perversnesse in Israel of whom doth Balaam speak this only of beleevers of justified persons No of all the hundred thousands of Israel that were now before him upon the plain of all the mixed multitude that came up out of Egypt which sure were not all beleevers not justified persons therefore the meaning of the place is that at the present there was no common sin lying upon the people Chaldee Paraphrase and others no Idolatry for of that many understand this place nor any other peccatum flagrans that might provoke the Lord against them God saw no wickednesse in the Camp that might cause him to pour a curse upon them God saw none because they had since their expiation and atonement committed none if they had God would have seen it for in the 25. Chapter when the people fell to whoredom and Idolatry God could quickly see it and avenge it and yet the persons remained still the same These very persons of whom it is said Chap. 23. God saw no Iniquity in them in these very persons God saw and avenged iniquity within a very few daies And certainly whatever misapprehensions of God and of sin men may have now the Saints of God before us have had far other apprehensions O God thou knowest my foolishnesse and my sins are not hid from thee saith David Psal 69.5 Thou hast set our sins before thee even our secret sins in the light of thy countenance Psal 69.5 saith Moses Psal 90.10 If we have forgotten the Name of our God Psal 90.10 or stretched out our hands to any false god shall not God search this out for he knoweth the secrets of our hearts saith the Church Ps 44 20 21. Doth God by his Spirit maintain a warre in the hearts of his children against their secret lusts and can God doe this and not see and know their lusts Doth he help his children to see and loath and sigh under their lusts and sins and can it be imagined that God should cause his children to see that which himself seeth not Doe not the sins of Gods children fall under the counsel and decree of God are they not bounded and ordered by God and shall we yet say God doth not see them Vse 3 But I come to a third Use and that is to repreve the great and common forgetfullnesse of this glorious attribute of the Lord our God Not to speak of the common sort of men that are without God in the world that live more like Atheists then Christians more like beasts then men but give me a man even among the best of men that doth fully beleeve consider remember improve this truth All things are naked and open unto the eyes of him with whom we have to do Do we when we have to doe with God in prayer remember that all things are naked and open unto the eyes of him with whom we have to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our preparations motives affections dispositions aims all are naked and open unto his eyes doe we remember this and can we rush upon that duty so unpreparedly so inconsiderately can we be in the duty with wandering dead streightned heares We have to doe with God in the hearing of his word and doe we here remember that all things are naked and open unto the eyes of him with whom we have to doe Doe we beleeve doe we remember that the God with whom we have to do knows why we hear and how we hear seeth what thoughts and what affections are stirring in our hearts while we are hearing his word and is it possible we should hear the word with scorn with slighting with indignation with disdain The good Lord be mercifull unto us that even in those things wherein we have to doe with God we forget the eye of that God with whom we have to doe and let our eye slip off from him whose eye is ever upon us What do we then in the common actions of our lives in our buying selling converse with men communing with our own hearts Where is the man that so speaks and so thinks and so lives continually as in the eye of that God to whom all our thoughts words and wayes are naked and open Not that we are ignorant of that all-seeing eye of God which the very Heathens had some apprehensions of and therefore Seneca could give this rule Sic vive cum hominibus tanquam Deus videat sic loquere cum Deo tanquam homines audiant So live with men as if God saw thee so speak to God as if men heard thee There is something of the notion of this from the light of nature in all our hearts and much more by revelation from the word of God but alas we know and doe not none of us all live up to the full of our knowledge in this particular the Lord humble us and pardon us Vse 4 In the fourth place This truth that all things are naked and open to the eyes of him with whom we have to do it speaks Terrour First unto all sinners in generall Secondly unto some sinners more especially First This that All things are naked and open unto the eyes of him with whom we have to do how may it fill with terrour the heart of every sinner of every one that goeth on in his trespasses you know what Job speaks of some sinners the murtherer the thief the adulterer that it is to them the greatest terrour that can be to be discovered in their wickednesse If a man see them saith he they are in the terrours of the shadow of death Job 21.17 Job 24.17 The same is true in proportion of every other sinner What sinner is there that hath such a heart of Adamant and forehead of brasse as would not be exceedingly troubled to have all his sins that ever he committed or thought intended purposed to have committed to have them all immediately published and laid open before this whole congregation it would not a little trouble him well sinner this truth tells thee that which if thou hast not wholly put off man