Exposition of the Sermon on the Mount, Chapter 6 · Verse 22,23
vers. 22.
The light of the bodie is the eye: if thine eye be single, thy whole bodie shall be light:
23. But if thine eye be wicked, then all thy bodie shall be darke. Wherefore if the light that is in thee be darkenesse, how great is that darkenesse!
These two verses hauehave sundrie expositions, which we must discusse, before we can see the scope and coherence of them in this place. Of sundrie which I take to misse the right scope of Christ in this place, I will onelyonly touch one, which is the most probable; and then set downe that which I take to be the best. By single eye, some vnderstand a liberal minde; and by the wicked eye, an …ious and couetous minde: and so they make Christ here to speake of liberalitie and couetousnes. Now it is true that the words will beare this sense, for Salomon puts the good eye, for the liberall and mercifull person: Prov. 22. 9. He that hath the good eye, he shall be blessed: for he giueth of his bread vntounto the poore: and the euill eye, for the couetous person: Prov. 28. 22. A man of a wicked eye hasteth vntounto riches. But though the words will beare this interpretation, yet it is not (as I take it) the proper meaning of Christ in this place: for here, the light of the bodie, the single eye, and the light that is in vsus, be all put for one and the same thing. Now the light that is in vsus, is the vnderstanding and iudgement of the minde. Againe, the eye is here called the light of the whole bodie: but the liberall minde cannot be the light of the whole bodie for all actions, but for workes of mercy and bountie onelyonly.
To come therefore to that which I take to be Christs true meaning:The true meaning. The words containe in them diuers similitudes: In the first wordes, The light of the bodie is the eye, is a parable taken from a candle in an house; for as a burning candle set vp in an house lighteth the house and all that be in it; so the light of this eye (which is the vnderstanding) lighteth the whole bodie and giueth direction to the whole man, in all his actions. In the next words, If thine eye be single, &c. to the end of the 23. verse, is a second similitude, which standeth thus: If a man hauehave a good and cleare bodily eye, he can guide himselfe i… the right way, and keepe his feet from stumbling and from falling: but if his eye be dimme and darke, then he cannot walke without stumbling: and if he want an eye, or that his eye be starke blind, then of himselfe he cannot walke without stumbling and wandering: so in like maner, if the vnderstanding, which is the eye of the minde, be sound and cleare, able to iudge of good and euill, then is the whole life well ordered: but if the iudgement be corrupt, then is there much disorder in the life: & if it be cleane put out, then is there nothing but brutish cōfusion.
Thus stand the comparisons in these words: Now the meaning of them is this. The first words are plaine, The light of the bodie is the eye, that is, the eye giues light for the direction of the bodie; as a light in an house directs the housholders in their affaires. If thine eye be single, &c. By eye here is meant the minde, resembled by the bodily eye: and the single eye is the vnderstanding mind, able to iudge of good and euill, of things to be done, and not to be done. Thy whole bodie shall be light: by bodie is meant, the life, and by light is meant, well ordered and directed: for the mind is to the life for the directing of it, that which the eye is to the bodie for the ordering thereof. But if thine eye be wicked, &c. the wicked eye is the corrupt mind, hauing the vnderstanding darkned, & iudgement so depraued that it cannot rightly discerne of good and euill, what is to be done, and what is to be left vndone. Then all thy bodie shall be darke; that is, thy whole life in all thine actions shall be full of sinne and disorder. Wherefore if the light that is in thee be darknesse; that is, if the natural light of reason and iudgment left in man after the fall, be quite extinguished. How great is that darknesse; that is, wonderfull shall his corruption and disorder be; yea so full of confusion, that there shall be no difference betweene his life and the life of a brute beast. And this I take to be Christs proper meaning.
Now the words thus explaned, depend vponupon the former as an answerThe coherence. to a secret obiection, which the heart of man might frame vntounto it selfe, against those two commandements, to this effect. If there be such necessitie of laying vp treasures in heauen, and of auoyding to lay vp treasures in earth, then why doe not the most wise and learned men of our time doe so; they seeke more for earthly treasures then for heauenly? Hereto Christ answers thus, as if he had saide; maruell not at this, for they want the single eye, the vnderstanding mind to discerne of things that differ, they cannot iudge aright of the true treasure, and so not knowing the heauenly, they seeke the earthly treasure only. Now that we may preceiue the words of Christ thus to answer the former obiection, we must know that Christ doeth here presuppose thus much; that eueryevery mans eye is either single, corrupt, or blind: and the single eye which is a good vnderstanding, befalls not all men, no not all wise and learned men, but them onelyonly to whome God in merciemercy giues it. But the corrupt eye befalls eueryevery man naturally. And some by sinne put out the light of nature, and so become senselesse in spirituall things. And hence it is, that all men naturally wanting the single eye, and hauing the corrupt eye, yea many hauing the blind eye, doe not discerne of the true treasure: and so leaue the heauenly and giuegive themselues wholy to the earthly.
