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

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

The sixt Treatise. Of disabuse to the Rationalists, and the Sen∣sualists, concerning temporall happinesse, and Devotion proposed, for security of a happy life. In three Sect. (Book 6)

§. I.

The vertue of Devotion exalted, and the vanity of some Philosophers detected.

THis inscription may seem to many to speak like a Mountebanks Bill, that discrediteth the common Schoole of Nature, and promiseth by one receipt the cure of all diseases; and I pray God this offer may obtaine, what the large undertakings of their Bills familiarly do, which by speaking so faire, invite many that believe not fully the pro∣mises, to trie the experiment of their medicines; for if this my plausible prescript gaine but so much either upon the curi∣osity, or the beliefe of any, as to draw them to an essay of this my receipt, in that order I have indited it, I need not feare the discredit thereof by the operation, since they who are drawne by any motive to follow this voice of the Psalmist, to come and * 1.1 see how sweet the Lord is, do quickly make this confession with him, Even the fables, sinners have told me, are not like thy 〈◊〉〈◊〉; * 1.2 for even the speculations of our own inventions do not so much as create that reall peace of mind, which is concluded by devotion.

This metaphor of Physick suggesteth to me the carrying it a little further on to my purpose; for, me thinks I may truly

say of the spirit of devotion, what some curious Naturalists have vented of a medicinall extraction, they call the spirit of the world, which giveth vegetation to all bodies, they af∣firme it to have the vertue of restoring nature from decay to integrity, and to preserve mans body long in an indeficient vi∣gour, and propose contrary effects produceable by this spirit, respectively to divers constitutions, but still to the benefit and redintegration of nature, in each individuall whereunto it is ministred: I may without questioning or signing this position, make this application of it, and affirme that these properties are really verified in the virtue of this supernatural spirit, which I call Devotion: so that I need not feare what I promise, to perswade the taking it, in that manner I have formerly re∣ceipted it: whereupon I propose to every regular user there∣of, no lesse benefit, then the conferring on them their finall desire in this life, which is comprized under this notion of happinesse; by which terme we understand, the resting and quieting our mindes in the fruition of goods convenient, and * 1.3 agreeable to our nature, in which state I propose to shew, that Devotion doth establish the minde of man; in order whereunto I may well prefix this Axiome of Saint Augustine, Lord thou hast made the heart of man for thy selfe, and therefore it is alwayes restlesse untill it requiesce in thee.

Nothing hath so perplexed the wit of man, as to determine the supreame felicity of this life. The Phylosophers have been so divided about it, as they seeme to have passed their lives in a continuall warre upon one another, in the very trea∣ty of this generall peace they sought to establish: it seemeth Almighty God, in revenge of the partitions and fractions they made of his unity, broke their opinions into so many pieces, as they could never joy••ne in one uniforme conclusion, but as Saint Paul saith of them, They grew vaine in their imaginati∣ons, and in the darknesse of their hearts, every Sect had a * 1.4 severall Phantasme of happinesse appearing to it.

Surely God, who saw with what presumption they were building up the designe of their security in this life, by the

modell of their owne naturall Reason, sent this confusion of opinions, like that of the tongues amongst them, to ruine that structure of humane felicity, the wisdome of the world was raising for her refuge & shelter, against the stormes of Heaven. And so these bricklayers of humane happinesse, (which they may be properlytermed, in respect they wrought only upon the matter of the earth, tempered by humane wisdome, and with that stuffe, thought to build up their forts of felicity) were struck from Heaven into this confusion of language, and di∣spersed into severall Sects, in which, every one spake a diffe∣rent tongue, and never concurr'd in an intelligence to constitute one unanimous position touching the supreame fe∣licity.

This point of mans constant happinesse, seemeth to be in Morall Philosophie, the great secret, in search whereof most of the speculative Sages have imployed their studyes, and have advanced no further then the naturall Philosophers have done towards finding the famous Elixir; for the Mora∣lists have made many usefull discoveries by the way; whereby they have composed diverse excellent medicines for the infir∣mities of the minde, but never any of them, though they have much boasted it, did attaine unto that consummate virtue, which could settle the minde in a perfect tranquillity and inva∣riable temper. This virtuous power in morality, as it answereth adequately to those properties the Chymicks attribute to their great worke; so is there this Analogy betweene them, that they both seeme much more feisable by their specu∣lative rules, then they are found by practicall experi∣ment.

