The Christians Guide to Devotion, Part 3 · Chapter 4
CHAP. IV. What may be accounted innocent Pleaſure. That Devotion is no diſquieting and uneaſie thing, nor an Enemy to Pleaſure.
IN the foregoing Chapters I have proved, that the Spirit of Devotion is an Enemy to ſenſual Pleaſures, and not only to thoſe Pleaſures, which, 'tis confeſt on all hands, are criminal, but to thoſe too that we call innocent ones. In this rank I have placed the continual Divertiſements, whereunto the higher part of mankind give 'emſelves up. It is time now to explain and unfold a queſtion, which may be ſtarted here, To know, whether it be neceſſary to renousce all ſort of Pleaſure to be Chriſtianly and truly pious? Now in one word the anſwer cannot be return'd, it being one of the moſt nice and delicate matters in Chriſtian Morality.
I ſay therefore, firſt of all, That Devotion is no Enemy to Joy, it ſuffers us to diſtinguiſh betwixt innocent and ſinful Pleaſures; it is neither fierce nor brutiſh: It ought to be courteous, civil, ſweet, and modeſt: It flies ſoftneſs, nor does it inveſt it ſelf with flowers, yet it affects not to appear beſet with Thorns nor habilimented with Prickles. In ſhort, 'tis not neceſſary, That a faithful perſon, to be ſincerely devout, ſhould nouriſh, in himſelf, a penſive and lumpiſh melancholy: On the contrary, Piety is all gay and free: The Heart of the righteous man is a continual Feaſt. Our Lord Jeſus would not have us affect a gloomy Viſage, or an abaſed Air; he commands us even when we faſt and are mortifying our ſelves to anoint our Heads when we muſt be ſeen by men, that we may avoid Oſtentation in our Piety.
To know what are innocent Pleaſures, we are to diſ…nguiſh with exactneſs; and make a ſhort but general Review over all ſorts of Pleaſures.
Firſt, all the Pleaſures are either of the Mind, or of the Senſes: Among the Senſes ſome are more viſible yed, to matter, others are more diſengaged from them. Of the firſt order are the Taſte and Touch: Of the latter, he Sight and Hearing. The more ſpiritual the Pleaſures are, the more eaſie it is to render them innocent: The more material they are, the more common they are to …s with Beaſts, and the more eaſie do they become …utiſh and ſinful. The Pleaſures of touching and ta…ing are ſuch: they are common to us with beaſts. If …ee look upon them in themſelves, they are unworthy … man; and if they be in the leaſt degree ex…ffive, we may ſay they become brutal. Nevertheis it's certain, that theſe Pleaſures, for that they are eceſſary, are innocent in ſome degrees. There are inparable Pleaſures, and actions neceſſary for the conſervation of Life; theſe Actions are eating drinking, and ſleeping. Theſe Pleaſures cannot be enemies to Piety, and Vertue. God is the Author of them; he has put certain Relations between us and their Objects; he hath joyned Pleaſure to certain Actions, that we might love to do them, and, without perplexity, work what is neceſſary to our Conſervation. We … but judge that Honey is ſweet and Gall bitter: we cannot but find Pleaſure in the uſe of a good eatable, and feel a ſort of pain in eating any thing that is an Enemy to our Taſte. 'Tis impoſſible but we muſt have a great pleaſure in drinking, after having ſuffered a long thirſt. This is not what I call the uſe of worldly Pleaſures: for their uſe is voluntary, but it is not ſo here. Now the Chriſtian Diſpenſation, as ſevere as it is, cannot accuſe of ſin unvoluntary Sentiments. We cannot ſepara… this Sentiment of Pleaſure from Actions that conce… life; And if one could, we are not obliged to do it Jeſus Chriſt does not command us to ſteep all our mea… in Gall, and mingle our drink with Wormwood. … there be devout Perſons in the World that make the Vertue to conſiſt in a privation of thoſe neceſſary Pleaſures, and that ſay, O God, grant