Of Peace and Contentment of Mind, Book 3 · Chapter 6
CHAP. VI. Of Deſire of Pleaſure.
IT is eaſy to rule the Deſire of Volupty when we have once well apprehended the nature of it. The body hath the greateſt ſhare in the Pleaſures which the world runnes after, we muſt not then for their ſakes ſubject our minde unto our body. The pleaſures of the body are ſhort, we muſt not then for a ſhort enjoyment entertaine a long deſire.
They are light and of a faint taſte, we muſt not then have a great Deſire for a little Pleaſure. They promiſe much to the Deſire and performe little; Our deſire then being forewarned of this, will not lightly truſt their faire promiſes, and will looke more, to their capacity then their invitation.
Some pleaſures are altogether unlawfull. Of which therefore the deſire muſt be cut off altogether. And before we give any admiſſion to their flattery into our ſoules, we muſt take time to conſider the deſigne of him that ſets them on work, the Devill. By them he ſeekes to blindfold us that he may lead us into perdition, which he will be ſure to do if we entertaine his falſe careſſes, for after blindfolding comes blindneſs in earneſt, errour in the underſtanding, miſrule in the affections, beggery, infamy, hardneſſe of heart, a late remorſe, and eternall damnation. Prov. 6.16. By meanes of a whooriſh woman a man is brovght to a peece of bread, and the adultereſſe will hunt for the precious life. Prov. 7.26. She hath caſt downe many wounded, yea many ſtrong men have bin ſlaine by her. Her houſe is the way to Hell, going downe to the chambers of death. He that hath the grace to conſider ſo much before, will ſtep back when theſe inticements are offered unto him, and ſay, I will not buy a deſperate repentance ſo deare.
Pleaſures in themſelves lawfull, become unlawfull by accident, when they are deſired or enjoyed with exceſſe. Moderation is the ballance of juſtice and the nurſe of pleaſure. Without it, Deſire turnes into ſorrow, and Enjoyment into a ſeveriſh fit.
Thoſe pleaſures in which a beaſt hath no ſhare are more worthy of a man, as thoſe that are en… by contemplation. For them we may allow … …ger tedder to deſire. For thoſe that are … …oſt betweene the body and the ſpirit, as … …ghts of picture and muſique, the tedder muſt be tyed ſomewhat ſhorter, not giving too great a ſcope to curioſity. For the pleaſures meerely corporall, the tedder muſt be the ſhorteſt of all; Yet in all humane delights, whether of the body or the mind, exceſſe is vicious and marreth the Pleaſure. Solomon found it in the nobleſt of humane delights. Eccleſ. 1.18. In much wiſedome (ſaith he) is much griefe, and he that increaſeth knowledge increaſeth ſorrow.
It is one of the greateſt proofes of the vanity of mans condition that in all humane things where the pleaſure kindleth the deſire, the pleaſure is afterwards choaked by the very deſire: for either we ſeeke in them the pleaſure which they cannot afford, or we ſeek it otherwiſe then we ought, and even by ſeeking we loſe it. Which inconveniences are prevented or mitigated by moderation in the deſire and purſuite. For it will bring one of theſe two conveniences: Either we ſhall more certainly get what we would have; or, if we miſſe it, we ſhall not have the griefe to have loſt much labour about it.
It were eaſy to draw a platforme upon paper of the moſt delightfull and compleat eſtate that humane deſire can aſpire unto in this world. And that eſtate ſhould be compounded with the three ſorts of life, contemplative, active, and fruitive. A condition abounding with leaſure to imploy it in the contemplation of things good, noble, and pleaſant; having buſineſſes enow… be uſefull in ſociety, and not ſo many as to weary a mans body and mind about things inferiour to the dignity of his ſoul; enjoying ſufficiency of worldly goods with peace and wiſedome, and a mediocrity of degree exempted from contempt & oppreſſion; reliſhing the innocent contentments of life with ſobriety and ſimplicity, not fixing the heart upon them, and therefore poſſeſsing the true uſe and and delight of them; All that ſeaſoned with health of body and ſerenity of minde and with a good conſcience aſpiring continually to a higher felicity, enjoying it already by hope & by a preſent ſenſe of the bleſſed peace of God.
But we have not the liberty to cut our coat out of the whole cloath. The skill of a good engineer does not conſiſt in making a regular Fort upon a parchment or a ground choſen at will that hath all the natural advantages; but in bowing his art to the nature of the place unto which neceſsity engageth him, and overcomming by induſtry the incommodiouſneſſe of the ſeat: Likewiſe, a wiſemans work is not to frame to himſelfe poeticall felicities, but to take things as he finds them, and uſe them well; for in mans condition on earth there is no ſeat ſo ſtrong but is commanded, or if it be not now it will be another time, as being ſeated upon an unſtable ſand, to day even, to morrow uneven, which no humane ſtrength or forecaſt can keep unmooved. The life of man being compounded of ſo many different pieces, in which vertue and prudence have but little ſhare, why ſhould our deſire be ſo eagerly bent upon thoſe thungs which are beſides the reach of our induſtry?
Though you had attained once to that high point of human happines that you might contemplate freely and with leaſure, doe uſefull and illuſtrious actions in ſociety, enjoy well-gotten wealth, an honorable degree, & a cheereful heart, in a ſound body; how long can ye maintaine that ſtate? how many rubs ſhall you meete with in the faireſt way? A law-ſuit will make you goe up and downe and lay-by your contemplation: Envy and obloquy will croſſe and blaſt your beſt actions. A little ſicknes will take from you the taſte of all the pleaſures of life. I leave out great calamities. The torments of the ſtone & the gowte, The ſudden floods of warre, The total ruines by falſe accuſations, things which may happen to all becauſe they happen to ſome; Accidere cuivis, quod cuiquam poteſt.
The moſt deſirable things of the world being thus caſuall, and no delight conſtant, The wiſeſt and happieſt are they that ſeeke not their conſtant delight in the world, but ſtay their deſire upon the right object, which gives a ſincere and durable content, not ſubject to the toſſing of worldly fortunes.
Let us have no fervent deſire but for thoſe things that are truly ours when wee have them once, and which wee cannot loſe againſt our will, for in them conſiſteth true pleaſure. Thoſe things are, the true knowledge of God, his love, and union with him, as much as human nature is capable of in this life. For that union with God will breed in us a reſemblance of his vertues and a participation of his ſerenity, tranquillity, conſtancy, facility and delectation in well doing. Theſe in which true delight lyeth, are alſo the true objects of our deſire. And here we muſt let the raines looſe to Paſſion. Since to poſſeſſe God is the infinite good and ſoveraine delight, the meaſure to deſire it, is to have no meaſure.