THE Apostle speaking of the great force and effi­cacie of the Word, in the precedent verse, That it is liuely and mightie in o­peration, sharper then any two edged sword, entring through euen vnto the di­uiding asunder of the soule and the spirit, of the ioynts and the marrow, and is a discouerer of the thoughts and intents of the heart; in these words seemeth to bring the proofe of it, from the Author of the words, reasoning after this manner.

If God be a discerner of the thoughts and the intentions of the heart; then also his Word, for that participateth of his Nature.

But God is a discerner of the thoughts and the intenti­ons of the heart; for euery creature is manifest in his sight, all things are naked and patent vnto his eyes;

Therefore also to the Word.

Thus by an Argument drawne from the nature of the Author of the Word, he proues the efficacie of the Word.

Now these words of the Text we may enforce, as a plain demonstratiue proposition, auouching the vniuersalitie of the knowledge of God, that all things are naked and open vnto his eyes. In which, although wee might consider the Thesis and the Hypothesis, the generalitie of the propositi­on, and the particular application; or the [...], and the [...], the proposition and his reduction: yet for this present purpose we must make a connexion of these parts, and vse them as one cleare proposition, plainly witnessing the vniuersalitie of the knowledge of God. And as the A­postle reasoned for his proofe, à maiore ad minus, from the greater to the lesser, so we may here fitly reason, à minore ad maius, from the lesser to the greater, after this manner:

If all things bee naked and open to the Word, euen the thoughts and intentions of the heart; Then much more vnto God, the Author of the Word.

But the Scripture here tells vs, that all things are naked and open vnto the Word, euen the thoughts and intentions of the heart: For it is liuely and mightie in operation, sharper then a two edged sword, and pierceth through euen to the di­uiding asunder of the Soule and the Spirit:

Therefore much more vnto God, the Author of the Word. Maior enim est causa quàm effectus.

This ground being laid: Come we to consider from this Proposition; First, whether the sinnes of the Elect, not­withstanding their Iustification, be manifest in the sight of God;

Secondly, how he may be said to see them, or not to see them;

Thirdly, the horridnesse and great inconuenience, of [Page 3] the contrarie doctrine, namely, that God cannot any way see the sinnes of his children after Iustification; whereas my Text saies, All things are naked and open, &c.

Fourthly, for the further clearing of this point, the an­swere to the obiection alleaged for the maintayning of that blasphemous assertion.

Lastly, a three-fold reflection of the Text, according to the assembly, respecting a three-fold subiect; the Magi­strate, the Minister, the Laytie.

First, for the foremost: Whether the sinnes of the Elect, notwithstanding their Iustification, bee manifest in the sight of God: the which I enforce affirmatiuely, producing for proofe thereof a three-fold testimonie; Scriptures, Fa­thers, and Arguments.

But before I enter this discourse, giue me leaue a litle to giue a reason of this discourse: For haply it may seeme strange to some, to whom the ground and occasion of this businesse is not knowne; that any should so much as que­stion, whether God seeth the sinnes of his children, not­withstanding Iustification, much lesse to spend time to proue it, when it is plaine, that all things are alwaies naked and open to the eyes of God. But yet if wee consider Satans subtiltie, and what the Scripture tells vs in this behalfe: we will be farre from thinking it strange, to spend time to proue that, which others thinke not strange violently to contradict, both by open conference before many, and publike preaching in the hearing of many. First (I say) we will be farre from thinking it strange, if we consider Satans subtiltie, who alwaies watcheth opportunitie Mat. 13.25. to sow Tares in the field of God, Schismes and Heresies in the Church; and, for this purpose, hath from time to time stirred vp a Rabble of miscreants, to taint, pollute, and d [...]sturbe it: Iouinians and Libertines: A­nabaptists and Familists, their Succes­sors agreeing in this, That the regene­rate are free from sinne: of this opinion were also the Cathari. a­mongst which Diabolicall ranck were the Iouinians, and a sect called the Libertines, of more ancient time, and their Successors, and the Anabaptists, and Familists, of these our dayes. Who, although they differ in some point, yet this [Page 4] blasphemous and hereticall position, contrary to the Scrip­tures, they all maintaine, That after Iustification they can­not fall into sinne; opposite to that which S. Paul speaketh of the regenerate or iustified person, Rom. 7.14. and oppo­site to that which S. Iohn speaketh in his first Epistle, chap­ter 1. verse 10. and to that which S. Iames speaketh, Iames Chapter 3. verse 2. much consonant vnto which is the blasphemous position of this new sprung vp Familist, who maintaineth, according to his best skill, That after Iustifi­cation God cannot any way see sinne in his children: And therefore from thence heapeth vp other false and per­nicious conclusions; as, That God doth not punish or cor­rect his children for sinne; That we are not to aske for the forgiuenesse of sinne: In which, although hee something differ from those fore-named Heretikes: yet it is ad dete­rius, in respect of the worse. For it is more grosse and wicked to say, That notwithstanding our Iustification, wee are in our selues lumpes of sinne, and yet that God cannot anie way see this sinne in vs; then to say, That after Iustification we cannot fall into sinne. For the first is a Blasphemie, ten­ding to destroy the whole Essence and Nature of God, and therefore all Pietie and Religion: the second, onely im­pugneth certaine points of Faith, onely certaine places of Scripture. If therefore here first of all we obserue Sathans subtill practise, in sowing Tares in the field of God, Schismes and Heresies in the Church, strange and deuillish doctrines to dishonour God, and wound the Soules of the Hearers: We will not thinke it strange, that anie should spend time to proue a position so certaine and manifest in it selfe, when Sathan dares stirre vp agents to gainesay and contradict it; to crie out, that they haue no Faith; that they are Trai­tors to the bloud of Christ, that so conclude. Againe, wee will not thinke it strange, that any should insist to proue a point in it selfe so cleare, if we consider what the Scrip­ture tells vs, namely, that 2. Tim. 3.1. in the last daies shall come perillous times, when men shall be louers of themselues, &c. [...], [Page 5] hauing only a shew of godlinesse, becomming (as S. Iude speakes) Iud. ver. 19. makers of Sects, fleshly, not hauing the Spirit. Yea, saith S. Paul, 1. Cor. 11.9. there must be heresies euen among you, [...], that they which are approued among you may be knowne. If therefore we will care­fully marke what the Scriptures tell vs in this behalfe, we will nothing maruell of industrious labor in a point, which indeede the verie Heathen Writers are able to confute. For they conclude a Diuine Power. Nulla gens tambarbara, cui non insideat haec persuasio, Deum esse. Againe they conclude he is omniscient, and therefore plainly witnesse, that nothing can possibly be hid from the simple act of Gods know­ledge: in which implicately they confute this grosse posi­tion. That God seeth not the sinnes of his children after Iustification. But if (I say) wee marke what the Scriptures tell vs, that these our times are latter times, and therefore perillous times, that is, such wherein Satan will most busily striue to stirre vp Sects and heresies, strange, grosse, blas­phemous, and deuillish doctrines; we will no way maruell of the labour spent in the clearing of this so open a truth, and the manifesting of the horridnesse of the contrary. Nay of how great necessitie this is, will plainly appeare, if wee a little consider the nature of these positions, the Authour, and their alreadie infectious spreading.

First, the nature of these positions, how sorting, agree­able, and delightfull they are vnto the humour of Liber­tines. For when the Scripture tels vs of most notorious wicked ones, that committed sinne with greedinesse, with­out respect of God or man, without regard of heauen or hell; it tels vs, that hence they tooke occasion of these their damned stratagems, from these pernicious conclusi­ons, Tush. God sees it not, God regards it not, God will not re­quite it: as we may see example, Psal. 10.11. Psal. 94.7. If therefore we obserue the nature of these positions, God sees not sinne, God corrects not for sinne, how agreeable they are vnto the humour of Libertines, how forcible a ground [Page 6] to encourage to commit wickednesse, how wide it opens the gates of hell, how strongly it builds vp the Deuill, how ancient an axiome of Atheists; wee may plainly see in this first respect, of how great necessitie it is, to defend the truth against malignant opposites.

Outward par­ticularitie for­cible to in­duce and worke per­swasion. Secondly, the necessitie hereof will as plainly appeare, if we consider the Author hereof, that is, his particularitie in cariage, his frequencie in labour, his shew of zeale, his vehement deliuerie, his vociferations, vlulations, expansi­ons: for of how great force are these vnto many? how readily is that receiued that comes from such a flame? that is brought forth with such a storme? without so much as questioning the truth thereof, supposing it impossible that a life so strict, that a breast so hot, that a mouth so fierce, that a gesture so vehement, should send forth any thing but pretious Manna. Oh! this is one of the most dange­rous plots the Deuill hath. This wilie Serpent knew, it was not an easie matter to worke a perswasion in the hearts of men, that Christ was but a meere man, and was not God coequall to the Father; and therefore he knew, if he should worke by any that were but of a meane life, or cold in car­riage, a Moone-preacher, hee should doe no good, none would care for it: Arrius of a strict conuer­sation. therefore hee stirres vp Arrius, a man particular in life, of note for learning, vehement in profes­sion, and then he strikes it home, then he receiued thicke and threefold. So here Satan knew right well, if he should haue sought to vent this so vile and palpable euill ware by some slight and vnregarded Merchant, it would hardly passe. But he knew right well, if he could get it entertai­ned in a frequented shop, it would passe for currant with­out all exception: and therefore he stirres vp this Agent, of repute amongst the vulgar, makes him his Factor to put off these false commodities; and then they are receiued with great applause, for the best wares that euer were sold, for the best doctrine that euer was preached. And what is the reason? Oh, this is an honest Merchant; [Page 7] this shop is much sought to; therefore surely, all the ware that is sold here, is excellent good ware. Popularitie induceth cre­dulitie. This is the foo­lish reason of many simple people: Oh (say they) he is cau­tious in life, hee is painfull in preaching, zealous in de­liuerie of good and worthy things. It must, and ought to be confessed. But what then? why therefore we will be­leeue whatsoeuer such a one deliuers. A foolish and a dan­gerous conclusion. Saint Iohn was of another minde, 1. Iohn 4. [...]: beleeue not euery Spirit, Trie the Spirits. The Beroeans were more wise, Act. 17.11. who would not simplie take vpon trust the words of the Apostles, who yet were priuiledged from all error in do­ctrine; but daily searched the Scripture, to see whether those things were so. Yea it is our Sauiours counsell. Iohn 5.39. Therefore the same Spirit by Salomon settes it downe as a marke of a foole, Prou. 14.15. to beleeue euery thing. Paul telles vs of him­selfe, Phil. 3 5. that he was an Hebrew of the Hebrewes, by law a Pha­risie, the most strictest and most approued profession a­mong the Iewes, in zeale abounding, touching the righte­ousnesse of the Law vnrebukeable. What then? did he then speake the Truth? did he build vp Christ? alas then a per­sequutor of Christ. This is then a foolish and a dangerous conclusion to the soule: such a one is very particular in life, very zealous, very painfull, therefore we will beleeue whatsoeuer hee speakes. This is to build out faith vpon men, and not vpon the word of God; a horrid wicked­nesse. Ornamenes necessarie for a Preacher. I know that these before recited particulars are most necessarie for a Preacher of the Word, excellent gra­ces and ornaments worthie to be in that function, good life necessarie, diligent labour necessarie: hee should bee luminosus, he should be operosus, as sequently I shall shew; and (as a speciall ornament) zeale very necessary. For (as Bernard speakes) Bernard. sup. Cant. Sizelus deseruit, & amor, If zeale hath once forsaken vs, then farewell all loue to Christ. Bare zeale dangerous. But alas! know wee that this is not bare zeale we speake of now, zeale without knowledge, but zeale with knowledge: for [Page 8] the first may with the Iewes persecute Christ Iesus, but the latter alwayes build vp Christ Iesus; the one most necessa­rie, the other most dangerous. Therefore (saith Bernard) Cantic. ser. 28. Importabilis abs{que} scientia est zelus, minus efficax, minus vti­lis, plerum{que} valde perniciosus sentitur. Quo igitur zelus re­midior, ac vehementior spiritus, &c. eo vigilantiori opus est scientia. Zeale is importable without knowledge, lesse effectu­all, lesse profitable, oftentimes very pernitious: therefore by how much the more feruent zeale is, and the spirit more vehe­ment, so much the more need is there of vigilant knowledge. Else may we soone sow tares in stead of wheat; Schismes, Heresies, dangerous positions, in stead of the truth. If therefore we obserue well the Author of these Positions, we shall finde no small necessitie of this discourse.

The long di­spersion of this pernitious Po­sition. Lastly, the very vrgentnesse hereof will most plainely appeare, if we consider the large dispersion hereof; that as an infectious leprosie it spreads it selfe farre and neere, and that so deepely, so impressiuely, that they contend for it, manibus pedibusque, that they crie out of it, Comoed. Oh! great is Diana of the Ephesians, oh! these are high and worthy points of Doctrine: and this, not Demetrius onely, but all his fel­low-workmen, Vsurers, Brothell hunters, Alehouse-kee­pers, and many more vnhallowed fellowes: that Saint Paul should come and speake against these, they would sweare he had no faith, they would sweare he were a dam­ned creature. For (as Augustine speakes) Augustine. quicquid amant, volunt esse veritatem, whatsoeuer they fancie, and fits their hu­mor, that shall be the truth, say what you will against it. For (as Seneca speaks) Malunt credere quàm iudicare, they had rather beleeue it, then to iudge of the soundnesse of it. For (as Anselmus speakes) heere is their aime, Vt iniquitas eorum sit mystica, nomine religionis palliata, that they may passe their sinnes in a cloud, that they may haue a cloake for their wicked­nesse. Therefore what mischiefe soeuer they commit, tell them of it; why they answere you presently, Tush, wee are iustified men, and being iustified, our sinnes are so co­uered, [Page 9] that God cannot see them. The pretext of committing sinne. A fearefull answere! why may not the veriest Reprobate say as much as this, to excuse any sinne he commits? who thinkes that hee hath not interest in Christ? who will not be bold to say he is a iustified person, and will much scorne you shall tell him o­therwise, The Salaman­der of a free­zing nature, and therefore liueth in the fire. though he be as cold as the Salamander, and as blacke as the Aethiopian? what infers he then from this? a comfort and incouragement to commit sinne; with this conclusion, Why surely I am a iustified person, therefore I may safely commit these sinnes; God sees them not, for God sees not the sinnes of his children. Gods children may by euill doctrine take encourage­ment to com­mit sinne. But, will you say, this cannot be the conclusion of Gods children. And why I pray you? may not these fail into great sinnes, into sins of presumption, into the sinne of despaire, most great and grieuous sinnes? Why else doth Dauid pray against the one? and why else doth Luther say of the other, that hee did not only fall into it, but lie in it by the space of two yeares? Who is ignorant of Dauids murther and adulterie? of Sa­lomons fall into Idolatrie? and Peters deniall? oh great and grieuous sinnes! May they not be seduced by erronious Doctrines? Why then did the Apostle Paul rebuke the Corinthians for their sects, strifes, and diuisions? 1. Cor. 3.3. for being carnall? for walking as men? Why did he giue them a cau­tion to beware of deceitfull workers, that transformed them­selues into the Apostles of Christ, that made onely a shew of being the Ministers of righteousnesse, and were not? Were not the Galathians grieuously tainted by seducers, by false teachers? In so much that the Apostle maruels at it, Galath. 1.6. I mar­uell that you are so soone remoued vnto another Gospell: yea it was so greatly intertained, that he cries out he is in feare of them, Galath. 4.4. lest he hath bestowed labour in vaine vpon them, and therefore earnestly wisheth Galath. 5.12. that they were cut off that did so disquit them. Alas! know wee not that the Church of Pergamus may maintaine the doctrine of the Nicholaitans, Reuel. 2.15. which God hates, and that they of the Church of Thyatira may suffer themselues to be deceiued and seduced by Ie­zabel, [Page 10] Reuel. 2.20. a seeming Prophetesse? Yea, the Scriptures doe yeeld frequent testimonies hereof. It therefore followes, that not only the vnregenerate, which may boast of that they are not, but the regenerate in the state of Iustification may be by pernicious doctrine seduced, and take a kind of libertie and incouragement to commit sinne.

