whoſe ſevere ſentence they muſtabide, it would quell and awe them.

Secondly, This truth, that all things are naked and open unto the eyes of him with whom we have to do: It ſpeaks terrour as to all ſinners in generall, ſo in particular unto all hypocrites, and diſſemblers, that pretend to p. 29be much for God, and the Goſpel, and Religion, and the publike good, and all this while, they are but pretenders to theſe things, and make God, and the Goſpel, and Religion, and the publike good, but ſerve their luſts and ends; but be as ſtirrups to get up into their ſaddle, but as ſteps whereby to mount unto their heights: as Jehu made his zeal againſt idolatry, his breaking down the houſe, and aboliſhing the worſhip of Baal, a pair of ſtairs to get up into Ahabs throne; as the Phariſees made their ſtrictneſſe in Religion, their great devotion and long prayers, but an artifice to inſinuate themſelves into the peoples eſteem, and to devoure widows houſes. Well, who ever thou beeſt, that art guilty in this kinde, know it (and know it to thy terrour,) there is no ſinner upon earth, whom God hates more then he hates thee: for there is no ſin that is more directly and formally contrary to the nature of God who is truth it ſelf and cannot lye, then this ſin of diſſembling is. And there is no ſinne that doth more either deny or dare this glorious attribute of Gods omniſcience, then this ſinne doth. Doſt thou think thou canſt as eaſily blear and delude the eyes of God, as thou canſt blinde, and elude the eyes of men? canſt thou with all thy colours, ſhews, pretences, diſguiſes, blinde the eyes of God? All things are naked and open unto his eye, God ſeeth thee as thou art, and not as thou wouldeſt ſeem. Jeroboams wife thought to have put a cheat upon Ahaziah the Prophet, becauſe his eyes were dim with age, and he could not ſee; therefore ſhe diſguiſeth her ſelf, and faineth her ſelf to be another woman. But God could ſee, though his Prophet could not, and God could tell his Prophet who ſhe was, for all her diſguiſe, and the p. 30Prophet calls her by her name, come in thou wife of Jeroboam, 1 King. 14.5.1 Kgs 14:5wherefore faineſt thou thy ſelf to be another woman. Men may ſo diſguiſe themſelves, as they may put a cheat upon Gods people (yea and Prophets too,) for their ſight is but dim. They may ſeem Saints in the eyes of the moſt judicious men, and paſſe with them for others then they are. But God ſeeth thee as thou art, and God will call thee by thy name: God will ſay unto thee, come in thou hypocrite, thou pretender, thou menpleaſer, thou ſelf-ſeeker, wherefore faineſt thou thy ſelf to be another? I ſay unto thee in the name of God as Paul did to Ananias; God ſhall ſmite thee thou whited wall, thou painted ſepulcher. God will waſh of all thy paint and varniſh, all thy ſmoothneſſe and thy colours from thee, God will diſcover thy filthineſſe and rottenneſſe even unto men, to the loathing of thy perſon. You ſhall ſeldome know a groſſe hypocrite goe to the grave undiſcovered.