me not to taſte any Pleaſure in the uſe of Worldly things, they are hypocrites, and have got the maggot of Superſtitution in their heads. B… let us take heed, this being a very ſlippery place. Th… bounds that ſeparate Innocence from Sin are ſo delican… as they are almoſt unperceivable: we paſs from one … to the other without minding it. The point of ſepar… tion is that which diſtinguiſhes neceſſary from ſuperſt… ous. To find Pleaſure in eating, is innocent: To … for the ſake of Pleaſure, is ſinful: we are to take no… riſhment as we do Remedies, for neceſſity only; … this, in the way of the World, cannot be ſubject to … altho Pleaſure caſts it's ſelf a croſs. But we cannot …ward… herein without danger. There is nothing ſo well thou… as what St. Auſtin ſays upon this occaſion. When I paſs from the uneaſineſs and trouble of hunger to the comfort that eating affords me, this paſſage is ſtraightened with Ambuſhes by my concupiſcence. For it is accompanied with Pleaſare, and there is no other way whereby we can paſs to arrive at that comfort, which neceſſity obliges us to ſeek. And …ugh the maintainance of life be the only thing that for…s us to eat and drink; this dangerous Pleaſure comes … art the way, and appears as a ſervant at the board. But …quently it indeavours to march before, with an intent to … me to do for it, what I had deſign'd to do only for neceſſity. And that which ſerves to deceive us in this, is, that neceſſity has not the ſame extent as Pleaſure hath; there being oftentimes enough for neceſſity, when there is but a little for Pleaſure. We are alſo frequently uncertain, whether it be the need that we have to ſuſtain life that conveys us to eating, or whether it be the enchanting deceit of Pleaſure which hurries us away. Our unfortunate ſoul pleaſes it ſelf with this uncertainty, and ſtrives to find out excuſes to defend it's ſelf.
The ſight and hearing, do they furniſh us with pleaſures more pure and leſs carnal? Brutes are not accquainted with them: they are peculiar to men: If beaſts find pleaſure in the ſight of certain objects, it's alwayes in relation to taſting and touching; whereof alone they are ſenſible. Nevertheleſs it is certain that among the Pleaſures to the Eye and Ear, there are many ſinful ones: and they are thoſe, which have a particular and near alliance with the corruption of our heart and mind, and are capable of awakening this Corruption. Of this order are obſcene Pourtraits and Figures, laſcivious Diſcourſes, the ſights of Theatres, Beauties, loaden with borrowed Ornaments, accompanied with Geſtures, Actions and Speeches, proper to enflame luſt; when we uſe thoſe pleaſures we alwayes abuſe the Senſes; for this uſe of them is unlawful. But among the Pleaſures of ſeeing and hearing we may find innocent ones, and theſe are almoſt thoſe only which come from the hand of God, without paſſing through the hands of Men; for man hath this unhappineſs, that he leaves the traces of his Corruption in what ever he handles. There can be no ſin in looking with Pleaſure and Admiration upon the Beauty of the Heavens, their Order, their Movement, their Light; upon pleaſant Landskips, green Meadows, the delightſom obſcurity of a Forreſt, or a River, that creeps between two Mountains. No fault is to be found with the Pleaſure of a murmuring Stream, nor in the innocent Muſick of a Multitude of Birds, that are rejoycing at the return of the Spring. None of theſe Pleaſures diſturb or diſquiet the Soul: ſweet, and not at all violent are their Impreſſions: They are not capable of carrying the Soul from without it's ſelf: and therefore they are well enough beloved by Piety. Theſe natural and pure Ideas may excite motions of Admiration for the great Creator, and Acknowledgement for their Authour, and conſequently they may inſpire Devotion for the Deity.