The wofull experience whereof is most manifest, in the broching and deliuerie of the afore-named impious Posi­tions; which are spred abroad farre and neere, and enter­tained with all greedinesse, maintained with all resoluti­on, not only of words, but of expence, bestowing large meanes vpon the Author of these Positions, to defend them, and, if it might be, to confront the opposites, that so it may passe for a currant truth, a new reuealed Apostoli­call doctrine; and these not alone the lesser sort, but the more exquisite, those that will tell you they are as surely Christs, as Christ is Gods: so that if we consider the ge­neralitie and large dispersion of this contagious leprosie; the necessitie of this discourse (a matter in it self so plaine) will most euidently appeare.

Hauing thus laid open the reasons of this labour, which else might seeme needlesse to the vnderstanding of many, to whom this businesse is not so well knowne, although now it be growne famous, and the Author hereof conuen­ted in the most eminent places; come we now to the mat­ter it selfe.

All things are naked and patent vnto his eyes, concerning whom we speake.

And fi [...]st for the formost point, considered from this proposition, Whether the sinnes of the Elect be manifest in the sight or knowledge of God, notwithstanding their Iustification: which will plainly appeare vnto vs from the testimonie of Scriptures, Fathers, and Arguments. First from Scriptures. Thou knowest (saith Dauid) Psal. 139. Dauid. a iustifi­ed person, as effectually co­uered with Christs righte­ousnes, as we are now, al­though the Antagonists to build vp a Limbo deny it. my sitting and my rising, thou vnderstandest my thoughts a farre off, thou fannest my path, and my lying downe, and art accustomed to [Page 11] all my wayes, there is not a word in my mouth, but thou know­est it altogether. By which he sheweth that our thoughts, our words and all our actions, be they good or euill, are most manifest in the sight of God. To this agrees Salomon Prou. 5.21. The wayes of man are before the eyes of the Lord, and he pondereth all his pathes. Yea (saith hee) Prou. 15.11. hell and de­struction are before the Lord: how much more the hearts of the sonnes of men? This was Iobs confession, Iob 14.16.17. Thou num­brest my steps, and doest not delay my sinne, my iniquitie is sea­led vp as in a bag. This the Prophet Dauid makes cleare: Psal. 19.12. Oh (saith he) who can vnderstand and his fault? Oh clense thou me from my secret sinnes: as if hee shou'd say, Lord, thou knowest my sins better then I know them my selfe, there­fore, Lord, cleanse thou me from my secret sinnes, that are hid from my vnderstanding. This Saint Iohn verifies, tel­ling vs, 1. Joh. 3.20. that if our heart condemne vs God is greater then our heart, and knoweth all things, as if he should say, though our owne conscience doe not accuse vs of sinne, yet God is greater then our conscience, and knoweth it better then our owne conscience knowes it, as the Apostle Paul doth also witnesse, I know nothing by my selfe, yet am I not thereby iustified.

Yea, this speciall kinde of knowledge, the Lord doth challenge euen proper vnto himselfe alone, Ierem. 17.10. I the Lord am the searcher of the heart, and the tryer of the reynes, and the discouerer of the secrets. Yea, this is the acknowledgement of the Church of God, Psalm. 90.8. thou hast set our iniquitie before thee, and our secret sinnes in the light of thy countenance. Yea, the Prophet Dauid by experience doth witnesse it, Psalm. 51.4. Against thee only haue I sinned, and done this euill in thy sight, against thee as a most impartiall Iudge; as if he should say, Vriah that hath receiued the wrong, he is slaine, he therefore can doe me no preiudice: as for my people, they are my seruants, and at my command, therefore I feare them not: but thou art a most iust and impartiall Iudge, therefore Tibi, tibi soli peccaui; and done this euill in thy sight, that is, in thy sight [Page 12] chiefly; as if hee should say, As Mollerus exp. I carried this so closely that Ʋriah my Souldier, hee perceiued it not; Ioab my chiefe Captaine, whom I vsed as my instrument in this businesse, he knew it not; my people, they were ignorant of it; my nearest friends they vnderstood it not: but Lord, thou wast an eye-witnesse of it, and thou hast discouered it to the eye of the World, therefore to thee, to thee alone haue I sinned, and done this euill in thy sight. A most patheticall place. Da­uid a iustified person, he commits sinne: he commits it most priuately: Man knowes it not, therefore by man it could not be discouered: But God, he sees it, and he discouers it. But against this, the Antagonist, to keepe aliue his new borne monster, excepts: Oh (saith hee) Dauid and the rest of the Fathers, were vnder Tutors and Gouernors, witnesse the Apostle Paul. Gal. 4. What then? therefore though God saw sinne in Dauid and the rest, yet he cannot now in his chil­dren. What an impious conclusion is this? What a grosse abuse of Scripture? Surely a very Plow-boy were worthe to tast of the whip, if he should answere so ignorantly. But it seemeth this man (though I thinke hee neuer read the Orator, he is so starke ignorant) yet, the arrogancie of na­ture hath wrought in him that which the Orator spake, qui semel impudens sit grauiter impudens: for he had rather deny the very pregnant testimonies of the Scripture, and a­buse their authoritie against all sense and braine; nay hee had rather incline to build vp a Limbo with the Papists, and that by such a place which neuer Papist durst seaze vp­on, then humblie to acknowledge his blasphemous er­rors. Limbo reuiued. But (silly Limboist) what hath that Scripture Gal. 4. to doe with the difference of Iustification? Alas, the A­postle speakes there of the Ceremonies of the Law, the which Dauid and the rest were to respect, as Tutors and Gouernours, which led them vnto Christ, and was their substance: therefore (saith the same Apostle) Gal. 3.24. The Law was a Schoole-master to bring vs to Christ, Dauid and the rest of the Fa­thers expected Iustification, not by the Ceremonies of the Law, but by faith in Christ. so that Dauid and the rest expected Iustification, not by the Law, or [Page 13] Ceremonies of the Law, but by faith in Christ, who was the summe and substance of all those things. And there­fore the same Apostle tels vs, that 1. Cor. 10. the Fathers did all eat the same spirituall meat, and did all drinke the same spirituall drinke: for they dranke of the spirituall Rocke that followed them, and the Rocke was Christ. But by that, What the A­postle inten­ded by that phrase of speech. Galat. 4. the Apostle would shew a certaine prerogatiue of the time of the Gospell aboue the Law, especially in this, that in the time of the Law, though they were heires, and (as Austine speakes) Augustine. liberati fuerunt à maledictione Legis, propter Chri­stum venturum, and (as Caluin speakes) Caluin. in Inst. eiusdem libertatis & laetitiae fuere participes; yet (saith the same Author) Calu. ibid. nega­bimus ita libertatis & securitatis spiritu fuisse donatos, vt non experti sint aliqua ex parte & timorem à lege & seruitutem. Ʋtcunque enim illa quam per Euangelij gratiam assequuti e­rant praerogatiua fruerentur, erant tamen ijsdem obseruatio­num vinculis & [...]neribus cum vulgo obnoxij. That is: Al­though they (that is, the faithfull vnder the Law) were par­takers of the same libertie and ioy which the Saints of God now are, yet (saith he) we denie that they were so endowed with the spirit of libertie and securitie, that they felt not in some mea­sure both feare and seruitude from the Law. For howsoeuer they enioied that prerogatiue, which they obtained by the grace of the Gospell, (that is, lying hid in the Law, for No­uum Testamentum in Veteri latet, & Vetus Testamentum in Nouo patet) yet notwithstanding they were still obnoxious to the same bands and burthens of obseruations, together with others. And this is that the Apostle intendeth, Galat. 4. Galat. 4. The priuilege of the Saints of God now in the time of the Gospell. to shew the priuiledge of the Saints of God now in the time of the reall exhibition of Christ, at whose comming those Ceremonies were to haue an end, in comparison of the time of the Fathers vnder the Law, who, notwithstanding their faith in Christ, were yet still to take respect of the ob­seruation of the Ceremonies of the Law. In which respect the Apostle saith, the heire differed not from the seruant, though he was Lord of all, but was still in this behalfe vnder [Page 14] Tutors and Gouernours: and laboureth by this to draw the Galathians from the rudiments of the Law, as things which now were vtterly to cease and haue an end; and therefore now by the obseruing of them they sought to bring their libertie into bondage. The difference betweene the Fathers vnder the Law, and the Saints of God now, wherein it chiefly con­sisteth. This blessing being then for the most part exhibited vnto that one peculiar Na­tion of the Iewes. So that the difference betweene them and vs consisteth, not quoad Legis maledictionem, but vincula obseruationum; not quoad Iustificationis efficaciam, but lucis claritatem; not in respect of the malediction of the Law, for they were as well freed from that as the faithfull are now, but in respect of the band of obseruations, that is, of the Rites and Ceremonies of the Law; not in respect of the efficacie of Iustification, but the clearenesse of light; that which was then more obscure, being now made more ma­nifest; that which was then more particular, being now made more vniuersall. I say, not in respect of the efficacie of Iustification: for in this kinde, Dauid and the rest were in as firme an estate as any of the faithfull are now. For (as Austine speakes) Aug. 3. li. ad Bonifa. pertinebant ab initio mundi ad Nonum Te­stamentum filij promissionis regeneratia Deo, qui fide per dile­ctionem operante, obedierunt mandatis, in spe non carnalium, terrenorum, temporalium; sed spiritualium, coelestium, aeter­norum bonorum: praecipue credentes in Mediatorem, per quem non dubitarunt, & Spiritum sibi administrari vt bene face­rent, & ignosci quoties peccarunt. That is: The children of the promise being regenerated of God, did appertaine from the beginning of the world vnto the New Testament, which by faith working through loue obeied the Commandements, in hope not of carnall, terrene, temporall things, but of spirituall, celestiall, eternall good things: chiefly beleeuing vpon the Me­diator, by whom they doubted not, both the spirit to bee giuen vnto them, that they might doe that which was good, as also the sinnes which they committed, to be pardoned and forgiuen. To this pur­pose speakes Bucer also very clearely vpon the third to the Romans: Scriptura ean­dem facit Iusti­ciam Abrahae ac omnium qui vestigia fidei huius sequun­tur, tam ex Iu­deis, quàm ex Gentibus. And in like manner vpon the fifth Chapter to the Romans. And the Couenant is plaine, Malac. 2. Whereupon Bucer concludes, Non amplius, &c. The Euangelicall Ministerie hath no more (that is, larger promise) then the Leuiticall, but that it hath it after a more excellent manner. [Page 15] By which he shewes, that Dauid and the rest of the belee­uers in the time of the Law, were consorts and partakers with the now faithfull, of the same blessing vnto eternall life. Wherefore, to conclude the point, wee may reason from the premises thus:

They that were partakers of the same blessing vnto eter­nall life, that the faithfull now are, must needs be as effe­ctually iustified as they now are.

But Dauid and the rest of the beleeuers, in the time of the Law, were partakers of the same blessing vnto eternall life that the faithfull now are:

It therefore followes, that they were as effectually iusti­fied as the faithfull now are.

The consequence must be granted: or else we must af­firme, that God receiued some vnto eternall life, that yet were not any way wholly cleansed from their pollutions; which were blasphemous to affirme.

2 The Minor of this Argument, That Dauid and the rest, &c. is proued plainly in the former discourse, from the testimonie of the Scriptures, and orthodoxall Writers: from all which ariseth this most certaine conclusion, That if God saw sinne in Dauid, notwithstanding Iustification, then now also in his children, notwithstanding their Iusti­fication. The first is granted by the Antagonist himselfe: the second is plainly proued.

Therefore we had need for a while to send this sillie Limboist to some Limbo, to learne more wit. The answere to the excep­tion against the example of Peter. Christ the Lambe slaine from the be­ginning of the world. And the like doe we answere to his foolish exception against the exam­ple of Peter, saying that Christ had not then actually suffe­red; thereupon inferring as before in the example of Da­uid, restraining thereby, with the Romanists, the efficacie of Iustification to the actuall suffering of Christ, as if Christ were not the Lambe slaine from the beginning of the world: as also then after the passion of Christ, dreaming of so strange an efficacie of Iustification, that it should bee able to destroy the very simple act of Gods knowledge, [Page 16] The assertion of these Facti­onists. that God cannot then any way see sinne in his children, as hee impudently maintained before a most reuerend and honourable Auditorie.