The swelling science of the Ancients, which had never heard of the fall of Humane Nature, grew too well conceited of her sufficiency, thinking the perversity and wrynesse of the superiour part of the minde, to grow only by an ill habit of stooping and bending towards the lower portion, which is the sensitive appetite; thus the Stoiks concluded, that single reason might by the reflex of discourse, see this indecent po∣sture,

whereunto custome inclined her; and so, by degree rectifie and erect her powers to such a point of straightnesse, as neither the delights nor the distresses of the lower and sen∣sitive part of nature, should ever bowe or decline the evennesse and rectitude of the minde; and by this means they arrogated no lesse to mans sufficiency, then even the power of remaining in a calme apathy and impassivenesse, in all offensive emergen∣cies. But alas, the wisdome of the world knew nothing of that inward bruise our nature had in her fall, which keepeth her too infirme, to be reduced to that perfect activity, where∣unto pure speculation might designe her; we understand that repugnant law in our members, by which, all their imagined tenures of security were voyded, when they came to their tri∣all; but they understood so little this law, as what we know to be the defect of frail title, namely, our nature, they took for the security of their estate of peace.

Me thinkes the Ancient Philosophers with all their wis∣dome and precaution were served by their owne nature, as children use to doe one another, at a certaine schoole-play, when he that hides, striketh him he holdeth blinded, who being thought out of play is never guessed at; and thus did our corrupted Nature while she her selfe held them blinded, strike them, and she was never suspected of the blow; but the accidents of fortune were only taken for the strikers, with which singly, those Sages thought their mindes were exerci∣sing themselves; for they never misdoubted this infidelity in Humane Nature, they thought her intirely sound and selfe∣sufficient, to afford this consummate tranquillity of spirit in all seasons; and thus they were like children kept blinded, and strucken by the same hand which they never suspected, char∣ging fortune as a forreine actor, with all those blowes that pro∣voked their passions. Upon which ground they presumed on the sufficiency of naturall Reason, even to extinguish all passi∣on or distemperance in their mindes: but to these presumpti∣ons the Apostle answereth, While they accounted themselves wise, they became fooles.

And surely, these Morall Ideas conceived by the Stolkes, may well be coupled with the naturall Ideas, supposed by the Platonikes; out of which principle, there may be some light drawne towards the inquiry into the nature of formes ab∣stracted from matter, although the position be erroneous. After this sort, we may derive much clarity, towardes our discerning the latitude and power of morall virtue, by these maximes of the Stoiks, which are not sincerely true in their conclusions. I may therefore justly bring in this evidence of the wisest of men, against this Sect of pure Moralists, presu∣ming upon the Stock of naturall wisdome, You have said, you * 1.5 would become wise, and it departed farther from you.

The felicity of a Christian is stated upon a farre different principle, namely, in the perception of the defectivenesse of our Nature, as being maimed by her first fall, and in the ac∣knowledging the insufficiency of our single Reason, to mode∣rate and compose the disquiets of the mind, without a super∣naturall adjunction of Grace; by which we are, as Saint Peter * 1.6 telleth us, called out of the darknesse of the Phylosophers, into this admirable light, to see the curse that is upon our earth, and to discerne that we are not, in this life, Lords of our ease, but tillers of this foule earth of our corrupted Nature, which we can never weed so perfectly, as to gather out of it a pure and immixed felicity; it is by a supernaturall light shining in our dark places, that we are inlightned in a right apprehension, of what degree of happinesse we may project in this life; and Grace doth us this good office, by a detecting to us the naked∣nesse of our nature, not by a covering and palliation of her disfigurements; and in the point of establishing our happinesse, Grace may well be said to instruct Reason as her Disciple, in the termes of Truth himselfe to his Disciples, Abide in me, and I in you: For, as the branch cannot beare fruit of it selfe, except it * 1.7 abide in the vine, no more can Reason, unlesse it abide in Grace; & when our Reason (which originally consider'd, is properly a branch of the root of Grace) doth abide therein, it bringeth forth much fruit of such felicity as the season of this life can afford for our resection.

