The Christians Guide to Devotion, Part 3 · Chapter 1
CHAP. I. That Pleaſure is the mortal enemy of Devotion: what are the Sentiments and maximes of the world about Pleaſure and Voluptuoſneſs.
WE have examined the Sources of Indevotion, and have indeavoured to ſtop and ſtem them. But among all the reſt one there is, more lively, more green, and more abounding in Impurites, and by conſequence more an enemy to Piety; and that is the Spirit of the World: and after having well thought on't we find, that this Spirit of the World is the love of pleaſure and ſenſual voluptuouſneſs. Experience lets us ſee, that this Spirit is ſuch an enemy to Devotion, as 'tis impoſſible to be animated with it and to be Devout. This perpetual uſe of ſenſual Pleaſures does fix the Soul ſo ſtrongly to Matter, as it becomes incapable of any Elevation. The more we have of union with ſenſible things, the more we are diſunited from God. We ought therefore to turn, on this ſide, our greateſt induſtry and indeavours, to ſtrive to bring the Soul back to God, and make that ſtrong application ceaſe, it hath for Material things; ſo as it may lean and adhere to God; and imploy its ſelf about him. Upon which account, although the overgreat ſenſibility we have of earthly pleaſures, has had its Chapter above, among the other Sources of Indevotion, we believe we have not ſayd enough upon ſo great and ſo important a Subject. This is a monſter too redoutable to be beat and quell'd by the By and with ſo much negligence. If we could get rid of that we ſhould gain all; but if it continue the Maſter, it's in vain we ſtrive to become devout. And therefore I deſtin'd this third part to make ſuch conſiderations therein, as may, if poſſible, ruine that grand Enemy of Devotion. Certain it is, Man was born for Pleaſure, ſince he was created to be happy; and happineſs conſiſts in the Poſſeſſion of Good, and the ſenſe of that Poſſeſſion makes Pleaſure. The ſovereign good of man conſiſts in the Sole poſſeſſion and abſolute fruition of God, and in being united immediately and after a moſt intimate manner unto him. And Pleaſure ought to ſpring from this ſtrict and cloſe Union with the Divinity. This Union is made by Knowledge and by Love; and pleaſure ariſes from thence, that God applies himſelf to the Soul by infolding it in the Arms of his goodneſs and Beauty, and that he fills it with the light and joy of his countenance. Sin has ſo far infeebled this Union of our Soul with God, that it hath no more ſenſe of its pleaſures; Your Sins have put a ſeperation between you and your God: and it is like a thick cloud that eclipſes the Sun as to us. Whoſe comfortable beams would raiſe ſo much joy within us. The Soul has kept this ſentiment, that it was born for Joy and Pleaſure: inſomuch as being diſunited from its God, it intirely turns its ſelf to the Body and its Pleaſures; and the ſtricter it is united to theſe, the farther off it is from them. The ligament of this union o'th' Soul to the body is Corporal Pleaſure: and proportionably as this pleaſure tyes the Soul to the Body, ſo it diſunites it from God: ſo that ſenſual pleaſures cauſe this Diſunion: and this Diſunion is propperly Indevotion which we would deſtroy: for moſt aſſuredly Devotion is that motion of the Soul whereby ſhe returns to her Principle and to the fruition of thoſe pleaſures, that ſpring from her union with God. Let worldly people take the pains to conſult their own heart, and that will tell them what we are about to ſay: They well perceive that the reaſon why they cannot diſpoſe themſelves to Prayer, to the love and Service of God, is, becauſe they are poſſes'd by their paſſions, and inchanted by the deluſions of Senſe: That is to ſay, they are abſolutely turned toward ſenſual pleaſures, and wholly taken up in them. The Soul is pinch'd and contracted, the mind is bounded when its full of the World and its vanities; ſo that we need not wonder if God who will have the Soul intire, find no room therein.