Thus we see both the meaning and the coherence, leading vsus to the maine cause of couetousnes, which the blind eye of the mind not able to discerne of true spirituall treasure. Now in the words these three points are to be handled: I. The single eye with the fruites thereof: II. The wicked eye with his fruites. III. The dark and blind eye with the fruites thereof.
I. Point. The single eye is the mind of man indued with some portionThe single eye. of true heauenly wisdome; and the fruite of it, is to giuegive the bodie light. To know this single eye the better, we must search out what true wisdome is. This true heauenly wisdome is no common gift, whichWhat is true heauenly …isdome. eueryevery professor may hauehave, but a speciall gift of God in Christ, peculiar to them that doe truly beleeue in him. 1. Cor. 1. 30. Christ … made wisdome vntounto vsus of God; not only because he is the matter of our wisdome, we being then onelyonly truely wise, when we know Christ and him crucified; but also because he is the roote from whence all our wisdome springs: for being ingraffed into Christ by faith, we become, as it were, …ph. 5. 30.flesh of his flesh, and bone of his bones, and so a… not onelyonly made iust by the imputation of his obedience, but doe also receiue inherent holines and wisdome from him; our wisdome and holinesse beeing deriued from his, as the branch is from the stocke, and the fruit from the roote. And this wisdome …ef…ll… not at all to the deuill and his angels, though they know much, nor to all that are Christians in name; but onelyonly to the members of his mysticall bodie by faith.
This heauenly wisdome hath two actions: First, to discerne …rightThe action… of true wisedome. of things that differ, and to distinguish one thing from another spiritually; this Paul praied for in the behalfe of the Philippians, Phil. 1. 9. that their louelove might abound more and more in knowledge, and in all iudgement 1or bforeign.sense, that so they might discerne things that differ: that is, good from euill, and heauenly from earthly; what to doe, and what to leaue vndone, which is a propertie of men of age in religion, who thorough long custome attaine herunto, Heb. 5. 14. And hence it is that the childe of God can I. discerne the voice of Christ, the true shepheard, from the voice of all false teachers. II. By this gift of discerning, hee can put a difference betweene the water of Baptisme, and all other water; and betweene the bread and wine in the Lords table, and common bread and wine. III. Hereby the Church, and eueryevery true member of it, is enabled to iudge rightly of crosses, distinguishing fatherly chastisements, from Gods plagues and curses for sinne. IV. Hereby hee can discerne the things of God, euen his own election, his vocation, adoption, and iustification; these and such like he can perceiue in himselfe more or lesse. V. In a word, hereby he can discerne the true treasure, from worldly; hereby he knowes the … of heauenly things, aboue earthly. These things the naturall … cannot doe, but the spirituall man discerneth all things, 1. Cor. 2. 15. looke whatsoeuer befalls him, therein hee can see the hand of God working for his good, therein he can discerne Gods wisedome, power, and prouidence: in all which we may perceiue the most excellent vse of this heauenly wisdome.
