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

The Fourth Treatise. Of Devotion. In two Sect. (Book 4)

§. I.

Devotion regularly defined, and some accidents that raise it, explicated.

THere is nothing seems more requisite, towards the sincere practice of it, then the sound definition of De∣votion, for it is much easier to copie well, then to de∣signe perfectly this worke: Neverthelesse it is the familiar pre∣sumption of the world, to passe themselves Masters, by draw∣ing the expressions of their piety, by their own imagination, rather them to work then by the Churches draughts and pat∣terns: and thus many are mistaken in the manner, more then

in the meaning of their religious duties, for devotion consists more of conformity to order, in pious applications, then in contrivement of them: wherefore this prescription of some spirituall director is given by God, Obey them that rule * 1.1 over you, and submit your selves, for they watch for your soules. And herein is provided a rest, as I may say, for our zeale to discharge it selfe upon; for when it is shot without that stay, it often falls very wide of the right mark, which the holy Spi∣rit hath set up to us, by the Psalmist, in, Not unto us, O Lord, but unto thy Name give glory. So that this is the safest prin∣ciple * 1.2 for all good inclinations to build upon, viz. the right notion, and understanding of devotion, taken from some prudent director; for even the steadiest hands draw straighter lines, stayed and guided by a rule, then left to their own loose motion. And I may without presumption, undertake to shape a generall good rule, (by the Model of the Churches do∣ctrine) whereby to take the right dimensions of rectified De∣votion; for this may be done by an unskilfull hand in the practicall part, as good instruments may be made by Mecha∣nicks, who want the science of using them.

Devotion is a fervour infused into our soule by Grace, which * 1.3 breatheth out continually an alacrity & promptitude in regu∣lar and ordinate performances, of all such religious duties, as are ordained by God, for the exteriour testimony of the in∣teriour love and reverence we owe him.

This good habit of the mind, is the fierie spiration of the holy Ghost, taking in such sort upon our wills, as it raiseth a fla∣ming * 1.4 evidence of our love to God, in all our actions, and this is properly to be baptized with the Spirit, and with fire, to have * 1.5 all our affections turned Christian, by the accension of that holy fire in our hearts, which Christ said he came to cast into the earth, and required the kindling and ardencie of it in us, so that the activity of this spirituall fire in our soules is that we tearme our devotion, which implyes a conformity of our affections in morality, and our opinions in religion, to the re∣vealed will of God; our appetites we conforme in acquiring

such habits of virtue as are expresly enjoyned us by God, in his commandments; and our own conceptions we submit in our conformity to such acts of religious worship, as are dire∣cted to us by the Church, which God hath invested with po∣wer of direction, by these words of his commission, They that * 1.6 heare you, heare me, and they that despise you, despise me: pro∣mising also the spirit of truth, to rectifie all the executions of * 1.7 this power, and the residence of that spirit to the end of the World. In order to the preservation of that capacity impar∣ted; hence is it that there is no zeale or fervour of spirit, which may properly passe for Devotion, that is not touched at the test of the sanctuary, which is obedience to the Churches regulations, for many may thinke themselves in Saint Pauls discipline, in the ferrour of the spirit, when they are neerer Saint Judes commination of perishing in the contradiction of * 1.8 Core, for as Saint John sayes, The Spirit of Truth and of Er∣rour is discerned by hearing the voyce of the Church, not by singing loud in it, therefore it is not the straining our notes, but the singing in tune, that makes the musick of Devotion wherewith God is delighted.

But supposing the flame of our Devotion to be lighted by a coal from the Altar; the higher it riseth, the neerer it com∣eth to Heaven; for there must not be only interiour heat, but exteriour light in it, Saint John Baptist is a perfect image of * 1.9 Devotion, in that Character Christ gives of him; he was a burning & a shining light, which signifieth internall sincerity, and active exemplarity; and our Saviour intimates these two requisitions in our Devotion, when he gives us this order, Let * 1.10 your light so shine before men, that they may see your good workes, and glorifie your Father which is in Heaven; wherefore this pre∣cept requires not only a fervour, which we feel our selves, but a splendour that may illuminate others by the edification of our lives.

When our Saviour stateth us as pilgrims in this transitory world, he advises us to have our Loynes girl, and our Lights * 1.11 burning, which intimateth promptitude to the exercise of

Charity, and fervency in the act of our love. And Devotion comprizes fully this equipage for our journey, since it collects us, and strengthens us for motion, and is likewise that fire which is the best security we can carry with us in our passage through the wildernesse we travail, to arme us against all the wild sensualities that lie in our way, since it hath this speciall virtue to fright and disperse all that is irratio∣nall.

