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

The second Treatise. The reparation of Humane Nature, divided into two Sections. (Book 2)

§. I.

Treating the admirable meanes God chose for this worke, and the rehabilitation resulting to man from this proceeding of God.

HAving seene the figure of man made much liker the image of him, who said, he would raise himselfe and become like God, then like God himselfe who made man after his own image, what meanes is there left to restore that, which all the subtilty of the supreamest Angel had much adoe to disfigure, when ruine is so much easier then repa∣ration?

If Lucifer himselfe had applyed all his abilities to have given man satisfaction, he could hardly have excogitated such a meanes of mans redintegration; for it may be disputed whe∣ther it had not been a higher pitch of disrespect to have desig∣ned God, to have put on this wretched nature of man, then it was to project for his own Angelicall nature, an independency on the divine.

So here the spirits of men and Angels are confounded, when they consider both these natures of God and man, first a∣part in their peculiar properties, and then behold them united in this incomprehensible manner in the person of God: here Saint Austins exclamation is more proper then any inquisition, one Abisse calls on another, the Abisse of misery attracts that of mercy; here is the transcendency of all wonder, that the unworthynesse and demerit of humane nature should prove the

exaltation of it; For now the Church doth not stick to say foelix culpa, proclaiming even the fault to have been happy, that procured such a redemption and a melioration.

Lord what was man, that thou should'st be thus mindfull of him, who had nothing left to move thee, but his being be∣come worse then nothing! did this invite thee to shew thy selfe more God in his refection, then in his creation, wherein his nullity had thus much towards his being, viz. no actuall op∣position to thee, which his iniquity had, and so his reparation seemed more incapable of thy love, then his nothing was of thy omnipotency in his first production.

In this deplorable state of humane nature, become even Gods enemy, he did not only reconcile, but even subject himself to it, to mediate this reconciliation, he that could not rob God * 1.1 of any thing by his equalizing himselfe to him, seemed to rob God of all his Majesty by this his equality with man, by this strip∣ping and exinanition of himselfe, taking upon him the forme of this disfigured servant; here we may ask with the amaze∣ment of the Apostle, who hath been thy Councellor in this incom∣prehensible designe, which man could not have so much as wished for himselfe? And Saint Paul resolves us, God for that * 1.2 great, love, wherewith he loved us, hath raised up our dead na∣ture, and made it sit in as heavenly a place, as even the person of God.

And indeed, love could only render this act worthy of almighty God, all the other of Gods benefits might be refer∣red to his glory, without any relation to his love, the creation of all out of nothing, might relate to the manifestation of his omnipotency, and the order of his providence and admini∣stration of the world, might be referred to the magnifying of his wisdome, and the exalting his glory by his diverse communications to his creatures; But this exinanition of him∣selfe could not consist with Gods dignity, if it had not flowed from the immensity of his love: So as this act confirmes Saint Johns definition of God, that he is love, for in this testi∣mony * 1.3 God appeares nothing else, all his immensity and

infinity is extant onely in love, since in this act of Gods incar∣nation, even his Omnipotency may be said to be exhausted in obliging man, when there remains neither power in God to do, nor wisdome to excogitate a greater benefit then this self∣donation.

O immense beneficence and excesse of love, which termi∣nates even the divine omnipotency! shall not this then subdue mans infirmity, and appropriate all his desires, to the study of loving this God; who having given man, even all his divinity by his love; shall not man give this divinity all his love? me∣thinks it is now unnaturall, since God is become man by love to him, that man united to this God, should not become all love of this divine Essence.

How can man then finde now so little of God in his nature, as to plead his own infirmity, for not loving God, when by this gift, he is made a consort of the divine nature? as Saint * 1.4 Peter tels him, and thereby inabled to love God by a partici∣pation of the same love, with which God loves himselfe, so that the donation exceeds so much the delinquency, as Saint Au∣stin * 1.5 votes a congratulation to our humane nature, which being assumed by the Son of God, is constituted immortall in hea∣ven, and exalted, so as to sit at the right hand of the Father: who then ought not now to congratulate his nature thus im∣mortalized in Christ, when he may hope to rise to the same immortality by this assumption?