will trouble thee infinitely more It tells thee that All thy wickednesse is naked and open unto God It tells thee that all thy thoughts all thy proud covetous unclean filthy abominable thoughts all the thoughts that ever thou hadst in thy heart they are All naked and open unto the eye of God All thy oaths blasphemies bitter virulent malicious unchast unsavory ungodly speeches that ever fell from thy uncircumcised lips they are all before the eye of God All thy wantonnesse luxury impurities filthinesses not to be named all thy cruelty oppression injustice bribery all thy sins how secretly soever contrived and committed they are all naked and open unto the eye of God Thy midnight sins thy closet sins thy curtain sins thy bosome sins thy heart sins all the sins thou hast committed and all the sins thou wouldst have committed they are all naked and open to the eyes
of God Dost thou beleeve this if not thou art an Atheist if thou dost and yet tremblest not thou art I know not what to call thee if possible thou art worse then an Atheist that beleevest all thy sins to be this day naked and open unto the eyes of him with whom we have to do and yet thou tremblest not Doest thou know poor man worm doest thou know with what an eye God looks upon thy sins It may be thou thinkest God beholds thy sins as Gallio beheld the Jews abusing and beating Sosthenes before the judgement seat But Gallio cared for none of those things And thinkest thou so of God Let me tell thee then First God beholds and looks upon all thy sins with a strict watchfull observing censorious eye Prov. 15. 21. The wayes of man are before the eyes of the Lord Prov. 15.21 and he pondereth all his goings God doth so strictly and exactly eye thy sins as that he knows not only the number of them but the measure proportion weight of every one of them 1 Sam. 2.3 1 Sam. 2.3 God is a God of knowledge and by him actions are weighed God weighes and observes how much wilfullnesse presumption contempt of God is in every sin how heavy and hainous thy sins are That eye of God unto which all thy sins are naked and open it is a strict observing pondering eye Secondly It is a pure holy severe eye an eye flaming with indignation against every sin Habab 1.13 Hab. 1.13 Thou art of purer eyes then to behold evil and canst not look upon iniquity Indeed if God saw thy sins with such an eye as men doe it need not much trouble thee Men can see thy sins and wink at them see thy sins and like thee never the worse for them But O couldest thou see that angry flaming revengefull eye wherewith God seeth all thy sins it would make thy heart even die within thee I have read of Marius and Attilas and some others that they have had such fiery sparkling eyes as that when they have been set upon by enemies the very sparks of fire darting out of their eyes hath struck such a trembling into the hearts of their assailants as hath made them let fall their weapons O that thou couldest see with what an eye God looks upon thy sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath a revenging eye one aspect of this eye of God is able to make the whole earth to tremble Psal 104.32 He looketh on the earth and it tremileth Psal 104.32 and shall this eye of God be upon thee and all thy wayes and yet thou not tremble Thirdly Consider this God unto whose pure pondering severe revengefull eye all thy sins are naked and open is the God which will one day judge thee for these sins of thine which his own eye hath seen For God will bring every work into judgement and every secret thing whether it be good or evil Eccles 12.14 Eccles 12.14 * Ipse autem Testu Iudex est quem nulla peccatrix conscientia effugere poterit Omnia enim noda aperta sunt oculis ejus Nunquid Dominus judicans quaefiturus est testes per quos discat quis sâ—s unde potest falli quis sis qui noverat quis esses suturus Te interrogat non atrum de te interrogat autem te non ut discat à te sed ut consundat te Ipse autem Judex erit Testis c. And he himself will be both the Judge and the witnesse whom no guilty conscience can escape for all things are naked and open unto his eyes saith Augustine and again will God when he comes to judgement call in witnesses to be informed by them what manner of person thou art how can he be mistaken in judging what a one thou art who knew before thou wert what an one thou wouldest be God will question thee and not others concerning thee and God will question thee not to get information from thee but to put confusion upon thee And O my brethren think I beseech you how great confusion will fall upon every sinner in that day when the righteous and holy God shall from his own sight and knowledge convince the drunkard of his drunkennesse the adulterer of his uncleannesse the perverter of Justice of his bribes and every other sinner of their severall secret personall sins when God shall say unto them as Elisha did to Gehezi Went not my heart with thee when the man turned back from his chariot to meet thee So when God shall say to thee in that day Went not my heart with thee when thou and thy companions in wickednesse met in such and such a place when you plotted acted such and such villanies did not I stand by and look on O would proud and sinfull man think of this eye and this day how would it make him come down sit in the dust and cloath himself with trembling In * In illo magno metuendo districtâ—que judicio nudi miseri contristati contriti humiliati excervicati cum temere metu c. assistemus Nobis aderunt Angeli Throni Libri de Actibus nostris aperientus Iudicium mirum audire trenendum autem