Advice to a Friend, Part 5
V.
YOU ſee already how neceſſary it is, well to underſtand our ſelves; and therefore, leſt you ſhould think the pleaſures of Religion to be other than they are, it will concern you, My Friend, in the next place, to Diſtinguiſh carefully between thoſe conſolations that are ſpiritual, and thoſe that are ſenſible. For your receiving benefit by this Rule, you muſt conſider, that the ſpirit of man being (as I ſaid) joyned to a body, and made a member of this World, and yet belonging to another Country, hath ſeveral ſorts of faculties (which we call its upper and lower powers) whereby it converſes with both. With the former, which are the mind, underſtanding and will, it hath entercourſe with God and Inviſible things, and is fitted to improve all lower objects to an heavenly end: with the other, which we call ſenſe, imagination, and ſenſitive appetite, we can maintain acquaintance with nothing, but this outward World. Or rather this one Soul of Man is fitted with Capacities of ſuch different kinds, that it can hold correſpondence with God and the higher World, and likewiſe with the goods of the body, in this World which is ſenſible to us.
Now ſuch a friendſhip there is between the Soul and the Body, by reaſon of their nearneſs, and between the upper and lower faculties of the Soul (if you ſo conceive of it) by reaſon, as I may call it, of their oneneſs; that they do mutual good offices for each other, when they are able. And as the Soul lends ſuch a great part of it ſelf, to ſerve the Bodies neceſſities: ſo the bodily ſpirits likewiſe are ready to aſſiſt the Soul, in their better Moods, to a freer purſuit of its own concernments, in its motion towards God and the things above. And more than this, the pleaſures of the one redound to the other; what the Soul doth for the Body, returning upon the mind it ſelf, and the bodily ſpirits likewiſe oft-times feeling the contentment, of which the mind taſteth. Hence it is that by diſcreet uſe of bodily enjoyments, and due attendance to the outward Mans moderate ſatisfaction, the ſpirits ofttimes are made ſo mild and ſweet, ſo chearful and compliant; that the Mind finds them more ready and forward to accompany it in the contemplation of Diviner objects; and it ſerves it ſelf the more, by ſerving the Body for a while. And on the contrary part, when the mind converſes with Heavenly things, they ſo powerfully touch it, at certain Seaſons, that they make a motion there all over, even as far as the very skirts of its Territories. The Heart is glad, the Spirits leap and dance for joy, and the very blood in our Veins runs the ſmoother for it.
Now while we have this ſenſible delectation in the borders of our Soul by the agitation of the Animal Spirits, to which the mind communicates its reſentments; there is no part of us, but can be well content to accompany the mind in its devotions, and they will not be enclined to with draw their attendance from theſe delightful ſervices. But on the other ſide, if the Mind (through incapacity, it is like, of the Body to receive them) cannot impreſs its perceptions upon the Spirits, nor make ſuch a warmth and heat in them, that they are pleaſed, and move delightfully; though it really hath no leſs of God in it ſelf, than it had before when they skipt for joy; yet now the Body becomes like a lump of Clay, and cannot endure to be drawn any longer to theſe Holy Duties. Yea, the Soul it ſelf (unleſs it duly conſider) will begin hereat to be greatly dejected; and to have little liſt to that, which gives ſo ſmall contentment to it, as it is an Inhabitant in Fleſh, and which makes its abode nothing pleaſant and comfortable, for the preſent.
But, if in this ſtate, the Mind recollect it ſelf and conſider, that, for its part, it doth what it did before (though it doth not feel it ſelf and perceive its power in the ſame manner) and that it is not bound to produce theſe pleaſurable motions in the lower man, and that they are more pleaſing to us, than unto God; it might preſently have rational ſatisfaction and tranquillity in its own breaſt (which is the beſt of all other joys) and be perſwaded to hold on in its courſe, notwithſtanding this ſeeming diſcouragement. And if the Mind by theſe, or ſuch like conſiderations, be induced to do as it was wont, then I cannot ſee but all its performances would be both more acceptable to God, and in the iſſue more delightful to it ſelf.
For there is more ſtrength of a Mans reaſon and will in them, now that he wants that pleaſing aſſiſtance which the Body uſed to afford him in the doing of them. His love to God is the more fervent and unconquerable, in that it will not ceaſe its motion towards him, though all things elſe fail it, but only the force of its own inclination. He is not, in true underſtanding, more weak and feeble now, but a Perſon of greater might and courage than he was before. He breaks through all difficulties, and will not ſuffer himſelf to be overborn by the great load, that lies upon his Spirits. I ſaid juſt now that the lower man finding a delectation in Gods ſervice, might be well contented with it, if not deſirous of thoſe Holy Duties: and ſo the Soul in doing them, gave no great proof, at ſuch a time, of the power and vigour of its own affections to them; becauſe there was no impediment or reluctance, in the other party. But when there is nothing but a ſenſe of its duty to invite it, and all beſide begin to withdraw their conſent; then it is, that it ſhowes its reſolution, and what it can do by it ſelf. Then a man demonſtrates his heart to be ſo ſet towards God, and to be ſo much in love with him, that he will pleaſe him, though he cannot pleaſe half of himſelf in what he doth, in obedience to his commands.
