The Power of Godliness, Book 3 · Chapter 5
CHAP. V. Why the Affection of Pleasure or Delight is to be exercised aright. Of the Delights of Faith and Reason, and of Sense. Rules for the right Ordering of Delight. How this Affection is stirred up, with the Effects thereof.
Question, WHy is the Affection of Pleasure or Delight to be exercised aright?
A. By that which already hath been said, we may easily perceive wherein the sanctified exercise of the affections doth consist, and how they may be discerned, therefore it is needless to repeate it any more, it shall suffice briefly to shew for what singular reasons some other affections must be rightly ordered, and what is specially to be observed therein. Touching Pleasure or Delight it is holily to be exercised, because all the passions of our souls depend upon Pleasure and paine, which grow from the contentment or distast which we receive from the divers objects which present themselves unto us in the course of this life. If we love, it is for that we find a sweetness in the Subject that doth ravish us. And if we hate, it is in regard that we imagine the Object which presents it self unto our imagination, is full of grief, contrary to our apprehension, The Pleasure we take in the Idea of a good thing, which we enjoy not, and yet promise to our selves the possession in pursuing it constantly, begets hope: as contrariwise, when we think it is not in our power to obtain it, the grief we have afflicts us, and leads us to despair. Desires in like manner are framed in us by the imagination we have of a benefit which may give us content; and the distaste we have of things which we flie, is, for that we imagine they may cause our discontent and vexation. So as in all other passions we still find pleasure and grief intermixt, in regard whereof we may rightly terme them, the Springs whereby all other passions are set on motion. 2. The Authour of nature hath united Pleasure and sweetness to the actions of this life,Peregr. de affect de gaud. cap. 3. to the end we might with more courage endure the toyles and paines, and that they might be as salt which seasoneth meat, and which makes it more pleasing to our taste. 3. Joy is the strength of mind and body.Prov. 15.13. & 17.22.
Q There be Delights of Faith and Reason, and Delights of Sense, Which of these be greatest?
A. Undoubtedly the intellectuall, and those of the mind, (if we consider them in themselves,) are more delightfull then those of the senses. The Reason why the pleasures of the mind have an advantage over those of the body, is, for that to cause Pleasure or Delight in us, there must concurre three things; that is to say, the Object united to the Power; the Power to the which it is united; and the Actuall union of the one with the other, which presupposeth knowledge of this good. And first of all, the goods of of the mind (in the enjoying whereof consists the intellectuall Pleasures) are more noble and more lovely then all the goods of the senses, and body: whereof we have a notable proof, in that we see men, (yea most abandoned to vice,) deprive themselves of the sweetest Pl…sures of the body, to purchase glory, which is a good of the mind. Moreover, the power of the intellectuall nature, in which is made the impression of these kind of Pleasures is much more excellent then the senses which are corporeall, and the actions which she produceth, and which are followed by these Pleasures, are more noble then those which derive from the senses. And by consequence, the union which is made of spirituall Objects with the will and intellectuall nature, is farre more strict, more worthy, and more durable, than that which happens betwixt the senses and the Objects which they pursue. It is more strict, for that the senses regard onelyonly the outface of things, and do not busie themselves but to consider the accidents which inviron them: whereas the understanding pierceth into the nature and substance of the Objects. It is more worthy, for that it is made without any alteration or corporeall change: whereas the Object pleasing to the senses, cannot be united with them, but it will cause some kind of change which is full of imperfection. It is more durable, for that the Objects of the senses are of perishable goods which soon fail; whereas the Objects of the mind, are of eternall felicity which continues for ever. Yet it is true, that the Objects of the senses make a more violent impression in our souls, and that the pleasure which we receive, toucheth us much more then that which the spirits gather from the Objects which are pleasing unto it. The which happens first, for that the goods of the body are borne with us, encrease with us, and are preserved with us: so as handling them daily and hourely, we have a more exact knowledge, then of the goods of the understanding, which are removed from us. Knowledge is necessary for the enjoying of Pleasures, wherefore, where this knowledge hath least power, there the Pleasures are least sensible. This also happens, for that we use Pleasures as remedies and cures against the crosses, troubles and cares of this life, which are sweetned, and as it were charmed by their presence. But most men being either indisposed, or not capable to raise themselves up to spiritual consolations, seek and tie themselves to pleasing Objects, which present themselves easily to their senses. The which is fortified, for that the sweetness of Objects which Delightour senses, are suddainly tasted, and do not much trouble us to seek them. It is an infallable Maxime in Philosophy, that the Objects by their presence make a more powerfull impression in our souls, then when they are absent. And these things which give us least paine, are most sweet in their acquisition: so as for all these considerations, the Pleasures of the body seem unto us greater then those of the mind. In a word, those of the senses are more sensible, but these of the mind, more perfect and more excellent.
