The Sovereign and Final Happiness of Man with Means to Obtain it, Chapter 9
CHAP. IX.
Consideration is requisite in order to a wise Choice. How it must be managed that it may be effectual. It must be serious, frequent, and with application to the Soul. Motives to it. The true Causes why Carnal Men are averse from it.
THE second thing requisite in order to a wise Choice is Consideration. For as by Faith the virtue of the Reward is diffused through all the Faculties, and the Powers of the World to come are felt in the Soul; so, by consideration, Faith is exercised and becomes effectual. This unites and reinforces the beams of Eternal Truth, and inflames the Affections. As the Psalmist expresses himself, My Heart was hot within me while I was musing, the Fire burned. Heaven is a Felicity so glorious and attractive, that if duly considered, no Man can possibly refuse it: and Hell is a Misery so extream and fearful, that if seriously laid to Heart, none can possibly choose it. The last End is to be conceived under the notion of an infinite Good, without the least mixture of Evil, to which the human Will has a natural tendency. The liberty of indifference is with respect to some particular good Things, which may be variously represented, so as to cause inclination or aversion. That Men who believe Eternal Life is the Reward of Holiness, yet with a careless inadvertency pass over their Duty; and that Eternal Death is the Wages of Sin, yet securely continue in it, is more wonderful than to see Martyrs sing in the Flames, and the great cause of it is the neglect of Consideration. This is assigned to be the cause of that unnatural and astonishing Rebellion of Israel against God their Father and Soveraign:Isa. 1. 2, 3. Hear O Heavens, and give Ear O Earth, for the Lord hath spoken, I have nourished and brought up Children and they have rebelled against me. The Ox knows his Owner, and the Ass his Masters Crib, but Israel doth not know, my People doth not consider.
This Duty as it is of admirable Advantage, so 'tis universally necessary: for all are equally concern'd, and it is within the power of all to perform. Though Men cannot convert themselves, yet they may consider what is preparatory to Conversion. For the Will may turn the Thoughts of the Mind to any sort of Objects.
I will briefly shew the nature of this Duty, and how to manage it for spiritual profit, and those Objects from whence our Thoughts derive vigour for the swaying of the Will and the conduct of the Life.
1. The nature of Consideration is discovered by its end, which is this; that the Mind being satisfied in the just Reasons upon which the choice of Heaven is to be made, the Will and Affections may be ingaged in an earnest joyful and constant pursuit of it. And in this respect it differs from simple Knowledg, and naked Speculation, that informs the Mind without influence and efficacy upon the Heart. Like a Garland of Flowers that adorns the Head without any benefit and refreshing to him that wears it. And practical meditation differs from the study of divine things in order to the instructing of others. That is like a Merchant's buying of Wine for Sale, this like providing it for our own use.
2. That the Consideration of Eternal Things may be effectual, it must be,
1. Serious and deliberate. For the Affair is great in reality above all possible conception or comparison. All other things, how considerable soever in themselves, yet respectively and in parallel with this, are of no account. Our Saviour told Martha, One thing is necessary: Mary hath chosen the better part, that shall not be taken from her. What Instance can be of equal moment with that of entertaining the Son of God? yet a serious attention to the Words of Eternal Life dropping from his Lips, was more necessary than making Provision for him. The greatest and most weighty Affairs in the World are but a vain Employment, but irregularity and impertinence, in compare with Eternal Salvation. And the greatest solemnity of Thoughts is requisite, to undeceive the Mind, and ingage the Will for Heaven. 'Tis very observable that Errors in Judgment and Choice spring from the same causes, the not sincere and due weighing of Things. In the decisions of Questions, Truth is discovered by comparing, with an equal staid Attention, the Reasons of the one and the other part: but when some vicious Affection contradicts the Truth, it fills the Mind with Prejudices, that it cannot impartially search into things, and is deceived with specious fallacies, with the image of Truth. For according to the present application of the Mind 'tis determined, and Passion strongly applies it to consider that which is for the carnal Interest, and consequently Inclination, not Reason, is the principle of the Persuasion. And this is more evident in Mens foolish Choice. As the Eye cannot see but what is visible, nor the Understanding conceive what is not Intelligible, the Will cannot love and chuse what is not amiable at least in shew. If the Devil did appear without a disguise, he would have no power to persuade, but in all his Temptations there is the mixture of a Lie to make it pleasant. He presents a false Perspective, to make what is but superficial appear solid and substantial. And the carnal Heart turns the Thoughts to what is grateful, without seriously considering what is infinitely better, and accordingly chuses by the Eye of Sense, the Happiness of this World. Therefore till Eternal Things are open'd in the view of Conscience, and the Mind calmly considers by the Light of Faith their reality and greatness, no right valuation, nor wise choice can be made.