So much strange incomprehensiblenesse followes upon Gods incarnation, as our nature is dignified above what it hath a faculty to conceive, for the soul of man shall not rightly ap∣prehend the honour of this union with our flesh, till she be sever'd her selfe from this connexion: so great is the mysterie of Gods taking flesh and blood upon him, as man must devest his, before he can comprehend it, for we see the more we are immersed in flesh and blood, the lesse we discerne of it, the carnal man is the worse inquisitor into this incarnation, but the benefit and mercy is no lesse then the mysterie, for Gods in∣carnation inableth man for his owne decarnation, as I may say

and devesture of his carnality, and by imitation of this divin•• man Christ Jesus, shewes him how to weare his flesh in s〈…〉〈…〉 proportion, as Christ wore his, namely, as a garment that did not defile what it cover'd;

Who then will chuse to cleave to our nature in the impure∣nesse of her owne carnality, and bewaile that infelicity, for an extenuation of her foulnesse, rather then recur to this capacity which is imparted by the two natures of Christ unto ours, viz▪ to refine her selfe to so much cleannesse and spirituality, as Saint Paul doth not feare to exalt our spirits to an identity * 1.6 with Gods; he doth not wonder at any thing in consequence of this first gift of God himselfe given to our nature, for he concludes, that he, who did not think his owne Son too much, how shall he not with him also freely give us all things? * 1.7

Insomuch as we may justly now say with S. Paul, Therefore O man thou art inexcusable when thou judgest thy nature, as inca∣pable * 1.8 of victory over her infirmity, for there is no such predo∣minant malignity in her, as thy enemy would insinuate the belief of; the worst part of thy weaknesse is this querilous diffidence, for in that ill feature thou shalt finde no similitude in the person of Christ in all thy trials and temptations; thou mayest finde some resemblance in his figure, even in the anguish and attristation of thy spirit, but none in the yeelding and surrender of thy confidence, for he felt our infirmities that we might not faint under them, so that the similitude of his temp∣tation * 1.9 is the succour and security of our defence in all our tryalls.

They then who in the pressures of their frailties, shal fainting∣ly say, who shal shew us any good? have their answer following in * 1.10 the next words, the light of thy countenance is sealed & impressed upon us; for now the light of Christs divinity is not only shining on our nature, but even in it, as being now the orbe of the sun of righteousnes, insomuch as the eyes of God may be said, not onely to be upon us now in all our conflicts, but likewise to be concerned in our contentions as members of that head, whose eyes are his; and consequently they do not only animate us, but

act and second us, insomuch as the Apostle S. Paul chuseth his infirmities only to glory in, to magnifie the triumph of Christ.

Wherefore they, who behold the splendor of Christs divi∣nity now shining in our nature, need not lament the destructi∣on of the first Temple, when they contemplate this re-••dificati∣on of this second Sanctuary, but may confesse with one of Gods * 1.11 witnesses, that the glory of this latter House is greater then that of the former, for our nature is more dignified in the person of Christ, then it could be depressed by the fault of Adam, since, not only the holy Angels adore now humane nature in the person of Christ, but the very revolted spirits are punished even by the consequences of their malice to it, for the bruised heele stands now trampling upon their subjected heads; and it is not only in the glorious person of Christ, that our nature triumpheth over * 1.12 her enemy, but even in many other persons, mortall and char∣ged with her infirmities, (which make the weight of the shame the heavyer) she treades victoriously upon the Basalisk, vilify∣ing all the malicious powers and principalities, who are the governours of the darknesse of the world. Such honour have many of Christs members, even in this life, being inabled to walk in it, and yet not war after the flesh, having such spirituall weapons, as cast downe all imaginations, that rise up in defence of their own impotency, and suggest their incapacity of subduing their enemy.

§. II.

How even Mans infirmities may afford him gloryes, and consequently, Motives to joy and correspondence with the grace of Christ incarnate.

REflecting duly on what hath been premised, we may justly sing an Hosanna to our humane nature, as she is now participant of the virtue of God himselfe, in the person of Christ, since she is so fortified for triumph and victo∣ry over all the devills forces, and her own frailties, as I may say, it is a greater shame for man, not to overcome now, thus joyned with Christ, then it was at first, to yeeld to the devil and the woman joyned.

