A SERMON PREACHED IN THE COVNTIE OF SVFFOLKE, before the clergy and levy, for the discovery and confutation of certain strange, pernicious, and heretical Positions, publicly delivered, held, and maintained, touching justification, by a certain factious Preacher of WICKAM MARKET, in the said county, by which, diuers, especially of the vulgar, far and near, were greatly seduced. With a plain and manifest resolution of the said point, as also an answer unto the objections used and produced, to maintain the said dangerous POSITION. And lastly, a three-fold reflection of the Text, according to the present occasion.  
By P. gunter, Preacher of the Word of GOD, in the county of SVFFOLKE.  
Dearly beloved, beleeue not every Spirit, but try the Spirits whether they are of God: for many false Prophets are gone out into the World. 1. joh. 4.1.  
The weapons of our warfare are not carnal, but mighty through God, to cast down holds,  
Casting down the imaginations, and every high thing that is exalted against the knowledge of God. 2. Cor. 10.4, 5.  

seen and allowed.   
LONDON, Printed by William Stansby for henry Fetherstone. 1615.   

TO THE RIGHT HONOURABLE, SIR EDWARD cook Knight, Lord chief Iustice of ENGLAND, and one of his majesties most honourable privy counsel.  
RIght honourable, emboldened with your Lordships love to learning, and favour of the truth, I haue presumed to present this small Treatise unto your Honour: which discovereth certain erroneous & dangerous positions, lately sprung up, and stiffly maintained, tending to the great dishonour of God, the destroying of his Nature, and the great encouragement of all liberty. To the opposition of which, the great value and esteem of the Truth of God, which should be precious to all, and( as david speaks) 
Psal. 119.  dearer then thousands of gold and silver, haue given me strong and clear animation. Wee may read( right Honourable) that the 
Gen. 26.  Canaanites stopped up the wells of isaac, but Isaacks seruants would not endure this: they laid them open again. Your Lordship may in this discourse behold one that stopped up the wells of isaac, the omniscience, the propriety and nature of God, that his knowledge is not universal, that all things are not naked and open unto his eyes, and therefore cannot, no not in the simplo act of his knowledge, see or behold the sins of the justified: but that justification utterly swallows up the act of Gods knowledge. How then( right honourable) should any seruant of isaac endure this? how should he but open these wells again, unless he would betray the inheritance of his Master into the hands of the men of Gerar? which no faithful seruant can possibly be drawn unto; Gods blessed truth being of that ineffable value, that, as Nazianzen speaks, 
Naz. orat. 2. de pac.  in the defence thereof, his meekest seruant will stir, and the most mildest fight, before it shall be endamaged by their forbearance. We may read in Herodot, 
Herodot.  that the Kings danger made Cresus dumb son to speak. And david says of himself, 
Psal. 39.2.  I was dumb, and spake nothing; I kept silence even from good, but my sorrow was more stirred. Though he was resolved to be silent, yet his zeal to Gods glory would not permit him. Alas, the Prophet ieremy may conclude, 
jer. 20.9.  as weary with opposition, that he will make no more mention of God, that he will speak no more in his name: but his word will be in his heart as a burning fire shut up in his bones, and he will be weary with forbearing, and not able to refrain when he shall hear the railings of many. And the reason hereof is clear: For, as Bernard speaks, 
Bern. sup. Cant.  Si zelus deseruit, & amor, If the zeal of Gods glory once forsake us, then farewell all love to God. I haue therefore laboured the suppression of these pernicious positions, that they might not live to breath forth an infectious steam, to the dishonour of God, and the prejudice of the souls of his people.  
Wherefore I most humbly entreat your Lordship, as another Moecenus, to accept and patronise this poor mite, indeed unworthy your Lordships view, as the fruits of a short conception, the effect of a distracted study, oft hindered and perturbed by sinister courses. We may read, that a wise Philosopher commended Artaxerxes, 
Artaxerxes.  who when he perceived a poor man( that had no better treasure to bestow vpon him) to bring him from the Riuers side a handful of water, he respected it as if it had been a greater and a better Present. And I nothing doubt of the like worthy and generous disposition in your Lordship. For( as Austine speaks) 
Austine.  Deus ita magnus artifex in magnis, vt minor non sit in minimis: God is so great a workman in great things, as that he is nothing lesser in the least. Therefore he confesseth unto him, 
Austin. ibid.  oimpotens manus tua semper vna & eadem, &c. Thy hand is almighty, always one and the same. Albeit wee haue the greatest use of the sun to rule the day, and of the moon to rule the night, yet can we not rightly conclude, wee haue no need of the lesser stars. Thus humbly bequeathing this poor labour to rest under your Lordships favour, and your Lordship to the safe protection of the almighty, to possess the felicity of this life, and the eternal glory of the life to come, I most humbly take my leave.  
Your Lordships most ready in all duty, PETER gunter.   

THE EPISTLE TO THE READER.  
FRiendly Reader,( for to thee onely I bend my course, as for Zoilus I esteem him not, Scilleos canes obdurata aure transibo, as jerome speaks, 
jeron.  I will pass by the Scillean dogges and stop my ears) to thee that art friendly and indifferent I bend my speech, willing to give thee satisfaction. Thou mayest here behold a discovery and confutation of certain dangerous and pernicious Positions, the resolution of the points, and the manifestation of the great impiety of the contrary doctrine. But haply whilst thou beholdest this, thou wilt be distasted and troubled in conscience to see such opposition in the Church of God, and thou mayest begin to faint in the path of Religion: but rouse up thyself again, let not this hinder thee, remember it is the continual practise of the envious man to sow Tares in the fie●d of God: offences must needs come( saith Christ) 
Matth. 18.7.  but woe be to them by whom they do come: There must( saith Paul) 
1. Cor. 11.19.  be heresies even among you, that they which are approved among you may be known. There was never any time of the Church so happy, wherein there were not some impugners of the truth, and disturbers of the peace therof, which alway ariseth principally from these two grounds, Ignorance of the Scriptures, and arrogancy of nature. Ignorance of the Scriptures, when wee do not rightly understand or apply the terms and phrases of the Scripture, therefore Pareus makes this his conclusion, 
Pareus sup. Ro.  Haereses ex ignoratione scripturarum nascuntur, Heresies do arise and take their being from the ignorance of the Scriptures. again, from arrogancy of nature, the which, as one speaks, is concordiae pestis, the very bane of peace, and groundwork of errors and heresies, which is as Pareus speaks, when wee do, nimis apud nosmet ipsos sapere, when we haue too good an opinion of ourselves, when wee are wise in our own conceits; such a one is apt for any error, and most hard to be reclaimed: therefore Salomon says, 
Prou. 26.12.  there is more hope of a fool, then of one that is wise in his own conceit, and God by his Prophet doth denounce a woe against these, 
Isa. 5.21.  Woe unto them that are wise in their own eyes, and prudent in their own sight. And what shall I now say? shall I say that both these are seated in the Author of these pernicious Positions? oh would there were no cause so to conclude! oh that large experience did not make it too clearly manifest! for how often was he dealt withall in private in all loving manner again and again by his most intimate friends? how oft was it expressed unto him, how dangerous and blasphemous his Positions were? how oft was it shewed unto him, how he ought to hold them? what distinctions he was necessary to admit, how he was to understand the Scriptures in that behalf, what great inconvenience would arise of the contrary. But what was all this? alas to no purpose, no means could prevail. For what was the usual reply? Tush, they had no faith, they were traitors to the blood of Christ that held the contrary, plainly avouching this special doctrine was revealed to him by prayer. What then should here be done? here was a great extremity, either God must be greatly dishonoured, mens souls destroyed, and a wider gate opened unto hell, or else some strict course must be taken to beat down these iniquities, to cure these disasters, and so to become a taint for evil and inflamed tongues. For as the Comedian speaks, 
Comedian.  obsequium amicos, veritas odium parit, flattery gets friends, truth gets nothing but hatred, a course yet used by some, who had rather speak against their own consciences, then clearly deliver the truth, who had rather( to insinuate the favour of some weak vulgar) use private bitings and lay dispersions by allegorizing, of Sauls thousand, and Dauids ten thousand, to infame the innocent, then truly and sincerely to lay open the nocent. But it is much that gravity should so dissemble: of these let me say with old jacob, Into their secret let not my soul enter: for as one speaks, amicus Plato, amicus Aristoteles, said magis amica veritas, Plato may be a friend, Aristotle may be a friend, but the truth must be our chiefest friend, that must be nearest unto vs. But what I say was to bee done in the extremity, the holy Ghost will tell us, plainly witnessing, that 
Act. 4.19.  wee are rather to obey God then men: but God says he will not give his glory to another, how much less then will he like to haue it beaten down and abolished? whether is it fit then to obey God, and so preserve his glory, or by neglect thereof to please the fancies, or purchase the favour of carnal men? alas, who so ignorant, that is not easily able to judge of this? our saviour tells us that 
Matth. 10.37.  he that loveth father, mother, son or daughter more then him, is not worthy of him: thereby intimating, that nothing ought to bee so dear to us as the love of God: but how do I love him, if I can be content to see his Honor and his Glory, yea his very Essence surprised, and yet rest silent? oh this cannot stand with a religious heart. But indeed it is much to bee deplored, that he that hath made show of better things, should make his mouth the organ of such impieties, should give such an offence to the church, such occasion of scandal unto the wicked, such prejudice to religion: oh that he did see this, or that he would humble himself to God for this! but if yet this will not bee, yet let me say with ieremy, My soul shall mourn for him in secret, yea my soul shall mourn for this, that men shall prefer their own glory before the glory of God, a vulgar applause before Gods sacred truth: alas the vulgar are soon miscarried. 
Maximus Tirius.  Foolish Psapho desirous to be canonised a god, taught privately little birds to sing, Psapho is a great god, and when he had taught them privately to sing it, he let them fly into the woods and hills adjoining, where sounding out this note, other birds learned to sing it also, so that the hills, woods and hedges rung no other thing but, Psapho is a great god, which when the vulgar heard, they concluded he was a god indeed. But fie vpon these Heathenish delusions. And friendly Reader let me entreat thee to turn thy eyes from men, for they are changeable, lighter then vanity itself. even Peter may err, and Paul may be forced to reprove him, but turn thine eyes to Gods holy truth, the pure fountain of living water, that is always one and unchangeable, this is that 
Ierem. 6.16.  Good way, walk in it, and thou shalt be sure to find rest unto thy soul. Say to the weak offended Christian, Be not discouraged, though men be imperfect, false and erroneous, yet the Law of the Lord is 
Psal. 19.7.  perfect, able to convert the soul, a sure testimony, able to give wisdom unto the simplo, a conduct to the ioy of spirit and peace of conscience in this life, and eternal glory in the life to come. Say also to the Libertine that makes use of this, to engross sin, and drink in transgression, Say unto him, that the Lord will wound the head of his enemies, even the hairy scalp of them that run on in their wickedness, 
Prou. 11.21.  that though hand do join in hand, though they think they may never so freely commit sin, yet that they shall not be unpunished, but that God 
Psal. 11.6.  will rain vpon them snares, fire, brimstone, and stormy tempest, that this shall be their portion to drink. So shalt thou discharge thy duty, promote Gods truth, advance his glory, beate down sin, take away offence, and comfort the souls of others. Which godly care the heavenly Father for his Iesus sake, deeply imprint within thee. Farewell.  
Thine in Christ Iesus, P. gunter.   

A Sermon preached in the county of SVFFOLKE, before the clergy and levy, for the discovery and confutation of certain strange, pernicious, and heretical Positions, publicly delivered, held, and maintained, touching justification.  HEB. 4.13. 
All things are naked and patent unto his eyes, concerning whom we speak.  
THE Apostle speaking of the great force and efficacy of the Word, in the precedent verse, That it is lively and mighty in operation, sharper then any two edged sword, entering through even unto the dividing asunder of the soul and the spirit, of the joints and the marrow, and is a discoverer of the thoughts and intents of the heart; in these words seemeth to bring the proof 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 every creature is manifest in his sight, all things are naked and patent unto his eyes;  
Therefore also to the Word.  
Thus by an Argument drawn from the nature of the Author of the Word, he proves the efficacy of the Word.  
Now these words of the Text we may enforce, as a plain demonstrative proposition, avouching the universality of the knowledge of God, that all things are naked and open unto his eyes. In which, although wee might consider the Thesis and the Hypothesis, the generality 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 use them as one clear proposition, plainly witnessing the universality of the knowledge of God. And as the Apostle reasoned for his proof, 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, even the thoughts and intentions of the heart; Then much more unto God, the Author of the Word.  
But the Scripture here tells us, that all things are naked and open unto the Word, even the thoughts and intentions of the heart: For it is lively and mighty in operation, sharper then a two edged sword, and pierceth through even to the dividing asunder of the soul and the Spirit:  
Therefore much more unto 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 sins of the Elect, notwithstanding their justification, be manifest in the sight of God;  
Secondly, how he may be said to see them, or not to see them;  
Thirdly, the horridness and great inconvenience, of the contrary doctrine, namely, that God cannot any way see the sins of his children after justification; whereas my Text says, All things are naked and open, &c.  
Fourthly, for the further clearing of this point, the answer to the objection alleged for the maintaining of that blasphemous assertion.  
Lastly, a three-fold reflection of the Text, according to the assembly, respecting a three-fold subject; the Magistrate, the Minister, the levy.  
First, for the foremost: Whether the sins of the Elect, notwithstanding their justification, bee manifest in the sight of God: the which I enforce affirmatively, producing for proof thereof a three-fold testimony; Scriptures, Fathers, and Arguments.  