§. II.

A conviction of Sensualists, declaring how Grace emancipateth us from the bands of the Creatures.

NExt we will take into consideration the case of those who state the happines of this life in a plentiful fruition of all temporal accomodations; and such are in my mind much easier confuted then the former Rationalists, we have examined; for these, whom I tearm Sensualists, may be in great pain and incertainty, to get but so much as the ground or subject of their happinesse, which are wealth and sensuall pleasures; whereas the other have the foundation, at least of their work, namely Rectifiable Reason, much more attainable by a sincere pursuite so that notwithstanding they are abused in the degree of sufficiency, they assigne to this rational com∣posure of mind, yet have they alwayes some fair proportion of contentment in this attempt; whereas the Sectaryes of vo∣luptie, part with their Peace before-hand, upon no security of their projected satisfactions for commonly they are first much troubled with an unassurance of compassing any of their de∣sires, and then in case of successe, much perplexed in point of preserving them; and at the best, are alwayes disappointed of somewhat they expected, even in the possession of their de∣sires: Since propriety in our fickle nature, doth deduct much from the prefanfied value of such pretensions.

Such therefore as state the felicity of this life in the full and constant satisfaction of their senses, are much easilyer con∣futed then the other we have treated of; for they seem to de∣signe the imposing upon Reason, a degree of Passivenesse, as much lower then it can fall, as the other do aspire to raise it to a point of activity above the sphere of our vitiated nature; Since the Sensualists me thinks pretend to reduce the Ratio∣nall part of the mind, to as much submission to the sensitive

appetite; As the Moralists did design the quite contrary sub∣jection. For they would have Reason murmure as little against all the appetites and fruitions of the senses, as these would have the mind remain unaffected & inviolable by all sensible vexati∣ons; neither of which projects are effectible in our humane con∣stitution; for experience disabuseth us in both these proposals, but most especially in this point of sensualities, being able to suspend & silence reason so fully, as it shal interpose no disqui∣et or dis-savour in the eases & suavityes of corporeal fruitions; for even the highest degree of irrational pleasures, which doth the most alienate and suppresse the acts of Reason, are of little continuance, and our reason soon returnes, and bringeth with her such reproaches as break the entirenesse of the delight, and so leave all voluptuary happynes, at the best, but an intermit∣ting and discontinued peece of satisfaction. For this interpo∣sition of the reasonable power of the soul, induceth alwayes some accusation of the unreasonablenesse of those delights upon which we assign our selves felicity, and our understan∣ding sets our memory very often, even against our will, to remember the dignity of our Intellectual nature, which we endeavour to debase by a preference of her own natural ser∣vants, and there is no state of sensuall voluptie, so wel guard∣ed by the attendance of all earthly commodityes, whereinto the depressed power of Reason doth not often get accesse, and then it woundeth that tender portion of the mind, we call con∣science, so farre at least, as to manifest to us the unsoundnesse of that sort of our imagined happinesse.

Nay abstracting from all religious reflexions, doth not na∣turall experiment familiarly teach us, that our sensitive nature is not to be trusted, when she proposeth the satisfaction of her appetites, for security to our happines? Since our carnall affe∣ctions, even in their dearest ingagements, break their word so commonly, and run away, as I may say, from those appe∣tites they were contracted to, before they have so much excuse as having attained to their proposed tearm, to justifie their change of desires, and how seldome do our passions maintain

themselves in any vigor in the state of a lawfull conjunction and fruition of their most servent pursuits; Nay, doth not a Legitimate propriety, (which in reason should indear them) commonly make the right we have to be pleased with such possessions, the onely reason of our disvaluing them? These notorious Infidelities may justly evacuate all the title Volup∣tie can claime unto this lifes felicity.

Must we not then resort to a Superior power, for the stabi∣lity of our happynes? such a one as may be able to fix our affections, and not leave them in their own naturall trepidati∣ons and Retrograde motions, by which we can never keep a true account, even of our desires? So farre are we from assu∣ring our delights, and for the fixing of our volatile Nature, there is no humane art to be consulted, the Author of Nature reserveth to himselfe this great secret.

