Die Mercurii 30. Decemb. 1646.

ORdered by the Commons Assembled in Parliament, That Sir William Massam doe from this House give thankes to Mr. Marshall and Mr. Newcomen for the great paines they tooke in their Sermons they preached this day before the Com­mons at St. Margaret Westminster (being a day of their publique Humiliation) and desire them to Print their Sermons.

H. Elsynge Cler. Parl. D. Com.

I appoint Stephen Bowtell to print my Ser­mon.

Stephen Marshall.

THE ALL-SEEING VNSEEN Eye of GOD. DISCOVERED, IN A SERMON PREACHED before the Honourable House of COMMONS; at Margarets Westminster, December 30. 1646. being the day of their solemne Monethly Fast.

By Matthew Newcomen, Minister of the Gospel at Dedham in Essex, and one of the Assembly of Divines.

PROV. 13.3.

The eyes of the Lord are in every place, be­holding the evil and the good.

2 CHRON. 16.9.

The eyes of the Lord run to and fro through­out the whole earth, to shew himself strong in the behalf of them, whose heart is perfect towards him.

Deus totus oculus est, quia omnia videt: Totus manus est, quia omnia operatur, totus pes est, quia ubi (que) est. August.

Published by Order of the Honourable House of Commons.

LONDON, Printed by A. M. for Christopher Meredith, at the Crane in Pauls Church-yard. M.DC.XI.VII.

Die Mercurii 30. Decemb. 1646.

ORdered by the Commons assembled in Parliament, That Sir William Mas­sam do from this House give thanks to M. Marshall and M. Newcomen, for the great pains they took in the Sermons they preached this day before the Commons at St Margarets Westminster, being a day of pub­like Humiliation, and desire them to Print their Sermons.

H. Elsynge, Cler. Parl. D. Com.

I appoint Christopher Meredith to Print my Sermon.



Right Honourable,

GOD hath called You to sit at the stern of this tempest-shaken Kingdom; the helm whereof God hath put into Your hands in a very difficult time. Some years now You have been confli­cting with crosse and boisterous windes and seas, and are not yet in safe harbour. Being called at this time to speak unto You, I know not better how to improve the opportunity for the good of Your souls and of the publike, then by directing Your eyes unto that only Loadstarre the eye of God; upon which if you can fix, You [Page]may from thence fetch both light andPsal 32.8. I will guide thee with mine eye. guidance, to steer Your course so, as You shall save Your souls, and may save this poor Kingdom, so as it doe not in portu naufragium. I know You are yet encompassed with rocks and shelves, Scylla's and Syrens, temptations on the right hand and on the left, but eying this eye of God, will en­able You steddily, unappalledly, inflexibly, to shape Your course to Gods glory, the publike good, and Your own happinesse: which that You may doe, is the prayer of

Your servant in the Lord and in his work, MATTH. NEVVCOMEN.

A 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.

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

The first thing in the Text, is the extent of the knowledge of God, it reacheth unto all things, [...], 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; [...].

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

1 First, 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. 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.

2 Secondly, God knows all the wayes and works of men, from the birth, and from the wombe. Job 31.41. So 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. Great in counsel, mighty in works, for thine eyes are open upon all the wayes of the sons of men.

3 Thirdly, 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. 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. that of every idle word that [Page 4]men shall speak, they shall give account in the day of judge­ment, Mat. 12.36. Mat. 12.36. therefore God knows them all.

4 Fourthly, God knows not only the wayes and the words, Isa. 66.18. 1 Chron. 28.9. but 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.

5 Fiftly, 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 13.27. 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 14.17. My transgression is sealed up in a bag: Amos 8.7. and 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.

6 Sixtly, 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. Thou understandest all my thoughts afarre off. 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. 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 King. 8.12, 13. God knows not only what men have done, or doe, but what they will doe.

7 Seventhly, 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. 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. 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.

8 Eightly, 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 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. 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. The fining pot is for silver, and the furnace for gold, but the Lord [Page 6]tryeth the heart. Prov. 21.2. Prov. 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.

9 Ninthly, 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. [...] are properly the secret and inward workings of passions and affections, and [...], 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. saith Elihu, God doth, to withdraw man from his purpose, &c.

10 Tenthly, 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. God 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 [Page 7]the 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. 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. Lord all my desire is before thee, and my groaning is not hid from thee.

11 Eleventhly, 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. 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. 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—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 [Page 8]at 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 [Page 9] naked and simple realities. What a fine colour had Si­meon and Levi, Gen. 34.14. for 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. as 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. 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. 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 [Page 10]of holinesse, could not blear the eyes of God. So our Saviour,Luk. 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: [...]: a­perta, so the Vulgar: Chrysost. ad loo. Resupinata, so Erasmus: intimè pa­tentia, so Beza. Chrysostome saith, it is [...], a metaphor taken from the skins flayed off from the sacrifices: [...] &c. for as when a man (saith he) hath slain the sactifice, and flayed off the skin, [...], 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 [Page 11]a 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. 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, [Page 12]a 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 [Page 13]are 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. The 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 [Page 14]and 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, [...]. 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, [...], 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. 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. [...], 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 [Page 15]this, 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, [Page 16]bodies, 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, [Page 17]and 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 [...] 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 [Page 18]point 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. against the blasphe­mous oppugners of it. Chrysostom applyes these words of my text unto Christ, [...] 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 [Page 19]foro, 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, [Page 20]That 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. 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. nor beheld perversnesse in [Page 21]Israel. 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 [...]: and [...]: 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 [Page 22]had 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. saith Moses, Psal. 90.10. If we have forgotten the Name of our God, Psal 90.10. or 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 [Page 23]like 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? [...]? 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 [Page 24]of: 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 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 [Page 25]more: 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. and he pondereth all his goings. God doth so strictly and ex­actly [Page 26]eye 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. 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, [...], 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. and 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 [Page 27]open, 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. Eccles. 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. [Page 28]InIn 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. 8o. 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 [Page 29]be 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 [Page 30]Prophet calls her by her name, come in thou wife of Je­roboam, 1 King. 14.5. wherefore 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. 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 [Page 31]that 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. 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 [Page 32]all 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 [Page 33]such 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. [Page 36] [...] [Page 37] [...] [Page 34]You know what is said of Jacob and Esau▪ Gen. 25.27. Esau was a cunning hunter, Gen. 25.27. but 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? [Page 35]how 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. [Page 36]44.21. 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. 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 [Page 37]with 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 [Page 38] England 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, [Page 39]but would be awed by that eye of God. You have heard of Paphnutius, and Ephrem Syrus, that converted two notorious and impudent strumpets, onely 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. 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 [Page 40]sins 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. 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. [Page 41]There is a singular text for this purpose, Prov. 24.11,Pro. 24.11, 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 [Page 42]and 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. 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 [Page 43]cause 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. 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. Onely 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 [Page 44]to 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 [Page 45]more 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, [Page 46]that 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 onely 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.

Truly 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. Else 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, [Page 48]yet 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. is 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.


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