But before I enter this discourse, give me leave a little to give a reason of this discourse: For haply it may seem strange to some, to whom the ground and occasion of this business is not known; that any should so much as question, whether God seeth the sins of his children, notwithstanding justification, much less to spend time to prove it, when it is plain, that all things are always naked and open to the eyes of God. But yet if wee consider Satans subtlety, and what the Scripture tells us in this behalf: we will be far from thinking it strange, to spend time to prove that, which others think not strange violently to contradict, both by open conference before many, and public preaching in the hearing of many. First( I say) we will be far from thinking it strange, if we consider Satans subtlety, who always watcheth opportunity 
Mat. 13.25.  to sow Tares in the field of God, schisms and Heresies in the Church; and, for this purpose, hath from time to time stirred up a Rabble of miscreants, to taint, pollute, and d●sturbe it: 
jovinians and Libertines: Anabaptists and Familists, their Successors agreeing in this, That the regenerate are free from sin: of this opinion were also the Cathari.  amongst which diabolical rank were the jovinians, 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 blasphemous and heretical position, contrary to the Scriptures, they all maintain, That after justification they cannot fall into sin; opposite to that which S. Paul speaketh of the regenerate or justified person, Rom. 7.14. and opposite to that which S. John speaketh in his first Epistle, chapter 1. verse 10. and to that which S. james speaketh, james Chapter 3. verse 2. much consonant unto which is the blasphemous position of this new sprung up Familist, who maintaineth, according to his best skill, That after justification God cannot any way see sin in his children: And therefore from thence heapeth up other false and pernicious conclusions; as, That God doth not punish or correct his children for sin; That we are not to ask for the forgiveness of sin: In which, although he something differ from those fore-named heretics: yet it is ad deterius, in respect of the worse. For it is more gross and wicked to say, That notwithstanding our justification, wee are in ourselves lumps of sin, and yet that God cannot any way see this sin in us; then to say, That after justification we cannot fall into sin. For the first is a blasphemy, tending to destroy the whole Essence and Nature of God, and therefore all piety and Religion: the second, onely impugneth certain points of Faith, onely certain places of Scripture. If therefore here first of all we observe Sathans subtle practise, in sowing Tares in the field of God, schisms and Heresies in the Church, strange and devilish doctrines to dishonour God, and wound the souls of the Hearers: We will not think it strange, that any should spend time to prove a position so certain and manifest in itself, when satan dares stir up agents to gainsay and contradict it; to cry out, that they haue no Faith; that they are Traitors to the blood of Christ, that so conclude. again, wee will not think it strange, that any should insist to prove a point in itself so clear, if we consider what the Scripture tells us, namely, that 
2. Tim. 3.1.  in the last daies shall come perilous times, when men shall be louers of themselves, & c. 〈◇〉, having only a show of godliness, becoming( as S. Iude speaks) 
Iud. ver. 19.  makers of Sects, fleshly, not having the Spirit. Yea, saith S. Paul, 
1. Cor. 11.9.  there must be heresies even among you, 〈◇〉, that they which are approved among you may be known. If therefore we will carefully mark what the Scriptures tell us in this behalf, we will nothing marvell of industrious labour in a point, which indeed the very Heathen Writers are able to confute. For they conclude a divine Power. Nulla gens tambarbara, cvi non insideat haec persuasio, Deum esse. again they conclude he is omniscient, and therefore plainly witness, that nothing can possibly be hide from the simplo act of Gods knowledge: in which implicately they confute this gross position. That God seeth not the sins of his children after justification. But if( I say) wee mark what the Scriptures tell us, that these our times are latter times, and therefore perilous times, that is, such wherein Satan will most busily strive to stir up Sects and heresies, strange, gross, blasphemous, and devilish doctrines; we will no way marvell of the labour spent in the clearing of this so open a truth, and the manifesting of the horridness of the contrary. Nay of how great necessity this is, will plainly appear, if wee a little consider the nature of these positions, the author, and their already infectious spreading.  
First, the nature of these positions, how sorting, agreeable, and delightful they are unto the humour of Libertines. For when the Scripture tells us of most notorious wicked ones, that committed sin with greediness, without respect of God or man, without regard of heaven or hell; it tells us, that hence they took occasion of these their damned stratagems, from these pernicious conclusions, Tush. God sees it not, God regards it not, God will not requited it: as we may see example, Psal. 10.11. Psal. 94.7. If therefore we observe the nature of these positions, God sees not sin, God corrects not for sin, how agreeable they are unto the humour of Libertines, how forcible a ground to encourage to commit wickedness, how wide it opens the gates of hell, how strongly it builds up the devill, how ancient an axiom of Atheists; wee may plainly see in this first respect, of how great necessity it is, to defend the truth against malignant opposites.  

Outward particularity forcible to induce and work persuasion.  Secondly, the necessity hereof will as plainly appear, if we consider the Author hereof, that is, his particularity in carriage, his frequency in labour, his show of zeal, his vehement delivery, his vociferations, vlulations, expansions: for of how great force are these unto many? how readily is that received that comes from such a flamme? that is brought forth with such a storm? 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 sand forth any thing but precious Manna. Oh! this is one of the most dangerous plots the devill hath. This wily Serpent knew, it was not an easy matter to work a persuasion in the hearts of men, that Christ was but a mere man, and was not God coequal to the Father; and therefore he knew, if he should work by any that were but of a mean life, or could in carriage, a Moone-preacher, he should do no good, none would care for it: 
Arrius of a strict conversation.  therefore he stirs up Arrius, a man particular in life, of note for learning, vehement in profession, and then he strikes it home, then he received thick and threefold. So here Satan knew right well, if he should haue sought to vent this so vile and palpable evil ware by some slight and unregarded Merchant, it would hardly pass. But he knew right well, if he could get it entertained in a frequented shop, it would pass for currant without all exception: and therefore he stirs up this Agent, of repute amongst the vulgar, makes him his Factor to put off these false commodities; and then they are received with great applause, for the best wears that ever were sold, for the best doctrine that ever was preached. And what is the reason? Oh, this is an honest Merchant; this shop is much sought to; therefore surely, all the ware that is sold here, is excellent good ware. 
popularity induceth credulity.  This is the foolish reason of many simplo people: Oh( say they) he is cautious in life, he is painful in preaching, zealous in delivery of good and worthy things. It must, and ought to be confessed. But what then? why therefore we will beleeue whatsoever such a one delivers. A foolish and a dangerous conclusion. Saint John was of another mind, 
1. John 4.  〈◇〉: beleeue not every Spirit, try the Spirits. The Beroeans were more wise, 
Act. 17.11.  who would not simply take vpon trust the words of the Apostles, who yet were privileged from all error in doctrine; but daily preached the Scripture, to see whether those things were so. Yea it is our saviours counsel. 
John 5.39.  Therefore the same Spirit by Salomon sets it down as a mark of a fool, 
Prou. 14.15.  to beleeue every thing. Paul tells us of himself, 
Phil. 3 5.  that he was an Hebrew of the Hebrewes, by law a pharisee, the most strictest and most approved profession among the Iewes, in zeal abounding, touching the righteousness of the Law unrebukable. What then? did he then speak the Truth? did he build up Christ? alas then a persequutor of Christ. This is then a foolish and a dangerous conclusion to the soul: such a one is very particular in life, very zealous, very painful, therefore we will beleeue whatsoever he speaks. This is to build out faith vpon men, and not vpon the word of God; a horrid wickedness. 
Ornamenes necessary for a Preacher.  I know that these before recited particulars are most necessary for a Preacher of the Word, excellent graces and ornaments worthy to be in that function, good life necessary, diligent labour necessary: he should bee luminosus, he should be operosus, as sequently I shall show; and( as a special ornament) zeal very necessary. For( as Bernard speaks) 
Bernard. sup. Cant.  Sizelus deseruit, & amor, If zeal hath once forsaken us, then farewell all love to Christ. 
Bare zeal dangerous.  But alas! know wee that this is not bare zeal we speak of now, zeal without knowledge, but zeal with knowledge: for the first may with the Iewes persecute Christ Iesus, but the latter always build up Christ Iesus; the one most necessary, the other most dangerous. Therefore( saith Bernard) 
Cantic. ser. 28.  Importabilis absque scientia est zelus, minus efficax, minus utilis, plerumque valde perniciosus sentitur. Quo igitur zelus remidior, ac vehementior spiritus, &c. eo vigilantiori opus est scientia. zeal is importable without knowledge, less effectual, less profitable, oftentimes very pernicious: therefore by how much the more fervent zeal is, and the spirit more vehement, so much the more need is there of vigilant knowledge. Else may we soon sow tares in stead of wheat; schisms, Heresies, dangerous positions, in stead of the truth. If therefore we observe well the Author of these Positions, we shall find no small necessity of this discourse.  

The long dispersion of this pernicious Position.  Lastly, the very vrgentnesse hereof will most plainly appear, if we consider the large dispersion hereof; that as an infectious leprosy it spreads itself far and near, and that so deeply, so impressiuely, that they contend for it, manibus pedibusque, that they cry 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, usurers, brothel hunters, Alehouse-keepers, and many more unhallowed fellowes: that Saint Paul should come and speak against these, they would swear he had no faith, they would swear he were a damned creature. For( as Augustine speaks) 
Augustine.  quicquid amant, volunt esse veritatem, whatsoever they fancy, and fits their humour, that shall be the truth, say what you will against it. For( as Seneca speaks) Malunt credere quàm judicare, they had rather beleeue it, then to judge of the soundness of it. For( as Anselmus speaks) here is their aim, Vt iniquitas eorum sit mystica, nomine religionis palliata, that they may pass their sins in a cloud, that they may haue a cloak for their wickedness. Therefore what mischief soever they commit, tell them of it; why they answer you presently, Tush, wee are justified men, and being justified, our sins are so covered, that God cannot see them. 
The pretext of committing sin.  A fearful answer! why may not the veriest Reprobate say as much as this, to excuse any sin he commits? who thinks that he hath not interest in Christ? who will not be bold to say he is a justified person, and will much scorn you shall tell him otherwise, 
The Salamander of a freezing nature, and therefore liveth in the fire.  though he be as could as the Salamander, and as black as the Aethiopian? what infers he then from this? a comfort and encouragement to commit sin; with this conclusion, Why surely I am a justified person, therefore I may safely commit these sins; God sees them not, for God sees not the sins of his children. 
Gods children may by evil doctrine take encouragement to commit sin.  But, will you say, this cannot be the conclusion of Gods children. And why I pray you? may not these fail into great sins, into sins of presumption, into the sin of despair, most great and grievous sins? Why else doth david pray against the one? and why else doth Luther say of the other, that he did not only fall into it, but lye in it by the space of two yeares? Who is ignorant of Dauids murder and adultery? of Salomons fall into idolatry? and Peters denial? oh great and grievous sins! May they not be seduced by erroneous Doctrines? Why then did the Apostle Paul rebuk the Corinthians for their sects, strifes, and divisions? 
1. Cor. 3.3.  for being carnal? for walking as men? Why did he give them a caution to beware of deceitful workers, that transformed themselves into the Apostles of Christ, that made onely a show of being the Ministers of righteousness, and were not? Were not the Galathians grievously tainted by seducers, by false teachers? In so much that the Apostle maruels at it, 
Galath. 1.6.  I marvell that you are so soon removed unto another gospel: yea it was so greatly entertained, that he cries out he is in fear of them, 
Galath. 4.4.  lest he hath bestowed labour in vain 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 maintain the doctrine of the Nicholaitans, 
revel. 2.15.  which God hates, and that they of the Church of Thyatira may suffer themselves to be deceived and seduced by jezabel, 
revel. 2.20.  a seeming prophetess? Yea, the Scriptures do yield frequent testimonies hereof. It therefore follows, that not only the unregenerate, which may boast of that they are not, but the regenerate in the state of justification may be by pernicious doctrine seduced, and take a kind of liberty and encouragement to commit sin.  
The woeful experience whereof is most manifest, in the broching and delivery of the afore-named impious Positions; which are spread abroad far and near, and entertained with all greediness, maintained with all resolution, not only of words, but of expense, bestowing large means vpon the Author of these Positions, to defend them, and, if it might be, to confront the opposites, that so it may pass for a currant truth, a new revealed apostolical 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 generality and large dispersion of this contagious leprosy; the necessity of this discourse( a matter in itself so plain) will most evidently appear.  
having thus laid open the reasons of this labour, which else might seem needless to the understanding of many, to whom this business is not so well known, although now it be grown famous, and the Author hereof convented in the most eminent places; come we now to the matter itself.  
All things are naked and patent unto his eyes, concerning whom we speak.  
And fi●st for the foremost point, considered from this proposition, Whether the sins of the Elect be manifest in the sight or knowledge of God, notwithstanding their justification: which will plainly appear unto us from the testimony of Scriptures, Fathers, and Arguments. First from Scriptures. Thou knowest( saith david) 
Psal. 139. david. a justified person, as effectually covered with Christs righteousness, as we are now, although the Antagonists to build up a Limbo deny it.  my sitting and my rising, thou understandest my thoughts a far off, thou fannest my path, and my lying down, and art accustomend to all my ways, 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 evil, are most manifest in the sight of God. To this agrees Salomon Prou. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all his paths. Yea( saith he) 
Prou. 15.11.  hell and destruction are before the Lord: how much more the hearts of the sons of men? This was Iobs confession, 
job 14.16.17.  Thou numbrest my steps, and dost not delay my sin, my iniquity is sealed up as in a bag. This the Prophet david makes clear: 
Psal. 19.12.  Oh( saith he) who can understand and his fault? Oh cleanse thou me from my secret sins: as if he should say, Lord, thou knowest my sins better then I know them myself, therefore, Lord, cleanse thou me from my secret sins, that are hide from my understanding. This Saint John verifies, telling us, 
1. Joh. 3.20.  that if our heart condemn us God is greater then our heart, and knoweth all things, as if he should say, though our own conscience do not accuse us of sin, yet God is greater then our conscience, and knoweth it better then our own conscience knows it, as the Apostle Paul doth also witness, I know nothing by myself, yet am I not thereby justified.  