videre omnem hominem subito rationem reddentem de verbis de actibus de cogitationibus per diem noctem quemad modum ipse peccavit August Serm. 8o. de adventis ad-judicium Ecce in quo periculo incessanter confisto nisi quia non semper cogito Eò autem miserior quò oblivisci possum Semper enim videt me Dens peccata mea semper mihi intimatur districta sententia sic sum positus cum vigilo cum dormio sic cum rideo cum laetor sic cum superbio cum irascor sic cum contristor cum deliciaâ— amplect or denique sic sum semper ubique August Medit cap. 22 that great dreadfull and strict judgement we shall stand naked sorrowfull trembling saith Augustine the Angels and Thrones of Heaven shall be about us the books and records of our lives shall be opened every man presently shall give an account of himself of all his thoughts words actions of all the sins that ever he hath committed by night or by day This is a judgement saith he wonderfull to see and dreadfull to hear The thoughts and remembrance of it made such deep impressions upon the heart of this holy man that in another place he saith Behold in what danger I stand continually though I do not continually think of it and the more wretched I that I can forget it for God alwayes seeth me and all my sins a strict sentence alwaies awaits me in this condition I am when I wake and when I sleep when I laugh and when I am sad when I am proud and when I am passionate sic sum semper ubique thus I am alwaies and everywhere O could sinners when they are in
this day knows all our sins and knows all our hearts The sinnes that we know not having committed them through ignorance he knows them they have escaped our eye but they cannot escape the all-seeing eye of God O God thou knowest my foolishnesse Psal 69.5 The sinnes that we have committed and forgotten God knows them they are still present unto him and he is able to present them unto us Psal 50.21 I will reprove thee and set thy sins in order before thee God is able exactly to set before us all our sins from the first to the last in the same order wherein we committed them for he fully and exactly knows them all What we did in our infancy what in our childehood what in our youth what we thought or spake or did at such a time and what at such a time and what in such a place and what in such a company what in the morning and what at noone and what in the evening and what at midnight what you did last night and what this morning before you came together and what you have been and what you have done here what preparations you made for these duties what thoughts and affections you have had in these duties God knows what roaving thoughts what vile thoughts have been in any of your hearts how dead and unaffected your hearts have been in confessing praying hearing Now how should this humble us and fill our faces with shame in his presence Were all our sins and sinfull thoughts written this day with a sun beam as Tertullians phrase is that every man could read and know what we have done and been and are how should wee blush in the presence of men and shall we not much more in the presence of God that knows all things O let us in humble acknowledgement of our former iniquities and of this daies sins every one of us say with Ezra O my God I am ashamed and confounded and I blush to lift up my face unto thee O my God Ezra 9.6 and again vers 15. Behold we are before thee in our trespasses for we cannot stand before thee because of this Vse 6 In the sixth place This truth that all things are naked and open unto the eyes of him with whom we have to do may serve to exhortall of us to sincerity and singlenesse of heart to study to approve our selves unto God in all our waies This is that unum necessarium which though neglected and disesteemed by most men will in the issue be found most comfortable and advantagious even singlenesse and plainnesse of heart You know what is said of Jacob and Esau Gen. 25.27 Esau was a cunning hunter Gen. 25.27 but Jacob was a plain man Esau he had his game and his venison but Jacob the plain man got the blessing The world is full of cunning hunters that may get the venison the fat morsels and much good may it do them but beleeve it the plain-heatted Jacobs will go away with the blessing they will at length prevail with God and prevail with men Plainheartednesse will prevail more then ten thousand policies and cunning tricks Now to establish every one in this plainheartednesse I know no more powerfull and effectuall means then the frequent remembrance of the all seeing eye of God upon us that searcheth into all the dark and crooked windings of every one of our hearts And therefore that 's a second thing I would from this truth exhort unto to eye this all seeing eye of God to labour to get hearts alwaies to set and observe him who alwaies sees and observes us that we may say with David Psal 16. I have set the Lord alwaies before me and Mine eyes are euer towards the Lord Psal 25. and there are especially two sorts of men to whom I would commend this duty First To Kings Princes Rulers Judges Magistrates They are Gods deputies vice-gerents for them to remember hour that God who hath committed power and trust unto them above other men hath his eye continually upon them strictly observing how they discharge that trust and manage that power O how carefull how exact would it make them how would it make them impregnable in all â—â—iâ—â—es flatteris corruption entreaties of friends respects of blood or brethren how would it make them administer justice by a tiue and even ballance without respect of persons therefore that good King Jehosaphat when he set Judges over Judah he gives them this charge a Chron. 