There is yet another ſort of ſinners, to whom this truth is matter of trembling. And they are ſuch as drive a trade of projects and deſignes. And we live in an age thats full of them, never any more. I confeſſe wiſedome is good, it is Gods gift: and counſel is neceſſary. But look to it, that your deſignes be good, that your conſultations be for God, and for his glory. But if any of you be found in a plot or conſultation with thoſe of whom the holy Ghoſt ſpeaks,Pſal. 2.Ps 2 Pſal. 2. They take counſel againſt the Lord, and againſt his Chriſt. If you drive a deſigne any of you, to hinder what God would have promoted, or to promote what God would have ſuppreſſed, or divide what God would have united, or the like; God who ſeeth and knoweth what are the deſignes p. 31that are in all mens hearts, from heaven will blaſt them. God will cramp you, that your hands ſhall not be able to perform your work. There is a text very worth our looking on, Iſa. 29.15, 16.Iſa. 29.15, 16.Isa 29:15Isa 29:16 Wo unto them that dig deep to hide their counſel from the Lord, and their work is in the dark, and they ſay who ſeeth us, and who knoweth us? Surely your turning of things upſide down, ſhall be as the potters clay, &c. Where you have firſt the men deſeribed, ſecondly their miſery. The men are deſcribed firſt from the cloſeneſſe of their plots, they dig deep, and their work is in the dark, and they make account no man knows what they are plotting, and they ſay who ſeeth us and who knoweth us? Nay they do the beſt they can to hide their deſignes, not only from men, but from God, they dig deep to hide their counſel from the Lord. Secondly, they are deſcribed from their induſtry to compaſſe their deſignes: omnem movent lapidem, they try all waies, they turn things upſide down. If their plot will not take one way, they will try a ſecond, if not that way neither, they'll try a third, a fourth, and never leave turning of things every way, upſide down, to bring about their deſignes. Theſe are the men here ſpoken of. The miſery and wo here threatned againſt them is, that they ſhall looſe all their labour, the deſignes they travell ſo much with; they ſhall be as an abortive birth, Their turning of things upſide down ſhall be as the potters clay. That look as the potters clay, when the potter hath ſpent time and pains in tempering and forming it upon the wheel, and now the veſſel is even almoſt brought to its ſhape, a man that ſtands by, may with the leaſt puſh put it clean out of ſhape and marre all that he hath been forming upon the wheel. So (ſaith God) ſhall p. 32all your plots, and all your turning of things upſide down be. When you think you have brought them even to maturity, to perfection, when you look upon your buſineſſe as if it were almoſt done, God that ſtands by and looks on, with one touch will daſh and marre all. This is the wo that the Lord here threatens againſt them. And there can be no greater woe upon earth, to a meer Polititian, then to be baffel'd and fool'd in his deſignes; when God deals thus with them, he pierceth them in the right vein. God gave Achitophel, that great Oracle of his times, but one ſuch foyle as this, and his ſpirit was not able to bear it, he went home and hanged himſelf.

Vſe 5 In the fifth place: This truth, that All things are naked and open unto the eyes of him, with whom we have to doe. How ſhould it abaſe and humble every one of us, in the ſight of that God before whom we ſtand, and with whom we have to doe this day? That God before whom we ſtand this day knows all our ſins, and knows all our hearts. The ſinnes that we know not, having committed them through ignorance, he knows them: they have eſcaped our eye, but they cannot eſcape the all-ſeeing eye of God. O God thou knoweſt my fooliſhneſse, Pſal. 69.5. The ſinnes that we have committed and forgotten, God knows them, they are ſtill preſent unto him, and he is able to preſent them unto us. Pſal. 50.21. I will reprove thee and ſet thy ſins in order before thee. God is able, exactly to ſet before us all our ſins, from the firſt to the laſt, in the ſame order wherein we committed them, for he fully and exactly knows them all. What we did in our infancy, what in our childehood, what in our youth, what we thought, or ſpake, or did at p. 33ſuch a time, and what at ſuch a time, and what in ſuch a place, and what in ſuch a company, what in the morning, and what at noone, and what in the evening, and what at midnight: what you did laſt night, and what this morning before you came together, and what you have been, and what you have done here, what preparations you made for theſe duties, what thoughts and affections you have had in theſe duties. God knows what roaving thoughts, what vile thoughts have been in any of your hearts, how dead and unaffected your hearts have been in confeſsing, praying, hearing. Now how ſhould this humble us, and fill our faces with ſhame in his preſence! Were all our ſins, and ſinfull thoughts written this day with a ſun beam (as Tertullians phraſe is,) that every man could read, and know, what we have done, and been, and are, how ſhould wee bluſh in the preſence of men? and ſhall we not much more in the preſence of God that knows all things? O let us in humble acknowledgement of our former iniquities, and of this daies ſins, every one of us ſay with Ezra, O my God I am aſhamed and confounded, and I bluſh to lift up my face unto thee, O my God, Ezra 9.6. and again, verſ. 15. Behold we are before thee in our treſpaſses, for we cannot ſtand before thee becauſe of this.

