Die Mercurii 30. Decemb. 1646.  
ORdered by the Commons Assembled in Parliament, That Sir William Massam do from this House give thanks to Mr. Martial and Mr. Newcomen for the great pains they took in their Sermons they preached this day before the Commons at St. Margaret Westminster (being a day of their public Humiliation) and desire them to Print their Sermons.  
H. Elsing Cler. Parl. D. Com.   

I appoint Stephen Bowtell to print my Sermon.  
Stephen Martial.   

THE ALLSEEING UNSEEN Eye of GOD. DISCOVERED, IN A SERMON PREACHED before the Honourable House of COMMONS; at Margaret's Westminster, December 30. 1646. being the day of their solemn Monthly Fast.  
By Matthew Newcomen, Minister of the Gospel at Dedham in Essex, and one of the Assembly of Divines.  PROV. 13.3. 
The eyes of the Lord are in every place, beholding the evil and the good.  2 CHRON. 16.9. 
The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect towards him.  Deus totus oculus est, quia omnia videt: Totus manus est, quia omnia operatur, totus pes est, quia ubique est. August. 
Published by Order of the Honourable House of Commons.  
LONDON, Printed by A. M. for Christopher Meredith, at the Crane in Paul's Churchyard. M. DC.XI.VII.   

Die Mercurii 30. Decemb. 1646.  
ORdered by the Commons assembled in Parliament, That Sir William Massam do from this House give thanks to M. Martial and M. Newcomen, for the great pains they took in the Sermons they preached this day before the Commons at St Margaret's Westminster, being a day of public Humiliation, and desire them to Print their Sermons.  
H. Elsing, Cler. Parl. D. Com.   

I appoint Christopher Meredith to Print my Sermon.  
MATTH. NEWCOMEN.   

TO THE HONOURABLE HOUSE OF COMMONS assembled in PARLIAMENT.  
Right Honourable,  
GOD hath called You to sit at the stern of this tempest-shaken Kingdom; the helm whereof God hath put into Your hands in a very difficult time. Some years now You have been conflicting with cross and boisterous winds and seas, and are not yet in safe harbour. Being called at this time to speak unto You, I know not better how to improve the opportunity for the good of Your souls and of the public, then by directing Your eyes unto that only Lodestar the eye of God; upon which if you can fix, You may from thence fetch both light and 
* Psal 32.8. I will guide thee with mine eye.  guidance, to steer Your course so, as You shall save Your souls, and may save this poor Kingdom, so as it do not in portu naufragium. I know You are yet encompassed with rocks and shelves, Scylla's and Sirens, temptations on the right hand and on the left, but eyeing this eye of God, will enable You steadily, unappalledly, inflexibly, to shape Your course to God's glory, the public good, and Your own happiness: which that You may do, is the prayer of  
Your servant in the Lord and in his work, MATTH. NEWCOMEN.   

A SERMON PREACHED at the Monthly Fast, before the Honourable House of COMMONS, Decemb. 30. 1646.  HEBR. 4.13. 
— But all things are naked and open unto the eyes of him, with whom we have to do.  
THat we have to do with God at this time, I am confident we all know: O that we did as well know, who, and what this God is, with whom we have to do. This Scripture, which you have now heard read, will help us to understand that, if God be pleased to help us to understand this Scripture: Wherein you have three particulars: The two first concerning the knowledge of God: The other concerning the God in whom this knowledge is.  
Concerning the knowledge of God, you have here, First, the extent of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things. Secondly, The quality or kind of it. First, It it is a clear or evident knowledge. All things are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naked. Secondly, It is a full and thorough knowledge, All things are naked and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Open. Thirdly, It is a perfect and infallible knowledge, All things are naked and open, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Eyes of him. Lastly, You have here the God in whom this knowledge is: It is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with whom we have to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The first thing in the Text, is the extent of the knowledge of God, it reacheth unto all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things: 
Quaecunque & in Deo sunt; quaecunque & extra Deum: Divina, & non Divina: Angelica, humana: Coelestia, Terrena: Bona, Mala: Occulta, Manifesta: Maxima, Minima: Vniversalia, Singularia: Necessaria, Cotingentia: Nobilissima, vilissima: Quae sunt; Quae non sunt sed esse possunt: Futura, non futura: Praesentia, praeterita: Quae fuerunt, & non fuerunt: atque adeo infinita etiam ea quae numquam futura sunt.  All things that are in God, and all things that are without God. All things, Divine and not Divine. All things, Angelical or Humane: Heavenly or earthly: All things good or evil, great or small: secret or open. All things that have been, or have not been: that are, or that are not; that shall be, or that may be, or that never shall, never can be: All things past, present, future, contingent, impossible, All things are naked and open unto the eyes of him, with whom we have to do.  
This field would be too large for me to travel over at this time, I shall therefore only thrust my sickle into one corner of it, and confine my discourse unto that knowledge which God hath of men and their affairs, not only because that will be most profitable, but also because that seems to be the very reason why the Apostle mentions the Omniscience of God in this place, that we might make application of it to ourselves and our own actions, therefore he saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That knowledge then, which God hath of men and of their ways, I shall endeavour to set before you in these ensuing particulars.  
First, God knows every man and woman, that ever were, or shall be, God knows them before they are: even in the womb, even from eternity God knows them. Psal. 139.15, 16. 
Psal. 139 15, 16.  My substance was not hid from thee when I was made in secret, and curiously wrought beneath in the lowest parts of the earth. Thine eyes did see my substance yet being unperfect, and in thy book were all my members written, etc. and from hence it follows, that God doth fully know the sinfulness of that state and condition that every one is born in.  
Secondly, God knows all the ways and works of men, from the birth, and from the womb. 
Job 31.41.  So Job 31.41. Doth he not see my ways, and count all my steps? Nor was this Gods singular exactness and observation over Job. For Job 32.21, 22. 
32.21, 22.  His eyes are upon the ways of man (any man every man) and he seethe all his go. There is no darkness or shadow of death, where the workers of iniquity may hid themselves, Jerem. 32.19. 
Jer 32.19.  Great in counsel, mighty in works, for thine eyes are open upon all the ways of the sons of men.  
Thirdly, God knows all the speeches of all men: Every word, every syllable that the tongue of any one doth mutter, or whisper, God knows it. Psal. 139, 4. 
Psal. 139.4.  For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether. No man, that speaks a word for God, his Cause or People, but God knows it; No man that speaks a word against God, his Cause or People, but God knows that too; let it be spoken never so closely, secretly. Enoch tells us, that God will at that great day execute judgement upon ungodly men, for all their hard speeches which they have spoken against him, Judas 15. And our Saviour tells us, 
Judas 15.  that of every idle word that men shall speak, they shall give account in the day of judgement, 
Mat. 12.36.  Mat. 12.36. therefore God knows them all.  
Fourthly, God knows not only the ways and the words, 
Isa. 66.18. 1 Chron. 28.9.  but even the thoughts of men, Isa. 66.18. I know their works and their thoughts. 1 Chron. 28.9. The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.  
Fiftly, God doth not only know the ways, and words, and thoughts of men present, at that instant, while they are thinking, speaking, doing these things: but when they are past and forgotten by men, they are still present in the knowledge of God, 
Job 13.27.  Job 13.27. Thou lookest narrowly to all my paths, thou settest a print (a mark, a memento) upon the heels of my feet, 
Job 14.17.  Job 14.17. My transgression is sealed up in a bag: 
Amos 8.7.  and thou sowest up mine iniquity, Amos 8.7. The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works.  
Sixtly, As God knows all the ways, words and thoughts of men present and past, so he knows all the ways, words and thoughts of men that are to come. Psal. 139.2, 
Psal. 139.2.  Thou understandest all my thoughts afar off. Isa. 48.8. 
Isa. 48.8.  I knew that thou wouldst deal very treacherously. God knew what Israel would both think and do, when once they came into the land of Canaan, and tells it them before ever they came there. 
Deut. 31.21.  Deut. 31.21. For I know their imaginations which they go about, even now before I have brought them into the land of Canaan. God knew what horrible outrages Hazael would commit when he should come to be King of Syria, and tells him of it, when he could scarce think there was such villainy in his heart, 
2 King 8 12, 13.  2 King. 8.12, 13. God knows not only what men have done, or do, but what they will do.  
Seventhly, God knows not only what men will do, but he knows also what men would do, if they were in such or such cases, upon all occasions, emergent and possible. Deus cognoscit non solum quae fieri possunt a singulis, sed etiam quae reipsâ fierent, quavis hypothesi factâ: quavis occasione proposita, hae tamen occasiones sunt infinitae, imò infinitiès infinitae. God knew Abimelech would have defiled himself and Sarah, if he had not with held him, Gen. 20.6. 
Gen. 20.6.  God knew the men of Keilah would have betrayed David into the hands of Saul, if he had stayed among them, 1 Sam. 23.12. 
1 Sam. 23.12.  Here is one that's now a private man, God knows what he would be and do, if he were advanced to place of public office and authority. Here is one that is linked into a godly family, hath gracious kindred and company: God knows what he would be, if transplanted into another family. There is one that died in his infancy, God knows what he would have been and done, if he had lived 40, or 50, years. God knows all the ways of men, past, present, future, contingent, possible.  
