The Happiness of the Church, Biblical commentary 7

The Happiness of the Church · Biblical commentary 7

p. 283SPIRITVALL EYE-SALVE: OR, THE BENEFIT of Illumination.

EPHES. 1. 18.

The eyes of your vnderstanding beeing enlightned, that …ou may know what is the hope of his calling, and what the riches of the glory of his inheritance is in the Saints.

THE speciall grace that heere Paul prayes for his Ephesians, is Illumination. wherein is described to vsus an Eye. Obiect. The eye is spirituall, the obiect celestiall. The Instrument is…gracious, the spectacle glorious. The eye inlightned; there is the organ: the hope of Gods calling, and the rich inheritance of the glorified Saints; there is the obiect.

p. 284The Eye is described by the

Situation.

Qualification.

The Site is the Understanding: the Qualification is Inlightned.

The Eye

Is the most excellent organ of sense. Saint Augustine applies Seeing to all the senses. Heare and see, touch and see; and the Psalmist hath, Taste and see how gracious the Lord is. Other senses discerne onelyonly things neere them: this, remote and distant obiects. Some say the roundnesse of the Eye resembles the Vnity of the Deity; which is one and perfect: and the triangular sight, the Trinity of persons. This is too curious: happy is that intellectuall eye, whose obiect is the blessed Vnity in Trinity, and Trinity in Vnity; whose delight is good, yea God.

In a cleare eye the looker sees his owne image: so God in a sanctified vnderstanding sees a limited resemblance of his infinite selfe. And as some Physicians say, that if looking in a sicke mans eyes, they see their image, there is hope of life: but the want of this resultance is held an argument of instant death: whereby they giuegive themselues a prognosticke signe, whether the Patient will dye of that sicknesse, or recouer it; by the reflection of his eyes. But it is certaine, if Gods image be not in the vnderstanding, instat mors animae, the soule is in danger: if it shine there, there is comfort of life, yea life of comfort. Hence it is that the God of this world doth so striue to blind the minds of them that beleeue not; ne imago Dei▪ &c. that the light of 2. Cor. 4. 4.2 Cor 4:4the glorious Gospell of Christ, who is the Image of GOD, should not shine vntounto them.

God hath set two liddes, to defend the corporall eye from annoyances. So hee hath giuen the vnderstanding duas palpeb…; Faith and hope to shelter it. For the eye is not more tender to the body, then the vnderstanding is to the soule. And therefore Satan seekes by all meanes to p. 285hurt it: eyther by offering it violent blowes, which the shield of Faith beares off; or by throwing dusts into it, (gifts blinde the eyes) which the other lidde of hope for better riches, keeps out.

The Situation

Of this spirituall eye is in the Soule. God framing mans soule, planted in it two faculties: the Superior, that is the Vnderstanding, which perceiueth and iudgeth: the Inferiour, that is the will, which being enformed of the other, accordingly followes or flies, chuseth or refuseth. The Scripture fauouring the simplest capacity, compares these two powers of the soule, to two knowne parts of the body. The vnderstanding to the Eye; the Affections to the Foote: the eye directing, the foote walking. EueryEvery man is naturally borne blinde and lame: as Zedekiah captiuated to the King of Babylon; first they put out his eyes, and then 2. King. 25. 7.2 Kgs 25:7they lamed his feete with fetters of brasse. So is eueryevery man by nature; and therefore easily made a slaue to the king of infernall Babylon, if the mercy of Christ should not redeeme him. This consideration reacheth foorth to vsus two vses: the one of Instruction, the other of Reprehension.

1. This teacheth vsus to desire in the first place, the Inlightning of our eyes; and then after, the strengthening of our feete. So that sweet Prophet ordereth his prayers, Psal. 25. First Shew me thy wayes, O Lord: teach mee thy paths. Then Lead me in thy truth. First, cleare my eyes, Psal. 25. 4. 5.Ps 25:4Ps 25:5then enable my feete, Psal. 119. Make mee to vnderstand Psal. 119. 27. 32Ps 119:27Ps 119:32the way of thy precepts. And then I will runne the way of thy Commandements. Hee that would saile safely, must get a good Pilot, before good rowers. Swift horses without a skilfull waggoner, endanger more. Hee that labours for feet before he hath eyes, takes a preposterous course: for of the two, the lame is more likely to come to his iourneyes end, then the blind. Could hee runne as swift as p. 286Hazael, and outstrip the young Hart on the mountaines; yet being blinde, he would hardly hitte the way to Heauen. There is but one way thither; by-paths innumerable: it is a thousand to one against him, that he misseth the right. If he be set into it, yet there are so many blockes, rubbes, obstacles put before him by the Deuill, and the world; that hee can no more goe into the true way, then he could discerne it from the false. But if a man hath eyes, there is hope he will creepe to heauen, though on lame feet. Hee sees where Ierusalem stands, and hath direction for the way; (as trauellers in scroles; from such a village to such a city, &c.) so the word of God prescribes his iourney; From Faith to vertue, from vertue to knowledge, from knowledge to temperance, from temperance 2. Pet. 1. 5.2 Pet 1:5to patience, &c. till hee comes to enter into the euerlasting Kingdome of our Lord Iesus Christ. Hence we see, there is Vers. 11.somwhat more hope of a vicious person, that hath a good vnderstanding; then of an vtterly darke and blind soule, though he walkes vponupon zealous feete. Let them knovv, that they will come to heauen without eyes, when the wicked come out of hell without feet.