The second action of this heauenly wisdome, is to iudge, determine,2. Action o… true wisdom. and giuegive sentence of things, what is to be done, what is not to be done; what is good, and what is euill in practise and behauiour. And here this one thing must bee remembred, that the principall point of this wisdome,It is true wisdom to discerne of true happines. is to determine of true happines, whereto the whole life of man ought to be directed: which happinesse, is the louelove and fauour of God in Christ. Herein Dauid shews his heauenly wisdome, farre different from the wisdome of the world, Psal. 4. 6. Many say, who wil shew vsus any good? there is the worldlings happinesse; But Lord lift thou vp the light of thy countenance vponupon vsus; there is true happinesse: so Paul, comming among the wisest of the Gentiles, professeth, that he esteemed to knowe nothing but Christ, and him crucified: 1. Cor. 2. 2. for whose excellent knowledge sake, he thought all things to be losse, Phil. 3. 8. And the same should be our wisedome; for though a man had all humane learning and policie, yet if he faile in this, rightly to determine of true happines, all his wisdō would prooue foolishnesse; for c1. Cor. …. 18. 1….the wisdome of this world is foolishnesse with God: and therefore if any man seeme to be wise in this world, let him be a foole that he may be wise; that is, a foole to the world, in esteeming the knowledge of Christ crucified onelyonly true wisdome; and the fauour of God in him, true happines; that so he may be wise indeed in the sight of God. Another chiefe part o… this heauenly wisdome, is a spiritual andSpirituall …ouidence. godly prouidence, whereby we forecast by all meanes how to compasse and come by true happinesse… herein the power of heauenly wisdome is shewed. And without this, though otherwise a man discerne the right, yet his knowledge and wisdome is imperfect and vnprofitable. And thus we see the actions of this heauenly wisdome, whereby we may describe it thus: It is a gift of Gods spirit to them that are in Christ, whereby T…e wisd…m des…bed.they are enabled to discerne of things that differ, and to iudge and determine what is that true happinesse, whereto the life of man ought to tend; and withall to forecast and prouide by what good meanes it may be compassed. And he whose minde is endued herewith in some true measure, hath the single eye.
Now the fruit of this single eye is, to make the whole bodie light; thatThe fruit of the single eye. is, to bring the whole life into good order, guiding it in the paths of righteousnes, and making … abound in good works. Prov. 8. 19, 20. My fruit (saith wisdome) is …ter then fine gold▪—I cause to walke in the way of righteousnes, and in the m…ds of the paths of iudgement. Prov. 1…. 23. The wise heart guideth the mouth wisely, and addeth doctrine vntounto his lips.
The vse. 1. Considering the mind indued with this wisdome is thusWe must labour to get heauenly wisdome. commended; we must hereby learne, to labour for it in a speciall maner: beside this commendation of it by our Sauiour Christ, which should be a spurre to prouoke vsus to this dutie, the singular commoditie that iedounds hereby to soule and bodie must mooue vsus to affect it. Now that we may the better obtaine this heauenly wisdome, we must be carefull of these two things especially. First, to get the feare of God into our How it is gotten.hearts, which is the beginning of this heauenly wisdome, Psal. 111. 10.1 Now this feare of God, is a reuerend awe of the heart towards God, whereby a man is fearefull to offend, and carefull to please God in all things. And this we shall get, if we receiue the word of God with reuerence, and applie it to our owne soules when we heare it; trembling thereat when it toucheth our consciences, and humbly submitting our selues vntounto it without raging or repining; saying as Hezekiah did to the Prophets reproofe, Isa. 19. …. …The word of the Lord is good. Secondly, we must wholly close vp our eyes, (the eyes of our minde I meane) and suffer our selues in all things to be ouerruled and ordered by the written word of God. This was ePsal 119▪ … 7.Dauids practise: he gaue himselfe to continuall meditation in the word of God: he made it a fv. 105.lanterne to his feete, and a light vntounto his pathes. And hereby he became gv. 98.wiser then his enemies, and got more vnderstanding▪ then all his teachers. Wouldest thou then be truly wise? become a foole to the world, leane not to thine owne wisdome; but make Gods word thy whole direction.
Secondly, hereby we are taught to walke wisely in our whole conuersation, that so it may appeare we hauehave this single eye: hereto hCol. 4. 5. Eph. 5. 15. How to walke wisely.Paul oft exhorteth vsus. And thus we walk when we prac…se eueryevery action of our life in wisdome, according to these foure rules, which are to be obserued in eueryevery good action. I. The thing we doe must be iust. II. The means of effecting it must also be iust. III. We must keepe our selues therein, within the compasse and limits of our calling. IV. We must doe the thing with an honest, vpright, and single heart. And that we may worke wisely according to these foure rules, we must euer hauehave the word of God, to tell vsus what is iust; what meanes be iust; what be the precincts of our calling; and when we worke with an vpright and single heart: so doing, our workes shall be in wisdome, and we shall hauehave the approbation and praise of God.