But I cannot here but wonder with my selfe at this, The deluding course of the Author of this position. that any should be so weake, or shamelesse, to denie the ex­ample of Dauid, and the example of Peter, and yet in prea­chings; writings, and conference, to make vse of the 23. of Numbers, to proue that God cannot see sinne in his chil­dren after Iustification; God saw no iniquitie in Iacob: hee seeth no transgression in Israel. What ignorance is this, or rather wicked wilfulnesse, thus to dallie with the Scrip­tures, to reiect and accept them at our pleasure? What Pa­gan or Heathen can be more vile? Obserue, I pray: In Mo­ses time, then God could not see sinne in his children: In Dauids time, then hee became more sharpe-sighted: then, hee could see sinne: But now againe, since Christs com­ming, he is become darke-sighted againe, hee cannot see sinne. What monstrous blasphemies are these? Some­times a seeing God, sometimes no seeing God. The opinion of the Atheists of Dauids time. When the Atheists of Dauids time held this opinion, God by his Spi­rit cried out against them, Psal. 94. Hee that planted the eare, shall not he heare? He that made the eie; shall not he see? He that teacheth man knowledge, shall not hee know? So that (for ought we can collect) neuer Atheist durst broche this opi­nion againe vntill now. But here we haue it with the ad­uantage, opposing Moses and Dauid, Dauid and Christ, Christ and God. Such strange stuffe, that a man may well and modestly iudge, none but a mad man, or one incor­porated into the societie of hell, could possibly diuulge, much lesse maintaine, and protest he would hold it to the death. Though I thinke this last to be but a puffe of pride, to make the world beleeue we could not erre. For I doubt not, but the punishment inflicted will purge our head from those hell-bred humours, and our mouth from those firie speeches.

But hauing thus answered these fond exceptions, let me [Page 17] againe returne, further to proue by Scriptures, that God seeth the sinnes of his children, notwithstanding Iustifica­tion; that so I may satisfie not only the most ignorant, but (if it be possible) the most wilfull. Wherefore obserue that God himselfe doth euidently witnesse this of himselfe, speaking of his owne people: Ier. 16.17. Mine eies (saith hee) are vpon all their waies, they are not hid from my face, nor is their iniquitie hid from mine eies. And againe: Reu. 2.23. All Churches shall know that I am he, [...], which search the reines and the heart. We may see examples hereof, 2. Sam. 11.12. Chap. and 2. Sam. 24. where Dauid causeth the people to be numbred, and the Lord takes knowledge of this sinne, and sends a greeuous plague for it. The like may we see in the old Prophet, 1. King. 13. who is slaine for his disobedi­ence. The like may we see in Ezechiah, Isa. 39.4.6. for the oftentimes shewing of his treasures, and a punishment denounced for it. The like we may see in the Prophesie of Ionah, Ionah. of Ionah himselfe, pursued by the windes and waues, discouered by lot, throwne into the Sea, and swallowed vp of a fish, for his disobedience. Tell me now: did not God see this sin? Alas, what more plaine? Oh fie then that any should be so blockish to oppose it! when indeed the truth thereof is euery where obuious in the current of that more ancient diuine Historie. And if now from thence we descend vnto latter times, and shall search the heauenly Storehouse of the New Testament, wee shall there also finde examples plentifully recorded. Wee may see, Matth. 26. that God saw sinne in Peter, and that before he committed it: [...], Before the Cocke crow, thou shalt denie me thrice. And againe, Gal. 2.14. Paul saw that Peter went not with a right foot to the truth of the Gospell. It was his sinne, as wee may see in the verse following. From whence wee may reason thus, à Minore ad Maius▪ Paul saw the sinne of Peter: therefore God much more. We must grant this consequence, or else we must make the creature more scient then the Creator, which were horrid [Page 18] blasphemie. A pernicious assertion. And yet this hath beene the pernicious an­swere of the Antagonist: Wee can see our sinnes, but God cannot. A blasphemie able to make a man tremble to heare it. But what impietie will not arrogant spirits di­uulge, rather then humbly acknowledge their errour? Alas! They had rather the Scriptures and all the world should be thought to erre, then they: so farre doth deuil­lish pride transport their affections. But to the point a­gaine. We may reade, 2. Cor. 12.7. that Paul was puft vp with reuelati­ons: it was his sinne. Now that hee might not be out of measure exalted, the messenger of Satan is sent to buffet him, and grace giuen him to strengthen him. Now surely if God had not seene this sinne, no messenger had beene sent, nor grace giuen.

Againe, wee may see, that God did both see sinne in his Churches, and greeuously menace them for sinne: as the Churches of Asia, and of Ephesus, Reuel. 2.23. which had lost her first loue; the Church of Pergamus, for maintaining the doctrine of the Nicholaitans; Theatyra, for suffering Ie­zabel to teach and deceiue her seruants; Sardis, for hauing a name to liue, but was dead, viz: in sinne; Laodicea, for being neither hot, nor cold. All which is spoken to the Churches (not to the wicked) vnto whom gracious pro­mises are made vpon repentance. So that first of all the Scriptures doe most clearely witnesse the truth of this pro­position, That God seeth sinne in his children, notwithstan­ding Iustification: the which without further labour (mee thinkes) might well reduce men of a modest nature, wil­ling to embrace the truth, to loath, any more to maintaine that contrarie pernicious assertion, namely, That obstante Iustificatione, or by Iustification, (as of late it hath beene maintained, though nothing better then the former) God cannot any way see sinne in his children, no not in respect of the simple act of his knowledge. But since the Master is so peruerse, the Scholers may well be suspected.

Come we therefore to the second proofe, the authoritie [Page 19] of Writers: who doe plainely accord in a sweete consent with the testimony of the blessed Scriptures, that all things are naked and patent vnto his eyes concerning whom we speak; and that notwithstanding Iustification, which though it becomes a shelter to keep vs from the stroke of his iustice, yet not from the eye of his knowledge. Wherefore first of all Augustine tells vs, Aug. sup. Psal. that Omnia futura sunt espraesentia, & ei non detrahuntur praeterita. All things future, and not yet in act, they are present vnto God, as if they were alreadie, and things neuer so long past, they are not withdrawne from his knowledge. Nay (saith he) Si Deus non queat videre pecca­tanostra, tunc non est misericordia Dei quod non imputantur: If God cannot see the sinnes of his children, then is it not the mercie of God that they are not imputed.

And againe, August. Quòd reliquiae peccatorum sanctis non impu­tantur, hoc est propter misericordiam, quia has reliquias pecca­torum sanctis suis non vult imputare: That the reliques of sins are not imputed to the Saints, this is in respect of mercie, be­cause he wil not impute these reliques of sinne vnto the Saints. Where we may obserue, that the reason why the sinnes of the Saints are not imputed, is not because by Iustification they become so couered with Christs righteousnesse, that God cannot see these sinnes; but because in his mercie he will not impute them. And againe, vpon the 32. Psalme he speakes clearely to this purpose, Aug. sup. Psal. Deus est cordium cog­nitor, & cogitationum omnium conscius, ergo coram ipsocor­da nostra effundamus: God is the knower of our hearts, and the vnderstander of all our thoughts, therefore before him let vs powre forth our hearts. If of all our thoughts, then of our sinfull thoughts, notwithstanding Iustification: which al­so he plainly sheweth, August. whilest he concludeth that sancto­rum iustitia in hoc mundo magis peccatorum remissione con­stat, quàm perfectione virtutum: That the righteousnes of the Saints in this world, rather consisteth of the remission of sins, then the perfection of vertue. Therefore hee cries out, Opus tuum in me vide, non opus meum: Take knowledge of thy work [Page 20] in me, not of my worke, for that is sinfull. And vpon the 42. Psalme, Aug. sup. Psal. Planè time si iustum te dicis, and so goes on, feare directly, if thou say thou art iust, if thou haue not that other voice from that other Psalme, Enter not into iudgement with thy seruant; for if thou shalt giue iudgement without mercie, whither shall I goe? whosoeuer liueth heere, although hee liue neuer so vprightly yet woe to him, if God shall enter into iudge­ment with him. Therefore he concludes, August. ibid. quantumcunque fueris, &c. how great or sincere soeuer thou shalt be, confesse thy selfe to be a sinner, and hope for mercie. Now what could be more weakely spoken then this, if God did not see the sinnes of his children, notwithstanding Iustification? A­gaine, vpon the 31. Psalme he makes this question, Aug. sup. Psal. Qui sunt beati? Who are blessed? not they (saith he) in whom God findes not any sinne, for he findes sinne in all. If then (saith he) sinne be found in all, it remaines that there are none blessed, but they whose sinnes are forgiuen. What can be more plaine? To this purpose also speakes Hierome. Hierome in his Dialogue con­tra Pelagium. Tunc iusti sumus quando nos peccatores esse fatemur, Then are we righteous, when we confesse our selues to be sinners. Therefore he con­cludes, Perfectio nostra est imperfectiones nostras agnoscere, Our perfection is, to acknowledge our imperfections. Now what need this confession, what need this acknowledge­ment, if by any meanes or obstacle these imperfections were kept from the knowledge of God, that hee cannot know them? To this purpose also speakes Ambrose vpon the 18. Psalme, Ambros. sup. Psal. 18. where he calls confessionem peccatorum le­gitimam Iustificationem, the humble confession of sinnes, a lawfull Iustification; which confession were vaine and need­lesse, if any thing could hinder the knowledge of God, that these sinnes were not seene or knowne of him. But Ambrose in his third booke of the Trinitie, shewes how farre this is from the nature of God. Ambros. lib. 3. de Trinit. For (saith he) cogno­scit Deus ea quae non sunt, vt ea quae sunt, God knowes those things which are not, as those things which are. From whence I may well deduce, That all the sinnes of the Elect, which [Page 21] they haue not yet committed, are as present in the know­ledge of God, as if they were alreadie in act. How impi­ous and wicked is it then to enforce, that God cannot see sinne in the Iustified? O [...] that, by Iustification, they be­come so couered, that God cannot know them, no, not in the absolute & simple act of his knowledge; when indeed it is plaine and euident, that all things are naked and open vnto his eyes, euen those things which are not yet in being: and therefore the sinnes of the Iustified, notwithstanding Iusti­fication. Againe to this purpose also speakes Chrysostome, Chrysost. sup. Psal. 139. Scit Deus sua sciendi facultate omnia, non modo cogitationes, quando in mente versantur, sed longo tempore ante incipiant versari in mente; God by the facultie of his knowledge know­eth all things, not only our cogitations, when they are conuer­sant in the minde, but long before they begin to haue a being in the minde. How then should the sinnes of the Iustified be kept from the knowledge of God, when he knoweth them before they are? Nay, sayes Chrysostome, Chrysost. sup. Psal. 114. Ideo per­misit vt cadent, vt in eum innocarent; He therefore permits his Saints to fall, that they may call vpon him, and glorifie him for his mercie. And shall he then be said not to know these sins? Or shall any thing bee said to hinder or keepe backe his knowledge? To this purpose also speakes Bernard, Bernard. sup. Cant. serm. 23. Oh solus verè beatus, cui non imputauit Dominus peccatum, &c. Oh, he alone is truely blessed vnto whom the Lord imputes not sinne. For (saith he) who is void of sinne? no bodie: not to sin, is the righteousnesse of God; the righteousnesse of man, is the indulgence and mercie of God. How plaine is it then, that God seeth sinne, notwithstanding Iustification, and that it is mercie, it is not imputed? Againe to this purpose speaks Lumbard, Lumb. in lib. Senten. Sciuit Deus semper omnia tam mala quam bona, etiam antequam fierent; God (saith he) knoweth al things, as well the euill as the good, and that euen before they are. Yea (saith Cassio) Cassio sup. Roma. Ne{que} à bonis, ne{que} à malis deest Deus, sed om­nibus praesens, & cognitor omnium; God is not absent neither from the good nor from the euill, but is present to all, and a [Page 22] knower of all things; therefore of the sinnes of the Iustified, notwithstanding Iustification. Yea (saith Aquinas) Aquinas in Commenta. nil est ita occultum, quod Dei cognitionem effugiat: there is nothing so secret (not the most priuate hidden, or couered sinne) that can escape the knowledge of God; for all things are naked and open to his eyes.

And thus we see it current from the more ancient Wri­ters, that God doth see sin in his children, notwithstanding Iustification. And as for the Neotericks; they are most cleare in this point. Caluin doth plainly witnes it, Caluin: in Instit. pag. 393. Lex semper ha­bebit quo nos accuset reos{que} agat, nisi cōtra occurret misericor­dia Dei, quae assidua peccatorū remissione abundè absolueret: The Law would haue alwayes whereof to accuse vs, vnlesse the mercie of God did helpe vs against it, which doth abundantly absolue vs by the daily remission of sinnes: and againe, saith he, Caluin. in codem lib. Man should alwayes bee miserable, vnlesse he were daily plucked from his miserie by the remission of sinnes. But how could this be, if God did not see these sinnes? Nay (saith he) Cal. Instit pag. 383. Dominus latentem cordis impuritatem trutina sua exami­nat: The Lord doth search and examine, as it were by rule, the hidden impuritie of the heart. To this purpose speakes Zan­chius, Zan. in Miss. Nemo est, &c. There is no bodie which sinneth not dai­ly, and hath need to say, Demitte nobis debita nostra, forgiue vs our debts. But what need this, if God did not see these sinnes, notwithstanding Iustification? Yea (saith Mole­rus) Molerus sup. Psal. 90. God doth not neglect our sinnes, but he doth place them in his sight, and doth call them vnto account and reckoning, and doth affect them with punishments; and that not only the exter­nall and manifest faults which are knowne to the conscience, and may be discerned and iudged of all, doth God punish, but euen the most secret sinnes which are not perceiued: for he seeth all things, and reuealeth all things, euen the most secret things. Nay (saith he) Molerus ibid. vnlesse God should remit and mitigate his an­ger, it must needs be, that men should pine and consume away with continual euils and afflictions. What can be more plain? To this purpose also speakes Bucer, Bucer. sup. Rom. Melancthon, Muscu­lus, Muscul. sup. Psal. [Page 23] Peter Martyr, Mart. Piscator: Piscat. sup. Haeb. all clearely concluding that abstrusissima peccata nostra aperta sunt in conspectu eius, that our most secret sinnes are manifest in his sight.

Thus may wee see this Truth compassed with a cloud of witnesses; all proclaiming, that God seeth sinne in his chil­dren, notwithstanding Iustification. Inferring, the contrary, that God cannot any way see sinne in his children being iustifi­ed, to be false, prophane, and impious: the which might well moue the most forwardest maintainer thereof, to re­iect it as a most pernicious position, dishonorable to God, burdensome to the soule, and offensiue to all true Christi­an eares.

But fearing we haue to doe with an elated sect, strange­ly tainted with pride and ignorance, those two great ene­mies of Truth; come we to Arguments, as a third proofe, to make it so cleare, that none, but one voide of common sense, that dares affirme the verie snow is not white, can possibly be able to deny it, or dwell any longer in error.