Eightly, God knows not only all the ways, words and thoughts of men, past, present, future, possible: But (in the next place,) God knows the hearts of all men, 
1 King 8.39.  1 King. 8.39. For thou, even thou only knowest the hearts of all men. God knows the hearts of all men, what frame and constitution they are of, whether they he holy or sinful, sincere or hypocritical; therefore it is, that God in Scripture is so often said to search, and try, and ponder the hearts of men. 1 Chro. 28.9. 
1 Chro. 28.9.  The Lord searcheth all hearts. 1 Chro. 29.17. I know also, my God, 
29.17.  that thou tryest the heart, and hast pleasure in uprightness. Prov. 17.3. 
Prov. 17.3.  The fining pot is for silver, and the furnace for gold, but the Lord tryeth the heart. 
Prov. 21.2.  Prov. 21.2. The Lord pondereth the heart. These three words of searching, trying, pondering, the holy Ghost used to set out that full, exact, discerning, critical knowledge, which God hath of the frame and temper of men's hearts.  
Ninthly, As God knows the frame and temper of all men's hearts; so God knows all the purposes and intendments that are in the hearts of men. In the verse before my text, it is said of the word of God, That it is a discerner of the thoughts and intents of the heart, 
Heb. 4.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are properly the secret and inward workings of passions and affections, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the secret and first workings of men's understandings and apprehensions: Now both the one and the other, God sees them: and therefore that is rendered as a reason why the word of God doth discern them. The word of God is a discerner of the thoughts and intents of the heart: for there is no creature that is not manifest in his sight: but all things are naked and open, even the intents and purposes of men's hearts. Job. 33.17. These and these things, 
Job 33.17.  saith Elihu, God doth, to withdraw man from his purpose, etc.  
Tenthly, God knows the iuclinations and desires of all men's hearts. Isa. 32.6. The vild person will speak vildly, and his heart will work iniquity: 
Isa. 32.6.  God sees the hearts of wicked men, hankering and propending after their wickedness: 
Ezck. 33.31.  his heart will work iniquity. Ezek. 33.31. They come before thee as my people cometh, and they sit before thee as my people sitteth, and they hear thy words, but they will not do them, but their heart goeth after their covetousness. God faugh, that though they pretended to be devout and religious attenders upon his word, yet the bent and by as of their heart was after the world. Their heart was toward their covetousness. And so again God seethe how the bent and inclination of his people's heart is towards him. Jer. 12.3. 
Jer. 12.3.  Thou O Lord knowest me: thou hast seen me, and tried my heart towards thee. All their inward breathe, and secret liftings up of desire after God, are known to him. Psal. 38.9. 
Psal. 38.9.  Lord all my desire is before thee, and my groaning is not hid from thee.  
Eleventhly, God knows all the designs and Projects of all men's hearts. I mention these as distinct from purposes and intendments, because men's purposes, are many times but sudden and slight motions, and of little value with themselves. But designs and projects are deep and elaborate things, have more study and pains bestowed upon them: you shall have a man forging a design, weeks, months, years; and working it with that secrecy, that as Alexander said, if he thought his shirt upon his back knew it, he would pull it off and burn it. But God knoweth all these designs and projects be they never so deeply laid, 
Job 12.22. 1 Cor. 5.5.  never so closely carried, Job 12.22. He discovereth deep things out of darkness, 1 Cor. 4.5. God will both bring to light the hidden things of darkness, and will make manifest the counsels of the heart, Job 5.12. 
Job 5.12.  He disappointeth the devices of the crafty, so that their hands cannot perform their work. An instance of this you have, 
Dan. 11.20,— 27.  Dan. 11.20— 27. where God foretells the several projects and devises whereby Antiochus should work himself into the kingdom of Syria, and almost into the kingdom of Egypt, and then vers. 27. how he and Ptolomee King of Egypt shall project to overreach one another: And both these King's hearts shall be to do mischief, and they shall speak lies at one table, but it shall not prosper. As if God had said, after the war between these two Kings, there shall be an interview, or a treaty for peace (pretended at least) but there will be nothing but mischief in their hearts; no though they may entertain one another with compliments, and fair words; yet they are but lies and pretences, they shall both speak lies at one table. God knows all the designs and projects of Kings, and great politicians, both in their managing of wars, and in their treaties of peace. Thus you see, God knoweth all things: all persons, all their actions, all their words; all their thoughts, past as well as present, future as well as past, contingent or possible; all their hearts, all their intendments and purposes; all their inclinations and disires, all their projects and designs. And so you see in some measure the extent of the knowledge of God, all things. The next words will show us the nature of this knowledge which God hath of all things. It is 1. a clear and distinct knowledge, all things are naked. It is 2. a full and through knowledge, all things are naked and open. It is 3. an Intuitive, comprehensive, infallible knowledge, all things are naked and open unto his eyes.  
First, This knowledge which God hath of all things, it is clear and distinct. All things are naked. Men may put such colours and dresses upon themselves, and ways, as they may make a shift to hid themselves from the eyes of men: But no pretences, no excuses can hid them from the sight of God, no more than a piece of transparent glass can cover them from the beam of the Sun. All things are naked, unmasked, unclothed, their dress and paint taken off. God beholds all things in their naked and simple realities. What a fine colour had Simeon and Levi, 
Gen. 34.14.  for their urging circumcision upon the men of Shechem? they pretended Religion and the Law of their God; whereas in truth, it was revenge and thirst of blood acted them, and this God saw, though Hamor and Sechem saw it not. What a colour did jeroboam put upon his Idols which he set up at Dan and Bethel, 
1 King. 12.15, 30.  as if he studied nothing but the people's ease, and because it was too far for the people to go up to Jerusalem, therefore he would accommodate them with Chapels of ease. But the naked truth was, a design to establish the Kingdom to him and his, and to keep the people from returning to the house of David, and this God saw, and did so blast him, that that which he intended for the stability, proved the ruin of his house and Kingdom. What a face of Zeal for God did Jehu put on in executing the judgement of the Lord upon Ahaz and his family? and when he hath done, can vouch warrant from God for it. 
2 King. 9.25, 36.  This is that which the Lord spoke by his servant Elijah: and can say, Come see my zeal for the Lord of hosts. But God knew it was to rid himself of competitors for the Kingdom, and to assure the Throne to himself and his, that Jehu did this, and therefore God threatens to avenge the blood of jezreel, Hos. 1.4. on the house of jehu, because though he did the thing that God commanded, 
Hos. 1.4.  yet he made the command of God but a colour for his own ends. How pious and devout did the Pharisees seem! the people thought them the only Saints upon earth: but our Saviour tells them; that God looked upon them, not according to what they did appear, but according to what they were; their colours, and shows, and visards of holiness, could not blear the eyes of God. So our Saviour, 
Luk. 16.15.  Luk. 16.15. Ye are they which justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed among men, is abomination in the sight of God. Men may be such artificial dissemblers, as not only to be able to justify themselves before men, but to gain a high esteem among them, and yet be an abomination unto God who knows their hearts, and unto whom all things are naked.  
All things are naked and open: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: aperta, so the Vulgar: 
Chrysost. ad loo.  Resupinata, so Erasmus: intimè patentia, so Beza. chrysostom saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a metaphor taken from the skins flayed off from the sacrifices: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. for as when a man (saith he) hath slain the sactifice, and flayed off the skin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the inwards of the beast are laid open and bare to any eye: so all things, the very inside of them, are naked and open unto God: And Camerarius approves this explication of the word. Beza carries it further, and saith, it is a metaphor taken from beasts, which are not only flayed, but chined down the backbone;  totae foris & intus oculis pateant. So another, Sicut cum animal per cerviceni & spinam dorsi ita dividitur, ut viscera omnia pateant. Camero thinks it a metaphor, à re Palaestricâ. Some make the three words in my Text, three degrees of the knowledge of God, videre, denudare, aperire; a thing may be seen. (saith Athanasius) but not seen naked; or it may be seen naked, but not open. It is one thing to see a sheep alive with the skin and the fleece on, another thing to see it naked and flayed; and yet a further thing to see it opened: and certainly this phrase doth signify a most intimate, 
Ad populum phaleras, ego te intus & in certe novi. Pers.  full and thorough knowledge of all things, and hath the force of that proverbial speech, intus, & incute.  
All things are not only naked, without cloaks or colours, but ripped open, unboweled, anatomised, turned inside outward in the eye of God. There is nothing so reserved, so hidden in man or from man, but it is open to the eye of God. Many men have their Arcana, their secret ways of lust which they would not discover, no not to their friend which is as their own soul: but even these are open unto God. 
Psal. 90.8.  Psal. 90.8. Thou hast set our iniquities before thee, even our secret sins in the light of thy countenance. And there are two things in all men which are hidden secrets, the principles from which, and the ends for which they act; these are like that path, of which job saith, the Vulture's eye hath not seen it, Job 28.7. but even these are naked and open to the eye of God▪ All things, are naked and open.  
All things are naked and open unto the eyes of him. This shows that the knowledge which God hath of all things, is not an uncertain, conjectural, fallible knowledge; but a certain, intuitive, infallible knowledge: That it is not an imperfect, successive, potential knowledge, but a perfect, comprehensive, actual knowledge. All things are naked and open unto the eyes of him.  