Thirdly, seeing this single eye of spirituall wisdome, makes our lifeHow to season▪ naturall wisdome. to shine with righteousnesse, we must learne to season our naturall wit, with this spirituall wisdome. Naturall wisdome is a commendable gift of God, but without this spirituall wisdome it is foolishnesse in the things of God, yea very corrupt in naturall actions; and therefore we must ioyne therewith this heauenly wisdome, which may season it and make it holy; and so shall the vse of it tend to Gods glorie. It is the miserie of this age, that men of excellent parts for naturall wisdome, hauehave no regard to season the same with spirituall wisdome: hereby come many aberrations in matters of great importance, for it is iustice with God to curse their proceedings, that despising the heauenly, leane altog…ther to their owne wisdome.
Fourthly, seeing spirituall prouidence in forecasting how to compasseThe practise of spirituall prouidence. true happinesse, is a speciall part of true heauenly wisdome; we must become carefull practitioners hereof in our liues, that so we may attaine to true happinesse. When the rich iLuk. 12. 17, 18.mans ground brought forth much fruit, how prouident was he to lay vp store for the time to come: yet God calls him but a foole, because he had no regard or forecast to the state of his soule. And the fi…e virgins are therefore called kMat. 25. 3.foolish, because they contented themselues with blazing lampes, and had no forecast for …yle in their vessels: and so many at this day content themselues with an outward profession, and doe not prouide for the graces of saluation. But though a man had all the wisdome of the world, and by his wit could compasse vponupon earth what his heart could wish, yet if he faile in prouiding for true happinesse, all his wisdome is but madnesse … see this in l2. Sam. 16. 23.Achitophel, whose counsell for worldly things was like the oracle of God, yet wanting this spirituall wisdome to forecast for true happinesse to his soule, his ende was both shamefull and fearefull: for in a discontent, m2. Sam. 17. 23.he went and hanged himselfe. Let vsus therefore practise this wise forecast for true happinesse, and neuer be well till we get assurance hereof; then doe we shew our selues truly wise. If we faile in this we faile in all; and therefore like the wise Virgins, let vsus get oyle in our vessels, the sauing graces of Gods spirit into our hearts, that when our bridegroome Iesus Christ shall come, we may enter with him into glorie. And thus much of the single eye, with the fruites thereof.
The second point to be handled, is the wicked eye, with the fruits The wicked e…e with the fruits thereof.thereof; in these words, But if thine eye be wicked thy whole bodie shal be darke. The wicked eye, is the mind of man hauing some light of vnderstanding in it by nature, yet maruelously blinded and darkened by the corruption of sinne through Adams fall. And for our better instructionThe corruption of the minde by Adams fall. herein, we must know, that the mind of man by Adams fall receiues a two fold blemish: first, it hath lost the gift of discerning and iudging in1 spiritual things, mistaking euill for good, earthly for heauenly, things to be refused, for things to be chosen. This is plaine by our blindnesse and ignorance in the true knowledge of God, and of our selues. First, touchingMans ignorance touching God. God, howsoeuer the mind of man by nature know there is a God, yet naturally man will not acknowledge the presence of God, for if he1 did, he would not without remorse or feare commit those sinnes in Gods sight, which he is afrayd and ashamed to doe in the sight of many men. Againe, the mind by nature will not acknowledge Gods 2particular prouidence, for in the time of want or distresse when meanes faile, his heart is dead within him: and the promise of helpe from man doth more cheere him, then his hope in God; which shewes plainely that he trusteth more in the creature, then in his creatour. Thirdly,3 the mind of man by nature doth not acknowledge Gods iustice, for naturally man thinks, that though he sinne, yet he shall escape punishment, as Deut. 26. 16. Fourthly, though man know God must be4 worshipped, yet naturally the mind dise…eth not of Gods right worship; herein the foolish heart is full of darknesse, and turneth God into an Idol; Rom. 1. 21. 23. And in a word, the naturall man perceiueth not the things of God, neither can he know them, because they are spiritually discerned, 1. Cor. 2. 14. which shewes plainely that herein he hath a wicked eye.