Indeed, a very difficult work this is, we undertake to perſuade, that thoſe, who would become Devout, ought to renounce worldly pleaſures. Although the Corruption of them be extreme we do not place all pleaſures in the ſame rank: we diſtinguiſh them into two orders. There are thoſe which are call'd exceſſes, enormities and crimes: but theſe the World abandons, and has not the face to defend. There are others ſtyled innocent Pleaſures, Dancing, Play, good Chear, great Meals, Feaſts, Play-houſes Shows, vain Converſations, the commerce of Gallantry, and Intrigues that are the guides to criminal Amours. The Church diſtinguiſhes Pleaſures, as well as the World; Both agree, that there are Innocent ones: But the Church puts the greateſt part of thoſe, which the World upholds to be innocent, into the number of criminal pleaſures.
Voluptuoſneſs is an Idol, to which the World Sacrifices, both young and old, Men and Women, Children and old Men, great and ſmall, rich and poor; all ages, both Sexes, all conditions have their Pleaſures: Inſomuch much as if we go according to ſuffrages, we ſhould loſe the Cauſe. Eſpecially, Young men cannot indure, one ſhould takeaway the uſe of Pleaſure, they perſuading themſelves that youth is predeſtinately conſecrated to it. The Painters and Poets that contribute to marr and vitiate Mens minds, repreſent Voluptuouſneſs to us like a young Woman, or Man, laid upon a Bed of flowers, environed with all the Objects, which are bodily pleaſures. The Paſſions, that are wholly carnal, and have a ſtrait Aliance and Correſpondence with the Senſes, are in boiling youth: The Fleſh all brisk, active, and vigorous, having received no manner of Mortification, Hectors and Domineers with inſolence. Whereupon young men follow the furies of their Temper and Craſis: The ſentiments of Piety and the habits of Virtue are not to be found naturaly in them. So that reaſon, deſtitute of this Succour, is eaſily vanquiſh'd by the Paſſions. We may ſay alſo, that Reaſon, in this age, conſpires with the Paſſions, and ſerves only to puſh on young people into the greateſtexceſs and extravagences. After their own faſhion they reaſon, they are perſuaded, that wiſdom and prudence doe not become them, they ſay, that theſe properly belong to old men; and thus abuſe the ſaying of the Wiſe-man: To every thing under the Heaven there is a ſeaſon. If any one has more happy inclinations, he is not ſo hardy as to follow them; he is ſtricken with a criminal ſhame; he would not have himſelf markt out for a ſingular Fop, He caſt himſelf into the crowd, and lets himſelf be carrieds away with the ſtream: And even thoſe, who are reputed Wiſe in the World, if they dare not authorize theſe Irregularities, at leaſt they excuſe them. They are young, ſay they, they will come to it at length; we muſt allow ſomwehat to Age: we are not born wiſe; we were ſuch as they are; they may be one day what we are.