19.6 Take heed what you doe for you judge not for men but for the Lord who is with you in judgement not only to assist you but to oversee you wherefore now let the fear of God be upon you take heed and doe it for there is no iniquity with the Lord nor respect of persons nor taking of gifts So David Psal 82.1 God standeth in the Congregation of the mighty he judgeth among the Gods Right Honourable and beloved whom God hath called to fit in Parliament and hath devolved upon you the highest power and judicature that this Kingdom knows you have often heard that the eyes of all the people of this Kingdom are upon you that the eyes of these three Kingdoms are upon you that the eyes of all the Churches of Christ are upon you and therefore you had need take heed what you doe and in truth so you had even upon that consideration But let me now put you in remembrance of that which is more then all this the eyes of God are upon you And O let in the Name and fear of God I beseech you let these words link deeply down into your hearts the eyes of God are upon you if you doe not prosecute your vows Covenants engagements to God and men with your utmost strength and vigour shall not God search it out if among you there be any found that are secret enemies to the power of godlinesse secret encouragers of any wickednesse either in opinion of practise perverters or fore-flowers of justice accepters of persons in judgement shall not God search it out for he knoweth the secrets of the hearts Psal 44.21 O that you would think of this every time you come up into your House every time any of you stand up to speak in that Honourable Assembly O that you would remember that all things are naked and open unto the eyes of God Other Senates and State assemblies have had Mottoes written over the doors of their Senate-houses and Councel-Chambers over the Senate-house in Rome was written Nequid Respublica detrimenti capiat O that over the place where the Commons of England sit might be written All things are naked and open unto the eyes of him with whom we have to doe O that it might be written upon the walls of the Chambers where your Committees sit But what doe I speak of writting it upon walls and doors O that God would write it by his Spirit in every one of your hearts that where ever you are or what
ever you are doing you might still have this in your actuall remembrance that all things are naked and open unto the eyes of him with whom we have to doe Another sort of men to whom I would commend this consideration are Ministers Preachers of the word They also are men immediatly imployed by God they are his Embassadours Now could we did we continually remember the eye of God continually upon us how diligent how abundant would it make us in the work of the Lord how faithfull how couragious how unbyassed how above the frownes and smiles of men This was it made Paul so faithfull and uncorrupt in the work of his Ministry 2 Cor. 2.17 2 Cor. 2.17 For we are not as many that corrupt the word of God but as of sincerity as of God as in the sight of God so speak we in Christ That which made Paul handle the word so uncorruptly and with such sincerity was this he spake it as in the sight of God I have heard a story of that holy Martyr of Christ Jesus M. Latymer that having in a Sermon at Court in Henry the eight's dayes much displeased the King he was commanded next Sabbath after to preach again and make his recantation according to appointment he comes to preach and prefaceth to his Sermon with a kinde of Dialogisme in this manner Hugh Latimer Doest know to whom thou art this day to speak to the high and mighty Monarch c. that can take away thy life if thou offend therefore take heed how thou speak a word that may displease his Majesty c. But as recalling himself Hugh Hugh saith he doest know from whom thou comest and upon whose message thou art sent even the great and mighty God that is able to cast both body and soul into hell fire for ever and therefore take heed to thy self that thou deliver thy message faithfully c. and so comes to his Sermon and what he had delivered the day before confirmes and urgeth with more vehemency then ever Sermon being done the Court was full of expectation what would be the issue of the matter After dinner the King calls for Latymer and with a stern countenance asked him how he durst be so bold as to preach after that manner He answered That duty to God and to his Prince had enforced him to it and now he had discharged his conscience and duty in what he had spoken his life was in his Majesties hand Upon this the King rose from his seat and taking M. Latymer off from his knees embraced him in his armes saying he blessed God that he had a man in his Kingdom that durst deal so plainly and faithfully with him Had never King in England since his time wanted such a faithfull plain-dealing Chaplain to preach to him it might have been better with England then it is at present Vse 7 Seventhly This truth That all things are naked and open unto the eyes of him with whom we have to doe it may serve to admonish us to take heed of sin every sin how secret and small soever for there 's no sin so small that God will not nor so secret that God cannot take notice of it but all things are naked and open unto the eyes of him with whom we have to doe It was the prescript of Epicurus the Philosopher to his followers ut semper cogitarent vitae suae testem aliquem adesse ever to think that some or other stood by as witnesses