Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq.

The Fift Treatise. Discoursing whether sensible pleasure may consort with Devotion. In two Sections. (Book 5)

§. I.

The rectifying our Affections, chiefely our love in the sense of beauty.

UPon the title of this Chapter, me thinkes I see our humane affections stand with the same perplexed at∣tention, as a condemn'd multitude, at the reading of a Proclamation of Grace, to some particular specified names, each one watching and praying for his owne. Thus doe our humane passions seeme now concerned, believing themselves all condemn'd by piety, each one me thinkes in a frighted and tacit deprecation of their censure, is expecting with anexity to know whether Devotion will allow them life and consistence with her edicts.

The answer to this, must be, that I shall only put to death, the blind and the lame, whch are commonly set to keep the strong hold of our corrupted nature against virtue. (As they were upon the walls of Sion to keep out David.) Such, Devotion must destroy, for they are hated by her Soule, and are not to be admitted into the Temple. Secular justice is allowed a la∣titude * 1.1 in mercy, to which this spirituall judge cannot extend his favour, viz. rather to save diverse guilty, then to cut off one innocent; for Devotion must rather put to death many innocent affections, then save one criminall, by reason, that in this case mercy renders the judge a complice of the crime,

so that our Devotion must not looke upon the face of any of our affections, but judge by the testimony, our conscience brings in against them.

Yet piety is not so inhumane, as many may apprehend that know not the nature thereof, for it delighteth not in the death of our affections, but desires rather they may turne from their perversions and live, and to perswade their conversion, offers that to them in this life, which is promised to us, but in hea∣ven, namely, to have our bodies changed from corruptible and passive, into immortall and inpassible, for Devotion offers to transfigure our affections from their impure and passive shapes, into immuculate and imperishable formes, & raise them up from infirmity to virtue, and make those desires which have beene the image of terestriall figures, to beare only that of * 1.2 the celestiall.

Neverthelesse our minds seeme to be like fond mothers, which are lamenting their children given over by the Physi∣tian, and will scarce hearken to the consolation of Gods Mi∣nister, who promiseth so much a better state, as a change from weak infants into Angels. In this manner our fond and effemi∣nate mindes seeme to bewaile this tranfiguration of their af∣fections, which Devotion proposeth according to the Apostle, * 1.3 viz. the raising their conversation up to Heaven, and changing their vile body, so that it may be fashioned like unto the glori∣ous quality of the love of God.

And certainly, unlesse our affections be cut off from the carnall stock of our nature, and set by way of ingrafting and incision upon the stem of the holy Vine, they doe beare but sowre Grapes, such as will set reason's teeth on edge, which is their mother, since our corrupted nature puts forth many sharp and unripe cupidities, and fancies which are truly rather corra∣sive then cordiall to the minde.

God hath planted affections in our sensitive nature, not with a purpose that they should be fixed in the earth, and bear only terrene cupidities, but hath rather set them there for a while, only as in a seminary or nursery; where he doth not

meane they should take any deepe root, for our reason, as soon as it is able, is ordained to remove and transplant our affecti∣ons into spirituall scituations into, that garden for which they were first planted, so that, although our loves grow at first, while they are little tender slips, only in the terrestriall part of our nature, they are designed to be removed in their due sea∣son into the celestiall portion, and to beare fruites spirituall and intellectuall, which order is intimated by the Apostle, when he saith, as the first man is of earth, earthly; so the latter must be of heaven, heavenly.

But because in this warfare of our lives upon earth between these two parties, the sensitive and the rationall, our sensitive nature is not easily perswaded to render up her affections (wherein she accounts her selfe so strong) unto right rea∣son upon discretion, let us examine what faire conditions grace which alwayes taketh Reason's part offereth her; and indeed, if the offers be well judged of, there will appeare a truer freedome gained by this surrender, then that, which the loosenesse of our nature would maintaine, when our affections * 1.4 being made free from sinne, are become the servants of righteous∣nesse, for if we examine the impositions and constraints our passions lay upon us, it is easie to convince that to he a reall servitude, which we doe familiarly, but in wantonesse tearme so: and thus our loose passions (like the Jewes, to whom our Saviour proposed freedome by the knowledge of truth▪ will hardly confesse their inthralment; but I may fitly say to them, as he did, while you commit sinne, you are the servants of * 1.5 sinne. If grace by Devotion set you free, you shall be free in∣deed.

