The Christians Guide to Devotion, Part 4 · Chapter 10
CHAP. X. The fifth particular help to Devotion: Faſting and Mortification.
NONE can deny, that Faſting and Mortification are moſt neceſſary helps to Devotion, unleſs they will deny the Scripture, and the Maximes of the Fathers of the Church. The Scripture ſeldom ſeparates Prayer from Faſting: it gives to both joyntly the force of driving away the moſt dangerous Demons. This kind of Devil goeth not out but by Prayer and Faſting. The Fleſh is an head-ſtrong Horſe, which we cannot manage but by holding in the Bridle; it's a Lion, which we muſt not feed ſo long till he is grown fat, unleſs we would augment his Cruelty, and caſt our ſelves into the danger of being devoured by him. The Body (if we mark) is the ſame Fleſh, whereof the Goſpel complains ſo ſtrongly and in ſo many places: of which 'tis ſaid, that it is an Enemy to God, and its fruits are Debauchery, Strife, Sedition, Murder, Hatred, Envying, Ambition, and Covetouſneſs. So that to hinder the product of theſe fruits. 'tis good to keep this plant in continual great dryneſs: for if we beſprinkle this root of bitterneſs with carnal Pleaſures, it will ſhoot up its ſprouts on high, and turn us out of the way of our Salvation. As plants, which are very tall, and ſurmount their Neighbours, leave them in a bad Eſtate, in ſucking all the fatneſs of the Earth from 'em: ſo the Fleſh grows not fat but at the Expence of the Soul, which it deprives of Comfort, and leaves it in a great bareneſs of Fruit. A great meal is a very bad preparative for the duties of Piety: we cannot be in the Kitchin and the Cloſet at the ſame time: and while the Soul is employ'd in its Rooms about ſeething and digeſting its Victuals and diſtributing its Nouriſhment, it is not in a ſtate to be tranſported in places deſtin'd to Contemplation and Meditation. It lyes groveling beneath thick Clouds and foggy Vapours, which render the heart unfit to lift it ſelf up. The abundance of delicious meats [ſays a Father] ſend ſmoky Exhalations like Clouds that interrupt the Illumination, which is made in the underſtanding by the Holy Ghoſt. Wherefore Moſes, that he might ſee God without a Cloud, ſtayed forty days upon the Mount without eating or drinking, with deſign that the ſuperiour part of his Soul might remain diſengag'd from Trouble, and the Obſcurities of the lower part. Eaſe and Abundance of Bread cauſe the ſins of Sodom: and Uncleanneſs of of Life is the conſequence of the mouth's Exceſs. After the uſe of many delicate meats and drinks, the blood is all over inflam'd, which gives a Diſpoſition to all carnal Actions, and an Inclination to worldly Joy, which is ever immoderate. The People ſat down to eat and to drink and roſe up to play. We muſt therefore, of abſolute neceſſity, obſerve the Rules of Sobriety, and nouriſh the Body only for Life's ſake, We muſt give it what is neceſſary, and deny it ſuperfluities, that it be never able to rebell againſt us. And frequently we muſt retrench, even the neceſſary things, that we may maſter it the more: for the Fleſh when kept under, contributes much to make the heart contrite; and the leſs tye the Soul has to the Body, the more eaſily it lifts it ſelf up to God. When we faſt our Devotions are not interrupted by ſleep; they are not corrupted by involuntary Motions; they are not viciated by diſhoneſt Thoughts. In the mean while, touching the practice and uſe of Faſting, divers advices may be given. Firſt, we are not to hold it for a part of Devotion, and as a worſhip wherewith we ſerve God: For the Kingdom of Heaven is neither meat nor drink: it is only an help to Devotion. This firſt conſideration furniſhes us with an other: which is, that we uſe not faſting as Devotion it ſelf; for to faſt whilſt we are travelling, or about our Employments, is no work of great merit or great uſe. The firſt conſideration has a third ſtill that ſprings from it: and that is, that Faſting is not to be employ'd no farther in Devotion than as it may be an aid to it: and by conſequence we cannot give any certain rules either for the Practice, or the Duration of it. Some tempers there are ſo weak, that faſting is ſo far from being an help to Devotion, as it may be a great lett to it; becauſe it immediately caſts the body into a certain negligence, which hinders the Soul from ſoaring up. Again, there are thoſe can't be tamed but by long mortifications, and theſe ought not to ſpare themſelves. Others maſter 'emſelves more eaſily, and theſe muſt know themſelves; but nevertheleſs they are to take care that the weakneſs of their body do not ſerve for a pretext to diſpence themſelves from neceſſary mortifications.