of every passage of their conversation and Seneca's counsel to Lucilius ever to think himself in the presence of Cato or Scipio or Laelius or some other man eminently vertuous that by imagining himself under the aspect of so grave and austere an eye he might be kept from absurdities and indecorums And sure there is much in the eye of man to represse and restrain from sin Potest miles coram Rege suo non irasci ob solam Regiae dignitatis eminentiam saith Basil A souldier though wrath and revenge seem to be the proper and essentiall qualities of a souldier can bridle his rage and put up an injury in the presence of his King such majesty is there in the eye of man yea there is a kinde of authority and awe in the eye of a childe Maxima debetur pueris reverentia si quid turpe paras saith Invenal But O this eye of God this pure piercing flaming glorious eye of God could we remember that and set our selves under that O what an awe would it lay upon our hearts Sure I can scarce think there is any heart under heaven so wicked but would be awed by that eye of God You have heard of Paphnutius and Ephrem Syrus that converted two notorious and impudent strumpets onely by pressing upon them this consideration of the eye of God Ah brethren it is as Paul saith it is a shame to speak what things are done of some in secret Do not many men do that in secret which if their own father wife child or any other stood by and lookt on they would not dare to doe well God hath stood by all the while and lookt on thee he saw thy secret adultery he knows when and where and with whom and with how many thou hast committed folly his eye saw thee when thou thoughtest no eye saw thee Psal 130. Jerem. 23 â—4 darknes is no darknes unto him If thou canst finde a time when or a place where Gods eye is not upon thee cannot reach thee there go and sin boldly sin without fear But whither canst thou flee from Gods presence whither canst thou go from his sight Read that Psal 139. Can any hide himself in secret places saith the Lord that I shall not see him do not I fill heaven and earth Jer. 23.24 A man * Falens facere aliquid mali de publico recipis te in domum tuam ubi nemo inimicorum te videat de locis domus tuae promptis in saciem constitutis removes te in cubiculum times in cubiculo aliunde conscientiam secedis in cor tuum the meditaris ille in corde tuo imerior est Quocunque ergo fugeris ibi est quando teipso interior est c. August in â—sal 74. saith Augustine when he hath a minde to some sin gets him out of the publike betakes him to his house recites himself from that part of his house which is most exposed to view into his closet or bed-chamber and yet being afraid to be discovered there he retreats into his heart and there pleaseth himself in contemplative wickednesse I lle in corde tuo interior est God is within thy heart and therefore whithersoever thou fleest God is there for he is more within thee then thy self Poor soul there cannot rise so much as one proud unclean lustfull covetous revengefull vain thought in thy heart but God presently seeth it much lesse can any of thy actuall sins be hid from his
seeth all his goings There is no darknesse or shadow of death where the workers of iniquity may hide themselves Jerem. 32.19 Jer 32.19 Great in counsel mighty in works for thine eyes are open upon all the wayes of the sons of men Thirdly God knows all the speeches of all men Every word every syllable that the tongue of any one doth mutter or whisper God knows it Psal 139 4. Psal 139.4 For there is not a word in my tongue but lo O Lord thou knowest it altogether No man that speaks a word for God his Cause or People but God knows it No man that speaks a word against God his Cause or People but God knows that too let it be spoken never so closely secretly Enoch tells us that God will at that great day execute judgment upon ungodly men for all their hard speeches which they have spoken against him Jude 15. And our Saviour tells us Jude 15. that of every idle word that men shall speak they shall give account in the day of judgement Mat. 12.36 Mat. 12.36 therefore God knows them all Fourthly God knows not only the wayes and the words Isa 66.18 1 Chron. 28.9 but even the thoughts of men Isa 66.18 I know their works and their thoughts 1 Chron. 28.9 The Lord searcheth all hearts and understandeth all the imaginations of the thoughts Fiftly God doth not only know the wayes and words and thoughts of men present at that instant while they are thinking speaking doing these things but when they are past and forgotten by men they are still present in the knowledge of God Job 13.27 Job 13.27 Thou lookest narrowly to all my paths thou settest a print a mark a memento upon the heels of my feet Job 14.17 Job 14.17 My transgression is sealed up in a bag Amos 8.7 and thou sowest up mine iniquity Amos 8.7 The Lord hath sworn by the excellency of Jacob Surely I will never forget any of their works Sixtly As God knows all the wayes words and thoughts of men present and past so he knows all the wayes words and thoughts of men that are to come Psal 139.2 Psal 139.2 Thou understandest all my thoughts afarre off Isa 48.8 Isa 48.8 I knew that thou wouldest deal very treacherously God knew what Israel would both think and doe when once they came into the land of Canaan and tells it them before ever they came there Deut. 31.21 Deut. 31.21 For I know their imaginations which they go about even now before I have brought them into the land of Canaan God knew what horrible outrages Hazael would commit when he should come to be King of Syria and tells him of it when he could scarce think there was such villany in his heart 2 King 8 12 13. 