Therefore I will procure to manifest how grace may give nature great conditions of freedome, and how the best pro∣prieties of our affections, are rather improved and secured, then alienated and spoiled by this surrender to Reason and Devotion.

And to treate first of the interests of love, (which seemes to be the commander of all the strength of our passions) when

love renders it selfe to Devotion, then is it so farre from being restrain'd, as it is continued in the command of all the power of our pieties, and is trusted so much, as it is allowed to hold faire correspondence with beauty, though that were the party, love had served under against grace, for then our love com∣merceth with the creatures, only to improve his owne estate and faculty of loving, which is all assigned to the honour of the creatour. And surely when love by a rectified perswasion of the blessings of the creature, brings beauty into the service of Devotion, by a right admiration of the workes of the creatour, such objects may forcibly concurre to excite us to the love of the maker, in honouring of whom consists all Devotion.

Beauty may be truly honoured by the rights of her nature without being flattered, by that meanes to be solicited against her maker, for she may be confessed one of the best of all mix∣ed creations, since pure spirituall substances, when they will put on a materiall vaile, take beauty for their vestment. The An∣gels expose themselves to us, alwayes in the forme of beauty, because that is the readiest note our sense acknowledges of Divinity; and when the Son of God vouchsafed to be clothed with materiality, the holy Spirit that made him this Garment, exposes it and recommends it to us, in this forme of being beautifull above the sonnes of men, and he drawes the image of * 1.6 the spouse he came to take, in the figure of perfect beauty, as the best sensible Character can be made of her; and makes this quality the object of Christs love, As she is all faire, and no * 1.7 spot to be found in her: and thus, as beauty is chosen for a sim∣bol of spirituall purity, the allegory of it, as I may say, not the letter is to be studyed by us, since that attention will reflect to us the fairenesse and integrity we ought to preserve in our soules, and so possesse us against that perverted sense which is often drawne out of the out-side or letter of materiall beauty.

In the Book of Gods Workes, Saint Paul tells us, the Divi∣nity * 1.8 of the Author is legible by some little study of the Cha∣racter;

and certainly, there is no so faire part of this edition, as that of beauty; but we doe most commonly, like children, to whom books are given in fine prints, and graced with gay flourished letters, and figures, they turne them over, and play with them, and never learne the wordes; thus likely, doe our childish mindes, that are kept at play by our senses, looke wantonly over the specious figures of beauty, and seldome study them to learne Gods meaning in them, which if they did seriously inquire, they might learne that the excellence and perfection of their true meaning, renders the perversion the more reproachable, for as crimes are the greater, the neerer they come to the violation of the person of the Prince; so if beauty be the neerest sensible image of the soveraigne of nature, the betraying it to his professed enemy, must needs be the most capitall offence: how this infidelity is committed, is but too much notified.

May I not fitly then reproach those with S. Paul, who with vaine flatteries, change the truth of God into a lie, for is not this * 1.9 done by such who corrupt the reall good of beauty, by fond and false ascriptions? And surely while they serve thus the creature more then the Creator, they provoke God to give them up to their vile affections, in which with Daniels Elders, * 1.10 Having overthrown their sense, they turn down their eyes, that they may not see heaven. But the perversion of this blessing, doth not not interdict unto the eyes of the world a due com∣merce with beauty, nor to our sight the being delighted with it; for as the Apostle wisheth us, we may be children in malice, * 1.11 and yet men in understanding.

If Devotion comming to Court, should declare such a war to the world, as to prohibit oursenses commerce with pleasures; which are the natives of this world, she would find but a small party, upon such a breach to follow her. And indeed, God doth as the Prophet sayes, lead us into solitude, when he speaks * 1.12 that language to our hearts, there he sets on the wings of Sera∣phims, to those that upon such plumes fly over their passage through the world; but those whose vocations lead them

through the tracts of the earth, doe alwayes feele the earth they tread upon, and it is not to be required of them, to leave all the pleasures of the world in their following of Christ; but S. John Baptist instructs them sufficiently in the lesson he * 1.13 gave the souldiers, that they should exact no more then is ap∣pointed them, and be content with those wages of innocent pleasures, God allowes their senses in the duties of na∣ture.