Vſe 6 In the ſixth place, This truth, that all things are naked and open unto the eyes of him, with whom we have to do, may ſerve, to exhortall of us to ſincerity, and ſingleneſſe of heart; to ſtudy to approve our ſelves unto God in all our waies: This is that unum neceſſarium, which though neglected and diſeſteemed by moſt men, will in the iſſue be found moſt comfortable and advantagious, even ſingleneſſe and plainneſſe of heart. p. 36duplicate page p. 37duplicate page p. 34You know what is ſaid of Jacob and Eſau▪ Gen. 25.27. Eſau was a cunning hunter, Gen. 25.27.Gen 25:27but Jacob was a plain man. Eſau, he had his game and his veniſon, but Jacob the plain man got the bleſſing. The world is full of cunning hunters, that may get the veniſon, the fat morſels (and much good may it do them,) but, beleeve it, the plain-heatted Jacobs will go away with the bleſſing; they will at length prevail with God, and prevail with men. Plainheartedneſſe, will prevail more then ten thouſand policies and cunning tricks. Now to eſtabliſh every one in this plainheartedneſſe, I know no more powerfull and effectuall means then the frequent remembrance of the all ſeeing eye of God upon us, that ſearcheth into all the dark and crooked windings of every one of our hearts.

And therefore thats a ſecond thing, I would from this truth exhort unto, to eye this all ſeeing eye of God, to labour to get hearts alwaies to ſet and obſerve him, who alwaies ſees, and obſerves us: that we may ſay with David, Pſal. 16. I have ſet the Lord alwaies before me, and, Mine eyes are euer towards the Lord, Pſal. 25. and there are eſpecially two ſorts of men to whom I would commend this duty.

Firſt, To Kings, Princes, Rulers, Judges, Magistrates: They are Gods deputies, vice-gerents, for them to remember, hour that God who hath committed power and truſt unto them above other men, hath his eye continually upon them, ſtrictly obſerving how they diſcharge that truſt, and manage that power. O how carefull, how exact would it make them? how would it make them impregnable in all …i…es, flatteris, corruption, entreaties of friends, reſpects of blood or brethren? p. 35how would it make them adminiſter juſtice by a tiue and even ballance, without reſpect of perſons? therefore that good King Jehoſaphat, when he ſet Judges over Judah, he gives them this charge, a Chron. 19.6. Take heed what you doe, for you judge not for men, but for the Lord, who is with you in judgement (not only to aſſiſt you, but to overſee you,) wherefore now let the fear of God be upon you, take heed and doe it, for there is no iniquity with the Lord, nor reſpect of perſons, nor taking of gifts. So David, Pſal. 82.1. God standeth in the Congregation of the mighty, he judgeth among the Gods. Right Honourable and beloved, whom God hath called to fit in Parliament, and hath devolved upon you the higheſt power and judicature, that this Kingdom knows: you have often heard, that the eyes of all the people of this Kingdom are upon you; that the eyes of theſe three Kingdoms are upon you; that the eyes of all the Churches of Christ are upon you, and therefore you had need take heed what you doe; and in truth. ſo you had, even upon that conſideration. But let me now put you in remembrance, of that which is more then all this, the eyes of God are upon you. And O let (in the Name and fear of God, I beſeech you) let theſe words link deeply down into your hearts, the eyes of God are upon you▪ if you doe not proſecute your vows, Covenants, engagements to God and men, with your utmoſt ſtrength and vigour, ſhall not God ſearch it out? if among you there be any found that are ſecret enemies to the power of godlineſſe, ſecret encouragers of any wickedneſſe, either in opinion of practiſe perverters or fore-flowers of juſtice, accepters of perſons in judgement, ſhall not God ſearch it out? for he knoweth the ſecrets of the hearts, Pſal. p. 3644.21. O that you would think of this every time you come up into your Houſe, every time any of you ſtand up to ſpeak in that Honourable Aſſembly; O that you would remember, that all things are naked and open unto the eyes of God. Other Senates and State aſſemblies, have had Mottoes written over the doors of their Senate-houſes and Councel-Chambers; over the Senate-houſe in Rome was written, Nequid Reſpublica detrimenti capiat: O that over the place where the Commons of England ſit, might be written, All things are naked and open unto the eyes of him, with whom we have to doe. O that it might be written upon the walls of the Chambers where your Committees ſit. But what doe I ſpeak of writting it upon walls and doors? O that God would write it by his Spirit, in every one of your hearts, that where ever you are, or what ever you are doing, you might ſtill have this in your actuall remembrance, that all things are naked and open unto the eyes of him with whom we have to doe.