He, who is clothed with light as with a garment, when he bowed the heavens and descended, taking our nature as a cloud for his vestment, might have purged it of all frailty and infirmity by his merits in it, and have re-estated it in the originall integrity; but he seemes to have chose the leaving of this infirmity, to exalt the fidelity, this thought may be sup∣ported by his deniall of Saint Paul, the removing from him his * 1.13 reluctancies, because virtue is perfected in weaknesse, so having left our nature with this life-guard about her of my grace is sufficient for thee, he hath inabled her to rise to a higher degree of honour, by victory, then she could have done by security, for then our nature would have wanted the similitude and confi∣guration with the image of Christ, tempted, suffering, and tri∣umphing, which is a diviner figure then the safe unexercised condition of Adam.

And why may not we conceive that the miseries left in our nature by so mercifull a God, were intended as seeds of a more fruitfull glory, since not only our own sufferings are

now allowed as good evidences for the claime of our felici∣••y▪ but even the distresses of others, are assigned for our qua∣lifications, for Christ in his last account with man, produceth nothing but miseries of nature, for mans merit to him, sickness, ••unger, poverty, and captivity are brought in, as the only contributions to mans glorification, and by Christs words, we finde that even he inhabiteth still in the infirmities of our nature, insomuch, as to reconcile us to the most aversing part of our nature, we may look upon Christs personation in it, for he seemes (at that day, when he shall in our nature, judge both natures of men and angels) to own his residence most especially, in all the distresses and indignities of humane na∣ture, and to admit the communication and familiarity we have had with such miseries, as the only claime to our eternall association with him, and thus having a capacity imparted by all our infirmities to merit at Christs hands by his owne sentence, our lyablenesse to them may be thought a no∣bler state then would have been our exemption from danger.

And to support this supposition, we may conclude, that our arrogant enemy (who affected to be like Christ in his glo∣ry, but never emulated his humility) is more tormented now by mans triumphs over his angelicall powers, and his owne humane weaknesse, then he would be by mans state of impe••∣cancy; for even that spoil this enemy now makes upon us, doth not at all ease or relieve him, whereas the defeats & shames he received by our victories over him, strain the rack of his pride upon him, torturing him by this vilifying his power, by which means, even our infirmities may be said to serve Christ against the great maligner of both his Natures, which admitted, they who complain of the infelicity & perversion of our nature, may be advertized, that they have a means to rectifie this crooked∣ness, even by the impulse of one of the most vebement corrup∣tions thereof; namely, the passion of revenge, since this redress may be wrought by their attempting continuall vindications against the procurer of all our misery, by a victorious fidelity to our maker; whereby even our infirmities being overcome, are

converted into the torments of our pretending tormentor; and may the thussting of the serpent be retorted into his own bo∣some, when his assaults return him more the sight of his own impotency▪ then of our frailty.

And how feisable this way of revenge is made, S. Paul assureth us, both by his life and Doctrine, when he defieth An∣gels, Principalities, and Powers to joyn with his infirmities; and yet glorieth that in all these oppositions, man may be more then conquerer by him, who hath loved him. * 1.14

How many virtuous Trophees are there now erected in Christianity, of the victories of humane nature, over our most powerfull infirmity? What numbers wear the vestures of their humanity, shining in the candour of innocence and chastity, in so pure a manner, as they seeme rather, living, transfigured with Elias and Moses upon Tabor, then comming disfigured with Adam out of Eden? So much doth even the frailest por∣tion of our humanity triumph now over the greatest frailty * 1.15 of our nature, and from the infirmity of the flesh, derive rather consequent merit then actuall infection; so that the proud spi∣rit findes oftentimes by this repulse, rather the misery of his destitution of grace, then the infirmity of our nature, being suc∣cour'd and supported by an accession of the fortifying grace of our Head Christ Jesus.

In which respect Saint Augustin sayeth elegantly, the nati∣vity of Christ was the renascency of man; as flesh had wounded thee, so it now healeth thee; the Physitian ministred a receipt, composed of our own infirme nature, and by the infirmity of his flesh, cured the infection of ours.

And for an intire re-inforcement of our humane nature, which consisteth of spirit and flesh, our spirit seemes to have yet a more intimate union with God, for our flesh was but a supervesture or upper Garment to the Son of God. The two natures of God and Man remaining distinct, and not inter∣mixed, but our spirit is sealed and impressed by the holy Ghost, and so seemes identified with the Spirit of God, in some such sort, as the impression left is the same image with the stampe

which impresseth it, and in this respect, the Apostle tells us, that he that is joyned unto God, is one spirit with him; we need not * 1.16 speculate so curiously, the radiant beames of the Word of God, as to dazle or dissipate the sight of our minde, in this mysterious expression of the holy Spirit; as much as is com∣petent with our eyes, is the perception (by this dazling light) of what great dignity and excellence our humane nature may now own; in which the intire Trinity doth reside, the Son of God in Person, the holy Ghost or Spirit of God, by Cha∣racter and impression, and consequently God the Father by the indivisibleness of his essence from their presences; therefore we see Christ promiseth us in expresse termes, the company of the * 1.17 Father, and his residence in us.