Which lets vsus see the kind louelove of the Popish Clergie to their people, and how vnfainedly they desire their going to Heauen; when they pluck out their eyes, & send them thither. So they may grope for it, as the Sodomites did for the dore of Lots house. That which they call the Gen. 19. 11.Gen 19:11Mother of Deuotion, Ignorance; Augustine calls Pessimā matrem, the worst Mother. Pessimae matris Ignorantiae, pessimae itidem duae filiae sunt: scilicet falfitas, et Dubietas: illa miserior, ista miser abilior: illa perniciosior, ista molestior. There are two euill daughters of the most euill Mother, Ignorance, Falshood and Doubting: the former is more miserable, the latter more pityable: that more pernicious, this more troublesome. Let them that plead so impetuously, their Religion authenticall from the Fathers, (not cum Patribus reijci…r) read the opinion of a great Father, p. 287concerning a maine point of their doctrine, Ignorance. Chrysostome saies; Praecedit scientiae virtutis c…ltum: knowledge Chrys. in Polil. li. 3. Nemo potest fideliter appetere quod ignorat: et malum nisi cognitum sit, non timetur.of vertue must euer goe before deuotion: For no man can earnestly affect the good he knowes not: and the euill whereof he is ignorant, hee feares not. So that true louelove to good, and hatred to euill, cannot occurre to a heart nescient of them both. For Scientia conscientiam dirigit, conscientia scientiam perficit. Knowledge rectifies conscience, so well as conscience perfits knowledge. Con must euer be in composition: and so kindly vniting knowledge to deuotion, there ariseth Conscience.

If they allow not then their people eyes, they may as well lame their feet; and so send them like the Syrian band, in stead of Dothan, to Samaria. They say, This is not the way to heauen, nor is this the Citie of life: follow me, & 2. King. 6. 19.2 Kgs 6:19I will bring you to the man (Iesus Christ) whom yee seeke. But he led them to Samaria.

2. This reprehends a common fashion of many Auditors. When the Preacher beginnes to analyse his Text, and to open the points of doctrine, to informe the vnderstanding; they lend him very cold attention. That part of the Sermon is spent in slumber; as if it concern'd vsus not. But when he comes to apply his conclusions, and to driue home the vse of his inferences by application; then they beginne to rouse vp themselues, and lend an eare of diligence. As if they had onelyonly need to hauehave their hearts warmed, and not to hauehave their minds warned, & enlightned with knowledge. But alas! no eyes, no saluation. Your affections are stirred in vaine, without a precedent illumination of your soules. You must know to doe, before you can doe what you know. And indeed hee that attends onelyonly to exhortation, and not to instruction, seemes to build more vponupon mans zeale, then Gods Word. Both doe well together: attend to the Doctrine, and suffer also the Word of exhortation; that you may hauehave both cleare p. 288eyes, and sound feete: those which God hath ioyned together, let no man put asunder.

I come from the Situation, to the

Qualification

Of this spirituall eye: enlightned. For this blessing the Apostle prayes to the aaIam. 1. 17.Jas 1:17Father of lights; from whom comes eueryevery good and perfect gift: from him, and from him onelyonly, comes this grace of Illumination. Mans mind is not onelyonly darke, but bbEph. 5. 8.Eph 5:8darknesse, till the Spirit of knowledge light on him, and lighten him. Though cc2. King. 25.2 Kgs 25Zedekiah was in Nebuchadnezzars Court, that great Monarch, newly deliuerd of his monstrous ambition; to whom all the glories and pleasures of the world came a gossiping: yet hee saw none of this pompe and magnificence; his eyes vvere wanting. So blind ddIudg. 16.Judg 16Samson among the merry Philistins, saw none of their rich apparrell, costly cheere, and glorious triumphs. When the naturall man comes into the Temple, among the Cōgregation of Gods Saints, his soule is not delighted with their prayers, praises, psalmes, and seruice: he sees no comfort, no pleasure, no content in their actions. True, he doth not, hee cannot; for his vnderstanding is not inlightned, to see the hope of their calling, and the glorious riches which the Spirit of grace and consolation sheds into them. Hee sees no whit into the awfull Maiestie of God, filling all with his glorious presence, and ruling all euents with his prouidence; euen disposing euill to his glory. Nothing of the beautie, mercy, pitie of his Sauiour, sitting at the right hand of his Father: not his Highnesse being in heauen, nor yet his Nighnesse to his brethren on earth. Nothing of eeHeb. 12. 22.Heb 12:22Mount Sion, the Citie of the liuing God, the celestiall Ierusalem; not of the company of innumerable Angels; nor of the generall assembly, and company of the first borne which are written in Heauen; not of God, the Iudge of all; nor of the spirits of iust men made perfect; nor of Iesus the Mediator of the new Testament; p. 289nor the bloud of sprinkling, that speaks better things then that of Abel.

