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. Published by order of the Honourable House of Commons.
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.
A SERMON PREACHED At the Monthly Fast, before the Honourable House of COMMONS, December 30. 1646. HEBREW. 4.13. — But all things Are naked and open unto the eyes of him, with whom we have to do.
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:
This Scripture, which you have now herd read, will help us to understand that, if God be pleased to help us to understand this Scripture: Wherein you have three particulars:
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First, It it is a clear or evident knowledge. All things are, NONLATINALPHABET, Naked. Secondly, It is a full and thorow knowledge, All things are naked and NONLATINALPHABET, Open. Thirdly, It is a perfect and infallible knowledge, All things are naked and open, NONLATINALPHABET unto the Eyes of him. Lastly, You have here the God in whom this knowledge is:
First, It it is a clear or evident knowledge. All things Are,, Naked. Secondly, It is a full and thorough 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:
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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;
All things that Are in God, and all things that Are without God. All things, Divine and not Divine. All things, Angelical 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;
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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;
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 Says;
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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.
Thine eyes did see my substance yet being unperfect, and in thy book were all my members written, etc. and from hence it follows, that God does Fully know the sinfullnesse of that state and condition that every one is born in.
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Secondly, God knows all the wayes and works of men, from the birth, and from the wombe. 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. His eyes are upon the wayes of man (any man every man) and he seeth all his goings.
Secondly, God knows all the ways and works of men, from the birth, and from the womb. So Job 31.41. Does he not see my ways, and count all my steps? Nor was this God's singular exactness and observation over Job. For Job 32.21, 22. His eyes Are upon the ways of man (any man every man) and he sees all his goings.
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There is no darknesse or shadow of death, where the workers of iniquity may hide themselves, Jerem. 32.19. Great in counsel, mighty in works, for thine eyes are open upon all the wayes of the sons of men.
There is no darkness or shadow of death, where the workers of iniquity may hide themselves, Jeremiah 32.19. Great in counsel, mighty in works, for thine eyes Are open upon all the ways of the Sons of men.
for all their hard speeches which they have spoken against him, Jude 15. And our Saviour tells us, that of every idle word that men shall speak, they shall give account in the day of judgement, Mat. 12.36. therefore God knows them all.
for all their hard Speeches which they have spoken against him, U^de 15. And our Saviour tells us, that of every idle word that men shall speak, they shall give account in the day of judgement, Mathew 12.36. Therefore God knows them all.
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Fourthly, God knows not only the wayes and the words, 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.
Fourthly, God knows not only the ways and the words, but even the thoughts of men, Isaiah 66.18. I know their works and their thoughts. 1 Chronicles 28.9. The Lord Searches all hearts, and understands all the Imaginations of the thoughts.
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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:
Fifty, God does not only know the ways, and words, and thoughts of men present, At that instant, while they Are thinking, speaking, doing these things:
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but when they are past and forgotten by men, they are still present in the knowledge of God, 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. My transgression is sealed up in a bag:
but when they Are passed and forgotten by men, they Are still present in the knowledge of God, 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. My Transgression is sealed up in a bag:
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. For I know their imaginations which they go about, even now before I have brought them into the land of Canaan.
God knew what Israel would both think and do, when once they Come into the land of Canaan, and tells it them before ever they Come there. Deuteronomy 31.21. For I know their Imaginations which they go about, even now before I have brought them into the land of Canaan.
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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,
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,
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God knew Abimelech would have defiled himself and Sarah, if he had not with held him, 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. 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.
God knew Abimelech would have defiled himself and Sarah, if he had not with held him, 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. Here is one thats now a private man, God knows what he would be and do, if he were advanced to place of public office and Authority.
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. The Lord searcheth all hearts. 1 Chro. 29.17. I know also, my God, that thou tryest the heart, and hast pleasure in uprightnesse. Prov. 17.3. The fining pot is for silver, and the furnace for gold, but the Lord tryeth the heart. Prov. 21.2. The Lord pondereth the heart.