Yea, this special kind of knowledge, the Lord doth challenge even proper unto himself alone, 
Ierem. 17.10.  I the Lord am the searcher of the heart, and the trier of the reins, and the discoverer of the secrets. Yea, this is the acknowledgement of the Church of God, 
Psalm. 90.8.  thou hast set our iniquity before thee, and our secret sins in the light of thy countenance. Yea, the Prophet david by experience doth witness it, 
Psalm. 51.4.  Against thee only haue I sinned, and done this evil in thy sight, against thee as a most impartial judge; as if he should say, uriah that hath received the wrong, he is slain, he therefore can do me no prejudice: as for my people, they are my seruants, and at my command, therefore I fear them not: but thou art a most just and impartial judge, therefore Tibi, tibi soli peccavi; and done this evil in thy sight, that is, in thy sight chiefly; as if he should say, 
As Mollerus exp.  I carried this so closely that Uriah my soldier, he perceived it not; joab my chief captain, whom I used as my instrument in this business, he knew it not; my people, they were ignorant of it; my nearest friends they understood it not: but Lord, thou wast an eye-witnesse of it, and thou hast discovered it to the eye of the World, therefore to thee, to thee alone haue I sinned, and done this evil in thy sight. A most pathetical place. david a justified person, he commits sin: he commits it most privately: Man knows it not, therefore by man it could not be discovered: But God, he sees it, and he discovers it. But against this, the Antagonist, to keep alive his new born monster, excepts: Oh( saith he) david and the rest of the Fathers, were under Tutors and governors, witness the Apostle Paul. 
Gal. 4.  What then? therefore though God saw sin in david and the rest, yet he cannot now in his children. What an impious conclusion is this? What a gross abuse of Scripture? Surely a very Plow-boy were worth to taste of the whip, if he should answer so ignorantly. But it seemeth this man( though I think he never red the Orator, he is so stark ignorant) yet, the arrogancy of nature hath wrought in him that which the Orator spake, qui semel impudens sit graviter impudens: for he had rather deny the very pregnant testimonies of the Scripture, and abuse their authority against all sense and brain; nay he had rather incline to build up a Limbo with the Papists, and that by such a place which never Papist durst seize vpon, then humbly to aclowledge his blasphemous errors. 
Limbo revived.  But( silly Limboist) what hath that Scripture Gal. 4. to do with the difference of justification? Alas, the Apostle speaks there of the Ceremonies of the Law, the which david and the rest were to respect, as Tutors and Gouernours, which lead them unto Christ, and was their substance: therefore( saith the same Apostle) 
Gal. 3.24.  The Law was a schoolmaster to bring us to Christ, 
david and the rest of the Fathers expected justification, not by the Ceremonies of the Law, but by faith in Christ.  so that david and the rest expected justification, not by the Law, or Ceremonies of the Law, but by faith in Christ, who was the sum and substance of all those things. And therefore the same Apostle tells us, that 
* 1. Cor. 10.  the Fathers did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of the spiritual rock that followed them, and the rock was Christ. But by that, 
What the Apostle intended by that phrase of speech.  Galat. 4. the Apostle would show a certain prerogative of the time of the gospel above the Law, especially in this, that in the time of the Law, though they were heires, and( as Austine speaks) 
Augustine.  liberati fuerunt à maledictione Legis, propter Christum venturum, and( as Caluin speaks) 
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 & servitutem. Utcunque enim illa quam per Junii gratiam assequuti erant praerogatiua fruerentur, erant tamen ijsdem obseruationum vinculis & ●neribus cum vulgo obnoxij. That is: Although they( that is, the faithful under the Law) were partakers of the same liberty and ioy which the Saints of God now are, yet( saith he) we deny that they were so endowed with the spirit of liberty and security, that they felt not in some measure both fear and servitude from the Law. For howsoever they enjoyed that prerogative, which they obtained by the grace of the gospel,( that is, lying hide in the Law, for Nouum Testamentum in Veteri latet, & Vetus Testamentum in novo patet) yet notwithstanding they were still obnoxious to the same bands and burdens of observations, together with others. And this is that the Apostle intendeth, Galat. 4. 
Galat. 4. The privilege of the Saints of God now in the time of the gospel.  to show the privilege of the Saints of God now in the time of the real exhibition of Christ, at whose coming those Ceremonies were to haue an end, in comparison of the time of the Fathers under the Law, who, notwithstanding their faith in Christ, were yet still to take respect of the observation of the Ceremonies of the Law. In which respect the Apostle saith, the heir differed not from the seruant, though he was Lord of all, but was still in this behalf under Tutors and Gouernours: and laboureth by this to draw the Galathians from the rudiments of the Law, as things which now were utterly to cease and haue an end; and therefore now by the observing of them they sought to bring their liberty into bondage. 
The difference between the Fathers under the Law, and the Saints of God now, wherein it chiefly consisteth. This blessing being then for the most part exhibited unto that one peculiar Nation of the Iewes.  So that the difference between them and us consisteth, not quoad Legis maledictionem, but vincula obseruationum; not quoad justificationis efficaciam, but lucis claritatem; not in respect of the malediction of the Law, for they were as well freed from that as the faithful are now, but in respect of the band of observations, that is, of the Rites and Ceremonies of the Law; not in respect of the efficacy of justification, but the clearness of light; that which was then more obscure, being now made more manifest; that which was then more particular, being now made more universal. I say, not in respect of the efficacy of justification: for in this kind, david and the rest were in as firm an estate as any of the faithful are now. For( as Austine speaks) 
Aug. 3. li. ad Bonifa.  pertinebant ab initio mundi ad Nonum Testamentum filii promissionis regeneratia Deo, qui fide per dilectionem operant, obedierunt mandatis, in spe non carnalium, terrenorum, temporalium; said spiritualium, coelestium, aeternorum bonorum: praecipue credentes in Mediatorem, per quem non dubitarunt, & Spiritum sibi administrari vt been facerent, & ignosci quoties peccarunt. That is: The children of the promise being regenerated of God, did appertain from the beginning of the world unto the New Testament, which by faith working through love obeyed the Commandements, in hope not of carnal, terrene, temporal things, but of spiritual, celestial, eternal good things: chiefly believing vpon the Mediator, by whom they doubted not, both the spirit to bee given unto them, that they might do that which was good, as also the sins which they committed, to be pardonned and forgiven. 
To this purpose speaks Bucer also very clearly vpon the third to the Romans: Scriptura eandem facit justiciam 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 covenant is plain, Malac. 2. Whereupon Bucer concludes, Non amplius, &c. The evangelical ministery hath no more( that is, larger promise) then the Leuiticall, but that it hath it after a more excellent manner.  By which he shows, that david and the rest of the believers in the time of the Law, were consorts and partakers with the now faithful, of the same blessing unto eternal life. Wherefore, to conclude the point, wee may reason from the premises thus:  
They that were partakers of the same blessing unto eternal life, that the faithful now are, must needs be as effectually justified as they now are.  
But david and the rest of the believers, in the time of the Law, were partakers of the same blessing unto eternal life that the faithful now are:  
It therefore follows, that they were as effectually justified as the faithful now are.  
The consequence must be granted: or else we must affirm, that God received some unto eternal life, that yet were not any way wholly cleansed from their pollutions; which were blasphemous to affirm.  
2 The Minor of this Argument, That david and the rest, &c. is proved plainly in the former discourse, from the testimony of the Scriptures, and orthodoxal Writers: from all which ariseth this most certain conclusion, That if God saw sin in david, notwithstanding justification, then now also in his children, notwithstanding their justification. The first is granted by the Antagonist himself: the second is plainly proved.  
Therefore we had need for a while to sand this sillie Limboist to some Limbo, to learn more wit. 
The answer to the exception against the example of Peter. Christ the lamb slain from the beginning of the world.  And the like do we answer 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 david, restraining thereby, with the Romanists, the efficacy of justification to the actual suffering of Christ, as if Christ were not the lamb slain from the beginning of the world: as also then after the passion of Christ, dreaming of so strange an efficacy of justification, that it should bee able to destroy the very simplo act of Gods knowledge, 
The assertion of these Factionists.  that God cannot then any way see sin in his children, as he impudently maintained before a most reverend and honourable auditory.  
But I cannot here but wonder with myself at this, 
The deluding course of the Author of this position.  that any should be so weak, or shameless, to deny the example of david, and the example of Peter, and yet in preachings; writings, and conference, to make use of the 23. of Numbers, to prove that God cannot see sin in his children after justification; God saw no iniquity in jacob: he seeth no transgression in Israel. What ignorance is this, or rather wicked wilfulness, thus to dally with the Scriptures, to reject and accept them at our pleasure? What Pagan or Heathen can be more vile? observe, I pray: In Moses time, then God could not see sin in his children: In Dauids time, then he became more sharpe-sighted: then, he could see sin: But now again, since Christs coming, he is become darke-sighted again, he cannot see sin. 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.  he that planted the ear, shall not he hear? He that made the eye; shall not he see? He that teacheth man knowledge, shall not he know? So that( for ought we can collect) never Atheist durst brooch this opinion again until now. But here we haue it with the advantage, opposing Moses and david, david and Christ, Christ and God. Such strange stuff, that a man may well and modestly judge, none but a mad man, or one incorporated into the society of hell, could possibly divulge, much less maintain, and protest he would hold it to the death. Though I think this last to be but a puff of pride, to make the world beleeue we could not err. For I doubt not, but the punishment inflicted will purge our head from those hell-bred humours, and our mouth from those fiery speeches.  
But having thus answered these fond exceptions, let me again return, further to prove by Scriptures, that God seeth the sins of his children, notwithstanding justification; that so I may satisfy not only the most ignorant, but( if it be possible) the most wilful. Wherefore observe that God himself doth evidently witness this of himself, speaking of his own people: 
jer. 16.17.  Mine eyes( saith he) are vpon all their ways, they are not hide from my face, nor is their iniquity hide from mine eyes. And again: 
Reu. 2.23.  All Churches shall know that I am he, 〈◇〉, which search the reins and the heart. We may see examples hereof, 2. Sam. 11.12. Chap. and 2. Sam. 24. where david causeth the people to be numbered, and the Lord takes knowledge of this sin, and sends a grievous plague for it. The like may we see in the old Prophet, 
1. King. 13.  who is slain for his disobedience. The like may we see in Ezechiah, 
Isa. 39.4.6.  for the oftentimes showing of his treasures, and a punishment denounced for it. The like we may see in the prophesy of jonah, 
jonah.  of jonah himself, pursued by the winds and waves, discovered by lot, thrown into the Sea, and swallowed up of a fish, for his disobedience. Tell me now: did not God see this sin? Alas, what more plain? Oh fie then that any should be so blockish to oppose it! when indeed the truth thereof is every where obvious in the current of that more ancient divine history. And if now from thence we descend unto latter times, and shall search the heavenly Storehouse of the New Testament, wee shall there also find examples plentifully recorded. Wee may see, Matth. 26. that God saw sin in Peter, and that before he committed it: 〈◇〉, Before the cock crow, thou shalt deny me thrice. And again, Gal. 2.14. Paul saw that Peter went not with a right foot to the truth of the gospel. It was his sin, as wee may see in the verse following. From whence wee may reason thus, à Minore ad Maius▪ Paul saw the sin 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 blasphemy. 
A pernicious assertion.  And yet this hath been the pernicious answer of the Antagonist: Wee can see our sins, but God cannot. A blasphemy able to make a man tremble to hear it. But what impiety will not arrogant spirits divulge, rather then humbly aclowledge their error? Alas! They had rather the Scriptures and all the world should be thought to err, then they: so far doth devilish pride transport their affections. But to the point again. We may read, 
2. Cor. 12.7.  that Paul was puffed up with revelations: it was his sin. Now that he might not be out of measure exalted, the messenger of Satan is sent to buffet him, and grace given him to strengthen him. Now surely if God had not seen this sin, no messenger had been sent, nor grace given.  
again, wee may see, that God did both see sin in his Churches, and grievously menace them for sin: as the Churches of Asia, and of Ephesus, 
revel. 2.23.  which had lost her first love; the Church of Pergamus, for maintaining the doctrine of the Nicholaitans; Theatyra, for suffering jezabel to teach and deceive her seruants; Sardis, for having a name to live, but was dead, viz: in sin; Laodicea, for being neither hot, nor could. All which is spoken to the Churches( not to the wicked) unto whom gracious promises are made vpon repentance. So that first of all the Scriptures do most clearly witness the truth of this proposition, That God seeth sin in his children, notwithstanding justification: the which without further labour( me thinks) might well reduce men of a modest nature, willing to embrace the truth, to loathe, any more to maintain that contrary pernicious assertion, namely, That obstante Iustificatione, or by justification,( as of late it hath been maintained, though nothing better then the former) God cannot any way see sin in his children, no not in respect of the simplo act of his knowledge. But since the Master is so perverse, the scholars may well be suspected.  
Come we therefore to the second proof, the authority of Writers: who do plainly accord in a sweet consent with the testimony of the blessed Scriptures, that all things are naked and patent unto his eyes concerning whom we speak; and that notwithstanding justification, which though it becomes a shelter to keep us from the stroke of his iustice, yet not from the eye of his knowledge. Wherefore first of all Augustine tells us, 
Aug. sup. Psal.  that Omnia futura sunt espraesentia, & ei non detrahuntur praeterita. All things future, and not yet in act, they are present unto God, as if they were already, and things never so long past, they are not withdrawn 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 sins of his children, then is it not the mercy of God that they are not imputed.  