And therefore first of all, for proofe hereof we may rea­son, A natura Dei, quatenus est summum bonum, that is, from the nature of God, as he is the chiefe and principall good, after this manner:

He that is Summum Bonum, must needs know whatsoe­uer is good.

But God is Summum Bonum:

Therefore he must needs know whatsoeuer is good.

Whence I thus inferre;

But the knowledge of euill is good:

Therefore God doth know it.

That the knowledge of euill is good, I proue thus.

That which leadeth to the punishment and correction of euill, is good;

But the knowledge of euill leadeth to the punishing and correcting of euill; (for how can any punish that which he knowes not?)

Therefore the knowledge of euill is good.

From whence it followes, that from the Nature of God, as he is the chiefe and principal good, he must needs know euill wheresoeuer it is; and therefore in the iustified, not­withstanding Iustification: or else it will follow, that since the knowledge of euill is good, that there is something good to know, which God knoweth not: which to speak of God, were blasphemous.

So that first of all, the truth of this Position, that God seeth sinne in his children, notwithstanding Iustification; and the impietie of the contrarie appeareth, à natura Dei, quatenus est summum bonum; from the Nature of God, as he is the chiefe and principall good.

Secondly, it will as plainly appeare, ab omniscientia Dei; from the omniscience of God,

He that is omniscient, must needs know all things what­soeuer, in what subiect soeuer:

But God is omniscient.

Therefore he must needs know all things, &c.

That he is omniscient, I proue thus:

He that is infinite in knowledge, must needs be omni­scient.

But God is infinite in knowledge:

Therefore he must needs be omniscient.

That he is infinite in knowledge, I proue thus:

The knowledge of God is like the Essence of God, or rather the Essence of God. For, as Lumbard speaks, Lumb. in lib. Senten. scientia Dei est essentia Dei; the knowledge of God is the Essence of God.

But the Essence is infinite: therefore the knowledge of God is infinite, and so consequently, all things must needs be knowne vnto it; and therefore the sins of the iustified, notwithstanding Iustification: which surely the Antagonist must grant, or else hee must deny the omniscience of God, nay, the verie Essence of God, and so make no God at all. See then what rockes they dash themselues against, [Page 25] that become Patrons of such dangerous and false Po­sitions.

Againe we may reason, à voluntate permissiua Dei; from the permissiue will of God after this manner:

The sinnes of the Elect, they are either by the will of God, or against his will.

But will some man say, at the first entrance of this argu­ment; This is somewhat strange; What? will you make God the Author of sinne? No, nothing lesse. For the vnfolding therefore hereof, to make it plaine to the mea­nest capacitie, I obserue a threefold action in the will of God. The first is, absolutum velle Dei; the absolute will of God. Now whatsoeuer God thus wills, hee is the Author of it; for he approues it, and delights in it. But God doth not thus will sin; therefore of sin he is not the Author. A­gaine, there is absolutum nolle Dei; the absolute nilling of God. Now whatsoeuer God doth thus nill, it cannot haue so much as à posse esse; a possibilitie to be. But God doth not thus nill sin, for then it should not haue so much as any being at all; Therefore thirdly, there is a meane betweene these, and that is permissiuum velle Dei; the permissiue will of God, and it may be called nolle & velle Dei; the nilling and the willing of God; the nilling of God, quo ad absolutum velle; in respect of his absolute will; and the willing of God, quo ad permissiuum velle Dei, inrespect of his permissiue will.

This ground being laid, I prosecute the Argument thus:

The sins of the Elect they are eyther by the wil of God, that is, his permissiue will, or else against his will:

But not simply against his will, for then they should not haue so much as à posse esse: for, as Augustine speaks, August. Nil in mundo fit simpliciter contra voluntatem Dei; There is nothing in the world that is done simplie against the will of God: and of this particular subiect he saith, Si non sineret, non fieret; If he did not suffer it, it should not come to passe. Therefore it [Page 26] followes, it is by his will, that is, his permissiue will: if by his will, then by his knowledge, for these may not be se­uered. From whence it followes, that they that enforce that God knowes not the sinnes of his children, being in­stified, or as the Author hath lately altered by Iustification, no not in respect of the simple act of his knowledge; must either now confesse that God doth see and know them, or else that sin comes to passe simply against the will of God. Which to enforce is blasphemous, destroying the omni­potencie of God. For this is a most certaine rule, quod sim­pliciter Deus non vult, nunquam habebit posse esse; That which God doth simply will, shall neuer haue so much as any possibilitie of being. Let them then see what fearefull Rocks they fall vpon, that say, that after Iustification, or by Iusti­fication, God cannot any way see sinne in his children; ma­nifestly falling from blasphemie to blasphemie, destroying the omnipotence and the omniscience of God.

Thus from the permissiue will of God it appeares, that God sees and knowes the sinnes of his children, notwith­standing Iustification.

Againe, we may reason, à decrêto Dei; from the decree of God, after this manner:

Whatsoeuer is within the compasse of the Decree of God, must needs be knowne vnto God; for his Decree and knowledge cannot be disioyned.

But sins, euen all sinne whatsoeuer hath beene, or what­soeuer shall be, in what subiect soeuer, Elect or reprobate, are within the compasse or Decree of God: he decreed to permit it.

Therefore all sinne whatsoeuer, in what subiect soeuer, is manifestly knowne vnto God.

The Maior is without exception: the Minor I proue thus: All sinne whatsoeuer, euen the sinnes of the Elect, at all times whensoeuer committed, during their estate in this world, they are either within the compasse of the De­cree of God, or else by chance and meerely contingent.

But not by chance or meerely contingent; for this would destroy the wisdome and prouidence of God: for as Au­gustine speakes, Quaesti. Quod casu fit, temerè fit, & quod temerè fit, prouidentia Dei non fit; That which is done by chance, is done rashly, and that which is done rashly, is not done by the proui­dence of God; and againe, Si aliqua (saith hee) Augustin. ibid. casu fiunt, tunc mundus vniuersus, prouidentia Dei non administratur; If something come to passe by chance, then is not the whole world gouerned by the prouidence of God.

Againe, our Sauiour tells vs, Matth. 10. That the lighting of a spar­row vpon the ground; the falling of a haire from our head, these small things are not meerely contingent: how much lesse then so great a matter as sinne?

It therefore clearely followes, That all sinne, euen the sinnes of the Elect, whensoeuer committed, during their estate in this world, are within the compasse of the Decree of God, and therefore manifest and open vnto him.

But will some man say, If this be so, then indeed it would follow, that our sinnes, notwithstanding Iustification, must needs be known vnto God. But if this were so, there would againe follow great inconuenience, namely, that God should be the Author of sinne. I answere, Nothing lesse. Which will plainly appeare, if wee distinguish betweene absolutum Dei decretum, & decretum permissionis; For what God absolutely decrees, he approues; and therefore is the Author of it. But so can he not be said to be of that, which he meerly decreed to permit, though he permit it willing­ly; and that for excellent ends. For in the permitting of euill, God cannot be said to respect the euill, as it is an e­uill as if simply in this regard God did decree to permit it; but much rather to respect the euent and excellent worke, which God in the greatnes of his wisdome is able to bring to passe, euen by euill it selfe, drawing light out of darknes, good out of euill, mans saluation out of Iudas trecherie. Therefore it followes not, that although all sins whatsoeuer be within the compasse of the decree of God, [Page 28] that therefore God should bee the Author of it.

But will some yet say, Though this be not so, yet by this it will follow, that sinne is not to be punished: for proofe whereof, it may be reasoned thus;

If our sinnes be not voluntarie, then they are not to bee punished: for as Augustine speakes, August. Peccatum aut volun­tarium est, aut nullum est; sinne is either voluntarie, or it is no sinne.

But our sinnes are not voluntarie; Therefore not to bee punished. They are not voluntarie, for they are by the Decree of God. Now (saith the Apostle) Rom. 9.19. who hath resisted his will, or his Decree? It followes therefore, they are not voluntarie, and therefore not to be punished.

This is decre­tum prouiden­tiae, the decree of prouidence or permission, not the abso­lute decree of God. I answere, the Minor is false: for it doth not follow, that though sinne be within the compasse of the decree of God, and that none can resist it, therefore sinne is inuolun­tarie; for proofe whereof, it may be reasoned thus:

That which takes not away the libertie of the will, but doth only order it, takes not away the nature of sinne, or makes it inuoluntarie.

But the Decree of God takes not away the libertie of the will, but only orders it:

Therefore it takes not away the nature of sin, or makes it inuoluntarie.

That it takes not away the libertie of the will, I proue from Adam, whose fall was within the compasse of the de­cree of God, and yet he had Free-will: potuit peccare, aut non peccare; he could sinne, or not sinne: which may appeare from the Law prescribed vnto him.

For if God prescribed him a Law which he was not able to keepe, then God must needs be tyrannicall and vniust.

But, as the Apostle speakes, There is no iniustice with God.

It therefore followes, he could keepe the Law.

If he could haue kept it, then his sinne was voluntarie, and not inuoluntarie: if voluntarie, and yet within the [Page 29] compasse of the Decree of God; then it followes, that the Decree of God doth not take away the libertie of the will, but only order it; and so consequently, though sinne be within the compasse of the decree of God, yet that sin is to be punished.

The which also plainly appeares from the punishment which God inflicted vpon Adam for his sinne: the which either he did iustly, or iniustly: But not iniustly; for this were blasphemie to inferre of God. If therefore iustly in him, then in his posteritie. It therefore is clearely euident, that the Decree of God takes not away the libertie of the will, and therefore not the nature of sinne, or makes it in­uoluntarie; and so consequently, not the punishment due thereunto. In a word, the decree of God, it is causa infal­libilitatis, but not coactionis: It is causa immutabilitatis, but not causa impulsionis: It is the cause of infallibilitie, that that which God doth decree, cannot but come to passe; but it is is not the cause of coaction. It is the cause of immu­tabilitie, but not any impulsiue cause. Nay, as man is now clothed with sinne, his will is free still: This miserie hath man brought vpon himselfe: for God made man righte­ous, but hee hath sought many inuen­tions, Eccles. 7.31. for although hee doth necessariò peccare, yet he doth not coactè peccare: al­though he hath necessitatem peccandi, yet hee hath not co­actionem ad peccandum. Although he doth necessarily sinne, yet he doth not constrainedly sinne: although he hath a ne­cessitie of sinning, yet no constraint to sinne. From all which it is plaine (all obiections answered) that since all sinne, euen the sinnes of the elect, whensoeuer committed, du­ring their estate in this world, are within the compasse of the Decree of God, that therefore they must needs be ma­nifestly and clearely knowne vnto him: the which the opposites of this truth must now confesse, or else they must denie the decree of God, vpon which it is grounded.

Againe I reason à prouidentia Dei; from the prouidence of God, which hath two parts, scientiam & regimen; know­ledge and regiment. The knowledge of God is that, where­by all things, from the greatest to the least, are alwaies open and manifest in his sight. The regiment of God is [Page 30] that, whereby hee ordereth all things vnto a good end.

Now within the compasse of Regiment is sinne, which is gouerned by God by a two-fold action, quoad operati­uam permissionem, & quo ad refrnaeationem; in respect of ope­ratiue permission, and in respect of restraint. In respect of operatiue permission, so called, because God doth partly worke in it, and partly permit it. For the further manifesta­tion whereof, consider wee the parts of sinne, which may be said to be two-fold, materia & forma, the matter and the forme, or the subiect and the forme.

The forme of sinne is [...], the transgression of the Law. As for the first, God doth worke it, and may be said to be the Author of it, and that in a two-fold respect: First, as it is an action. Now (saith Austine) August. Omnis actus, quatenus actus est, bonus est: Euery act, as it is an act, is good. Se­condly, as it is a certaine thing existing in nature. Now (saith Lumbard) Lumb. in lib. senten. Omne quod est, in quantum est, bonum est. Euery thing that is, as farre forth as it is, is good. As for the second, namely, the forme of sinne, God doth permit, and that willingly. Now this ground being laid, I reason thus:

If the Saints of God daily commit sinne, and there bee no sinne committed, but, in respect of the subiect or mat­ter of it, considered in it selfe, as it is a qualitie, action, or thing existing, is good, and therefore hath God to be the Author of it, and, in respect of the forme thereof, doth permit it; then it followes, that to enforce that God seeth not sinne in his Saints, whensoeuer committed, notwith­standing Iustification, must needs be intolerable blasphe­mie: for it destroies the regiment and apparant concourse of God.

But I inferre: The Saints of God daily commit sinne, witnesse Rom. 7.14. Iames 3.2. Prouerbs 24.16. And there is no sinne committed, but, in respect of the subiect there­of, considered in it selfe, as it is a qualitie, action, or thing existing, is good, and hath God to be the Author thereof, and, in respect of the forme thereof, he permits it.

It therefore followes, that to enforce that God seeth not the sinnes of his children, whensoeuer committed, notwithstanding Iustification, must needs be intolerable blasphemie, as tending to destroy the Regiment and ap­parant concourse of God; and deales with him, as did Democritus and Epicurus, making him to haue no respect at all of humane things; or at least like Auerrois, that hee doth not curare singula; take care or knowledge of all particu­lars, much lesse of sinne; for this would vilescere Dei in­tellectum; vilifie the vnderstanding of God. But these are blasphemies, condemned by the holy Ghost abundantly in Scripture. Psal. 10. Psal. 94. Wherefore, from the prouidence of God, and in this, from his peculiar regiment of all things what­soeuer, euen sinne it selfe, it plainly appeareth, that the sinnes of the elect are at all times manifest in the sight of God, notwithstanding Iustification.

Againe, I reason ab authore remissionis peccati; from the author of remission of sinne, after this manner:

If the sinnes of the elect, which they daily fall into after Iustification, be to be remitted by God alone; then it fol­lowes, that either hee must know these sinnes, or else hee cannot remit them.

But the sinnes of the elect, which they daily fall into after Iustification, are to be remitted by God alone, wit­nesse Esa. 43.25. Luk. 5.21.

It therefore followes, that either hee must know these sinnes they fall into after Iustification, or else hee cannot remit them.

But hee doth remit them: Therefore it followes, hee knowes them; and so consequently, that God knowes the sinnes of his children, notwithstanding Iustification.

Nay, when God hath remitted the sinnes of his chil­dren, yet he knowes them still. For although by Iustifica­tion, that is, the absolution of sinne, and the imputation of Christs righteousnesse, wee are kept from the stroke of his Iustice, Ro. 8.1. (for there is no condemnation to them that are in [Page 32] Christ Iesus) yet not from the eie of his knowledge; for all things are patent and open to his eies, concerning whom we speake. For this is a most cleare rule; Whatsoeuer God once knowes, he knowes alwaies. But he once knew the sinnes of his elect; else how could he remit them? There­fore he must needs know them alwaies: Or else God should transire ab actu ad po­tentiam. else God must needs passe ab actu ad potentiam; from act to power, from knowing to a possibilitie of knowing.