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. The Lord Searches all hearts. 1 Chro 29.17. I know also, my God, that thou Triest the heart, and hast pleasure in uprightness. Curae 17.3. The fining pot is for silver, and the furnace for gold, but the Lord trieth the heart. Curae 21.2. The Lord pondereth the heart.
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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.
These three words of searching, trying, pondering, the holy Ghost used to Set out that full, exact, discerning, critical knowledge, which God hath of the frame and temper of men's hearts.
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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, NONLATINALPHABET are properly the secret and inward workings of passions and affections,
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, Are properly the secret and inward workings of passion and affections,
These and these things, saith Elihu, God doth, to withdraw man from his purpose, &c. 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:
These and these things, Says Elihu, God does, to withdraw man from his purpose, etc. Tenthly, God knows the iuclinations and Desires of all men's hearts. Isaiah 32.6. The vild person will speak vildly, and his heart will work iniquity:
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All their inward breathings, and secret liftings up of desire after God, are known to him. Psal. 38.9. Lord all my desire is before thee, and my groaning is not hid from thee.
All their inward breathings, and secret liftings up of desire After God, Are known to him. Psalm 38.9. Lord all my desire is before thee, and my groaning is not hid from thee.
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But God knoweth all these designes and projects be they never so deeply laid, 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. He disappointeth the devices of the crafty, so that their hands cannot perform their work.
But God Knoweth all these designs and projects be they never so deeply laid, never so closely carried, Job 12.22. He Discovereth deep things out of darkness, 1 Cor. 4.5. God will both bring to Light the hidden things of darkness, and will make manifest the Counsels of the heart, Job 5.12. He disappointeth the devices of the crafty, so that their hands cannot perform their work.
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An instance of this you have, 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:
an instance of this you have, Dan. 11.20 — 27. where God foretells the several 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 Ptolemy King of Egypt shall project to overreach one Another:
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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.
no though they may entertain one Another with compliments, and fair words; yet they Are but lies and pretences, they shall both speak lies At one table.
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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.
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 designs. And so you see in Some measure the extent of the knowledge of God, all things. The next words will show us the nature of this knowledge which God hath of all things.
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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,
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,
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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.
and ways, as they may make a shift to hide themselves from the eyes of men: But no pretences, no excuses can hide them from the sighed of God, no more then a piece of transparent glass can cover them from the beam of the Sun. All things Are naked, unmasked, unclothed, their dress and paint taken off.
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.
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.
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, yet he made the command of God but a colour for his own ends.
and Therefore God threatens to avenge the blood of Jezreel, Hos. 1.4. on the house of Iehu, Because though he did the thing that God commanded, yet he made the command of God but a colour for his own ends.
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their colours, and shews, and visards of holinesse, could not blear the eyes of God. So our Saviour, Luk. 16.15. Ye are they which justifie your selves before men, but God knoweth your hearts;
their colours, and shows, and visards of holiness, could not blear the eyes of God. So our Saviour, Luk. 16.15. You Are they which justify your selves before men, but God Knoweth your hearts;
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aperta, so the Vulgar: Resupinata, so Erasmus: intimè patentia, so Beza. Chrysostome saith, it is NONLATINALPHABET, a metaphor taken from the skins flayed off from the sacrifices:
Aperta, so the vulgar: Resupinate, so Erasmus: intimè patentia, so Beza. Chrysostom Says, it is, a metaphor taken from the skins flayed off from the Sacrifices:
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NONLATINALPHABET &c. for as when a man (saith he) hath slain the sactifice, and flayed off the skin, NONLATINALPHABET, all the inwards of the beast are laid open and bare to any eye:
etc. for as when a man (Says he) hath slave the sactifice, and flayed off the skin,, all the inward of the beast Are laid open and bore to any eye:
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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;
a thing may be seen. (Says 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;
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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:
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 ways of lust which they would not discover, no not to their friend which is as their own soul:
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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.
these Are like that path, of which Job Says, 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.