And beſides, by a right underſtanding of this that I have ſaid, there may be ſome way perhaps found of recovering theſe ſenſible joyes; which are ſo grateful to us, that we never think we have enough of them. Either (1) by more preparing our Mind, and labouring to work in it a deeper apprehenſion of what we go about: And if the fault be there, this will cure it. Or (2) by gratifying our outward man with ſome recreations and ſenſible goods, that it is in love withal; whereby its ſpirits may be better cheared, than they can be, for the preſent, with Divine exerciſes. Seeing it cannot now have a good liking of that which the mind doth moſt deſire, let the mind make no ſcruple to comply more freely with it, and entertain it with thoſe innocent pleaſures, which agree beſt with its inclinations. And if the fault lye there and ariſe from its lumpiſhneſs, this may be a Remedy for it. Or (3) by uſing humiliations of the Body, by abſtinence and faſting (if through too much fulneſs it be indiſpoſed) or by ſmiting on our Breaſt, caſting down our ſelves on our Face (if through too ſtrong a taſte of earthly joyes it be grown untractable:) and if the fault be partly in the mind, and partly in the body, it may be in this manner removed. No body doubts, but diſcreet Faſting is very profitable in ſome caſes; and for the other, we find ſo many examples of them in the Holy Books, that we cannot think they are to be deſpiſed. Nay, it is likely that good men found by an outwardly humbled body, that the mind was more affected, and apt to be humbled therewith.
But then remember that it is far better when the Mind affects the Body, than when the Body affects the Mind: and we ſhould ſtrive rather after that, though we ſhould not reject the help of this. I will give you an inſtance, which ſhall, at once, prove this; and ſhow withall the influence the Body hath upon the Mind. Let a Man Pray or Preach in a melting tone, with much action of his hands, and with earneſt looks and motions of his Head; and the affections of the People ſhall be exceedingly ſtirred: when as the very ſame matter and words delivered after another manner, ſhall not half ſo much work upon them. Nay, if the Voice be but ſweet, and the carriage graceful, though there be little action of the Body, and no arts of inſinuation to conjure up the affections; yet the diſcourſe which comes with theſe advantages, ſhall find more favour and better entertainment with the Hearers; than that which proceeds from an harſher mouth, and a leſs plauſible behaviour, though otherwiſe it be of far greater weight and moment. And ſo we ſee many People chuſe to ſit in the Miniſters face, rather than behind a Pillar or the Pulpit, becauſe they ſay their minds are made more attentive, and their hearts more engaged thereby. From all which you are ſatisfied how much the Soul many times is beholden to the eyes, and eares, and thoſe ſtirrings in the blood, which outward Objects create. But yet you know very well alſo, that one ſtrong touch or ſtroke that the Mind gives it ſelf by a piercing conſideration, is of far greater force to breed even a ſenſible delectation, if the Body be diſpoſed; than all the commotions and agitations in the Body are to beget a rational ſatisfaction and contentment of mind, though it be never ſo deſirous of it. And the affections, you know likewiſe, that are raiſed by thoſe outward means, are not half ſo much worth, as thoſe which the mind it ſelf excites, from the matter, and not the manner of what is delivered.
Theſe ſenſible conſolations then are not to be ſlighted, but it is far better to look after the other. And if when we deſire them, it were as a ſtep and help to the other, they were the more to be valued and endeavoured after. As the pleaſant trembling and warmbling (I may call it) of the Spirits doth much clarify them, (juſt as the Air is purified by being ſhaken) upon that account it is deſirable; for the affording our mind a freer ſight of its own objects. But if we love it only for the harmony and raviſhing delight that is in it ſelf; then it may prove dangerous, becauſe it is apt to take the mind off from its own proper pleaſures. It is to be acknowledged that when the Spirits are refined by gentle agitations, the Soul ſits in the Body like to the Eye in a clear Sun-ſhine day: But if at ſuch a time it gaze meerly on this light, and do not make uſe of it to look upon other objects, it loſes by its advantages; and for an eye full of light, lets go an heart full of joy and pure contentment. And beſides this, it is to be conſidered that we may be eaſily cheated by theſe ſenſible delectations; and therefore they are not to be deſired ſo much as the other, wherein there is not ſo much danger of being cozened. Many warm Souls think themſelves very Religious, becauſe they are moved at a Sermon, or can weep in their Prayers; whereas they remain as cold as a ſtone, and as dry as a rotten ſtick to all good works. They are covetous, peeviſh, proud and cenſorious: and yet theſe ill qualities do not trouble them, as long as they feel thoſe pleaſing motions, which tickle them into a belief that they are beloved of God, though they be no better. And on the other ſide, many good Souls imagine that they have more of God in them at ſuch times, when they find ſuch melting affections in their hearts, than they have at others, when they are without them; whereby they ſet a lighter eſteem upon far greater teſtimonies of Gods love (which then they need not want) ſuch as Humility, Patience, Denial of our own wills, and reſignation to his good will and pleaſure.