What more then a world of happinesse doth this mans eye not see! Hereupon wee call a meere foole a naturall. The worldlings hauehave esteemed, and misnamed Christians Gods fooles: but wee know them the fooles of the world. The greatest Philosopher is but a sot to the weakest Christian: therefore Philosophy (vnbaptized vvith grace) is said to be monoculate, to hauehave but one eye, and that is of naturall Reason; a left eye of the soule. But the Christian hath two eyes: the left eye of Reason, whereby he may see into the secrets of nature, as farre as the Philosopher: and the right eye of faith, which the other wanting cannot conceiue the mystery of godlinesse. This ff1. Tim. 3. 16.1 Tim 3:16mysterie to him, is but like a high candle to a blind man. God onelyonly then must giuegive Salomon wisedome; and to his Father, a knowledge aboue his Teachers. ggIam. 1. 5.Jas 1:5If any of you lacke wisedome, let him aske of God. The first Character our forefathers taught vsus, was Christs Crosse. Our first spelling lesson; In the Name of the Father, &c. To teach vsus, that euen all humane knowledge, much more diuine, is deriued from Gods fountaine. There are two reasons, why we must all begge of God for our selues, as Paul did for his Ephesians, this grace of Illumination.

1. Our spirituall blindnesse came vponupon vsus by Gods iust curse for our sinnes. As the Philistins put out Samsons eyes, for his many mischiefes done them: so GOD on farre greater cause blinded Adam, and his perpetuall issue. He had pure and good knowledge; but because his ambition was appetere prohibitum, to desire that was forbidden: his punishment was perdere concessum, to lose that hee had. Now the same hand that layd on this penaltie, must take it off. The blind men in the Gospell, recouer'd not their sight till Christ came. They were as types to vsus; to teach vsus that only the Spirit of Christ can restore our spirituall eyes. Therefore of this hhReue. 3. 18.Rev 3:18Spirit are p. 290we counselled to buy eye-salue, to annoint our eyes, that vvee may see.

2. This originall defect is encreased by actuall transgressions. We were borne ignorant, wee hauehave made our selues blind; putting out euen that remaining sparke of nature. Wee iiPhil. 3. 19.Phil 3:19mind earthly things: setting not onelyonly our kkColos. 3. 2.Col 3:2affections, but euen fixing our whole knowledge on this World. And it is impossible that mans eye should looke on earth and heauen also at one instant. It is a rule in Philosophy; Nothing receiues any thing, but that is emptie of all other things of a contrary nature. The eare must be empty of all sounds, the taste of all sauours, the eye of all colours; before there can be entertainement giuen to a new obiect. The smell possessed with Rew, cannot sent the Rose: the taste infected with gall, imagines all morsels bitter: and a greene glasse held before the eyes, presents all things looked on, greene. So if the soules eye be taken vp with the gawdy vanities of this py'd world, it cannot discerne the things, that concerne euerlasting peace. The vnderstanding then must be with-drawn from earth, that it may contemplate heauen. This confutes their practices, that hauehave vowed a Monkish life, addicted to speculation & eying of heauen; yet are perpetually raking in the mudde of the earth to get money; with an impossibilitie of reconciling these two opposite obiects to their eyes at once. In vaine they lift vp ceremoniall eyes of a forc'd deuotion; for the eye of their heart is fixed downwards: Vnlesse they hauehave squint-ey'd soules, that can looke two wayes at once. But I rather think, that like watermen, they looke one way, and rowe another: for hee must needs be strangely squint-ey'd, that can at the same instant fasten one of his lights on the light of glory, & the other on the darknes of iniquitie. The riches aboue and below are remote things; Quorum dum aliud contemplatim aspicimus, aliud contemptim despicimus: vvhereof whiles we admire the one, we vilipend the other. This p. 291blindnesse then being both hereditarie to our natures, (and hereditary diseases are not easily cured) and, augmented by our wilful disorders; can be taken away by no hand but Gods. llIohn 9. 32.John 9:32Since the World beganne was it neuer heard, that any man (not man, but God) opened the eyes of one that was borne blind; and had encreased this caecitie by his owne accessiue and excessiue wickednesse.

He that would desire inspection into others blindnes, had need of cleare eyes himselfe. Cast out the beame in thine owne eye, that thou maist pull out the mote in thy brothers; saith our Sauiour. Let vsus take with vsus then the eyes of grace, that wee hauehave; that we may the better looke into that blindnesse of nature, we had. There is in this blind eye diseases and defects. The diseases are double, so are the defects.

The Diseases.

1. The Cataract, which is a thicknesse drawne ouer the eye, and bred of many causes: this especially, either from the rheume of vaine-glory, or the inflammation of malice. From this eye there is no reflection, or returning the owne beames, whereby a man may contemplate himselfe. But euen the optick nerues, and the visory spirits are corrupted: the memorie cannot reuolue, nor the mind present it selfe, what it is; nec in se descendere tentat. This darke mind is the vault, where Satan keepes his Seminarie, and sits hatching a blacke brood of lusts.

The meanes to expell this disease, is to take Gods Law into thy hand and heart, and through that glasse to looke into thy selfe. mmHagg. 1.Hag 1Consider your owne wayes in your hearts, saith the Prophet.

Teipsum

Concute: tecum habita: te consule, dic tibi quis sis.

