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

The Third Treatise. Of Religion. (Book 3)

§. I.

Considering it under the generall Notion of some reference to a Divine Power.

REligion riseth in the first dawning of the light of na∣ture, for the soul, as soon as she doth but see her selfe by the reflex of any discourse, discernes her own rela∣tion to some superiour cause; to which she assigneth some present reverence and reason, as it riseth and ascendeth, brea∣keth the day a little further, but leaveth the mind still in such a twy-light, as the understanding doth hardly distinguish singularity, in the supremacy discryed above it selfe; for rea∣son doth but, as it were, feele out her way to Divinity by a kinde of palpation, and sensible touches upon materiall crea∣tures, and cannot by an immediate elevation of her faculties to immateriall notions, raise her selfe up to the speculati∣on of any spirituall substance, much lesse to the supreme spiri∣tuall Essence.

So that by the meere light of nature, the mind oftner scat∣ters and breakes the object of Divinity, then singleth it into unity. This deficiency appeareth in the speculations of most of the Philosophers, who all looked naturally upward, for some supream reference and asscription of their being, but unto most of them, Heaven like a crack'd mirrour broken by their various imaginations, reflected multiplyed images of the Divinity; whereby we may discerne that the perception of uni∣ty in the divine Essence, is not derived so much from the emis∣sion of the rayes of naturall Reason, as from a reception of a supernaturall light, whereby reason is rather illuminated from

above it selfe, then singly producing this selfe-illustration: and this forrein clarity diffused upon our reason, is the Grace of the Divine essence, which elucidates to our minde the sim∣plicity and indivisiblenesse of the object, from whence this gracious splendour issueth upon our understanding.

Grace thus inspired, worketh by the soule, as light doth by the sense; not inducing the faculty, but only the exercise of sight, for grace doth not conferre any new faculty to the soul, but only perfecteth the capacity of naturall reason in this act, of singling the notion of the Diety, and settling the unity of a Creator in our beleef. And this first position alwayes sugge∣steth some Religion taken largely, as a recognition by some exteriour homage of one Supreamacy above our Nature; but this estate admits of much diversity in Religious beliefs; in which, even the wise men of the World, as Saint Paul termeth them, did stray and lose themselves, growing vain in their own * 1.1 imaginations, for by a seeming pretext of piety, namely, of making religious addresses enough to God, they made many Gods under the colour of one Supream addresse. By this Errour we may perceive that naturall reason needeth still a further conduct from grace, to lead it to a rectified Re∣ligion.

Certaine it is, that the materiall and visible species of this world, afford some notion of the invisible producer; as in mines, whereof the specificall matter is of a much meaner sub∣stance, there are found some veines of Gold and Silver; so out of the grosse masse of nature, those that work upon it by single reason, may easily extract some Spirituall ore of Religi∣on, for through the elemented body of the universe there run some veines of intimation of a spirituall nature, independent on all matter, which reason may discerne, and so resolve some Religious acknowledgment of a Divine principle, as the pro∣ducer of subordinate causes and effects, but how apt humane reason is to sever and disunite this principle, we may easily judge, when we remember how soone reason forgot her owne origine, and as if having lost the unity of the god-head, she

could in number have made up that losse of quality, she brought in all the celest all bodies into the account of Divinity, serving the Militia of Heaven, instead of the maker, and we may call to minde that as humane bodies grew Giants, mindes seemed to shrink into dwarfs; when they fell in love, as I may say, with the daughters of men, that is, the concep∣tions of their owne naturall Reason in this point of Di∣vinity.

And we may well suppose that the Giants soules, in the law of nature became so, by espousing this daughter of God, which we may properly call Grace, whereby their heads passed the skie, and touched Heaven it selfe in this beliefe of the unity of the godhead, and by this conjunction with grace, rea∣son produced their issue of a rectified Religion; hence is it that we finde the Patriarks frequently visited by celestiall spi∣rits, as the allies, as I may say, of this daughter of Heaven they had espoused; and most doe conclude, that all those, who in the law of nature continued in a rectified belief and worship of God, were maintained in that state by grace, sup∣plementall to the virtue of single Reason.

How far humane Reason may alone finde the way to recti∣fied Religion, is a question to exercise curiosity, rather then excite piety; and very commonly, reason in the disquisition of faith, doth rather sink the deeper into the earth, by falling from her over aspiring, then she doth six her selfe upward in her proper station; and besides this danger, me thinkes there is this difference betweene them that are working upon reason to extract Religion, and those that are feeding upon sincere faith, that the first are labouring the ground for that fruit, which the last are feasting on; or that the first are plowing, while the last are gathering of Manna. I shall indeavour there∣fore to serve in this spirituall refection ready to be tasted, trea∣ting of faith, already digested, rather then to be provided by ratiocination, for devotion is faith converted into nourishment; by which the soul contracting a sound & active strength, needs not study the composition of that aliment, it finds so health∣full.

§. II.

Treating the best habit of mind in order to the finding a rectified Religion.

