Chapter 6: What the Vision of God's Face Contributes to the Soul's Satisfaction
What the Vision of God's face contributes to the Soul's satisfaction. Estimated from the consideration of the act of vision itself. Wherein this pleasure surpasses that of sense. A comparison pursued more at large, between this intuition and discourse between it, and Faith. This intuition more absolutely, considered its characters; and why they contribute to the satisfaction of the blessed Souls. That it is (namely) efficacious, comprehensive, fixed, appropriative.
The act of vision, or intuition itself. How great the pleasure will be that accrues to the blessed from this sight of God's face, is very much also to be estimated from the nature of the act; as well as the excellency of the object. In as much as every vital act is pleasant, the most perfect act of the noblest faculty of the soul must needs be attended with highest pleasure. It is a pleasure that most nearly imitates divine pleasure. And every thing is more perfect, as it more nearly approaches divine perfection.
Intellectual pleasure is as much nobler than that of sense; as an immortal Spirit is more noble than a clod of earth. The pleasure of sense is drossy feculent, the pleasure of the mind refined, and pure; that is faint and languid, this lively, and vigorous; that scant and limited, this ample and enlarged; that temporary and fading, this durable, and permanent; that flashy, superficial; this solid and intense; that raving, and distracted; this calm and composed. From where even that great (reputed) sensualist Epicure himself, professedly disclaims (or is represented as disclaiming) the conceit of placing happiness in sensual delights.
And, as the pleasure of intellection excels all the pleasure of sense, so does the pleasure of intuition, excel all other intellectual pleasure. Let us to this purpose, but consider, generally, this way of knowing things, and compare it with those two other ways, by Discourse, Faith.
Discourse. I mean (that I be not mistaken by the vulgar Reader) the discourse of the mind or ratiocination, that way of attaining the knowledge of things, by comparing one thing with another, considering their mutual relations, connections, dependencies; and so arguing out what was more doubtful, and obscure, from what was more known and evident.
To the altogether unlearned it will hardly be conceivable; and to the learned it need not be told, how high a gratification this employment of his Reason naturally yields to the mind of a man: When the harmonious contexture of truths with truths; the apt coincidence, the secret links, and junctures of coherent notions are clearly discerned; When effects are traced up to their causes; Properties lodged in their native subjects: Things sifted to their Principles. What a pleasure is it when a man shall apprehend himself regularly led on (though but by a slender thread of discourse) through the Labyrinths of nature; when still new discoveries are successfully made, every further inquiry ending in a further prospect; and every new Scene of things entertaining the mind with a fresh delight! How many have suffered a voluntary banishment from the world, as if they were wholly strangers, and unrelated to it; rejected the blandishments of sense, macerated themselves with unwearied studies for this pleasure; making the ease and health of their bodies, to give place to the content and satisfaction of their minds!
But how much intuition has the advantage, above this way of knowledge, may be seen in these two obvious respects.
It is a more facile way of knowing; Here is no need of a busy search; a tiresome indagation, (the difficulty whereof makes the more slothful, rather trust than try) a chaining together of consequences. The Soul has its clothing (its vestment of light) upon as cheap terms as the Lilies theirs; does neither toil nor spin for it: And yet Solomon, in all the glory of his (famed) wisdom was not arrayed like it. This knowledge saves the expense of study, is instantaneous not successive; The soul now sees more, at one view, in a moment, than before in a lifetime. As a man has a speedier, and more grateful prospect of a pleasant Country, by placing himself in some commodious station that commands the whole Region; than by traveling through it. It is no pains to look upon what offers itself to my eye. Where there is a continued series of consequences, that lie naturally connected; the soul pleasingly observes this continuity, but views the whole frame, the whole length of the line, at once (so far as its limited capacity can extend) and needs not discuss every particle, severally, in this series of truths; and proceed gradually from the knowledge of one truth to another; in which case only one, at once, would be present to its view. It sees things that are connected, not because they are so. As a man conveniently placed in some eminent station, may possibly see, at one view, all the successive parts of a gliding stream; but he that sits by the waters side, not changing [illegible] place, sees the same parts only because [illegible] succeed, and these that pass make way [illegible] them that follow to come under his eye: [illegible] does a learned man, apply, describe the [illegible] successive knowledge of God; of which the glorified soul's way of knowing, is an imitation, [illegible] the very words seeing or beholding (which it [illegible] so frequently set forth by in Scripture) do naturally import. Yet that as to them, all ratiocination shall be excluded that state, I see [illegible] reason to admit; though with God it can [illegible] have no place. And, as he is reckoned to live [illegible] pleasanter life, that spends upon a plentiful [illegible] estate; than he that gets his bread by the sweat [illegible] his brows; so this more easy way of knowing must needs be reckoned more pleasing. This knowledge is as Jacob's Venison, not hunted for, but brought to hand. The race is not here to the swift; The unlearned Idiot knows as much as the profoundest Rabbi (at least with as much satisfaction) and all arms are of an equal size.
