following day; which may be often revived by our frequent ejaculations. But, above all other, when we have to do with God, in the set immediate exercises of his services and our heavenly devotions, we must endeavour, to our utmost, to sharpen our eyes, to a spiritual perspicacity; striving to see him, whom we speak unto, and who speaks unto us, as he hath pleased to reveal himself. But, over and beside all these, even when we have no provocations from any particular occasion, it must be our continual care, to labour with our God, that it would please him to work us to such a holy and heavenly disposition, as that, whatever our employments may be, we may never want the comfort of a virtual and habitual enjoying the sight of God; so as the power and efficacy of our first, welltaken apprehension may run on, through all the following actions and events, both of our life and death.

God whom we

[7.] UPON this constant fixedness of our thoughts on God, there cannot but follow, in the seventh place, a There will fol marvellous delight and complacency of the soul, in low a delight so blessed an object. Neither is it easy to deter- and complamine, whether of these do more justly challenge a cency in that precedency in the heart: whether the eye be so see. Reprofixed, because it is well pleased with the sight; or, bates do rather whether it be so pleased and ravished, with that see God's anhappy sight, because it is so fixed. Whatsoever ger, than himthese two are, in the order of nature, I am sure, in self.

time, they are inseparable: neither is it possible, for any man to see God as interested in him, and not to love him, and take pleasure in him. As a stranger, as an enemy, or avenger, even devils and reprobate souls behold him, to their regret and torment; if I may not say, they rather see his anger and judgment, than himself: but never eye can see him as his God, and not be taken with infinite delight: for that absolute goodness, out of which no man can contemplate God, can be no other, than infinitely amiable. And if, in the seeing of God, we be, as the School hath taught us to speak, unitively carried into him, how can we choose but in this act, be affected with joy unspeakable and glorious? In thy presence, saith the Psalmist, is the fulness of joy: and, at thy right-hand, are pleasures for

evermore.

In sum, therefore; if, when our eyes, being freed from all natural indispositions and both inward and outward impediments, we have so this blessed object presented before us, as that, there is an exaltation and fortification of our sight; and, thereupon, a trajection of the visual beams through all earthly occurrences; and a divine irradiation of the understanding; and a stedfast fixing of the eye upon this happy object, without wandering and distraction; not without a wonderful delight and joy in the God of all Comfort, whom we apprehend; we do

now effectually borrow Moses his eyes, and, as he did, see the Invisible.

(3.) BUT, as all good things are difficult, and all difficulties full Motives to stir of discouragement unless they be matched with a us up to strive countervailable benefit, in which cases they do to this happy rather whet than turn the edge of our desires; let sight. us see, what Considerations of Profit, arising from this noble act, may stir up our languishing hearts to the endeavour and performance thereof. There are actions, which, carrying nothing but danger and trouble in the mouth of them, had need to be The act is re- drawn on with the promise of an external reward. ward enough to itself. There are those, which carry in them their own recompence such is this we have in hand. What can there be out of itself so good as it? When we take pains to put ourselves into some theatre or court, or some pompous triumph, we have no other end, but to see; and yet, how poor and unsatisfying is that spectacle; and such, as wherein our frivolous curiosity shuts up in emptiness and discontentment! How justly then are we ambitious of this prospect, wherein, to but see, is to be blessed! It is no news, to see wantons transported from themselves, with the sight of a beautiful face; though such, perhaps, as wherein they can never hope to have any interest: and some curious eyes, no less taken with an exquisite picture; which yet shall never be theirs how can we be other than ravished with a heavenly delight and pleasure, in so seeing the infinite beauty of the God of Spirits, as that our sight cannot be severed from fruition? The act itself is an abundant remuneration; yet doth it not want many sweet and beneficial consequences, which do justly quicken our desires to attain unto the practice of it.

vanities.