Since Nature then is so discredited, in order to this great work, we must have recourse to the peculiar secret of Christia∣nity, which is the grace of God infused into our hearts by the ho∣ly * 1.8 Ghost; By the advise whereof, our hearts are taught, not to work upon temporal felicity, (which may aptly be resembled to quick-silver) as Alchymists do upon this minerall, with a designe to fix it, and so convert it into earthly treasure; but as good Physitians do, onely in order to the extracting medicines and remedies out of it; And by this Method, as they render Mercury beneficiall, by drawing from it some good quality, and fixing that upon some other body, while that substance remaineth unfixed and volatile; We may likewise, without setting our thoughts to work upon temporall goods, in hope to make our happynes by the fixure of them, wel derive great utility from them, by the infusion of some of their virtue, making thereof remedyes for the necessityes of our neigh∣bours: Such an extraction Daniel counselled the King to * 1.9 draw out of his perishable felicity, and by this Method, while the matter of worldly goods remaineth fluent and transitory, there may be great utility derived even from the consideration of these qualities; For by using this matter, according to the

nature of it, by keeping it passing and transient through our hearts, and hands, we may provide a fixed and eternall hap∣pinesse: This advice is given us by the Author both of Nature and Grace, to make out of the unfaithfull company of this worlds friendship, such loyall friends, as shall receive us into those tabernacles, where no good is lesse then eternall.

This is a practicall use, which Devotion will alwayes intro∣duce in our temporall possessions; There is also another specu∣lative influence, which it hath in order to the settlement of our mind, namely, the frequent meditation on the instability of all things sublunary, which cogitations are pregnant seeds of the contempt of this world, whereby we learn to draw the cure of the venome out of the bowels of the beast it self, di∣stilling out of the serious contemplation of the mutability of all worldly happines, a remedy against the evill of that fickle∣nes and impermanency; and by this course, we raise some suc∣cour out of the adverse party of our own frailty; For they who ponder frequently, how all things sublunary move continu∣ally, in an interchangeable flowing and refluencie, may easily learn, not to imbarque their mindes in any earthly delights, never so fairly secured, without expecting adverse revolutions and repeales of those joyes; and by this preparation, Devotion doth by degrees teach us to make our peace Postable upon all the tides of fortune, understanding them to be truly the cur∣rent of Divine providence.

This light we can receive onely from the beames of Grace, and they shine the clearer in our hearts, the more Devotion is kindled in them; For this Spirituall flame, as it riseth, alwayes attracteth more of that first fire that lighted it; and thus from our affections being inflamed by devotion, our understandings take this light, whereby they discerne the greatest security we can contrive for our contentments in this world, to be the be∣ing so prepared for mutations, that our wils may be so loose from anchorage upon any earthly pleasure, as they remove easily from their hold on that delight, and put out to the sea of Gods providence in all the stormes of adversity; And con∣sidering

how Gods way is in the sea, and his paths in many wa∣ters, and that his foot-steps are not to be discerned; Our affecti∣ons may easily repaire their earthly losses, by that treasure they may find in this Ocean of Gods will; the riches whereof, we make ours by entring into his will, as often as we are dri∣ven out of our own, by the variations of this world; and by this Pious acquiescence to all vicissitudes of this life, we shall come to a constant good habit of mind, as men at sea obtain an unmoved state of body; for as they do not confirm their health, by the steddynesse of the vessell in a calme, but by the custome and habitude of the rowlings and tossings of it in severall weathers; So shall we settle the peace of our mind, not by the calme equality of a prosperous condition, but by the acquaintance and inurement to severall adverse revoluti∣ons; And this is undoubtedly the best Method, in point of attaining a good constituton of happynes in this life, for King David himself found little security in this, I have said in my * 1.10 prosperity I shall never be moved; For he seemeth to retract this opinion all in a breath, the next words, confessing, Thou hast hid thy face from me, and I was troubled; Wherefore his reflexi∣on upon the instability of our humane condition, proved a more assured stay for him in his agitations, when he conclu∣ded, Doubtlesse all things are vanity, every man living, surely * 1.11 man passeth as an Image, yea and he is troubled in vain.