We may then justifie Devotion to be so farre from inter∣dicting to nature the regular love of the creatures, as we may assert it the only meanes, whereby we can assure the continu∣ance of our loves to them; for our sensitive affections are like the hay and stubble the Apostle speaks of, they are easily ligh∣ted * 1.14 by every spark of pleasure, but they make onely a short blaze, and goe out againe; whereas Devotion is the Psalmists oyle of gladnesse, and though it raise not so glaring and so sharp a flame of joy, yet it entertains it in a more equall and durable temper, for notwithstanding it doth not blaze so much in the sensitive, yet it warms and recreates more the rationall part of our minds, and so doth rather foment then waste the matter of our joy, which the sharper flashes of our passions do quick∣ly consume: for truly our affections and passions in their owne nature are so light and volatile, as beauty it selfe, that works best upon them, cannot fixe them, nay nor stay them, so long as even beauty, which is so variable, continues the same; since the same vaine love, which to day robs even Di∣vinity for offerings to make to beauty, tomorrow commits as great a fault in humanity, stripping again his owne Idol, meer∣ly upon the motion of inconstancy, not at all upon the com∣plaint of conscience; so that I may fitly apply this of the Prophet to such loves, They weave spiders webs, their webs shall * 1.15 not become garments, neither shall they cover themselves with their works.

Thus are our humane passions so deceived in their commerce, with the vanities of this world, as they break often upon the re∣turn of their adventure; it seems our fancies insure more upon

fruition, then the commodities are worth we traffique for, and so we become losers even by the return of our adventure, whereas Devotion teacheth us the true value of our desires and successes, and how to adventure our hopes, and how to ma∣nage the happinesse of our wishes in temporalities, in such sort as to make a stock out of them for eternity, according to the prudent advice given us, to make friends of the felicities of this * 1.16 world, that may provide for us in the eternall habitation.

By these lights we see how the love of God is not onely compatible, but requisite with our love of creatures, to assure and improve our true delights in them; for nothing but piety can make good to humane appetite, in all temporalities; that abatement of their esteeme which is made by propriety, and Devotion teacheth us to love them, as gifts of God. By which meanes, fruition makes rather an endearment of them, then a deduction.

But because I conceive this passion of love, hath more friends then any other that will be interested in the cause, I shall give it a fairer triall another time, single by it selfe, wherein the right our love hath in the creature, shall be deter∣mined.

§. II.

Ambition rightly examined, and discreet condescendencies proposed, respectively to di∣verse vocations.

IN the next place, Ambition seemeth to claime a hearing, and pleadeth a long prescription, for possession of a great tenure in our nature; I shall examine therefore that affecti∣on of the minde, which is currant under the sinister notion of Ambition, and endeavour to shew, how the matter of this appetency (which is temporal dignity and glory) is not incon∣sistent with the purity of Devotion.

Pride is like Jeroboam, who first drew Israel to sinne, and in∣deed may be fitly said, to set up golden Calves for the worship of our fancy, against the true service of our reason, wherefore Devotion is charged to extirpate all that house; and Ambiti∣on, as it is familiarly accepted, is the eldest sonne of the house, for it is an inordinate appetite of temporall honour and pre∣ferrence, which we understand, commonly under the terme of Ambition; which indeed, is the act of the habit of pride. And so Ambition, is, as it were the title of the prime seignory belonging to the House of Pride, which varies only the appel∣lation of the sonne, and in this sence (as Ambition is the heire of Pride) though bearing another name, Devotion can have no confederacy with it; for humility, which hath the same relation to piety, that Ambition hath to pride, hath the com∣mission of Jehu, and is not to be tempted by Jezabel, though she be never so well colour'd and painted, even the little ones of this house must be dashed against the stones; but humility hath no command to raze and demolish the Cities and Palla∣ces this ill generation lived in, which are, honour, fame and power, for piety may lawfully dwell in these commodious habitations of the world, and make excellent use of all these temporall advantages. So that Devotion doth not prohibit * 1.17 the pursuite of honour and preference, it rather gives our nature a safe conduct against the dangers of the way; upon which, so many parties of our passions make their courses; for we know honour and differencing of degrees, are staires of Gods fabricke, and there can be no order without degrees, for order is the right disposition of parity and disparity. Where∣upon the severall stations in this world, are designed by divine wisdome, both for the ornament of the universall frame, which is the naturall end of them, as also for this morall effect, namely to excite and attract our mindes, by these neere sensi∣ble fruitions, to straine for an investing the habit of virtue, which likely presseth and pincheth our loose natures at the first essayes, but they indure more quietly the constraint, as being conceived the meanes of some affected acquisition; for