This knowledge which God hath of all things, it is (I say) not an uncertain, conjectural, fallible knowledge, but a certain and infallible knowledge; a knowledge that hath in it, evidentiam & certitudinem. The knowledge of the eye is the most certain and evident knowledge; we say, visus non fallitur circa proprium objectum: if the organ and the medium be rightly disposed, a man's eye cannot deceive him; therefore we say, we will believe our own eyes against all the world. Now God's eye is (as I may so say,) both the organ and medium of his seeing: We see things by the light of the Sun, but the Sun seethe all things by his own light, so doth God. 
Et totus videt & totum, quia minime fallitur quia minime claudit, quia extra se lumen non quaerit ut videat: ipse enim est qui videt & unde videt. Bern.  All that is God seethe, and God seethe all that is, and is not deceived, because he needs not light from without himself to see by, for he it is that seethe, and from himself it is that he seethe.  
Again, This knowledge which God hath of all things, it is not a potential, partial, imperfect knowledge, but an actual, comprehensive, perfect knowledge. God with one infinite, individed act of his understanding, knows at once, all things that ever were, are, or shall be, yea infinite things that never were, nor ever shall be. God doth not take up the knowledge of things as we do, per discursum, or per successionem, or per compositionem. God doth not know, unum post aliud, one thing after another; nor unum per aliud, one thing by another; but his infinite understanding grasps all things, simul & semel: to his infinite eye all things are naked and open at one view. 
Non enim mere nostro ille vel quod futurum est prospicit: vel quod praesens aspicit, vel quod praeteritum est respicit, &c Aug.  God doth neither look back upon what is past, nor look forward upon what is to come, nor look right forth upon what is before him, as our manner is; but in a manner fare differing from what we are wont to do. God doth not remove his thoughts from one thing to another, but seethe all things altogether unchangeably. God doth not see things otherwise with his mind, then with his eye, for he is not made up of soul and body. Nor doth God see things otherwise now then he did heretofore, or then he will hereafter; for in God's understanding there are not those differences of time past, present, and to come, as there are in ours; for in his incorporeal view, all things are present together, thus Augustine. 
Oculus Dei & longinqua capit, quia ubique praesens est, & intima, quia in omnibus est, & subtilia, quia perspicax est, & maxima, quia omnia in ipsô sunt. Hugo de S. Victore. Potest oculus hominis in visione facile praepediri ac decipi spissitudine tenebrarum, profunditate noctis, obscuritate nubium, alteration aëris, longinquitate loci, inequalitate objecti, turbatione humorum, dissipatione specierum, velocitate motus, & centum id genus illusionibus ac impedimentis internis, externis, naturalibus & artificiatis, veris ac praestigiosis, hominum & diabolorum. Non item oculus Dei, qui solus seipso per infinitum & increatum lumen, eliminat tenebras, dispellit noctem, caliginem dissipat, obscuritatem irradiat, consumit nubes, coelumque aëremque serenat. Solus ille neque nimia objecti propinquitate retunditur, neque longinquitate superatur, nec lassescit diuturnitate exercitij, nec humorum alteratione inficitur. Solus non mendicat cognitionem suam vel ab objecto & specie, vel a sensibili luce & colore, vel a motu & medio. Solus non mensuratur tempore, non coercelur loco, non concluditur termino, non excluditur impedimento, non debilitatur senio, non corrumpitur morbo, non decipitur arte, non fascinatur praestigijs, sed videt quocunque loco, ac tempore, omnem curam & occupationem, omne bonum & malum, quodvis damnum, dictum, factum, tentatum, & cogitatum. July Mazarinus in Psal 50.  The eye, of God, my brethren, is not like the eye of man, that cannot see at a distance, or cannot look upon many things at once, fixedly: No, the eye of God seethe the remotest things, because he is every where: the most secret and inward things, because he is in all things; the most subtle things, because his eye is sharp, and piercing: the greatest things, because all things are in him. The eye of man may be hindered from seeing, or deluded in its sight, either by blackness of darkness, depth of night, thickness of clouds, alteration of of air, distance of place, indisposition of the object or organ, scattering of the species, change of the medium, swiftness of motion, and an hundred such impediments, inward, outward, natural, artificial. It is not so with the eye of God, who alone by his own infinite and uncreated light, chaseth away darkness, dispels the night, inlightens obscurity, etc. his eye is neither hindered by too much nearness, nor by too much remoteness of the object, nor is it wearied with continual seeing. He alone doth not borrow his sight, neither from the object nor from the species, nor from light and colour, nor from motion. His sight is neither limited to time, nor confined to place, etc. but he sees at all times, and in all places: every endeavour, every employment, every wrong, every word, deed, attempt, thought: All things are (at once) naked and open unto the eyes of him, with whom we have to do.  
Of him with whom we have to do. These words set out the person in whom this knowledge is, and that is he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The words are diversely translated and interpreted.  
The Syriack renders it thus, 
Teost is. Tremell.  of him to whom we must give an account. And this sense Chrysostom gives of the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with whom we have to do, for unto him we must give account of what we have done. So than it is worth our considering, that all things are naked and open to the eyes of him, unto whom every one of us must give account of himself.  
The Vulgar Latin reads it, ad quem nobis sermo, and so Erasmus and Camerarius, quem alloquimur, whom we speak to. And this also is worthy our consideration; Everytime we come to speak to God in prayer, that all things are naked and open unto the eyes of him, to whom we are speaking when we are in prayer.  
Calvin and Beza render it, 
Phil. 3.21.  quicum nobis est Negotium, which is according to our translation, with whom we have to do. The whole life of a Christian is a Negotiation with God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our traffic our business is in heaven, with God, even then when we think we have to do with this, and that man, even than we have to do with God. In every thing we do, we have to do with God: o that we could remember this, and withal remember that all things are naked and open unto the eyes of him, with whom we have to do.  
Others from the connexion of this verse with the former, wherein the Apostle had been speaking of the Ministry of the Gospel, and the efficacy thereof, give this sense of the words, Deus quicum nobis res est, quando cum verbo ejus nobis res est, omnia perspicit: God with whom we have to do when we have to do with his word, seethe all things. Now o that we could Remember this: That when we have to do with the word of God either to handle, or to hear it, we have to do with God: and withal remember, that all things are naked and open unto the eyes of him, with whom we have to do, when we are speaking or hearing this word. And thus you have the meaning of these words, all things are naked and open unto the eyes of him, with whom we have to do.  
And it must needs be thus. First because of the infinite perfection of God. God is a being of infinite perfection. All excellencies and perfections are in God after a most eminent and infinite manner; 
Omnia quae fecit, id est spiritus & corpora; summa & ima; coelestia & terrestria; viventia & quibus facultatem vivendi non dedit, ineffabiliter, ubique & totus, implet & continet Deus Aug. lib de fide ad Peir.  and therefore as life, and power, and goodness, and other excellencies are in God, so also knowledge. Which is one of the highest excellencies and perfections of life, is in him, in infinite perfection. If there were any thing which God did not know, God could not be perfect nor happy in his life and being.  
Secondly, This is demonstrated from God's emnipresence. God is in all things, and therefore knows all things. God after an unspeakable manner doth everywhere fill all things which he hath made, spirits, bodies, things that are above, and things that are beneath, things in heaven, 
Qui tenetonnia, imples omnia, circumplecter is omnia, supper. excedis omnia, sustines omnia: nec ex alia parte imples, ex alia parte circumplecteris: sed circumplectendo imples, & implendo circumplecteris, sustinendo superexcedis, & superexcedendo sustines. August.  and things in earth, things that have life, and things that have no life. Thou holdest all things, and fillest all things, and encompassest all things, and art above all things, and sustainest all things: neither dost thou fill them on the one side, and encompass them on the other, but by encompassing dost fill them, and by filling dost encompass them: by sustaining them, thou art above them, and by being above them, thou dost sustain them. Needs must that God that thus fills all things, know all things. Si animo as ment sphaeram contemplemur magnitudine ac virtute infinitam, cujus centrum ubique sit, circumferentia nusquam: Suppose we in our thoughts, a sphere of infinite greatness and efficacy, whose centre is every where, but hath no circumference; it will necessarily follow, that what ever thing or things be, besides this sphere, must necessarily be within this sphere, encompassed by it, and contained in it: and all things existing within this sphere it will follow, 
Arias Montanus in Historia naturae.  nihil agi posse quod ab illâ non sentiatur, There is no action nor motion but this sphere will perceive it. Such is God, a sphere of infinite Being, Life, understanding, encompassing all things, filling all things, and therefore knowing all things. David proves God omniscient from his omnipresence, Psal. 134.2. Thou knowest my down-sitting, my uprising, thou understandest my thoughts afar off: There is not a word in my tongue, but, Lord, thou knowest it altogether: there is his acknowledgement of God's omniscience. But then, thou compassest my paths, and my lying down, vers. 3. Thou hast beset me behind and before, vers. 5. and whether shall I go from thy spirit, and whither shall I flee from thy presence? ver. 7, 8, 9, 10, 11. They are acknowledgements of God's omnipresence as demonstrations of his omniscience. And so God himself argues, Jer. 23.24. Can any hid himself in secret places that I shall not see him, saith the Lord? do not I fill heaven and earth?  
