The Sovereign and Final Happiness of Man with Means to Obtain it, Chapter 7
CHAP. VII.
An Account how Men are induc't to choose a false Happiness, and reject the true. Directions for the regulating our Choice. The Senses and Passions are the worst Councellors. The Example of the multitude is contagious.
I Shall now come to the Directions how to fix our Choice aright.
This is a matter of everlasting Consequence, it therefore becoms us with the most intense application of Mind to consider it, and according to the advice of Wisdom, to keep the Heart with all diligence; for out of it are the issues of Life.
Indeed the choice were not difficult between lying Vanities and substantial Blessedness, if uncorrupted reason had the Superior sway: but in this lapsed state of Nature, the Understanding and Willare so depraved, that present things pleasing to sence, ravish the Heart into a Compliance. Men are deceived, not compelled into ruin: the subtile Seducer prevails by fair Temptations. This will be evident by reflecting upon the frame and composition of Man, as he consists of Spirit Soul and Body, and the manner of his acting. The Spirit is the intellective discerning Faculty, the Seat of Reason, capable to compare and judge of the qualities of things, and foresee their issues. The Body includes the lower Faculties, the Sences Fancy and Passions, that are coversant about present things. The Soul is the Will, the principle of Election, in the midst of the other, as the Centre to which all their Addresses flow. Now upon the proposal of the spiritual and carnal Good in order to Choice, the Will is to be directed by the Mind, and by its own Authority to rule the lower Passions. But alas! the Mind has lost its primitive Light and Purity, Vigilance and Integrity, neglects its Duty, and from Ignorance, Errour and carnal Prejudices often pleads for the Flesh: and the Will, the rational Appetite, is voluntarily subordinate and inslaved by the Sensitive. From hence it is that in the competition, Heaven with all its Glory is despised, and the present World embrac'd. To open this more particularly, Consider.
1. The Sences can only taste and enjoy grosser dreggy Pleasures.
2. The Fancy that depends upon them in its Operations, and is guided by their report, conceives of Felicity only under the notion of sensitive Pleasure. We may illustrate this by the practice of‖Flagitio insigni, semper alicujus foeminae amore flagrans & ob id Deas pingens sub dilectarum imagine. Itaque scorta ejus venerabantur. Plin Aretius a Painter recorded with Infamy, who being often imployed to Paint the Goddesses to be set in the Pagan Temples, always drew their Pictures by the Faces and Complexions of his Harlots, that the Objects of his impure Love might have Veneration and a Divinity attributed to them, under the Titles, and Pretence of Minerva, Juno, Diana, and the other Goddesses ador'd by the Heathens. This Impiety in an Idolater is resembled by Men, who fancy Happiness, (that is a spiritual divine Perfection enjoyed in the glorious Vision of God) to be a carnal Fruition, and having with sensible Colours and Lineaments represented it agreeable to their brutish Faculties, place it in their Hearts, and Sacrifice all their Thoughts Affections, and Service to it.
The Fancy is very powerful in Men upon a double account.
1. The Understanding naturally receives the notions of things by Phantasms that are still mixing in its Contemplations. While the Soul is confined to a Tabernacle of Flesh, it apprehends no Object without the precedent excitation of the Senses. From whence it is impossible, that a Person absolutely deprived of Sight from his Birth, should have an Idea of Light or Colours, or that is born deaf, should conceive what Sound is, the Sense never having imparted an account of it to them. And the Image of the Object is not immediately transmitted from the Sense to the Mind, but first to the Imagination, that prepares it for its view. And from hence the sensual Fancy is so predominant in sweying the Judgment, and inclining the Will. As those Councellors of state that have the Ear of the Prince, and are continually with him, by specious Informations, and disguising Truth, influence him to approve or reject Persons and Things according to the various Aspects given by them. The same Object propounded in a dark confused manner, weakly moves us, but varnisht and beautified with lively and pleasant Colours by the Imagsnation, is armed with such Power that ravishes the esteem of the Mind, and consent of the Will. Now Celestial Happiness being purely Spiritual, such as Eye hath not seen, nor Ear heard, nor entered into the Heart of Man to conceive, though some discoveries be made of it by Revelation, yet the Imagination makes such an obscure detracting Idea of it, that it affects no more, than a dead shadow drawn in some imperfect Lines of an exquisite Beauty: but when the Fancy is warned and enlivened by the presence of sensible Objects, it makes a vigorous impression of them upon the Mind, and that represents the Pictures of Pleasure as very lovely and delightful to the Will, which presently imbraces them.