Plumbe-deepe into thy owne brest: nnIsid. de sum. bon. lib. 1.Animi tui abyssum intra. A man offends lesse, by searching sinne with too deepe, then with too short an instrument. Though this p. 292be, saith ooIn meditat.Abselme, grauis angustia; a hard exigent. Si me inspicio, …ipsum non tolero; si non inspicio, nescio. Si video, horror; si non videro, mors est. If I looke into my selfe, I cannot indure my selfe; if I looke not, I cannot knovv my selfe. If I see my selfe, there is horror: if I see not, there is death. This inspection is difficult. Difficile est se nosse, sed beatum. It is a hard, but a happy thing to know ones selfe. Priuate sinnes are not easily spied out. Difficilius est inuenire, quàm interficere; as Casar said of the Scythians. It is harder to finde them out, then to roote them out. Innumerable sinnes are in a man; if not in actuall and ripe practice, yet in growing seeds. Qui indulget vno vitio, amicus est omnibus. Hee that is partially indulgent to one sinne, is a friend to all. It is a paines well taken, to study thy selfe. How sweet a rest doth that night bring, whose sleepe is preuented with a recognition of our selues!

ppDe consid.Bernard teacheth man a three-fold consideration of himselfe: Quid, quis, qualis fit. What by nature, who in person, what kinde of man in conuersation. Which particulars when he casteth vp, he shall finde in summe; Himselfe a miserable sinner. Si cupis bonus fieri, primùm crede quòd malus fis. If thou wouldest be good, first know that thou art euill. Chrysostome amplifies this selfe knowledge, by teaching a man to consider; what he is in himselfe, dust Chrys. in tract. de symb. lib. 13. Quid Intra se Quid Infra se Quid Supra se Quid Cōtra se Quid Ante se Quid Post se.and ashes: what is within him; much wickednesse: what aboue him, an offended Iustice: what below him, a burning lake: what against him, Satan and sinne: what before him, vaine pleasure: what behinde him, infallible death.

But alas! what is all this that hath beene said of the eye, if God enlighten not that mentall eye to see it? Hee must open our eyes, to behold the wonderfull things of his Law. Otherwise mans sight to these obiects, is but as oculus noctuae ad lumen solis. Spirituall ioyes he cannot perceiue; and what hee conceiues of death and hell, hee thinkes of them senselesly like a beast, or desperately like a Deuill. If p. 293his conscience begins to wake, he sings her asleep againe. And as in some, the fuliginous vapours arising from the lower parts of the body, blinde the eyes: so in him the fumous euaporations of the fleshes lusts, hauehave caused absolute blindnesse. The spirit of God, with the sauing instrument of grace, can onelyonly take away this Cataract.

2. There is another disease, called the Pearle in the eye; a dangerous disease, and heereof are all worldlings sicke: for earthly riches is such a pearle in their eye, that they cannot see the pearle of the Gospell, which the wise Merchant sold all he had to purchase. By distrusting and distracting cares of the world, this intellectuall eye is not onelyonly depraued, but depriued of light. Affectio mundi, infectio animi: our soules are affected, infected with this contagion. We are easily inclined, and declined from our supernall blisse, by doting louelove of these transient delights. And vbi amor, ibi oculus: the eye followes the heart, with more diligence then a seruant his Master. Now it is no wonder if that eye be blinde, which the Deuill hath dawbed vp with the dirt of this world! Couetousnesse is an Ingrosser, whersoeuer it dwells: and as it would ingrosse the whole Vniuerse to it vnsatiate selfe, so it takes vp the whole soule, with all the affections and desires of it. It giues eueryevery member and faculty presse-mony, and bindes all their contention to get riches. It leaues not so much as an eye for our selues, not a thought for God. Quicquid Gregor. in mor.de se intrinsecus agatur oblitus est animus, dum extrinsecus occupatur. Whiles the mind is externally busied, it forgets what is done in it selfe, what shall become of it selfe. This pearle then must be cut out of the worldlings eye, vvith the sharpe knife of repentance; otherwise he is likely neuer to see heauen. For it may be well said to them, as the Philosopher answered to some, that asked him curious questions of the world; whether it had a soule, whether it were round, &c. Vos de mundo solliciti estis, & vestram immunditiem non c…atis. You are busie examiners concerning p. 294the world, but idle neglecters of your vnclean selues. These are the Diseases: there is also a double defect in this naturall Eye.

1. It perceiues onelyonly naturall and externall things; qua ante pedes sunt; which lie at their feete, 2. Pet. 1. For It cannot see a farre off. It beholds only the barque or 2. Pet. 1. 9.2 Pet 1:9rinde; but not the inward vertue. It can perceiue vvhat thy riches are, thy house adorned, thy lands tilled, thy grounds stocked: but not those spirituall blessings, and celestiall priuiledges, that belong to thee as thou art a Christian. It iudgeth the Cabinet by the Lether and couer, not by the costly iewels in it. It may see Iobs outward affliction, not his inward consolation. If God swells their garners with plenteous fruits, and fills their bones with marrow, this they see: but the hope of Gods calling, the comforts of the Gospell, the sauing health of Iesus Christ, and the promises of eternall life, they not see. The world is their circumference; other things Nec capiunt, nec cupiunt; neque tenent manibus, nec cernunt oculis; they neyther comprehend nor couet; neither hold, nor behold them.

A beast hath one kinde of eye, a naturall man two, a Christian three. The beast hath an eye of Sense, the naturall man of Sense and Reason, the Christian of Sense, of Reason, and of Faith. Each of these hath his seuerall obiects, seuerall intentions. The eye of sense regards onelyonly sensuall things: the eye of reason onelyonly sensible and naturall things: the eye of faith, spirituall, supernall, and supernaturall things.

The eye of sense doth not extend to intelligible things, and matters of discourse. Tell a bruit beast of Philosophy, and the conclusions of nature, he vnderstands you not. The belly of Sense hath no eares for such instructions. Let it be fed, nourished, hauehave the appetite delighted: of further felicitie it hath neyther notion, nor p. 295motion. Nec noscit, nec poscit.

