Page 94
LECTURE XII.
HEBREWS 4.13.All things are naked and opened to him, &c.
* 1.1THe second answer made by the Antinomians to this Argu∣ment from Gods omnisciency, is this, For when we say, how weak and absurd is it, to hold, God doth not see that, which we see? They answer (Honey-Comb pag. 61.) Here we oppose the power of God against his will, for he seeth all things, saving that which he undertakes to abolish out of his own sight, that he may not see it, so that by his mysticall cloathing of us with his sons righteousnesse, he hath abolished it out of his own sight, though not out of ours. Now we told you that this answer is not universally to be slighted, for our Divines, Pareus and others (as I mentioned before) (maintaining that remission of sin, though it be the utter deletion of the guilt, yet not the ful eradication and abolition of the filth, but that it still continueth in us) make this objection to themselves, Nothing is hid or covered from Gods eyes, if therefore sin be there, God cannot but see it. To this they answer, God seeth all, but what he will not see, and that is a known saying of Austins, Noluit advertere, noluit animadvertere, noluit agnoscere, maluit ignos∣cere, God will not take notice of the sins of justified persons, he will not punish them, he had rather forgive them. It seemeth then by this, that God will not see sin in Believers to condemnation but yet he will to castigation; but if Christ hath fully satisfied Gods wrath, and it be a meer arbitrary thing in God, whether he will chastise or no, why then should not Gods anger and his chastise∣ments be removed from the godly by Christs death as well as his justice and punishments? It's therefore worthy the inquiry, how