2 King 8.12 13. God knows not only what men have done or doe but what they will doe Seventhly God knows not only what men will do but he knows also what men would do if they were in such or such cases upon all occasions emergent and possible Deus cognoscit non solum quae fieri possunt a singulis sed etiam quae reipsâ fierent quavis hypothesi factâ quavis occasione proposita hae tamen occasiones sunt infinitae imò infinitiès infinitae God knew Abimelech would have defiled himself and Sarah if he had not with held him Gen. 20.6 Gen. 20.6 God knew the men of Keilah would have betrayed David into the hands of Saul if he had stayed among them 1 Sam. 23.12 1 Sam. 23.12 Here is one that 's now a private man God knows what he would be and doe if he were advanced to place of publike office and authority Here is one that is linked into a godly family hath gracious kindred and company God knows what he would be if transplanted into another family There is one that died in his infancy God knows what he would have been and done if he had lived 40 or 50 years God knows all the wayes of men past present future contingent possible Eightly God knows not only all the wayes words and thoughts of men past present future possible But in the next place God knows the hearts of all men 1 King 8.39 1 King 8.39 For thou even thou only knowest the hearts of all men God knows the hearts of all men what frame and constitution they are of whether they he holy or sinfull sincere or hypocriticall therefore it is that God in Scripture is so often said to search and try and ponder the hearts of men 1 Chro. 28.9 1 Chro. 28.9 The Lord searcheth all hearts 1 Chro. 29.17 I know also my God 29.17 that thou tryest the heart and hast pleasure in uprightnesse Prov. 17.3 Prov. 17.3 The fining pot is for silver and the furnace for gold but the Lord tryeth the heart Prov. 21.2 Prov. 21.2 The Lord pondereth the heart These three words of searching trying pondering the holy Ghost used to set out that full exact discerning criticall knowledge which God hath of the frame and temper of mens hearts Ninthly As God knows the frame and temper of all mens hearts so God knows all the purposes and intendments that are in the hearts of men In the verse before my text it is said of the word of God That it is a discerner of the thoughts and intents of the heart Heb. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are properly the secret and inward workings of passions and affections and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the secret and first workings of mens understandings and apprehensions Now both the one and the other God sees them and therefore that is rendred as a reason why the word of God doth discern them The word of God is a discerner of the thoughts and intents of the heart for there is no creature that is not manifest in his sight but all things are naked and open even the intents and purposes of mens hearts Job 33.17 These and these things Job 33.17 saith Elihu God doth to withdraw man from his purpose c. Tenthly God knows the iuclinations and desires of all mens hearts Isa 32.6 The vilde person will speak vildely and his heart will work iniquity Isa 32.6 God sees the hearts of wicked men hankering and propending after their wickednesse Ezck. 33.31 his heart will work iniquity Ezek. 33.31 They come before thee as my people cometh and they sit before thee as my people sitteth and they hear thy words but they will not doe them but their heart goeth after their covetousnesse God faw that though they pretended to be devout and religious attenders upon his word yet the bent and by as of their heart was after the world Their heart was toward their covetousnes And so again God seeth how the bent and inclination of his peoples heart is towards him Jer. 12.3 Jer. 12.3 Thou O Lord knowest me thou hast seen me and
tryed my heart towards thee All their inward breathings and secret liftings up of desire after God are known to him Psal 38.9 Psal 38.9 Lord all my desire is before thee and my groaning is not hid from thee Eleventhly God knows all the designes and Projects of all mens hearts I mention these as distinct from purposes and intendments because mens purposes are many times but sudden and slight motions and of little value with themselves But designes and projects are deep and elaborate things have more study and pains bestowed upon them you shall have a man forging a designe weeks moneths years and working it with that secrecy that as Alexander said if he thought his shirt upon his back knew it he would pull it off and burn it But God knoweth all these designes and projects be they never so deeply laid Job 12.22 1 Cor. 5.5 never so closely carried Job 12.22 He discovereth deep things out of darknesse 1 Cor. 4.5 God will both bring to light the hidden things of darknesse and will make manifest the counsells of the heart Job 5.12 Job 5.12 He disappointeth the devices of the crafty so that their hands cannot perform their work An instance of this you have Dan. 11.20 27. Dan. 11.20 27. where God foretells the severall projects and devises whereby Antiochus should work himself into the kingdom of Syria and almost into the kingdom of Egypt and then vers 27. how he and Ptolomee King of Egypt shall project to over-reach one another And both these Kings hearts shall be to do mischief and they shall speak lies at one table but it shall not prosper As if God had said after the warre between these two Kings there shall be an interview or a treaty