Another ſort of men to whom I would commend this conſideration, are Miniſters, Preachers of the word: They alſo are men immediatly imployed by God, they are his Embaſſadours: Now, could we, did we continually remember the eye of God continually upon us, how diligent, how abundant would it make us in the work of the Lord! how faithfull, how couragious, how unbyaſſed, how above the frownes and ſmiles of men! This was it made Paul ſo faithfull, and uncorrupt in the work of his Miniſtry,2 Cor. 2.17.2 Cor 2:17 2 Cor. 2.17. For we are not as many that corrupt the word of God; but as of ſincerity, as of God, as in the ſight of God, ſo ſpeak we in Chriſt. That which made Paul handle the word ſo uncorruptly, and p. 37with ſuch ſincerity, was this, he ſpake it as in the ſight of God. I have heard a ſtory of that holy Martyr of Chriſt Jeſus, M. Latymer, that having in a Sermon at Court in Henry the eight's dayes much diſpleaſed the King, he was commanded next Sabbath after to preach again, and make his recantation: according to appointment he comes to preach, and prefaceth to his Sermon with a kinde of Dialogiſme in this manner. Hugh Latimer, Doeſt know to whom thou art this day to ſpeak? to the high and mighty Monarch, &c. that can take away thy life if thou offend, therefore take heed how thou ſpeak a word that may diſpleaſe his Majeſty, &c. But (as recalling himſelf) Hugh, Hugh (ſaith he,) doeſt know from whom thou comeſt, and upon whoſe meſſage thou art ſent? even the great and mighty God, that is able to caſt both body and ſoul into hell fire for ever, and therefore take heed to thy ſelf, that thou deliver thy meſſage faithfully, &c. and ſo comes to his Sermon; and what he had delivered the day before, confirmes and urgeth with more vehemency then ever. Sermon being done, the Court was full of expectation, what would be the iſſue of the matter. After dinner, the King calls for Latymer, and with a ſtern countenance, asked him how he durſt be ſo bold as to preach after that manner? He anſwered; That duty to God and to his Prince had enforced him to it, and now he had diſcharged his conſcience and duty in what he had ſpoken; his life was in his Majeſties hand. Upon this the King roſe from his ſeat, and taking M. Latymer off from his knees, embraced him in his armes ſaying, he bleſſed God, that he had a man in his Kingdom, that durſt deal ſo plainly and faithfully with him. Had never King in p. 38England ſince his time, wanted ſuch a faithfull, plain-dealing Chaplain, to preach to him, it might have been better with England then it is at preſent.