Upon this account many Papiſts, that have left our communion, are wont wretchedly to deceive and abuſe themſelves: who profeſs that they find their hearts more ſtirred before a Crucifix, and the Image of the bleſſed Virgin, and with Prayers which they hear in an unknown Language, than they were while they attended on the Divine Service of our Church; where they knew, or might have known, as much of God, and our Lord Jeſus Chriſt, and all ſpiritual things, as they can do now. Alas! they conſider not how much the fancy is taken with Pictures, and Bodily Geſtures, and all things of Novelty; without any preceding conſideration of the mind, or any conſent of the will before demanded. Theſe may be but natural motions (ſuch as are common to us with brute Creatures) which are raiſed by outward objects, and not by our ſelves. And as a drop of ſweet phlegme that trickles down upon a Mans Palate in a ſlumber, makes him think he ſwallows honey, or is glutted with ſweet meats: So many times do drowſy and inconſiderate Souls dream that they are full of the joys of God, and ſatiated with Divine Pleaſures, when they are but mocked with thoſe natural delights which agreeable Objects ſtroke them withall, while their fancies are awake, and their minds are aſleep.
Let us attend therefore, My Friend, to the giving all ſatisfaction to our inward man, and ſeriouſly comply with our nobleſt deſires of pleaſing God, by doing his will in every thing. And, if we can likewiſe give contentment thereby, to all about us; well and good: but if that be not poſſible, let us not think we are the worſe becauſe we cannot; ſince we are not the better, if we can. And ſeeing variety is ſo grateful to our weakneſs, you may try what paſſions you can excite in your heart, by this ſhort addreſs to God, which I ſhall add, at the end of this particular, to many others which you are acquainted withall: adviſing you ſtill to be ſatisfied and well pleaſed, in the doing of what you ought, though it prove not ſo delightful to you as you deſire.
A PRAYER.
O Great God. What an happineſs is this, that I ſhould be beloved of Thee, who art the Lord of all things! What contentment! what joy! what gladneſs of heart, ought I to conceive in the thoughts of thy ſurpaſſing love to me? and how willingly, how chearfully, ought I to do thy will, that I may be more beloved of Thee? Thy love is wonderful and unſearchable: we have nothing in us whereby to take a meaſure of it. It is beyond our underſtanding, and hath exceeded all our deſires; and what have we larger than theſe? I muſt turn my thoughts therefore into admiration, and stand amazed at thy marvellous love; who haſt done ſuch things, for ſuch poor, and inconſiderable Creatures as we are. Thou haſt ſent thy Son to be our Servant: and he hath laid down his Life for our Redemption: and he is alive again and exalted in Heaven to give us hope of thy endleſs love, in life Immortal and glorious.
O how ſhort is my underſtanding of all this! O how weak are my thoughts, now that I reflect upon it! And my affections, alas! how ſhort do they fall of my thoughts, and how ſoon do they vaniſh and expire! I can only cry out, What is man that thou art ſo mindful of him? Lord, what are all the Sons of men, that thou makeſt ſuch account of them? And when I have ſaid this, I have ſaid nothing, but that I know not what to ſay, or what to think of thy love. But it is part of the love, which I admire, that thou wilt accept of ſuch as we have: of our little thoughts, and feeble deſires, and weak endeavours, when they proceed from true love and ſincere affection to thy ſervice. That, O Lord, I moſt heartily profeſs. Truly, I am thy Servant; I am thy Servant: and reſolve for ever to continue in faithful and abſolute obedience to all thy holy and good Commandements. I am willing to be, and to do what thou pleaſeſt. And I refuſe nothing (O that I knew how to attain that happineſs!) which may make thy ſervice alwayes pleaſing to me. Support me howſoever, I moſt earneſtly beſeech thee, with thy Almighty Grace, that I may not be diſheartned in my duty, by any dulneſs or indiſpoſition that ſeiſes on me: but perſevere in well doing, with an humble truſt and confidence, that I ſhall never forſake Thee, nor be forſaken of Thee. Preſerve me from vain elation of mind, and falſe opinion of thy favour, when I feel my ſelf tranſported with extraordinary delight in thy ſervice; and from all dejection of ſpirit, and unjuſt ſuſpicions of thy anger and diſpleaſure, when I find leſs delight and complacence in the ſincere and careful performance of all the duty which I owe thee. Fix me in ſuch a stedfaſt and immoveable love to juſtice, mercy, ſoberneſs and godlineſs; that ſerving Thee conſtantly in theſe with an equal and quiet mind, I may have an unſhaken belief of thy immutable love to me, in all the alterations and changes which I feel in my ſelf in this life; and an undoubted hope of a better condition in the life to come, through thy inconceiveable mercies in Chriſt Jeſus the righteous.
Amen, Amen.