all honour is primarily intended by God, as a remuneration of virtue, and it goes still in the world under that name, though this order be never so much vitiated by the iniquity of the world, all dignification retaines still the same title of the merit of some virtue, and those that attend the least to virtue, will not referre their temporall successes to lesse then the adep∣tion of them by some virtue; insomuch as even mans corrup∣tion attests that all honour and dignity is originally the legiti∣mate issue of virtue, which our mindes are naturally betrothed unto, and confesses the generations of fortune to be spurious & illegitimate, since we wil not leave any of her issue under the title of her maternity, but passe them all over to some virtue, for the owning them. For doth not every one finde out some colour of virtue to lay upon the lookes of his good fortune? No body will leave it naked in that frivolous figure of bare fortune, every one is ashamed to expose such a barenesse of minde, and such a destitution of virtue.

Doth not honour and dignity appear plainly by this genu∣ine instinct of our ascribing them to virtue, to be one of Gods designments for mans appetency? Wherefore they cannot be discredited by Devotion, which is Gods Minister, and doth decently marshall all the faculties of our minde, in the order of humane actions, directing every one by their severall voca∣tions to their respective properties, assigning to Courts and Cloisters their severall portions, and so evidenceth that of the Apostle, that God hath given every one the manifestation of the * 1.18 spirit, according to the severall utilities he designes by them; and thus, as there are many mansions in our fathers house, Devo∣tion sets every one upon the right staires, that lead up to their peculiar assignment. Therefore piety must not be so much tra∣duced to the Court, as to be reported quarrelsome with all the family, the proper attendants of the place, namely, glory, po∣wer and riches; for it is rather the steward God appoints to keep all in decent order. By whose conduct the proper lustre & magnificence of the place may be set off, so much to the best, as it may hold a pious Analogy with the Court of Heaven, as

well in the whole family, as in the Masters persons, who are so specially the images of God upon earth; as not only the person of Solomon, but the order of his Servants, the attendance of his Ministers, and their apparell may be a good image of the originall glory they represent. And such a constitution or frame of temporall glory, may be formed by the oeconomy of Devotion, when she manageth the dignities and treasures of * 1.19 the world, which commonly are made the subject of confusion and disorder.

Devotion may then say to the Court of temporall desires, which passe under the notion of Ambition, as Christ did to his Apostles, in the temptations they were exposed to, I pray not * 1.20 that they may be taken out of the world, but that they may be kept from evill.

As for the prescribing a course of temperance to these ap∣petites, this present question doth not properly exact it: I hope the rest of my labours will afford some competent di∣rections for our regiment of health, according to the aire and diet of the place, for which they shall opine. Pride is, indeed, that dangerous disease, whereunto the constitution of the Court is most disposed, and the least overheating of Ambiti∣on turnes it into pride, but truly the matter of this disease, is rather in the humours, then in the blood, for as no meannesse of birth, or misery of condition are sure exemptions from pride, so not any noblenesse, or felicity are consequent confer∣rers of it; for Solomon alloweth us to conclude, that the want of bread doth not starve pride. * 1.21

Christian humility doth not prohibit all pursuite of honour, as malignant; or prescribe poverty, as not at all obnoxious; for we have Christs Authority to conclude it a more blessed thing to give, then to receive; and the blessing he gave to pover∣ty, was to the poore in spirit, and this qualification of the spirit, may agree with the eminence of all qualities; for Devotion * 1.22 doth not only carry humility with her up to all the heights and stories she ascends, but retaines it also; for she lookes upward still at that infinite distance she there remaines from heaven,

and doth not take measure by her elevation above other estates, she sees below her on the ground; this was King Da∣vids * 1.23 prospect from the Towers of Sion, where he was raised so much above the platforme of the earth, Unto thee I lift up mine eyes, O thou that dwellest in the heavens: and that true mirrour, did reflect to him humility, while the polished glories of the earth, might have returned him a flattering image of his condition.