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but a certain, intuitive, infallible knowledge: That it is not an imperfect, successive, potentiall knowledge, but a perfect, comprehensive, actuall knowledge.
but a certain, intuitive, infallible knowledge: That it is not an imperfect, successive, potential knowledge, but a perfect, comprehensive, actual 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 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.
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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;
God does not take up the knowledge of things as we do, per discursum, or per successionem, or per compositionem. God does not know, Unum post Aliud, one thing After Another;
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for in his incorporeall view, all things are present together, thus Augustine. The eye, of God, my brethren, is not like the eye of man, that cannot see at a distance,
for in his incorporeal view, all things Are present together, thus Augustine. The eye, of God, my brothers, is not like the eye of man, that cannot see At a distance,
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,
The eye of man may be hindered from seeing, or deluded in its sighed, either by blackness of darkness, depth of night, thickness of Clouds, alteration of of air, distance of place, indisposition of the Object or organ, scattering of the species, change of the medium, swiftness of motion,
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,
It is not so with the eye of God, who alone by his own infinite and uncreated Light, chases away darkness, dispels the night, inlightens obscurity, etc. his eye is neither hindered by too much nearness,
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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 by too much remoteness of the Object, nor is it wearied with continual seeing. He alone does not borrow his sighed, neither from the Object nor from the species,
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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;
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;
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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.
and Therefore as life, and power, and Goodness, 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.
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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:
neither dost thou fill them on the one side, and encompass them on the other, but by encompassing dost fill them, and by filling dost encompass them:
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:
it will necessarily follow, that what ever thing or things be, beside this sphere, must necessarily be within this sphere, encompassed by it, and contained in it:
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and all things existing within this sphere it will follow, nihil agi posse quod ab illâ non sentiatur, There is no action nor motion but this sphere will perceive it.
and all things existing within this sphere it will follow, nihil agi posse quod ab illâ non sentiatur, There is no actium nor motion but this sphere will perceive it.
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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, 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.
But then, thou compassest my paths, and my lying down, vers. 3. Thou hast beset me behind and before, vers. 5. and whither shall I go from thy Spirit, and whither shall I flee from thy presence? ver. 7, 8, 9, 10, 11. They Are acknowledgements of God's omnipresence as demonstrations of his omniscience.
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, against the blasphemous oppugners of it.
and Therefore the Servants of God from those Scriptures that attribute omniscience to christ and to the holy Ghost (as many Scriptures you know doe) have successfully and invincibly maintained the Deity of christ and of the holy Ghost, against the blasphemous oppugners of it.
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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,
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,
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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,
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,
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, but would dispute their opinions;
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, John 5.23. In the days of Theodosius, the Arians through his connivance were grown very bold, and not only had their meetings in Constantinople, the chief city of the Empire, but would dispute their opinions;
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because, saith the Historian, he thought it, nimis severum & inclemens esse; at length comes to Constantinople one Amphilochius Bishop of Iconium, a poor Town;
Because, Says the Historian, he Thought it, nimis severum & inclemens esse; At length comes to Constantinople one Amphilochius Bishop of Iconium, a poor Town;
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;
Next time he comes to the Court, finding the Emperor and his son Arcadius (whom he had lately created joint Emperor) standing together, he does very low obeisance to the father, but none to the son;
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,
As the Officers were dragging him forth, he turning to the Emperor Says, ad hunc modum extstima, o Imperator, etc. Make account, Oh Emperor, that thus,
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:
which the Emperor hearing, calls the Bishop back again, asks him forgiveness, presently makes a law against Arianism, forbids their meetings and disputations, constitutâ poenâ. Here was a blessed artifice, by which the zeal of this Emperor was suddenly turned into the right channel:
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,
God (say they) knows all things by knowing himself, and by looking upon himself, sees all things in himself, tanquam in speculo. Now God, say they, cannot see since in himself,
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for it is not in him, therefore God cannot see sin. Besides, Scripture saith, Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look on iniquity.
for it is not in him, Therefore God cannot see since. Beside, Scripture Says, Hab. 1.13. Thou art of Purer eyes then to behold evil, and Canst not look on iniquity.