§. III.

Resultancies from the meditation of humane frailty, and a resolving the right of Happy∣nes as belonging to Devotion.

THe state of humane Nature being thus determined, me thinks there may be an excellent medicinall extraction drawn (by prudence directed by Grace) out of the na∣ture of temporal felicity, in order to the fortifying our minds, which may not improperly be tearmed the Spirit or salt of hu∣mane frailty, since it may work upon the mind, as Phisitians say, those kind of Diaphoretical medicines do upon the body, the which although they do not produce any violent sweat, yet they clense by opening the pores, and keeping the body in a continued transpiration and breathing out of the Malig∣nity; After this manner may our minds be purged and recti∣fied by this meditation of our frailty, which notwithstanding it forceth not out any notorious expressions of the contempt of this world, in a sensible alteration of our course of life, yet it may maintain the mind in a constant temper of purifying, by a soft evacuating much of the uncleannesse of her sensitive appetite, through an insensible perspiration of mortifying thoughts; and the proper time to minister this receipt, is in the health of our fortune, while we are in an easie fruition of the joyes and solaces of this life; for then the perswasion of their insecurity holds us loose from that dangerous adherence which carryeth away our peace along with their removals; but this prescript looseth much of the efficacy, when it is ta∣ken; but after our mindes are decayed and infeebled by the sadnesse and weight of affliction, because in that ease they commonly want that vigor of reason, which should cooperate with this remedy, and in that respect, what might have been a sufficient stay to our minds, while they stood straight and

upright, may not be able to redresse and erect them, when they are faln and dejected; I will therefore leave this prescription thus signed by the Holy Spirit; Say not, I possesse many things, * 1.12 and what evill can come to me hereafter? but in the good dayes remember the evill, for the malice of one hour maketh oblivion of great voluptuousnesse: and therefore in another place the same hand giveth this advice, From the morning to the even∣ing * 1.13 the time changeth, All things are soon done before the Lord, A wise man will fear in every thing.

But lest me should conceive happynes to be inconsistent with this injunction of continuall fear, we must understand, that there are two feares respecting this world, which may stand in morality, answering most of the properties of the same in Divinity, viz: a filiall and a servile feare, the first whereof feareth but as a child of humanity, by the knowledge of the frail Nature of all temporalities; the other, as a slave to mundanities, being mastered and subjected by Sensuality; So that the filiall fear riseth from an ordinate love, and right ap∣prehension of the condition of the Creatures, and the servile springeth from a misprision of their Nature, and an undue subjection unto them; wherefore this first filiall fear, is but virtuous and precautionall, and so compatible with a hap∣py constitution, for it perplexeth our present fruitions, no more then the generall notion of our mortality offendeth our present health: the knowledge that we must die, doth not make us sick; no more doth the understanding, that our temporary delights are to passe away, disrelish their present savour.

Let this prenotion then of intervenient changes in all our most secured conditions, of stated as requisite, for the settle∣ment of tranquility in our mindes, since at all times, tem∣porall felicity is either going away from us, or we from it; for whatsoever the best of our times bring us in their revolutions, they carry us away from them at the same time, by the motion of our Mortality; in proof whereof the Spirit of Truth telleth us, we are but a breath of aire passing on and not retur∣ning. * 1.14

Thus have I, after the method of Saint Paul with the Athe∣nians, indeavored to confute the two Sects of the Stoicks and Epicureans, and I conceive to have voyded both their titles to happinesse; the first, claiming it in the right of our single Na∣turall Reason, the other, challenging it in the name of our sa∣tisfied senses; to neither of which, I hope in God to have shew∣ed, that felicity can rightly be adjudged, by reason the specu∣lations of the Stoicks are but like well painted scenes, which at a convenient distance seeme to expose reall fruits, waters, and shades; but when you come into them, you finde nothing but paintings and barren colours. Much after this manner, while you looke upon the pure Theory of their maximes, they seeme to containe peace, serenity, and satisfaction of spirit, i•• all the earthquakes of this world; yet this faire shew lasteth but while our conditions are at a convenient distance from a ne∣cessity of acting those principles, for when we are pressed under the ineumbe••t miseries of this life, to practise this I deal self-suf∣ficiency, we are then brought as it were into the scenes of those maximes, for then we finde all those figurings of apathy and impassivenesse, to prove but coloured and fruitlesse concepti∣ons, in respect of those Soveraigne effects were promised the minde, at the distance of speculation.