Secondly, for our selues, the mind herein wants the gift of discerning:2 for, I. no man naturally knowes the blindnesse of his owne mind, they The blindnes of ma…s mind in the knowledge of himselfe.thinke nRom. 1. 22.themselues to be wi…e, when in the things of God they be starke fooles: II. man cannot discerne aright of his own sinnes, nor see the vilenes of thē naturally, though his conscience oft accuse him: for if he did he would not sinne as he doth: III. man naturally doth iudge amisse of his owne fradtie and mortalitie, for there is no man so aged, but he thinkes he may liue longer. This Moses saw when oPs. 90. 12.he prayed God to teach them so to number their dayes, that they might applie their hearts vntounto wisdome. IV. Naturaly men cannot discerne aright of the scope & end of their liues: for whereas we ought to aime at the glorie of God & the good of our brethrē, to serue God in mens good: by nature we litle thinke on this, but wholly seeke our owne good, and our owne praise. V. We cannot naturally discerne of our own true happinesse; for doe we not measure it by outward things, esteeming the rich and honourable happie, and the poore man miserable? By all which it is more then euident, that the minde hath lost the gift of right discerning.
The second blemish of corruption in the minde is, in respect of itII. Blemish of the mind by nature. slauish subiection vntounto those things which it should rule and direct: for naturally it is subiect to these three vnmeete guides: I. to the corrupt will and affections: II. to the wicked temptations of the deuill cast into it, yea and that so farre, that such as the temptation is, such is the minde that is tempted: III. to the world, and the ill examples therein: for naturally men sway with the times, & thinke the common course the safest. And in this respect also is it here called a wicked eye.
Now the fruit of it is, to make the whole bodie darke; that is, the whole life of man full of disorder and vnrighteousnes. And how should it be otherwise, when that which should discerne betweene good and euill, and direct accordingly, is disabled thereunto.
The vse. 1. Seeing by nature we hauehave this euill eye (for that ChristThe fruit of a wicked eie taketh for granted) we must labour diligētly to discerne it in our selues, & to find that naturally we cānot iudge a right of God & of our selues. This is the first step to true knowledge, to discerne of our own naturall blindnes: and till we perceiue it in our selues in some measure, we know nothing as we ought to know. Also whē we see it, we must bewaile our miserie in this behalfe, that we hauehave a minde so corrupt, that it causeth disorder in our whol life; yea, we must trēble & feare at this wicked eye. Bodily darkenes causeth feare, but farre more dangerous is this spi…ituall darkenesse, for hereby the soule is kept from the sight of God vnderunder the power of Satan. We therefore discerning in our selues this wicked eie, must follow the counsell of our Sauiour Christ, Reuel. 3. 18. Buy of me eie salue, that thou maiest see: that is, we must get of him the inlightning of his spirit, in the holy ministery of his word; for this is that anointing which teacheth vsus all things, 1. Ioh. 2. 27. which when we doe truly receiue, then doth our wicked eie become single.
Secōdly, hereby we see that the course of the world, in regard of theMen contēt themsel…es with a wicked eie. state of their mindes, is iustly to be reprooued; for eueryevery where both young and olde content themselues with this wicked eie: if they can say, there is a God, and this God is to be worshipped, to be loued, and feared; and that we must louelove our neighbour as our selues, and liue wel, they seeke no further: and yet if a man were brought vp in the wildernesse, he might see all this by the light of nature; the wicked eie seeth thus much: but we must not content our selues herewith, for if there be no more, the life is full of darkenesse still; and the soule may goe to vtter darkenesse with all this. We therefore must remember to get the single eie, else we are no schollers in the schoole of Christ. Indeed some plead, that Preachers can say no more in effect but this, LoueLove God aboue all, and thy neighbour as thy selfe: but these men know not what they say, blessing themselues in their ignorance: they must know that grace must be put to nature, and sanctifie it; and spirituall knowledge ioyned with naturall, or else we remaine with the wicked eie. If wee hauehave no more but a generall confused knowledge in moral points, that serues not to saue vsus▪ but to make vsus without excuse at the last day. Againe, another common fault worthy reproofe is this, that men content themselues with naturall reformation; they will graunt that God is to bee worshipped, and loued, that we must liue wel, deale iustly, and louelove our neighbours: but the blinde eie seeth thus much. The meere ciuill man will goe thus farre, and yet his life is nothing but darkenesse: all this reformation is but naturall. We therefore must labour for renued hearts, by the spirit of God, and reformed liue… according to the Gospel; for howsoeuer a ciuill conuersation may commend vsus vntounto men, yet it will not saue vsus in the day of the Lord.