Yet we cannot approve thoſe cruelties which ſome uſe towards the body, in treating it like a declared Enemy, without ſparing either Fire or Sword. We put not on here the Spirit of Controverſie, we leave every one to his own Conſcience. We ſay only, that altho thoſe exceſſes be not new, they are never the better for all that. Ecceſiaſtical Hiſtory ſupplies us with examples enow, I confeſs, of theſe extravagant Mortifications: But I had rather ſtand to the diciſion of St. Baſil, who is not to be ſuſpected in this cauſe, ſince he was a great Aſſociate in Faſtings and Mortifications However he repeats many times the precept of Mediocrity, and inſiſts very long upon it. He denyes his Virgins and his Hermits the uſe of exceſſive Mortifications, even to his ſaving [in the Book of Virginity] that the burthen of heavy and exceſſively pamper'd Fleſh does not bring more incumbrance to the elevation of the Soul, than the weakneſs of a ſick Body, thinn'd by a long and exceſſive Mortification. And therefore he expreſly orders, That neceſſity be the rule of Faſting and Abſtinence.
And now follows another neceſſary Direction upon this Subject; That bodily Mortification and Faſting does not reach to the very bottom of the Soul, nor mortifie all ſort of Vice. An Ancient ſaid, That the Devil being not able to lay hold or take Poſſeſſion of a Body maſter'd by great Mortifications, ſeizes upon the Soul all naked, and by it, and in it, begins and conſummates the carnal Deſires. If the Soul without the Body be capable of acting and committing bodily Sins though Mortification be in the way, how ſhall it heal it ſelf, by this means, of thoſe Diſeaſes which are intirely in it, as Envy, Pride, and Self-love? So we ſee theſe Paſſions reign very often and very imperiouſly in thoſe Men of Scourges and Sackcloth. This ſo bloody War which is wag'd againſt the Body, and, in appearance, renounces all Self-love, can be no more, in the moſt part, than a Self-love very delicate, which leads to Glory by extraordinary Paths, that it may arrive there the more ſurely. From all this, I conclude, that the Mortification which St. Paul requires of us, when he ſays, Mortifie your Members which are upon the Earth, and that which we have judged neceſſary for Devotion, goes much farther than bodily Mortification. To ſtifle that Self-love, that Pride, thoſe Jealouſies, Harreds, Envyings, and even Ambition and Covetouſneſs, there is need of another ſort of Faſting; that is, an Abſtinence from all Actions which may nouriſh thoſe Vices. So I conclude this Chapter with thoſe incomparable Words of the Father, Beware of defining the excellence of Faſting, by a ſole Abſtinence from Meats and Drinks; for true Faſting conſiſts in abſtaining from Evil. Thou doſt not eat Fleſh, but thou teareſt thy Brother in pieces; thou abſtaineſt from Wine, but thou abſtaineſt not from doing Outrage; thou waiteſt till the Evening to eat, but thou ſpendeſt the day in a Law Suit. Woe to thoſe that are drunk, though not with Wine. Anger inebriates the Soul, and, as well as Wine, caſts it out of the limits of Reaſon.
Meditation.