Thirdly, This omniscience of God is further demonstrated, from that influence which God hath into all things. It is God that gives life, being, motion, power, activity, action, unto all things, Act. 17.27. In him we live and move and have our being. All things that have being, God gave that being to them; all things that have life, God gave that life to them; all things that move, God gives that motion to them, not only the power, but the act; no man can move a hand ora foot to any action; no man can move his tongue to speak a word; no man can move in one thought of his heart, without God's concurrence to that motion: There is no action or motion of any creature man or Angel, but God concurs to it, by way of support and cooperation as it is a natural action, or motion, by way of special assistance, if it be a gracious and holy action; by way of permission and sufferance, if it be sinful. Even in our sins, the action, quà actio, is from God, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularity of it is from ourselves. Now this is a further demonstration that God knows all things; and this argument also David useth in the 139. Psal. 15, 16. And thus now I have done with the explication of the Text, and demonstration of the truth contained in it; I come now to the application of it.  
Use 1 The first improvement that I will make of this point shall be for Information. All things are naked and open unto God. God is Omniscient; If so, than this informs us, that Jesus Christ is God, and the holy Ghost is God, for Jesus Christ is Omniscient, and the holy Ghost is Omniscient. Omniscience is an incommunicable attribute, and therefore the servants of God from those Scriptures that attribute omniscience to Christ and to the holy Ghost (as many Scriptures you know do) have successfully and invincibly maintained the Deity of Christ and of the holy Ghost, 
Joh. 2.24, 25. Joh. 21.17. Luk. 10.12. 1 Cor. 2.10, 11.  against the blasphemous oppugners of it. Chrysostom applies these words of my text unto Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaks of the Son, and saith, with whom we have to do. I speak not this as if I suspected any in this auditory guilty of so foul a crime as the denial of the Godhead of Christ, or of the holy Ghost (though I fear, there is as much of this blasphemy in England at this day, as ever was since the name of Christ was known in England.) But I speak it only to let you see, how pious and just it is in the Honourable houses, that as they have begun to declare their zeal for God in making a law that men may no longer impunè wickedly, and pertinatiously blaspheme his glorious essence, and attributes: So to show the like zeal for the glory of his eternal Son, and Spirit. This is the will of God, that all men should honour the Son, even as they honour the Father, he that honoureth not the Son, honoureth not the Father, Joh. 5.23.  
In the days of Theodosius, the Arrians through his connivance were grown very bold, and not only had their meetings in Constantinople, the chief City of the Empire, 
Theodo. 5.16.  but would dispute their opinions; etiam in foro, and no man could prevail with the Emperor to lay restraints upon them, because, saith the Historian, he thought it, nimis severum & inclemens esse; at length comes to Constantinople one Amphilochius Bishop of Iconium, a poor Town; an honest man but no great politician for the world, 
Sozom. 7.  he petitions the Emperor to restrain the Arrians, but in vain: Next time he comes to the Court, finding the Emperor and his son Arcadius (whom he had lately created joint Emperor) standing together, he doth very low obeisance to the father, but none to the son; but coming close up to him, in a familiar manner stroketh him on the head and saith, Salve mi fili, God save you my child. The old Emperor taking this for a great affront, being full of rage, bids turn the man out of doors: As the officers were dragging him forth, he turning to the Emperor saith, ad hunc modum extstima, o Imperator, etc. Make account, O Emperor, that thus, even thus is the heavenly father displeased with those that do not honour the Son equally with the Father: which the Emperor hearing, calls the Bishop back again, asks him forgiveness, presently makes a law against Arrianisme, forbids their meetings and disputations, constitutâ poenâ. Here was a blessed artifice, by which the zeal of this Emperor was suddenly turned into the right channel: and he was taught by his tenderness over his own honour, and the honour of his son, to be tender over the honour of God and his Son Jesus.  
Use 2 In the second place this, That all things are naked and open unto the eyes of God, confutes those that say, God seethe not, knows not sin. And secondly, That say, God seethe not sin in his children.  

Averro. Vorstius.  First, Such as say, God seethe not sin. God (say they) knows all things by knowing himself, and by looking upon himself, seethe all things in himself, tanquam in speculo. Now God, say they, cannot see sin in himself, for it is not in him, therefore God cannot see sin. Besides, 
Hab. 1.13.  Scripture saith, Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look on iniquity. I answer, God doth know the sins of men, not as if our sins were or in speculo: but sin being a privation, that (as all other privations) is known by the contrary habit or act, ut caecitas per visum, & tenebrae per lumen; so God knoweth sin, per virtutem oppositam, & per bonitatem actus oppositi: and as for that text in Habbakuk, it is to be understood, not descientia simplicis intelligentiae, but de scientia conjuncta cum approbatione: Deus non cognoscit peccata per scientiam approbationis: and of this knowledge the text speaks: That God did see the sins and violences of wicked men, that text tells; and the Prophet under a temptation, did almost impute unto God an approving of them, which was contrary to his nature. Thou art of purer eyes then to behold evil, and canst not look upon iniquity, wherefore lookest thou upon them that deal treacherously and holdest thy tongue?  
Secondly, 
Antinomians.  This confutes those that say, God seethe not the sins of his justified children. Certainly, if all things are naked and open unto the eyes of God, then even the sins of his own dearest Saints and children. No, say some, by no means; their sins are all covered. And the great text they pretend unto, is that, Numb. 23.21. He hath not seen iniquity in Jacob, 
Numb. 23.21.  nor beheld perverseness in Israel. Now true it is, the sins of justified persons are covered: David, Paul, tell us so: but withal they tell us how: not simply and absolutely, so as God cannot see them; this would argue impotency and imperfection in God; but secundum quid, so covered as God will not impute them. And for that which is their Locus palmarius, it is never a whit to their purpose, He hath not seen iniquity in Jacob, nor beheld pervernesse in Israel, so it is ordinarily read: but a reverend and learned Author, 
M. Gataker, in his book entitled, God's eye upon Israel.  hath with much dexterity and strength proved, it should rather be read, He hath not seen, or will not see, or cannot endure to see any wrong against Jacob, or any grievance against Israel (for so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there used, do often signify trouble and grievance) as he hath at large proved from Scripture, and the context doth exceedingly favour this interpretation.  
But take the words in the ordinary reading, they will no way favour this opinion: He hath not seen iniquity in jacob, nor beheld perverseness in Israel: of whom doth Balaam speak this? only of believers, of justified persons? No, of all the hundred thousands of Israel, that were now before him upon the plain; of all the mixed multitude that came up out of Egypt, which sure were not all believers not justified persons; therefore the meaning of the place is, that at the present there was no common sin lying upon the people, 
Chaldee Paraphrase and others.  no Idolatry (for of that many understand this place) nor any other peccatum flagrans, that might provoke the Lord against them. God saw no wickedness in the Camp, that might cause him to pour a curse upon them. God saw none, because they had since their expiation and atonement committed none, if they had, God would have seen it; for in the 25. Chapter, when the people fell to whoredom and Idolatry, God could quickly see it and avenge it, and yet the persons remained still the same. These very persons of whom it is said, Chap. 23. God saw no Iniquity in them: in these very persons God saw and avenged iniquity within a very few days. And certainly whatever misapprehensions of God and of sin men may have now, the Saints of God before us have had far other apprehensions. O God thou knowest my foolishness, and my sins are not hid from thee, saith David, Psal. 69.5. Thou hast set our sins before thee, even our secret sins in the light of thy countenance, 
Psal. 69.5.  saith Moses, Psal. 90.10. If we have forgotten the Name of our God, 
Psal 90.10.  or stretched out our hands to any false god, shall not God search this out? for he knoweth the secrets of our hearts, saith the Church, Ps. 44 20, 21. Doth God by his Spirit maintain a war in the hearts of his children against their secret lusts, and can God do this, and not see and know their lusts? Doth he help his children to see, and loath, and sigh under their lusts and sins, and can it be imagined, that God should cause his children to see that which himself seethe not? Do not the sins of God's children fall under the counsel and decree of God? are they not bounded and ordered by God, and shall we yet say, God doth not see them?  
Use 3 But I come to a third Use, and that is, to reprove the great and common forgetfulness of this glorious attribute of the Lord our God. Not to speak of the common sort of men, that are without God in the world, that live more like Atheists than Christians, more like beasts than men; but give me a man even among the best of men, that doth fully believe, consider, remember, improve this truth, All things are naked and open unto the eyes of him, with whom we have to do. Do we when we have to do with God in prayer, remember, that all things are naked and open unto the eyes of him, with whom we have to do? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Our preparations, motives, affections, dispositions, aims, all are naked and open unto his eyes: do we remember this? and can we rush upon that duty so unpreparedly, so inconsiderately? can we be in the duty, with wandering, dead, straightened hairs? We have to do with God in the hearing of his word, and do we here remember, that all things are naked and open unto the eyes of him, with whom we have to do? Do we believe, do we remember, that the God with whom we have to do, knows why we hear, and how we hear? seethe what thoughts and what affections are stirring in our hearts, while we are hearing his word: and is it possible we should hear the word with scorn, with slighting, with indignation, with disdain? The good Lord be merciful unto us, that even in those things wherein we have to do with God, we forget the eye of that God with whom we have to do, and let our eye slip off from him, whose eye is ever upon us. What do we then in the common actions of our lives? in our buying, selling, converse with men, communing with our own hearts? Where is the man, that so speaks, and so thinks, and so lives continually, as in the eye of that God, to whom all our thoughts, words and ways, are naked and open. Not that we are ignorant of that allseeing eye of God, which the very Heathens had some apprehensions of: and therefore Seneca could give this rule, Sic vive cum hominibus tanquam Deus videat, sic loquere cum Deo, tanquam homines audiant. So live with men, as if God saw thee, so speak to God, as if men heard thee. There is something of the notion of this from the light of nature in all our hearts, and much more by revelation from the word of God: but alas, we know and do not: none of us all live up to the full of our knowledge in this particular, the Lord humble us and pardon us.  