Other bodily Pleaſures there are, which I can't well refer to any of the Senſes: and therefore we'l call them Pleaſures of Imagination. Of this order is the Pleaſure of having fine Houſes, rich Furniture, magnificent Apparel, a great Train, and of having our eſtate prey'd upon by a vaſt number of People: theſe Pleaſures are not without crime, ſeeing they are not without errour: theſe are pleaſures of Imagination, and therefore they have deluſion in them; and if deluſion, then Vanity; and if Vanity, then Sin. Wherefore the wiſe man cryes out upon all this, Vanity of Vanities. But there is more than Impoſture herein, we find Pride likewiſe. The pleaſure we take from this vain Pomp, Luxury, and Magnificence, proceeds from a deſire we have to be Great, and a pleaſure we take to appear ſo. We are very prone to deceive Men, and we try to deceive our ſelves. We are like thoſe Dwarfs, that affect to ſet themſelves on high places, that they may appear the taller. And therefore men who have leſs of merit and true greatneſs, are ordinarily the moſt enamour'd of theſe falſe Grandeurs. There are ſome Conditions indeed, from which Magnificence is almoſt inſeparable: God, who has inveſted Kings with their Authority, doth not think it ill, they ſhould be inveſted with Purple: and it is highly neceſſary that they ſhould be ſurrounded with a ſplendour to ſurpriſe the ſenſe, ſo as more eaſily to obtain that veneration from the heart which is due to them. This is an ordinary Illuſion of the Senſes, which makes us conſider how great that is which dazles them: but it is an Illuſion, which, in this caſe, is of ſome uſe. Where there is the true greatneſs of Quality, and Authority, an apparent grandeur may be indured; although by exceſs there may be Sin here as well as elſewhere. Great men reſemble thoſe Giants, who were not content with their natural greatneſs, but lifted their hands up towards Heaven to be ſeen afar off. Above all, this is a ſenſeleſs pleaſure, when one is little in all reſpects, to pleaſe himſelf with appearing Great, and debaſing the Purple to the Duſt, which ſhould not appear but upon or near the Throne. This is a vice of our Age, wherein I believe, we ſurpaſs all other Ages: and the corruption is gone ſo far, that it is made a duty to follow it. For ſome wiſe and pious Perſons there are, who propoſe this dangerous maxime with a great deal of Confidence: That there ought no difference to be made; that every one ſhould be apparell'd according to his condition; that we are not to affect Singularity. In a word, they boldly blame thoſe Women, who profeſſing a great Devotion wear no other than very mean cloaths, at a mighty diſtance from the Luxury of Perſons of their Rank. A very ſtrange thing this, that we ſhould be ſo far removed from Piety, and have ſo much fear of approaching it, as to fly even the Appearances thereof? According to this Maxime 'tis held, that Chriſtian Women be cloathed with the moſt rich and magnificent Stuffs, that they be cover'd with Gold and precious Stones, ſince all Perſons of quality go ſo. If they retrench themſelves of theſe Vanities to do Alms, they are accus'd of being Devoto's. The miſchief, it ſeems, is without remedy, when't comes to this. The Church once believed, it did infinitely relax its ſelf, when it tolerated theſe Diſorders; but I am afraid it muſt ſhortly come to give them its Approbation. I would fain know of theſe People that maintain this Maxime, in what place they might find it? It is not in the holy Scripture; for St. Paul expreſly forbids Chriſtian Women the uſe of Gold and broidred hair. It is not in the Fathers; for they never ſpeak with more vigour than when they ſpeak againſt the luxury and pomp of Apparel: they call it the Pomp of the Devil. In all places they preach againſt this Vanity, and ſay that, by the Laws of Charity, we are obliged to renounce theſe ſuperfluities, to cloath the Poor, to comfort the Miſerable, to uphold the Church when it ſtaggers, or is in a low condition. They ſay that Simplicity and Plainneſs of Array is a ſign of Piety and renouncing the World.