Wherefore, Now O happy man that thou art, look not down upon the stage of the Serpent, where he lyeth still hissing at thee, to call thy thoughts to the earth, since thou didst first hearken to him; But raise thy lookes upward, to the throne of Heaven, where the splendor of thy humanity, at the right Hand of God, reflecteth to thee thy owne dignity, for even in the mirrour of the word, wherein God the Father seeth himselfe, man may now see his own image; there man may see not only his nature made after Gods image, but God himselfe in the image of his nature.

Correspond with thy own worthynesse then, O exalted creature! and live as if thou had'st never seene thy selfe in any other glasse, for here is that eminence truly conferred on thee, which thou did'st at first so vainly affect, of being like God, and the holy Spirit is thy councellour in this claime of thy divinity, and thy comforter against the disswasions of thy first projector, who would now divert thee from the aspiring to the consort and participation of the divine nature which is * 1.18 offered to thy aspiring.

This premised and ponder'd, man may say, I rejoyce even in my infirmities, that the power of Christ may rest upon me, and * 1.19 triumph in me; for my strength is made perfect in weak∣nesse, and may consort the harp of David to the same tune of

praysing mans condition, professing, thy friends, O Lord are * 1.20 become exceeding honourable, their principality is exceeding strengthened, for when mans infirmities appear in temptations and suggestions, to deface the image and Character of the holy Ghost in him, then hath he the holy Spirit to second him in the defence of his own image. So that by the adjunction of these helpes, even all mans infirmities may be converted into his glories, and man hath nothing left to undeifie him now, but his owne preferrence of degeneration and flavery to the enemy of his nature, before his adherence to her Author.

Finally, upon all these representations, I may justly re-ex∣toll and magnifie the dignity of humane nature, which we may consider sent down at first from Heaven as Gods image: and next, as a state to which God himselfe did vouchsafe to come down in person, and taking it upon him, will inhabit therein eternally, and then, that the holy Spirit of the Father and the Son abideth in it, as in his Temple, which he sanctifies incessantly, nay more that it is designed to partake the same glory, which the whole Trinity injoyeth, by being promised to be made like him who hath it all, the God and man Christ Jesus. * 1.21

O then, he that may hope this, let him never plead his frailty or infirmity, in discredit of his nature, let him not in a dejection of spirit seek to cover his pusilanimity, with, O wret∣ched man, I finde a Law reluctant in me, against all these mo∣tives and incentives of my aspiring to divinity, but rather let him boldly pronounce in such a holy confidence as is prescri∣bed him, I can doe all things in him that strengthens me, for since God is in so many sorts with us, who shall prevaile against us? Therefore in all these reluctances, let us aspire to be more then conquerors, by him who so much loveth us. * 1.22

Notes

• * 1.1

  Phil. 2. 6.
• * 1.2

  Ephe. 2. 6.
• * 1.3

  1 Ep••. John 4.
• * 1.4

  S. Peter 2. Ep. 4
• * 1.5

  Romans 5.
• * 1.6

  1 Cor. 6. 17.
• * 1.7

  Rom. 8. 32.
• * 1.8

  Rom. 2. 1.
• * 1.9

  Heb. 4. 15. Heb. 2. 18.
• * 1.10

  Psal, 4.
• * 1.11

  Esaiah 9. 10. Haggai. 2. 2.
• * 1.12

  Ephe. 1. 22.
• * 1.13

  2 Cor. 12.
• * 1.14

  Rom. 8. 37.
• * 1.15

  Nunns.
• * 1.16

  1 Cor. 6. 17.
• * 1.17

  John 14. 23.
• * 1.18

  2 Peter 1. 4.
• * 1.19

  2 Cor. 12. 9.
• * 1.20

  Psal. 138.
• * 1.21

  1 E. John 3. 2.
• * 1.22

  Rom. 8. 37.