And again, 
August.  Quòd reliquiae peccatorum sanctis non imputantur, hoc est propter misericordiam, quia has reliquias peccatorum sanctis suis non vult imputare: That the relics of sins are not imputed to the Saints, this is in respect of mercy, because he will not impute these relics of sin unto the Saints. Where we may observe, that the reason why the sins of the Saints are not imputed, is not because by justification they become so covered with Christs righteousness, that God cannot see these sins; but because in his mercy he will not impute them. And again, vpon the 32. psalm he speaks clearly 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 us power forth our hearts. If of all our thoughts, then of our sinful thoughts, notwithstanding justification: which also he plainly sheweth, 
August.  whilst he concludeth that sanctorum iustitia in hoc mundo magis peccatorum remissione constat, quàm perfectione virtutum: That the righteousness of the Saints in this world, rather consisteth of the remission of sins, then the perfection of virtue. Therefore he cries out, Opus tuum in me vide, non opus meum: Take knowledge of thy work in me, not of my work, for that is sinful. And vpon the 42. psalm, 
Aug. sup. Psal.  Planè time si justum te dicis, and so goes on, fear directly, if thou say thou art just, if thou haue not that other voice from that other psalm, Enter not into iudgement with thy seruant; for if thou shalt give iudgement without mercy, whither shall I go? whosoever liveth here, although he live never so uprightly yet woe to him, if God shall enter into iudgement with him. Therefore he concludes, 
August. ibid.  quantumcunque fueris, &c. how great or sincere soever thou shalt be, confess thyself to be a sinner, and hope for mercy. Now what could be more weakly spoken then this, if God did not see the sins of his children, notwithstanding justification? again, vpon the 31. psalm he makes this question, 
Aug. sup. Psal.  Qui sunt beati? Who are blessed? not they( saith he) in whom God finds not any sin, for he finds sin in all. If then( saith he) sin be found in all, it remaines that there are none blessed, but they whose sins are forgiven. What can be more plain? To this purpose also speaks jerome. 
jerome in his Dialogue contra Pelagium.  Tunc justi sumus quando nos peccatores esse fatemur, Then are we righteous, when we confess ourselves to be sinners. Therefore he concludes, Perfectio nostra est imperfectiones nostras agnoscere, Our perfection is, to aclowledge our imperfections. Now what need this confession, what need this acknowledgement, if by any means or obstacle these imperfections were kept from the knowledge of God, that he cannot know them? To this purpose also speaks Ambrose vpon the 18. psalm, 
Ambros. sup. Psal. 18.  where he calls confessionem peccatorum legitimam justificationem, the humble confession of sins, a lawful justification; which confession were vain and needless, if any thing could hinder the knowledge of God, that these sins were not seen or known of him. But Ambrose in his third book of the trinity, shows how far 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 knows those things which are not, as those things which are. From whence I may well deduce, That all the sins of the Elect, which they haue not yet committed, are as present in the knowledge of God, as if they were already in act. How impious and wicked is it then to enforce, that God cannot see sin in the justified? O● that, by justification, they become so covered, that God cannot know them, no, not in the absolute & simplo act of his knowledge; when indeed it is plain and evident, that all things are naked and open unto his eyes, even those things which are not yet in being: and therefore the sins of the justified, notwithstanding justification. again to this purpose also speaks Chrysostome, 
Chrysost. sup. Psal. 139.  Scit Deus sua sciendi facultate omnia, non modo cogitationes, quando in mente versantur, said longo tempore ante incipiant versari in mente; God by the faculty of his knowledge knoweth all things, not only our cogitations, when they are conversant in the mind, but long before they begin to haue a being in the mind. How then should the sins of the justified be kept from the knowledge of God, when he knoweth them before they are? Nay, says 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 glorify him for his mercy. And shall he then be said not to know these sins? Or shall any thing bee said to hinder or keep back his knowledge? To this purpose also speaks Bernard, 
Bernard. sup. Cant. serm. 23.  Oh solus verè beatus, cvi non imputauit Dominus peccatum, &c. Oh, he alone is truly blessed unto whom the Lord imputes not sin. For( saith he) who is voided of sin? no body: not to sin, is the righteousness of God; the righteousness of man, is the indulgence and mercy of God. How plain is it then, that God seeth sin, notwithstanding justification, and that it is mercy, it is not imputed? again to this purpose speaks lombard, 
Lumb. in lib. Senten.  Sciuit Deus semper omnia tam mala quam bona, etiam antequam fierent; God( saith he) knoweth al things, as well the evil as the good, and that even before they are. Yea( saith Cassio) 
Cassio sup. Roma.  Neque à bonis, neque à malis dost Deus, said omnibus praesens, & cognitor omnium; God is not absent neither from the good nor from the evil, but is present to all, and a knower of all things; therefore of the sins of the justified, notwithstanding justification. Yea( saith Aquinas) 
Aquinas in Commenta.  nile est ita occultum, quod Dei cognitionem effugiat: there is nothing so secret( not the most private hidden, or covered sin) 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 justification. And as for the neoterics; they are most clear in this point. Caluin doth plainly witness it, 
Caluin: in Instit. pag. 393.  Lex semper habebit quo nos accuset reosque agate, nisi contra occurret misericordia Dei, quae assidua peccatorum remissione abundè absolueret: The Law would haue always whereof to accuse us, unless the mercy of God did help us against it, which doth abundantly absolve us by the daily remission of sins: and again, saith he, 
Caluin. in codem lib.  Man should always bee miserable, unless he were daily plucked from his misery by the remission of sins. But how could this be, if God did not see these sins? Nay( saith he) 
call. Instit pag. 383.  Dominus latentem cordis impuritatem trutina sua examinat: The Lord doth search and examine, as it were by rule, the hidden impurity of the heart. To this purpose speaks Zanchius, 
Zan. in Miss.  Nemo est, &c. There is no body which sinneth not daily, and hath need to say, Demitte nobis debita nostra, forgive us our debts. But what need this, if God did not see these sins, notwithstanding justification? Yea( saith Molerus) 
Molerus sup. Psal. 90.  God doth not neglect our sins, but he doth place them in his sight, and doth call them unto account and reckoning, and doth affect them with punishments; and that not only the external and manifest faults which are known to the conscience, and may be discerned and judged of all, doth God punish, but even the most secret sins which are not perceived: for he seeth all things, and revealeth all things, even the most secret things. Nay( saith he) 
Molerus ibid.  unless God should remit and mitigate his anger, it must needs be, that men should pine and consume away with continual evils and afflictions. What can be more plain? To this purpose also speaks Bucer, 
Bucer. sup. Rom.  Melancthon, Musculus, 
Muscul. sup. Psal.  Peter Martyr, 
Mart.  Piscator: 
Piscat. sup. Haeb.  all clearly concluding that abstrusissima peccata nostra aperta sunt in conspectu eius, that our most secret sins are manifest in his sight.  
Thus may wee see this Truth compassed with a cloud of witnesses; all proclaiming, that God seeth sin in his children, notwithstanding justification. Inferring, the contrary, that God cannot any way see sin in his children being justified, to be false, profane, and impious: the which might well move the most forwardest maintainer thereof, to reject it as a most pernicious position, dishonourable to God, burdensome to the soul, and offensive to all true Christian ears.  
But fearing we haue to do with an elated sect, strangely tainted with pride and ignorance, those two great enemies of Truth; come we to Arguments, as a third proof, to make it so clear, that none, but one void of common sense, that dares affirm the very snow is not white, can possibly be able to deny it, or dwell any longer in error.  
And therefore first of all, for proof hereof we may reason, A natura Dei, quatenus est summum bonum, that is, from the nature of God, as he is the chief and principal good, after this manner:  
He that is Summum Bonum, must needs know whatsoever is good.  
But God is Summum Bonum:  
Therefore he must needs know whatsoever is good.  
Whence I thus infer;  
But the knowledge of evil is good:  
Therefore God doth know it.  
That the knowledge of evil is good, I prove thus.  
That which leadeth to the punishment and correction of evil, is good;  
But the knowledge of evil leadeth to the punishing and correcting of evil;( for how can any punish that which he knows not?)  
Therefore the knowledge of evil is good.  
From whence it follows, that from the Nature of God, as he is the chief and principal good, he must needs know evil wheresoever it is; and therefore in the justified, notwithstanding justification: or else it will follow, that since the knowledge of evil 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 sin in his children, notwithstanding justification; and the impiety of the contrary appeareth, à natura Dei, quatenus est summum bonum; from the Nature of God, as he is the chief and principal good.  
Secondly, it will as plainly appear, ab omniscientia Dei; from the omniscience of God,  
He that is omniscient, must needs know all things whatsoever, in what subject soever:  
But God is omniscient.  
Therefore he must needs know all things, &c.  
That he is omniscient, I prove 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 prove thus:  
The knowledge of God is like the Essence of God, or rather the Essence of God. For, as lombard 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 known unto it; and therefore the sins of the justified, notwithstanding justification: which surely the Antagonist must grant, or else he must deny the omniscience of God, nay, the very Essence of God, and so make no God at all. See then what rocks they dash themselves against, that become Patrons of such dangerous and false Positions.  
again we may reason, à voluntate permissiua Dei; from the permissive will of God after this manner:  
The sins 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 sin? No, nothing less. For the unfolding therefore hereof, to make it plain to the meanest capacity, I observe a threefold action in the will of God. The first is, absolutum velle Dei; the absolute will of God. Now whatsoever God thus wills, he is the Author of it; for he approves it, and delights in it. But God doth not thus will sin; therefore of sin he is not the Author. again, there is absolutum noll. Dei; the absolute nilling of God. Now whatsoever God doth thus nill, it cannot haue so much as à posse esse; a possibility 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 mean between these, and that is permissiuum velle Dei; the permissive will of God, and it may be called noll. & 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 permissive will.  
This ground being laid, I prosecute the Argument thus:  
The sins of the Elect they are either by the will of God, that is, his permissive 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.  nile in mundo fit simpliciter contra voluntatem Dei; There is nothing in the world that is done simply against the will of God: and of this particular subject he saith, Si non sineret, non fieret; If he did not suffer it, it should not come to pass. Therefore it follows, it is by his will, that is, his permissive will: if by his will, then by his knowledge, for these may not be severed. From whence it follows, that they that enforce that God knows not the sins of his children, being justified, or as the Author hath lately altered by justification, no not in respect of the simplo act of his knowledge; must either now confess that God doth see and know them, or else that sin comes to pass simply against the will of God. Which to enforce is blasphemous, destroying the omnipotency of God. For this is a most certain rule, quod simpliciter Deus non vult, nunquam habebit posse esse; That which God doth simply will, shall never haue so much as any possibility of being. Let them then see what fearful Rocks they fall vpon, that say, that after justification, or by justification, God cannot any way see sin in his children; manifestly falling from blasphemy to blasphemy, destroying the omnipotence and the omniscience of God.  
Thus from the permissive will of God it appears, that God sees and knows the sins of his children, notwithstanding justification.  
again, we may reason, à decrêto Dei; from the decree of God, after this manner:  
whatsoever is within the compass of the Decree of God, must needs be known unto God; for his Decree and knowledge cannot be disjoined.  
But sins, even all sin whatsoever hath been, or whatsoever shall be, in what subject soever, Elect or reprobate, are within the compass or Decree of God: he decreed to permit it.  
Therefore all sin whatsoever, in what subject soever, is manifestly known unto God.  
The Maior is without exception: the Minor I prove thus: All sin whatsoever, even the sins of the Elect, at all times whensoever committed, during their estate in this world, they are either within the compass of the Decree of God, or else by chance and merely contingent.  
But not by chance or merely contingent; for this would destroy the wisdom and providence of God: for as Augustine speaks, 
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 providence of God; and again, Si aliqua( saith he) 
Augustin. ibid.  casu fiunt, tunc mundus vniuersus, prouidentia Dei non administratur; If something come to pass by chance, then is not the whole world governed by the providence of God.  
again, our saviour tells us, 
Matth. 10.  That the lighting of a sparrow vpon the ground; the falling of a hair from our head, these small things are not merely contingent: how much less then so great a matter as sin?  
It therefore clearly follows, That all sin, even the sins of the Elect, whensoever committed, during their estate in this world, are within the compass of the Decree of God, and therefore manifest and open unto him.  
But will some man say, If this be so, then indeed it would follow, that our sins, notwithstanding justification, must needs be known unto God. But if this were so, there would again follow great inconvenience, namely, that God should be the Author of sin. I answer, Nothing less. Which will plainly appear, if wee distinguish between absolutum Dei decretum, & decretum permissionis; For what God absolutely decrees, he approves; and therefore is the Author of it. But so can he not be said to be of that, which he merely decreed to permit, though he permit it willingly; and that for excellent ends. For in the permitting of evil, God cannot be said to respect the evil, as it is an evil as if simply in this regard God did decree to permit it; but much rather to respect the event and excellent work, which God in the greatness of his wisdom is able to bring to pass, even by evil itself, drawing light out of darkness, good out of evil, mans salvation out of Iudas treachery. Therefore it follows not, that although all sins whatsoever be within the compass of the decree of God, 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 sin is not to be punished: for proof whereof, it may be reasoned thus;  
If our sins be not voluntary, then they are not to bee punished: for as Augustine speaks, 
August.  Peccatum aut voluntarium est, aut nullum est; sin is either voluntary, or it is no sin.  
But our sins are not voluntary; Therefore not to bee punished. They are not voluntary, for they are by the Decree of God. Now( saith the Apostle) 
Rom. 9.19.  who hath resisted his will, or his Decree? It follows therefore, they are not voluntary, and therefore not to be punished.  