The eye of Reason sees further then that of Sense; and hath (more then common Sense) a rationall and discursiue apprehension of intelligible obiects. For the bodies of creatures, the bruites see them as well as man, and perhaps some better: but in these bodies he perceiues hidden vertues, obiectuall to the scope of vnderstanding, which the beast cannot see. I confesse that many a man is defectiue in the graduall ascents of reason. Tell a rusticke or mechanicke that the Sun is greater then the whole earth, or that a little starre is larger then his car-wheele; and he derides thy boldnesse, and thinkes thou wouldst be admired for telling alye. Though this by the eye of mature reason is discerned perfect truth.

The eye of Faith sees further then both the former; for it lookes into the hope of our calling, and the glorious inheritance of the Saints. The Christian hath not onelyonly an eye of Sense cōmon with beasts; nor an eye of reason common with men; but also an eye of faith proper to his profession. Wherein he goes beyond the naturall man, further then the naturall man goes beyond the beast. The vnregenerate liuesall his dayes in a mist: he cannot looke vp to heauen; in comparison whereof that world he sees, is but a base moale-hill; and himselfe is like a blind moale, digging in it. Yea in this very world, his owne proper element, how little doth he truely perceiue! There is no herbe or flower hee treads on, that he truely knowes. Yea he is a stranger at home, and is ignorant of what is in his owne bosome. But for things that concerne a better world, he hath no insight. The naturall man perceiueth not the things of the Spirit of God, for they are foolishnesse vntounto 1. Cor. 2. 14.1 Cor 2:14him; neyther can hee know them, because they are spiritually discerned. Those things are incredible, impossible to him, which we build our faiths on. Happy then are their eyes that see these things. In matters of the world our simplicity moues pity, or makes sport: let it content vsus, that p. 296these losses are requited by our spirituall knowledge, seeing further into better matters. That wherein we are ignorant, is transient & contemptible: that which we know, is glorious and eternall. The ignorance of the former shall not hinder our blessednesse; the knowledge of the other shall accomplish it.

2. The second defect in this eye is an in solid leuity: it is rouing, like Dinahs, and rauished abroad; but wants selfinspection. Two things exceedingly mooue men; aaCicero. de or…. …b. 3.Similitude and Example. When men iudge others very euil, they begin to think themselues good. Nothing doth sooner blinde vsus then comparisons. Hee that would mount to a high opinion of his owne worth, by comparing it to the base wickednesse of another; bbSen.Perinde est, ac si quis ad clandos respiciens, s…am miretur velocitatem: is like one that obseruing a Cripples lamenesse, wonders at himselfe that he is so swift. The curious man goes abroad, ccBern.Et exterius omnia confiderat; qui sic interna despicit: and is so intentiue vponupon forreigne businesses, that he forgets his owne. They are common questions; Quid ille fecit? What hath hee done? and Quid ille faciet? ddIoh. 21. 21.John 21:21What shall hee doe? But not What hauehave I done? not eeActs 16. 30.Acts 16:30What shall I doe that I might be saued? They are like Taylors, that hauehave taken measure of many men, neuer of themselues. Such a man doth not smite his owne bosom with the Publican, but breakes his neighbours head with the Pharise. It is good for a man to keepe his eyes at home, and set them about the domesticall businesse of his owne heart: lest at last Omnibus notus, ignotus moritur sibi; he that liued knowne to all, dyes in ignorance of himselfe.

I cannot leaue this excellent Organ, the eye; till I hauehave shewed you two things. 1. The danger of spirituall blindnesse. 2. The meanes to cure it.

Spirituall blindnes shall appeare the more perilous, if p. 297we compare it with naturall. The bodies eye may be better spared then the soules. As to want the eyes of Angels, is farre worse then to want the eyes of beasts. The want of corporal sight is often good, not euill: euil in the sense, good in the consequence. He may the better intend heauenly things, that sees no earthly to drawe him away. Many a mans eye hath done him hurt. The sonnes of God Gene. 6. 2.Gen 6:2saw the daughters of men. Dauid from the roofe of his Palace saw Bethshabe. Per oculorum beneficium intrat cordis veneficium. The lightning of lust hath scorched the heart through those windowes. Malus oculus, malus animus. An euill eye makes an euill mind. The Apostle speakes of eyes full of adultery: it is a feareful thing to hauehave an eye great with whoredome. And there be eyes full of couetousnesse, lusting after the grounds and goods of other men: as Ahabs eye was full of Nabaoths vineyard. But non tutum est conspicere, quod non licitum est concupiscere. Let not thine eye be enamoured of that, which thy heart must not couet. You see therefore, that sometimes the losse of corporall sight doth the soule good: and the eye of faith sees the better, because the eye of flesh sees not at all.

Besides, the bodily blind feeles and acknowledgeth his want of sight: but the spiritually thinks that none hauehave clearer eyes then himselfe. He that wants corporall eyes, blesseth them that see: this man derides & despiseth them. Their blindnesse is therefore more dangerous, Qui suam ignorant ignorantiam; that know not they are blind, as Laodicea, Reue. 3. This conuiction Christ gaue to the Iewes. Reue. 3. 17. Iohn 9. 41.Rev 3:17John 9:41If yee were blind, yee should not hauehave sinne: but now yee say, We see, therefore your sinne remaineth. The blind in body is commonly led either by his seruant, or his wife, or his dogge: there may be yet some respect in these guides. But the blind in soule is led by the world, which should be his seruant, is his traytor: or by the flesh, which should be as a wife, is his harlot: or by the deuill, which is a dog p. 298indeed, a crafty curre, not leading, but misleading him. He that is blind himselfe, and led by such blind, or rather blinding guides, how should he escape the rubs of transgression, or the pitte of destruction!