Q. What Rules are to be observed for the right Ordering of Delight?
A. 1. It is not lawfull to take Delight in evil, either in the present act, the remembrance of sin past,Prov. 24.17. Prov. 29.27. Psal. 22 17. Prov 17.5. Iob 31.29. Psal. 35.13, 14, 15, 16. Luk. 21.34. & 8.14. Iob 31.25. or the hope of future accomplishment of what we desire; as in unchast thoughts, expectation of revenge, the calamity of our enemies, &c. Sinne is the trangression of the Divine Law, the bane of the soul, the disturber of inward peace; the onelyonly evil that robs God of his Glory, man of his Dignity, the soul of Beauty: which cannot minister content to him that takes not Pleasure in his own shame. 2. In matters of corporall Delight, as the use of meat, drink, mirth, apparell, recreation; the possession of riches, friendship, honour, reputation, benefits, and such like; we must take heed of excess; that our thoughts be not taken up about them; nor our hearts over-joyed, if our desires be fulfilled; nor our souls disquieted, if we be crossed therein.1 Thes. 5.6. 1 Pet. 4.7. 2 Tim. 1.7. Tit. 2.6.12. 2 Pet. 1.6. To this purpose the Holy Ghost hath commended unto us Christian sobriety and temperance as a principall vertue, yea as a nurse and a staff of godliness and righteousness; which consisteth in a sparing, a moderate affection at least, not of meat and drink only, but of all bodily benefits. All the wise men in the world exhort us to set a carefull guard over the Pleasures of the senses, which they call the poyson of the mind. For the which we must the more carefully provide; for that these passions are accompanied with a certain sweetness which flatters us at her first approach, and surprizeth our judgment, and charmes it in such sort, that it helps to deceive it self. An Ancient said well, That nature had engrafted no such pernicious desires, as those of the Pleasures of the body; for that these desires besot the mind, and growing unbridled, do so inflame the courages where they get possession, as they leave nothing undone to content their passion. Immoderate Delight, what is it but the drunkenness of the mind?Gat. of Lots. cap. 8. p. 244, 245. Pleasure hinders not simple knowledg, but depraves Judgment, and corrupts the esteeme that it should make by the Laws of wisdom, of that which is good. Of the effects of immoderate Joy, see Peregr. de gaud. ca …3. Valer Maxi. lib. 9. cap. 12. Kecker. Physic. lib. 3. cap. 26. Plin. lib. 7. cap 53. Quas dolor non ex…xcrat, laetitia con… mpsie. Psal. 4.6, 7. & 31.10. & 44.3. & 67.1. Vid. Aul. Gell. li…. 3. cap. 15. As one saith west of prosperity, that it so transporteth some, that they are even as drunke with it; and some sorts of mirth and Musick are said to make men little better. Yea, excessive Delight in these things engender many perilous diseases in the soul, as folly, ficklenels, inconstancy, niceness, fond admiration of what cannot profit, neglect of Gods favour, an eternall blessedness. 3. In matters of spirituall Delight, we are specially to rejoyce in the favour of God, and in all other things as they have reference unto him, wherein the greatest exceedings (if it were possible to exceed) are most praise-worthy. Enlarge thy heart as much as is possible; herein take thy fill of pleasure: The more thou doest rejoyce in God, the better it is. And here it must be remembred, that the Delights of the senses charging, and as it were importuning our naturall dispositions, become tedious and troublesome; as it falls out when we suffer our selves to be surprized with the excess of eating and drinking. Whereas those of the mind never exceed the carriage nor capacity of the naturall disposition of the soul, but rather adde perfection to her nature: wherefore when they are fully enjoyed, they Delight most. And if there beat any time a distast, it is for that the action of the mind is accompanied with the action of the inferiour powers, the which being corporeall, they are tired with the continuance of so long an imployment. Wherefore they call back the spirit that it may give some rest unto the body. And doubtless, the reason why those happy souls are never weary to behold the presence of God, is, for that the contemplation of this pleasing Object doth not overcharge nor weaken the spirits, but doth ease and fortifie them.