Use 4 In the fourth place, This truth that all things are naked and open to the eyes of him, with whom we have to do, it speaks Terror. First, unto all sinners in general. Secondly, unto some sinners more especially.  
First, This that All things are naked and open unto the eyes of him with whom we have to do: how may it fill with terror the heart of every sinner, of every one that goeth on in his trespasses? you know what Job speaks of some sinners, the murderer, the thief, the adulterer, that it is to them the greatest terror that can be, to be discovered in their wickedness: If a man see them (saith he) they are in the terrors of the shadow of death, 
Job 21.17.  Job 24.17. The same is true in proportion, of every other sinner. What sinner is there that hath such a heart of Adamant, and forehead of brass, as would not be exceedingly troubled, to have all his sins that ever he committed, or thought, intended, purposed to have committed, to have them all immediately published, and laid open before this whole congregation, it would not a little trouble him: well sinner, this truth tells thee that, which if thou hast not wholly put off man, will trouble thee infinitely more: It tells thee that All thy wickedness is naked and open unto God. It tells thee that all thy thoughts, all thy proud, covetous, unclean, filthy, abominable thoughts; all the thoughts that ever thou hadst in thy heart, they are All naked and open unto the eye of God. All thy oaths, blasphemies, bitter, virulent, malicious, unchaste, unsavoury, ungodly speeches, that ever fell from thy uncircumcised lips: they are all before the eye of God. All thy wantonness, luxury, impurities, filthinesses not to be named; all thy cruelty, oppression, injustice, bribery; all thy sins how secretly soever contrived, and committed, they are all naked and open unto the eye of God. Thy midnight sins, thy closet sins, thy curtain sins, thy bosom sins, thy heart sins, all the sins thou hast committed, and all the sins thou wouldst have committed, they are all naked and open to the eyes of God. Dost thou believe this? if not, thou art an Atheist, if thou dost, and yet tremblest not, thou art— I know not what to call thee: if possible, thou art worse than an Atheist, that believest all thy sins to be this day naked and open unto the eyes of him with whom we have to do, and yet thou tremblest not. Dost thou know poor man, worm, dost thou know with what an eye God looks upon thy sins? It may be thou thinkest God beholds thy sins as Gallio beheld the Jews abusing and beating Sosthenes before the judgement seat, But Gallio cared for none of those things. And thinkest thou so of God? Let me tell thee then,  
First, God beholds and looks upon all thy sins, with a strict, watchful, observing, censorious eye, Prov. 15. 21. The ways of man are before the eyes of the Lord, 
Prov. 15.21.  and he pondereth all his go. God doth so strictly and exactly eye thy sins, as that he knows not only the number of them, but the measure, proportion, weight, of every one of them: 
1 Sam. 2.3.  1 Sam. 2.3. God is a God of knowledge, and by him actions are weighed. God weighs and observes, how much wilfulness, presumption, contempt of God is in every sin, how heavy and heinous thy sins are. That eye of God unto which all thy sins are naked and open, it is a strict, observing, pondering eye.  
Secondly, It is a pure, holy, severe eye, an eye flaming with indignation against every sin. 
Habab. 1.13.  Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look upon iniquity. Indeed, if God saw thy sins with such an eye as men do, it need not much trouble thee. Men can see thy sins and wink at them; see thy sins, and like thee never the worse for them. But O couldst thou see that angry, flaming, revengeful eye wherewith God seethe all thy sins, it would make thy heart even die within thee. I have read of Marius and Attilas, and some others, that they have had such fiery sparkling eyes, as that when they have been set upon by enemies, the very sparks of fire darting out of their eyes, hath struck such a trembling into the hearts of their assailants, as hath made them let fall their weapons. O that thou couldst see, with what an eye God looks upon thy sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath a revenging eye: one aspect of this eye of God, is able to make the whole earth to tremble, Psal. 104.32. He looketh on the earth and it tremileth, 
Psal. 104.32.  and shall this eye of God be upon thee and all thy ways, and yet thou not tremble?  
Thirdly, Consider, this God, unto whose pure, pondering, severe, revengeful eye, all thy sins are naked and open, is the God which will one day judge thee for these sins of thine, which his own eye hath seen. For God will bring every work into judgement, and every secret thing, whether it be good or evil, 
Eccles. 12.14.  Eccles. 12.14. 
* Ipse autem Testu & judex est, quem nulla peccatrix conscientia effugere poterit; Omnia enim noda & aperta sunt oculis ejus. Nunquid Dominus judicans, quaefiturus est testes per quos discat quis s●s? unde potest falli quis sis, qui noverat quis esses suturus? Te interrogat non atrum de te: interrogat autem te, non ut discat à te, sed ut consundat te.  Ipse autem & Judex erit & Testis, etc. And he himself will be both the Judge and the witness, whom no guilty conscience can escape, for all things are naked and open unto his eyes, saith Augustine: and again, will God when he comes to judgement, call in witnesses to be informed by them what manner of person thou art? how can he be mistaken in judging what a one thou art, who knew before thou wert, what an one thou wouldst be? God will question thee, and not others concerning thee, and God will question thee, not to get information from thee, but to put confusion upon thee. And, O my brethren, think, I beseech you, how great confusion will fall upon every sinner in that day, when the righteous and holy God, shall from his own sight and knowledge, convince the drunkard of his drunkenness, the adulterer of his uncleanness, the perverter of Justice of his bribes, and every other sinner, of their several, secret, personal sins: when God shall say unto them, as Elisha did to Gehezi, Went not my heart with thee, when the man turned back from his chariot to meet thee? So when God shall say to thee in that day, Went not my heart with thee, when thou and thy companions in wickedness met in such and such a place? when you plotted, acted such and such villainies, did not I stand by and look on? O would proud and sinful man think of this eye, and this day, how would it make him come down, sit in the dust, and  himself with trembling. In 
* 
In illo magno & metuendo district●que judicio, nudi miseri & contristati contriti humiliati excervicati cum temere & metu, etc. assistemus. Nobis aderunt Angeli & Throni, & Libri de Actibus nostris aperientus, judicium mirum audire trenendum autem videre omnem hominem subito rationem reddentem de, verbis, de actibus, de cogitationibus per diem & noctem quemad. modum ipse peccavit. August. Serm. 8o. de adventis adjudicium.  
Ecce in quo periculo incessanter confisto nisi quia non semper cogito▪ Eò autem miserior quò oblivisci possum. Semper enim videt me Dens & peccata mea semper mihi intimatur districta sententia, sic sum positus cum vigilo, cum dormio; sic cum rideo cum laetor; sic cum superbio cum irascor; sic cum contristor cum delicia● amplect or denique sic sum semper & ubique August. Medit, cap. 22,   that great, dreadful and strict judgement, we shall stand naked, sorrowful, trembling (saith Augustine) the Angels and Thrones of Heaven shall be about us, the books and records of our lives shall be opened, every man presently, shall give an account of himself, of all his thoughts, words, actions, of all the sins that ever he hath committed, by night or by day: This is a judgement (saith he) wonderful to see, and dreadful to hear: The thoughts and remembrance of it, made such deep impressions upon the heart of this holy man, that in another place he saith; Behold in what danger I stand continually, though I do not continually think of it; and the more wretched I, that I can forget it: for God always seethe me and all my sins, a strict sentence always awaits me; in this condition I am, when I wake, and when I sleep, when I laugh, and when I am sad; when I am proud, and when I am passionate; sic sum semper & ubique, thus I am always and everywhere. O could sinners when they are in their pangs of pride, and passion, and mirth, and madness, with Augustine, consider themselves as set under the eye of that God, whose severe sentence they mustabide, it would quell and awe them.  