This is decretum prouidentiae, the decree of providence or permission, not the absolute decree of God.  I answer, the Minor is false: for it doth not follow, that though sin be within the compass of the decree of God, and that none can resist it, therefore sin is inuoluntarie; for proof whereof, it may be reasoned thus:  
That which takes not away the liberty of the will, but doth only order it, takes not away the nature of sin, or makes it inuoluntarie.  
But the Decree of God takes not away the liberty 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 liberty of the will, I prove from Adam, whose fall was within the compass of the decree of God, and yet he had Free-will: potuit peccare, aut non peccare; he could sin, or not sin: which may appear from the Law prescribed unto him.  
For if God prescribed him a Law which he was not able to keep, then God must needs be tyrannicall and unjust.  
But, as the Apostle speaks, There is no injustice with God.  
It therefore follows, he could keep the Law.  
If he could haue kept it, then his sin was voluntary, and not inuoluntarie: if voluntary, and yet within the compass of the Decree of God; then it follows, that the Decree of God doth not take away the liberty of the will, but only order it; and so consequently, though sin be within the compass of the decree of God, yet that sin is to be punished.  
The which also plainly appears from the punishment which God inflicted vpon Adam for his sin: the which either he did justly, or injustly: But not injustly; for this were blasphemy to infer of God. If therefore justly in him, then in his posterity. It therefore is clearly evident, that the Decree of God takes not away the liberty of the will, and therefore not the nature of sin, 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 infallibility, that that which God doth decree, cannot but come to pass; but it is is not the cause of coaction. It is the cause of immutability, but not any impulsive cause. Nay, as man is now clothed with sin, his will is free still: 
This misery hath man brought vpon himself: for God made man righteous, but he hath sought many inventions, Eccles. 7.31.  for although he doth necessariò peccare, yet he doth not coactè peccare: although he hath necessitatem peccandi, yet he hath not coactionem ad peccandum. Although he doth necessary sin, yet he doth not constrainedly sin: although he hath a necessity of sinning, yet no constraint to sin. From all which it is plain( all objections answered) that since all sin, even the sins of the elect, whensoever committed, during their estate in this world, are within the compass of the Decree of God, that therefore they must needs be manifestly and clearly known unto him: the which the opposites of this truth must now confess, or else they must deny the decree of God, vpon which it is grounded.  
again I reason à prouidentia Dei; from the providence 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 always open and manifest in his sight. The regiment of God is that, whereby he ordereth all things unto a good end.  
Now within the compass of Regiment is sin, which is governed by God by a two-fold action, quoad operatiuam permissionem, & quo ad refrnaeationem; in respect of operative permission, and in respect of restraint. In respect of operative permission, so called, because God doth partly work in it, and partly permit it. For the further manifestation whereof, consider wee the parts of sin, which may be said to be two-fold, materia & forma, the matter and the form, or the subject and the form.  
The form of sin is 〈◇〉, the transgression of the Law. As for the first, God doth work 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: every act, as it is an act, is good. Secondly, as it is a certain thing existing in nature. Now( saith lombard) 
Lumb. in lib. senten.  Omne quod est, in quantum est, bonum est. every thing that is, as far forth as it is, is good. As for the second, namely, the form of sin, God doth permit, and that willingly. Now this ground being laid, I reason thus:  
If the Saints of God daily commit sin, and there bee no sin committed, but, in respect of the subject or matter of it, considered in itself, as it is a quality, action, or thing existing, is good, and therefore hath God to be the Author of it, and, in respect of the form thereof, doth permit it; then it follows, that to enforce that God seeth not sin in his Saints, whensoever committed, notwithstanding justification, must needs be intolerable blasphemy: for it destroys the regiment and apparent concourse of God.  
But I infer: The Saints of God daily commit sin, witness Rom. 7.14. james 3.2. proverbs 24.16. And there is no sin committed, but, in respect of the subject thereof, considered in itself, as it is a quality, action, or thing existing, is good, and hath God to be the Author thereof, and, in respect of the form thereof, he permits it.  
It therefore follows, that to enforce that God seeth not the sins of his children, whensoever committed, notwithstanding justification, must needs be intolerable blasphemy, as tending to destroy the Regiment and apparent concourse of God; and deals with him, as did Democritus and Epicurus, making him to haue no respect at all of human things; or at least like Auerrois, that he doth not curare singula; take care or knowledge of all particulars, much less of sin; for this would vilescere Dei intellectum; vilify the understanding of God. But these are blasphemies, condemned by the holy Ghost abundantly in Scripture. 
Psal. 10. Psal. 94.  Wherefore, from the providence of God, and in this, from his peculiar regiment of all things whatsoever, even sin itself, it plainly appeareth, that the sins of the elect are at all times manifest in the sight of God, notwithstanding justification.  
again, I reason ab authore remissionis peccati; from the author of remission of sin, after this manner:  
If the sins of the elect, which they daily fall into after justification, be to be remitted by God alone; then it follows, that either he must know these sins, or else he cannot remit them.  
But the sins of the elect, which they daily fall into after justification, are to be remitted by God alone, witness Esa. 43.25. Luk. 5.21.  
It therefore follows, that either he must know these sins they fall into after justification, or else he cannot remit them.  
But he doth remit them: Therefore it follows, he knows them; and so consequently, that God knows the sins of his children, notwithstanding justification.  
Nay, when God hath remitted the sins of his children, yet he knows them still. For although by justification, that is, the absolution of sin, and the imputation of Christs righteousness, wee are kept from the stroke of his Iustice, 
Ro. 8.1. ( for there is no condemnation to them that are in Christ Iesus) yet not from the eye of his knowledge; for all things are patent and open to his eyes, concerning whom we speak. For this is a most clear rule; whatsoever God once knows, he knows always. But he once knew the sins of his elect; else how could he remit them? Therefore he must needs know them always: 
Or else God should transire ab actu ad potentiam.  else God must needs pass ab actu ad potentiam; from act to power, from knowing to a possibility of knowing.  
again, the knowledge of God must suscipere minus & magis, and be sometimes more scient, sometimes less;( and so the essence of God; for, as lombard speaks, 
Lumb. in lib. senten.  scientia Dei est essentia Dei; the knowledge of God is the essence of God) so that from the remission of sin it is clear, that God seeth the sins of his children, notwithstanding justification.  
again, I reason ab officio Mediatoris, after this manner:  
That which Christ doth daily mediate for unto God the Father, must needs be known unto God; else Christ mediates in vain.  
But Christ doth daily mediate for the sins of the elect, and that notwithstanding the act of justification, for new sins daily committed.  
It therefore follows, That the sins of the elect must needs be known unto God, notwithstanding justification: 
Maximus hostis, Plato de leg.  the which this 〈◇〉 of the truth must confess, or else he must deny the mediatorship of Christ, and hold it as a work of supererogation.  
again, I reason from the graces whereby God bringeth his children unto eternal life; which may be said to be of two sorts, positiuae & priuatiuae. positive graces are real graces, wrought in the soul of man by the Spirit. Gods privative graces are certain preservatives, by which God doth use to keep his children from sin, as desertions, afflictions, and such like. Of desertions we are here to speak; which may be said to be two-fold, partial and temporary; partial, not total; temporary, not eternal; witness Esa. 54.10. again, 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 covering of grace in the heart, that is, the efficacy of the operation thereof. again, 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 sin.  
Desertion in punishment, is when he defers to remove or mitigate the correction imposed vpon his children, which oftentimes makes them most grievously to complain, as Psalm. 77. and Psalm. 90. and elsewhere abundantly.  
Desertion in sin, is when God withdraws the assistance of his Spirit, and a man is let to fall into some sin.  
Yet here by the way observe, that God is not the Author of sin: for he doth it not malum immittendo, but bonum subducendo, not by conveying any evil into man, but by with-drawing a certain good, that is, the help of his Spirit. So he dealt with Hezechiah, 
2. Chron. 32.  2. Chron. 32. so with Noe, with david, with Peter, and so usually with his children, when he finds them grievously sick. For this is a clear rule: Cuncta Dei opera sunt in medijs contrarijs; 
The course of God.  All the works of God, they are in contrary means. he brings men to heaven by hell; by sin he preserves from sin; and, as it were, against his mercy, leads men unto his mercy: which is Gods special prerogative; who( as Austine speaks) 
August.  adeò potens est, quòd de quolibet malo posset elicere bonum; is so potent, that of every evil 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: he suffereth the Saints to fall into grievous sins, that afterward by pardoning their sins, his goodness and mercy may the more clearly appear. They may the more evidently see, that it is not of themselves, but of his favour and mercy, that they do not totally fall away, that they do not perish for ever; and so may become moved to show all thankfulness to his majesty for the greatness of his favours. From all which premises we may draw this certain conclusion:  
God doth know all the means by which he brings his children to eternal life, and doth manifest his wisdom, his goodness, his mercy.  
But desertions in sin in his own children( notwithstanding their justification) are certain means by which he brings them to eternal life, and manifests his wisdom.  
Therefore it follows, that these sins must needs bee known to God, notwithstanding their justification.  
Or else wee must enforce, that God brings his children to eternal life by a certain means which he knows not: which to say, were absurd and blasphemous. Wherefore it plainly appears by the graces by which God brings his Saints to eternal life, that God seeth sin in them, notwithstanding justification.  
again, 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 sin, and is imposed to make the Saints of God find out their sins, and humbly to mourn for them; and then it is 〈◇〉, a punishment. Sometimes it is for a trial, as it were to search what is in us, and then it is called 〈◇〉, a trial. Sometimes they are imposed for the testimony and witness 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 sin, notwithstanding justification, then it follows, that, notwithstanding justification, God doth know and see their sins.  
But the first is true: God doth punish his children for sin, notwithstanding their justification. This the Scripture proveth, 
jer. 3. Lam. 39. Psal. 39.12. 2. Sam. 6.7. cap. 2. Sam. 24. 1. King. 13.26. job 13.26. jonah, ca. 1. ver. 12.  jer. 3.39. Psal. 39.12. 2. Sam. 6.7. cap. 2. Sam. 24. 1. King. 13.26. job 13.26. jonah, 1. ca. 12. ver. Yea it is Gods own voice, 
Leuit. 26.18.  Leuit. 26.18.  
It therefore follows, that God doth know and see these sins, notwithstanding their justification.  
But will some here object: If God doth punish his children for sin, then he must needs be unjust, as requiring a double satisfaction: for Christ hath once satisfied for our sins, the just for the unjust.  

How God may be said to punish his children.  I answer therefore, that when God is said to punish his children for sin, I do not understand poenam ad vindictam, but poenam ad resipiscentiam; not poenam ad satisfactionem, but poenam ad emendationem.  
again, I may reason from the general manifestation of sin at the day of iudgement, after this manner:  
That which God shall manifest at the day of Iudgement, must needs be known unto God.  
But all sin shall bee manifested at the day of Iudgement, even the sins of the faithful.  
Therefore they must needs be known unto 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 seen it clear 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 justification: for all things are naked and open to his eyes, concerning whom we speak.  
Come wee therefore now to the second point, to consider how or in what sense God may be said not to see the sins of his children. To this I enforce, that properly, that is, respecting the Nature of God, whose essence is knowledge itself, God cannot be said to pass over, or not to see, any thing, in what subject soever: for in this behalf, God did not only know, and that uno intuitu, 
Lumb. in lib. Senten.  before all time, whatsoever should be, whether good or bad, but more then ever shall be; or else his knowledge cannot be infinite. Wherefore when God is said not to see, behold, or know a thing, it is an improper kind of speech, which respects not the simplo act of Gods knowledge, but rather some effect of Gods knowledge. For whereas the knowledge of God may be said to be threefold, approbatiue, judicial, and simplo; we must not think that these are three distinct knowledges in God, for then there should be three essences. For( as lombard speaks) 
Lumb. in 3. lib. sent.  scientia Dei est essentia Dei; the knowledge of God is the essence of God. But the two foremost are rather certain terms or effects of one and the same knowledge: as, where it is said, 
Hab. 1.13.  that the eyes of God are pure eyes, and cannot see evil, he cannot behold wickedness: the meaning is not, that God, in respect of the simplo act of his knowledge, cannot see evil;( 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 approve 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 he shall not know them, but that he shall not approve of them, or aclowledge them for his own: and therefore this is called scientia approbationis; the knowledge of approbation.  
again, 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 bottom of the Sea, and such like speeches, frequent in Scripture; this may be called the judicial knowledge of God, which is not the act of his knowledge, but rather respects the prosequution of that act: and the meaning is, he knows not, or remembers not their sins, 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, said de cognitione judiciali Dei ad poenam & condemnationem: These and such like speeches are not to be understood of the simplo knowledge of God, as if he knew their sins no more, but of the judicial knowledge of God, to punishment and condemnation. Yea( saith Holcot) 
Holcot on the book of wisdom.  these and such like speeches are to be understood, quo ad erubescentiam, non quo adscientiam, quo ad punitionem, non quo ad cognitionem, that is, in respect of the shane and horror of sin, which shall not befall the faithful, but not in respect of science: in respect of punishment, that is, vindictive, but not in respect of the knowledge of God.  
Wherefore by true propriety of speech, knowledge in God is our simplo and absolute act, by which all things are at all times, wheresoever, and in what subject soever, manifest & patent unto him, & therefore the sins of the Elect, notwithstanding justification. wherefore, whereas in the Scriptures wee may often meet with some phrases that seem to enforce the contrary, we must observe, as before is noted, that we understand 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 used catacrestichos; in an usurped improper manner. But saith this Antagonist, and his adherents, Saint John tells us in his first Epistle and first Chapter, 
1. jo. 1.  That the blood of Christ cleanseth us from all sin. But what is this to the question? for this place rather intimates, that we haue no sin, then having sin, that God cannot see it, which is the point in question. But I perceive, whither ye would, ye would fain shake hands with the Anabaptists, and the Famalist, 
Whither this Faction tendeth.  but ye are both plainly to confess it: therefore in the mean time ye become more absurd then they; for it is less absurdity to say wee haue no sin, then to say wee haue sin, and God seeth it not.  
