The blessednesse of the righteous discoursed from Psal. 17, 15 / by John Howe ...

CHAP. VI. (Book 6)

What the Vision of Gods face contributes to the Souls satisfaction. Estimated from the consideration of the act of vision it self. Wherein this pleasure surpasses that of sense. A comparison pursued more at large, between this intuition and dis∣course between it, and Faith. This in∣tuition more absolutely, considered its cha∣racters; and why they contribute to the satisfaction of the blessed Souls. That 'tis (viz.) efficacious, comprehensive, fixed, appropriative.

THe act of vision, or intuition it self. How [ 2] great the pleasure will be that accrues to the blessed from this sight of Gods face, is very much also to be estimated from the nature of the act;* 1.1 as well as the excel∣lency of the object. In as much as every vital act is pleasant, the most perfect act of the noblest facultie of the soul must needs be attended with highest pleasure. 'Tis a pleasure that most nearly imimates divine pleasure. And every

thing is more perfect, as it more nearly ap∣proaches 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 drossie feculent, the pleasure of the mind refined,* 1.2 and pure; that is faint and lan∣guid, this lively, and vigorous; that scant and limited, this ample and inlarged; that tem∣porary and fading,* 1.3 this durable, and perma∣nent; that flashie, superficial; this solid and intense; that raving, and distracted; this calm and composed. Whence even that great (reputed) sensualist Epicure himself, pro∣fessedly disclaimes (or is represented as dis∣claiming) the conceit of placing happiness in sensual delights.* 1.4

And, as the pleasure of intellection excells all the pleasure of sense, so doth the pleasure of intuition, excel all other intellectual plea∣sure. Let us to this purpose, but consider, generally, this way of knowing things, and compare it with those two other waves, by

• Discouse.
• Faith.

1. Discourse. I mean (that I be not mista∣ken by the vulgar Reader) the discourse of the

mind or ratioc••nation, that way of attaining the knowledge of things, by comparing one thing with another, considering their mutual relati∣ons, connexions, dependencies; and so argu∣ing out what was more doubtful, and obscure, from what was more known and evident.

To the altogether unlearned it will hardly be conceiveable; and to the learned it need not be told, how high a gratification this em∣ployment of his Reason naturally yields to the mind of a man: When the harmonious con∣texture of truths with truths; the apt coinci∣dence, the secret links, and junctures of co∣herent notions are clearly discerned; When effects are traced up to their causes;* 1.5 Properties lodg'd 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 thred of dis∣course) through the Labyrinths of nature; when still new discoveries are successfully made, every further enquiry ending in a fur∣ther prospect; and every new Scene of things entertaining the mind with a fresh delight! How many have suffered a voluntary banish∣ment 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; ma∣king the ease and health of their bodies, to give place to the content and satisfaction of their minds!

But how much intuition hath the ad∣vantage, above this way of knowledge,

may be seen in these two obvious respects.* 1.6

1. 'Tis a more facile way of knowing; Here is no need of a busie search; a tiresome indaga∣tion, (the difficulty whereof makes the more slothful, rather trust than try) a chaining to∣gether of consequencies. The Soul hath its cloathing (its vestment of light) upon as cheap terms as the Lilies theirs; doth neither toyl nor spin for it: And yet Solomon, in all the glo∣ry of his (famed) wisdom was not aray'd like it. This knowledge saves the expence of study, is instantaneous not successive; The soul now sees more, at one view, in a moment, than before in a lifes-time. As a man hath a spee∣dier, and more grateful prospect of a plea∣sant Country, by placing himself in some com∣modious station that commands the whole Re∣gion; than by travelling through it. 'Tis no pains to look upon what offers it self to my eye. Where there is a continued series of consequencies, 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 par∣ticle, severally, in this series of truths; and proceed gradatim 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 coveniently plac't in some eminent station, may possibly see, at one view, all the successive parts of a gliding stream* 1.7; but he that sits by the waters side, not changing