Secondly, This truth, that all things are naked and open unto the eyes of him with whom we have to do: It speaks terror as to all sinners in general, so in particular unto all hypocrites, and dissemblers, that pretend to be much for God, and the Gospel, and Religion, and the public good, and all this while, they are but pretenders to these things, and make God, and the Gospel, and Religion, and the public good, but serve their lusts and ends; but be as stirrups to get up into their saddle, but as steps whereby to mount unto their heights: as Jehu made his zeal against idolatry, his breaking down the house, and abolishing the worship of Baal, a pair of stairs to get up into Ahabs' throne; as the Pharisees made their strictness in Religion, their great devotion and long prayers, but an artifice to insinuate themselves into the people's esteem, and to devour widows houses. Well, who ever thou be'st, that art guilty in this kind, know it (and know it to thy terror,) there is no sinner upon earth, whom God hates more than he hates thee: for there is no sin that is more directly and formally contrary to the nature of God who is truth itself and cannot lie, than this sin of dissembling is. And there is no sin that doth more either deny or dare this glorious attribute of God's omniscience, than this sin doth. Dost thou think thou canst as easily blear and delude the eyes of God, as thou canst blind, and elude the eyes of men? canst thou with all thy colours, shows, pretences, disguises, blind the eyes of God? All things are naked and open unto his eye, God seethe thee as thou art, and not as thou wouldst seem. Jeroboams wife thought to have put a cheat upon Ahaziah the Prophet, because his eyes were dim with age, and he could not see; therefore she disguiseth herself, and feigneth herself to be another woman. But God could see, though his Prophet could not, and God could tell his Prophet who she was, for all her disguise, and the Prophet calls her by her name, come in thou wife of Jeroboam, 
1 King. 14.5.  wherefore fainest thou thyself to be another woman. Men may so disguise themselves, as they may put a cheat upon God's people (yea and Prophets too,) for their sight is but dim. They may seem Saints in the eyes of the most judicious men, and pass with them for others than they are. But God seethe thee as thou art, and God will call thee by thy name: God will say unto thee, come in thou hypocrite, thou pretender, thou men-pleaser, thou self-seeker, wherefore fainest thou thyself to be another? I say unto thee in the name of God as Paul did to Ananias; God shall smite thee thou whited wall, thou painted sepulchre. God will wash of all thy paint and varnish, all thy smoothness and thy colours from thee, God will discover thy filthiness and rottenness even unto men, to the loathing of thy person. You shall seldom know a gross hypocrite go to the grave undiscovered.  
There is yet another sort of sinners, to whom this truth is matter of trembling. And they are such as drive a trade of projects and designs. And we live in an age that's full of them, never any more. I confess wisdom is good, it is God's gift: and counsel is necessary. But look to it, that your designs be good, that your consultations be for God, and for his glory. But if any of you be found in a plot or consultation with those of whom the holy Ghost speaks, 
Psal. 2.  Psal. 2. They take counsel against the Lord, and against his Christ. If you drive a design any of you, to hinder what God would have promoted, or to promote what God would have suppressed, or divide what God would have united, or the like; God who seethe and knoweth what are the designs that are in all men's hearts, from heaven will blast them. God will cramp you, that your hands shall not be able to perform your work. There is a text very worth our looking on, Isa. 29.15, 16. 
Isa. 29.15, 16.  woe unto them that dig deep to hid their counsel from the Lord, and their work is in the dark, and they say who seethe us, and who knoweth us? Surely your turning of things upside down, shall be as the potter's clay, etc. Where you have first the men described, secondly their misery. The men are described first from the closeness of their plots, they dig deep, and their work is in the dark, and they make account no man knows what they are plotting, and they say who seethe us and who knoweth us? Nay they do the best they can to hid their designs, not only from men, but from God, they dig deep to hid their counsel from the Lord. Secondly, they are described from their industry to compass their designs: omnem movent lapidem, they try all ways, they turn things upside down. If their plot will not take one way, they will try a second, if not that way neither, they'll try a third, a fourth, and never leave turning of things every way, upside down, to bring about their designs. These are the men here spoken of. The misery and woe here threatened against them is, that they shall lose all their labour, the designs they travel so much with; they shall be as an abortive birth, Their turning of things upside down shall be as the potter's clay. That look as the potter's clay, when the potter hath spent time and pains in tempering and forming it upon the wheel, and now the vessel is even almost brought to its shape, a man that stands by, may with the least push put it clean out of shape and mar all that he hath been forming upon the wheel. So (saith God) shall all your plots, and all your turning of things upside down be. When you think you have brought them even to maturity, to perfection, when you look upon your business as if it were almost done, God that stands by and looks on, with one touch will dash and mar all. This is the woe that the Lord here threatens against them. And there can be no greater woe upon earth, to a mere Politician, then to be baffled and fooled in his designs; when God deals thus with them, he pierceth them in the right vein. God gave Achitophel, that great Oracle of his times, but one such foil as this, and his spirit was not able to bear it, he went home and hanged himself.  
Use 5 In the fifth place: This truth, that All things are naked and open unto the eyes of him, with whom we have to do. How should it abase and humble every one of us, in the sight of that God before whom we stand, and with whom we have to do this day? That God before whom we stand this day knows all our sins, and knows all our hearts. The sins that we know not, having committed them through ignorance, he knows them: they have escaped our eye, but they cannot escape the allseeing eye of God. O God thou knowest my foolishness, Psal. 69.5. The sins that we have committed and forgotten, God knows them, they are still present unto him, and he is able to present them unto us. Psal. 50.21. I will reprove thee and set thy sins in order before thee. God is able, exactly to set before us all our sins, from the first to the last, in the same order wherein we committed them, for he fully and exactly knows them all. What we did in our infancy, what in our childhood, what in our youth, what we thought, or spoke, or did at such a time, and what at such a time, and what in such a place, and what in such a company, what in the morning, and what at noon, and what in the evening, and what at midnight: what you did last night, and what this morning before you came together, and what you have been, and what you have done here, what preparations you made for these duties, what thoughts and affections you have had in these duties. God knows what roving thoughts, what vile thoughts have been in any of your hearts, how dead and unaffected your hearts have been in confessing, praying, hearing. Now how should this humble us, and fill our faces with shame in his presence! Were all our sins, and sinful thoughts written this day with a sun beam (as Tertullia's phrase is,) that every man could read, and know, what we have done, and been, and are, how should we blush in the presence of men? and shall we not much more in the presence of God that knows all things? O let us in humble acknowledgement of our former iniquities, and of this days sins, every one of us say with Ezra, O my God I am ashamed and confounded, and I blush to lift up my face unto thee, O my God, Ezra 9.6. and again, vers. 15. Behold we are before thee in our trespasses, for we cannot stand before thee because of this.  
Use 6 In the sixth place, This truth, that all things are naked and open unto the eyes of him, with whom we have to do, may serve, to exhortall of us to sincerity, and singleness of heart; to study to approve ourselves unto God in all our ways: This is that unum necessarium, which though neglected and disesteemed by most men, will in the issue be found most comfortable and advantageous, even singleness and plainness of heart. You know what is said of Jacob and Esau▪ Gen. 25.27. Esau was a cunning hunter, 
Gen. 25.27.  but Jacob was a plain man. Esau, he had his game and his venison, but Jacob the plain man got the blessing. The world is full of cunning hunters, that may get the venison, the fat morsels (and much good may it do them,) but, believe it, the plain-heatted jacob's will go away with the blessing; they will at length prevail with God, and prevail with men. Plainheartednesse, will prevail more than ten thousand policies and cunning tricks. Now to establish every one in this plainheartednesse, I know no more powerful and effectual means then the frequent remembrance of the all seeing eye of God upon us, that searcheth into all the dark and crooked wind of every one of our hearts.  
And therefore that's a second thing, I would from this truth exhort unto, to eye this all seeing eye of God, to labour to get hearts always to set and observe him, who always sees, and observes us: that we may say with David, Psal. 16. I have set the Lord always before me, and, Mine eyes are ever towards the Lord, Psal. 25. and there are especially two sorts of men to whom I would commend this duty.  
First, To Kings, Princes, Rulers, Judges, Magistrates: They are Gods deputies, vice-gerents, for them to remember, hour that God who hath committed power and trust unto them above other men, hath his eye continually upon them, strictly observing how they discharge that trust, and manage that power. O how careful, how exact would it make them? how would it make them impregnable in all ●●i●●es, flatteris, corruption, entreaties of friends, respects of blood or brethren? how would it make them administer justice by a tive and even balance, without respect of persons? therefore that good King Jehosaphat, when he set Judges over Judah, he gives them this charge, a Chron. 19.6. Take heed what you do, for you judge not for men, but for the Lord, who is with you in judgement (not only to assist you, but to oversee you,) wherefore now let the fear of God be upon you, take heed and do it, for there is no iniquity with the Lord, nor respect of persons, nor taking of gifts. So David, Psal. 82.1. God standeth in the Congregation of the mighty, he judgeth among the Gods. Right Honourable and beloved, whom God hath called to fit in Parliament, and hath devolved upon you the highest power and judicature, that this Kingdom knows: you have often heard, that the eyes of all the people of this Kingdom are upon you; that the eyes of these three Kingdoms are upon you; that the eyes of all the Churches of Christ are upon you, and therefore you had need take heed what you do; and in truth. so you had, even upon that consideration. But let me now put you in remembrance, of that which is more than all this, the eyes of God are upon you. And O let (in the Name and fear of God, I beseech you) let these words link deeply down into your hearts, the eyes of God are upon you▪ if you do not prosecute your vows, Covenants, engagements to God and men, with your utmost strength and vigour, shall not God search it out? if among you there be any found that are secret enemies to the power of godliness, secret encouragers of any wickedness, either in opinion of practice perverters or fore-flowers of justice, accepters of persons in judgement, shall not God search it out? for he knoweth the secrets of the hearts, Psal. 44.21. O that you would think of this every time you come up into your House, every time any of you stand up to speak in that Honourable Assembly; O that you would remember, that all things are naked and open unto the eyes of God. Other Senates and State assemblies, have had Mottoes written over the doors of their Senate-houses and Councel-Chambers; over the Senate-house in Rome was written, Nequid Respublica detrimenti capiat: O that over the place where the Commons of England sit, might be written, All things are naked and open unto the eyes of him, with whom we have to do. O that it might be written upon the walls of the Chambers where your Committees sit. But what do I speak of writing it upon walls and doors? O that God would write it by his Spirit, in every one of your hearts, that where ever you are, or what ever you are doing, you might still have this in your actual remembrance, that all things are naked and open unto the eyes of him with whom we have to do.  