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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;
I answer, God does know the Sins of men, not as if our Sins were or in speculo: but since being a privation, that (as all other privations) is known by the contrary habit or act, ut caecitas per visum, & tenebrae per lumen;
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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;
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;
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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?
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?
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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, nor beheld perversnesse in Israel.
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, nor beheld perverseness in Israel.
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or will not see, or cannot endure to see any wrong against Jacob, or any grievance against Israel (for so the words NONLATINALPHABET: and NONLATINALPHABET:
or will not see, or cannot endure to see any wrong against Jacob, or any grievance against Israel (for so the words: and:
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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;
He hath not seen iniquity in Iacob, nor beheld perverseness in Israel: of whom does balaam speak this? only of believers, of justified Persons? No, of all the hundred thousands of Israel, that were now before him upon the plain;
therefore the meaning of the place is, that at the present there was no common sin lying upon the people, no Idolatry (for of that many understand this place) nor any other peccatum flagrans, that might provoke the Lord against them.
Therefore the meaning of the place is, that At the present there was no Common since lying upon the people, no Idolatry (for of that many understand this place) nor any other peccatum flagrans, that might provoke the Lord against them.
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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, saith Moses, Psal. 90.10.
Oh God thou Knowest my foolishness, and my Sins Are not hid from thee, Says David, Psalm 69.5. Thou hast Set our Sins before thee, even our secret Sins in the Light of thy countenance, Says Moses, Psalm 90.10.
If we have forgotten the Name of our God, 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,
If we have forgotten the Name of our God, or stretched out our hands to any false god, shall not God search this out? for he Knoweth the secrets of our hearts, Says the Church, Ps. 44 20, 21. Does God by his Spirit maintain a war in the hearts of his children against their secret Lustiest,
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 loath, and sighs under their Lustiest and Sins, and can it be imagined, that God should cause his children to see that which himself sees not? Do not the Sins of God's children fallen under the counsel and Decree of God? Are they not bounded and ordered by God,
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Not to speak of the common sort of men, that are without God in the world, that live more like Atheists then Christians, more 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.
Not to speak of the Common sort of men, that Are without God in the world, that live more like Atheists then Christians, more like beasts then men; but give me a man even among the best of men, that does Fully believe, 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? NONLATINALPHABET? Our preparations, motives, affections, dispositions, aims, all are naked and open unto his eyes:
Do we when we have to do with God in prayer, Remember, that all things Are naked and open unto the eyes of him, with whom we have to do?? 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,
do we Remember this? and can we rush upon that duty so unpreparedly, so inconsiderately? can we be in the duty, with wandering, dead, straighteneth hears? We have to do with God in the hearing of his word,
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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 do we Here Remember, that all things Are naked and open unto the eyes of him, with whom we have to do? Do we believe, do we Remember, that the God with whom we have to do, knows why we hear,
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 is it possible we should hear the word with scorn, with slighting, with Indignation, with disdain? The good Lord be merciful unto us, that even in those things wherein we have to do with God, we forget the eye of that God with whom we have to do,
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,
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,
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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.
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 Terror. First, unto all Sinners in general.
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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:
how may it fill with terror the heart of every sinner, of every one that Goes on in his Trespasses? you know what Job speaks of Some Sinners, the murderer, the thief, the adulterer, that it is to them the greatest terror that can be, to be discovered in their wickedness:
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,
What sinner is there that hath such a heart of Adamant, and forehead of brass, as would not be exceedingly troubled, to have all his Sins that ever he committed,
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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:
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:
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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;
It tells thee that All thy wickedness is naked and open unto God. It tells thee that all thy thoughts, all thy proud, covetous, unclean, filthy, abominable thoughts;
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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.
if possible, thou art Worse then an Atheist, that Believest 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.
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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.
Dost thou know poor man, worm, dost 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.
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, and he pondereth all his goings.
First, God beholds and looks upon all thy Sins, with a strict, watchful, observing, censorious eye, Curae 15. 21. The ways of man Are before the eyes of the Lord, and he pondereth all his goings.
