The Christians Guide to Devotion, Part 3 · Chapter 3
CHAP. III. Other Conſiderations upon this Truth: That the pleaſures of ſenſe, nor in their Ʋſe, nor in their Abuſe, agree with the ſpirit of Chriſtianity and Devotion.
THE Pleaſures of the World are for the ſenſes, or for the imaginations. Now theſe faculties are corporeal, and conſequently all their pleaſures are corporeal too: this is enough to teach thoſe that would follow the mind of the Goſpel that they cannot lawfully ſeek them. For the Goſpel, of our Lord Chriſt leads Men to neglect and contemn that Body: And therefore it ſpeaks of it with ſo much Slight. According to the ſtyle of the Holy Ghoſt, The Body is but Duſt and Aſhes, an earthly Tabernacle, an Houſe of Clay deſtroyed by Worms, a Flower that cometh forth and is cut down, a River that runneth apace, a Shadow which diſappears, a Dream which vaniſheth away, a Smoke which is conſumed in its lifting up. And as it ſpeaks of it with contempt, ſo it would alſo that we have little care of it. Take no care of the Body ſaith St. Paul, to obey the luſts thereof. Take no thought for the morrow; the morrow ſhall take thought for the things of its ſelf: be in litttle pain for what ye ſhall eat, or wherewithal ye ſhall be clothed.
As for the Soul, the holy Spirit would have us turn all our cares on that ſide. He would have us vigilant and ſober, becauſe the Devil watches about it as a roaring Lyon, ſeeking to devour it. He commands us to work out our Salvation with fear and trembling, and that we be in a perpetual ſolicitude about it. He Orders us to nouriſh it with the milk of the Word, ſincere and without deceit, and that we furniſh it with ſtrong meats. He wiſhes us to entertain it continually in an holy joy. He would have us ſearch after thoſe ſovereign pleaſures that are to be found in the poſſeſſion of God, which are only for the Soul. The Goſpel requires of us to imbelliſh it, and that we labour to adorn it, that it may be found a glorious Spouſe not having ſpot or wrinkle, worthy to be preſented to its head, the Lord Jeſus Chriſt. Examine the conduct of Voluptuous men; it is quite contrary to this: they act as if they were all Fleſh, and as if their Soul were only Salt to keep the Body from corrupting. All the Ideas they have of Pleaſure, derive from the Senſes and the Imagination, and without a metaphor, they are (as they call themſelves) Men of Senſe, and they conceive no more what we call ſpiritual pleaſures, than blind men do colours. As therefore, they never taſted other delights than bodily ones, they believe themſelves oblig'd to the Body for all their Happineſs▪ And in effect ſo it is: For at the time when they taſte carnal Pleaſures, we cannot ſay they are unhappy, ſince happineſs conſiſts in Pleaſure and Joy, and they have them at that moment: So that becauſe we intirely love what we conſider as the ſource of our felicity, we cannot think it ſtrange that theſe worldly People love their body perfectly, which they look upon as the only Source of their Pleaſures. We ſee alſo, that theſe men have the ſame Sentiments for their Body as holy men have for God, who is their ſovereign good, and in whom they find their ſovereign pleaſure. They adore this Body of theirs, they cheriſh, they perfume it, they offer Incenſe and Sacrifice to it: If one ſhould give a blow or a gird to this ſame Body, Oh! how jealous they are on't as of a Divinity. More Indignation they have againſt him that ſhould hurt this Fleſh, than againſt a Blaſphemer or a Sacrilegious Perſon. In a word, their Body holds ſo much of a Divinity, that they Sacrifice unto it, even their very Conſcience, nay and God himſelf. But nothing is more oppoſite to the ſpirit of Chriſtianity and Devotion than this Sentiment. For the truly faithful ones are oblig'd to ſlight the Body, to ſacrifice it to God, to ſee it torn in pieces for his name, and to renounce all the pleaſures of ſenſe for his Glory.
The Spirit of the Goſpel and of Devotion abſolutely tends to the contempt of the World; but the ſpirit of Voluptuouſneſs and ſenſuality to the love of the World. How muſt we love the World, when it careſſes us, and is mighty kind and pleaſurable to us, if we love it when it perſecutes us and ſteeps us in Gall? The World is a mere Cheat and Gull, and an undeniable Source of Deluſions: it maſques it ſelf, and would be ſeen by us under the image of fleſhly pleaſure: It imbraces us under the habit of Flowers, but under theſe Flowers are a thouſand Thorns. We do not ſee theſe thorns, we only ſmell the Flowers; we are ſenſible of ſuch pleaſures and love that cauſes them: But all the World knows, nought is more contrary to Devotion than the love of the World, and we have made it appear elſewhere: ſo as by conſequence nothing is more oppoſite to the ſpirit of Chriſtianity and Devotion than ſenſual Pleaſure.