2. The Fancy has a marvellous force upon the sensitive Appetite, that eagerly desires what is represented as pleasant, though the enlightned Mind sees through the Temptation, and knows 'tis a meer Dream that brings neither solid nor durable Joy. One in a Feaver is pleased by imagining Fountains and Streams though he knows that imaginary Waters cannot quench his Thirst, nor afford the least real Refreshment. Now the sensitive Appetite being inflam'd by the Fancy, imparts a contagious Fire to the Will, and that induces the Mind, either to concur with it, and palliate the deceit, and to judge favourably according to its Inclinations, or makes it slack or remiss in its Office, diverting the Thoughts from what might controul the Appetite, or if the Understanding still contradicts yet 'tis in so cold and speculative a manner, that the Law of the Members rebels against the Superior Light, and is too strong for the Law of the Mind, and that Saying is verified, Video meliora probó que Deteriora sequor. I see what is worthy to be chosen, but pursue what is to be abhorr'd. Thus miserably weak are the rational guiding Powers in Man since his Fall, thus imperious and violent the brutish Faculties. In short, illusion and concupiscence are the principal causes why the most noble and divine Good is undervalued and rejected in comparison of inferior transitory Vanities. O the cheap Damnation of beguiled Souls! A Mess of Pottage was more valuable to Esau, than the Birth-right that had annext to it the Regal and Priestly Dignity. Unwise and unhappy Wretches! that follow lying Vanities, and forsake their own Mercies.
Thus I have briefly set down the process of mens foolish choice in this degenerate state. Now that we may with a free uncorrupted Judgment compare things in order to a wise choice of true Felicity, it follows from what has been said, that as the Apostle in obeying his Heavenly Commission, conferr'd not with Flesh and Blood; We must not in this matter of infinite importance, attend
1. To the suggestions and desires of the Senses and carnal Appetite, which are the worst Councellors, as being uncapable of judging what is our proper Happiness, deceitful and importunate.
First, They are uncapable of apprehending Spiritual Eternal Things, which alone bring fit and compleat satisfaction to the Soul: and cannot look forward to the end of sinful Pleasures, and ballance the terrible Evils they leave at parting, with the slight vanishing content that springs from their Presence. Therefore as blind Persons lay hold on things they feel, so the sensitive Faculties adhere to gross present enjoyment, not understanding the pure spotless Felicity that is to come, and despising what they do not understand. Now who would in an Affair upon which his All depends, advise with Children and Fools, whose Judgment of things is without Counsel, their Counsel without Discourse, their Discourse without Reason? There is nothing more contrary to the order of Nature, than for Men that should affect with Judgment, to judg by their Affections.
2. The carnal Appetite with its Lusts are very deceitful, a Party within holding correspondence with our Spiritual Enemies, the Armies of evil Angels, so active and assiduous in conspiring and accomplishing the Damnation of Men. The Devil in Scripture is called the Tempter by way of eminence, who manages and improves all Temptations, and his pernicious design is by the Objects of Sense ordered and made more alluring and killing by his various Arts, to engage the Affections into a compliance and so to gain the Will. Now our great danger is not so much from Satan the Enemy without, as from the carnal Appetite, the Traitor within, that gives him the first and easy entrance into the Soul. He can only entice by representing what is amiable to Sense, but the corrupt Appetite inclines to the closing with it. He tempted Jesus Christ but was repell'd with shame, having found nothing within him to work upon. The perfect regularity of Faculties in our Blessed Saviour was not in the least disorder'd neither by his fairest Insinuations, or most furious Assaults. And we might preserve our innocence inviolable notwithstanding all his Attempts, did not some corrupt Affection cherish'd in our Bosoms lay us naked and open to his poison'd Darts. The Apostle Peter who had a Spiritual Eye, and discern'd wherein the strength of our great Enemy lies, admonishes Christians, Dearly Beloved I beseech you, as Strangers and Pilgrims, abstain from fleshly Lusts, that war against the Soul. And we are told by him, That the Corruption that is in the World, is through Lust. The outward Objects are useful and beneficial in their kind, the abuse of them is from Lust. The Poison is not in the Flower, but in the Spider. 'Tis therefore infinitely dangerous to consult, or trust our carnal Faculties in this matter, for they are brib'd and corrupted, and will commend temporal things to our choice.
3. The sensual Affections are so numerous and clamorous, so vehement and hasty, that if they are admitted to counsel and give the decisive Vote, the Voice of Conscience will not be heard or regarded. In concernments of a lower Nature, 'tis constantly seen, that nothing more disturbs Reason, and makes Men improvident and pecipitant in their Determinations, than a disordered Passion. From hence, 'tis a prudent Rule, That as 'tis not fit to eat in the heigth of a Fever, because the Meat feeds the Disease, by increasing the feaverish not the vital heat: so 'tis not good to deliberate in the heat of any Affection. For then the Thoughts strongly blow up the Passion, and smother Reason, and the Mind is rather a Party than a Judge: but after the declination of that Feaver in the Soul, in a quiet enterval, 'tis seasonable to consider. Now if any simple Passion when moved, transports and confounds the Mind, and makes it uncapable of judging aright, much more the love of the World, an universal Passion that reigns in Men, and has so many swarming desires answerable to the variety of sensible things, and therefore is more unruly, lasting and dangerous then any particular Passion. In short, sensual Affections captivate the Mind, and hinder its due considering the folly and obliquity of the carnal choice, and when incenst (as distracted Persons whose Strength grows with their Fury) violently break all the restraints the understanding can apply from reason and revelation.