Now the meanes to cleare this Eye, is to get it a knowledge of God, of our selues. That the eye may be cured, this knowledge must be procured.

Now God must be knowne by his

Works.

Word.

Spirit.

1. By his Works. The booke of Nature teacheth the most vnlearned, that there is a Deitie. This may be called naturall Theologic. For eeRom. 1. 20Rom 1:20his invisible things may be vnderstood by his visible workes. Praesentemque refert qualibet herba Deum. Not a pile of grasse wee tread on, but tells vsus there is a GOD. ffIob 12. 7. &c.Job 12:7Aske the beasts and they will tell thee; the foules of the ayre the fishes in the Sea; the earth will declare vntounto thee, that the hand of the Lord hath wrought this. When an Eremite was found fault with, that hee wanted bookes; hee answered, that there could be no vvant of bookes, when Heauen and Earth stood before his eyes. ggPsal. 90. 1.Ps 90:1The heauens declare the glory of GOD: and the firmament sheweth his handy worke. Day vntounto day vttereth speech: and night vntounto night sheweth knowledge. There is no speech nor language, where their voice is not heard. All these creatures speake GOD; in whom is the act of all powers, & from whom the power of all acts: whether thou hauehave a carnall affection, filled with vanitie; or a curious head, filled with varietie; or a Christian heart, filled with veritie; despise not the paedagogie and manuduction of the World, leading thee to know God.

2. But this booke reads onelyonly to vsus, (that aske An sit) Deus est; that there is a God. If wee aske further, Quis sit, Who this God is, or how to be worshipped; it cannot expound it. It brings vsus onelyonly like that hhAct. 17. 23.Acts 17:23Athenian Altar, p. 299Adignotum Deum; To the vnknowne God. Wee must turne ouer a new leafe, search another booke to take out this lesson. Search the Scriptures; for they giuegive this testimony. So Zachary. iiZach. 8. 23.Zech 8:23Tenne men out of all languages of the Nations shall take hold of the skirt of him that is a Iew; saying, We will goe with you, for we hauehave heard that GOD is with you. In the former, the booke is the VVorld, the schoole Natures light; the scholer man, quatenus homo; as he is man. But here the Booke is the Scripture, the Schoole the light of grace, and the scholer Christian man, as he is a Christian. There was the eye of Reason exercised; here of faith. There was taught GOD in his creatures; here God in his Christ.

3. But this Scripturall knowledge (common to the wicked) is not sufficient; there must be a spiritual knowledge: vvhereby, though he s…es not more then is in the Word, yet he sees more then they, that see onelyonly the letter of the Word. kk1. Ioh. 2. 27.1 John 2:27The annointing which you hauehave receiued, teacheth you all things. Call wee then earnestly vponupon the Spirit of Illumination for this knowledge. For it is not obtained per rationem, sed per orationem; not by reason, but by prayers. llEph. 3. 18.Eph 3:18For this cause I how my knees to the Father of our Lord Iesus Christ, &c. That you may be able to comprehend with all Saints, what is the bredth, and length, & depth, and height: & to know the louelove of Christ, which passeth knowledge.

Now we must learne to see our selues, and this selfecontemplation must be made by a Naturall glasse by a Morall glasse by a Spirituall glasse.

1. Naturally, by looking into the constitution & composition of our owne persons; as Paul distinguisheth vsus into mm1. Thes. 5. 23.1 Thess 5:23Body, Soule, Spirit. For thy Body, it was not onelyonly nnPsal. …39. 15Ps 39:15fashioned beneath on the earth, but of the earth. Our p. 300first Parents were made of the earth: of the earth vvas their meate: of their meat their bloud: of their bloud their seed: of the seed our bodies. Corrupta et corrumpentia corpora; bodies corrupt of themselues, and corrupting the soules. For thy Soule, it is a reall, spirituall, inuisible, and indiuisible substance; diffused by God into thy body. Who by placing this soule in thy flesh, hath set thee in the mid-way, betwixt the bodilesse Spirits aboue, and the mindlesse bodies belowe. This soule is preserued by neither element nor aliment, but by him onelyonly that made her; and to whom, she resteth not, till she returnes. For thy Spirit, it is called vinculum and vehiculum, a bond and a Chariot. It is a bond to vnite a diuine and heauenly soule, to an earthly elementary body; both these extremes meete friendly by this Tertium, a firmamentall Spirit. It is called a Chariot, because it carrieth the soules faculties to all organs and parts of the body, and that with wonderfull speed.

2. Morally, by considering how frequently wee hauehave transgressed those vertues, to which the very Heathen gaue a strict obedience. Where is our iustice, temperance, patience? We hauehave idle designes, and idler desires; and giuegive vvay to all euill that may bee either thought or wrought: and what we dare not act, we dare like. Wee lothe (like fond sheepe) the good pastures of fit benefits, and bleat after the brouse of vanities. Like erring Planets, we keepe not the ecclyptike line of vertuous mediocritie. As God hath all good in himselfe, all euill onelyonly in knowledge: so we on the contrary, hauehave much good in knowledge, all euill in our selues.