And this spirituall fire hath many analogies with materiall, insomuch as the holy spirit sayes of it, The coales thereof are coales of fire, and have a vehement flame; and me thinkes this * 1.12 one remarkable similitude betweene them may be fitly apply∣ed, viz. as fire doth convert many substances which were un∣fruitfull & unclean, into a matter both generative and clensing by the consumption and reduction of them into ashes, which have both these qualities: so Devotion by consuming our passi∣ons which were both barren & impure, converts our affections into the love of penance and mortification, which are the ashes of our consumed offences, and so are made both fruit∣full and purging by this conversion into matter of humiliati∣on, by which kind of soyling many converts improve much the good seed fal'n into their hearts: for that penitent reflexion Devotion makes upon our vaine and foul passions and affecti∣ons, (which is the consumption and incineration of them) becomes purgative by sincere contrition, and generative of all fruites of Charity, since the zeale of mortification is not only a marke of our repentance, but a meanes of our perfection: when holy David sayes, he eate ashes like bread, they were made of his loose passion consumed by the flame of his Devotion, and so converted into seeds of penance, and we know how fruitfull these ashes proved to his former sterility.

The water of expiation in the Law, was made with the in∣fusion of ashes, and certainly there is nothing more clensing then the matter of our offences consumed by Devotion, and aspersed upon our memories, for nothing makes us more

zealous to take out all their staines upon our lives, according to the Apostles observation of the effects of godly sorrow; What carefulnesse, what clearing of our selves, what indignati∣on, * 1.13 what vehement desire, what zeal, yea, what revenge it workes? so as you see what fertility Devotion raiseth out of the con∣sumption and ashes of our sinnes, which is the Apostles godly sorrow.

§. II.

Devotion described a more familiar way, and the best naturall temper in order thereunto.

BEcause Devotion hath hitherto spoke the Language of the Church, it may seeme uneasie unto many to be un∣derstood; therefore I shall put it into the vulgar tongue of the Court, and so make it more familiar for apprehension, and by the warrant of S. Pauls condescendence to the capaci∣ties he wrote unto, I may speak after the manner of men, be∣cause * 1.14 of the infirmity of your flesh; and therefore venture with∣out any levity to say, Devotion is a Divine passion.

Love raised to the height of passion, upon humane objects, is a power in our mind, whereon most of the world doth ra∣ther pretend an excellency over others, then plead any excuse, for such an incapacity in their nature; wherefore this will be an expression of devotion, that will serve and fit most appre∣hensions. And certainly as strangers doe discreetly, to change their habit, when they come to dwell in forreigne parts, espe∣cially if they be rude and uncivilized; so pure devotion (being * 1.15 a stranger to our carnall nature, which is of it selfe wild and undisciplined, comming to plant it selfe, and live with it) may be better suited for the purpose of introduction with the apparell of passion, which is native, then with her owne habit of purity, though more decent and becoming; for this ex∣teriour

simil〈…〉〈…〉de may give the love of God, at first, more convenient conference with our sense, which usually doth but looke strangly at her, when she appeares first in her owne spi∣rituall habit, which is so different from the spotted garment of * 1.16 flesh and blood.

So that Devotion being thus put into the fashion, and spea∣king the language of the place it comes to, may hope for ad∣mittance without much wonder unto our understandings, and by acquaintance with them, informing them of the benefits of her association, may obtaine a plantation in our wills and af∣fections; and thus by degrees come to be naturaliz'd in our dispositions; and by this easie way of introduction, Devotion may come to get possession in some minds, by commerce of a good companion, sooner then by open claime of her owne rights; for we may conclude what right Devotion hath to our mindes, by this, that when prophane passion seekes to va∣lue it selfe, and to possesse the minds of others, it puts on a hea∣venly habit, and speakes the language of Devotion, in reve∣rence and adoration; thus, as it were, confessing the due interest piety hath in our hearts. May not piety then to recover the easi∣lier her due, without irreverence, be put into the lighter figure of passion? I may therefore in order to a pious successe, propose the being devout, under the tearmes of being in love with Hea∣ven, because it is the likeliest way of perswasion to the world, to propose not the putting away, but the preferring of their loves, and so transferre them to a fairer object, not extinguish the fervency of their act; and I believe without any levity of conceipt, that hearts wrought into a tendernesse by the lighter flame of nature, are like mettals already running, easilier cast into Devotion then others of a hard and lesse impressive temper, for Saint Austin said, the holy Magdelen changed her object only, not her passion; and one may joyne him with her to authorize this opinion, for love like gold, though it be cast into an idol, the perversion of the forme, doth not disva∣lue the mettall; and we know the same gold that Gods People tooke from his Enemies, in the forme of their idols, after it

was purged by fire, was consecrated to the tabernable, and then it seemed to have a double capacity of honouring God, as an offering of his servants, and as a trophe from enemies; so when the flame of the holy Spirit (which is Devotion) hath purged and purified our loves, that were cast into the images of humane passions, the same love is sanctified and assigned to Divine Service, and brings a more speciall glory to God, as it is not only an oblation of his children, but also a spoile of his enemy.

This is not meant to countenance the alienation of our loves at any time from God, but to commend that disposi∣tion of nature, where love seemes the predominant instinct, for certainly such a temper is apter for a right conversion, then a harsh and sowre constitution of the mind, the first is a good mould of earth, with ill seed cast into it, and so the fruit may be ill, while the pregnancy of the earth is good; the other is * 1.17 a heath naturally unfruitfull, and requires much more ma∣nuring to make it beare: Wherefore that nature, which hath not a kindly pregnancy in it to beare love, is not the best mould for the seed in the Gospell, for though it may render thirty, it can hardly yeeld the increase of a hundred fold in Devotion.