But what is meant, when they ſay, we muſt make no diſtinction? muſt we be carried away by the ſtream becauſe it is a general and common evil? muſt not we labour to guard our ſelves from it? muſt no one dare to get out of the crowd of thoſe that deſtroy themſelves? for my part, I believe quite contrary, we ought to ſeparate our ſelves, if we have courage enough to do it. I would know, whether that ſovereign Moderation be not as good in Clothes as in other things: if it be good can it be evil to give examples of it? on the other ſide, is it not glorious to march the firſt in the way of Virtue? Apparel, I know, has been always different according to the diverſity of conditions. But firſt we are to obſerve, that in our age there are no People but carry a Magnificenee infinitely above their Condition. Now it hath always been accounted glorious to a man to do what he ought, according to the Eſtate wherein he is, when he his only to do his Duty. Moreover, Men did not heretofore diſtinguiſh their Condition ſo exactly as they do now adays: The difference of Conditions, muſt have been extreamly ſenſible and great, if it were permitted 'em to diſtinguiſh themſelves from others by Magnificence. It was not ſufficient to be rich only, or of a Birth a little elevated above the common people. And now if it be permitted to every one to be cloathed and have a Retinue according to his Condition, Pride and Vanity, that mark the bounds which diſtinguiſh conditions, will puſh men on to ſtrange exceſſes. 'Tis alſo good to conſider, that there's a great difference betwixt tolerating a thing as permitted, and authorizing it as neceſſary. Great Men may be ſuffer'd to diſtinguiſh themſelves from others by their Train, Equipage, and Habit, provided this does not go to the Exceſs that reigns in our Age: But never ought we to make this their Duty, nor to ſay to them, be not particular from the reſt of your Rank. On the contrary, we are to let them know, that it is glorious to them to renounce theſe unhappy Vanities, which are diſpleaſing to God. In ſhort, certain it is, that never was this Maxime more dangerous than in our Age, the keeping up one's Quality, in the ſtyle of the World: that is, to expend one's whole eſtate in Vanities, Habits, Ornaments, Equipages, and in things of that nature. When therefore any one ſays to a Gentleman, be not ſingular, doe as other perſons of your Quality, he certainly authorizes this unhappy prodigality, which puts people out of a Condition to be liberal towards the maintenance of the Church. So that men may ſay what they will, but I will never believe that any one is endued with perfect Devotion, as long as I ſee him environed with the vain pomp of the World. One cannot have a true Devotion, unleſs he is truly humble. Now this reaſon why we ſhould make ſuch unprofitable Expences to maintain our quality in the World, draws its riſe from Pride. The true Chriſtian conſidering himſelf in himſelf and with regard had to God, knows he is nought but Duſt and Aſhes, and nothing before God: He is not ignorant that God hath no reſpect of Perſons, nor is acquainted with theſe differences of Conditions. Thus each truly devout Soul will, without doubt, renounce all thoſe exceſſive Ornaments, and ſpare all thoſe ſuperfluous expences to do good works withall.
In ſhort, we are not to perſuade our ſelves, that this Inſtruction which is really that of Chriſt himſelf, brings us into a Path, that leads us to Superſtition; and that pious Perſons are obliged to apparel themſelves after a baſe and extravagant manner. 'Tis in this reſpect, we may ſay, that we are to affect nothing. But there is a vaſt diſtance between the magnificence of this Age and thoſe cloaths that render men ridiculous. I could not refuſe this ſmall Digreſſion to combat the corruption of the age, in favour to many upright Souls, that deſire to do their Duty, but know not to what their Duty tyes them. And now I return to the Pleaſures of Imagination, wherof I began to ſpeak.
Among theſe pleaſures of the Imagination, ſome we find innocent. A man, for example, may, without ſin, take a great pleaſure in the cultivating a little land: His houſe is to him the moſt ſtately Palace, and Garden as good as the fineſt in the World. He will divert himſelf perfectly, in framing and ſetting right his little Parterres, his Paliſado's, his hedge-rows of Fruit and his dwarfiſh Trees. He will gather the fruit with more acknowledgment to God's goodneſs than Monarchs would have in taking Tributes, from all the Earth. A Father of a Family rejoyces at the good conduct of his Houſe; a Woman at her work; an Artificer at the ſucceſs of his labour. Is there not real happineſs in all this? Theſe are pleaſures of Imagination, but not of a fooliſh one, which feeds its ſelf with Impoſtures; but, one that is conducted by reaſon, clarified by Grace; and judges that we ought to eſteem more what we have, than all which we have not. Theſe pleaſures, and theſe innocent errours, if I may call them ſo, are not altogether enemies to the Spirit of Devotion.