We may then resolve, that those who shall make their judgement by the Apostles perfect law of liberty, will finde * 1.24 that the carriage of Devotion, is no clog to the activenesse of their thoughts, or motion of their desires, but rather such a weight as is put to clocks, to regulate, not retard their motion; and certainly, our temporall desires are to be esteemed as our watches, not those which goe fastest, but those that goe best.

So that one of the chief offices of Devotion in the world, is to regulate, not represse all temporall desires. Wherefore piety may fitly say to our humane affections, in the Apostles termes to the Galatians, Brethren, you are called into liberty, * 1.25 only use not liberty for an occasion to the flesh, but by love serve one another.

Devotion may have ill offices done her by her own friends, by bringing her to Court in so severe and unsutable a habit, and uncompleasant lookes, as she may fright the infirmity of some well disposed, and fire the malignity of others, and thus faile of a good reception by many that would entertaine her, if she were better suted for the place. They never saw piety but in one dresse, that thinke she cannot sute her selfe accor∣ding to occasions, and put her selfe so farre into the fashion, as may make her the easilier occostable, and yet retaine her dignity and decency, her naturall visage in a Cloister, may be a vizard to her in a Court. And surely there is nothing re∣commends Devotion more to the world then to see it well suited, in the exterior habit, to the society wherewith it is conversant, and the habit changeth no more the naturall com∣posure

of it, then clothes doe the true proportions of the body, wherefore Devotion may lawfully suite her selfe in such sort, at her first comming to Court, as to cover that which is such an eye-sore unto our infirme nature, too pressing a con∣straint upon our naturall affections.

Did not Saint James advise Saint Paul, to comply with the weaknesse of the times, and surely it may be truly said of Courts, that there are many which believe, and yet are Zealous of * 1.26 the law of nature, of the pleasures and conveniences of the earth, and not to offend such as may have innocent inclinations to such attractives, those that recommend Devotion, may protest (against their common discredit) that they doe not teach the relinquishment of all the customes of the place, but doe admit many of them competent with the spirituall lawes of piety. This president of Saint Paul may be prudently ac∣commodated, by those that are addressed to worke re∣spectively upon the severall infirmities of persons and places; they that can copy well, Saint Pauls figure, of becomming all things to all, that they may gaine all, shall neither avert some by the hard favour of scruple, nor indanger any by the smiles of liberty.

The precepts of speculative purity, are naturall in the ele∣ment of contemplation, which is reclusenesse and solitude, but are not alwayes competent with society, there may be a misapplication of spirituall advices, where the matter propo∣sed, is excellent in quality, but not adequate in proportion to the place. Of such directions, it may be said as Cicero said of Cato the Censour, that his sense was alwayes excellent, but he did sometimes indamage the state, because he councelled, as in the republicke of Plato, not a•• in the rubbish of Romulus. So there may be many that may meane excellently, and advise very virtuously, and yet prejudice the state of humanity when they prescribe, as if it were still fresh in the purity of Eden, not pol∣luted, in the dregges of Adam: The fit application of actives to passives produceth the best effects in grace, as well as nature, so that it is sufficient for the proposers of Devotion, to answer

as Solon did, when he was asked whether he had given his Country the best Lawes he could devise? he replied, that he had given the best they were likely to take; by reason the useful∣nesse of pious precepts, consists not in the giving alwayes simply the best, but relatively the properest; as when we set fruit, we consider the earth before we choose the plant.