Besides, the most clear and rational enforcements by the actings of the Thoughts, are necessary to make a strong impression on the Affections, and rescue them from the captivity of the Flesh. In other things as soon as the Mind is inlightned, the Will resolves, and the inferior Faculties obey; but such is the resistance of the carnal Heart, that although 'tis evident from infallible Principles there is an everlasting Glory, infinitely to be prefer'd above the little appearances of Beauty and Pleasure here, yet the most piercing reasons enter heavily without earnest inculcation. Slight or sudden Thoughts may produce vanishing Affections of complacence, or distaste, and fickle resolutions, that like sick Feathers drop away, and leave the Soul naked to the next Temptation; but solemn and fixed Thoughts are powerful on the Heart, in making a thorow and lasting Change. When the Clouds dissolve in a gentle Shower, the Earth drinks in all, and is made Fruitful; but a few sprinkling Drops, or a short storm of Rain, that wets only the Surface, without sinking to the Root, is little beneficial. In short, there may be some excitations to Good, and retractions from Evil, some imperfect faint essays towards Heaven, from an impulse on the Mind; but solid Conversion is produc'd by deliberate Discourse, by the due consideration and estimation of things, 'tis rational and perpetual.
2. Consideration must be frequent to keep eternal Objects present, and powerful upon us. Such is the natural Levity and Inconstancy, Sloth and Carnality of the Mind, That the Notions of Heavenly Things quickly pass through, but of Earthly abide there. If a Stone be thrown upwards, it remains no longer in the Air, than the impression of the force by which it was thrown continues; but if it falls on the Earth, it rests there by Nature. When the Soul is raised in contemplation to Heaven, how apt is it to fall from that heighth, and lose the esteem, the lively Remembrance and Affections of Eternal Things? But when the Thoughts are excited by the presence of what is pleasing to Sense, the withdrawing the Object does not deface the Idea of it in the Memory, nor lessen the Conceit, nor cool the Desires of it, because the Heart is naturally inclined to it. Therefore 'tis necessary every day to refresh and renew the conceptions of eternal Things, that although they are not always in act, yet the efficacy may be always felt in the Heart and Life. The Soul habituated to such Thoughts will not easily yield to Temptations, that surprise and overcome others that are Strangers in their Minds to the other World: Nay the presence of Temptations, as by Antiperistasis, will reinforce the Resolutions for Heaven; like the powring Water upon Lime, that revives a hidden Fire in it, which seems a natural Miracle. 'Tis therefore of great advantage frequently to sequester our selves from the World, to redeem Time from secular Affairs, for the recollecting of our Thoughts and their solemn exercise upon the Eternal World. Sense that reveals natural things, darkens spiritual. How can the Thoughts be fixt on invisible things so distant from Sense, if always conversant with secular Objects that draw them down? In the silence of the Night a small Voice is more distinctly heard, and a little distant Light more clearly seen: so when the Soul is withdrawn from the noisy throng of the World, and outward things are darkned, the Voice of Conscience is better heard, and the Light of Heaven more perfectly received.