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Secondly, It is a pure, holy, severe eye, an eye flaming with indignation against every sin. Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look upon iniquity.
Secondly, It is a pure, holy, severe eye, an eye flaming with Indignation against every since. Hab. 1.13. Thou art of Purer eyes then to behold evil, and Canst not look upon iniquity.
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 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,
Thirdly, Consider, this God, unto whose pure, pondering, severe, revengefull eye, all thy sins are naked and open, is the God which will one day judge thee for these sins of thine, which his own eye hath seen.
Thirdly, Consider, this God, unto whose pure, pondering, severe, revengeful eye, all thy Sins Are naked and open, is the God which will one day judge thee for these Sins of thine, which his own eye hath seen.
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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,
for all things Are naked and open unto his eyes, Says 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 Wertenberg, what an one thou Wouldst be? God will question thee,
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,
when the righteous and holy God, shall from his own sighed and knowledge, convince the drunkard of his Drunkenness, the adulterer of his uncleanness, the perverter of justice of his Bribes,
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.
when thou and thy Sodales in wickedness met in such and such a place? when you plotted, acted such and such villainies, did not I stand by and look on? O would proud and sinful man think of this eye, and this day, how would it make him come down, fit in the dust, and cloth himself with trembling.
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In 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:
In that great, dreadful and strict judgement, we shall stand naked, sorrowful, trembling (Says 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:
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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;
for God always sees me and all my Sins, a strict sentence always awaits me; in this condition I am, when I wake, and when I sleep, when I laugh, and when I am sad;
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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.
O could Sinners when they Are in their pangs of pride, and passion, and mirth, and madness, with Augustine, Consider themselves as Set under the eye of that God, whose severe sentence they mustabide, it would quell and awe them.
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It speaks terrour as to all sinners in generall, so in particular unto all hypocrites, and dissemblers, that pretend to be much for God, and the Gospel, and Religion, and the publike good, and all this while, they are but pretenders to these things,
It speaks terror as to all Sinners in general, so in particular unto all Hypocrites, and dissemblers, that pretend to be much for God, and the Gospel, and Religion, and the public good, and all this while, they Are but pretenders to these things,
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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.
as the Pharisees made their strictness in Religion, their great devotion and long Prayers, but an artifice to insinuate themselves into the peoples esteem, and to devour 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:
Well, who ever thou Best, that art guilty in this kind, know it (and know it to thy terror,) 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.
for there is no since that is more directly and formally contrary to the nature of God who is truth it self and cannot lie, then this since of dissembling is.
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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 elude the eyes of men? Canst thou with all thy colours, shows, pretences, disguises, blind the eyes of God? All things Are naked and open unto his eye, God sees thee as thou art,
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.
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 smoothness and thy colours from thee, God will discover thy filthiness and rottenness even unto men, to the loathing of thy person.
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.
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 designs. And we live in an age thats full of them, never any more.
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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.
I confess Wisdom is good, it is God's gift: and counsel is necessary. But look to it, that your designs 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. They take counsel against the Lord, and against his Christ.
But if any of you be found in a plot or consultation with those of whom the holy Ghost speaks, Psalm 2. They take counsel against the Lord, and against his christ.
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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;
If you drive a Design 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;
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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.
and their work is in the dark, and they say who sees us, and who Knoweth us? Surely your turning of things upside down, shall be as the potters clay, etc. Where you have First the men deseribed, secondly their misery.
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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,
The men Are described First from the closeness 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.
and they say who sees us and who Knoweth us? Nay they do the best they can to hide their designs, 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.
Secondly, they Are described from their industry to compass their designs: omnem movent lapidem, they try all ways, 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 designs.
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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.
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 mar all that he hath been forming upon the wheel.
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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.
When you think you have brought them even to maturity, to perfection, when you look upon your business as if it were almost done, God that Stands by and looks on, with one touch will dash and mar all.