But alas! we do not ſtay there; we do not renounce Pleaſures, as we leave our youthful years behind us: the love of Voluptuouſneſs is a malady we carry along with us thorough all Ages. We go as ſlow as poſſibly or (to ſpeak better) we go on not at all. Old Age and Sickneſs pull men ſometimes away by violence from Pleaſure; but we ſeldom view thoſe, that voluntarily diveſt themſelves of worldly pleaſures: This is the moſt uncommon of all Sacrifices. How many Women do we ſee that would hold out even againſt time, and foreſlow themſelves from being carried off the Stage? They forget nothing, that may contribute to conſerve the air of youthfulneſs: They would deceive Men, and I know not whether or no they hope to deceive Death it ſelf. They would evermore be the object of the Worlds care, and have a part in all its Pleaſures. When old age is come, and has lain its Characters open in their meen, they draw a Skreen before it to render it inviſible. You ſee theſe Women, Idolatreſſes of the World, to bury their head under an heap of Powder; that they may confound the whiteneſs of their gray hairs with this adulterated and ſtrange whiteneſs: They fill the dints and hollows of their countenances with couſening Ceruſe; they ſhadow the wrinkles of their forehead with falſe hair and paints; and, in which they are moſt prudent, they imbalm their Bodies, and cover them with Perfumes, to corrupt the ill odours that ariſe from the Carkaſſes. In this equipage they mingle themſelves in all companies: they would be ingaged in all ſorts of Pleaſures. They are ſeen in Balls and Comedies, trembling with weakneſs: they cannot ſee to diſtinguiſh red from black, nor four from two, but play they will at Cards and Dice with Spectacles. In ſum, after having been the Idols of the World, they punniſh it for the crimes they have made it commit; they become its puniſhment and its curſe. Theſe are the Spectres and Phantomes, that follow it: It flyes them and has 'em in horrour and deteſtation
Are men more wiſe than Women? Do not we ſee of the other old ſinners, that have their members worn and waſted by Debauchery, but whoſe concupiſcence within is as young and boyling as ever. Their inclinations are always vitious; but their members can no more obey, as the Servants of their beaſtly pleaſures. While I look upon theſe men, I repreſent to my ſelf what Happineſs, after the burning of an houſe: when the great fire is over we along time after ſee Sparkles; and points of flames break out of an huge maſs of Aſhes; ſo as by this we gheſs the fire is ſtill in, and that it only wants Fuel and Matter. We may ſay, that theſe old men are now but a little heap of hot Embers, and of the Relicks of the Conflagration; but from amidſt theſe Aſhes we ſee the wild and ſudden ſparks of concupiſcence jetting out one after another: whereby 'tis plain, that the love of Voluptuouſneſs is ſtill alive within, and the body wants only ſtrength to act.
All men therefore hold clearly for Pleaſure: They are not contented to defend it by plurality of Voices, they would maintain it by reaſons: God and Nature, ſay they, make nothing in vain: The earth is covered with living creatures, the Sea filled with Fiſhes, the Air peopled with Birds, and the Univerſe is full of Delights. Is it poſſible ſay they, that God has made ſo many things for our uſe to keep us from the uſe of them? has the author of Nature made ſo many ſenſible Wonders to fill the Senſes with illuſions, and to excite criminal paſſions? has the finger of God writ upon every Creature Touch me not? At this rate the condition of Man is now very forlorn and miſerable: when he was in Paradiſe he had but one Tree, whoſe Acceſs was not permitted him: and lo! all the good things of the World are become ſo many reſerved and Mortal fruits, which no one is ſuffered to touch without incurring his Death. And does this ſhew God's wiſdom and goodneſs to have placed me among ſo many objects of Temptation, if I cannot yield without ſinning? Is not there a natural Bond and connexion betwixt Love and Beauty, betwixt the deſirable things and the Deſires? And why ſhould God have made ſo many good and deſirable things if he would keep me from the injoyment and deſire of them? Alas! ſay they, Are there not enow unavoidable things, but we muſt ſeek ſuch as can be avoided and ſince worldly goods, If they be not the rewards of the Bleſſed, yet are the comforts of the unhappy: why will we not injoy thoſe Pleaſures which are the ſweetning refreſhments of our pains? If you take joy away from the Soul, do you not withall take Life away too? do ye not bury it alive? do you not make of mans life a ſad and gloomy night? in a word, do not you render Man the moſt miſerable of all Creatures? they ſay, Laſtly, that religion is not to ſerve not ſo horridly beſet with Thorns, as ſome would make one believe: If we aſcend even to the Source, we find it ſay they, more pure and more diſſengaged from thoſe rigors, wherewith Superſtition; has inveſted it: the Saints have had their Debauches they have thank'd God, he has given them a Table cover'd with delicious meats a full bowl, and overflowing Cup. They have ſaid, that Wine was intended to make glad the heart of man; our Lord Jeſus Chriſt, the Author of the true Religion had his Feaſts, and was frequently at ſuch: he was at the marriage in Cana of Galilee, and there he made excellent Wine to pleaſe the Gueſts. Thus do they plead for voluptuouſneſs, and the unhappineſs is, that theſe maximes do not obtain only in the World, they try to bring them into the Church. They have put Guides and Directours, that dreſs up a Religion of Flowers, and cry Prepare the way; make the Paths plain. Enlarge the ways and make a great road that all the World may come into it: Theſe make our Devotions eaſy, and they cry; My Yoke is eaſy and my burthen light. Love renders the Yoke of our Lord eaſy, for it is altogether ſweet and eaſy to him that loves: but theſe ill Doctors render their yoke eaſy in diſpenſing with the love of God and permitting the Love of the World and the ſearch after pleaſing the Senſes. And this is the reaſon why both in the Church and in the World there are ſo few Devout becauſe there are ſo many voluptuous perſons.