3. Spirituall knowledge goes yet further; euen in medullas, et penetralia cordis. It searcheth the heart; and if in that most inward Chamber, or in any cabinet thereof, it can finde an Idol, it brings it forth. It sees when the torrent of time beares thee downe the streame of custome; what faintnesse is in thy faith, what coldnes in thy zeale, p. 301when the awe of man giues the fear of God a check-mate. It sounds the lowest depth of the Conscience; and spyeth blemishes in the face of whitest innocence. So it brings the best soule downe on her knees; teacheth her the necessity of humblenesse; and puts this prayer in her mouth; Lord be mercifull to me a sinner.

We hauehave now done with the Organ of Seeing; the vnderstanding or Soules Eye: let vsus come to the obiect to be seene, The hope of his calling; and the riches of the glory of Gods inheritance in the Saints.

The Obiect

Is cleare and transparent to a sanctified Eye. The Philosophers propound sixe necessary occurrences to our perfect Seeing; and you shall see them all here met.

1. Firmenesse or good disposition of the Organ that seeth. A rolling eye beholds nothing perfectly. A Dinahs eye is the prologue to a rauished soule. This must be a composed eye, stedfastly setled on the diuine obiect: saying with Dauid, My heart is fixed, O Lord, my heart is fixed. The proposed glory is so infinite, that it may well take vp the whole eye; for it shall one day take vp the whole man. Enter thou, good seruant, into thy masters ioy: it is too great to enter into thee. This Obiect is so immense, that we cannot well looke besides it.

2. The Spectacle must be obiected to the sight: the eye cannot pierce into penetralia terrae, or sublimia coeli: nor can the vnderstanding see into these supernaturall ioyes, vnlesse the Lord obiect them to it. Hence it is that many neglectfully passe by (… lumine lumen) the light, for want of eyes to regard it. But God here produceth the wardrobe of his glory to the sanctified eyes; as if he said, Uenite & videte, Psal. 46. Come, and see. So Moses; Psal. 46. 8. Exod. 14. 13.Ps 46:8Exod 14:13Stand still, and see the saluation of God. So Christ to his Apostles. It is giuen to your eyes to see these things, to others but by parables.

p. 3023. That there be a proportionall distance betwixt the organ and the obiect: neither too neere, nor too far off. A bright thing held too neere the sight, confounds it: be it neuer so bright, if too farre off, it cannot discerne it. God hath sweetly ordered and compounded this difference. Those euerlasting ioyes are not close by our eyes, lest the glory should swallow vsus vp: for mortall eyes cannot behold immortall things; nor our corruptible sight see stedfastly that eternall splendor. Who can see God, and liue? And though you say, it is the soule that sees; yet euen this soule, whiles it is prisoned in this muddy vaile, or rather Iayle, the flesh, hath by reason of the others impotency and passiblenesse, a thicke cloud cast betweene it selfe and glory. oo1. Cor. 13. 12.1 Cor 13:12For now wee see through a glasse darkely: but then face to face. Now I know in part, then shall I know, euen as also I am knowne. The best eye vponupon earth lookes but through a glasse, a lattice, an obscuring impediment. Now on the other side, lest this obiect should be too farre off, that the intellectuall eye could not reach it, behold, God hath giuen it the first fruits; ppRom. 14. 17.Rom 14:17Righteousnesse, peace of conscience, and ioy of the holy Ghost; a prelibation of glory. It sees the earnest of the Spirit, sealing vsus vp to the day of redemption; a pledge of those ioyes, which otherwise no eye hath seene, no eare heard, nor heart on earth conceiued.

4. It is required that the obiected matter be substantiall; not altogether diaphanous & transparent, but massie, and of a solid being. Otherwise the sight cannot perceiue, nor the minde well conceiue, the nature which is so subtil & sublim'd: but intends it selfe still further, till it can acquiescere in materiam visibilem; rest it selfe on some visible obiect. But this Obiect here proposed, is no empty Chimera, or imaginary, tralucent, ayery shadow, but substantiall: the hope of Gods calling, and a glorious inheritance: which though natures dull eye cannot reach, faiths eye sees perfectly. For Hac est fides, credere quod non vides.

p. 303And the subiect of this spectacle is by demonstration prooued solid and substantiall: because▪ nothing but that can giuegive this intellectuall eye firme content and complacency. How go the affections of man in a rolling and ranging pace from one creature to another! now thy heart is set vponupon wealth; thou wilt hauehave it, though thou digge for it in visceribus both matris & filiorum; in the bowels of the earth, and of the sonnes of the earth. Say wealth is come, thou art then for honor: thy riches are a ladder, whereby thou wouldest climbe to dignity. Dedecet diuitem esse ignobilem. Nobility gotten hath not setled thee: thou art trauersing new desires. Thy lust presents thee a beauteous paramour: vncleane desires now fill vp thy scene; and thou playest, like that Germane, many parts thy selfe; a golden Asse, a proud Lyon, a luxurious Goate. Wealth and greatnesse commands thy pleasure; thy lust is answered: then thou art for musike, and so actest a fourth part; thou art thine owne fidler. Now thy bloud is to be heated with delicates; thou must be indulgent to thy throat with lust-prouoking meates; and so playest yet another part, a Cater to vncleannesse. When all is done,

Non contenta quies; non est sedata libido.

When thou hast thus wandred, and beg'd of eueryevery poore creature a scrap of comfort, yet thou art but clawed, and cloyed with variety, with vanity; not contented. It is al but one little crumme to one halfe dead of hunger. Couldst thou passe ouer the vast Vniuerse, from the conuexe superficies of heauen, to the center of hell: yet the immense capacity, rapacity of thy desires will not be satisfied.