Vſe 7 Seventhly, This truth, That all things are naked and open unto the eyes of him, with whom we have to doe; it may ſerve to admoniſh us, to take heed of ſin, every ſin, how ſecret and ſmall ſoever: for there's no ſin ſo ſmall, that God will not, nor ſo ſecret, that God cannot take notice of it; but all things are naked and open unto the eyes of him, with whom we have to doe. It was the preſcript of Epicurus the Philoſopher to his followers, ut ſemper cogitarent vitae ſuae testem aliquem adeſſe, ever to think that ſome or other ſtood by, as witneſſes of every paſſage of their converſation; and Seneca's counſel to Lucilius, ever to think himſelf in the preſence of Cato, or Scipio, or Laelius, or ſome other man eminently vertuous: that by imagining himſelf under the aſpect of ſo grave and auſtere an eye, he might be kept from abſurdities and indecorums: And ſure there is much in the eye of man, to repreſſe and reſtrain from ſin. Poteſt miles coram Rege ſuo non iraſci, ob ſolam Regiae dignitatis eminentiam, ſaith Baſil: A ſouldier (though wrath and revenge ſeem to be the proper and eſſentiall qualities of a ſouldier) can bridle his rage, and put up an injury in the preſence of his King: ſuch majeſty is there in the eye of man; yea there is a kinde of authority and awe in the eye of a childe: Maxima debetur pueris reverentia, ſi quid turpe paras, ſaith Invenal: But O this eye of God, this pure, piercing, flaming, glorious eye of God; could we remember that, and ſet our ſelves under that, O what an awe would it lay upon our hearts! Sure I can ſcarce think, there is any heart under heaven ſo wicked, p. 39but would be awed by that eye of God. You have heard of Paphnutius, and Ephrem Syrus, that converted two notorious and impudent ſtrumpets, onelyonly by preſſing upon them this conſideration of the eye of God. Ah brethren, it is (as Paul ſaith) it is a ſhame to ſpeak, what things are done of ſome in ſecret. Do not many men do that in ſecret, which if their own father, wife, child, or any other, ſtood by and lookt on, they would not dare to doe? well, God hath ſtood by all the while, and lookt on thee; he ſaw thy ſecret adultery; he knows when, and where, and with whom, and with how many thou haſt committed folly: his eye ſaw thee, when thou thoughteſt no eye ſaw thee:Pſal. 130. Jerem. 23, …4.Ps 130Jer 23:4 darknes is no darknes unto him. If thou canſt finde a time when, or a place where Gods eye is not upon thee, cannot reach thee, there go, and ſin boldly, ſin without fear. But whither canſt thou flee from Gods preſence, whither canst thou go from his ſight? Read that Pſal. 139. Can any hide himſelf in ſecret places, ſaith the Lord, that I ſhall not ſee him? do not I fill heaven and earth, Jer. 23.24? A man (**Falens facere aliquid mali de publico recipis te in domum tuam ubi nemo inimicorum te videat, de locis domus tuae promptis & in ſaciem conſtitutis removes te in cubiculum, times & in cubiculo & aliunde conſcientiam ſecedis in cor tuum & the meditaris: ille in corde tuo imerior eſt. Quocun que ergo fugeris ibi eſt: quando & teipſo interior eſt, &c. Auguſt. in …ſal 74. ſaith Auguſtine) when he hath a minde to ſome ſin, gets him out of the publike, betakes him to his houſe, recites himſelf from that part of his houſe which is moſt expoſed to view, into his cloſet or bed-chamber; and yet being afraid to be diſcovered there, he retreats into his heart, and there pleaſeth himſelf in contemplative wickedneſſe; Ille in corde tuo interior eſt, God is within thy heart, and therefore whitherſoever thou fleeſt, God is there, for he is more within thee then thy ſelf. Poor ſoul, there cannot riſe ſo much as one proud, unclean, luſtfull, covetous, revengefull, vain thought in thy heart, but God preſently ſeeth it, much leſſe can any of thy actuall p. 40ſins be hid from his all-ſeeing eye: O how ſhould this make us ſtand in awe, and not ſin! You know what that great Monarch Ahaſhuerus ſaid concerning Haman, when coming in, he found him caſt upon the Queens bed on which ſhe ſate;Eſth. 7.8.Esth 7:8 What (ſaith he) will he force the Queen, before me, in the houſe? There was the killing emphaſis in theſe words, before me; will he force the Queen before me? What, will he dare to commit ſuch a villany, and I ſtand and look on! O brethren, this is the killing aggravation of every ſin, it is done before the face of God. This is that God looks upon, as the great affront and indignity done unto him: What (ſaith God?) will he be drunk before me? will he ſwear, blaſpheme before me? will he be unclean before me? will he break my Laws before me? Ah brethren, to conſider, the infinite horrible wickedneſſes that are committed in this Kingdom, and that they are all before the eye of God, that God ſtands and views them all, God ſtands and looks on, it would amaze any man, and make him in aſtoniſhment cry out,Sen. Trag. as once the Heathen did, Magne regnator coeli, tam lentus audis ſcelera? tam lentus vides? Great God of heaven, canſt thou with ſo much patience, hear and ſee ſuch wickedneſſes?