2. In order to make a right choice, we must be very watchful lest the general Example of Men taint our Reason, and cause an immoderate esteem of temporal things. The whole World lies in Wickedness▪ in a sensual Sty, without Conscience of its Misery, or care of regaining its Happiness, deceived and pleased with shews of Felicity. The way to Hell is broad as the inclinations of the licentious Appetite, pleasant as the delights of Sense, so plain and easy that Men go to it*Bion. blindfold, and so frequented that it would force Tears from any considering Person, to see Men so hasty to meet with Damnation. When Calisto the Harlot reproacht Socrates that there were more followers of her Beauty than his Wisdom, the †foreign. Aelian. l. 13. c. 32.Philosopher replied, that was not strange, because it was much easier to draw them in the way of Pleasure, that is steep and slippery, than to constrain them to ascend to Virtue, seated on a Hill, where the ascent is slow, and with toil and difficulty. Now there is nothing more contagious than Example. We blindly consent with the Multitude, and are possest with foolish Wonder, and carnal admiring of worldly Greatness, Treasures and Delights, neglecting to make a due estimation of things. 'Tis the ordinary Artifice of the Devil to render temporal things more valuable and attractive to particular Persons, from the common practice of Men who greedily pursue them as their Happiness. As some crafty Merchants, by false reports raise the exchange, to advance the price of their own Wares. The Men of the World are under the direction of Sense, and think them only to be wise and happy that shine in Pomp, abound in Riches, and overflow in Pleasures. The Psalmist tells us of the prosperous Worldling, that while he lives, he blesses his Soul; and Men will praise thee when thou dost well to thy self. By vicious imitation our Judgments are more corrupted, and our Passions rais'd to higher degrees for painted Vanities. The Affections in the pursuit of earthly things are inflam'd by the contention of others. And when holy Desires and Resolutions spring up in Men, yet so powerful is the custom of the World, that they often become ineffectual. As a Ship whose Sails are fill'd with a fair Wind, but makes no way, stopt by the force of the Current. Now to fortify us against the pernicious influence of Example, Consider,
1. 'Tis most unreasonable in this Affair of so vast moment to be under the direction of the Multitude. For the most are sottish and sensual, govern'd by the uncertain motions of a giddy voluble Fancy, and roving impetuous Passions, so that to be led by their example, and disregard the solid immortal rules of heavenly Wisdom, is as perfect madness as for one to follow a herd of Swine through the Mire, and leave a clean Path that lies before him. If there were but few in an Age or Country, that were deluded with false Appearances, it would be a disgrace to imitate the practice of the Foolish: and shall the great numbers of the Earthly-minded give Reputation and Credit to their Error. He were a strange Fool indeed, that should refuse a single piece of counterfeit Money, and receive a great heap in payment, as if the number added a real value to them. 'Tis therefore a necessary point of Wisdom to devest all†Nunquam de vita judicatur, semper creditur, sanabimur, si modò separemur à coetu. Sen. de vit. Beat. vulgar Prejudices, to separate our selves from the Multitude, that we may see the vanity of things that dazle inferior Minds.
2. Consider the universal judgment even of the worldly Men in their last and serious Hours, when the Prospect of Eternal Things is open before them. How vastly different are their Apprehensions of temporal Things in the review, from what they were in their vicious Desires? How often do they break forth in the sorrowful Words of the Apostle, We have been toiling all Night and caught nothing? When there are but a few remaining Sands in the Glass of Time, and Death shakes the Glass before them, how powerfully do they preach of the emptiness and uncertainty of things below, and sigh out in Solomon's phrase, All is Vanity? And this is more singularly observable in those who have had the fullest enjoyment of earthly things. How do they complain of the vain World, and their vainer Hearts, when Experience has convinc'd them of their woful Folly? Solomon who was among other Princes, as the Sun in the midst of the Planets, that obscures them by his illustrious Brightness, He that had surveyed this Continent of Vanity, to make an Experiment whether any satisfaction could be found in it, at last sadly declares, that all things here below are but several kinds and ranks of Vanities, as ineffectual to make Men happy, as counterfeit Jewels of several Colours are to enrich the Possessor. Nay they are not only Vanity, but Vexation, an empty show that has nothing real, but the vexation of disappointment. And shall we not value the judgment of Men when they are best instructed, and give credit to their Testimony when they are sincere? Certainly in their Approaches to the Divine Judgment they are most considerate and serious, they have the truest and justest thoughts of Things, and most freely declare them. O the astonishing Folly of Men! the will not be convinc'd of the error of their ways, till they come to the end of them, and the Sun is set, and no time remains for their returning into the way of Life.