Fourthly, I Proceed to Pleasure, which is either Bodily or Spiritual, Sensual, or Intellectual. But first I shall endeavour to explain what is meant by this Word Pleasure, what is the true sense and notion of it.
Pleasure is that agreeable and delightful Sense that is excited in the Soul, either by an impression or motion made upon the outward Organs or Sensation, by any suitable Object, and cenveyed by the Nerves to the Brain; or else by internal consideration and reflection upon any Object or Action by the Understanding. Those are called pleasant Tastes or Smells which are apt to cause such a gentle motion of the Nerves belonging to the Organs of those Senses, the Tongue and Nose; as is naturally destined to excite a grateful and delicious sense in the Soul: Those delectable Sights, which in like manner affect our Eyes, as curious Pictures and Statues, artificial Engines, elegant and regular motions: Those agreeable Sounds which have a charming influence on our Ears, as Musick and Harmony. The Touch or Feeling is gratified and delighted by various motions of those Nerves which do not minister to the other Senses.
To the Senses of Touch and Taste, appertain those Pleasures, which by the wise Providence of God are annexed to the satisfaction of our Natural Appetites.
These Appetites implanted in us, and all Animals, are to those Things or Actions, which serve either to the support and preservation of the Individuum, or each particular Animal; or to the propagation of the Kind. Those which serve to the support and preservation of the Individuum, are the Appetites of Meat and Drink, or the Actions of Eating and Drinking: To which the Divine Providence hath not only premised a painful Sense of Hunger to be a Monitor to us when we have need of Meat and Drink, and compel us to the use of them; but hath also annexed Pleasure to the very Actions of Eating and Drinking, which otherwise would have been no very grateful Exercise.
This Pleasure of eating and drinking abides no longer than till the Necessities of Nature are satisfied, and so far Religion doth allow of it. When our Hunger and Thirst are well appeased, all that follows is but a faint kind of Pleasure, if it be not rather to be stiled Satiety, or Glutting: Yet doth not the use of Meats and Drinks consist in an indivisible point; there is a more moderate and restrained use of them: When we keep within the bounds of our Appetites, ἀκορεσίη τροφῆς, as Hippocrates calls it, not feeding to satiety, nor of the most delicate Viands. This ought to be our daily practice; and there is a more free and liberal use of them in feasting, which is also allowed us upon occasions of Joy; and on Days of Thanksgiving; as Marriages, Christenings, Victory over Publick Enemies, Commemorations of great Mercies to Mankind in general, our own Nation, or our selves in particular: Such are the Festivals of our Saviour’s Nativity, Resurrection, Ascension, Mission of the Holy Ghost, &c. Our Saviour himself was pleased to honour a Marriage-feast with his presence: And he accepted of a great Feast from Matthew at his calling, Luke 5.25. But to speak in general, the Apostle saith, God giveth us all things richly to enjoy. And the Wiseman, Eccles. 5.18. It is good and comely for one to eat and to drink, and to enjoy the good of all his labor that he taketh under the Sun, all the days of his life, which God giveth him; for it is his portion: And in the next Verse he saith, It is the gift of God. The same we have, Chap. 3.13. So we see God allows us a free use, and cheerful enjoyment of these outward Blessings. We are to serve God with joyfulness and gladness of heart, for the abundance of all things, Deut. 28.47. God doth not prohibit us the use and participation of these or any other sensible Pleasures, that are agreeable to Reason, or our true Interests; but only our Mistakes and Excesses, in and about them (as the Bishop of Chester speaks) teaching us so to regulate our selves in the use of them, that they may truly deserve the name of Pleasure.
As for those Appetites and Actions which tend to the propagation and continuance of the Species and the Pleasures that attend them, God hath not denied us a moderate and regular satisfaction and use of them; nay, in some cases commanded it.
Now the most sincere Pleasure proceeds from such a moderate, regular, seasonable, well circumstantiate use; such an enjoyment as may be reflected upon without horror, fear of punishment, or consciousness of guilt, which attends the excessive, irregular, unseasonable use, or rather, the abuse of them, and renders the thought and memory of them very bitter and grievous: But of this particular I have written in a former1 Treatise.