Certainly we may then very religiously preferre the con∣stitution of such mindes, whose powers are best disposed for the act of loving: for love, as it is the greatest treasure of our soules, so is it the only security stands bound to God for all our debts; all the other faculties of man seeme to be receivers only, and this the discharger of all their accounts; but love hath this extraordinary blessing, the greater expense it makes, upon this occasion, the richer it growes; for the more our love payes God, the more it improves the same estate; but we can assigne nothing but this pure species of love to the receipt of heaven. Wherefore all empty formalities, and unsincere af∣fectations in exteriour exercises, that would passe for Devo∣tion, are, me thinkes, like servants, that have got on fine clothes of their Masters, by which, strangers may mistake

their quality, but their Masters are not deceived by them; so these garments and coverings of Devotion, may abuse the eye of the world, but we know the master of all sanctity, distin∣guishes dissimulation in all the specious similitudes it weareth. And I should beleeve a varnished hypocrite may be more offensive to the sight of God, then a zealous unvailed idolater, for this, is but mistaken in God, and the other seemeth to sup∣pose God may be mistaken in him: and certainly there is no∣thing more capitall against the lawes of Heaven, then coun∣terfeiting the coyne, (which piety may not improperly be tearmed) as being the price and measure of all exchanges be∣tween heaven and earth: of these false coyners King David sayes, They slatter God with their mouth, & lye unto him with their * 1.18 tongues, and he gives them Gods answer, thus, The Lord shall laugh them to scorn.

We may conclude then, that the sincere love of God, is the spirit and soul of Devotion, and therefore is to be intire in every severall part of our religious exercises: when God dignifies man with similitude to his own image, it is the soul, not the body that hath this Divine relation; so in the service of God, (which is a consistence of two such parts united of spirit and of matter) the spirit and breath of life doth not reside in the materiall part, which is sensible religious offices, but in the informing and animating part which is Devotion, the which answereth to the soule in humanity, as I have endeavoured to demonstrate. And thus I hope that I have not indecently ap∣parell'd Devotion in the habit of the place it is recommended to, clothing it in this soft rayment of passion, being to come un∣to the houses of Kings. * 1.19

But now me thinkes, I heare some sensuall and voluptuous persons cry out to warne their passions to stand upon their guard, objecting that I, like a pyrat, have thus put up friends colours, while I am in chase, calling devotion, love and passi∣on, that it might the easilyer enter our hearts, which when it hath done, it takes and imprisons all our humane delights.

To these I may answer, that I have put up these colours in∣deed,

that those vessels I would speak with, might not fly from piety at first sight, as from an enemy to pleasure, that speaking with them, I might shew them how Devotion com∣ming and possessing our mindes, doth rather compose the munity, then infringe the true liberty of our affecti∣ons.

For grace findes Humane Nature (like a vessell richly fraught for commerce with Heaven) most commonly in a mutiny, where the affections that should saile her, rise up against their Commander, resolving to make spoile of their commodities, and to turne to the piracy of sense, taking all whereof sensuality can possesse it selfe, and if. Devotion * 1.20 enter and compose this sedition, and convey the affections cheerefully to their direct commerce with Heaven; this may be rather thought a delivery then a violation.

And surely our senses cannot more justly complaine of Devotion, as a dispossessor of their properties, then wilde people can call a Law-giver a tyrant. For piety doth but regu∣late the functions, not ruine the faculties of our senses; and li∣centiousnesse cannot more rightly be called the mindes liberty, then nakednesse the bodies freedome: For lawes and apparell, doe both in their kinds, cover natures nakednesse; and lawes, like clothes, impart conveniencies, (the one to the minde, as the other to the body) without impeaching the decent and proper exercises of either: and so Devotion doth but reduce the wild multitude of humane affections and passi∣ons, under the Monarchall Government of the love of God, under which they may enjoy a more convenient freedome, then let loose in their owne confused Anarchy, which they con∣fesse when they are converted by God to this belief of their condition, that to serve God is to raigne.

Notes

• * 1.1

  Heb. 13. 17.
• * 1.2

  Psal. 114. Non nobis Domine sed nomini tuo da glori∣am.
• * 1.3

  Devotion de∣fined.
• * 1.4

  Mat. 3〈…〉〈…〉. 11
• * 1.5

  Luk. 12. 49.
• * 1.6

  S. Luk. 10. 16
• * 1.7

  John 17. Mat. 28.
• * 1.8

  Jude 11. 1 John. 4. 6
• * 1.9

  John 5. 35.
• * 1.10

  Matthew.
• * 1.11

  Luk. 12. 35.
• * 1.12

  Cant. 8. 6.
• * 1.13

  2 Cor. 7. 11.
• * 1.14

  Rom. 6. 19.
• * 1.15

  Rom. 8. 7.
• * 1.16

  S. Jude 23.
• * 1.17

  Psal. 62. In terra de∣serta invia & inaquosa.
• * 1.18

  Psal. 78. Psal. 59.
• * 1.19

  Mat. 11. 8.
• * 1.20

  Reason.