It is more certain. For what do we use to reckon so certain as what we see with our eyes? Better (even in this respect) is the sight of the eyes, than the wandering of the desire. While, here, the mind is carried with most earnest desire to pursue knowledge, it very often mistakes its way, and miserably wanders. In our most wary ratiocinations, we many times shoot at rovers; but when we know by this Vision, our mark is immediately presented to our eye. We are in no danger to be imposed upon by delusive appearances of things. We look through no fallacious mediums, are held in no suspense; puzzled with no doubts, whether such consequences withhold, such conclusions be rightly inferred, and so are not retarded from giving a present unwavering assent. Here are no perplexing intricacies, no dubious hallucinations, or uncertain guesses; we see things as they are by a simple and undeceiving light, with both subjective, and objective certainty, being secure both from doubt, and error.
2. Faith. How magnificent things does Scripture speak of this grace! which the experience also of such as have been accustomed to live by it (i.e. to make it the governing principle of their lives) does abundantly confirm. How clear are its apprehensions? it is the evidence of things not seen; how sweet its enjoyments whom not seeing you love, and though now you [reconstructed: see] him not, yet believing, you rejoice with joy unspeakable and full of glory.
Even the Heathen Theology has magnified it above knowledge, What is it (says one that unites us with the self-goodness, and [reconstructed: firmly] joins us thereto, that it quiets or gives rest to all our action and motion; I will express it in one word, it is faith itself, which unspeakably and after a hidden manner, does unite and conjoin happy souls with the self good. For (says he) it concerns us neither in a way of Science or with any [reconstructed: imperfection] to inquire after the good but to behold ourselves in the divine light, and by shutting our eyes, to be placed in the unknown and secret unity of beings.
And a later writer gives us this, as a conclusion from that former Author. That as Faith which is credulity, is below Science, so that Faith, which is truly so called, is, super-substantially, above Science, and intelligence immediately uniting us to God.
But it is evident intuitive knowledge far exceeds even faith also.
1. It is more distinct and clear, Faith is taking a thing upon report; Who has believed our report? And they are more general, languid apprehensions, we have of things this way. Faith enters at the ear; it comes by hearing. And if we compare the perceptions of these two external [reconstructed: senses] that of hearing, and sight, the latter is unspeakably more clear, and satisfying. He that has knowledge of a foreign Country, only by report of another, has very indistinct apprehensions of it, in comparison of him who has traveled it himself. While the Queen of Sheba only heard of Solomon's glory, she could not satisfy herself, without [reconstructed: the sight] of her own eye; and, when she saw it, she says, the one half was not told her of what she now beheld. The Ear more slowly and gradually receives; and the Tongue more defectively expresses, to another, an account of things, than ones ocular inspection would take it in. But, as to the excellency of this [reconstructed: vision] above Faith, the comparison [reconstructed: is] knowing by the ministry of a more [reconstructed: noble] sense, and a less noble, but knowing by dependence on a less noble, and without dependence upon any at all. When God has been pleased to afford discoveries in that way of Vision to men in the body (his Prophets, etc.) he has usually bound up all their senses by sleep, or trances; sense has had no part or lot in this matter, to believing it must necessarily concur.
2. More affective. What we see, even with our external eye, much more powerfully moves our heart, than what we only give credit to upon hearsay. The Queen of Sheba much admired no doubt Solomon's famed splendor, and magnificence, while she only heard of it, but when she saw it, it puts her into an ecstasy, it ravished away her soul, she had no more spirit, etc. What would the sight of the Divine glory do, if God did not strengthen with all might; were there not as well glorious power to support, as powerful glory to transform!
Job had heard of God, by the hearing of the ear, but when once his eye saw him (whether that were by the appearance of any sensible glory, which is probable enough, for it is said, the Lord answered him out of the whirlwind, or whether by a more immediate revelation, it is less-material (what work did it make in his soul?