for peace pretended at least but there will be nothing but mischief in their hearts no though they may entertain one another with complements and fair words yet they are but lies and pretences they shall both speak lies at one table God knows all the designes and projects of Kings and great polititians both in their managing of wars and in their treaties of peace Thus you see God knoweth all things all persons all their actions all their words all their thoughts past as well as present future as well as past contingent or possible all their hearts all their intendments and purposes all their inclinations and disires all their projects and designes And so you see in some measure the extent of the knowledge of God all things The next words will shew us the nature of this knowledge which God hath of all things It is 1. a clear and distinct knowledge all things are naked It is 2. a full and through knowledge all things are naked and open It is 3. an Intuitive comprehensive infallible knowledge all things are naked and open unto his eyes First This knowledge which God hath of all things it is clear and distinct All things are naked Men may put such colours and dresses upon themselves and waies as they may make a shift to hide themselves from the eyes of men But no pretences no excuses can hide them from the sight of God no more then a peece of transparent glasse can cover them from the beam of the Sun All things are naked unmasked unclothed their dresse and paint taken off God beholds all things in their naked and simple realities What a fine colour had Simeon and Levi Gen. 34.14 for their urging circumcision upon the men of Shechem they pretended Religion and the Law of their God whereas in truth it was revenge and thirst of blood acted them and this God saw though Hamor and Sechem saw it not What a colour did Ieroboam put upon his Idols which he set up at Dan and Bethel 1 King 12.15 30. as if he studied nothing but the peoples ease and because it was too far for the people to go up to Hierusalem therefore he would accommodate them with Chappels of ease But the naked truth was a designe to establish the Kingdom to him and his and to keep the people from returning to the house of David and this God saw and did so blast him that that which he intended for the stability proved the ruine of his house and Kingdom What a face of Zeal for God did Jehu put on in executing the judgement of the Lord upon Ahaz and his family and when he hath done can vouch warrant from God for it 2 King 9.25 36. This is that which the Lord spake by his servant Elijah and can say Come see my zeal for the Lord of hosts But God knew it was to rid himself of competitors for the Kingdom and to assure the Throne to himself and his that Jehu did this and therefore God threatens to avenge the blood of Iezreel Hos 1.4 on the house of Iehu because though he did the thing that God commanded Hos 1.4 yet he made the command of God but a colour for his own ends How pious and devout did the Pharisees seem the people thought them the only Saints upon earth but our Saviour tells them that God looked upon them not according to what they did appear but according to what they were their colours and shews and visards of holinesse could not blear the eyes of God So our Saviour Luk. 16.15 Luk. 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Men may be such artificiall dissemblers as not only to be able to justifie themselves before men but to gain a high esteem among them and yet be an abomination unto God who knows their hearts and unto whom all things are naked All things are naked and open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperta so the Vulgar Chrysost ad loo Resupinata so Erasmus intimè patentia so Beza Chrysostome saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from the skins flayed off from the sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for as when a man saith he hath slain the sactifice and flayed off the skin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the inwards of the beast are laid open and bare to any eye so all things the very inside of them are naked and open unto God And Camerarius approves this explication of the word Beza carries it further and saith it is a metaphor taken from beasts which are not only flayed but chin'd down the back-bone Vt totae foris intus oculis pateant So another Sicut cum animal per cerviceni spinam dorsi ita dividitur ut viscera omnia pateant Camero thinks it a metaphor à re Palaestricâ Some make the three words in my Text three degrees of the knowledge of God videre denudare aperire a thing may be seen saith Athanasius but not seen naked or it may be seen naked but not open It is one thing to see a sheep alive with
motion His sight is neither limited to time nor confined to place c. but he sees at all times and in all places every endeavour every employment every wrong every word deed attempt thought All things are at once naked and open unto the eyes of him with whom we have to doe Of him with whom we have to do These words set out the person in whom this knowledge is and that is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are diversly translated and interpreted The Syriack renders it thus Teost is Tremell of him to whom we must give an account And this sense Chrysostom gives of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom we have to do for unto him we must give account of what wee have done So then it is worth our considering that all things are naked and open to the eyes of him unto whom every one of us must give account of himself