Well then did Augustine confesse: Fecisti nos ad te, & Conf. lib. 1. cap. 1.inquietum est cor nostrum donec requiescat in te. O Lord, thou didst make vsus for thee; and our heart cannot bee quiet till it rest in thee. Nothing but the Trinity of persons in that one Deity, can fill the triangular concaue of p. 304mans own heart. The fire flieth to his sphere, the stone falleth to his center, the riuers run to the sea, as to their end and rest; and are but violently detained in any other place. The needle touched with the Loadstone, stands euer trembling and quiuering, till it enioy the full aspect of the Northerne Pole. Thus the Lord is onelyonly our Center; the very life of satisfaction; full of perfect and infallible comfort; and he alone can content the boundlesse apprehension of this intellectuall eye. All other are but shadowes and vanities, but this matter obiected in my Text, satisfies. The world cannot, but this can; the hope of Gods calling, and his glorious inheritance, &c.

5. Clearnesse of space betwixt the Organ and the obiect. For the interposition of some thicke and grosse body, preuents the faculty of the Eye. The quickest eye cannot see through hils; and a crasse cloud is able to hide the Sunne from vsus at noone day. On necessity, that wee may behold with our vnderstandings eyes, this celestiall obiect; the hope of our calling; there must be a remouing of all thicke and impenetrable obstacles.

1. Some hauehave whole mountaines betwixt their eyes and heauen: the mountaines of vaineglory hinder their sight. They are rauished with the brauery of earth: they thinke there is no heauen but at Court; no further scope of ambition, then to be great in this world. If you tell them of the glory of Gods Inheritance giuen to his Saints, alas, they beleeue not your prattle: they cannot see it. They cannot indeed; for who can see through mountaines?

2. Others, to make surer preuention against their sight of heauen, hauehave rolled the whole earth betwixt that and their eyes. These are the couetous, who are rooting downe to the Center. If you tell them of this hope, &c. they answere, Non videmus nisi terram; wee see nothing but earth. Well may they say so: for what eyes can see through the vast and condensed body of the earth?

p. 3053. Others yet hauehave interiected such obscure and pitchy clouds, between their sight and this Sunne of glory, that they cannot see. Whether of errors, that darken the light of the truth: Or of affected ignorance, that blindes their owne eyes: Or of blasphemous Atheisme; they will see nothing, but what they doe see. aa2. Pet. 3. 4.2 Pet 3:4Where is the promise of his comming? Since the Fathers fell asleepe, all things continue as they were from the beginning of the creation. Nil noui video; I see no new thing: it was so, and it is so. Non aliud vidêre patres, aliudue nepotes Aspicient. Or of rude and crude impie…ies, which both bleare their owne eyes, and shadow heauens graces from them. Thus the Deuill deales with thē, as the Pharises seruants dealt with Christ: first they blinde him, and then buffet him, and bid bim prophecie bbMarke 14. 65Mark 14:65who smote him. First hee puts out their eyes with their owne iniquities, and then leades them about to make himself sport. They cannot see the way to blisse, they hauehave blinded themselues; interposed such clouds betwixt them and heauen, that this glorious light cannot shine vntounto them. There must be then a clearer space: and this God grants to faith. ccActs 7. 55. 56.Acts 7:55Acts 7:56Stephen full of the holy Ghost, looked vp stedfastly into heauen, and saw the glory of GOD, &c. Behold, I see the heauens open, and the Sonne of man standing on the right hand of God. Though this bee taken for more then a spirituall sight; yet hence we hauehave this comfort; that our eyes of Faith shall see God now in Grace, and our eyes of flesh heereafter in glory.

6. Lastly, the obiect must be stable and firme, for if it moue too swiftly, it dazeleth the eye, and cannot be truly (according to the perfect forme of it) beholden. An oare in the riuer often seems to the passengers as if it were broke… by reason of the swift and violent motion of the water. An arrow cuts the ayre with such quicknesse, that we can scarce discerne it; which lying at the marke is easily seene. God hath therefore answered our desires, and fitted our vnderstandings with a stable obiect: which p. 306Paul calls an exceeding & eternall waight of glory. A waight; substantiall and permanent: not a light transient matter, 2. Cor. 4. 17.2 Cor 4:17nor a swift voluble nature; but waighty. Therefore let vsus not looke on the things which are seene, but on the things Vers. 18.which are not seene: for the things which are seene are temporall; but the things which are not seene are eternall. It is here called an Inheritance, which none can take from vsus: that subtle Lawyer Satan, shall neuer be able to picke cauils against it.

You must not expect, that I should enter into a particular resolution of our obiected comforts: I must reserue that to a more liberall time. OnelyOnly now let vsus set them in our meditation, and settle our selues to attaine them. Contemne we, condemn we the foolish choice of worldlings, in regard of our portion and better part, neuer to bee taken from vsus. Why should I dislike my gold, because he preferres his copper? The least dramme of these ioyes shall outwaigh all the pleasures of earth. And as one torment in hell shall make the reprobate forget all earthly vanities: so the least drop of this pleasure shall take from vsus the remembrance of our former miseries. Wee shall not thinke on our pouerty in this world, when we possesse those Riches: and forget our contemptible basenesse, when God shall giuegive vsus that Glory of Saints. Hee shall not much remember the dayes of his life, because God answereth Eccl. 5. 20.Eccl 5:20him in the ioy of his heart. God giuegive vsus to see these things now in grace, that we hereafter may see them in glory.

Amen.