The Devils believe, and tremble; so impressive are the pre-apprehensions of Judgment to come, and the consequents thereof with them; yet their present torment, from there, is no torment, in comparison (are you come to torment us before the time?) of what they expect. Let wicked men consider this (they will have their intuitions in hell too) were your belief, and terror thereupon, with reference to the eternal Judgment, and the impendent wrath of God, equal to what the Devils themselves have, upon the same account; actual sensation will make you more exceed yourselves in point of misery, than the Devils do now exceed you. There is, no doubt, a proportionable difference between the impressions of present faith, and future vision, with holy souls. Now, not seeing, yet believing, they rejoice with joy unspeakable: their present joy cannot be spoken; their future then cannot be thought! Experience daily tells us, how greatly, sensible, present objects have the advantage upon us, beyond those that are spiritual and distant, though infinitely more excellent and important. When the tables are turned, the now sensible things disappear, a new scene of things invisible and eternal, is immediately presented to our view; the excellency of the objects, the disposedness of the subjects, the nature of the act, shall all multiply the advantages on this part, How affective will this vision be; beyond what we have ever found the faint apprehensions of our so much disadvantaged faith to amount to? A kind message from an indulgent Father to his far-distant Son, informing of his welfare, and yet continuing love will much affect, but the sight of his Father's face will even transport and overcome him with joy.
But further consider this intuition a little more particularly and absolutely in itself. So you may take this somewhat distincter account of it in some few particulars, corresponding to those by which the object (the glory to be beheld) was lately characterized.
1. It will be a vigorous efficacious intuition; as that which it beholds is the most excellent, even the divine glory; such an object cannot be beheld but with an eye full of lively vigor; a sparkling, a radiant eye; a weak eye would be struck blind, would fail, and be closed up at the first glance. We must suppose, then, this vision to be accompanied with the highest vitality, the strongest energy: a mighty plenitude of spirit, and power, no less than the divine; nothing but the divine power can sufficiently fortify the soul to behold divine glory. When the Apostle speaks only of his desire of glory, he that has wrought us to this self same thing (says he) is God; he that has moulded us, suitably framed us for this thing (as the word signifies) is God; it is the work of a Deity to make a soul desire glory; certainly then it is his work to give the power of beholding it, and by how much the more of power, so much the more of pleasure, in this vision. Weak sight would afford but languid joy. But when the whole soul animated with divine power and life shall seat itself in the eye: when it shall be as it were all eye, (as one said of God, whom now it perfectly imitates) and be wholly intent upon vision; apply itself thereto with all its might as its only business, what satisfying joys does it now taste! Renewed by every repeated view! How does it now as it were prey upon glory, as the eye of the Eagle upon the beams of the sun! We meet with the expression of aures bibulae, here will be oculi bibuli, thirsty eyes. A soul ready to drink in glory at the eye. If vision be by intermission, what attractive eyes are here? Drawing in glory, feeding upon glory: if by extramission, what piercing darting eyes, sending forth the soul at every look to embrace the glorious object.
There is a great power that now attends realizing thoughts of God; whether it appear in the consequent working of the soul directly towards God, or by way of reflection upon itself. If directly towards God, how mightily is he admired; who is a God like to you! If by reflection upon our own sin, and vileness; how deeply does it humble — Now mine eye sees you, therefore I abhor myself — Woe is me, I am undone — mine eyes have seen the Lord of glory. If by way of reflection upon our interest in him, or relation to him; how mightily does it support and comfort? I will look to the Lord — my God will hear me. How full of rich sense is that Scripture, They looked to him, and were lightened, one look clothed them with light, cast a glory upon their souls; filled them with life and joy: it was but a thought, the cast of an eye, and they were as full as hearts could hold. O, the power then of these heavenly visions! when we dwell in the views of that transforming glory!
2. This will be a comprehensive intuition; as its object is entire glory. I mean comparatively, not absolutely comprehensive. More of the divine glory will be comprehended, unspeakably, than before. It is called, we know, by the Schoolmen, the knowledge of comprehensors, in contradistinction to that of viators; we shall better be able to discern the divine excellencies together; have much more adequate conceptions, a fuller, and more complete notion of God: we shall see him as he is. It is too much observable, how in our present state, we are prejudiced by our partial conceptions of him, and what an inequality they cause in the temper of our spirits.
For wicked men, the very notion they have of God, proves fatal to their souls; or is of a most destructive tendency, because they comprehend not together what God has revealed of himself. Most usually, they confine those few thoughts of God they have only to his mercy, and that exclusively, as to his holiness, and justice; hence their vain and mad presumption. The notion of an unholy (or a not-holy, and not-just) God what wickedness would it not induce? You thought I was altogether such a one as yourself: a God after their own hearts: then the reins are let loose. More rarely, when the conscience of guilt has arrested the self-condemned wretch; God is thought of under no other notion, than of an irreconcilable enemy, and avenger; as one thirsting after the blood of souls, and that will admit of no atonement; so without all pretense, and so flatly contrary to all his discoveries of himself, do men dare to affix to him black and horrid characters, forged only out [reconstructed: of] the deep-rooted and inveterate hatred of their own hearts against him. (That never takes up good thoughts of any one) only because they have no mind to acquaint themselves with him; and that they may have some color for their affected distance; and so, perhaps, never return, but perish under a horrid, willful despair.