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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:
and with whom we have to do this day? That God before whom we stand this day knows all our Sins, and knows all our hearts. The Sins that we know not, having committed them through ignorance, he knows them:
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What we did in our infancy, what in our childehood, what in our youth, what we thought, or spake, or did at 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,
What we did in our infancy, what in our childhood, what in our youth, what we Thought, or spoke, or did At 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 noon, and what in the evening, and what At midnight: what you did last night, and what this morning before you Come together,
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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.
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.
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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.
God knows what roving thoughts, what vile thoughts have been in any of your hearts, how dead and unaffected your hearts have been in confessing, praying, hearing.
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 know, what we have done, and been, and Are, how should we 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,
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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.
and I blush to lift up my face unto thee, Oh 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.
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;
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 singleness of heart;
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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;
The world is full of cunning Hunters, that may get the venison, the fat morsels (and much good may it do them,) but, believe it, the plain-heatted Jacobs will go away with the blessing;
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.
Now to establish every one in this plainheartednesse, I know no more powerful and effectual means then the frequent remembrance of the all seeing eye of God upon us, that Searches into all the dark and crooked windings of every one of our hearts.
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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:
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 always to Set and observe him, who always sees, and observes us:
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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.
that we may say with David, Psalm 16. I have Set the Lord always before me, and, Mine eyes Are ever towards the Lord, Psalm 25. and there Are especially two sorts of men to whom I would commend this duty.
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.
They Are God's deputies, vicegerents, 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? 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.
O how careful, 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 brothers? how would it make them administer Justice by a tiue and even balance, without respect of Persons? Therefore that good King Jehoshaphat, when he Set Judges over Judah, he gives them this charge, a Chronicles 19.6.
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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:
for there is no iniquity with the Lord, nor respect of Persons, nor taking of Gifts. So David, Psalm 82.1. God Stands in the Congregation of the mighty, he Judgeth among the God's 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:
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. 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.
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 do 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 godliness, secret encouragers of any wickedness, 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, Psalm 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; Oh that you would Remember, that all things Are naked and open unto the eyes of God.
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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.
over the Senate-house in Room was written, Necquid Respublica Detrimenti Capita: Oh that over the place where the Commons of England fit, might be written, All things Are naked and open unto the eyes of him, with whom we have to do.
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,
But what do I speak of writing it upon walls and doors? Oh 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.
or what ever you Are doing, you might still have this in your actual remembrance, that all things Are naked and open unto the eyes of him with whom we have to do.
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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,
They also Are men immediately employed by God, they Are his ambassadors: 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!
how diligent, how abundant would it make us in the work of the Lord! how faithful, how courageous, how unbiased, how above the frowns and smiles of men!
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:
I have herd a story of that holy Martyr of christ jesus, M. Latimer, that having in a Sermon At Court in Henry the eight's days much displeased the King, he was commanded next Sabbath After to preach again, and make his recantation:
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,
Therefore take heed how thou speak a word that may displease his Majesty, etc. But (as recalling himself) Hugh, Hugh (Says he,) dost 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 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, etc. and so comes to his Sermon;
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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.
Upon this the King rose from his seat, and taking M. Latimer off from his knees, embraced him in his arms 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 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.
Had never King in England since his time, wanted such a faithful, plain-dealing Chaplain, to preach to him, it might have been better with England then it is At present.
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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,
It was the prescript of Epicurus the Philosopher to his followers, ut semper cogitarent vitae suae Testimony aliquem Adesse, ever to think that Some or other stood by,
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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.
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 repress and restrain from since.
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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,
Potest miles coram Rege Sue non Irascible, ob Solam Regiae dignitatis eminentiam, Says Basil: A soldier (though wrath and revenge seem to be the proper and essential qualities of a soldier) can bridle his rage,
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.
You have herd of Paphnutius, and Ephrem Syrus, that converted two notorious and impudent strumpets, only by pressing upon them this consideration of the eye of God.