The Spirit of Chriſtian Religion would inſpire a contempt of the preſent, and a deſire after the other Life. Now certain it is, that nothing tyes men ſo much to Life, as the pleaſures of Senſe: the Saints ſay, and ought to ſay, I deſire to depart and to be with Chriſt which is far better. I know, when this earthly houſe ſhall be diſſolved, we have an Houſe eternal in the Heavens; and therefore we deſire to be clothed upon with our Houſe which is from Heaven. None of theſe things moving, neither count I my Life dear unto my ſelf. As the hart panteth after the water-brooks, ſo panteth my Soul after thee, O God. When ſhall I come, and appear before God? It's impoſſible that men, who live in a perpetual uſe of Voluptuouſneſs, ſhould have theſe thoughts. Every one wiſhes to be happy, and when once he is, or at leaſt believes he is ſo, he cannot renounce what he fancies the cauſe of his felicity: theſe carnal-minded men think themſelves happy at ſuch time as they injoy their Pleaſures; they have no Idea of any other Beatitude but of that they injoy in this preſent life. They can every day ſpeak both about another life, and another happineſs: But they have got an habit not to let themſelves be touch'd but by ſenſe and Imagination: and ſo becauſe this life and this happineſs do not fall under their Senſes; nor can be imagined by them, they cannot conſider them but as imaginary Beings, which have no relation to them; becauſe they have not any Idea of them in their minds. Moreover their hearts meeting in this life with a fat Land, that is, much proſperity, do take very deep rooting there. Their affections being thoroughly ingaged in carnal pleaſures, bound themſelves in the poſſeſſion of Senſible Objects: they wiſh for nothing more beſides, for that no body wiſhes for things which he does not know, and whereof he has no clear and certain Ideas: The Earth becomes their Country, they naturalize themſelves here; every thing elſe is a ſtrange and unknown Land.
Let people ſay what they pleaſe: but queſtionleſs we have an ill preparation for Death in the continual uſe of thoſe pleaſures, whoſe Innocence the World maintains. O Death, ſaid a Wiſe Man, how cruel is the remembrance of thee to him that lives quietly among his Poſſeſſions. One lives indeed more commodiouſly in a Palace than in a Priſon; but one finds it more trouble to dye in that than in this. How inſupportable is the thought of Death, his preſence how affrightful to him, who lives in the midſt of Pleaſures! he looks upon Death as a Judge that comes to pronounce on him a diſmal Sentence; or an Executioner, that ſeizes him to be lead to puniſhment. But the faithful one, who has ever held his Fleſh in an intire Privation of Carnal Pleaſures, fancies Death as a Meſſenger that brings him good news, as a deliverer that is come to throw down the four Walls of his Priſon down to the Ground, and will leave a paſſage free on all ſides to flye away to Heaven. The Voluptuous they muſt be dragg'd to death; they lay hold on every thing in the way to ſtop themſelves: they give place to neceſſity, but they do it with an aukward and ill grace. Theſe therefore, who multiply the pleaſures of their Senſes, make themſelves Chains, the breaking whereof will coſt them many a groan and many a tear. But pious people who have renounc'd the pleaſures of life, cannot be in pain to forſake the preſent life, ſince they have quitted that which life has moſt agreeable.
I ſhould ſay here, that the Pleaſures of Senſe are enemies to Devotion, becauſe they abſolutely take away the taſte of the Spiritual Pleaſures which the faithful find in the commerce they have with God; but that I have ſaid it already, and it is ſo evident both in Reaſon and Experience. We know, that thoſe Slaves of ſenſual Pleaſures look upon all that is ſaid of the pleaſures of Devotion as mere idle Stories. Speak to them of the delights which the faithful Soul taſts when God ſpeaks to it within its heart, and during, the ſilence of its paſſions, of the ſweetneſs it finds in meditating on the Love he hath for us, and in contemplating on its Myſteries; All this will appear to them as Dream and Viſion.
Undoubtedly, one is not ſenſible of the pleaſures of the Mind, but in proportion, as he hath renounc'd thoſe … the Body. And therefore we Chriſtians are all ſo little touch'd with Spiritual pleaſures, with Prayer, Meditation, Contemplation; becauſe we are not of thoſe who have perfectly renounced Senſual pleaſures. In this reſpect, we muſt confeſs Rich and Great men are expoſed to great Temptations: their condition, ſay they, obliges them to draw after them a great equipage of Pleaſures; if it be ſo, they are very unhappy: And in proſpect to this, it may be, our Saviour ſaid; How hard a thing is it for a rich man to enter into the Kingdom of Heaven? Riches and Grandeur are continual Temptations to Voluptuouſneſs, and it's very difficult for him that is always tempted, not to yield ſometimes. But although Moderation and Temperance are praiſeworthy, when they are kept amid ſo many Enemies that conſpire their ruin, it is very rarely ſo; and therefore Devotion is not ſo common among them, who, by their Rank, fancy themſelves obliged to live evermore in Pleaſures.