3. Consideration of Eternal Things must be with present Application to the Soul. 'Tis not the meer conviction of the Mind, but the decree of the Will that turns Men from Sin to Holiness, from the Creatures to God. The Heart is very deceitful, and by variety of shifts and palliations is disposed to irresolutions and delays in spiritual Concernments. How often does the miserable Sinner contend with himself, and while Conscience urges him to seek the Kingdom of Heaven, and the Affections draw down to the Earth, the carnal part prevailing over the rational, he overcomes, and is overcome, he is convinced and condemned by his own Mind. Till Consideration issues in this, that with setled Judgment and Affections the Soul determines for God and Heaven, 'tis without profit. Therefore in the managing this Duty, 'tis our Wisdom not to be curious and inquisitive after subtile Conceptions, and exalted Notions of the future State, that little confer to the making the Heart better, but to think seriously on what is plain and evident, and most useful to produce a present lasting Change. It were egregious Folly in a Man, that for the use of his Garden should with great labour fetch Water from distant Fountains, and neglect that which springs up in his own Ground. That Meditation is profitable which produces not new Thoughts, but holy and firm resolutions of obeying God in order to the full enjoying of him for ever.
To persuade us to the serious practice of this Duty, there are many enforcements.
Is any Man so foolish, so regardless of his convenience, to purchase a House wherein he must live all his Days, and will not first see whether it will be convenient, and secure for his Habitation? Shall we not then consider Heaven the Mansion of Blessedness, and Hell the Seat of Misery and Horror? for according as we chuse here, we shall be in the one or other place for ever. I shall in a particular Chapter endeavour to represent something of the inexpressible Misery of the Wicked hereafter, and shew how congruous and powerful the Thoughts of it are to restrain Men from Sin, but at present shall briefly excite to the Meditation of the Heavenly Glory, as the most noble, delightful and fruitful work of the Soul, whiles confin'd to the Body of Flesh. 'Tis the most exalted exercise of the Mind, the purest converse with God, the Flower of consecrated Reason. 'Tis most like the Life of glorified Spirits above, who are in continual contemplation of the Divine Excellencies, and 'tis most raised above the Life of carnal Men, that are sunk into sensuality and brutishness. 'Tis the most joyful Life, in that it sheds abroad in the Soul delights that neither satiate, nor corrupt, nor weaken the Faculties, as the delights of Sense do, but afford perfection as well as pleasure. 'Tis the most profitable Life. As in those parts of the Earth where the beams of the Sun are strongly reflected, precious Metals and Jewels are produc'd, wherein the refulgent resemblance of that bright Planet appears: so the lively and vigorous exercise of the Thoughts upon the heavenly Glory, will produce Heavenly Affections, heavenly Discourses, and a heavenly shining Conversation. This will make us live like the blessed Society above, imitating their Innocence and Purity, their joyful, entire and constant Obedience to God. This confirms the holy Soul in its Choice, with an invincible efficacy against the Temptations and Lusts of the World. The serious considering Believer is filled with ravishing Wonder of the Glory that shall be revealed, and looks down with Contempt upon the Earth, and all that has the Name of Felicity here. All the Invitations, nay Terrors of the World, are as unable to check his pursuit of his blessed End, as the Breath of an Infant to stop the high flight of an Eagle.
But how rare and disused a Duty is this? How hardly are Men induc'd to set about it? Business and Pleasures are powerful Diversions. Some pretend Business as a just cause, but in vain; for the one thing necessary challenges our principal Thoughts and Care. Besides, there are intervals of Leisure, and the Thoughts are always streaming, and often run waste, which directed aright, would be very fruitful to the Soul. The true cause of this neglect is from the inward temper of Men. Carnal Pleasures alienate the Mind, and make it unfit for the deep serious actings of the Thoughts upon Eternal Things. I have said of Laughter, thou art mad, it makes the Mind light and vain and desultory. As a distracted Person by every motion of Fancy flys from one thing to another without coherence. The Heart fill'd with cloudy Cares, and smoaky Fires, with Thoughts and Desires about worldly Things, is unprepar'd for such a clear, calm and sedate Work. A Carnal Person can taste no sweetness, feel no relish in the Meditation of Heaven, nor any spiritual Duty. 'Tis as if one should take some delicious Fruit into his Mouth, a Peach or the like, without breaking the Skin; it would be rather a trouble, than pleasant. Nay the Gospel expresly declaring, that without Holiness no Man shall see God; those who by vicious Affections are ingaged in any sinful way, being conscious of their guilt and unpreparedness, and that while such, they are under a peremptory exclusion from celestial Glory, cannot endure the thoughts of Heaven. The Divine Presence is their Torment, and the serious Consideration of it, is to bring them before God's holy and just Tribunal, to accuse and condemn them.