〈◊〉〈◊〉 place, sees the same parts only because 〈◊〉〈◊〉 succeed, and these that passe make way 〈◊〉〈◊〉 them that follow to come under his eye: 〈◊〉〈◊〉 doth a learned man, apply, describe the ••••successive knowledge of God; of which the glorified souls way of knowing, is an imitation, 〈◊〉〈◊〉 the very words seeing or beholding (which it ••••so frequently set forth by in Scripture) do naturally import. Yet that as to them, all ra∣••••cination shall be excluded that state, I see 〈◊〉〈◊〉 reason to admit; though with God it can ••••ve no place. And, as he is reckon'd to live ••••pleasanter life, that spends upon a plentiful ••••ate; than he that gets his bread by the sweat 〈◊〉〈◊〉 his brows; so this more easie way of know∣ing must needs be reckon'd more pleasing. This knowledge is as Jacob's Venison, not hun∣••••ed for, but brought to hand. The race is not ••ere to the swift; The unlearned Ideot knows as much as the profoundest Rabbi (at least with as much satisfaction) and all arms are of an equal size.* 1.8

2. 'Tis more certain. For what do we use ••o reckon so certain as what we see with our eyes? Better (even in this respect) is the sight of the eyes, than the wandring 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 ••his Vision, our mark is immediately presen∣••ed to our eye. We are in no danger to be ••mposed upon by delusive appearances of

things. We look through no fallacious me∣dium's, are held in no suspence; puzled with no doubts, whether such consequencies with∣hold, such conclusions be rightly infer'd, an•• so are not retarded from giving a present un∣wavering assent. Here are no perplexing in∣tricacies, no dubious hallucinations, or un∣certain guesses; we see things as they are by •• simple and undeceiving light, with both sub∣jective, and objective certainty, being secure both from doubt, and error.

2. Faith. How magnificent things doth Scripture speak of this grace! which the ex∣perience also of such as have been wont to li•••• by it (i. e. to make it the governing principle of their lives) doth abundantly confirm. Ho•• clear are its apprehensions?* 1.9 'tis the evidence •• things not seen;* 1.10 how sweet its enjoyments whom not seeing ye love, and though now you 〈◊〉〈◊〉 him not,* 1.11 yet believing, ye rejoyce with joy unspeak∣able and full of glory.

Even the Heathen Theology hath magnifie it above knowledge,

What is it (saith one that unites us with the self-goodness, and 〈◊〉〈◊〉 joyns us thereto, that it quiets or gives re•••• to all our action and motion; I will express•• it in one word, 'tis faith it self, which un••speakably and after a hidden manner, do•• unite and conjoyn happy souls with the sel•• good. For (saith he) it concerns us n∣either in a way of Science* 1.12 or with any i•• perfection to enquire after the good but 〈◊〉〈◊〉 behold our selves in the divine light, and 〈◊〉〈◊〉 shutting our eyes, to be placed in th••

unknown and secret unity of beings.

And a latter writer gives us this, as a con∣clusion from that former Author. That as Faith which is credulity,* 1.13 is below Science, so that Faith, which is truly so called, is, super-sub∣stantially, above Science, and intelligence immediately uniting us to God.