In ſhort, if it be permitted us to draw proofs from Examples, as without doubt it ought to be, we may eaſily prove, that the Spirit of Devotion and Chriſtianity are enemies to Senſual Pleaſures. Whether are the Chriſtians of our age, that live with a freedom, which auſtere morality calls Libertinage, better entred in the ſpirit of Chriſtianity, than the Chriſtians of former ages, who led a moſt ſevere and rigorous life? Many there have been, who not finding a retreat ſecure enough, in the World, againſt the temptations of Voluptuouſneſs, have gone to ſeek it in Deſarts, where they found none but pure and innocent Objects: ſome have worn Sack-cloth as John the Baptiſt: and others reſiding in humane Society have prefer'd Faſtings and mortification of the Body before Pleaſures of the Senſe. Do ye believe, that theſe people were wiſer than us, or are we wiſer than them? I know ſome will not heſitate on the matter, but file theſe Auſterities to the account of Fanaticiſm and Deluſion of the Spirit of Errour. But certainly, this is a raſh Judgment, for which we appeal to the Tribunal of God, to whom alone appertains the right of diſtinguiſhing Sincerity from Hypocriſie in ſuch auſtere lives.
But would we have an example that is not ſubject to errour, let us look up to our Lord Jeſus Chriſt: had his life any thing common with ſenſual pleaſures? You ſee him born in a Stable, brought up in the houſe of a Carpenter: you ſee him faſt forty days in the Wilderneſs; you ſee him live on the Alms of Women that followed him. We hear him declaring, that he had not whereon to lay his head: We ſee him go on foot and without equipage, from City to City. And does this now reliſh of the Spirit of the World, and a delicious Life? Who can know better what is the ſpirit of Chriſtianity than our Saviour himſelf, and what are the effects of Devotion, but he who was perfectly devoted to his Father? after this, let none tell me, that our Lord was no enemy to Pleaſures, becauſe he was preſent at Feaſts and Nuptials. It were to be wiſh'd that our Lord Jeſus Chriſt were at all our Feaſts; We ſhould not ſee Inſolence and Debauchery to reign there, Wiſdom, Temperance, Sobriety, and the higheſt moderation would march in his Train.
Meditation.
SEeing thou art compaſs'd about, O my Soul, with ſo great a cloud of witneſſes, run with patience the Race that is ſet before thee? ſeeing ſo many, ſo holy, ſo excellent examples have gone before thee, thou muſt follow and imitate them. Wouldſt thou follow an Elias in the Deſart, a Moſes on the Mountain, faſting forty days, and not feed but on the bread of Ravens, nor drink but of the water of a Torrent? But theſe are particular Vocations, that do not refer to thee. Nevertheleſs, if any one would imitate John Baptiſt, wear Sack-cloth with him, be clothed with Camels hair, and eat locuſts and wild-honey: let's not ſay, becauſe he is not come eating nor drinking he hath a Devil. Have a care of making ſuch raſh judgments. Thoſe that come to exhort men to repentance, muſt preach up mortification, both in their actions and words, and habit and food. Thou haſt great need, O my heart, both to mortifie thy ſelf and to repent: ſo as it would be very neceſſary that thy Body ſhould carry Sack-cloath and Aſhes. But this example of John Baptiſt does not become a Law; and if thy God hath not commanded it thee, thou canſt not be obliged thereby. Behold then another example, another model much more perfect which thou oughteſt to follow; and that is of thy Saviour, the pattern by whoſe traces thou oughteſt to guide thy ſteps. Live as he did, and thou wilt live well enough. The Diſciple ſhould not hope to be greater than his Maſter. He liv'd in the World but he was not of the World; He eat and drank to give examples of Sobriety. He convers'd with men, to teach them to ſpeak wiſely and piouſly; for he never open'd his mouth but for edification. He is the model of all, which thou oughteſt to ſuffer, to do, to abſtain from. Suffer patiently with him the rebukes, and the outrages of the World: drink as he did, with a ſpirit of Submiſſion, the cup of God's wrath when he ſhall preſent it thee: do good works with him: ſpend the day in doing good to the afflicted, and the night in Prayers: let thy meat be to do, both night and day, the will of thy Father which is in Heaven: Abſtain, as he did, from all the pleaſures of the World: take his Croſs upon thee, and mortifie thy Sin in thy fleſh, ſince thy Saviour has mortified it in his. If any one loves me, ſays he, let him come after me and follow me. Alas my Soul! how far off art thou from him, how imperfect thy imitation, and how much doſt thou ſink below thy example? But loſe no courage, labour, walk on, let the things alone that are behind, and tend to thoſe which are before. The holy Ghoſt, that was ſent by thy Saviour, will conduct thee in the moſt difficult path, as in a ſmooth and even Country: If thou can'ſt not attain the perfection of that great Example God has ſet before thine eyes, at leaſt approach as near to it, as thou art able. For, in ſhort, if thou wouldſt be happy with him, thou muſt with him be righteous and holy: Thou muſt enter in at the ſtrait Gate, and walk in the way of Mortification to arrive at that life, whereof he is both the Author and the Source. The Soul of thy Saviour did not only continue void of all ſenſual Pleaſures, but it was penetrated by the moſt piercing Dolours. To imitate him, renounce fleſhly pleaſures, and ſubmit thy ſelf to the Anguiſhes of Repentance.