Thirdly, is this euill eie in eueryevery one by nature? then beware we beeBe not selfewittie in the matters of saluation. not wise in our selues, and from our selues, in matters of saluation; herein the word of God must be our wisedome: Deut. 12. 8.—11.—Ye shall not doe eueryevery man that which seemeth good in his owne …ies—but that which I command you. Farre be it therefore from vsus to appoint to our selues, how we will worship God, or how we will be saued: and yet such is our blinde presumption, that wee will bee our owne masters in these things. The Turke hath his religion, the Iewe his, and the Papist his, all swaruing from the truth of God; and yet eueryevery one of these look to be saued in their religion: each one of these hauehave a different manner of worshipping God, and all swaruing from the true worship: and yet they all perswade themselues that God is well pleased with their seruice. And thus it goes with naturall men among v…, though otherwise sufficiently wise for worldly things; they resolue vponupon their own course for the saluation of their soules, let the preacher say what he will: some thinke, if they repent at their ende, and then commend their soules to God, it is sufficient; others looke to be saued by their wel-doing, and others by their faith (as they call it:) but in truth, by their owne good meaning, and intent to liue well; for what faith hauehave they that knowe not Gods word and promises? Thus by their owne wisedome wil men be saued, and hereby the deuil destroyes many a soule: but let God bee wise and eueryevery man a foole, and let vsus submit our selues in the things of God, wholly to be ruled and guided by his written word, lest Iewishly and Popishly, we going about to stablish our own conceits in the matters of saluation, doe plunge our soules into the pit of destruction.
Fourthly, is the eie of the minde naturally corrupt? then must weeT…e eie of faith must be sought. labour for a better eie; that is, the eie of faith, by which we relie on Gods merciemercy for our saluation, and on his prouidence for all needfull things in life and death. This eie makes supply to that which is wanting to naturall knowledge; hereby we discerne rightly of God, and of our selues, this enables vsus to see afarre off: yea, hereby we see things inuisible, for it is the euidence of things which are not seene, Heb. 11. 1. hereby Abraham saw the day of Christ, and was glad, Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off, Heb. 11. 13. This will inable vsus to walke in their steps towards the heauenly ci…ie; and therefore let vsus get this faith▪ that so becomming children of the promise, we may be counted for the seed. And thus much for the wicked eie.
The third kind of eie, is the blinde eie, which is set out with the fruits3. The blind eie. thereof, in these words; Wherefore, if the light that is in thee bee darkenesse, how great is that darkenesse? For the better discerning of the state of man with this blinde eie, we must see what is meant by light, and also by darkenesse. By light is meant that knowledge of God, of iustice, & of good and euill, which is in the minde by nature: now though this cannot be quite put out (for the most wicked wretch, and the veriest Atheist that liues, hath some conscience remaining, which is a worke of this light) yet it may be so buried and couered, that no light shall appeare, nor any vse be made of it, and then is it said to be darkenes; which is the state of those that are giuen vp to a reprobate sense, as when a man denies there is a God, or that the Scriptures be the word of God, or such like; in these men naturall light is become darkenesse. And the cause of this change in them, is their corrupt will and rebellious affections, which ouer-ruling naturall knowledge and conscience, cause men to giuegive themselues to actuall sinnes, whereby at length they come to commit sinne greedily and without remorse; yea, euen against conscience, and the light of nature, and so burie them both in such sort, that they hauehave no more vse of them, then if they were quite put out.
Now where the light of nature is thus put out, the fruite of it is mostThe fruit of the blinde etc. palpable darknesse▪ How great is that darkenesse? that is, there is nothing in that mans life, but brutish confusion in hellish actions, of pride, couetousnesse, enuie, blasphemie, and vnnaturall vncleannesse; as Rom. 1. 27, 29, &c.
The Use. Considering the light of nature may be thus put out, weeA motiue to consider our naturall vilenesse. must hereby be admonished, First, to enter into a serious consideration of our owne vilenesse; for naturally wee hauehave in vsus (euen the best of vsus all) such rebellious lust, and damnable desires, as vnlesse they be restrained, or renewed by grace, will darken, and as good as put out the light of nature. This should make vsus vile in our owne eies, that nourish such corruptions, and esteeme so of sinne, which wil put out that light which yet Adams fall left in vsus.