THIS of wine, I confeſs, is a moſt dangerous Drunkenneſs, and Gluttony is a moſt filthy ſin. Theſe ſins are great Enemies to Devotion: and therefore Faſting, Abſtinence and Sobriety are very neceſſary to ſuccour and nouriſh Piety. But, O my Soul, take care of thy ſelf, theſe vices regard the body chiefly. There is another ſort of Drunkenneſs and Gluttony which immediately concerns the Soul, and is, it may be, ſtill more dangerous: this Drunkenneſs is Pride, and this Gluttony is Avarice and Ambition. How many Souls do I ſee in the World made drunk with Vanity and an high Opinion of themſelves! They are fly-blown with Pride, that all the Earth cannot contain them, they ſtretch themſelves ſo far and are lift up ſo high. This Drunkenneſs cauſes them to make a thouſand Trips and falſe Steps; their Footings are ever awry and oblique, like thoſe of drunken Men; they have a great Conceit of their own Wiſdom, Prudence, and Strength: all this fails 'em ſometimes, they reel, ſtagger, and at laſt fall; for Pride comes before Ruin. Examine thy ſelf, O my Soul! ſee if thou haſt not a tincture of this Evil, and if thou be not inebriated with the Thought of thy own Righteouſneſs and thy own Merit. Alas, if thou denyeſt it thou knoweſt thy ſelf ill! This is a great Pride, the belief of having none; for, it is to believe thou art worth as much as thou eſteemeſt thy ſelf; but there is no Man but eſteems himſelf more than he is really worth. Thou wilt ſay to me, perhaps, thou haſt an ill Opinion of thy ſelf; but be aſſured, O my Soul, thou doſt not contemn thy ſelf ſo much as thou art contemptible. If thou contemn thy ſelf, thou makeſt a Merit of that Contempt, ſo as there is Pride affix'd to the Contempt thou haſt of thy ſelf. The other Vice, which is the Gluttony of the Soul, is no leſs dangerous. View thoſe Men that devour, that are continually laying violent hands on the Prey, and never ſay, It is enough; thoſe ambitious and covetous Perſons, who ſuck up the Subſtance of the Poor, who eat up Gods People like bread, or who at leaſt labour with an unconceivable deſire to enrich and aggrandize themſelves; who go to ſeek the utmoſt bounds of the World, and yet put no end to their deſires, who can mount up to the higheſt pinacle of greatneſs, yet cannot fill the abyſs of their Ambition. Have a care, O my Soul, of running into theſe exceſſes, for he who hungers after Silver, will never be ſatisfied with Silver. Quench the fire of thy Avarice; for if thou furniſh it with food, thou wilt nouriſh it: it will devour thy entrails, and peradventure cauſe ſuch a Flame as will conſume both thee and thy Neighbours. I muſt not then neglect corporal faſting: but the principal one is Humility, that will guard me from the Drunkenneſs of Pride, and a contentment of Mind, that will make me deſpiſe ſuperfluous things, ſo as I ſhall be content with thoſe which are neceſſary. This is the true Sobriety of the Soul: theſe two vertues walk hand in hand together. Be thou humble, O my Soul, and thou wilt be content with thy Fortune: know how little thou art worth, and thou wilt be perſuaded thou haſt more than thou deſerveſt.
Prayer.
O Lord, make me to know my ſelf, that I am nothing. It is certain that I am nothing: but yet I cannot confeſs it. My mouth ſays it, yet my heart doth not agree thereto: and I always feel within me the Devil of Pride, that ſollicites me, and ſays to me in a low Voice: ſenſeleſs as thou art, why ſpeakeſt thou of thy ſelf with ſo much ſcorn? If thou doſt not eſteem thy ſelf, who ſhall eſteem thee? Are men oblig'd to have a better Opinion of thee than thou haſt of thy ſelf; ſince thou muſt needs know thy ſelf better than they can know thee? if I humble my ſelf before thee, O Lord, it is, becauſe I look upon this as of no conſequence, by reaſon of the enormous diſproportion there is betwixt thee and me. But with men I keep to great meaſures, I try to deceive them, and to give them a vaſt Opinion of my ſelf: I ſtrive to keep up my rank, to be valued, and I can ſuffer no ſlight or contempt. O mercifull Jeſus, who didſt humble thy ſelf, even to death, inſpire thy Humility into me, and recover me from being overwhelmed with my Pride; ſo that being perſuaded I deſerve nothing, I may be evermore content with all thou beſtoweſt upon me; that Godlineſs and content of mind may be my great gain; ſo I have as much food and cloathing as is ſufficient.