But Saint John rather sheweth what Christ is doing, then what he hath done: and therefore, to refute such cavilling spirits, which might abuse his words, he presently adds, If we say we haue no sin, we deceive ourselves, and the truth is not in us: and therefore plainly shows that the Apostle is not to be understood, quo ad actum peccati; in respect of the act of sin, as if that were already quiter taken away, but quo ad imputationem peccati; in respect of the imputation of sin, not quo ad maculam, but quo ad reatum, culpam, & poenam; not in respect of the blot of sin, but in respect of the gilded, the fault, and the punishment. Oh, but say these men, Saint Paul also saith, 
Ephes. 5.26.27.  That Christ gave himself for his Church, that he might sanctify it, & cleanse it by the washing of water, through the Word, that he might make it to himself a glorious Church, without spot or wrinkle. It is most true, that he might make it; but doth this argue, he hath made it so already? It is no good reasoning, à posse ad esse; Christ at length will do it; therefore he hath done it. For as Caluin speaks 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 work in his Church, then what he hath already done: for( saith he) it is an absurd and foolish thing, to think that Church altogether pure and without spot, which consisteth of members tainted and stained with the blot of sin.  
Oh but will these say, In justification God cannot see our sins. I answer, this is false: for what is justification, but an absolution from sin? And shall not God in the absolving of sin, see and behold sin?  
Oh but will they yet say, By justification we are perfectly holy and righteous. I answer, this rather consists in the forgiveness of sins, then the perfection of virtues; in the imputation of Christs righteousness, not in our inherent integrity; and therefore, notwithstanding this righteousness, the blot of sin still remaines, and is open and manifest unto God, but by reason of this righteousness of Christ it is not imputed. So that when we say, By justification wee are perfectly holy and righteous, the meaning is not, as if we were now so holy, we had no sin, but that this sin is forgiven, and Christs righteousness imputed; by which we are covered 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.  
having therefore ●… owe shewed the failitie of this Doctrine, namely, to avouch that God cannot see sin in his children, being justified; that in his omniscience he cannot see or know their sins; that he saw sin in david, but cannot now in his children, for david was under Tutors and governors; that he saw sin in Peter, but cannot now in his children, for Christ had not then actually suffered; or that in and by justification, God cannot any way ●… e the sins of his children: In which manner he hath now of late herd it, namely, since the censure of imprisonment given against him for his former positions, & that vpon his own 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 sin God cannot see 〈…〉 that the imputation of Christs righteousness destroys 〈◇〉 act of Gods knowledge: which is not onely grossly absurd, but wicked and blasphemous. But it seems this man had rather wind into any way, then into the way of truth.  
having( I say) shewed the falsity of this Doctrine, I come now to show the great inconvenience of this Doctrine, how pernicious and blasphemous it is; where leaving this gross error of restraining the efficacy of justification, to the actual suffering of Christ, by which, with the Romanists, he sends the Fathers, that died before the Passion of Christ, unto some Limbo; I come onely to this Position of his, That God cannot any way see the sins of his children, being justified, or in and by justification; which is still as bad as the former.  
observe we therefore, if this be true, that God cannot see the sins of his children: then follow these inconveniences; they need not repent for sin; they need not ask forgiveness of sin; they need not make any conscience of sin; briefly, that Christ is not the messiah; that there is no divine power at all.  
For proof of the three former points, I reason thus:  
If God be the only judge that must accuse us, or excuse us, and yet he seeth not our sins; then it follows, we need not repent for sin, ask forgiveness of sin, or make conscience of our ways; for we need never fear a blind or an ignorant judge.  
But God is the only judge that must accuse us, or excuse us, and he seeth not our sins( for by justification they are so covered, he cannot any way see them.) Therefore it plainly follows, we need not repent for sin, wee need not ask forgiveness of sin, &c. What a gate is this to liberty? what an open way to hell?  
For the fourth point, I reason thus:  
He that teacheth things superfluous and erroneous, cannot be the messiah.  
But by this Assertion, Christ hath taught things superfluous and erroneous,( for Christ hath taught to ask forgiveness of sins, which, if God see not sin, must needs bee superfluous and erroneous; for I need never ask one forgiveness for that which he cannot see or know) it therfore follows by this assertion, that Christ cannot be the messiah. A blasphemy, worthy to bee hated in the mouth of the most incredulous jew.  
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 justified, or in justification.  
It therefore follows by this pernicious assertion, there is no divine power at all. What pernicious doctrine is this? What a devouring of religion? How odious to true Christian ears? But let the Saints of God daily renew their repentance, let them humbly entreat forgiveness of their sins, let them labour to make true conscience of their ways, let Christ be our most blessed messiah, let God be Iehoua, an omnipotent, omniscient, eternal Essence, existing of himself, and by himself for ever, and let this Antagonist and his factious adherents shake, and tremble, so much as once to dare to breath forth any more such fearful blaspheming speeches, so offensive to Christian ears, so injurious to Religion, so opposite to heaven, so agreeable to hell.  
Oh but will these fellowes say, This was yet a comfortable doctrine, and it exalts justification.  
I answer, it is a most uncomfortable doctrine, and destroys justification; which may be thus proved:  
If Christs righteousness be only available to the penitent, and none can repent without the special help of God: then it follows, that since God seeth not these sins, they cannot repent; and so Christs righteousness can do them no good.  
But I infer, Christs righteousness is only available to the penitent, witness Matth. 11.28.5.21. and none can repent without Gods special help, witness jer. 17.14. and 31.18. Lament.  
It therefore follows, that since God sees not the sins of his children, he cannot cause them to repent for them: for he cannot cause them to repent for that which he knows not, and so consequently, Christs righteousness can do them no good.  
Is this now a comfortable doctrine? doth this exalt justification? Oh away with this hell-bred impiety, as a wrack to the soul, as a ruin to Christs inestimable benefits.  
Thus having manifested, that the sins of the Elect are manifest in the sight of God, notwithstanding their justification; the manner how he may be said to see them, or not to see 〈◇〉, and what is meant by that phrase of speech, o● ●… t seeing: thirdly, the objections usually enforced against these positions, being answered: and lastly, the inconveniences and impiety of the contrary doctrine being expressed; it resteth plain, that all things, even the sins of the elect, notwithstanding justification, are naked and patent unto his eyes, concerning whom wee speak: which I am sure is the infallible conclusion of every good Christian, howsoever Hypocrites and counterfeits will still stumble at it. Wherefore esteeming it as a matter impossible to satisfy them, as being like unto the beast alban, carrying always their gull in their ear, turning all into bitterness, 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 unto his eyes, concerning whom wee speak. Oh then, what should this imprint within the soul of every of us, but a most serious care of all our courses, how wee carry ourselves in our several places: for God is an eyewitness of them, he beholds us; all things are naked and open unto him. Are we then superiors, to whom the execution of iustice appertains? 
superiors ought to haue a fourfold quality.  Let these know, they ought to haue quadruplicem qualitatem; a fourfold quality; sapientiam, animositatem, pietatem, castitatem; wisdom, courage, piety, and chastity.  
First, wisdom, diligently to search out the truth, and dispel from it the clouds of falsehood. This was Iobs practise: 
job 29.16.  I did diligently( saith he) search out the cause that I knew not. Yea, this God himself doth example unto us; to whose ears though the cry of the sins of sodom was multiplied and increased, yet the Lord says 
Gen. 18.21.  he will go down to see whether they haue done altogether according to that cry, or no: thereby to signify, that men of public place, they ought not to be rash and heady in their actions but with great wisdom and deliberation to search and sift out the truth, especially in the more weighty causes. For( as gregory speaks) 
Gregor. Moral.  Mai●… ●… mina tardè credenda sunt, cum audiuntur, & citiùs punienda, cum veraciter cognoscuntur; The greater crimes, they are somewhat slowly to be believed when they are heard; but when once they are known to be true, then ought they speedily and duly to be punished. But( as Holcot speaks) 
Holcot supper Sapiens.  Facilitas credulitatis peruersum facit dare judicium; Too much facility of belief makes men to give a perverse and sinister sentence. This was Putiphars fault, 
Gen. 39.19.  which brought great extremity vpon innocent joseph. Wherefore Salomon ranks this sort of men amongst the number of fools, 
Prou. 14.15.  as being altogether unfit for place of Iustice.  
Wherefore we see, that first of all, as one principal quality, that men of public place may walk uprightly in the sight of God, they must haue wisdom, diligently to seek out the true h, that so the innocent may be freed, and the nocent may be punished. For there is no greater show of ruin, or a declining estate, then when truth lies hidden, and falsehood flourisheth; when( as Antisthenes was wont to say) 
Eras. Apot.  Boni à malis nile differunt; the good do nothing differ from the evil; or( as Salomon speaks) 
Prou. 17.15.  when the wicked are justified, and the righteous condemned, both which are an abomination to the Lord. All which must needs bee, where there is not true wisdom in the Magistrate, diligently to inquire and discuss the cause. Who but a wise Daniel could haue sifted out that secret hidden treachery of those wicked Elders, so cunningly conspiring against Susanna? 
1. King. 3 25.  Who but a prudent Salomon could haue discovered that private practise of that pernicious woman, 1. King. 3.25. Wherefore the holy Ghost, to show the great necessity of this virtue, in this sort of men above others, doth specially invite these unto it above all others: Bee wise, O ye Kings; bee learned, ye that are Iudges of the earth. Salomon knew this so necessary for men of public place, that he makes it his only request unto God, 1. King. 3.9. So that first of all wee see, these must haue sapientiam, wisdom to seek and search out the truth.  
Secondly, they must haue animositatem, boldness and courage to patronise and defend the truth, that so the greatness of any person may not quell the course of Iustice. Wherefore jethro, when he advised Moses to choose of the people 
Exod. 28.21.  such as might be rulers over the rest, he describes unto him what manner of men they ought to bee, and sets down this in the first rank, 
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 fail in this point, thou wilt never rule well, thou wilt never discharge thy place faithfully: the mighty will prevail, the poor will be oppressed, and true course of Iustice will soon be subverted. This job knew right well, 
Job 29.15.16.17.  and therefore he became animosus; bold, and full of courage; an eye to the blind, feet to the lame, a father to the poor, breaking the jaws of the unrighteous man, and plucking the prey out of his teeth. Yea, 
Papinianus.  Papinianus was so absolute herein, so voided of respect of persons, that he choose rather to die, then to excuse the parricide of Antonius Bassianus the Emperour. Thus, that they may walk sincerely before God, as to whom all their courses are still naked and open, they must haue animositatem, boldness and courage, to defend the truth.  
Thirdly, they must haue pietatem, hearts inflamed with a zeal of Gods glory, that so they may be industrious to beat down sin, to beat down transgression, and to nourish all virtue and godliness. This was Dauids affection; The zeal of God had even eaten him up: therefore he concludes, 
Psal. 101.6.8.  that his eyes shall be unto the faithful, that they may dwell with him; but betimes he will destroy the wicked, betimes he will cut them off from the city of the Lord. Yea the necessity of this virtue God himself doth signify. whilst he tells Iosua, 
Jos. 1.8.  that he must not let the book of the Law depart out of his mouth, but he must meditate thereon day and night. As if he should say; piety, a religious affection, is so necessary for men of public employment, that haue to do in matter of Iustice, to decide causes, and reform abuses, that without this, they will fail in their duties, they will soon be seduced. Therefore, that this may be imprinted in them, let not the book 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 glory: for all things are naked and patent to his eyes, concerning whom we speak.  
Lastly, they must haue castitatem, chastity, and that in a fourfold manner; in oculis in auribus, in manibus, in actionibus; in their eyes, in their ears, in their hands, in their actions. In their eyes, that they be not alured by the sight of any enticing objects; for( as Moses speaks) 
Exod. 23.8.  Gifts do blind the eyes of the wise, and pervert the words of the righteous. again, in their ears, that they be not seduced by any indulgent flatteries, nor prejudiced by any priority of complaint: for( as Seneca speaks) 
Lib. de ira.  utrique parti actiones daret, daret tempus, non semel audiret: magis enim veritas elucet, quò saepius ad manum venit; he ought to give unto both parties their action, and to grant them time, to hear more then once: for the oftener truth cometh 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 always stop one of his ears, as reserving that for the absent party. again, they must haue chastity in their hands, that so they become no passage for corrupt rewards. 
A judge how pictured amongst the thebans.  Wherefore, amongst the thebans, a judge was pictured blindfold, and without hands, to signify that he should neither bee lead by partial affection in iudgement, or yet corrupted with rewards: yea the Athenians were so careful hereof, that they had a Law, that causes should be handled 〈◇〉, without proemes and prefaces, to stir up affection.  
again, chastity in their actions, that they be of good and upright conversation; for as Ambrose speaketh vpon the psalm, 
Amb. supr. Psal.  and as it is expressed in the third Canon, and seventh question, judicet ille de alterius error, qui non habet, quod in se ipso condemnet: judicet ille qui non agit eadem, quae in alio putauerit punienda, ne cum de alio indicat, in se ferat sententiam; Let him judge of the fault of an other, which hath not, that he may condemn in himself: let him judge, which doth not the same things, which he thinks fit to be punished in an other, lest whilst he judge of another, he pronounce sentence of himself. This was judah his fault, 
Gen. 38.24.  he thought Thamar worthy of punishment, but forgot his own offence: yea, we may see, this was Dauids case; he was speedy to give sentence against Nathans oppressing rich man, 
2. Sam. 12.5.  that took away the one and only lamb of his Neighbour; but, alas, he never remembered Nathans application, Thou art the man.  