And I presume to have cast the other Sect by these two evi∣dences brought against it, viz. the unfaithfulnesse of all ma∣teriall goods, in point of duration and fixure, and the fickle∣nesse, even of our owne affections, in the esteeme of such fru∣itions; wherefore the former of these two Sects stands convin∣ced of stating happinesse, in what can never be obtained, and the other, in what can never long be preserved; whereupon they may both justly receive their sentences, the first from the Apostle, pricking thus their swelling knowledge, If any man * 1.15 think that he knoweth any thing, he knoweth nothing yet, as he ought to know: and the case of the other stands thus judged by the Prophet, you shall conceive heat, and bring forth stubble, your * 1.16 spirit as fire shall devoure you.

May I not then say, that felicity is in the worlds opinion,

as the unknowne God was in the Religion of the Athenians? for though it have an Altar assigned unto it, yet neither the true nature of happinesse is rightly apprehended, nor the addresses to it duly determined, and the termes of Saint Paul on that occasion, will very ••igh fit my purpose, What therefore you * 1.17 ignorantly pursue, that I declare unto you, and manifest how the true felicity of this life, dwelleth not in temples made with hands; that is to say, it is not seated in the speculative edifices of Philosophy, nor in the materiall structures of sensible fru∣itions, but resideth in this spirituall mansion of fervent and rectified Devotion, which produceth a right understanding of the value of all things transitory, and induceth a confi∣dence of enjoying eternall peace of mind, and inva••ible felici∣ty of body.

I have already set up before you an entire figure of Devotion, by which you may draw the just proportions of that virtuous bit, which calmeth all humane passions, in that degree our nature can be serened and quieted in this life; instructing us, how Gods universall order admitteth not our being happy in all our temporall desires; and therefore Devotion fixeth all our desires upon Gods order, and so maketh the accomplish∣ment of his designes, the chiefe terme of our wishes: and by this course, as God changeth his exterion sentence sometimes, but never his i〈…〉〈…〉 councell; so godly and devout soules may ••ary in the apparencies of their present happinesse, but never alter in the in••rinsique state of a blessed condition. For as much as in all extrinsique changes, Devotion hath this rest of the Ps••lmist, when upon the vexations of the senses, the soule 〈…〉〈…〉s to be reduced to My soule refused to be comforted, there followeth presently, I was mindefull of God, and was de∣lighted * 1.18 in this mindfulnesse of God. Devotion sixeth all our security, and by fastning our mindes to what is im∣moveable, they themselves are rendered as it were unal∣terable.

Upon what we have discoursed, I may conclude my pro∣position firmely established, and resolve by the Authority of

the wisest of men, The heart that knoweth the bitternesse of his * 1.19 soule, in his joy shall not the stranger be mingled. That is, an ad∣vised man man admits an exterior foundation of his happinesse▪ And for an unquestionable security of my promise, I will leave you this ingagement of the Psalmist, Delight in the Lord, and * 1.20 he will give thee the petitions of thy heart.

Notes

• * 1.1

  Psal. 23.
• * 1.2

  Psal. 118.
• * 1.3

  Happinesse defined.
• * 1.4

  Rom. 1. 21.
• * 1.5

  Eccle. 7. 24.
• * 1.6

  1 Pet. 2. 9.
• * 1.7

  John 15.
• * 1.8

  Rom: 5.
• * 1.9

  Dan. 1. 4.
• * 1.10

  Psal. 29.
• * 1.11

  Psal. 38. 7.
• * 1.12

  Ecclus. 11. 24
• * 1.13

  Ecclus. 18. 26
• * 1.14

  Psal. 78. 39.
• * 1.15

  1 Cor. 8. 2.
• * 1.16

  Esay. 33. 11.
• * 1.17

  Acts 17.
• * 1.18

  Psal. 76. 4.
• * 1.19

  Prov. 14.
• * 1.20

  Psal. 36.