[1.] Whereof it is not the meanest, that whoever hath happily This sight frees aspired thereunto, cannot be carried away with us from being earthly vanities. What poor things are these, in transported comparison of those invisible glories! Alas, what with earthly was the pleasure, and riches, of the Court of Egypt, in the eyes of Moses, when he had once seen his God? It is a true word, that of the Chancellor of Paris; when a man hath tasted once of the Spirit, all flesh is savourless." Surely, when once the Chosen Vessel had been rapt into the third heaven, and seen those unutterable magnificencies of the Divine Majesty, who can wonder, if he looked, ever after, with scorn and pity, upon all the glittering poverty of this inferior world? Go then, ye poorly-great ones of the world, and admire the piles of your treasures, the stateliness of your structures, the sound of your titles, the extent of your

Gustato Spiritu, desipit omnis caro. Gers. de 4. Domibus.

territories: but know, that he, who hath seen the least glimpse of the Invisible, knows how to commiserate your felicity; and wonders what ye can see in all these, worth your admiration and pursuit. What joy, and triumph, was among the Jews, when they saw the foundation of the Second Temple laid! yet those ancient Priests and Levites, whose eyes had seen the glory of the Former Temple, wept, and cried as loud, as the rest shouted. Those, that know no better, may rejoice and exult in these worldly contentments; but those, who have had but a blink of the beauty of heaven, can look upon them no otherwise, than with an overly contemptuousness. I wonder not, if good old Simeon were content to have his eyes closed for ever, when he had once seen the Son of God: whatever he should see afterwards, would but abase those eyes, that had been blessed with the face of his Saviour. It was no ill conceit of the wise orator, that he, who had once known and considered the magnitude of the world, could never after admire any thing: surely, we may more justly say, that he, who hath duly taken into his thoughts the consideration of the infinite power, wisdom, goodness, of the great God of the World, cannot think the world itself worthy of his wonder. As some great peer therefore, that hath been used to stately shews and courtly magnificence, doth not vouchsafe so much as to cast his eye towards the mean worthless gewgaws of a pedlar's stall, which yet silly children behold with great pleasure and admiration; so the soul, that hath been inured to the sight of the Divine Majesty, scorns to suffer itself to be transported, with the trash and toys of this vain and transitory world.

[2.] No whit inferior to this benefit, is the second; that this sight of the Invisible is a notable and prevalent It is a prevameans to restrain us from sinning: for, how dares lent means to he sin, that sees God ever before him? whom he restrain us knows of so pure eyes, that he detests the least from sinning. motion to evil; of so almighty power, as to revenge it everlastingly? It was a poor thought of him, who yet could know no better, that he, who would dissuade himself from a secret wickedness, should suppose a grave Cato, or some other such austere frowning censor, to be by him, looking upon his actions: as if the shame or fear of such a witness were a sufficient coercion from evil. He, that hath no eyes to see a God, may scare himself with the imagined sight of a man, somewhat better than himself: but he, who hath the grace to see the Invisible, finds a stronger restraint in that presence, than if he were looked on by millions of witnesses, judges, executioners. Yet, as this sight is mutual, (ours of God, and God's of us,) the good heart finds a more powerful restriction in his seeing of God, than in God's seeing of him if there be more fear in this, there is more love in the other; for, since this holy vision

of God is ever joined with some warmth of good affection to that prime and infinite goodness, the very apprehension of that unspeakable loveliness, which is in him, more effectually curbeth all evil desires in us, than the expectation of any danger that can threaten us. How can I do this great evil, and sin against God? saith good Joseph; Gen. xxxix. 9. The sin affrights him, more than the suffering; and the offence of a God, more than his own danger.

evil.