Meditation.
ALas, what a wretched Creature I am! I do not the good I would, but the evil I would not, that do I. I underſtand well the ſtrength of Reaſons on Piety's ſide, that call upon me to renounce the vain pleaſures of the Earth: The weakneſs, I perceive, in the reaſonings of the advocates of Pleaſure. But thoſe good reaſons of Piety find the Gate lockt; For that my Heart revolts againſt them; and the bad reaſons, that maintain the uſe of ſenſuality, enter eaſiely, ſince they are allyed to the Corruption of my Heart. My Fleſh is loath to find the Reaſons of Piety ſo ſtrong: it had rather thoſe for voluptuouſneſs were the better: And on the other part my Mind is troubled while it ſees the force of truth, to perceive in it that reſiſtance againſt being overcome. I ſeriouſly bemoan this, that in viewing the weakneſs of Reaſons, which draw me on Pleaſure's ſide, yet nevertheleſs I ſhould ſuffer my ſelf to be carryed away, as if they were very ſtrong: for when all is done, Piety and Reaſon may joyn their forces, but it is Paſſion becomes victorious. O my Soul, thou idolatrizeſt ſenſuality; thou mayeſt indeed change place, but thy Gods thou ever carryeſt along with thee. If thou renounceſt ſome Pleaſure, thou doſt not quit thy Idols, thou doſt nought, but change: for the Love of Pleaſure finds the means to loſe nothing: when one object is taken away from it, it ſtraight caſts its ſelf upon another. Judge …hen, of what nature can thy Devotions be, ſeeing thou divideſt 'em alwayes between …his Idol and the true God? Take one ſide, O my Soul chooſe and take that good part, which ſhall not be taken away from thee: …hou canſt not ſerve two maſters, the World …nd God. It may be thou bleſſeſt thy ſelf …n that thou haſt forſaken the Pleaſures of Youth, in that thou loveſt not Play, nor Balls, nor Comedyes any more. But thou doſt not percieve, that thy Corruption tyes …hee to other Objects, and thou art alwayes …he ſlave of thy Paſſions and the drudge to thy ſenſes. In thy youth thou tookeſt pleaſure to throw mony away, but now tho… makeſt it a pleaſure to get and hoard it up: And what difference is there betwixt theſe two pleaſures? Are not they both pleaſures of Sence, and have they not both the ſame Source? do not they produce the ſame effect and eſtrange thee from thy God? hath a young brisk man, in giving himſelf up to ſenſual pleaſure, any reaſon to think he deſerve very highly, becauſe he does not now play at puſh-pin, as he did in his child-hood▪ Every age of life has its Paſſions and its Pleaſures. But all are enemies to Piety and Devotion. Be not therefore in pain to kno… what makes thee ſleep at Sermon; 'tis the D… vil of voluptuouſneſs that rocks thee aſleep when thou ceaſeſt to be attentive in th… prayers, it is he, who gets thy Ear and ca… ries it elſewhere: And thy inſenſibility, … to pleaſure in the preſence of thy God, wh… unites himſelf immediately to thee, procee… from thence, that thou art buried in matt… and that being intirely turned towards co… poral things, thou believeſt nothing Rea… but what ſtrikes the ſenſe, and thou owne no true pleaſure but what comes from ſe… ſible things. Reenter then, o my Soul, … enter into thy ſelf, ſuffer not any longer bodily objects to blot out the very ſight of thy Spirit: Search after the preſence of thy God: Hear his eternal wiſdom, which ſpeaks to thee within thy heart: Reſiſt the efforts the body makes to deſtroy thee. Truſt not the report of thy ſenſes: What they preſent thee, take 'em not for true pleaſures. Regard not the things thou ſeeſt, as worthy of thy application and eſteem: leave thy ſelf to be filled with God, and to be intirely taken up by him: And if thou applyeſt thy ſelf to him he will apply himſelf to thee; and from this mutual application between thy Soul and thy God, there will ariſe to thee ſuch vaſt pleaſures, as thy Imagination can never be capable to conceive.