Q. How is the affection of Joy moved or stirred up?
A. 1. All those Motives which stirre up love and affection, consequently move desire and Delight: for love is like the quality of levity or lightness in fire, which inclineth and bendeth it to motion, desire is the motion, village or voyage, Delight the quietness or rest of the soul in her Object: and therefore all those causes of love we have delivered in the matter of love, all those may serve for this subject. 2. A firme hope and assurance of those things we desire and love, causeth Delight. Hope nourisheth the Countrymen; for the hope of gaine causeth the labouring Husbandman not to feel the scorching heat of Summer, nor the hoary Frosts of Winter. Hope of glory allotteth the Souldier to receive a certain sweetness in all dangerous Encounters: Hope of lucre maketh the Merchant merry at midnight, although he lie in the midst of the vast Ocean Sea tossed with Billowes, and shaken with Tempests: and the surer the hope is, the greater joy ensueth, as when the Merchant after his long voyage returneth with his Ship laden with Merchandize and cometh with a pleasant gale within the sight of his expected Haven, then his hope for the certainty of his future possession of apported wealth, being delivered from all danger, is changed into Joy and present Delight. He therefore that will move Delight in this matter of hope, must exactly declare the certain grounds and undoubted security of obtaining the thing expected. 3. Because Delight consisteth in the possession of some good thing reall or apparant; therefore all those reasons which tend to the amplification or evident demonstration of the goodness of the thing, all those are fewel of Delight, and sparks of Joy. It is admirable, how the mincing and particularizing of the Object of Delight increaseth and augmenteth Delight. Wherefore the fantasticall and lascivious Poets, though vainly and vitiously, yet wittily and artificially depaint their Lovers bodies from the head to the heels, in every part discovering one or other perfection, excellency, or amiableness, apt to move and stirre up Delight. And herein also all Tradesmen excel, for to perswade their Wares to be good and perfect, they will open unto you a number of circumstances or appurtenances of goodness or excellency wherewith their Merchandize is affected. And for this cause all that would stirre up themselves to vertue and godliness of life, should particularize the Pleasures and Delights incident thereunto, as the quietness of conscience, the gratefulness of God, the honour and reputation of all good men, the reward in the world to come; and every one of these the finer it is sifted, the more pleasant it will appear. 5 It importeth much in moving Delight to perswade the stability and continuance hereof, that it seem not like a May-Flower, which is budded, blossomed, and blasted in a small time: and the reason is, for momenteain and cursory Delights are for their brevity rather dispiseable then commendable. The continuance of Delight may be grounded upon the removing of all impediments which any way may impeach or diminish it. 6. In every Object of Delight there is a certain intensive goodness and perfection, and there is an extensive; as in a Cellar of Wine, there may be excellent good Wine, and variety of excellent good Wine, and thereby our taste may be delighted with the perfection of Wine, and with variety of Wine. In like manner, in all the Objects of Delight, we may find a certain intention of goodness, and a certain extention, and both these seriously considered, exceedingly increase Pleasure and Delight: for the intention filleth and satiateth the soul, and the extension or variety taketh away a certain distastefull loathsomness which one kind of uniforme Pleasure draweth with it.
Q. What is the Effect of Pleasure or Delight?
A. There is nothing in this life more potent then Pleasure to move men to action. True it is, that ambitious men aspire after honours, but why thirst they so after them, but because they take an extraordinary Delight to be honoured? Why do covetous curmogions the best substance of their braines to get riches, but after they have gotten them, to Delight in the possession or fruition of them? And the reason is, for joy and Delight are a possession of some good thing, wherein nature receiveth great contentation. If the heart be raised up to rejoyce in the fruition of Gods favour, and the Joys of Heaven, he will spare no paines in seeking rest, quietness, and eternall happiness with God.