Againe, the knowledge of God must suscipere minus & magis, and be sometimes more scient, sometimes lesse; (and so the essence of God; for, as Lumbard speakes, Lumb. in lib. senten. sci­entia Dei est essentia Dei; the knowledge of God is the essence of God) so that from the remission of sinne it is cleare, that God seeth the sinnes of his children, notwithstanding Iu­stification.

Againe, I reason ab officio Mediatoris, after this man­ner:

That which Christ doth daily mediate for vnto God the Father, must needs be knowen vnto God; else Christ me­diates in vaine.

But Christ doth daily mediate for the sinnes of the elect, and that notwithstanding the act of Iustification, for new sinnes daily committed.

It therefore followes, That the sinnes of the elect must needs be knowen vnto God, notwithstanding Iustifica­tion: Maximus hostis, Plato de leg. the which this [...] of the truth must con­fesse, or else he must denie the mediatorship of Christ, and hold it as a worke of supererogation.

Againe, I reason from the graces whereby God bring­eth his children vnto eternall life; which may be said to be of two sorts, positiuae & priuatiuae. Positiue graces are reall graces, wrought in the soule of man by the Spirit. Gods priuatiue graces are certaine preseruatiues, by which God doth vse to keepe his children from sinne, as deser­tions, afflictions, and such like. Of desertions we are here to speake; which may be said to be two-fold, partiall and [Page 33] temporarie; partiall, not totall; temporarie, not eternall; wit­nesse Esa. 54.10. Againe, the manner of these desertions may be said to be two-fold, aut subtrahendo gratiam, aut tegendo gratiam; either by with-drawing of grace, and gi­uing some other in stead thereof, or else by couering of grace in the heart, that is, the efficacie of the operation thereof. Againe, the kindes of these desertions may bee said to be two-fold, quo ad poenam, & quo ad peccatum, in respect of punishment, and in respect of sinne.

Desertion in punishment, is when he deferres to remoue or mitigate the correction imposed vpon his children, which oftentimes makes them most greeuously to com­plaine, as Psalm. 77. and Psalm. 90. and elsewhere abun­dantly.

Desertion in sinne, is when God with-drawes the assi­stance of his Spirit, and a man is let to fall into some sinne.

Yet here by the way obserue, that God is not the Au­thor of sinne: for he doth it not malum immittendo, but bonum subducendo, not by conueying any euill into man, but by with-drawing a certaine good, that is, the helpe of his Spi­rit. So hee dealt with Hezechiah, 2. Chron. 32. 2. Chron. 32. so with Noe, with Dauid, with Peter, and so vsually with his chil­dren, when he findes them greeuously sicke. For this is a cleare rule: Cuncta Dei opera sunt in medijs contrarijs; The course of God. All the workes of God, they are in contrary meanes. Hee brings men to heauen by hell; by sinne he preserues from sinne; and, as it were, against his mercie, leades men vnto his mercie: which is Gods speciall prerogatiue; who (as Au­stine speakes) August. adeò potens est, quòd de quolibet malo posset elicere bonum; is so potent, that of euery euill he is able to ex­tract excellent good. Therefore saith Zanchius: Zanch. Permittit Sanctos in grauissima labi peccata, vt postea eis peccata con­donando, illustrior fiat bonitas. That is: Hee suffereth the Saints to fall into greeuous sinnes, that afterward by pardo­ning their sins, his goodnesse and mercie may the more clearely appeare. They may the more euidently see, that it is not [Page 34] of themselues, but of his fauour and mercie, that they doe not totally fall away, that they doe not perish for euer; and so may become moued to shew all thankfulnesse to his Maiestie for the greatnesse of his fauours. From all which premises we may draw this certaine conclusion:

God doth know all the meanes by which he brings his children to eternall life, and doth manifest his wisdome, his goodnesse, his mercie.

But desertions in sinne in his owne children (notwith­standing their Iustification) are certaine meanes by which hee brings them to eternall life, and manifests his wise­dome.

Therefore it followes, that these sinnes must needs bee knowne to God, notwithstanding their Iustification.

Or else wee must enforce, that God brings his children to eternall life by a certaine meanes which hee knowes not: which to say, were absurd and blasphemous. Where­fore it plainly appeares by the graces by which God brings his Saints to eternall life, that God seeth sinne in them, notwithstanding Iustification.

Againe, wee may reason ab afflictionibus; from the af­flictions wherewith God doth correct his children in this life, the which from the diuers ends thereof may bee said to haue diuers names. Sometimes it respecteth sinne, and is imposed to make the Saints of God finde out their sinnes, and humbly to mourne for them; and then it is [...], a punishment. Sometimes it is for a triall, as it were to search what is in vs, and then it is called [...], a triall. Some­times they are imposed for the testimonie and witnesse of the truth, and then they are called [...], testimonies.

Now from the first, which is [...], I reason thus:

If God doth punish his children for sinne, notwithstan­ding Iustification, then it followes, that, notwithstanding Iustification, God doth know and see their sinnes.

But the first is true: God doth punish his children for sinne, notwithstanding their Iustification. This the Scrip­ture [Page 35] proueth, Ier. 3. Lam. 39. Psal. 39.12. 2. Sam. 6.7. cap. 2. Sam. 24. 1. King. 13.26. Iob 13.26. Ionah, ca. 1. ver. 12. Ier. 3.39. Psal. 39.12. 2. Sam. 6.7. cap. 2. Sam. 24. 1. King. 13.26. Iob 13.26. Ionah, 1. ca. 12. ver. Yea it is Gods owne voice, Leuit. 26.18. Leuit. 26.18.

It therefore followes, that God doth know and see these sinnes, notwithstanding their Iustification.

But will some here obiect: If God doth punish his chil­dren for sinne, then he must needs be vniust, as requiring a double satisfaction: for Christ hath once satisfied for our sinnes, the iust for the vniust.

How God may be said to pu­nish his chil­dren. I answere therefore, that when God is said to punish his children for sinne, I doe not vnderstand poenam ad vindi­ctam, but poenam ad resipiscentiam; not poenam ad satisfacti­onem, but poenam ad emendationem.

Againe, I may reason from the generall manifestation of sinne at the day of iudgement, after this manner:

That which God shall manifest at the day of Iudge­ment, must needs be knowne vnto God.

But all sinne shall bee manifested at the day of Iudge­ment, euen the sinnes of the faithfull.

Therefore they must needs be knowne vnto God.

The Minor the Scripture doth enforce, Eccles. 12.14. Eccles. 12.14. Rom. 14.12. 2. Cor. 5.10. Eccles. 12.14.Rom. 14.12. 2. Cor. 5.10.

Thus wee haue seene it cleare from Scriptures, Fathers, and Arguments, that there is no act of time wherein God doth not see and know the sins of his children, notwith­standing Iustification: for all things are naked and open to his eies, concerning whom we speake.

Come wee therefore now to the second point, to con­sider how or in what sense God may be said not to see the sinnes of his children. To this I enforce, that properly, that is, respecting the Nature of God, whose essence is knowledge it selfe, God cannot be said to passe ouer, or not to see, any thing, in what subiect soeuer: for in this behalfe, God did not only know, and that vno intuitu, Lumb. in lib. Senten. before all time, whatsoeuer should be, whether good or bad, but more then euer shall be; or else his knowledge [Page 36] cannot be infinite. Wherefore when God is said not to see, behold, or know a thing, it is an improper kinde of speech, which respects not the simple act of Gods know­ledge, but rather some effect of Gods knowledge. For whereas the knowledge of God may be said to be three­fold, approbatiue, iudiciall, and simple; we must not thinke that these are three distinct knowledges in God, for then there should be three essences. For (as Lumbard speakes) Lumb. in 3. lib. sent. scientia Dei est essentia Dei; the knowledge of God is the es­sence of God. But the two formost are rather certaine termes or effects of one and the same knowledge: as, where it is said, Hab. 1.13. that the eies of God are pure eies, and cannot see euill, he cannot behold wickednesse: the meaning is not, that God, in respect of the simple act of his knowledge, cannot see euill; (for this was the blasphemous conclusion of those wicked ones, Psalm. 10. and Psalm. 94.) but the meaning is, that he cannot see it quo ad approbationem, to approue of it, to allow it and like of it. So in this sense Christ shall say to the wicked, I know you not, not that hee shall not know them, but that hee shall not approue of them, or acknowledge them for his owne: and therefore this is called scientia approbationis; the knowledge of appro­bation.

Againe, where God is said to forget our iniquities, to re­member them no more, to put them away as a cloud, to cast them into the bottome of the Sea, and such like speeches, frequent in Scripture; this may be called the iudiciall know­ledge of God, which is not the act of his knowledge, but ra­ther respects the prosequution of that act: and the mea­ning is, he knowes not, or remembers not their sinnes, in respect of punishment or condemnation; for there is no condemnation to them that are in Christ Iesus. Yea (saith Zanchius) Page 216. in quaest. de scien. Haec & alia id genus dicta non sunt intelligenda de simplici cognitione Dei, quasi ea amplius non norit, sed de cognitione iudiciali Dei ad poenam & condemnationem: These and such like speeches are not to be vnderstood of the [Page 37] simple knowledge of God, as if he knew their sins no more, but of the iudiciall knowledge of God, to punishment and condemna­tion. Yea (saith Holcot) Holcot on the booke of Wis­dome. these and such like speeches are to be vnderstood, quo ad erubescentiam, non quo adscientiam, quo ad punitionem, non quo ad cognitionem, that is, in respect of the shame and horror of sinne, which shall not befall the faithfull, but not in respect of science: in respect of punishment, that is, vindictiue, but not in respect of the knowledge of God.

Wherefore by true proprietie of speech, knowledge in God is our simple and absolute act, by which all things are at all times, wheresoeuer, and in what subiect soeuer, ma­nifest & patent vnto him, & therefore the sins of the Elect, notwithstāding Iustification. Wherfore, wheras in the Scri­ptures wee may often meet with some phrases that seeme to enforce the contrarie, we must obserue, as before is no­ted, that we vnderstand these restrictiuè, & limitate; with a restriction and limitation, that is, not simply of the know­ledge of God, but of some effect or prosecution of that knowledge, as being speeches vsed catacrestichos; in an vsurped improper manner. But saith this Antagonist, and his adherents, Saint Iohn tells vs in his first Epistle and first Chapter, 1. Io. 1. That the blood of Christ clenseth vs from all sinne. But what is this to the question? for this place rather in­timates, that we haue no sinne, then hauing sin, that God cannot see it, which is the point in question. But I perceiue, whither yee would, yee would faine shake hands with the Anabaptists, and the Famalist, Whither this Faction ten­deth. but yee are both plainely to confesse it: therefore in the meane time yee become more absurd then they; for it is lesse absurditie to say wee haue no sinne, then to say wee haue sinne, and God seeth it not.

But Saint Iohn rather sheweth what Christ is doing, then what hee hath done: and therefore, to refute such ca­uilling spirits, which might abuse his words, he presently addes, If we say we haue no sinne, we deceiue ourselues, and [Page 38] the truth is not in vs: and therefore plainly shewes that the Apostle is not to be vnderstood, quo ad actum peccati; in respect of the act of sinne, as if that were alreadie quite ta­ken away, but quo ad imputationem peccati; in respect of the imputation of sinne, not quo ad maculam, but quo ad reatum, culpam, & poenam; not in respect of the blot of sinne, but in respect of the gilt, the fault, and the punishment. Oh, but say these men, Saint Paul also saith, Ephes. 5.26.27. That Christ gaue himselfe for his Church, that he might sanctifie it, & cleanse it by the washing of water, through the Word, that he might make it to himselfe a glorious Church, without spot or wrinkle. It is most true, that he might make it; but doth this argue, hee hath made it so alreadie? It is no good reasoning, à posse ad esse; Christ at length will doe it; therefore hee hath done it. For as Caluin speakes in his lib. de fide cap. 8. Caluin. in Instit. lib. de fide. Hic magis docetur, quod quotidie in Ecclesia operatur, quàm quod iam perfecerit; Here rather is taught (saith he) what Christ doth daily worke in his Church, then what he hath alreadie done: for (saith hee) it is an absurd and foolish thing, to thinke that Church altogether pure and without spot, which consisteth of members tainted and stained with the blot of sinne.

Oh but wil these say, In Iustification God cannot see our sinnes. I answere, this is false: for what is Iustification, but an absolution from sinne? And shall not God in the absoluing of sinne, see and behold sinne?

Oh but wil they yet say, By Iustification we are perfectly holy and righteous. I answere, this rather consists in the forgiuenesse of sinnes, then the perfection of vertues; in the imputation of Christs righteousnesse, not in our inherent inte­gritie; and therefore, notwithstanding this righteousnes, the blot of sinne still remaines, and is open and manifest vnto God, but by reason of this righteousnesse of Christ it is not imputed. So that when we say, By Iustification wee are perfectly holy and righteous, the meaning is not, as if we were now so holy, we had no sinne, but that this sinne is forgiuen, and Christs righteousnes imputed; by which [Page 39] we are couered and s [...]d, not from the Act of Gods knowledge, as if he d [...] [...]e and know this sin, but from the stroke of Gods iustice, according to the Apostle, Rom. 8.1 There is no condemnation [...] them that are in Christ Iesus.

Hauing therefore [...]ow shewed the failitie of this Do­ctrine, namely, to auouch that God cannot see sin in his chil­dren, being iustified; that in his omniscience he cannot see or know their sinnes; that he saw sinne in Dauid, but cannot now in his children, for Dauid was vnder Tutors and Go­uernors; that he saw sinne in Peter, but cannot now in his children, for Christ had not then actually suffered; or that in and by Iustification, God cannot any way [...]e the sinnes of his children: In which manner he hath now of late herd it, namely, since the censure of imprisonment giuen against him for his former positions, & that vpon his owne mouth who maintained them, and that without admitting any distinction, but yet taken in this latter sense, it is [...]most false and palpable: For it is as much as if one sh [...] [...], that in and by remission of sinne God cannot see [...] that the imputation of Christs righteousnes destroyes [...] act of Gods knowledge: which is not onely grossely ab­surd, but wicked and blasphemous. But it seemes this man had rather winde into any way, then into the way of truth.