ME thinks Religion and Devotion may be fitly resem∣bled to the Body and the Soule in Humanity: The first of which, issues from an orderly procession of nature, by a continuing virtue imparted all at once to mediate causes, the last is a new immediate infusion from heaven, by way of a creation, continually iterated and repeated. So Re∣ligion at large (as some homage rendred to a supreme relati∣on) flows into every mind, along with the current of natural causes: But Devotion is like the Soule, produced by a new act of grace, directed to every particular, by speciall and ex∣presse infusion, and in these respects also the analogie will hold, that as Religion hath the office of the body to containe Devotion, so Devotion hath the function of the soule, to in∣forme and animate Religion: And as the soule hath clearer or darker operations, according as the body is well organized or disposed, so Devotion is the more zealous or remisse pro∣portionately to the temper and constitution of the Religion that containeth it: Sutable to the Apostle Saint James his in∣timation to us, that Pure Religion keeps us unspotted from the world. * 1.2

I shall not take upon me the spirituall Physitian to consult the indispositions and remedies of differing Religions, but re∣lying more upon the Testimony of confessed experiments then the subtilty of that litigious art, I shall prescribe one receipt to all Christian tempers, which is to acquire the habit of Piety and Devotion, for this in our spirituall life, is like a healthfull aire and a temperate diet in our naturall, the best preservative of a rectified faith, and the best disposition to recover from an unsound Religion; for the Almes and Prayers of the Centurion were heard and answered, when they spoke not * 1.3

the language of the Church, and the Angel was sent to tran∣slate them into that tongue, in which God hath chose onely to be rightly praised, that which his Eternall Word Christ Jesus hath peculiarly affected, and annexed to his Church; this shews the efficacie of piety, and the exactnesse of Gods order, who hath inclosed his eternall graces within those bounds, into which he brings all that shall partake of them, and so doth naturalize all such strangers as he intitleth to them, doth not allot any portions to aliens, but reduceth all them he will en∣dow, into that qualification he requireth, which is into the rank of fellow-citizens of the Saints, and of the houshold of God; * 1.4 he leaves none with a dispensation of remaining forreiners. The Angel that called the Centurion, directed him to the gate of the Church: Saint Peter did not bring him a protection to rest in his owne house, with the exercise of his naturall pie∣ties: and so for those that are straying without the inclosure of the Catholique Church, if they walk by the light of naturall charity, morall piety and devotion in their religious duties, this is the best disposition towards the finding of the way, the * 1.5 truth, and the life, of whom the Psalmist sayes, He is neere to all those that seeke him; and those who are thus far advanced in morality, may be said to be in atriis Templi, in the Church∣yard, which is, in a congruous disposition for farther advance into the body of the church. I shall endeavour then to affect every one with the love of purity and holinesse of life, for to those that are already rooted and growing in the Church, this disposition will be are that fruit; the Apostle soliciteth for them, that their love may abound more and more in knowledge, * 1.6 and in all judgement: And in those who are yet strangers and forreiners, as he calls them, this reverentiall feare of God seemes to chase the wax for the seale of the holy Spirit; for Prayers and Almes doe as it were retaine God for their Coun∣sel, and as his Clients open their cause to him, in these tearms of the Psalmist, Lord cause me to know the way wherein I should * 1.7 walk, for I lift up my soule unto thee: And such may be said to be halfe way towards their end, that doe worship in a zea∣lous

spirit, and are likely never left there, but helped on to the other part of worshipping in truth, by him that hath ordained * 1.8 our worship to consist of Spirit and Truth, so that devotion & sincerity in any Religion, are the best Symptomes of our desig∣nation to the true and sincere Religion.

Wherefore having made this generall presentation of piety and virtue to all parties, I shall not stay to wrastle in the Schooles, but rather strive to set such Church-musick, as all parties may agree to meet at the service; and this I presume may sound in tune unto most eares; that where consort and har∣mony in faith appeareth, it is a good note of that Churches service, being set by the hand of that great Master, who in this last lesson of his owne voyce, did concert this symphony in the musick of the Church, and even ingaged his father, to preserve this unity and consort by these words, Holy * 1.9 Father, keepe through thy owne name, those whom thou hast given me, that they may be one as we are one. This cleereth to us the marke of concordancy in faith, to be one of the most respondent unto Christs signature on his Church.

And as one may, without arrogating to himselfe much of the science of a Physitian, venture to pronounce what is the best temper to be composed of, so may I safely affirme that Religion to be of the best constitution, which consisteth the most perfectly of these two divine elements, well intermixed, Zeale and Charity; the which may be said to make a good complexion in the face of Religion, the first relating to the colour of the blood, and the last to the fairnesse of the skin, through which the good tincture of zeale is transparent in the works of charity: wherefore the well tempering of these two qualities make that beauty in the Spouse, of which the Bride∣groome saith, Behold, how faire is my Love! there is no spot in her. And as the face, although it be not an infallible, yet is one of the best indications of the bodies health; for although there be not any so secure symptomes in it, as conclude against all infirmities, yet there are some so resolving marks of unhealth∣fulnesse

in the face, as cannot mislead a prognostike of some infirmity: So may we make a probable judgement of the foundnesse of a Religion by the faire and healthful aspect there∣of, and by the ill looks and disfigurements of some Religions, we may warrantably sentence the unsoundnesse of them; for there are some that have such marks of uncleannesse on their skin, as not onely the Priest, but even the People may discern the Leprosie.

This considered, the most advised judgement touching Re∣ligion, for the generality of men, is, the preferrence of that which hath the most promising countenance, of this perfect constitution, of unity in faith, of orderly zeale, and of active charity, for out of these materials onely, that flame is raised, which our glorious high Priest came to kindle upon the earth. * 1.10

Notes

• * 1.1

  Rom. 1. 21.
• * 1.2

  James. 1. 27.
• * 1.3

  Act. 〈◊〉〈◊〉.
• * 1.4

  Ephes. 2. 19.
• * 1.5

  John 13. 6. Psal. 144.
• * 1.6

  Ephe. 1. 9.
• * 1.7

  Psal. 142.
• * 1.8

  John 4. 23.
• * 1.9

  John 17. 11.
• * 1.10

  Luke 12. 49.