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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;
or any other, stood by and looked on, they would not Dare to do? well, God hath stood by all the while, and looked on thee; he saw thy secret adultery;
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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 ( 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;
But whither Canst thou flee from God's presence, whither Canst thou go from his sighed? Read that Psalm 139. Can any hide himself in secret places, Says the Lord, that I shall not see him? do not I fill heaven and earth, Jer. 23.24? A man (Says Augustine) when he hath a mind to Some since, gets him out of the public, betakes him to his house, recites himself from that part of his house which is most exposed to view, into his closet or bedchamber;
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 yet being afraid to be discovered there, he retreats into his heart, and there Pleases himself in contemplative wickedness; Isle in cord tuo interior est, God is within thy heart,
but God presently seeth it, much lesse can any of thy actuall sins be hid from his all-seeing eye: O how should this make us stand in awe, and not sin!
but God presently sees it, much less can any of thy actual Sins be hid from his All-seeing eye: Oh how should this make us stand in awe, and not since!
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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,
What (Says 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 villainy,
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,
What (Says 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 brothers, 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, 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?
and make him in astonishment cry out, as once the Heathen did, Magnus regnator coeli, tam lentus audis scelera? tam lentus vides? Great God of heaven, Canst thou with so much patience, hear and see such Wickednesses?
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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,
does not he that pondereth the heart, Consider? and he that Keepeth thy soul, does 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 several places, to endeavour with their utmost ability, to deliver those that Are unjustly oppressed and like to be ruined,
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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,
If thou Sayest, behold thou Knewest it not, etc. Ought thou not to have known it? Mightest 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 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 assuredly God will find this out, for does not he that pondereth the heart Consider it? and he that Keepeth thy soul does not he know it? and shall not he render unto every man according to his work?
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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:
When these kingdoms were (to keep the language of the text,) drawn to death, and even ready to be slave, the Lord then raised you up to be Saviors to us, to save these kingdoms from present and imminent destruction:
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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;
how ready were you to inquire and be informed, of all grievances, and pressures, public or personal? 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 slave;
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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.
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 slave, who stretch out their craving hands to you, for succour and deliverance.
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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.
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 slave, and they Are many honest men, such as those of Zebulon, 1 Chronicles 12.33.
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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,
Some being vexed and molested with suits in law, having actions of battery and false imprisonment laid upon them, Others oppressed by their delinquent landlords in their fines and leases,
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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.
do 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.
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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:
Now God hath given you so glorious a conquest over your enemies At home, Oh let your eyes and hearts be upon Ireland, and do something speedily, vigorously, for the delivering of your brothers, that Are drawn to death, that Are ready to be slave, that Are killed all the day long:
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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.
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.
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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,
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 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.
and the Lord so bless them with success, 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 wars.
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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.
The Doctrine of the Trinity, of the Godhead 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 holiness; the Doctrine of the Sacraments, of the Immortality of the soul, etc. We may say with the Prophet Isaiah, Truth is fallen in the streets, Isaiah 59.14.
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, that had a designe to robus of our Religion: God gave you hearts to be very sensible of that danger,
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, that had a Design to robus of our Religion: God gave you hearts to be very sensible of that danger,
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.
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 Heretic: where is then your former Zeal? is Religion and truth less dear and precious now then it was before? God forbid.
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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;
then indeed Religion was in danger of a more violent and quick dispatch, and now it is in danger of a more lingering, 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 errors, that have wounded our Religion in every vein: And this assassinate upon Religion, committed by those that would be counted her chief and only Friends. Lift up your eyes and Consider;
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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,
do you not see the body of our Religion, lying like the body of Caesar, After he was murdered in the Senate-house, with above twenty several wounds, given him by the hands of his own Friends and confederates? or like the body of Cassianas, whom two hundred of his own schoolboys stabbed to death with the pins of their writing-Tables? May we not say of Religion,
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,
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,
and he wounds him through the heart, by maintaining universal redemption, and that christ shed his blood for all men, a thing, that never entered into the heart of christ. There comes an Antinomian, and he pierces his hands and his feet, by denying that exact walking and working by the Rule of the Moral Law, which jesus christ Come not to give an indulgence or Dispensation from,
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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,
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,
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: Else you must not only repeal the Laws that enjoin Papists to come to our Churches, but repent of them,
but Certainly, though the Magistrate cannot give grace, yet he may compel men to attend upon those means where God does usually give that grace: Else you must not only repeal the Laws that enjoin Papists to come to our Churches, but Repent of them,
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And though the Magistrate cannot give men a heart to know and love the truth, yet certainly the Magistrate may make Laws to restrain and punish errours and blasphemies that are against the truth:
And though the Magistrate cannot give men a heart to know and love the truth, yet Certainly the Magistrate may make Laws to restrain and Punish errors and Blasphemies that Are against the truth:
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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:
and the Magistrate by all his penal Laws, cannot make men have such hearts, Therefore the Magistrate may not make Laws, to Punish, adultery, Incest, theft, treason:
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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.