Hauing (I say) shewed the falsitie of this Doctrine, I come now to shew the great inconuenience of this Do­ctrine, how pernicious and blasphemous it is; where lea­uing this grosse error of restraining the efficacie of Iustifi­cation, to the actuall suffering of Christ, by which, with the Romanists, hee sends the Fathers, that died before the Passion of Christ, vnto some Limbo; I come onely to this Position of his, That God cannot any way see the sinnes of his children, being iustified, or in and by Iustification; which is still as bad as the former.

Obserue we therefore, if this be true, that God cannot see the sins of his children: then follow these inconuenien­ces; they need not repent for sinne; they need not aske [Page 40] forgiuenesse of sin; they need not make any conscience of sin; briefly, that Christ is not the Messias; that there is no Diuine power at all.

For proofe of the three former points, I reason thus:

If God be the only Iudge that must accuse vs, or excuse vs, and yet he seeth not our sins; then it followes, we need not repent for sin, aske forgiuenes of sin, or make consci­ence of our wayes; for we need neuer feare a blinde or an ignorant Iudge.

But God is the only Iudge that must accuse vs, or excuse vs, and he seeth not our sins (for by Iustification they are so couered, he cannot any way see them.) Therefore it plainly followes, we need not repent for sin, wee need not aske forgiuenes of sin, &c. What a gate is this to libertie? what an open way to hell?

For the fourth point, I reason thus:

He that teacheth things superfluous and erronious, can­not be the Messias.

But by this Assertion, Christ hath taught things super­fluous and erronious, (for Christ hath taught to aske for­giuenes of sins, which, if God see not sin, must needs bee superfluous and erronious; for I need neuer aske one for­giuenes for that which he cannot see or know) it therfore followes by this assertion, that Christ cannot be the Mes­sias. A blasphemie, worthie to bee hated in the mouth of the most incredulous Iew.

For the fift point, I reason thus.

If there be nothing omniscient, then there can be nothing God: for that which is God, must be perfect, which cannot be, where there is nothing omniscient.

But by this assertion there is nothing omniscient, for there is nothing that can see or know our sins, being iustified, or in Iustification.

It therefore followes by this pernitious assertion, there is no diuine power at all. What pernitious doctrine is this? What a deuouring of religion? How odious to true Chri­stian [Page 41] eares? But let the Saints of God daily renue their re­pentance, let them humbly intreat forgiuenes of their sins, let them labour to make true conscience of their wayes, let Christ be our most blessed Messias, let God be Iehoua, an omnipotent, omniscient, eternall Essence, existing of himselfe, and by himselfe for euer, and let this Antagonist and his factious adherents shake, and tremble, so much as once to dare to breath forth any more such fearefull blas­pheming speeches, so offensiue to Christian eares, so iniu­rious to Religion, so opposite to heauen, so agreeable to hell.

Oh but wil these fellowes say, This was yet a comforta­ble doctrine, and it exalts Iustification.

I answere, it is a most vncomfortable doctrine, and de­stroyes Iustification; which may be thus proued:

If Christs righteousnesse be only auaileable to the peni­tent, and none can repent without the speciall helpe of God: then it followes, that since God seeth not these sins, they cannot repent; and so Christs righteousnesse can doe them no good.

But I inferre, Christs righteousnesse is only auaileable to the penitent, witnesse Matth. 11.28.5.21. and none can repent without Gods speciall helpe, witnesse Ier. 17.14. and 31.18. Lament.

It therefore followes, that since God sees not the sins of his children, hee cannot cause them to repent for them: for hee cannot cause them to repent for that which hee knowes not, and so consequently, Christs righteousnesse can doe them no good.

Is this now a comfortable doctrine? doth this exalt Iu­stification? Oh away with this hell-bred impietie, as a wracke to the soule, as a Ruine to Christs inestimable be­nefits.

Thus hauing manifested, that the sinnes of the Elect are manifest in the sight of God, notwithstanding their Iusti­fication; the manner how he may be said to see them, or [Page 42] not to see [...], and what is meant by that phrase of speech, o [...] [...]t seeing: thirdly, the obiections vsually en­forced against these positions, being answered: and lastly, the inconueniences and impietie of the contrary doctrine being expressed; it resteth plaine, that all things, euen the sinnes of the elect, notwithstanding Iustification, are na­ked and patent vnto his eies, concerning whom wee speake: which I am sure is the infallible conclusion of euery good Christian, howsoeuer Hypocrites and Counterfets will still stumble at it. Wherefore esteeming it as a matter im­possible to satisfie them, as being like vnto the beast Al­bane, carrying alwaies their gall in their eare, turning all into bitternesse, that sorts not with their factious humors: I come last of all to reflect vpon this present occasion. Ye see the scope of my text; All things are naked and open vnto his eies, concerning whom wee speake. Oh then, what should this imprint within the soule of euery of vs, but a most serious care of all our courses, how wee carrie our selues in our seuerall places: for God is an eie-witnesse of them, he beholds vs; all things are naked and open vnto him. Are we then Superiours, to whom the execution of iustice appertaines? Superiours ought to haue a foure-fold qualitie. Let these know, they ought to haue quadruplicem qualitatem; a foure-fold qualitie; sapientiam, animositatem, pietatem, castitatem; wisdome, courage, pietie, and chastitie.

First, wisdome, diligently to search out the truth, and dispell from it the clouds of falshood. This was Iobs pra­ctise: Iob 29.16. I did diligently (saith he) search out the cause that I knew not. Yea, this God himselfe doth example vnto vs; to whose eares though the crie of the sinnes of Sodome was multiplied and increased, yet the Lord saies Gen. 18.21. he will goe downe to see whether they haue done altogether according to that crie, or no: thereby to signifie, that men of publike place, they ought not to be rash and headie in their acti­ons but with great wisdome and deliberation to search and sift out the truth, especially in the more weightie cau­ses. [Page 43] For (as Gregorie speakes) Gregor. Moral. Mai [...] [...]mina tardè cre­denda sunt, cùm audiuntur, & citiùs punienda, cùm veraci­ter cognoscuntur; The greater crimes, they are somewhat slowly to be beleeued when they are heard; but when once they are knowne to be true, then ought they speedily and duly to be punished. But (as Holcot speakes) Holcot super Sapiens. Facilitas credulitatis per­uersum facit dare iudicium; Too much facilitie of beleefe makes men to giue a peruerse and sinister sentence. This was Putiphars fault, Gen. 39.19. which brought great extremitie vpon in­nocent Ioseph. Wherefore Salomon rankes this sort of men amongst the number of fooles, Prou. 14.15. as being altogether vnfit for place of Iustice.

Wherefore we see, that first of all, as one principall qua­litie, that men of publike place may walke vprightly in the sight of God, they must haue wisdome, diligently to seeke out the tru h, that so the innocent may be freed, and the nocent may be punished. For there is no greater shew of ruine, or a declining estate, then when truth lies hid­den, and falshood flourisheth; when (as Antisthenes was wont to say) Eras. Apot. Boni à malis nil differunt; the good doe nothing differ from the euill; or (as Salomon speakes) Prou. 17.15. when the wic­ked are iustified, and the righteous condemned, both which are an abomination to the Lord. All which must needes bee, where there is not true wisdome in the Magistrate, dili­gently to enquire and discusse the cause. Who but a wise Daniel could haue sifted out that secret hidden treacherie of those wicked Elders, so cunningly conspiring against Susanna? 1. King. 3 25. Who but a prudent Salomon could haue disco­uered that priuate practise of that pernicious woman, 1. King. 3.25. Wherefore the holy Ghost, to shew the great necessitie of this vertue, in this sort of men aboue others, doth specially inuite these vnto it aboue all o­thers: Bee wise, O yee Kings; bee learned, yee that are Iudges of the earth. Salomon knew this so necessarie for men of publike place, that hee makes it his only request vnto God, 1. King. 3.9. So that first of all wee see, these [Page 44] must haue sapientiam, wisdome to seeke and search out the truth.

Secondly, they must haue animositatem, boldnesse and courage to patronize and defend the truth, that so the greatnesse of any person may not quell the course of Iu­stice. Wherefore Iethro, when he aduised Moses to chuse of the people Exod. 28.21. such as might be rulers ouer the rest, hee de­scribes vnto him what manner of men they ought to bee, and sets downe this in the first ranke, Ios. 1.6.7. that they must bee men of courage. Yea, this was Gods voice to Iosua, and he iterates it twice together; as if he should say, If thou faile in this point, thou wilt neuer rule well, thou wilt ne­uer discharge thy place faithfully: the mightie will pre­uaile, the poore will be oppressed, and true course of Iu­stice will soone be subuerted. This Iob knew right well, Job 29.15.16.17. and therefore he became animosus; bold, and full of cou­rage; an eie to the blinde, feet to the lame, a father to the poore, breaking the iawes of the vnrighteous man, and pluc­king the prey out of his teeth. Yea, Papinianus. Papinianus was so abso­lute herein, so void of respect of persons, that he chose ra­ther to die, then to excuse the parricide of Antonius Bassi­anus the Emperour. Thus, that they may walke sincerely before God, as to whom all their courses are still naked and open, they must haue animositatem, boldnesse and cou­rage, to defend the truth.

Thirdly, they must haue pietatem, hearts inflamed with a zeale of Gods glorie, that so they may be industrious to beat downe sinne, to beat downe transgression, and to nourish all vertue and godlinesse. This was Dauids affe­ction; The zeale of God had euen eaten him vp: therefore he concludes, Psal. 101.6.8. that his eies shall be vnto the faithfull, that they may dwell with him; but betimes hee will destroy the wicked, betimes he will cut them off from the Citie of the Lord. Yea the necessitie of this vertue God himselfe doth signifie. whilest he tels Iosua, Jos. 1.8. that hee must not let the booke of the Law depart out of his mouth, but hee must meditate thereon [Page 45] day and night. As if he should say; Pietie, a religious affe­ction, is so necessarie for men of publike imploiment, that haue to doe in matter of Iustice, to decide causes, and re­forme abuses, that without this, they will faile in their du­ties, they will soone be seduced. Therefore, that this may be imprinted in them, let not the booke of the Law de­part from them, but let them meditate thereon day and night. And thus wee see, they must haue pietatem, hearts inflamed with a desire of Gods glorie: for all things are naked and patent to his eies, concerning whom we speake.

Lastly, they must haue castitatem, chastitie, and that in a fourefold manner; in oculis in auribus, in manibus, in acti­onibus; in their eies, in their eares, in their hands, in their actions. In their eies, that they be not allured by the sight of any intising obiects; for (as Moses speakes) Exod. 23.8. Gifts doe blinde the eies of the wise, and peruert the words of the righ­teous. Againe, in their eares, that they be not seduced by any indulgent flatteries, nor preiudiced by any prioritie of complaint: for (as Seneca speakes) Lib. de ira. vtrique parti actiones daret, daret tempus, non semel audiret: magis enim veritas elucet, quò saepius ad manum venit; Hee ought to giue vnto both parties their action, and to grant them time, to heare more then once: for the oftner truth commeth to hand (to be scanned) the more the light thereof appeareth. Alexander. Therefore it is said of Alexander the Great, that in matters of com­plaint he would alwaies stop one of his eares, as reseruing that for the absent partie. Againe, they must haue chasti­tie in their hands, that so they become no passage for cor­rupt rewards. A Iudge how pictured a­mongst the Thebanes. Wherefore, amongst the Thebanes, a Iudge was pictured blindfold, and without hands, to signifie that he should neither bee led by partiall affection in iudgement, or yet corrupted with rewards: yea the Athe­nians were so carefull hereof, that they had a Law, that causes should be handled [...], without proemes and prefaces, to stirre vp affection.

Againe, Chastitie in their actions, that they be of good [Page 46] and vpright conuersation; for as Ambrose speaketh vpon the Psalme, Amb. supr. Psal. and as it is expressed in the third Canon, and seuenth question, Iudicet ille de alterius errore, qui non ha­bet, quod in se ipso condemnet: Iudicet ille qui non agit ea­dem, quae in alio putauerit punienda, ne cum de alio indicat, in se ferat sententiam; Let him iudge of the fault of an other, which hath not, that he may condemne in him selfe: let him iudge, which doth not the same things, which he thinks fit to be punished in an other, lest whilst he iudge of another, hee pro­nounce sentence of himselfe. This was Iudah his fault, Gen. 38.24. hee thought Thamar worthy of punishment, but forgate his owne offence: yea, we may see, this was Dauids case; he was speedie to giue sentence against Nathans oppressing rich man, 2. Sam. 12.5. that tooke away the one and only Lambe of his Neighbour; but, alas, he neuer remembred Nathans ap­plication, Thou art the man.

Thus we see, that men of this ranck, they must haue also chastitie in their actions; they must not nourish, and main­tayne that in themselues, which they condemne in others.

Finally, they must be free from foure things, ab amicitia & inimicitia, ab auaritia, ab negligentia, & ab ira; From a­mitie, and enmitie, from couetousnesse, from negligence, and from wrath.

First, from amitie and enmitie; for a Iudge, as hee is a Iudge, ought neither to haue Friend, nor Foe; for in iudge­ment, a friend must be forgotten, and a foe must not be re­membred. For, as Gregorie speaketh, Gregor. Three waies especial­ly iudgement is peruerted; Amore, Affectione, Offensione; by feare, affection, and offence; Iudgement three waies especially per­uerted. By feare, when wee are a­fraid to giue a right and an equall sentence, because of the greatnesse of some opposite person: By affection, when by reason of friendship we are carried into a respect of fa­uour, and indulgence of a cause: this was Themistocles fault, Eras. Apoth. who did plainely pronounce, Nunquam ei selle inse­derim, &c. I would neuer sit vpon that seat (saith he) from whence my friends should receiue no more benefit by me, then [Page 47] strangers: but, saies Tullie, 3. Offi. cap. 11. Si omnia facienda sunt quae ami­ci volunt, non amicitiae tales, sed coniurationes putandae sunt; If all things are to be done, which our friends may labour vs vnto, such are not to be esteemed friendship, but much rather dangerous conspiracies. Againe, By offence, iudgement is peruerted, when we are drawne into a preiudice, and dis­taste of the cause, because of hatred against the person; Therefore, saith Ambrose, Ambr. sup. Psal. Iudicet ille, qui ad pronuncian­dum, nullo odio, nulla offensione, nulla leuitate ducatur; Let him iudge, which is drawne to pronounce (his sentence) by no hatred, by no offence, by no lightnes or priuate respect: There­fore hee concludes, Amb. ibid. Bonus Iudex, nil ex arbitrio suo facit: and so proceedes, A good Iudge doth nothing according to his owne pleasure, nor of the proprietie of a domestick will, but according to Law and Iustice; hee doth not indulge his owne proper will, he brings nothing prepared or premeditated with him from his home, but as hee heares, so iudgeth; he is neuer contrarie to the Lawes; he examines the merits of the cause; he doth not change it, by extenuating or aggrauating. Thus farre Ambrose. If then a Iudge ought to bring nothing from home with him, prepared or premeditated, much lesse at home to giue rules or orders, especially without hearing the contrarie part: thus we see, he must be free ab amicitia, & inimicitia; From amitie, and enmitie.