But 'tis evident intuitive knowledge far ex∣ceeds even faith also.* 1.14* 1.15

1. 'Tis more distinct and clear, Faith is taking a thing upon report; Who hath believed ••ur report? And they are more general, languid apprehensions, we have of things this way. Faith enters at the ••ar; it comes by hearing. And if we com••••re the perceptions of these two external 〈◊〉〈◊〉▪ that of hearing, and sight, the latter is unspeakably more clear, and sa∣tisfying. He that hath knowledge of a forreign Country, only by report of another, hath very indistinct apprehensions of it, in comparison of him who hath travell'd it himself. While the Queen of Sheba only heard of Solomons glo∣ry, she could not satisfie her self, without an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 ••••ght of her own eye; and, when she saw it. 〈◊〉〈◊〉 ••aith, the one half was not told her of wh•••• she now beheld. The Ear more slowly and gradually receives; and the Tongue more defectively expresses, to another, an ac∣count of things, than ones ocular inspection would take it in▪ But, as to the excellency of this 〈…〉〈…〉 above Faith, the com∣parison 〈…〉〈…〉 knowing by the mi∣nistry of a more 〈◊〉〈◊〉 sense, and a less noble, but knowing by dependance on a less noble,

and without dependence upon any at all. When God hath been pleased to afford disco∣veries in that way of Vision to men in the body (his Prophets, &c.) he hath usually bound up all their senses by sleep, or trances; sense hath had no part or lot in this matter, unto believing it must necessarily concurr.

2. More affective. What we see, even with our external eye, much more powerfully moves our heart, than what we onely give credit to upon hearsay. The Queen of Sheba much admired no doubt Solomons famed splen∣dor, and magnificence, while she only heard of it, but when she saw it, it puts her into an extasie, it ravish'd away her soul, she had no more spirit, &c. 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 'tis said, the Lord answered him out of the whirlewind, or whether by a more immediate revelation, 'tis less-material (what work did it make in his soul?

The Devils believe, and tremble; so impres∣sive are the pre-apprehensions of Judgment to come, and the consequents thereof with them; yet their present torment, thence, is no tor∣ment, in comparison (art thou 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 sensa∣tion will make you more exceed your selves in point of misery, than the Devils do now ex∣ceed you. There is, no doubt, a proportio∣nable difference between the impressions of present faith, and future vision, with holy souls. Now, not seeing, yet believing, they re∣joyce with joy unspeakable: their present joy cannot be spoken; their future then cannot be thought! Experience daily tells us, how great∣ly, 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 ad∣vantages on this part, How affective will this vision be; beyond what we have ever found the faint apprehensions of our so much disad∣vantaged faith to amount to? A kind message from an indulgent Father to his far-distant Son, informing of his welfare, and yet con∣tinuing love will much affect, but the sight of his Fathers face will even transport and over∣come him with joy.

But further consider this intuition a little more particularly and absolutely in it self.

So you may take this somewhat distincter ac∣count of it in some few particulars, correspon∣ding 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 vigour; a sparkling, a radient 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 high∣est vitality, the strongest energy: A mighty plenitude of Spirit, and Power, no lesse than the divine; nothing but the divine power can sufficiently fortifie the soul to behold divine glory. When the Apostle speaks only of his desire of glory, he that hath wrought us to this self same thing (saith he) is God; he that hath moulded us, suitably framed us for this thing (as the word signifieth) is God; 'tis the work of a Deity to make a Soul desire Glory; cer∣tainly then 'tis 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 it self 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 it self thereto with all its might as its only busi∣ness,* 1.16 what satisfying joyes doth it now taste! renewed by every repeated view! How doth

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 in∣termission, what attractive eyes are here? draw∣ing in glory, feeding upon glory: If by ex∣tramission, what piercing darting eyes, send∣ing forth the soul at every look to embrace the glorious object.

There is a great power that now attends reallizing thoughts of God; whether it appear in the consequent working of the soul directly towards God, or by way of reflection upon it self. If directly towards God, how mightily is he admired; who is a God like unto thee! If by reflection upon our own sin, and vileness; how deeply doth it humble,—Now mine eye seeth thee, therefore I abhor myse••f—Wo is me, I am undone,—mine eyes have seen the Lord of glory. If by way of reflection upon our inte∣rest in him, or relation to him; how mightily doth it support and comfort? I will look to the Lord,* 1.17 —my God will hear me. How full of rich sense is that Scripture, They looked to him, and were lightned,* 1.18 one look cloath'd them with light, cast a glory upon their souls; fill'd them with life and joy: 'twas but a thought, the cast of an eye, and they were as full as hearts could hold. O, the power then of these hea∣venly visions! when we dwell in the views of that transforming glory!