Secondly, This, that all things are naked and open unto the eyes of him, with whom we have to doe, ſhould admoniſh us, as to take heed of all ſin, ſo eſpecially and in particular, to take heed of putting off or delaying any part of that ſervice we owe unto God, or that duty he requires of us, either towards himſelf or men, upon any pretences or excuſes, how juſt ſoever they may ſeem to men or to our own conſciences: for God knows us better then men, better then our own conſciences. p. 41There is a ſingular text for this purpoſe, Prov. 24.11,Pro. 24.11, 12.Prov 24:11Prov 24:12 12. If thou forbear to deliver them that are drawn to death, and thoſe that are ready to be ſlain: if thou ſaieſt, Behold we knew it not: doth not he that pondreth the heart, conſider? and he that keepeth thy ſoul, doth not he know it? and ſhall not he render unto every man according to his work? In this text is counſel, and caution, given to all in their ſeverall places, to endeavour with their utmoſt ability, to deliver thoſe that are unjuſtly oppreſſed and like to be ruined, and to take heed that they do not put off this duty from themſelves, that they do not ſeek excuſes, and plead ignorance, to ſay they knew not ſuch a one was in trouble, or if they did, yet they knew that he ſuffered trouble as a righteous perſon; for ought they know he may have pulled this trouble upon himſelf: or if they know that too, yet they knew not how to help and ſuccour him. Take heed of ſuch excuſes as theſe. If thou ſayeſt, behold thou kneweſt it not, &c. Oughteſt thou not to have known it? mightſt thou not have known it? Certainly it is the duty of every good Chriſtian in his place and ſphere to do as Job did, Job 29.16, 17. I was a father to the poor, and the cauſe which I knew not, I ſearched out, and I brake the jaws of the wicked, and plucked the ſpoil out of their teeth. It is not enough for thee to ſay, Behold thou kneweſt it not: That which thou kneweſt not, thou oughteſt to have ſearched out, elſe thou doeſt excuſe one neglect by a worſer, and aſſuredly God will finde this out, for doth not he that pondereth the heart conſider it? and hee that keepeth thy ſoul doth not he know it? and ſhall not he render unto every man according to his work?

And here Right Honourable and beloved let me in humility p. 42and faithfullneſſe direct a few words more eſpecially unto you. You know, beloved, and we all know how the good hand of God,Nehem. 9.27. Obad. 21.Neh 9:27Obad 1:21 raiſed you up to be ſaviours to theſe kingdomes in a very neceſſitous time. When theſe kingdomes were (to keep the language of the text,) drawn to death, and even ready to be ſlain, the Lord then raiſed you up to be ſaviours to us, to ſave theſe kingdomes from preſent and imminent deſtruction: and O with what Zeal and forwardneſſe did you gird your ſelves unto this great work! how ready were you to enquire and be informed, of all grievances, and preſſures, publique or perſonall? how wholly did you devote and give up your ſelves to underſtand the eſtate of the kingdom, and to reform abuſes and grievances both in Church and State! And through the good hand of God upon your counſels and labours, many particular perſons, that were drawn to death, and ready to be ſlain; yea even buried alive in perpetuall exile and impriſonment, have been reſtored to their lives and liberties: yea and this whole kingdome, hath been by you, under God, ſaved and preſerved unto that condition in which we are this day. Yet give me leave Honourable and beloved, to ſet before your eyes and hearts, a ſad ſpectable of ſome that are at this day drawn to death, and ready to be ſlain, who ſtretch out their craving hands to you, for ſuccour and deliverance. And in the fear of God, and in the bowels of our Lord Jeſus I beſeech you, to take heed how you turn away your eyes from them, and think another day to ſay, Behold we knew it not.

I will not mention thoſe many widows and orphans whoſe cries are daily in your ears, and plead their p. 43cauſe more pathetically then I or any elſe can do. You have done very Nobly and juſtly in putting your ſelves into a way of releeving them: only remember,Pro. 3.28.Prov 3:28 Bis dat qui citò dat.

Nor will I urge you to a compaſſionate ſenſe of many poor decayed men, who lye in our priſons rotting (as it were) alive: You have begun already to take pity upon their wofull condition, and have appointed a Committee to conſider of ſome way for their relief, as may ſtand with the juſtice and goodneſſe of this Honourable houſe. OnelyOnly I humbly pray you, what may be done for theſe poor creatures, let it be done ſpeedily. Nor will I inſiſt upon the complaints of a third fort among us, who are as it were drawn to death, and ready to be ſlain, and they are many honeſt men, ſuch as thoſe of Zebulon, 1 Chron. 12.33. who were not of a double heart, who having ſingly and firmly adhered to you in all the time of your troubles, and done you faithfull ſervice, chearfully obeyed your orders, and vigorouſly proſecuted them upon their delinquent landlords or neighbours, as the neceſſity of thoſe diſtracted times did require; hereby they are become the objects of the envy and malice of theſe delinquents: ſome being vexed and moleſted with ſuites in law, having actions of battery and falſe impriſonment laid upon them, others oppreſſed by their delinquent landlords in their fines and leaſes, or in the redemanding of thoſe rents, which they have already paid into the hands of your ſequeſtratours. I know that upon complaint, any that are unjuſtly moleſted, ſhall finde reliefe at your hands. But in the mean time it is a matter of joy and triumph to your enemies, if they can create a vexation p. 44to your friends: and to your friends it is a petty death to be thus vexed, for nothing but favouring your ſervice. Might not your wiſedome think upon ſome courſe to check this inſolency in delinquents?