[3.] The Spirit of God hath thought fit to specify the third It upholds us benefit, upon occasion of the mention of Moses his in the constant vision of God: He endured, as seeing him who is suffering of invisible. As this sight, therefore, hath power to withhold us from doing evil; so also, to uphold us in the suffering of evil. What, but cheerfulness and ease, could holy Stephen find, in the stones of his enraged murderers; when, through that hail-storm, he could see his Jesus, standing at the right hand of God, ready to revenge and crown him? What a pleasing walk did the three children find, in Nebuchadnezzar's furnace; while the Son of God made up the fourth! What bath was so suppling and delightful, as the rack of Theodorus the martyr; while God's angel wiped and refreshed his distended joints? With what confidence and resolution, did the Father of the Faithful break through all troubles and temptations, when he heard God say, Fear not Abraham; I am thy shield, and thy exceeding great reward! Gen. xv. 1. Certainly, all fear, and discouragement, arises from a conceit of our own weakness, and an adversary's power and advantage: take away these two, and the mind of man remains undaunted. And both these vanish at the sight of the Invisible; for, what weakness can we apprehend, when God is our strength; or what adversary can we fear, when the Almighty is with us? Good Hezekiah was never so much scarred, with all the bravings of Rabshakeh, as when he said, Am I come up hither without the Lord? Had God taken part against his degenerated people, what could the arm of flesh have availed, for their defence? as, contrarily, when he strikes in, what can the gates of hell do? Is it multitude that can give us courage? as Elisha's servant said; There are more with us than against us. Is it strength? behold, the weakness of God is stronger than men; than devils. How justly do we contemn all visible powers, when we see the Invisible! when we see him, not empty handed; but standing ready, with a crown of glory, to reward our conquest. Vincenti dabitur: Rev. ii. 7. To him, that overcomes, it shall be given. Are we therefore persecuted, for professing the truth of the Gospel; and cast into a dark and desolate dungeon, where no glimmering of light is allowed to look in upon us: where we are so far from being suffered to see our friends, that we can

not see so much as the face of our keeper? Lo, even there, and thence, we may yet see the Invisible; and, in spite of malice, in his light we can see light. Do we lie groaning upon the painful bed of our sickness, closing our curtains about us to keep out the light, which now grows offensive to our sight? yea, doth death begin to seize upon our eyes; and to dim and thicken our sight, so as now we cannot discern our dearest friends, that stand ready to close them for us? yet, even then may we most clearly see the Invisible: and that sight is able to cheer us up, against all the pangs and terrors of death; and to make us triumph, even in dying.

[4.] Lastly, what other doth this vision of God, but enter us into our heaven? Blessed are the pure in heart,

saith our Saviour upon the Mount; for they shall It enters us insee God. Lo, he, that only can give blessed- to our heaven. ness, hath promised it to the pure; and he, that best knows wherein blessedness consists, tells us, it is in the seeing of God. The blessed spirits above, both angels and souls of the departed saints, see him clearly, without any veil drawn over their glorified eyes: we, wretched pilgrims here on earth, must see him as we may there is too much clay in our eyes, and too many and too gross vapours of ignorance and infidelity betwixt us and him, for a full and perfect vision: yet, even here, we see him truly, though not clearly; and, the stronger our faith is, the clearer is our sight; and, the clearer our sight is, the greater is our measure of blessedness.

Neither is it a mere presence, or a bare simple vision, which doth either incohate or perfect our happiness. This vision is We find there was a day, when the sons of God not without a came to present themselves before the Lord, and fruition. Satan came also among them; Job i. 6: and the wicked's eyes shall see him, whom they have pierced; Zech. xii. 10: we see so much of God, in the way of our bliss, as we enjoy. I know not how the eye, in these spiritual objects, betwixt which and us there is a gracious relation, hath a certain kind of applicatory faculty, which, in these material things, it wanteth. Oh, taste and see, saith the Psalmist, how sweet the Lord is; as if our sight were more inwardly apprehensive of heavenly pleasures than our most sensible gustation.

Not so in other objects.

In these bodily objects, either there is no operation upon the sense, or to no purpose. The eye is never the warmer, for seeing a fire afar off; nor the colder, for beholding ice: we are no whit the richer, for seeing heaps of treasure; nor the fairer for viewing another's beauty. But, such a powerful and glorious influence there is of God into our spiritual senses, that we cannot see him, by the eye of our faith here, and not be the happier; we cannot see him above, by the eye of our separated souls, and not be per