Laſtly, there are pleaſures of the mind, amongſt which it is eaſier to find Innocence: honeſt and civil Converſations, reading of good Books, eloquent Diſcourſes, the ſtudy of good Sciences and works of Wit may afford theſe Pleaſures. But many cautions are to be us'd herein. Firſt, we muſt take care leſt we confound the Wit with its impurity. Oftentimes we think we find Pleaſure in a Piece, becauſe it has Wit, and this is only, becauſe it has Impurity▪ There are certain Poductions of Wit, that flatter our Paſſions: Of this nature are the Compoſures of the Theatre, the ſables of Romances, and that which they call gallant Proſe and Verſe. We admire there the delicacy of Expreſſion, the Beauty of Thought, and the Strength of Imagination. Look a little nearer, and you will ſee, that the heart is incomparably more touch'd than the Mind. Theſe Productions we love, becauſe they have a ſecret Alliance with the Corruption of our Hearts, and a conformity to the Impreſſions of our vitiated Imagination. The Pleaſure that we find therein, comes chiefly from the impurity, which is ſo nicely and delicately diſplayed. There are ſome objects, whoſe Turpitude is ſo great, as at the firſt bluſh we dread them: When they are ſhewn us all naked, we cannot endure the ſight; nevertheleſs we are willing enough to take a view of them, if they be cover'd with a thin Veil which hides their Uncleanneſs from the Senſes, and yet lets it be wholly ſeen by the Imagination, which applies it's ſelf to theſe Objects with an extream Delight: This is the Character of thoſe Works, whereof we ſpeak. We are to take care alſo, that among the innocent Pleaſures, we do not taſte that which Springs from ſinful, curious, and viſibly vain Sciences, of no more manner of uſe, and that only ſerve to fill up the Mind's Capacity and an Emptineſs of all good things. In a word, if it be permitted to taſte Pleaſure in the ſtudy of good Sciences, and uſeful and innocent Knowledges, at leaſt we ought to have a care we be not wholly taken up by them. Nothing can be innocent that becomes to us an obſtacle of Piety.
This is ſufficient me thinks, to ſhew, that Devotion has not declared War to Pleaſure and Joy: In making a wiſe and prudent choice of ſuch Pleaſures, we may find them ſufficient to ſweeten the bitterneſs of Life; ſo as there will be no need of burying our ſelves alive: and keeping the Soul conſtantly mourning and wailing, and cloathing it in a black and diſmal melancholy.
Meditation.
HOw much indebted am I to my God. What ſhall I render unto him for his loving kindneſs, who hath made me to be placed in the midſt of ſo many good things, and left me the Enjoyment of them? I ſhould have had no cauſe to complain if he had torn me out of this World to throw me into Hell. Was it not in his free-will alſo, to make even this World here to become an Hell to me, that I might be ſaved in the other World? I could not blame his Wiſdom nor his Juſtice, though he had put me here to continual torments; Tho he had lockt up from me all the ſources of theſe Pleaſures; though he made all my good Days ſo many darkſome Nights. He might have left me Eyes only to pour forth Tears; Ears to hear only the ſound of Thunder and the Voice of his Judgment; Taſte, only for the bitterneſs of Gall and Worm-wood; Touching, only to feel the weight of his Blows. He might have mingled Gall in all my repaſts, empoiſoned all objects, and (that I may ſo ſpeak) inveſted them with Thorns, to pierce me as they came near me. If he had done this, I muſt have ſaid, He is Juſt, and I am a Sinner: it is reaſonable, that this World being ſullied by my Sins ſhould be the Theatre of my Puniſhments; and that the Object of my Senſes, upon which my Corruption hath diſplay'd it's ſelf, become the Avengers of my Crimes. But all on the other ſide, God, who commands me to be ſober, wiſe, temperate, moderate, to renounce the vain Pleaſures of the Fleſh and World leaves me ſtill, for all this, more Pleaſures than I deſerve: He leaves me enough to temper, and to render the ſad conſequences of ſin ſupportable. True it is, he ſmites me ſometimes; and makes me to ſee his angry Countenance. I am ſubject to maladies: I may become weak and feeble; I may loſe what he has given me of good things; my honours may be taken away from me; I may be perſecuted. But when I reckon my ill and compare them with my good dayes, I find, that theſe are in a greater number than them. My Pleaſures do infinitely ſurmount my Pains: If I recollect my ſickneſſes and my hours of trouble, perhaps they may ariſe to ſome Months, or almoſt to ſome years: But how many years of Proſperity hath my God granted me? Wretched and ungrateful, as I am, A little pain in my Finger hinders me from being ſenſible of the whole body's health: one hour of perplexity envenoms my whole life, and makes me forget all my Proſperities and all the Obligations I have to my God. But though my misfortunes were very long and purſuing, they would not be ſtill ſo long as my life, and by conſequence, not have ſo long duration as my ſins: and therefore I ſhould have no reaſon to complain to, but rather to bleſs and praiſe my God. For if I am unhappy a few years, I am a ſinner from the very firſt moment of my Life. So that if the moments of my Afflictions were to paſs in account before God, and to ſatiſfie his Juſtice for ſo many moments mark't by my ſins; Alas, my Soul! how much would'ſt thou ſtill owe to the Divine Juſtice, ſince the number of thy Calamities does not come near the number of thy Offences. The moments, wherein God hath made me to enjoy moſt of his Bleſſings, have been thoſe, wherein I have render'd my ſelf the moſt ſinful by the abuſe of my Proſperity: And the leaſt ſin I commited in one of thoſe moments, deſerves pains of an infinite duration.