Prayer.
O My divine Redeemer, my Jeſus, my Saviour, and my God, thou wouldſt I ſhould imitate thee: Thou haſt ſaid unto me, Learn of me: and thy Apoſtles ſay, Look up to Jeſus the Author and finiſher of your Faith; be ye Imitators of us, as we are of Chriſt. It is fit, O my Saviour I ſhould imitate thee: Thou haſt taken mine infirmities that I might glory in poſſeſſing thy Vertues. But if this be glorious, how difficult is that? I can do all by thee, who ſtrengtheneſt me, and I can do nothing by my ſelf. Give me therefore grace neceſſary to fulfil that which thou commandeſt me; and after this command whatever thou wilt. Thou haſt made thy ſelf like unto me in taking upon thee my fleſh, make me like unto thee by giving me thy Spirit. I am thy Image, O my God, but a defac'd, corrupted one, over which the Devil has diſplay'd his infamous Characters. Cleanſe me again, and repaſs the Pencil of thy Grace over thoſe effaced Lines of this Image; and waſh away all the impurities which the World has poured upon it. If I cannot follow thee, draw me, that I may run after thee. Give me the wings of thy love, that I may flye to thee: give me, O my Saviour, the deſire of imitating thee; for, I would imitate thee; I will it, O my God, but it does not come from a victorious but a ſlaviſh will. I will it, but I do it not, and I ſee by this that I will it not. Lord, give me both to will and to do. My fleſh thinks the way thou haſt walk'd in rough and uneaſie: it recoils and ſtarts back at the ſight of thoſe Difficulties: how wanton, looſe and wicked is this unhappy Fleſh! How would it have done, hadſt thou indiſpenſibly commanded it to walk in the way of thy fore-runner John Baptiſt, to dwell in the Wilderneſs; to have for ones habitation a Grott at the foot of a Mountain or the Trunk or ſhadow of an old Oak, to have a Rayment of hair; to dine on Locuſts and a little wild Honey for a great meal? If thou didſt not lead this ſort of life thy ſelf, 'twas to ſpare us, and not make us imitate a life almoſt inimitable. Theſe are only the outfides of Piety, which may ſometimes be the mantle of Hypocriſie, but thou haſt given me to imitate the greateſt Examples of real, ſolid, and internal Vertues. If thou command'ſt me not to wear an hair Garment, thou will that I ſhould put on holineſs and righteouſneſs; bowels of mercy, and a patient mind. If thou doſt not ſend me into the Deſart, thou wouldſt have me retire into the ſecret of the heart for to converſewith thee, and comprehend the Truth which thou wouldſt reveal unto me. If thou oblige me not to eat only Locuſts; at leaſt 'tis thy good Pleaſure I ſhould oftentimes eat the Bread of Tears, and mingle my Drink with weeping. Thou wouldſt that I make my repaſts near the fountain of Haran, upon Jacobs Well, profound in myſteries, full of living Water, Conſolation and Joy; that I ſeek my delights in thee, O my Saviour, who art the fountain of Water bubling up to eternal life; Thou wouldeſt that I feaſt my ſelf with thy Love, and that I find no Pleaſure but in thee. Do this therefore, O bleſſed Jeſus, Take the taſte away from me of all the Wordly pleaſures, make mine heart to be intirely imployed about theſe, that in imbracing thee I may taſte a Pleaſure that may ſo fill the capacity of my Soul, as it may cry out in the ſenſe of that ſweetneſs; I am filled, as it were with marrow and fatneſs.