Another sort of men to whom I would commend this consideration, are Ministers, Preachers of the word: They also are men immediately employed by God, they are his Ambassadors: Now, could we, did we continually remember the eye of God continually upon us, how diligent, how abundant would it make us in the work of the Lord! how faithful, how courageous, how , how above the frowns and smiles of men! This was it made Paul so faithful, and uncorrupt in the work of his Ministry, 
2 Cor. 2.17.  2 Cor. 2.17. For we are not as many that corrupt the word of God; but as of sincerity, as of God, as in the sight of God, so speak we in Christ. That which made Paul handle the word so uncorruptly, and with such sincerity, was this, he spoke it as in the sight of God. I have heard a story of that holy Martyr of Christ Jesus, M. Latymer, that having in a Sermon at Court in Henry the eight's days much displeased the King, he was commanded next Sabbath after to preach again, and make his recantation: according to appointment he comes to preach, and prefaceth to his Sermon with a kind of Dialogism in this manner. Hugh Latimer, Dost know to whom thou art this day to speak? to the high and mighty Monarch, etc. that can take away thy life if thou offend, therefore take heed how thou speak a word that may displease his Majesty, etc. But (as recalling himself) Hugh, Hugh (saith he,) dost know from whom thou comest, and upon whose message thou art sent? even the great and mighty God, that is able to cast both body and soul into hell fire for ever, and therefore take heed to thyself, that thou deliver thy message faithfully, etc. and so comes to his Sermon; and what he had delivered the day before, confirms and urgeth with more vehemency than ever. Sermon being done, the Court was full of expectation, what would be the issue of the matter. After dinner, the King calls for Latymer, and with a stern countenance, asked him how he durst be so bold as to preach after that manner? He answered; That duty to God and to his Prince had enforced him to it, and now he had discharged his conscience and duty in what he had spoken; his life was in his Majesty's hand. Upon this the King risen from his seat, and taking M. Latymer off from his knees, embraced him in his arms saying, he blessed God, that he had a man in his Kingdom, that durst deal so plainly and faithfully with him. Had never King in England since his time, wanted such a faithful, plaindealing Chaplain, to preach to him, it might have been better with England than it is at present.  
Use 7 Seventhly, This truth, That all things are naked and open unto the eyes of him, with whom we have to do; it may serve to admonish us, to take heed of sin, every sin, how secret and small soever: for there's no sin so small, that God will not, nor so secret, that God cannot take notice of it; but all things are naked and open unto the eyes of him, with whom we have to do. It was the prescript of Epicurus the Philosopher to his followers, ut semper cogitarent vitae suae testem aliquem adesse, ever to think that some or other stood by, as witnesses of every passage of their conversation; and Seneca's counsel to Lucilius, ever to think himself in the presence of Cato, or Scipio, or Laelius, or some other man eminently virtuous: that by imagining himself under the aspect of so grave and austere an eye, he might be kept from absurdities and indecorums: And sure there is much in the eye of man, to repress and restrain from sin. Potest miles coram Rege suo non irasci, ob solam Regiae dignitatis eminentiam, saith Basil: A soldier (though wrath and revenge seem to be the proper and essential qualities of a soldier) can bridle his rage, and put up an injury in the presence of his King: such majesty is there in the eye of man; yea there is a kind of authority and awe in the eye of a child: Maxima debetur pueris reverentia, si quid turpe paras, saith Invenal: But O this eye of God, this pure, piercing, flaming, glorious eye of God; could we remember that, and set ourselves under that, O what an awe would it lay upon our hearts! Sure I can scarce think, there is any heart under heaven so wicked, but would be awed by that eye of God. You have heard of Paphnutius, and Ephrem Syrus, that converted two notorious and impudent strumpets, only by pressing upon them this consideration of the eye of God. Ah brethren, it is (as Paul saith) it is a shame to speak, what things are done of some in secret. Do not many men do that in secret, which if their own father, wife, child, or any other, stood by and looked on, they would not dare to do? well, God hath stood by all the while, and looked on thee; he saw thy secret adultery; he knows when, and where, and with whom, and with how many thou hast committed folly: his eye saw thee, when thou thoughtest no eye saw thee: 
Psal. 130. Jerem. 23, ●4.  darkness is no darkness unto him. If thou canst find a time when, or a place where God's eye is not upon thee, cannot reach thee, there go, and sin boldly, sin without fear. But whither canst thou flee from God's presence, whither canst thou go from his sight? Read that Psal. 139. Can any hid himself in secret places, saith the Lord, that I shall not see him? do not I fill heaven and earth, Jer. 23.24? A man (
* Falens facere aliquid mali de publico recipis te in domum tuam ubi nemo inimicorum te videat, de locis domus tuae promptis & in saciem constitutis removes te in cubiculum, times & in cubiculo & aliunde conscientiam secedis in cor tuum & the meditaris: ille in cord tuo imerior est. Quocunque ergo fugeris ibi est: quando & teipso interior est, etc. August. in ●sal 74.  saith Augustine) when he hath a mind to some sin, gets him out of the public, betakes him to his house, recites himself from that part of his house which is most exposed to view, into his closet or bedchamber; and yet being afraid to be discovered there, he retreats into his heart, and there pleaseth himself in contemplative wickedness;Ille in cord tuo interior est, God is within thy heart, and therefore whithersoever thou fleest, God is there, for he is more within thee then thyself. Poor soul, there cannot rise so much as one proud, unclean, lustful, covetous, revengeful, vain thought in thy heart, but God presently seethe it, much less can any of thy actual sins be hid from his allseeing eye: O how should this make us stand in awe, and not sin! You know what that great Monarch Ahashuerus said concerning Haman, when coming in, he found him cast upon the Queen's bed on which she sat; 
Esth. 7.8.  What (saith he) will he force the Queen, before me, in the house? There was the kill emphasis in these words, before me; will he force the Queen before me? What, will he dare to commit such a villainy, and I stand and look on! O brethren, this is the kill aggravation of every sin, it is done before the face of God. This is that God looks upon, as the great affront and indignity done unto him: What (saith God?) will he be drunk before me? will he swear, blaspheme before me? will he be unclean before me? will he break my Laws before me? Ah brethren, to consider, the infinite horrible wickednesses that are committed in this Kingdom, and that they are all before the eye of God, that God stands and views them all, God stands and looks on, it would amaze any man, and make him in astonishment cry out, 
Sen. Trag.  as once the Heathen did, Magne regnator coeli, tam lentus audis scelera? tam lentus vides? Great God of heaven, canst thou with so much patience, hear and see such wickednesses?  
Secondly, This, that all things are naked and open unto the eyes of him, with whom we have to do, should admonish us, as to take heed of all sin, so especially and in particular, to take heed of putting off or delaying any part of that service we own unto God, or that duty he requires of us, either towards himself or men, upon any pretences or excuses, how just soever they may seem to men or to our own consciences: for God knows us better than men, better than our own consciences. There is a singular text for this purpose, Prov. 24.11, 
Pro. 24.11, 12.  12. If thou forbear to deliver them that are drawn to death, and those that are ready to be slain: if thou sayest, Behold we knew it not: doth not he that pondreth the heart, consider? and he that keepeth thy soul, doth not he know it? and shall not he render unto every man according to his work? In this text is counsel, and caution, given to all in their several places, to endeavour with their utmost ability, to deliver those that are unjustly oppressed and like to be ruined, and to take heed that they do not put off this duty from themselves, that they do not seek excuses, and plead ignorance, to say they knew not such a one was in trouble, or if they did, yet they knew that he suffered trouble as a righteous person; for aught they know he may have pulled this trouble upon himself: or if they know that too, yet they knew not how to help and secure him. Take heed of such excuses as these. If thou sayest, behold thou knewest it not, etc. Oughtest thou not to have known it? mightst thou not have known it? Certainly it is the duty of every good Christian in his place and sphere to do as Job did, Job 29.16, 17. I was a father to the poor, and the cause which I knew not, I searched out, and I broke the jaws of the wicked, and plucked the spoil out of their teeth. It is not enough for thee to say, Behold thou knewest it not: That which thou knewest not, thou oughtest to have searched out, else thou dost excuse one neglect by a worse, and assuredly God will find this out, for doth not he that pondereth the heart consider it? and he that keepeth thy soul doth not he know it? and shall not he render unto every man according to his work?  