Auarice. Againe, he must be free ab auaritia; from couetousnesse: for this is a cloude that darkens the minde, corrupts the conscience, and makes a man seeke to build vp himselfe, and to burie Truth, and Iustice. Salomon tells vs, Wis. 1. ca. ver. 1. that men of publike place, they must loue Iustice: but those which are greedy of gaine, saies Holcot, Hol. sup. lib. Sap. they are not amatores, sed mercatores Iustitiae: Not louers, but sellers of Iustice, af­fecting it no otherwise, then Iudas affected Christ, only to set him to sale; or as Foelix desired to speake with Paul, only in hope of reward. We may see it set downe, Canon. 11. quaest. [...]. that qui rectè iudicat, & praemium remunera­tionis expectat, fraudem in Deum perpetrat: Hee which [Page 48] iudgeth rightly, and yet expecteth a reward of remuneration, (that is, some bribe for his iustice) he doth wrong vnto God; for, he is in the place of God, and therfore, as God, should willingly and freely execute iustice, and maintaine truth: wherefore, if a Magistrate doth iustice, that which is right, yet, if he doe it not iuste; In a right manner, freely in loue to iustice, without any hope of reward, he is culpable and corrupt in the sight of God. Now (saith Gregorie) Gregor. Si ita est, quòd Iudex propter munera iustitiam faciens damnatur, &c. If the case be so, that a Iudge doing iustice (but not in a right manner) but for rewards and profit, be condemned (in the sight of God) what (saith he) shall become of that Iudge which iudgeth vniustly for rewards? Surely, against these the Lord by his Prophet Esay, denounceth an open woe, Esa. 5.23. Woe vnto them, which iustifie the wicked for a reward, and take away the righteousnesse of the righteous from him. Thus we see, men of this nature, they must be free ab anaritia, from couetousnesse, as from a fretting canker, that destroies and eates vp all course of iustice.

Thirdly, he must be free ab negligentia, he must not be remisse and carelesse in his place, but must be willing to admit all complaints, to take knowledge of all causes and agrieuances. This was the fault of Sauls gouernement, that the oppressed could not haue iustice, which made many, that were a grieued, to flock in recourse vnto Dauid. We may see, Absoloms Insi­nuation. 2. Sam. 15. that Absolom did not more insinuate himselfe into the hearts, and affections of the people, then in a remorcefull affabilitie, to heare the complaints and grieuances of the wronged and distressed. In foraine Hi­stories, Philip King of Macedon. Philip King of Macedon was killed by Pausanias, because he reiected his suit, to haue iustice against Attalus, that had wronged him, and after laughed him to scorne: Demetrius. Yea, we may reade, that Demetrius of Macedon did much alienate the hearts of the people, because hee neglected their complaints, and would cast their Bills of supplicati­on, from the bridge of Axium, into the Riuer: Wherefore, [Page 49] those to whom place of iustice belongs, they must not be remisse and negligent, but watchfull and diligent, that so suites grow not aged and gray-headed in their Courts, as if men were Iosua. 6.26. building the walls of Ierico, to lay the founda­tion in the eldest sonne, and to set vp the gates (that is, to fi­nish it) in the yongest sonne; or, Daedalus. as if they were entred Dae­dalus Labyrinth, a place so full of windings, and turnings, that without a clew of threed, and some speciall meanes of friends, and money, they should neuer get out a­gaine.

Lastly, he must bee free ab ira, from wrath, and impati­ence; for as one speakes, Holcot. sap. lib. Sap. Inter passiones malas quae in Iu­dice esse possunt, ira est vna de peioribus: Amongst the euill passions that may be in a Iudge, wrath is one of the worst.

For, as Cato well obserued, Impedit ira animum, ne possit cernere verum: Anger, it hinders the vnderstanding, that it cannot discerne the Truth: therefore, saith Salomon, An­ger doth rest in the bosom of fooles, and therefore must needs be vnfit for place of Iustice; yea, saith Seneca, Lib. de Iraad Nouatum. Excogitat crimina, cùm nullum inueniat; It doth deuise & inuent faults, when (otherwise rightly) it can finde none: and, this euill (saith he) it hath alwaies with it, it will not be gouerned, but will fall out with the very truth it selfe, if it shall doe any thing against it will or liking. For (saith he) Ira est sui impo­tens; Wrath hath no power of it selfe, forgetfull of comlines, vnmindfull of alliance, pertinacious in it purpose, exclusiue of counsell, stirred vp with vaine and light causes, vnable to con­sider of right and truth, &c. Wrath is a vice against nature that is created nature. Finally, he concludes, It is a vice against nature: for (saith hee) homine quid mitius est dum in recto animi habitu est? What is more mild and gentle than a man, whilst he is in the right habit of minde? but what is more cruell then wrath? what is more louing then a man to his friend? but what more sauage then a man angrie, and stir­red vp with wrath? man is begotten for a mutuall helpe, but wrath bends all to destruction, &c. how farre vnfit then is this for the place of iustice? Yea, so dangerous is wrath, [Page 50] that S. Iames doth exhort all men, though of priuate place, Iam. 1.19. to abandon it: Let euery man (saith he) be swift to heare, but slow to speake, slow to wrath; for the wrath of man doth not accomplish the righteousnesse of God. Thus we see, that men of publike place, to whom the execution of iustice belon­geth, they must necessarily haue a foure-fold qualitie, wise­dome, boldnesse, pietie, and chastitie; they must necessarily be free from foure things, from amitie, and enmitie, from Auarice, from Negligence, from Wrath, and impatience, and the reason of all this is cleare; for all things are naked and open to his eyes concerning whom we speake.

Againe, are wee Pastors, to whom the preaching of the word is committed? we see the scope of the Text, wee can­not be hid; all things are naked and open to his eyes of whom we speake. Know we then, that these for the fit discharge of their place, and vpright walking in the sight of God, they ought to haue a foure-fold qualitie, they should bee Luminosi, Operosi, Animosi, Gratiosi; Full of light, full of labour, full of courage, full of compassion.

First, full of light, and that in respect of life, and in re­spect of doctrine: in respect of life, that Iam. 1.27. they bee of a holy conuersation, [...], pure and vndefiled, accor­ding to Gods owne voice, Be yee cleane, which beare the vessells of the Lord, holy in life, holy in conuersation. It is said of the weights and measures of the Temple, that they were of a double quantitie in respect of other; thereby signifying, that they which are dedicated to holy seruices, they ought to bee farre more weightie, that is, farre more speciall, and farre more particular, in life and conuersation, then other: yea, God doth challenge this of these in a speciall manner, Leuit. 21.6. They shall be holy vnto their God, and not pollute the name of their God; as if hee should say: they aboue all other: and to signifie this, hee giues command to Aaron, Leuit. 21.22. That none that had any blemish, should come neare to offer his sacrifices.

Thus first they must be luminosi, full of light, in respect [Page 51] of life: secondly, they must be full of light, in respect of do­ctrine, such as breake the bread of life sincerely, such as send forth wholesome food, that may nourish the soule, and make it strong in the waies of God. Both these, life and doctrine, the Apostle giueth in speciall charge to Ti­mothie: 1. Tim. 4.16. Take heed (saith he) vnto thy selfe, and vnto thy do­ctrine; first, vnto himselfe, and that in re [...]pect of himselfe, and in respect of others: in respect of himselfe, lest by any blemish of conuersation he should become infamous and contemptible: againe, in respect of others, lest by his euill example hee should induce others to commit sinne and wickednesse. This our Sauiour signified, when hee said, Mat. 6.23. If the light which is in thee be darknesse, how great is that darknesse? Great, for it makes a man odious and infamous; great, for it imboldens others to walke in the same steps of impietie. Therefore saith the Apostle to Timothie, to preuent bo [...]h these, Take heed to thy selfe, in respect of thy selfe, in respect of others; and not alone this, but Take heede also (saith hee) vnto thy doctrine, that is, that it should not be according to his owne fancie, to build vp his owne affections, but true and sincere, according to the analogie of faith, to build vp the glorie of God. Thus wee see, we must first of all be cautious, that wee be luminosi, full of light, a light vnto our selues, a light vnto others, holy in life, wholesome in doctrine; not tenebrosi, full of darknesse, darke vnto our selues, darke vnto others, vitious in life, erronious in doctrine. Wee must take heed wee be [...], pure without pollution, not [...], foule and full of contagion: wee must take heed we be lucernae ardentes & Incentes, burning and shi­ning candles, carefull of our selues, regardfull of others, pure of life, sound in doctrine; but not lucernae foetentes, loathsome and filthie snuffes, hurtfull to our selues, offensiue to others, dishonourable to God: For indeed both these, holy life, and pure doctrine, they ought alwaies to con­curre, to make a man compleat and fit for that holy fun­ction. [Page 52] For (as Sotto Maior speakes) Sotto Maior su­per Timoth. Tunc Pastor ministe­rium suum ad vnguem implet, & officio suo ritè fungitur, si non solùm vitae probitate, sed etiam laude doctrinae polleat; Then men of this ranke doe perfectly fulfill their ministerie, and rightly execute their place, if they be not onely eminent in probitie and goodnesse of life, but also in soundnesse of doctrine. Therefore Nazianzene makes no doubt to auouch, Nazian. orat. in laudem Basil. Mag. that they that exceed in one of these, but yet are defectiue and void of the other, whether it be probitie of life, or sound­nesse of doctrine, are as men imperfect and deformed. Yea Origen concludes, Orig. in Com. super Rom. these are praecipuae partes Pastoris; the chiefe parts of a Pastor; and therefore must either be linckt together, or else there must needs be an imperfect incom­pleat subiect, vnfit for the Altar of God. Thus first they must be luminosi; full of light; secondly, they must be ope­rosi; full of labour; painfull and watchfull ouer their flockes. This is Gods owne voice: Ezec. 33.7. Sonne of man, I haue made thee a watchman vnto the house of Israel; thou shalt therefore heare the word at my mouth, and admonish them from me. When I shall say vnto the wicked, Oh wicked man, thou shalt die the death; if thou doest not speake and admonish the wicked of his waies, that wicked man shall die for his ini­quitie, but his bloud will I require at thy hand. Therefore Paul doth lay a serious charge hereof to Timothie: 2. Tim. 4.1.2. I charge thee before God, and the Lord Iesus Christ, which shall iudge the quicke and dead, at his appearing, and in his Kingdome, preach the word, be instant in season and out of season. Thus they must be operosi, not otiosi; they must be labourers, not loiterers, like to many in these our times, that can be con­tent to spend much time, & yet not once visit their flocke, not once breake vnto them the bread of life; plentifull in charge, but most penurious in discharge. Oh (saith the Apostle) 1. Cor. 9.16. necessitie is laid vpon mee, and woe vnto mee, if I preach not the Gospell. But these seeme to conclude, there is no necessitie thereof, there is no woe to them, if they preach not the Gospell. Yea (saith the same Apostle to [Page 53] his flocke) I long to see you, that I may bestow some spirituall truth vpon you. But these seeme rather to say to their flockes, Oh, wee long to see you, that we may receiue some tempo­rall benefit from you. So that the miserable defect hereof may giue iust cause, not onely to say with Basil, Basil. Perijt graui­tas à Sacerdotibus; The decent and graue carriage, which ought to be in these, is much defectiue; but with Bernard, Ber. Can. Perijt pie­tas à Sacerdotibus; The zealous and religious care, which ought to be in these, is strangely decaied. From whence it comes to passe, that their poore sheepe lie scattered abroad, like Sauls souldiers, vpon the mountaines of Gilboa, without a Guide to leade them, without a Captaine to defend them, without a Watchman to keepe them, naked and open to the fierce Philistins. Alas! our Sauiour tels vs, Mat. 13. that when the Watchmen did but sleepe a while, presently the enuious man comes and sowes tares in their field. But what will he then doe, where there is nothing but sleeping? where there is no care, but euen a continued absence? What a heape of tares will hee sow in that field? what sects? what schismes? what prophanenesse? what a world of wickednesse? Here the Wolfe may enter, and make his cell and his habitation: there he sees is none to resist him. Therefore saith Athanasius, Athan. in Apolog. ad Const. Imp. pag. 315. Pastorum absentia lupo inuadendi occasionem praestat; The absence of Pastors giues fit oportunitie for the deuouring Wolfe to enter. Alas, when the Apostle Paul was forced to be absent from the Churches of Corinth and Galathia, because of planting and confirming the word in other places, presently there ariseth great detri­ment & inconuenience by this absence: false teachers creepe in, sects & diuisions are raised, libertie is entertained, grounds of faith impugned, and euen (as it were) another Gospell receiued, and all this from a small space of absence. Oh then how vrgently necessarie is the watchfull presence of the Pa­stor? how great dammage doth arise of the contrarie? Aulus Gellius tels vs, Aul. Gel. li. 3. ca. 2. de vet. Ro. disc. it was not lawfull for the Tribune of the peo­ple to be absent from the Citie of Rome, scarce by the space of one whole day. How much more then vnfit and vnlawfull for the Pastor of the people, to be absent from his charge carelesly at his pleasure? Alas, who shall binde vp the sores [Page 54] of that people? who shall heale the wounds of their consci­ence? who shall releeue their hungrie and distressed soules? who shall there suppresse the wiles of Satan? who shall there keepe out the deuouring Wolfe? shall the mercenarie? shall the hireling? Alas, Christ himselfe tels vs the contrarie; Io. 10.12. An hireling, & he which is not the shepheard, neither the sheepe are his own, seeth the Wolfe comming, and he leaueth the sheepe, and fleeth, and the Wolfe catcheth them, and scattereth the sheepe. Yea, the very Poet can tell vs, 3. eclog. quae Paremon inscri. the hireling cares not for the sheepe.