2. This will be a comprehensive intu••tion; as its [ 2] object is entire glory. I mean comparatively,

not absolutely comprehensive. More of the di∣vine glory will be comprehended, unspeakably, than before. 'Tis called, we know, by the School∣men, the knowledge of comprehensors, in con∣tradistinction to that of viators; we shall better be able to discern the divine excellencies to∣gether; have much more adequate concepti∣ons, a fuller, and more compleat notion of God: We shall see him as he is. 'Tis 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 compre∣hend not together what God hath 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 pre∣sumption. The notion of an unholy (or a not-holy, and not-just) God what wickedness would it not induce? Thou thought'st I was altogether such a one as thy self: A God after their own hearts: then the reigns are let loose. More rarely, when the conscience of guilt hath ar∣rested the self-condemned wretch; God is thought of under no other notion, than of an irreconcileable enemy, and avenger; as one thirsting after the blood of Souls, and that will admit of no atonement; so without all pre∣tence, and so slatly contrary to all his discove∣ries of himself, do men dare to affix to him

black and horrid characters, forged only out, the radicated 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 colour for their affected distance; and so, perhaps, never re∣turn, but perish under an horrid, wilful des∣pair.

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 vindicative justice, the indignation and jealousie of God against sin, (precluding, meanwhile, the consideration of his indulgent compassions towards truly hum∣ble, and penitent souls) to that degree of af∣frightment, and dread, that they grow into an unchildlike strangness towards him; and take little pleasure in drawing nigh to him.

But when now our eye shall take in the disco∣very of divine glory equally; how sweet, and satisfying a pleasure will arise from that grate∣ful mixture of reverent love, humble joy, modest confidence, meek courage, a prostrate magnanimi∣ty, a triumphant veneration, a soul shrinking before the divine glory into nothing; yet not con∣tenting it self with any less enjoyment, than of him who is all in all.

There's nothing here in this complexion, or

temper of Soul, but hath its warrant, in the various aspect of the face of God comprehen∣sively beheld, nothing but what is (even by its suitableness) highly grateful, and plea∣sing.

[ 3] 3. 'Twill be fixed, steady intuition (as its ob∣ject 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 plea∣sure. Sensual delights soon end in loathing; quickly bring a glutting surfet, and degene∣rate into torments,* 1.19 when they are continu∣ed & unintermittent. A Philosopher in an Epi∣stle which he writes to a friend, from the Court of Dionysius, where he was forceably detained, thus bemoans himself,

We are unhappy O An∣tisthenes, 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 oint∣ments, gorgeous apparel, and I knew as soon as I came into this Island and City, how un∣happy my life would be.

This is the nature and common condition of even the most plea∣sing sensible objects. They first tempt, then please a little, then disappoint, and lastly vex. The eye that beholds them blast's them, quick∣ly risles and de••lowers their glory; and views them with no more delight at first, than disdain afterwards. Creature enjoyments have a bottom, are soon drained & drawn dry: hence there must be frequent diver∣sions; 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 confessi∣on, upon trial, that there is not, in such an enjoyment, what was expected.

Proportionably, in the state of glory, a con∣stant, indesicient fulness 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 touch'd Needle of turning its self to its wonted point; every thing will sooner grow weary of its centre, and the most fundamental Laws of Nature be sooner antiquated and made void for ever.

The eye of the fool,* 1.20 Solomon tells us is in the ends of the earth; his only, is a rolling wan∣dring eye, that knows not where to fix, wis∣dom guides, and fixes the eye of the holy soul, determines it unto God only.* 1.21 I will bless the Lord, who hath given me counsel, my reines ••••so instruct me.—I have set the Lord alwayes ••efore me. Surely heaven will not render it less ca∣pable of dijudication, of passing a right judg∣ment

of the excellency & worth of things. And, here, a rational judgment will find no want; & an irrational will find no place. Therefore, as perma∣nent glory will certainly infer a perpetual vision: perpetuated vision will as certainly perpe∣tuate thesouls satisfaction, and blessedness.