and of whatsoever is contrary to found Doctrine and the power of godliness, 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 find acceptance in his eyes. Amen. Amen. FINIS.
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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.
Quaecun { que } & in God sunt; quaecun { que } & extra God: Divine, & non Divine: Angelica, Humana: Coelestia, Terrena: Bona, Mala: Hidden, Manifesta: Maxima, Minima: Ʋniversalia, Singular: Necessaria, Cotingentia: Nobilissima, vilissima: Quae sunt; Quae non sunt sed esse possunt: Futura, non futura: Presence, Things past: Quae fuerunt, & non fuerunt: atque adeo Infinita etiam ea Quae numquam futura sunt.
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.
Et totus videt & totum, quia minime Fallitur quia minime Claudit, quia extra se lumen non Query ut Videat: ipse enim est qui videt & unde videt. Bern.
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.
Oculus Dei & longinqua Capital, 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 vision facile praepediri ac decipi spissitudine tenebrarum, profunditate noctis, obscuritate nubium, alteration aëris, longinquitate loci, inequalitate Object, turbatione humorum, dissipatione specierum, velocitate motus, & centum id genus illusionibus ac impedimentis internis, externis, Naturalibus & artificiatis, veris ac praestigiosis, hominum & Diabolical. Non item oculus Dei, qui solus Seipso per infinitum & increatum lumen, eliminat Darkness, dispellit noctem, caliginem dissipate, obscuritatem irradiat, consumit Clouds, coelum { que } aërem { que } serenat. Solus Isle neque Nimia Object propinquitate retunditur, neque longinquitate superatur, nec lassescit diuturnitate exercitij, nec humorum alteration 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 Mazarin in Psalm 50.
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.
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.
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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.
Qui tenetonnia, imples omnia, circumplecter is omnia, sup•r. excedis omnia, sustines omnia: nec ex Alias parte imples, ex Alias parte circumplecteris: sed circumplectendo imples, & implendo circumplecteris, sustinendo superexcedis, & superexcedendo sustines. August.
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 Testu & Judge est, Whom nulla Peccatrix conscientia effugere poterit; Omnia enim noda & Aperta sunt oculis His. Whether Dominus judicans, quaefiturus est testes per quos Discat quis s•s? unde potest Fallen 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.
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. 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,
In illo magno & metuendo district• { que } Judicio, nudi miseri & contristati Contrite Humiliati excervicati cum Temere & metu, etc. assistemus. Nobis aderunt Angeli & thrones, & Libri de Actibus nostris aperientus, Iudicium Mirum Audire trenendum autem To see omnem hominem subito rationem reddentem de, verbis, de actibus, de cogitationibus per diem & noctem quemad. modum ipse peccavit. August. Sermon 8o. de adventis ad-judicium. Ecce in quo periculo incessanter confisto nisi quia non semper cogito ▪ Eò autem miserior quò Oblivion 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. Meditate, cap. 22,
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.
Falens facere Aliquid mali de Publico recipis te in domum tuam ubi nemo Enemies 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: Isle in cord tuo imerior est. Quocun { que } ergo fugeris There est: quando & teipso interior est, etc. August. in •sal 74.