Prayer.
ALmighty God, who makeſt all things with a profound Wiſdom, I find nothing to ſay againſt thy Works. All that thou haſt made is good: But I mourn for my Iniquity, and bewail my Corruption. Good is in the neighbourhood of Evil; and the things which are permitted me are ſo near to thoſe that are forbidden me, that if I forget innocent Pleaſures but a little, I ſtraight paſs into ſinful ones. At all paſſages the Devil lies in Ambuſh, and my Concupiſcence lays ſnares for me every where; Narrow is the way, and borders on precipices. I know, Lord, that thy goodneſs is infinite, and thou doſt not exact from me that I ſhould be evermore in Grief; thou alloweſt ſome grains to the Feſh, as rebellious as 'tis againſt thee. But how difficult and dargerous is it to mark out preciſely the Bounds that diſtinguiſh permitted from forbidden Pleaſures. If I give ear to my Concupiſcence, it will ſtretch the limits far beyond all Reaſon: it will endeavour to perſuade me, that whatſoever is agreeable cannot be bad; whether I eat or drink, am aſleep or awake, am idle or at work, I am always in the Temptation and Danger of falling into Exceſs. Thy Providence willeth that I paſs through all theſe Dangers: Thou alone art able to conduct me ſafely through this difficult Path: Let thy Spirit lead me as in an even Plain; Let me turn neither to the right nor to the left. Here are two Extremities to fly; thou hateſt carnal Pleaſures, but it may be thou doſt not love exceſſive Auſterities. Bodily Exerciſe profiteth little, but Godlineſs has the promiſes of this Life and of that which is to come. I know, O my God, that 'tis much more dangerous to fall into one Exceſs than into the other. All thou ſay'ſt of bodily Exerciſe is, That it is profitable but to a few things: but as to the other exceſs, to wit, of Pleaſures, it hurts and incommodes all things; it makes havock of the Conſcience, it corrupts the Heart, ruines the Body, grieves the Holy Spirit, and it ſeparates the Soul from thee, O Lord. 'Tis incomparably more ſafe to renounce all Pleaſures in general than to chooſe ſome, and expoſe ones ſelf to the danger of taking thoſe that are unlawful. O thou, who holdeſt in thine hands the Heart of Men as the Rivers of Water, turn mine into the ſafeſt way, wherein I am certain not to offend thee; and that is the privation of all ſenſual Pleaſures. Take from me that taſte of all Voluptuouſneſs, wherewith I am inchanted. Caſt off from the Demon of Pleaſure, that Mask which covers him, and that fading Beauty which charms me; that I may ſee all his Ʋglineſs and Deformity, and deteſt and fly it. Since the Body, which thou obligeſt me to hale after me, to nouriſh and conſerve, binds me to do Actions conjoyn'd with Pleaſure, give me the Grace to do thoſe Actions to ſatisfie Neceſſity, and not to ſerve Senſuality. Diſcover to me the Snares that Luſt lays for me under the Cloak of Neceſſity. Let me not by an ill habit, make that neceſſary which is ſuperfluous according to the Laws of Nature and Reaſon; that my Soul under thy guidance may keep its Body under as a Slave, and not ſerve it as its Maſter.