An exposition with practical observations continued upon the eighth, ninth and tenth chapters of…An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of…

God hath no eyes, much less eyes of flesh; God is a Spirit, and therefore he cannot have eyes of flesh; He is all eye, and therefore (properly) he hath no eyes. The eye is that special organ or member of the body into which the power of seeing is contracted, but God is all over a power of seeing. The body of man hath several parts, and several honours and offices are bestowed upon every part. The eye hath the great office and honour of seeing committed to it. The eye is the light of the whole body, and knowledge is the eye of the soul. The eye of God is the knowledge of God.¹ The Greeks express God by a word which signifies to see: and he is therefore said to have eyes, and to see, because the eye is a principal instrument, and seeing a principal means by which man receives knowledge. Naturalists tell us there is nothing in the understanding but that which is first in the sense. The senses are doors to the mind; the furniture and riches of that are conveyed in by the eyes or ears. These bring informations to the understanding. Natural knowledge cannot have an immediate access to man, and 'tis but seldom that spiritual hath: Both are commonly let in by sense. The superior powers must traffic with the inferior, otherwise they make no gain. Though God hath no need of any help to bring in or improve his knowledge, yet that is ascribed to him by which knowledge is improved; He hath eyes, but not of flesh; he seeth, but not as man.

God hath no eyes, much lesse eyes of flesh; God is a Spirit, and therefore he cannot have eyes of flesh; He is all eye, and therefore (properly) he hath no eyes. The eye is that speciall organ or member of the body into which the power of seeing is contracted, but God is all over a power of seeing. The body of man hath severall parts, and severall honours and offices are bestowed upon every part. The eye hath the great office and honour of seeing committed to it. The eye is the light of the whole body, and knowledge is the eye of the soul. The eye of God is the knowledge of God.¹ The Greeks expresse God by a word which signifies to see: and he is therefore said to have eyes, and to see, because the eye is a principall instrument, and seeing a principall means by which man receives knowledge. Naturalists tell us there is nothing in the understanding but that which is first in the sence. The sences are doors to the minde; the furniture and riches of that are conveyed in by the eyes or ears. These bring informations to the understanding. Naturall knowledge cannot have an immediate accesse to man, and 'tis but seldom that spirituall hath: Both are commonly let in by sence. The superiour powers must traffick with the inferiour, otherwise they make no gain. Though God hath no need of any help to bring in or improve his knowledge, yet that is ascribed to him by which knowledge is improved; He hath eyes, but not of flesh; he seeth, but not as man.