For (as Hierome speakes) Ier. in Com. super Esa. Non ob dilectionem Domini, sed ob mercedem cuncta faciunt; These doe all they doe, not for the loue of God, but meerely for reward. Therefore he concludes, Ier. ibid. Qui alienis oculis, &c. They which vse the eies and the hands, that is, the labours of others, in this behalfe, that they in the meane time may indulge themselues with pleasures and delights, they (saith he) both destroy themselues and their flockes. We may reade of a certain Roman, who being demanded, how it came to passe that he himselfe was so fat, and his horse alwaies so leane; why (saith hee) I looke to mine owne diet my selfe, I prouide for that, but I trust my Slaue with my Horse. The saying is, The eye of the Master makes a fatte Horse. Pli­nie sayth, Plin. l. 8. c. 6. Maiores in agro oculum Domini fertilissimum esse dixerunt: our fathers were wont to say, that the most fruit­full thing in the field is the eye of the Master. But howso­euer, I answer for the most part, Where the Pastor is pain­full and watchfull amongst his Flocke, there the people be in best plight, there is most obedience to God, and pra­ctise of good life and conuersation; but where hee is idle and carelesse, absent and regardlesse, there, for the most part, is all manner of libertie, neyther feare of God nor re­spect of man. These great inconueniences the Apostle knew right well: therefore he giues a great charge to the Elders of Ephesus, that they become most vigilant and watchfull ouer their Flocks: Act. 20.28 Take heed vnto your selues and to all the Flocke, [Page 55] whereof the Holy Ghost hath made you ouerseers, to feed the Church of God which hee hath purchased with his owne bloud. Syrus Na: Ichhidetheh Demeschi­cha, the Church of Messiah. The Apostle Peter knew this so necessarie, and the defect hereof so dangerous, that hee doth intreat a vigilant care with great earnestnesse. I beseech you (sayth he) feed the Flocke of God, which dependeth vpon you, caring for it, not by constraint, but willingly, not for filthy lucre, but of a readie mind. Therfore woe to them that by their violence, hardnesse of heart, and pernicious courses, doe enforce their Pastor to bee ab­sent, euen as the Chorazites and Capernites by their wicked­nesse did driue away Christ Iesus from them. Mat. 11 And thus we see, that men of this rank they must be operosi, not otiosi, labou­rers, not loyterers, Pastores, not raptores, feeders, not destroyers, not such as seek to build vp thēselues, but the glory of God.

Thirdly, they must be animosi, bold and full of courage, fit for Eliah to tell Ahab, 1. Ki. 18.18 that he is the troubler of Israel; fit for Na­than to tell Dauid, 2. Sam. 12.7 that hee is the guiltie person; fit for Iohn Baptist to tell Herod, Mark. 6.18 of his Herodias, of his most indulgent sinne: For alas, it is a pitifull thing, when men of this ranke become miluo similes, like the silly Kite, Pultos interimere, but Gallinas praeterire: to seise vpon the lesser and meaner sort, that is, to reproue these, but to passe by the greater, and to take no knowledge of them. But Gods voyce is otherwise, Crie aloud (saith he) Esay 58 and spare not, lift vp thy voyce like a Trū­pet, to tell the people of their sinnes; and the house of Iacob of their transgressions. Yea, this is Gods owne charge to Iere­mie: Ier. 1.17. Be not affraid of their faces, lest I destroy thee before thē. Yea, it is Gods incouragement vnto Ezechiel, Ezec. 2.3.6 Sonne of man, I send thee to a rebellious Nation, but feare them not, nor bee affraid of their words, although Rebels and Thornes be with thee, and thou remainest with Scorpions. Nay this dutie God enioynes him, vpon a speciall penaltie: Ezech. 33.7 Oh sonne of man, I haue made thee a Watchman vnto the house of Israel, therefore thou shalt heare the word at my mouth, & admonish them from me. When I shall say vnto the wicked, Oh wicked man, thou shalt die the death; If thou dost not speake and admonish the wicked of his way, that wicked man shall die for his iniquitie; but his bloud will I require at thy hands. Here then is the penaltie; eyther they must reproue sinne in all, or else they make it [Page 56] their sinne, and God will require it at their hands. Foure waies we make the sins of o­thers to be ours. And in­deed foure manner of wayes may we make the sinnes of o­thers to become ours, connivendo, consentiendo, consulendo, defendendo; by conninencie, by consent, by counselling, by pa­tronizing and defending thī. For as Seneca speaks, Seneca. Vitia serpūt in vicinos & cōtactu nocent; sinnes are like to plague sores, they breath forth an infectious steam vnto the by-standers. First ther­fore, by conniuencie, wee make the sins of others to become ours; for as one speaks, Qui tolerat aliena peccata, cū tollere po­test sua facit: He that tolerates the sinnes of others, when he may redresse and take them away; makes them his owne. This was olde Eli his fault: 1. Sam. 2 hee did too much winke at the sinnes of his sonnes, which brought an endlesse iudgement vpon him and his house for euer: this was that which made the Apostle so sharply rebuke the Corinthians for their conniuencie to­wards the incestuous person; 1. Cor. 5 thereby signifying, that by this they sought to be partakers of this sin, and to bring a iudge­ment vpon their owne heads. Therefore, first by conniuency wee may make the sinnes of others to become ours.

Secondly, consentiendo, by consent, wee may make the sins of others to be ours, and that three manner of wayes; by deed; as Psalme the 50.18. Psal. 50.18. When thou seest a Theefe, thou consentest with him, and art partaker with the Adulterer; or else by word, as Iohn doth witnesse in his second Epistle and the 10. verse, Ioh. 2. Epist. 10. verse. or by a suppressed consent, for there is consensus silentij; a consent of silence, when by our silence we suffer our brother to com­mit sinne, and doe not reproue him; which is contrary to that which God enioynes, Leuit. 19.17. Leui. 19.17 Thou shalt plainly rebuke thy Neigh-bour, and not suffer him to sinne: And the reason hereof is cleare, for as Malum consilium ducit in pec­catum, so malum silentium relinquit in peccato: As euill counsell leades a man into sin; so euill silence leaues a man in sin: so that by consent wee may make the sinnes of others to become ours.

Thirdly, consulend o, by counselling and aduising vnto euill, we become partakers of that euill. So was Dauid guiltie of the death of Vriah, 2. Sa. 11.15 because he did counsell and aduise that he should be placed in the forefront of the battaile, and that the rest of their companie should recule back from him, that so he might be smitten and die. So was Achitophel guiltie of 2. Sam. 16 [...] Dauid▪ because hee did [Page 57] aduise and counsel him therin, that so he might accomplish and bring his trecherie to passe. Such were those false Pro­phets, who advised the people Ier. 23.26 27 false and euill thinges, the de­ceits of their owne heart, that so the name of God might bee forgotten. Thus by counselling and aduising vnto euill, wee may make the sinnes of others to become ours.

Fourthly, defendendo, by patronizing and defending the sinnes of others, we make them ours; so was Corah and his complices guiltie of the sinnes of the people, Num. 16.3. because they defended & maintained them that they were righteous and holy enough. And therefore this iniquitie we may see bran­ded with a double curse, the one of God, Esay 5.20. Esay 5.20 Wo vnto them that speake good of euill; the other of man, Prouerbs 24.24 He that saith to the wicked, Thou art righteous enough, him will the people curse, and the multitude abhorre.

Therfore both these doth God put into an equal ballance to iustifie the wicked, and to condemne the righteous. Prouerbs 17.15

Thus by conniuencie, by consent, by counselling, by pa­tronizing the sinnes of others, wee may become partakers of these sinnes. Now this is the voyce of Heauen, Reuel. 14 that they that be partakers of sinnes, shalbe partakers of plagues: and this most rightly; for as Augustine speaks, Aug. de Ci­uit. Dei. Iure vitam amaram cum ijs sentiunt, quibus peccātibus amari esse noluerunt; they doe most iustly suffer bitter affliction with others, who would not be bitter vnto thē in their sins. This the Apostle Paul knew right well, therefore he exhorts Timothie to be carefull of his du­tie, 1. Tim. 5.20 22 Those that sinne, rebuke openly (sayth he) be not thou par­taker of other mens sinnes, but keepe thy selfe pure: therefore Bernard wel considering this, makes this his conclusion. Mi­hi tacere non liceat, cui ex officio incumbit peccantes arguere: I must by no meanes be silent, to whom of dutie it belongs to reproue sinne & transgression. And thus we see, that men of this place they must be animosi, bold and full of courage, sparing sinne in none, rebuking sin in all; and we see the reason hereof is cleare, our courses cannot bee hid, for all things are naked and open vnto his eyes concerning whom we speake.

Lastly, these men of this ranck, they must be Gratiosi, full of compassion, like Barnabas, sonnes of consolation.

And last of all, giue me leaue a litle to reflect vpon the Lai­tie, [Page 58] & amongst these, especially vpon the Gardians of Parishes, who of all seeme least to think of my Text, that all things are naked & open, that nothing is hid from his eyes concerning whom we speake: but much rather seem oft to deale, as if there were no diuine power at all: They haue taken oath, that they will vse all diligence for the reformation of sinne, for the beating downe of transgression: but alas, what doe they? why, euen burie all in forgetfulnesse, nay, so intolerable wicked are some of these, especially in Rurall places, that they become not Reformers, but Deformers, none so dissolute and prophane, none so forward to ebriety and vicious courses, none so back­ward in frequenting the assemblies of the Church, holy and re­ligious exercises. But will you know the greatnesse of your wickednesse? surely, you betray the name of God, you abiure all comfort to your soules, you destroy your brethren, and draw fearefull iudgements vpon your selues. First, you betray the name of God, for that is giuen vnto you as a precious Trea­sure, which you ought to preserue, with all care, with al feare, with all reuerence. This donation, we may see in Deuteronomie, Deut. 6.13. where hee permits man to sweare by his name, but first, hee doth promise two things, that is, that we must feare him, and serue him; as if he should say, I giue you my name, but how? not to vse at your pleasure, but to regard it as a most precious Iewell, as a great treasure, not to be vsed, but with great feare and reuerence: therefore when God by the Prophet Ieremie would call his people from their sinnes, and transgressions, he giues them this in speciall charge; that they should sweare, Iehouah liueth in Truth, in Iudgement, and in Iustice: as if he should say, I haue committed my name vnto you, but you haue abused it, and euen trampled it vnder your feet, by rea­son whereof I haue stretched forth my hand against you: but now I inioyne you to take more speciall care of this my greatest treasure, and neuer to dare to sweare by it more, but in Truth, in Iudgement, and in Iustice: therefore these rash, dissolute, and carelesse swearers, they betray the glorious name of God. Secondly, they abiure all comfort to their soules: for what haue they sworne? how haue they obliged and bound themselues, that as they looke for any comfort from God, and his heauenly promises, reuealed in his Word, that they [Page 59] will truly discharge their duties, reforming sinne, informing against sinne? what doe they then by the neglect hereof, but abiure all helpe of God, all comfort to their soules? Thirdly, they destroy their Brethren; for by obscuring their impieties, they nourish them in sinne, they incourage them in wickednesse, and make their hearts stiffe & stubborne against repentance. Lastly, they draw fearefull iudgements against themselues; Iudgements, in respect of their own wickednesse; Iudgements, in respect of the sinnes of others: First, in respect of their owne wickednesse, that they dare by base Periurie so vilifie the name of God. Now this is the voice of God, he will not hold them guiltlesse that take his name in vaine, yea, this is a sinne grieuously displeasing vnto him. We may reade in Le­uiticus, Leu. 24.14. that God would haue no punishment inflicted vpon the Blasphemer, but death it selfe: But Periurie is a high de­gree of blasphemie, let those then that dare incur that wicked­nesse, see what iudgmēt they draw down against themselues: againe, they procure iudgmēts in respect of the sins of others, making them their sins, by their conniuence: now this is the voice of heauen, that they that are partakers of sins, shall be par­takers of plagues. In a word, Periurie was euer so odious, and that amongst the heathen, that (as Cicero speaks) Cicero pro Rabirio. Qui semel se peierauit, ei credi postea non oportet; He that had once periured himselfe, was neuer more to be beleeued. We may reade of Mer­curie, that taking away certain cattle of anothers, he was seen of one only Rustick; & therfore he came vnto him, and told him, that if he would cōceale it, he would giue him som part of that prey: wherupon the Rustick bound himselfe by oath, that he would not discouer it. But Mercurie doubting his integritie, transformed himselfe into another habit, and came and inquired for those cattle, as if he had beene the owner of them, and promised the Rusticke a greater reward then be­fore, if he would tell him where they were. Whereupon the Rusticke, greedie of the reward, vtterly past by his oath, and shewed Mercurie where the cattle were: whereupon it is said, that Mercurie seeing his perfidiousnesse, turned him in­to a flint-stone. Vpon which wee may well moralize, that men that haue once periured themselues, they are turned in­to a flint-stone, that is, most hard of heart, insensible of any [Page 60] goodnesse, and most readie to any mischiefe. Secondly, that men committing this wickednesse, are worthy to haue some great & greeuous punishment inflicted vpon them. Briefly, how sacred an oath was amongst the very Heathen, may plainly appeare from Marcus Marcellus; Marcus Marcellus Regulus. who being taken Captiue, and they that had taken him Captiue, being wil­ling to haue their Captiues (which the Romans had taken) to be deliuered them, and so to enfranchise those which they had taken of the Romans, thought fit to send Marcus Mar­cellus, one of these Captiues, to the Romans, to know their minde herein, taking an oath of him for his returne. Marcus Marcellus came to Rome, signified it to the Senate, with whom although he might haue preuailed, yet considering it would be a dammage vnto the Romans, would not haue them to grant it. And whereas now hee was in Rome, and might haue staied if he would, and knowing (if hee did re­turne) he should vndergoe a most miserable death; yet con­sidering with himselfe, that he had taken oath to returne, did rather chuse to expose himselfe into the hands of his ene­mies, to die a miserable death, then to breake his oath, and so periure himselfe. Behold then here, how sacred an oath was amongst the very Heathen. What shall wee then say to Christians, who haue the word of God, expresly to binde them to the reuerence hereof, and yet make no regard there­of! Oh, void of question, the very Heathen must needs rise vp in iudgement against them. Finally, to conclude, be wee Superiours or Inferiours, be we Magistrates, Pastors, or Lai­tie, men of more priuate nature, let vs all be most cautious, to walke warily & sincerely in our places, to promote Gods glorie, to propagate his truth, to build vp the kingdome of Christ, to beat downe the kingdome of Satan: for this is cleare; All things are naked and patent vnto his eies, concerning whom we speake. The which faithfull dutie the heauenly Fa­ther imprint within euery of our soules, for his sonnes sake, Christ Iesus. To which Father and Sonne, with their most holy Spirit, be ascribed all power, all glorie, all maiestie, all dominion, all praise and thanksgiuing, from this time for euermore. Amen.