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

§. 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 * 1.1 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 * 1.2 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 * 1.3 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 * 1.4 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. * 1.5

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 * 1.6 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 * 1.7 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 * 1.8 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, * 1.9 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 * 1.10 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 * 1.11 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. * 1.12

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. * 1.13

Notes

• * 1.1

  Ʋtilior sapi∣entia cum di∣vitiis. Eccles. 7. 12.
• * 1.2

  1 Cor. 12. 7.
• * 1.3

  3 Reg. 10.
• * 1.4

  John. 17. 15
• * 1.5

  Prov. 12. 9.
• * 1.6

  Matthew 5.
• * 1.7

  Psal. 122.
• * 1.8

  James.
• * 1.9

  Gal. 5. 13.
• * 1.10

  Acts 21. 20.
• * 1.11

  Heb. 13. 3.
• * 1.12

  2 Thes. 5. 14.
• * 1.13

  Col〈…〉〈…〉 1. 13.