But theſe are but private evils, and they are but ſome few perſons and families that grone under them, for relief at your hands: I will ſhew you Kingdoms, Nations, dying, periſhing, if you make not haſt to ſuccour them.

There is Ireland, poor Ireland, that's drawn to death, that's ready to be ſlain, that's more then half ſlain already; that lies bleeding, gaſping, ready to give up the ghoſt: doe we not with trembling hearts expect every day when we ſhould hear that Ireland is dead, periſhed, loſt? I am ſure you will not, you cannot ſay, behold we know it not. O then doe not fore-ſlow your aid, and their deliverance. Now God hath given you ſo glorious a conqueſt over your enemies at home, O let your eyes and hearts be upon Ireland, and doe ſomething ſpeedily, vigorouſly, for the delivering of your brethren, that are drawn to death, that are ready to be ſlain, that are killed all the day long: ſo ſhall not the blood of Ireland be required at the hand of England.

There is alſo another object of your commiſeration, and that is England, our own dear England, that hath languiſhed of a bloody iſſue, almoſt half as long as that woman in the Goſpel, till the very ſtrength and vitals of it are almoſt exhauſted. I may ſay to you of England, as Pharaohs ſervants did of Egypt, Knoweſt thou not that the whole land is destroyed, Exod. 20.7? I know you have uſed many means for the gaining of our pea…e, go on in thoſe endeavours ſtill, and proſecute them now p. 45more then ever: and the Lord ſo bleſſe them with ſucceſſe, that your enemies may ſee and be forced to acknowledge (what we have affirmed all this while) to wit, that a holy, righteous, ſafe peace, a peace with truth, a peace with reformation, was all you aimed at in your warres.

There is yet another dying object of your pity; and that is Truth, Religion, the Goſpel, the Lord Jeſus Chriſt, that lies a bleeding, that's drawn to death, ready to be ſlain: O doe not I beſeech you forbear to deliver them. There is ſcarce any truth of Chriſt, any Doctrine of the Goſpel, any point of our Religion, but by ſome temerarious hand or other hath been invaded, aſſaulted, maimed, ready to be ſlain. The Doctrine of the Trinity, of the God-head of Chriſt, and of the holy Ghoſt, of the verity of the Scriptures; the Doctrine of Election, of Redemption, of Vocation, of Justification, of Sanctification; the work of the Spirit, the rule of life, of holineſſe; the Doctrine of the Sacraments, of the Immortality of the ſoul, &c. We may ſay with the Prophet Iſaiah, Truth is fallen in the ſtreets, Iſa. 59.14. And there me thinks it lies, breathing out Davids ſad complaint, I looked on my right hand, and there was none would know me; Refuge failed me, no man cared for my ſoul, Pſal. 142.4. Me thinks I ſee truth and Religion lying in the ſtreets, and crying as the poor creatures doe that lye by the Pallace wall, or in the hole at Ludgate, Some mercifull man have pity upon me for the Lords ſake: but as generally neglected and diſregarded as thoſe poore creatures are. Truth it is, Right Honourable and beloved, that when firſt you met in Parliament, we were in great danger of loſing our Religion. There was a Popiſh, Arminian faction, p. 46that had a deſigne to robus of our Religion: God gave you hearts to be very ſenſible of that danger, and to be very zealous for the prevention of it: I, and thouſands more, muſt and will bear you record, that if it had been poſsible, you would have plucked out your own eyes, rather then have parted with the leaſt Apex or Iota of divine truth, out of a lenity or indulgence to Papiſt, or Arminian, or any other Heretick: where is then your former Zeal? is Religion and truth leſſe dear and pretious now then it was before? God forbid. Is it in leſſe danger? O that it were. But, ſurely beloved, our danger in this particular is but a little changed, not quite removed: then indeed Religion was in danger of a more violent and quick diſpatch, and now it is in danger of a more lingring, but as ſure a death: then it was like to have been diſpatched with one thrust of a ſword, or one chop of a hatchet, by the hand of known and undoubted enemies; now it is like to be ſtabbed to death with bodkins, with variety and multiplicity of errours, that have wounded our Religion in every vein: And this aſſaſsinate upon Religion, committed by thoſe that would be counted her chief and onelyonly friends. Lift up your eyes and conſider; doe you not ſee the body of our Religion, lying like the body of Caeſar, after he was murthered in the Senate-houſe, with above twenty ſeverall wounds, given him by the hands of his own friends and confederates? or like the body of Caſsianas, whom two hundred of his own ſchool-boyes stabbed to death with the pins of their writing-Tables? May we not ſay of Religion, as Pradentius doth of that Martyrs picture?