And here Right Honourable and beloved let me in humility and faithfulness direct a few words more especially unto you. You know, beloved, and we all know how the good hand of God, 
Nehem. 9.27. Obad. 21.  raised you up to be saviours to these kingdoms in a very necessitous time. When these kingdoms were (to keep the language of the text,) drawn to death, and even ready to be slain, the Lord then raised you up to be saviours to us, to save these kingdoms from present and imminent destruction: and O with what Zeal and forwardness did you gird yourselves unto this great work! how ready were you to inquire and be informed, of all grievances, and pressures, public or personal? how wholly did you devote and give up your selves to understand the estate of the kingdom, and to reform abuses and grievances both in Church and State! And through the good hand of God upon your counsels and labours, many particular persons, that were drawn to death, and ready to be slain; yea even buried alive in perpetual exile and imprisonment, have been restored to their lives and liberties: yea and this whole kingdom, hath been by you, under God, saved and preserved unto that condition in which we are this day. Yet give me leave Honourable and beloved, to set before your eyes and hearts, a sad spectable of some that are at this day drawn to death, and ready to be slain, who stretch out their craving hands to you, for succour and deliverance. And in the fear of God, and in the bowels of our Lord Jesus I beseech you, to take heed how you turn away your eyes from them, and think another day to say, Behold we knew it not.  
I will not mention those many widows and orphans whose cries are daily in your ears, and plead their cause more pathetically than I or any else can do. You have done very Nobly and justly in putting yourselves into a way of relieving them: only remember, 
Pro. 3.28.  Bis dat qui citò dat.  
Nor will I urge you to a compassionate sense of many poor decayed men, who lie in our prisons rotting (as it were) alive: You have begun already to take pity upon their woeful condition, and have appointed a Committee to consider of some way for their relief, as may stand with the justice and goodness of this Honourable house. Only I humbly pray you, what may be done for these poor creatures, let it be done speedily. Nor will I insist upon the complaints of a third fort among us, who are as it were drawn to death, and ready to be slain, and they are many honest men, such as those of Zebulon, 1 Chron. 12.33. who were not of a double heart, who having singly and firmly adhered to you in all the time of your troubles, and done you faithful service, cheerfully obeyed your orders, and vigorously prosecuted them upon their delinquent landlords or neighbours, as the necessity of those distracted times did require; hereby they are become the objects of the envy and malice of these delinquents: some being vexed and molested with suits in law, having actions of battery and false imprisonment laid upon them, others oppressed by their delinquent landlords in their fines and leases, or in the redemanding of those rents, which they have already paid into the hands of your sequestratours. I know that upon complaint, any that are unjustly molested, shall find relief at your hands. But in the mean time it is a matter of joy and triumph to your enemies, if they can create a vexation to your friends: and to your friends it is a petty death to be thus vexed, for nothing but favouring your service. Might not your wisdom think upon some course to check this insolency in delinquents?  
But these are but private evils, and they are but some few persons and families that groan under them, for relief at your hands: I will show you Kingdoms, Nations, dying, perishing, if you make not haste to secure them.  
There is Ireland, poor Ireland, that's drawn to death, that's ready to be slain, that's more than half slain already; that lies bleeding, gasping, ready to give up the ghost: do we not with trembling hearts expect every day when we should hear that Ireland is dead, perished, lost? I am sure you will not, you cannot say, behold we know it not. O then do not foreslow your aid, and their deliverance. Now God hath given you so glorious a conquest over your enemies at home, O let your eyes and hearts be upon Ireland, and do something speedily, vigorously, for the delivering of your brethren, that are drawn to death, that are ready to be slain, that are killed all the day long: so shall not the blood of Ireland be required at the hand of England.  
There is also another object of your commiseration, and that is England, our own dear England, that hath languished of a bloody issue, almost half as long as that woman in the Gospel, till the very strength and vitals of it are almost exhausted. I may say to you of England, as Pharaohs servants did of Egypt, Knowest thou not that the whole land is destroyed, Exod. 20.7? I know you have used many means for the gaining of our pea●e, go on in those endeavours still, and prosecute them now more than ever: and the Lord so bless them with success, that your enemies may see and be forced to acknowledge (what we have affirmed all this while) to wit, that a holy, righteous, safe peace, a peace with truth, a peace with reformation, was all you aimed at in your wars.  
There is yet another dying object of your pity; and that is Truth, Religion, the Gospel, the Lord Jesus Christ, that lies a bleeding, that's drawn to death, ready to be slain: O do not I beseech you forbear to deliver them. There is scarce any truth of Christ, any Doctrine of the Gospel, any point of our Religion, but by some temerarious hand or other hath been invaded, assaulted, maimed, ready to be slain. The Doctrine of the Trinity, of the Godhead of Christ, and of the holy Ghost, of the verity of the Scriptures; the Doctrine of Election, of Redemption, of Vocation, of Justification, of Sanctification; the work of the Spirit, the rule of life, of holiness; the Doctrine of the Sacraments, of the Immortality of the soul, etc. We may say with the Prophet Isaiah, Truth is fallen in the streets, Isa. 59.14. And there me thinks it lies, breathing out David's sad complaint, I looked on my right hand, and there was none would know me; Refuge failed me, no man cared for my soul, Psal. 142.4. Me thinks I see truth and Religion lying in the streets, and crying as the poor creatures do that lie by the Palace wall, or in the hole at Ludgate, Some merciful man have pity upon me for the Lords sake: but as generally neglected and disregarded as those poor creatures are. Truth it is, Right Honourable and beloved, that when first you met in Parliament, we were in great danger of losing our Religion. There was a Popish, Arminian faction, that had a design to robus of our Religion: God gave you hearts to be very sensible of that danger, and to be very zealous for the prevention of it: I, and thousands more, must and will bear you record, that if it had been possible, you would have plucked out your own eyes, rather than have parted with the least Apex or jota of divine truth, out of a lenity or indulgence to Papist, or Arminian, or any other Heretic: where is then your former Zeal? is Religion and truth less dear and precious now than it was before? God forbidden. Is it in less danger? O that it were. But, surely beloved, our danger in this particular is but a little changed, not quite removed: then indeed Religion was in danger of a more violent and quick dispatch, and now it is in danger of a more lingering, but as sure a death: than it was like to have been dispatched with one thrust of a sword, or one chop of a hatchet, by the hand of known and undoubted enemies; now it is like to be stabbed to death with bodkins, with variety and multiplicity of errors, that have wounded our Religion in every vein: And this assassinate upon Religion, committed by those that would be counted her chief and only friends. Lift up your eyes and consider; do you not see the body of our Religion, lying like the body of Caesar, after he was murdered in the Senate-house, with above twenty several wounds, given him by the hands of his own friends and confederates? or like the body of Cassianas', whom two hundred of his own schoolboys stabbed to death with the pins of their writing-Tables? May we not say of Religion, as Pradentius doth of that Martyr's picture?  

Pruden. Perist. Hymn 9  Plagas mille gerens, totos lacerata per artus  
Ruptam minutis praeterens punctis cutem.  
Truly when I behold the face and state of Religion among us, it is in mine eyes, as if the Lord Jesus Christ were crucified afresh, and put to open shame in the midst of us. Here comes a blasphemous Arrian, and he wounds his head, by denying him to be God. There comes a sectary that's a flat Arminian, though he hath not wit enough to know it, and he wounds him through the heart, by maintaining universal redemption, and that Christ shed his blood for all men, a thing, that never entered into the heart of Christ. There comes an Antinomian, and he pierceth his hands and his feet, by denying that exact walking and working by the rule of the Moral Law, which Jesus Christ came not to give an indulgence or dispensation from, but to give himself an example of: Atque haec impunè. Can you plead ignorance of these things, and say, behold we know it not? you cannot; blessed be God you do not: you have begun to set your faces against these blasphemies and heresies, that (servis dormientibus) are broken in upon us. Go on in this your might, to stop the mouth of all ungodliness, and the zeal of the Lord of hosts be your strength. I know it hath been said by some, that because a heart to know and embrace the truth is the gift of God, and the Magistrate cannot by forcible means work such a heart in men, therefore the Magistrate must use no compulsion or coercion in matters of Religion: but certainly, though the Magistrate cannot give grace, yet he may compel men to attend upon those means where God doth usually give that grace: 
2 Chron. 34. 38 Ezra. 10.7, 8.  Else you must not only repeal the Laws that enjoin Papists too come to our Churches, but repent of them, as yours and the Nations sins. And though the Magistrate cannot give men a heart to know and love the truth, yet certainly the Magistrate may make Laws to restrain and punish errors and blasphemies that are against the truth: else, pari ratione, because a chaste heart, or a true and loyal heart, 
Dan. 3.29.  is the gift of God, and the Magistrate by all his penal Laws, cannot make men have such hearts, therefore the Magistrate may not make Laws, to punish, adultery, incest, theft, treason: were this good Divinity, or good policy? Go on, go on Right Honourable and beloved, let not such shadows as these stay you: Remember the vows of God are upon you, for the extirpation of heresy, superstition, schism, profaneness, and of whatsoever is contrary to sound Doctrine and the power of godliness, as well as of Popery and Prelacy. Remember, the vows of God are upon you, and the eyes of God are upon you, and the Lord give you strength so to perform your vows, as you may find acceptance in his eyes. Amen. Amen.  
FINIS.