Vpon these grounds, my study hath been to fit propositions of piety to the measures I have by experience taken of the world, in which worke I may be more confident of the just∣nesse of the measures taken by my infirmities, then of the va∣lue of the matter furnished by my abilities. I have by Saint Pauls advise, remembred those that are in bonds, as having * 1.27 been bound also, (and being still, God knoweth, but working upon other fetters) and if there be any thing that seemes lighter colour'd, then the solemnness of the argument requires; let it not be taken as a voluntary indulgence to any levity, but in order to the support of the feeble-minded, and comfort of the weake, by S. Pauls direction. * 1.28

When Ambition then is purged from the popular malig∣nancy, imputed to that terme, and refer'd only to an aspiring at dignity & preferment by virtuous addresses, I may conclude Devotion and Ambition may live happily together, and yeeld mutuall aides to one another, while Grace furnisheth order, and Nature activity to our spirits.

When piety disciplineth Ambition, the end of our pursuites is rather in prospect upon others, then reflection upon our selves; and truly, charity and beneficence must be the last terme of a Christians exaltation, according to the patterne of our head CHRIST JESUS, our ascending up on high, must be coupled with giving gifts unto men.

We may then resolve, that when Ambition moves without Devotion, this is an earthly motion, moving upon his owne Center; for then Ambition turnes commonly, at best, upon selfe-love, and private cupidities; but when it moves with Devotion, then it is a celestiall motion, upon anothers Center

that is, upon the designe of a charitable influence on the inferior positions of the earth, which is that activenesse all Christian Ambition should have, in order to communication of the good whereunto it aspires.

And this, as it is a heavenly, so is it a circular motion which unites all at last unto it selfe, that it toucheth in the whole circulation. For as a circle hath every point made in the whole circumference, contained in the perfection of the fi∣gure; so this circle of charity hath every portion of good it hath done, returned into it selfe at the compleatment thereof, which is in the closure of the circle of our lives: For then the Charities which power hath circumferr'd to others, doe all returne, and become her owne againe, in the perfection of Cha∣rity; wherein consists the consummation of all power, when by the pious exercise of our temporall power, we are preferr'd to an eternall domination.

By these discussions, I hope to have shewne without any le∣vity or indecency, how love and Ambition are compatible with Devotion and piety; and me thinkes, these two are the two great lights of our passions; the one ruling over the day, the other over the night in our sensitive appetite: so that I shal not need to bring any of our lower affections in question, which like lesser stars derive their lights from hence; for when once love and ambition, which are, as it were, the heads of the faction against the spirit, are reduced to the service of Devoti∣on; the other meaner popular affections are easily regula∣ted.

This premised, we may conclude, Nature hath so little rea∣son to complaine of any restraint made upon her faculties by grace, as her affections may justly make this acknowledgment of the Apostle, unto Devotion, (which is Graces minister) that it delivers them from the powers of darknesse, and makes them worthy to be partakers of the inheritance of light. * 1.29

Notes

• * 1.1

  2 Kings c. 5.
• * 1.2

  1 Cor. 15. 43. 49.
• * 1.3

  Phil. 3. 20.
• * 1.4

  Rom. 6. 18.
• * 1.5

  John 8. 34. 36
• * 1.6

  Psal. 44. 3.
• * 1.7

  Canticle. 4.
• * 1.8

  Rom. 1. 20.
• * 1.9

  Rom. 1. 25.
• * 1.10

  Dan. 13.
• * 1.11

  1 Cor. 14. 20.
• * 1.12

  Hosea 2.
• * 1.13

  Luk. 3. 13.
• * 1.14

  1 Cor. 3.
• * 1.15

  Isai〈…〉〈…〉. 5. 6
• * 1.16

  S. Luke 16. 9
• * 1.17

  Ʋtilior sapi∣entia cum di∣vitiis. Eccles. 7. 12.
• * 1.18

  1 Cor. 12. 7.
• * 1.19

  3 Reg. 10.
• * 1.20

  John. 17. 15
• * 1.21

  Prov. 12. 9.
• * 1.22

  Matthew 5.
• * 1.23

  Psal. 122.
• * 1.24

  James.
• * 1.25

  Gal. 5. 13.
• * 1.26

  Acts 21. 20.
• * 1.27

  Heb. 13. 3.
• * 1.28

  2 Thes. 5. 14.
• * 1.29

  Col〈…〉〈…〉 1. 13.