Pruden. Periſt. Hymn 9.Plagas mille gerens, totos lacerata per artus

Ruptam minutis praeterens punctis cutem.

p. 47Truly when I behold the face and ſtate of Religion among us, it is in mine eyes, as if the Lord Jeſus Chriſt were crucified afreſh, and put to open ſhame in the midſt of us. Here comes a blaſphemous Arrian, and he wounds his head, by denying him to be God. There comes a ſectary that's a flat Arminian, though he hath not wit enough to know it, and he wounds him through the heart, by maintaining univerſall redemption, and that Chriſt ſhed his blood for all men, a thing, that never entred into the heart of Chriſt. There comes an Antinomian, and he pierceth his hands and his feet, by denying that exact walking and working by the rule of the Morall Law, which Jeſus Chriſt came not to give an indulgence or diſpenſation from, but to give himſelf an example of: At que haec impunè. Can you plead ignorance of theſe things, and ſay, behold we know it not? you cannot; bleſſed be God you doe not: you have begun to ſet your faces againſt theſe blaſphemies and hereſies, that (ſervis dormientibus) are broken in upon us. Go on in this your might, to ſtop the mouth of all ungodlineſſe, and the zeal of the Lord of hoſts be your ſtrength. I know it hath been ſaid by ſome, that becauſe a heart to know and embrace the truth is the gift of God, and the Magistrate cannot by forcible means work ſuch a heart in men, therefore the Magiſtrate muſt uſe no compulſion or coercion in matters of Religion: but certainly, though the Magiſtrate cannot give grace, yet he may compell men to attend upon thoſe meanes where God doth uſually give that grace: 2 Chron. 34. 38 Ezra. 10.7, 8.2 Chr 34:38Ezra 10:7Ezra 10:8Elſe you muſt not only repeal the Laws that enjoin Papiſts to come to our Churches, but repent of them, as yours and the Nations ſins. And though the Magiſtrate cannot give men a heart to know and love the truth, p. 48yet certainly the Magiſtrate may make Laws to reſtrain and puniſh errours and blaſphemies that are againſt the truth: elſe, pari ratione, becauſe a chaſt heart, or a true and loyall heart, Dan. 3.29.Dan 3:29is the gift of God, and the Magiſtrate by all his penall Laws, cannot make men have ſuch hearts, therefore the Magiſtrate may not make Laws, to puniſh, adultery, inceſt, theft, treaſon: were this good Divinity, or good policie? Go on, go on Right Honourable and beloved, let not ſuch ſhadows as theſe ſtay you: Remember the vows of God are upon you, for the extirpation of hereſie, ſuperstition, ſchiſme, profaneneſſe, and of whatſoever is contrary to ſound Doctrine and the power of godlineſſe, as well as of Popery and Prelacy. Remember, the vows of God are upon you, and the eyes of God are upon you, and the Lord give you ſtrength ſo to perform your vows, as you may finde acceptance in his eyes. Amen. Amen.

FINIS.

End of the text · Matthew Newcomen, The All-Seeing Unseen Eye of God (1647)