4. 'Twill be a possessive intuition: as 'tis an appropriate glory which it pitches upon. 'Twill be the language of every look; this glory is mine. The Soul looks not upon it shily, 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 proclaimes the pretentions it hath to this glory. With how different an aspect, doth a stranger, passing by, and the owner look upon the same house, the same lands. A mans eye layes his claim for him, and avowes 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 be∣hold them.* 1.22 To this man will I look, &c. (that is, as the place of my rest, mentioned before) he designes him with his eye,* 1.23 which is the im∣port of that expression. The Lord knows who are his. His eye markes 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 lingring eye which I must never enjoy, or ne∣ver expect to be the better for. This vision is fruitive; unites the soul with the blessed ob∣ject.

Which kind of sight is meant when actu∣al blessedness is so often exprest by seeing God.

We see then what vision, the sight of Gods face contributes to the satisfaction of blessed souls.

Notes

• * 1.1

  Res sunt perfe∣ctio••es vel im∣perfectiores pro∣ut à summa per∣fectione magis vel minimè ab∣scedu it.
• * 1.2

  Pet. 〈◊〉〈◊〉 de cogau••o••e dei.
• * 1.3

  See C••l••••rwel of the light of nature speak∣ing (as I re∣member) to this purpose. c. 17.
• * 1.4

  Quo ci••ca & cum universe 〈◊〉〈◊〉 beatae vi••••e esse finem di••imus; lo••gè profect•• ••bsumus ut e••s voluptates quae sunt virorum luxa••d 〈◊〉〈◊〉, aut aliorum etiam, qu••tenus spectantu•• in ipsâ mo••ione, 〈…〉〈…〉, quâ nimirum sensus jucundè dulciterque assicitur, intel∣liganus: vel••ti quidam rem ignorantes, aut à nobis dissentientes, aut aliò∣quia 〈…〉〈…〉 nos malè affecti, int••pretantur; Sed illud duntaxat (ut res 〈…〉〈…〉) intelligimus; no•• dole••o corpore; animo non perturb••ri, Gas∣send. Syn••••••. Philos. Epicur.
• * 1.5

  Felix qui potuit rerum cognosce∣re causas.
• * 1.6

  No•• ••ulli laed••o 〈…〉〈…〉 ve••tatis, cuili∣b••t opinioni po∣tius igaavi suc∣cumb ••nt; quam i•• explorand•• 〈◊〉〈◊〉, perti∣naci 〈◊〉〈◊〉 persev rire 〈◊〉〈◊〉 Mr. Fe∣lix. Octiv. 9.
• * 1.7

  〈…〉〈…〉
• * 1.8

  Herbert.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  Heb 11. 1.
• * 1.11

  1 Pet▪ 1. 8.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈◊〉〈◊〉 Plat. T••••el.
• * 1.13

  P••cus Mirand.
• * 1.14

  Isa. 53. 1.
• * 1.15

  Rom. 10. 16.
• * 1.16

  S. Hye••onym.
• * 1.17

  M••ca••. 7. 7.
• * 1.18

  Psal 34▪ 5.
• * 1.19

  P••••baist••s, quae 〈◊〉〈◊〉 apt••••s vo••••ntur 〈◊〉〈◊〉 modum trans∣•••••• 〈…〉〈…〉 S••n. Ep. 83. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Socra••••••••m Epist. 9.
• * 1.20

  Prov. 17. 24▪
• * 1.21

  Psal. 16. 7, 8▪
• * 1.22

  Isa. 66. 1, 2.
• * 1.23

  •• Tim. 2. 19.