The Vulgar Latine reads it ad quem nobis sermo and so Erasmus and Camerarius quem alloquimur whom we speak to And this also is worthy our consideration Everytime we come to speak to God in prayer that all things are naked and open unto the eyes of him to whom we are speaking when we are in prayer Calvin and Beza render it Phil. 3.21 quicum nobis est Negotium which is according to our translation with whom we have to do The whole life of a Christian is a Negotiation with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our traffick our businesse is in heaven with God even then when we think we have to do with this and that man even then we have to do with God In every thing we do we have to do with God ô that we could remember this and withall remember that all things are naked and open unto the eyes of him with whom we have to do Others from the connexion of this verse with the former wherein the Apostle had been speaking of the Ministry of the Gospel and the efficacy thereof give this sence of the words Deus quicum nobis res est quando cum verbo ejus nobis res est omnia perspicit God with whom we have to do when we have to do with his word seeth all things Now ô that we could Remember this That when we have to do with the word of God either to handle or to hear it we have to do with God and withall remember that all things are naked and open unto the eyes of him with whom we have to do when we are speaking or hearing this word And thus you have the meaning of these words all things are naked and open unto the eyes of him with whom we have to do And it must needs be thus First because of the infinite perfection of God God is a being of infinite perfection All excellencies and perfections are in God after a most eminent and infinite manner Omnia quae fecit id est spiritus corpora summa ima coelestia terrestria viventia quibus facultatem vivendi non dedit ineffabiliter ubique totus implet continet Deus Aug. lib de fide ad Peir and therefore as life and power and goodnesse and other excellencies are in God so also knowledge Which is one of the highest excellencies and perfections of life is in him in infinite perfection If there were any thing which God did not know God could not be perfect nor happy in his life and being Secondly This is demonstrated from Gods emnipresence God is in all things and therefore knows all things God after an unspeakable manner doth everywhere fill all things which he hath made spirits bodies things that are above and things that are beneath things in heaven Qui tenetonnia imples omnia circumplecter is omnia supâ—r excedis omnia sustines omnia nec ex alia parte imples ex alia parte circumplecteris sed circumplectendo imples implendo circumplecteris sustinendo superexcedis superexcedendo sustines August and things in earth things that have life and things that have no life Thou holdest all things and fillest all things and encompassest all things and art above all things and sustainest all things neither dost thou fill them on the one side and encompasse them on the other but by encompassing dost fill them and by filling dost encompasse them by sustaining them thou art above them and by being above them thou dost sustain them Needs must that God that thus fills all things know all things Si animo as mente sphaeram contemplemur magnitudine ac virtute infinitam cujus centrum ubique sit circumferentia nusquam Suppose we in our thoughts a sphere of infinite greatnesse and efficacy whose center is every where but hath no circumference it will necessarily follow that what ever thing or things be besides this sphere must necessarily be within this sphere encompassed by it and conteined in it and all things existing within this sphere it will follow Arias Montanus in Historia naturae nihil agi posse quod ab illâ non sentiatur There is no action nor motion but this sphere will perceive it Such is God a sphere of infinite Being Life understanding encompassing all things filling all things and therefore knowing all things David proves God omniscient from his omnipresence Psal 134.2 Thou knowest my down-sitting my uprising thou understandest my thoughts afarre off There is not a word in my tongue but Lord thou knowest it alltogether there is his acknowledgement of Gods omniscience But then thou compassest my paths and my lying down vers 3. Thou hast beset me behinde and before vers 5. and whether shall I go from thy spirit and whither shall I flee from thy presence ver 7 8 9 10 11. They are acknowledgements of Gods omnipresence as demonstrations of his omniscience And so God himself argues Jer. 23.24 Can any hide himself in secret places that I shall not see him saith the Lord do not I fill heaven and earth Thirdly This omniscience of God is further demonstrated from that influence which God hath into all things It is God that gives life being motion power activity action unto all things Act. 17.27 In him we live and move and have our being All things that have being God gave that being to them all things that have life God gave that life to them all things that move God gives that motion to them not only the power but the act no man can move a hand ora foot to any action no man can move his tongue to speak a word no man can move in one thought of his heart without Gods concurrence to that motion There is no action or motion of any creature man or Angel but God concurs to it by way of support and cooperation as it is a naturall action or motion by way of speciall assistance if it be a gracious and holy action by way of permission and sufferance if it be sinfull Even in