Secondly, hereby we are admonished to hauehave speciall care to mortifieTo mortifie corrupt desires. our corrupt desires, and our vnruly affections, that else wil exstinguish in vsus the light of nature. Before the fall, the minde ruled and directed the will and affections; but now these inferiour powers rule, or rather ouer-rule the minde, and vtterly peruert the regiment thereof▪ they cast a mist, and a vaile ouer the eie of the minde, that it can see nothing in the waies of righteousnesse: and therefore as wee tender the saluation of our soules, wee must renounce our owne naturall wils and corrupt desires, and striue to bring them into subiection vntounto the word of God. Many men thinke much to be crossed of their naturall desires and delights, but it is happie for the soule, when God in his prouidence doth breake men of their wills; for the will vnsubdued carries the whole man headlong into all disorder. This must be considered of them which hauehave knowledge and learning, for vnlesse the will and affections be ruled by the word, all knowledge is made fruitlesse: out of the heart (saith aPro. …. 4. 23.Salomon) come the issues of life, if it be kept with watch and ward, and ordered by Gods word; otherwise hence come the issues of death, when the raines of the affections are let loose after the corrupt desires of nature: and therefore as we respect woe or ioy, so must wee hauehave regard to our will and desires.
Thirdly, if the light of nature may bee turned into darkenesse, thenThe illumination at the Gospel may be put out. may the illumination of the Gospel be put out & turned into darkenes; for the knowledge of the Gospel is not naturall, and therefore not so deeply imprinted in the vnderstanding, vponupon the bare knowledge of it. Experience sheweth this to be true, in all those temporizers which begin in the spirit, & end in the flesh: & the author to the Hebrews shewsFine degrees of apostacie. 5. degrees of apostacie, by which the illumination of the Gospel is turned into darkenesse, Heb. 3. 12. saying, Take heede lest there be in any of you an euill heart of vnbeleefe, &c. where the first degree, is consenting1 vntounto sinne, beeing deceiued with the temptation of it. The second, is2 hardnesse of heart, vponupon many practises of sin. Thirdly, the heart beeing3 hardened, becomes vnbeleeuing, and calls the truth of the Gospel into question. Fourthly, by vnbeleefe it becomes euill, hauing a base conceit4 of the Gospel. Fiftly, this euill heart brings a man to apostacie, and5 falling from God, which is the extinguishing of the light of the Gospel. We therefore to preuent this feareful estate, must embrace the Gospel, and practise the counsel there set down; euen by looking carefully eueryevery one to his owne heart and life, and by mutuall admonition and exhortation one of another, vers. 13. that so the first step of this apostacie, which is the deceitfulnesse of sinne, take not place in vsus.
Fourthly, seeing the light of nature may bee put out, whether maySauing grace cannot be lost. not true faith, and other sauing graces be quite lost? Answ. There is no grace of God, but considered in it selfe, it may be lost; for it is a creature, and so is changeable, for nothing is vnchangeable in it selfe, but the Creatour: but in regard of the promise God, touching the preseruation of sauing grace vntounto the ende▪ in such as be in Christ: hence it comes that faith, hope, and charitie, cannot be lost; for the gifts and calling of God, are without repentance in Christ. God indeede gaue to Adam true and perfect grace, whereby he might hauehave stoode if he would; but because he decreed to permit the fall, to make a way for his merciemercy in Christ, therefore he left man in the hand of his owne counsell, and so he fell from his created integritie: but now in Christ God workes both the will and the deede, so as he which doth truly beleeue, bPsal. 125. 1is as mount Zion, which cannot be remooued, but standeth fast for euer: for he is built vponupon the cMat. 16. 16rocke Christ Iesus, and so can neuer fall: the gates of hell shall not preuaile against him: God giues a second grace vntounto the first, & by vertue hereof it becomes vnchāgeable, though in it selfe considered, it might be lost. Againe, I answer thus; that as the light of nature is not quite put out, but onelyonly buried, in such sort as it is without vse, and seemes exstinguished; so the grace of faith, by the practise of sinne may be hidde and couered, so as it shall not appeare for a time: but yet it cannot be quite put out, where it is once truly wrought. And thus much of the blinde eie, with the fruit thereof.
Now to end this place, wee must remember that the scope of Christ in these two verses, is to shew that the euill and blind eie of man by nature, whereby he is disabled to discerne rightly of things that differ, is the cause why in seeking after treasure, he leaueth the heauenly, and seeketh earthly treasure onelyonly. And hereby we must be admonished to labour for this gift of discerning, by the illumination of the spirit in the word, as we shewed before, that so the eie beeing single, the whole body may be light: that is, so ordered, that with peace and comfort wee may walke on in the way of life: whereas otherwise, we walke in darkenesse, and feare no danger till we fall into it irrecouerably.