Seeing is a sure and particular sense; yet as the act of one sense, is often put for the act of another; so Seeing, which is the most noble of the senses, is often put for all. That which I have seen; is, that which I have learned, that which I have fetched in, or collected by the help of all my senses; yea, by my reason and understanding, That do I here declare unto thee. More strictly, Seeing may be taken two ways: First, as noting experience; I have not only heard some reports about these things, but I have seen, and observed them my self; there is a stronger conviction in this, because the sense of seeing is less fallible then that of hearing; and we say, One eye witness, is better then ten ear witnesses: Secondly, as I have seen, 1may be taken for common experiences among men: so for special revelation from God. Some Divine revelations were made in visions; and all Divine Revelations were so clear and evident, that they were or might be called Visions, as if the matter of them had been represented to the eye; and hence such as God honoured and trusted with those Revelations were called Seers (1 Sam. 9.9.) He that is now called a Prophet was before time called a Seer: And he was called a Seer, because the clearness of those messages and manifestations was so great, that they might be judged as objects of the eye, rather then of the ear, or of the understanding. Thus the whole Book of the Prophecy of Isaiah is called, A Vision, or a thing seen; The Vision of Isaiah the Prophet, which he saw concerning Judah and Jerusalem, (Chap. 1.1.) Yet the Prophet did not ⟨p. 78⟩receive all the Doctrines which he Preached, and Prophesies which he published in that Book, by vision: but the manifestation from God, was so full of light to his understanding, that it was as if he had seen it with his eye. Some expound so here, That which I have seen; that is, that which I have had a special revelation about. As if he referred to the fourth Chapter, where Eliphaz reports to Job what a dreadful Vision he had, and what the matter of it was, even much like that which is represented in the following part of this Chapter. A learned Interpreter agrees, that it was a Vision; but, saith he,2 it was either a feigned, artificial Vision (such are frequent in Popery) or it was a delusion of the Devil. I do not at all admit, this latter branch of his opinion;
Seeing is a sure and particular sense; yet as the act of one sense, is often put for the act of another; so Seeing, which is the most noble of the senses, is often put for all. That which I have seene; is, that which I have learned, that which I have fetched in, or collected by the helpe of all my senses; yea, by my reason and understanding, That doe I here declare unto thee. More strictly, Seeing may be taken two wayes: First, as noting experience; I have not onely heard some reports about these things, but I have seen, and observed them my selfe; there is a stronger conviction in this, because the sense of seeing is lesse fallible then that of hearing; and we say, One eye witnesse, is better then ten eare witnesses: Secondly, as I have seene, 1may be taken for common experiences among men: so for speciall revelation from God. Some Divine revelations were made in visions; and all Divine Revelations were so cleare and evident, that they were or might be called Visions, as if the matter of them had been represented to the eye; and hence such as God honoured and trusted with those Revelations were called Seers (1 Sam. 9.9.) He that is now called a Prophet was before time called a Seer: And hee was called a Seer, because the clearenesse of those messages and manifestations was so great, that they might be judged as objects of the eye, rather then of the eare, or of the understanding. Thus the whole Book of the Prophesie of Isaiah is called, A Vision, or a thing seene; The Vision of Isaiah the Prophet, which he saw concerning Judah and Jerusalem, (Chap. 1.1.) Yet the Prophet did not ⟨p. 78⟩receive all the Doctrines which he Preached, and Prophesies which he published in that Book, by vision: but the manifestation from God, was so full of light to his understanding, that it was as if he had seene it with his eye. Some expound so here, That which I have seene; that is, that which I have had a speciall revelation about. As if hee referr'd to the fourth Chapter, where Eliphaz reports to Job what a dreadfull Vision he had, and what the matter of it was, even much like that which is represented in the following part of this Chapter. A learned Interpreter agrees, that it was a Vision; but, saith he,2 it was either a fained, artificiall Vision (such are frequent in Popery) or it was a delusion of the Devill. I doe not at all admit, this latter branch of his opinion;
- 1Certius est, vidi, quam audivi, oculatus testis potior est aurito. Drus.
- 2Mihi non videtur improbabile aut delusum fuisse a diabolo, vel ipsum somnium aliquod aut inspirationem commentum esse, ut sibi conciliaret authoritatem. Sanct.
