A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

VERSE 13.

THE third reason to excite us to this heavenly study is taken from the omniscience and unspeakable knowledge of God Almighty, who is a spectator of all our doings, and sees whether we have a care or not to enter into that rest prepared for us.

That God knowes all, he shewes by a distribution of the per∣sons, and of the things: he that knowes all creatures, and all things, knowes all; but God knowes all creatures and all things; ergo.

Not man alone, but no creature, no not the Angels are unknowne unto him: whether they be Angels or Archangels, Cherubins or Seraphims, they are all manifest in his sight. He beholds Angelum in Coelo, & vermiculum in Coeno: the Angels in heaven, for they are

continually in his presence; the fowles in the heaven are manifest in his sight: hee knowes them all, from the Eagle to the Sparrow that hoppeth on the ground: not a Sparrow falls to the ground without his providence: all the beasts of the field are knowne unto him; Beares, Lions, &c. are all at his Commandement: yea, the little Pismere is known to him: the Fishes that play in the Sea from the great Whale to the little Sprat: the waters under the earth, the grave, yea hell it selfe is manifest in his sight.

Much more then is Man, yea the very heart of man: he knowes the hearts of all the Children of men: hee knew Saul when and where he prayed: Act. 9.11.

Not only all creatures, but all things are knowne to him with whom we have to doe. Some things he knowes in superficie:* 1.1 some in profundo.

All things are naked. When a mans Coat or shirt is pulled off, wee may then see any skars, wrinckles or blemishes that be in his body.

The faire coats, the velvet gownes that be on the backes of men and Women will not suffer us to behold their bodies: many soares and blemishes may bee in the body which wee see not. No Coates can keepe us from GODS eyes. Though Herod have his Royall apparell on him, though a Lady or Gentlewoman ne∣ver so many Coats, or gallant attyre, yet God sees through them all: the darkenesse is no darkenesse to him: and the coats, are no coates to him.

God sees likewise in profundo. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are all opened unto his eyes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all agree of that. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) It is a Metaphor taken from them, that plucke the skinne from the sacrifices, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As when the beast is slaine, and the skinne plucked of, all that is within is open to the eyes of man: So all things are open to the eyes of God.

Erasmus translates it cervicata, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as when a beast is cut into two pieces by the backe bone, all his entralls and bowells are seene. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a necke. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to lift up the necke, that it may be apparant to all; which a man may doe, when he lies along upon his backe with his face upwards.

An Horse is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he lifts up his forefoot aloft, that his whole necke and breast may be seene. When a man holds downe his face, there may be a wart or blemish in his necke under his chinne that cannot bee seene: but when he lies with his face up∣wards, all may bee seene: so all things to God, lie with the face up∣ward, he sees whatsoever they have.

Omniscience or the knowledge of all things is peculiar to God: none but God knowes all things. The Angels are of great know∣ledge, yet they know not the day of judgement, nor the heart of man: they learne many things by the Church, as S^t. Paul speaketh:* 1.2 it is proper to God alone to know all things.

Thou knowest all things, sayd the Disciples to CHRIST Iohn 16.30. his eyes are over all the ends of the world, to behold the things that are done therein. Nothing, but is open to him. He knew the murder of Caine, and saw when he raked up the body of his brother Abel in the field. Hee saw the theft of Achan, that was hidde from all Israel, the incest of Amnon in his Chamber, the quaffing and swilling of Belshazzar in his palace, he saw Zimri and Cosbi together that were taken in the act of Adultery. But men are come to this passe,* 1.3 that they imagine God knowes nothing: tush God sees it not: though we bee as drunke as beggars, lie like beasts in blinde Ale-houses, God sees it not: though we lye, coozen, pur∣loine, steale secretly one from another; God seeth not, est aliquid spe∣ctare deos, & adesse putare. The Schoole-master is not alwayes in the Schoole: the eye of the Tutour is not alwayes on the pupill, to see how he studies: but Gods eye is ever on us.

* 1.4Thy knowledge, sayes David, is too wonderfull for me. Oh that this were carefully remembred! Wee are not to deale with a one eyed Polyphemus, with blind Appius, with Argus who had a hundred eyes: but he that we deale withall hath a thousand eyes: wherefore let us be afraid to sinne any where. Potiphars Wife watched a time when none of the men of the house were within: yet God was in the house. Let us remember that God is every where, and that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his Omniscience is upon us; that wee may learne to walke with God as Enoch did, live as in the presence of the eter∣nall God, approving our conversation to him in this world, that wee may rest with Christ in the world to come.

Notes

• * 1.1

  Aquin.
• * 1.2

  Ephes. 3.10.
• * 1.3

  Psal. 94.7.
• * 1.4

  Psal. 139.6.