And even the people of God themselves are too apt, sometimes, so wholly to fix their eye upon love, and grace; that they grow into an unbecoming, uncreaturely familiarity, while the thoughts of infinite majesty, adorable greatness, and glory are asleep. Sometimes, possibly, apprehend vindictive justice, the indignation and jealousy of God against sin, (precluding, meanwhile, the consideration of his indulgent compassions towards truly humble, and penitent souls) to that degree of fright, and dread, that they grow into an unchildlike strangeness towards him; and take little pleasure in drawing near to him.
But when now our eye shall take in the discovery of divine glory equally; how sweet, and satisfying a pleasure will arise from that grateful mixture of reverent love, humble joy, modest confidence, meek courage, a prostrate magnanimity, a triumphant veneration, a soul shrinking before the divine glory into nothing; yet not contenting itself with any less enjoyment, than of him who is all in all.
There's nothing here in this complexion, or temper of soul, but has its warrant, in the various aspect of the face of God comprehensively beheld, nothing but what is (even by its suitableness) highly grateful, and pleasing.
It will be fixed, steady intuition (as its object is permanent glory.) The vision of God can neither infer, nor admit weariness. The eye cannot divert, its act is eternally delectable, and affords an unvariable, undecaying pleasure. Sensual delights soon end in loathing; quickly bring a glutting surfeit, and degenerate into torments, when they are continued and unintermittent. A Philosopher in an Epistle which he writes to a friend, from the Court of Dionysius, where he was forcibly detained, thus bemoans himself, We are unhappy O Antisthenes, beyond measure, and how can we but be unhappy that are burdened by the Tyrant every day with the most sumptuous feasts, plentiful compotations, precious ointments, gorgeous apparel, and I knew as soon as I came into this Island and City, how unhappy my life would be. This is the nature and common condition of even the most pleasing sensible objects. They first tempt, then please a little, then disappoint, and lastly vex. The eye that beholds them blasts them, quickly rizzles and deflowers their glory; and views them with no more delight at first, than disdain afterwards. Creature enjoyments have a bottom, are soon drained and drawn dry: hence there must be frequent diversions; Other pleasures must be sought out; and are chosen, not because they are better, but because they are new.
This demonstrates the emptiness and vanity of the Creature. Affectation of variety only proceeds from sense of want; and is a confession, upon trial, that there is not, in such an enjoyment, what was expected.
Proportionably, in the state of glory, a constant, indesicient fullness renders the blessed soul undesirous of any change. There is no need of varieties, or diversions; what did once please, can never cease to do so. This glory cannot fade or lose any thing of its attractive power. The faculty cannot languish or lose the disposition by which it is contempered and made proportionable thereto: Hence no weariness can ensue. What, a soul in which the love of God is perfected, grow weary of beholding him! The Sun will sooner grow weary of shining; The touched Needle of turning itself to its wonted point; every thing will sooner grow weary of its center, and the most fundamental Laws of Nature be sooner antiquated and made void forever.
The eye of the fool, Solomon tells us is in the ends of the earth; his only, is a rolling wandering eye, that knows not where to fix, wisdom guides, and fixes the eye of the holy soul, determines it to God only. I will bless the Lord, who has given me counsel, my reins also instruct me — I have set the Lord always before me. Surely heaven will not render it less capable of dijudication, of passing a right judgment of the excellency and worth of things. And, here, a rational judgment will find no want; and an irrational will find no place. Therefore, as permanent glory will certainly infer a perpetual vision: perpetuated vision will as certainly perpetuate the souls satisfaction, and blessedness.
It will be a possessive intuition: as it is an appropriate glory which it pitches upon. It will be the language of every look; this glory is mine. The Soul looks not upon it shyly, as if it had nothing to do with it; or with slight, and careless glances; but the very posture of its eye speaks its interest, and proclaims the pretensions it has to this glory. With how different an aspect, does a stranger, passing by, and the owner look upon the same house, the same lands. A man's eye lays his claim for him, and avows his right. A grateful object that one can say is his own, he arrests it with his eye. So do Saints with appropriative looks, behold their God, and the Divine Glory, Even with such an eye as he was wont to behold them. To this man will I look, etc. (that is, as the place of my rest, mentioned before) he designs him with his eye, which is the import of that expression. The Lord knows who are his. His eye marks them out; owns them as his own. As concerning others, whom he disowns, the phrase is, I know you not. And how vastly different is such an intuition, from that, when I look upon a thing with an hungry lingering eye which I must never enjoy, or never expect to be the better for. This vision is fruitive; unites the soul with the blessed object. Which kind of sight is meant when actual blessedness is so often expressed by seeing God.
We see then what vision, the sight of God's face contributes to the satisfaction of blessed souls.