Thus we see, that men of this rank, they must haue also chastity in their actions; they must not nourish, and maintain that in themselves, which they condemn in others.  
Finally, they must be free from four things, ab amicitia & inimicitia, ab auaritia, ab negligentia, & ab ira; From amity, and enmity, from covetousness, from negligence, and from wrath.  
First, from amity and enmity; for a judge, as he is a judge, ought neither to haue Friend, nor Foe; for in iudgement, a friend must be forgotten, and a foe must not be remembered. For, as gregory speaketh, 
Gregor.  Three ways especially iudgement is perverted; Amore, Affectione, Offensione; by fear, affection, and offence; 
Iudgement three ways especially perverted.  By fear, when wee are afraid to give a right and an equal sentence, because of the greatness of some opposite person: By affection, when by reason of friendship we are carried into a respect of favour, and indulgence of a cause: this was Themistocles fault, 
Eras. Apoth.  who did plainly pronounce, Nunquam ei sell insederim, &c. I would never sit vpon that seat( saith he) from whence my friends should receive no more benefit by me, then strangers: but, says tully, 
3. Offi. cap. 11.  Si omnia facienda sunt quae amici volunt, non amicitiae tales, said coniurationes putandae sunt; If all things are to be done, which our friends may labour us unto, such are not to be esteemed friendship, but much rather dangerous conspiracies. again, By offence, iudgement is perverted, when we are drawn into a prejudice, and distaste of the cause, because of hatred against the person; Therefore, saith Ambrose, 
Ambr. sup. Psal.  judicet ille, qui ad pronunciandum, nullo odio, nulla offensione, nulla leuitate ducatur; Let him judge, which is drawn to pronounce( his sentence) by no hatred, by no offence, by no lightness or private respect: Therefore he concludes, 
Amb. ibid.  Bonus judex, nile ex arbitrio suo facit: and so proceeds, A good judge doth nothing according to his own pleasure, nor of the propriety of a domestic will, but according to Law and Iustice; he doth not indulge his own proper will, he brings nothing prepared or premeditated with him from his home, but as he hears, so iudgeth; he is never contrary to the laws; he examines the merits of the cause; he doth not change it, by extenuating or aggravating. Thus far Ambrose. If then a judge ought to bring nothing from home with him, prepared or premeditated, much less at home to give rules or orders, especially without hearing the contrary part: thus we see, he must be free ab amicitia, & inimicitia; From amity, and enmity.  

avarice.  again, he must be free ab auaritia; from covetousness: for this is a cloud that darkens the mind, corrupts the conscience, and makes a man seek to build up himself, and to bury Truth, and Iustice. Salomon tells us, 
Wis. 1. ca. ver. 1.  that men of public place, they must love Iustice: but those which are greedy of gain, says Holcot, 
Hol. sup. lib. Sap.  they are not amatores, said mercatores justitiae: Not louers, but sellers of Iustice, affecting it no otherwise, then Iudas affencted Christ, only to set him to sale; or as Foelix desired to speak with Paul, only in hope of reward. We may see it set down, Canon. 11. quaest. ●. that qui rectè judicat, & praemium remunerationis expectat, fraudem in Deum perpetrat: he which iudgeth rightly, and yet expecteth a reward of remuneration,( that is, some bribe for his iustice) he doth wrong unto God; for, he is in the place of God, and therfore, as God, should willingly and freely execute iustice, and maintain truth: wherefore, if a Magistrate doth iustice, that which is right, yet, if he do it not just; In a right manner, freely in love to iustice, without any hope of reward, he is culpable and corrupt in the sight of God. Now( saith gregory) 
Gregor.  Si ita est, quòd judex propter munera justitiam faciens damnatur, &c. If the case be so, that a judge 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 judge which iudgeth unjustly for rewards? Surely, against these the Lord by his Prophet Esay, denounceth an open woe, 
Esa. 5.23.  Woe unto them, which justify the wicked for a reward, and take away the righteousness of the righteous from him. Thus we see, men of this nature, they must be free ab anaritia, from covetousness, as from a freting canker, that destroys and eats up all course of iustice.  
Thirdly, he must be free ab negligentia, he must not be remiss and careless 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 government, that the oppressed could not haue iustice, which made many, that were a grieved, to flock in recourse unto david. We may see, 
Absoloms Insinuation.  2. Sam. 15. that Absolom did not more insinuate himself into the hearts, and affections of the people, then in a remorcefull affability, to hear the complaints and grievances of the wronged and distressed. In foreign Histories, 
Philip King of Macedon.  Philip King of Macedon was killed by Pausanias, because he rejected his svit, to haue iustice against Attalus, that had wronged him, and after laughed him to scorn: 
Demetrius.  Yea, we may read, that Demetrius of Macedon did much alienate the hearts of the people, because he neglected their complaints, and would cast their Bills of supplication, from the bridge of Axium, into the river: Wherefore, those to whom place of iustice belongs, they must not be remiss and negligent, but watchful and diligent, that so suits grow not aged and gray-headed in their Courts, as if men were 
Iosua. 6.26.  building the walls of jerico, to lay the foundation in the eldest son, and to set up the gates( that is, to finish it) in the youngest son; or, 
Daedalus.  as if they were entred Daedalus Labyrinth, a place so full of windings, and turnings, that without a clew of thread, and some special means of friends, and money, they should never get out again.  
Lastly, he must bee free ab ira, from wrath, and impatience; for as one speaks, 
Holcot. sap. lib. Sap.  Inter passions malas quae in judice esse possunt, ira est vna de peioribus: Amongst the evil passions that may be in a judge, wrath is one of the worst.  
For, as Cato well observed, Impedit ira animum, ne posset cernere verum: Anger, it hinders the understanding, that it cannot discern the Truth: therefore, saith Salomon, Anger doth rest in the bosom of fools, and therefore must needs be unfit for place of Iustice; yea, saith Seneca, 
Lib. de Iraad Nouatum.  Excogitat crimina, cum nullum inueniat; It doth devise & invent faults, when( otherwise rightly) it can find none: and, this evil( saith he) it hath always with it, it will not be governed, but will fall out with the very truth itself, if it shall do any thing against it will or liking. For( saith he) Ira est sui impotens; Wrath hath no power of itself, forgetful of comeliness, unmindful of alliance, pertinacious in it purpose, exclusive of counsel, stirred up with vain and light causes, unable 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 he) homine quid mitius est dum in recto animi habitu est? What is more mildred and gentle than a man, whilst he is in the right habit of mind? but what is more cruel then wrath? what is more loving then a man to his friend? but what more savage then a man angry, and stirred up with wrath? man is begotten for a mutual help, but wrath bends all to destruction, &c. how far unfit then is this for the place of iustice? Yea, so dangerous is wrath, that S. james doth exhort all men, though of private place, 
Iam. 1.19.  to abandon it: Let every man( saith he) be swift to hear, but slow to speak, slow to wrath; for the wrath of man doth not accomplish the righteousness of God. Thus we see, that men of public place, to whom the execution of iustice belongeth, they must necessary haue a fourfold quality, wisdom, boldness, piety, and chastity; they must necessary be free from four things, from amity, and enmity, from avarice, from Negligence, from Wrath, and impatience, and the reason of all this is clear; for all things are naked and open to his eyes concerning whom we speak.  
again, are wee Pastors, to whom the preaching of the word is committed? we see the scope of the Text, wee cannot be hide; all things are naked and open to his eyes of whom we speak. Know we then, that these for the fit discharge of their place, and upright walking in the sight of God, they ought to haue a fourfold quality, 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 conversation, 〈◇〉, pure and undefiled, according to Gods own voice, Be ye clean, which bear the vessells of the Lord, holy in life, holy in conversation. It is said of the weights and measures of the Temple, that they were of a double quantity in respect of other; thereby signifying, that they which are dedicated to holy services, they ought to bee far more weighty, that is, far more special, and far more particular, in life and conversation, then other: yea, God doth challenge this of these in a special manner, Leuit. 21.6. They shall be holy unto their God, and not pollute the name of their God; as if he should say: they above all other: and to signify this, he gives command to Aaron, 
Leuit. 21.22.  That none that had any blemish, should come near to offer his sacrifices.  
Thus first they must be luminosi, full of light, in respect of life: secondly, they must be full of light, in respect of doctrine, such as break the bread of life sincerely, such as sand forth wholesome food, that may nourish the soul, and make it strong in the ways of God. Both these, life and doctrine, the Apostle giveth in special charge to timothy: 
1. Tim. 4.16.  Take heed( saith he) unto thyself, and unto thy doctrine; first, unto himself, and that in respect of himself, and in respect of others: in respect of himself, lest by any blemish of conversation he should become infamous and contemptible: again, in respect of others, lest by his evil example he should induce others to commit sin and wickedness. This our saviour signified, when he said, 
Mat. 6.23.  If the light which is in thee be darkness, how great is that darkness? Great, for it makes a man odious and infamous; great, for it emboldens others to walk in the same steps of impiety. Therefore saith the Apostle to timothy, to prevent bo●h these, Take heed to thyself, in respect of thyself, in respect of others; and not alone this, but Take heed also( saith he) unto thy doctrine, that is, that it should not be according to his own fancy, to build up his own affections, but true and sincere, according to the analogy of faith, to build up the glory of God. Thus wee see, we must first of all be cautious, that wee be luminosi, full of light, a light unto ourselves, a light unto others, holy in life, wholesome in doctrine; not tenebrosi, full of darkness, dark unto ourselves, dark unto others, vicious in life, erroneous in doctrine. Wee must take heed wee be 〈◇〉, pure without pollution, not 〈◇〉, foul and full of contagion: wee must take heed we be lucernae ardentes & Incentes, burning and shining candles, careful of ourselves, regardful of others, pure of life, sound in doctrine; but not lucernae foetentes, loathsome and filthy snuffs, hurtful to ourselves, offensive to others, dishonourable to God: For indeed both these, holy life, and pure doctrine, they ought always to concur, to make a man complete and fit for that holy function. For( as Sotto Maior speaks) 
Sotto Maior supper Timoth.  Tunc Pastor ministerium suum ad vnguem implet, & officio suo ritè fungitur, si non solùm vitae probitate, said etiam laud doctrinae polleat; Then men of this rank do perfectly fulfil their ministery, and rightly execute their place, if they be not onely eminent in probity and goodness of life, but also in soundness of doctrine. Therefore nazianzen makes no doubt to avouch, 
Nazian. orat. in laudem Basil. Mag.  that they that exceed in one of these, but yet are defective and voided of the other, whether it be probity of life, or soundness of doctrine, are as men imperfect and deformed. Yea Origen concludes, 
Orig. in come. supper Rom.  these are praecipuae partes Pastoris; the chief parts of a Pastor; and therefore must either be linked together, or else there must needs be an imperfect incomplete subject, unfit for the Altar of God. Thus first they must be luminosi; full of light; secondly, they must be operosi; full of labour; painful and watchful over their flocks. This is Gods own voice: 
Ezec. 33.7.  son of man, I haue made thee a watchman unto the house of Israel; thou shalt therefore hear the word at my mouth, and admonish them from me. When I shall say unto the wicked, Oh wicked man, thou shalt die the death; if thou dost not speak and admonish the wicked of his ways, that wicked man shall die for his iniquity, but his blood will I require at thy hand. Therefore Paul doth lay a serious charge hereof to timothy: 
2. Tim. 4.1.2.  I charge thee before God, and the Lord Iesus Christ, which shall judge the quick and dead, at his appearing, and in his kingdom, 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 flock, not once break unto them the bread of life; plentiful in charge, but most penurious in discharge. Oh( saith the Apostle) 
1. Cor. 9.16.  necessity is laid vpon me, and woe unto me, if I preach not the gospel. But these seem to conclude, there is no necessity thereof, there is no woe to them, if they preach not the gospel. Yea( saith the same Apostle to his flock) I long to see you, that I may bestow some spiritual truth vpon you. But these seem rather to say to their flocks, Oh, wee long to see you, that we may receive some temporal benefit from you. So that the miserable defect hereof may give just cause, not onely to say with Basil, 
Basil.  Perijt gravitas à Sacerdotibus; The decent and grave carriage, which ought to be in these, is much defective; but with Bernard, 
Ber. Can.  Perijt pietas à Sacerdotibus; The zealous and religious care, which ought to be in these, is strangely decayed. From whence it comes to pass, that their poor sheep lye scattered abroad, like Sauls souldiers, vpon the mountaines of Gilboa, without a Guide to lead them, without a captain to defend them, without a Watchman to keep them, naked and open to the fierce philistines. Alas! our saviour tells us, 
Mat. 13.  that when the Watchmen did but sleep a while, presently the envious man comes and sows tares in their field. But what will he then do, where there is nothing but sleeping? where there is no care, but even a continued absence? What a heap of tares will he sow in that field? what sects? what schisms? what profaneness? what a world of wickedness? Here the wolf 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 gives fit opportunity for the devouring wolf 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 & inconvenience by this absence: false teachers creep in, sects & divisions are raised, liberty is entertained, grounds of faith impugned, and even( as it were) another gospel received, and all this from a small space of absence. Oh then how urgently necessary is the watchful presence of the Pastor? how great damage doth arise of the contrary? Aulus Gellius tells us, 
awl. Gel. li. 3. ca. 2. de yet. Ro. disc.  it was not lawful for the Tribune of the people to be absent from the city of Rome, scarce by the space of one whole day. How much more then unfit and unlawful for the Pastor of the people, to be absent from his charge carelessly at his pleasure? Alas, who shall bind up the sores of that people? who shall heal the wounds of their conscience? who shall relieve their hungry and distressed souls? who shall there suppress the wil●ss of Satan? who shall there keep out the devouring wolf? shall the mercenary? shall the hireling? Alas, Christ himself tells us the contrary; 
jo. 10.12.  An hireling, & he which is not the shepherd, neither the sheep are his own, seeth the wolf coming, and he leaveth the sheep, and fleeth, and the wolf catcheth them, and scattereth the sheep. Yea, the very Poet can tell us, 
3. eclog. quae Paremon inscri.  the hireling cares not for the sheep. 