Prayer.
MY Lord and my God, what ſhall I render unto thee for ſo many Benefits, and how ſhall I do to atone for ſo many Ingratitudes? Behold thou haſt plac'd me in a Paradiſe; where all ſorts of good things abound, and thou haſt given me the uſe of all I ſee. Thou haſt made ſenſible Creatures, that they may have accord and coreſpondence with my ſenſes, and that they may be an help unto me to lift me … to things Intellectual. But thorow my corru… tion they are become Snares and Sins unto … I do not ſerve my ſelf of theſe viſible Creature to aſcend to the inviſible: I uſe them to g… downwards within my ſelf: I wrap my ſelf … in matter, there I ſtick; and I bury my ſelf … corporeal things. Thus I make my Mind th… ſlave of my Body: Heaven, Earth, Air an… Sea are full of objects, which ſhould aid me … know, admire, and …raiſe thee, but I uſe the… to offend thee. All is full of ſuch things … flatter the fleſh, and raiſe ſenſual pleaſures▪ But o my God! thou diſt make them with inte… I ſhould not ſeek after ſenſible pleaſures in them, and overwhelm my ſelf in carnal voluptuouſneſs through thy profound wiſdom and infinite power thou haſt made Fiſhes in the Sea, Fowls in the Air, living Creatures on Earth, Plants and diverſe kind of Fruits, the moſt delicious Liquours; and all this for the taſte; Perfumes fo… the ſmell; Beauties for the ſight; harmonio… ſounds for the Ears, and diverſe pleaſuers for Touching. I am ſure, O my God, thou haſt made this to ſave me, and not to damn me: If I had continued innocent and in the ſtate, wherein thou createſt me, I could not have abuſed ſo many goods in poſſeſſing them; I ſhould have …ade ſuch uſe of them, as would not have aba…ed my mind to ſenſible things, in ſeperateing …ee from thee, to whom I ſhould become perfectly …nited. But now the Devil has ſpread his nets …mong all thy Creatures; he has fixt tempta…ons to all the objects of my Senſes. Thou berefore ſeeſt me o my God, environed with …empters on all ſides: I cannot open mine Eyes …or Ears, but ſome Image arrives, that awak…s my beſotted Imagination, and foments my …oncupiſcence. O my Saviovr, be pleaſed to …ard my Heart. Make me vanquiſh all theſe …mptations: Give me the grace to reclame and …fer thy Creatures to their proper uſe, that …may not abuſe them in voluptuouſneſs; That …e Knowledg of them may ſerve me to admire by Power and Praiſe thy Wiſdom; That from …eſe bodily Images I may draw ſpiritual Ideas; … that I may find in all things wherefore to glo…fie thee, and my Spirit may return more and …ore to thee, O eternal, infinite Spirit, which …t the Father of Spirits.