Hic alienus oves pastor bis mulget in hora:  
Et succus pecori, & lac subducitur agnis:  
The hireling milkes the sheep in every hour twice;  
He starves the lambs, and from the sheep he takes the juice.   
For( as jerome speaks) 
jer. in come. supper Esa.  Non ob dilectionem Domini, said ob mercedem cuncta faciunt; These do all they do, not for the love of God, but merely for reward. Therefore he concludes, 
jer. ibid.  Qui alienis oculis, &c. They which use the eyes and the hands, that is, the labours of others, in this behalf, that they in the mean time may indulge themselves with pleasures and delights, they( saith he) both destroy themselves and their flocks. We may read of a certain Roman, who being demanded, how it came to pass that he himself was so fat, and his horse always so lean; why( saith he) I look to mine own diet myself, I provide for that, but I trust my slave with my Horse. The saying is, The eye of the Master makes a fat Horse. Plinie saith, 
Plin. l. 8. c. 6.  Maiores in agro oculum Domini fertilissimum esse dixerunt: our fathers were wont to say, that the most fruitful thing in the field is the eye of the Master. But howsoever, I answer for the most part, Where the Pastor is painful and watchful amongst his flock, there the people be in best plight, there is most obedience to God, and practise of good life and conversation; but where he is idle and careless, absent and regardless, there, for the most part, is all manner of liberty, neither fear of God nor respect of man. These great inconveniences the Apostle knew right well: therefore he gives a great charge to the Elders of Ephesus, that they become most vigilant and watchful over their Flocks: 
Act. 20.28  Take heed unto yourselves and to all the flock, whereof the Holy Ghost hath made you overseers, to feed the Church of God which he hath purchased with his own blood. 
Syrus Na: Ichhidetheh Demeschicha, the Church of Messiah.  The Apostle Peter knew this so necessary, and the defect hereof so dangerous, that he doth entreat a vigilant care with great earnestness. I beseech you( saith he) feed the flock of God, which dependeth vpon you, caring for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind. Therfore woe to them that by their violence, hardness of heart, and pernicious courses, do enforce their Pastor to bee absent, even as the Chorazites and Capernites by their wickedness did drive away Christ Iesus from them. 
Mat. 11  And thus we see, that men of this rank they must be operosi, not otiosi, labourers, not loiterers, Pastores, not raptores, feeders, not destroyers, not such as seek to build up themselves, 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 david, 
2. Sam. 12.7  that he is the guilty person; fit for John Baptist to tell Herod, 
Mark. 6.18  of his Herodias, of his most indulgent sin: For alas, it is a pitiful thing, when men of this rank become miluo similes, like the silly Kite, Pultos interimere, but Gallinas praeterire: to seize vpon the lesser and meaner sort, that is, to reprove these, but to pass by the greater, and to take no knowledge of them. But Gods voice is otherwise, cry aloud( saith he) 
Esay 58  and spare not, lift up thy voice like a Trumpet, to tell the people of their sins; and the house of jacob of their transgressions. Yea, this is Gods own charge to ieremy: 
jer. 1.17.  Be not afraid of their faces, lest I destroy thee before thē. Yea, it is Gods encouragement unto Ezechiel, 
Ezec. 2.3.6  son of man, I sand thee to a rebellious Nation, but fear them not, nor bee afraid of their words, although Rebels and thorns be with thee, and thou remainest with Scorpions. Nay this duty God enjoins him, vpon a special penalty: 
Ezech. 33.7  Oh son of man, I haue made thee a Watchman unto the house of Israel, therefore thou shalt hear the word at my mouth, & admonish them from me. When I shall say unto the wicked, Oh wicked man, thou shalt die the death; If thou dost not speak and admonish the wicked of his way, that wicked man shall die for his iniquity; but his blood will I require at thy hands. Here then is the penalty; either they must reprove sin in all, or else they make it their sin, and God will require it at their hands. 
four ways we make the sins of others to be ours.  And indeed four manner of ways may we make the sins of others to become ours, connivendo, consentiendo, consulendo, defendendo; by conninencie, by consent, by counseling, by patronizing and defending thin. For as Seneca speaks, 
Seneca.  Vitia serpunt in vicinos & contactu nocent; sins are like to plague sores, they breath forth an infectious steam unto the by-standers. First therfore, by connivency, wee make the sins of others to become ours; for as one speaks, Qui tolerat aliena peccata, cum tollere potest sua facit: He that tolerates the sins of others, when he may redress and take them away; makes them his own. This was old Eli his fault: 
1. Sam. 2  he did too much wink at the sins of his sons, which brought an endless iudgement vpon him and his house for ever: this was that which made the Apostle so sharply rebuk the Corinthians for their connivency 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 own heads. Therefore, first by connivency wee may make the sins of others to become ours.  
Secondly, consentiendo, by consent, wee may make the sins of others to be ours, and that three manner of ways; by dead; as psalm the 50.18. 
Psal. 50.18.  When thou seest a thief, thou consentest with him, and art partaker with the Adulterer; or else by word, as John doth witness in his second Epistle and the 10. verse, 
joh. 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 sin, and do not reprove him; which is contrary to that which God enjoins, Leuit. 19.17. 
levi. 19.17  Thou shalt plainly rebuk thy Neigh-bour, and not suffer him to sin: And the reason hereof is clear, for as Malum consilium ducit in peccatum, so malum silentium relinquit in peccato: As evil counsel leads a man into sin; so evil silence leaves a man in sin: so that by consent wee may make the sins of others to become ours.  
Thirdly, consulend o, by counseling and advising unto evil, we become partakers of that evil. So was david guilty of the death of uriah, 
2. Sa. 11.15  because he did counsel and aduise that he should be placed in the forefront of the battle, and that the rest of their company should recoil back from him, that so he might be smitten and die. So was Achitophel guilty of 
2. Sam. 16  〈…〉 david▪ because he did aduise and counsel him therein, that so he might accomplish and bring his treachery to pass. Such were those false Prophets, who advised the people 
jer. 23.26 27  false and evil things, the deceits of their own heart, that so the name of God might bee forgotten. Thus by counseling and advising unto evil, wee may make the sins of others to become ours.  
Fourthly, defendendo, by patronizing and defending the sins of others, we make them ours; so was Corah and his complices guilty of the sins of the people, 
Num. 16.3.  because they defended & maintained them that they were righteous and holy enough. And therefore this iniquity we may see branded with a double curse, the one of God, Esay 5.20. 
Esay 5.20  Wo unto them that speak good of evil; the other of man, 
proverbs 24.24  He that saith to the wicked, Thou art righteous enough, him will the people curse, and the multitude abhor.  
Therfore both these doth God put into an equal balance to justify the wicked, and to condemn the righteous. 
proverbs 17.15   
Thus by connivency, by consent, by counseling, by patronizing the sins of others, wee may become partakers of these sins. Now this is the voice of heaven, 
revel. 14  that they that be partakers of sins, shalbe partakers of plagues: and this most rightly; for as Augustine speaks, 
Aug. de civit. Dei.  jure vitam amaram cum iis sentiunt, quibus peccantibus amari esse noluerunt; they do most justly suffer bitter affliction with others, who would not be bitter unto thē in their sins. This the Apostle Paul knew right well, therefore he exhorts timothy to be careful of his duty, 
1. Tim. 5.20 22  Those that sin, rebuk openly( saith he) be not thou partaker of other mens sins, but keep thyself pure: therefore Bernard well considering this, makes this his conclusion. Mihi tacere non liceat, cvi ex officio incumbit peccantes arguere: I must by no means be silent, to whom of duty it belongs to reprove sin & transgression. And thus we see, that men of this place they must be animosi, bold and full of courage, sparing sin in none, rebuking sin in all; and we see the reason hereof is clear, our courses cannot bee hide, for all things are naked and open unto his eyes concerning whom we speak.  
Lastly, these men of this rank, they must be Gratiosi, full of compassion, like Barnabas, sons of consolation.  
And last of all, give me leave a little to reflect vpon the laity, & amongst these, especially vpon the guardians of Parishes, who of all seem least to think of my Text, that all things are naked & open, that nothing is hide from his eyes concerning whom we speak: but much rather seem oft to deal, as if there were no divine power at all: They haue taken oath, that they will use all diligence for the reformation of sin, for the beating down of transgression: but alas, what do they? why, even bury all in forgetfulness, nay, so intolerable wicked are some of these, especially in rural places, that they become not Reformers, but Deformers, none so dissolute and profane, 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 greatness of your wickedness? surely, you betray the name of God, you abjure all comfort to your souls, you destroy your brethren, and draw fearful judgements vpon yourselves. First, you betray the name of God, for that is given unto you as a precious Treasure, which you ought to preserve, with all care, with al fear, with all reverence. This donation, we may see in deuteronomy, 
Deut. 6.13.  where he permits man to swear by his name, but first, he doth promise two things, that is, that we must fear him, and serve him; as if he should say, I give you my name, but how? not to use at your pleasure, but to regard it as a most precious jewel, as a great treasure, not to be used, but with great fear and reverence: therefore when God by the Prophet ieremy would call his people from their sins, and transgressions, he gives them this in special charge; that they should swear, Iehouah liveth in Truth, in Iudgement, and in Iustice: as if he should say, I haue committed my name unto you, but you haue abused it, and even trampled it under your feet, by reason whereof I haue stretched forth my hand against you: but now I enjoin you to take more special care of this my greatest treasure, and never to dare to swear by it more, but in Truth, in Iudgement, and in Iustice: therefore these rash, dissolute, and careless swearers, they betray the glorious name of God. Secondly, they abjure all comfort to their souls: for what haue they sworn? how haue they obliged and bound themselves, that as they look for any comfort from God, and his heavenly promises, revealed in his Word, that they will truly discharge their duties, reforming sin, informing against sin? what do they then by the neglect hereof, but abjure all help of God, all comfort to their souls? Thirdly, they destroy their Brethren; for by obscuring their impieties, they nourish them in sin, they encourage them in wickedness, and make their hearts stiff & stubborn against repentance. Lastly, they draw fearful judgements against themselves; judgements, in respect of their own wickedness; judgements, in respect of the sins of others: First, in respect of their own wickedness, that they dare by base perjury so vilify the name of God. Now this is the voice of God, he will not hold them guiltless that take his name in vain, yea, this is a sin grievously displeasing unto him. We may read in Leuiticus, 
lieu. 24.14.  that God would haue no punishment inflicted vpon the Blasphemer, but death itself: But perjury is a high degree of blasphemy, let those then that dare incur that wickedness, see what iudgment they draw down against themselves: again, they procure iudgments in respect of the sins of others, making them their sins, by their connivence: now this is the voice of heaven, that they that are partakers of sins, shall be partakers of plagues. In a word, perjury was ever 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 perjured himself, was never more to be believed. We may read of mercury, that taking away certain cattle of anothers, he was seen of one only rustic; & therfore he came unto him, and  told him, that if he would conceal it, he would give him some part of that prey: whereupon the rustic bound himself by oath, that he would not discover it. But mercury doubting his integrity, transformed himself into another habit, and came and enquired for those cattle, as if he had been the owner of them, and promised the rustic a greater reward then before, if he would tell him where they were. Whereupon the rustic, greedy of the reward, utterly past by his oath, and shewed mercury where the cattle were: whereupon it is said, that mercury seeing his perfidiousness, turned him into a flint-stone. Vpon which wee may well moralise, that men that haue once perjured themselves, they are turned into a flint-stone, that is, most hard of heart, insensible of any goodness, and most ready to any mischief. Secondly, that men committing this wickedness, are worthy to haue some great & grievous punishment inflicted vpon them. Briefly, how sacred an oath was amongst the very Heathen, may plainly appear from Marcus Marcellus; 
Marcus Marcellus Regulus.  who being taken captive, and they that had taken him captive, being willing to haue their captives( which the Romans had taken) to be delivered them, and so to enfranchise those which they had taken of the Romans, thought fit to sand Marcus Marcellus, one of these captives, to the Romans, to know their mind herein, taking an oath of him for his return. Marcus Marcellus came to Rome, signified it to the Senate, with whom although he might haue prevailed, yet considering it would be a damage unto the Romans, would not haue them to grant it. And whereas now he was in Rome, and might haue stayed if he would, and knowing( if he did return) he should undergo a most miserable death; yet considering with himself, that he had taken oath to return, did rather choose to expose himself into the hands of his enemies, to die a miserable death, then to break his oath, and so periure himself. 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, expressly to bind them to the reverence hereof, and yet make no regard thereof! Oh, voided of question, the very Heathen must needs rise up in iudgement against them. Finally, to conclude, be wee superiors or inferiors, be we Magistrates, Pastors, or laity, men of more private nature, let us all be most cautious, to walk warily & sincerely in our places, to promote Gods glory, to propagate his truth, to build up the kingdom of Christ, to beat down the kingdom of Satan: for this is clear; All things are naked and patent unto his eyes, concerning whom we speak. The which faithful duty the heavenly Father imprint within every of our souls, for his sons sake, Christ Iesus. To which Father and son, with their most holy Spirit, be ascribed all power, all glory, all majesty, all dominion, all praise and thanksgiving, from this time for evermore. Amen.  
FINIS.