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

The eighth Treatise. Touching the meanes of possessing that Truth wherein the happinesse of this life is stated. In two sections. (Book 8)

§. I.

Diffidence in point of obtaining Spirituall lights reprehended, and prayer proposed in order to this designe.

NOW me thinks I am called upon, as one that hath advised a traveller not to lose his way, to give some nearer directions for the finding it, as a further con∣tribution towards the securing his journeyes end, then a sim∣ple caution against the danger of deviation; For as Solomon telleth us, The lame man in the way maketh more hast then a Courser out of it.

And by reason there may be many different humours, that may ask this question of Saint Thomas, How can we know the way to this so excellent possession of truth? I may well premise this consideration before my answer, that there was a wide difference between Pilat's Interrogatory concerning truth, when he asked our Saviour, What is truth? and Saint Thomas * 1.1 his question about finding the way to it, saying, How can we know the way? The first seemed to question onely the truth of * 1.2 Christs affirmation, not to intend the being satisfied in his question, whereas the other sought to be informed of the rea∣dyest

accesse to that truth which he believed; so they who shall be moved onely by the captiousnesse of the Infidel ex∣aminant in this point, are like after his manner not to stay long enough upon the inquest, to be enlightened in this verity; but to such as with the credulity of faithfull Disciples, shall make this quaere, How shall we know the way to this truth you propose? namely, a rectifyed understanding and true use of all * 1.3 prosperous and adverse events in this life, I may say as the An∣gel did to the faithfull watchers at the Sepulchre, after he had strucken as it were dead the miscreant wayters, Fear not you, If you seek Jesus: for he answereth all sincere inquirers of truth, * 1.4 as he did Saint Thomas, I am the way and the truth, and none commeth to verity but by me: yet this me thinks gives a fair hint for such a further demand as Saint Philips was, saying, Shew us the plain direct way of comming to you, Lord Jesus, and it will suffice us; This question Christ hath also answered by this most evident direction of Ask, seek, and knock, for every one that asketh receiveth, and that seeketh findeth, and to him that knock∣eth it shall be opened. * 1.5

Prayer is therefore expresly given us for our addresse to Jesus who is truth, and in these three proper divisions, of pe∣tition, meditation, and perseverance, which ought to be con∣comitant with each of them; our asking respecteth the parti∣cular suits we make, seeking importeth the application of our minds unto Spiritual verityes, and knocking referreth to our zeal, earnestnesse, and perseverance in the acts of prayer, and to this sort of prosecution, is annexed the promise of assequti∣on of truth: wherefore I may answer my inquirers, as Christ did some who distrusted his proposals, If any man will do this wil of Jesus, he shall understand of the Doctrine whether it be of * 1.6 God, or I speak of my self; So that considering aright these gra∣tious assignations unto prayer, I may say, we may obtain the possession of verity, even with lesse solicitude then we can neg∣lect it; for the seeking, asking; and knocking, in this world upon such applications as divert us from this inquest, are the more laborious assignments of our mind.

May I not therefore boldly reply to all the incredulous and disbelievers of the facility of this medium exhibited; Say not in thine heart, who shall thus ascend into heaven? for the word is nigh thee in thy mouth, and in thy heart; we onely need * 1.7 but (as the Prophet adviseth us) return to our own hearts to find that happynesse, which while we seek else-where, we lose our hearts in that inquest. True it is, that the great enemy of our nature, useth all his arts towards the prejudicating this belief, of the alsufficiency of prayer, in which designe he doth now impugne our nature, by a Machination farre differing from his first, slandering it to us now, almost as much as he did here∣tofore flatter it; for now to discredit to us our capacity of re∣pairing his first breach, he suggesteth the ineptitude of our present state for this perception of truth, and seemeth to ask us now by way of derision, Shall you be like Gods thus knowing good and evill? so that he tempteth us now, and often prevaileth upon us, even by the disparagement of our nature; thus much hath he gained upon us since his first acquaintance, when he durst not attempt us by lesse then the promise of a capacity above our nature, to wit, of knowing like Gods; whereas now, he presumes to implead our right to that knowledge which is due to us as men, that is, the discernment of our being quali∣fied for the penetration into truth by the beames of prayer and meditation; But the holy Spirit hath left us a good cauti∣on against this delusion, Resist the Devill and he will flie from you, approach to God and he will approach to you: This refuteth * 1.8 all suggestions of diffidence in this point of attaining by pray∣er the effect of my proposition, since God promiseth to set forward to meet us, as soon as our prayers do but set out to∣wards him, which is likewise aver'd by the Psalmist, assuring us, God is near all such as call upon him in truth. * 1.9

Gods mercy hath so much outdone mans mischiefe, as he hath not left him, either the subtilty of the Devil, or the in∣firmity of his nature to charge with the continuance of his mi∣sery; there must go an accession of wilfulnesse to our weaknesse for the duration of our unhappynesse: For since the Divine

power hath given unto us all things that pertain unto life and * 1.10 godlinesse, we have no more colour left to diffide in the meanes of rectifying the enormities of our infirm nature, then a Ma∣lefactor that were offer'd grace for asking it, had reason to fall sick & die for fear of his former sentence; he who hath blotted out the hand-writing of the Decree against our nature, hath gi∣ven us his hand for such security of obtaining what we solicite by this appointed meanes and method, as we can onely indan∣ger the wanting a sufficient provision, by our pretending too little by this addresse, for surely this rule will hold in our ask∣ing little Spirituall light, that what we have, shall be rather taken away then more confer'd, and the contrary disposition, will likewise be answered with the more abundance.

What Saint Gregory conceiveth to be the case of the Saints in heaven, in this point of supplicating God, may be firly said to be that of us sinners upon earth, in our act of petitioning for Spirituall light and verity: as the Saints the more ardently they are united to God, receive the more fervent impulses from him, of asking what they know he is resolved to do, and thus drink out of him, what they thirst for in him; after such a manner, the more zealously our prayers are applyed to the pursuite of Spirituall illumination, the more fervent desires we attract from the increated verity, of begging what we are sure he will give, viz: the discernment of truth, whereby in an admirable sort, we draw from Jesus, even in this life, the hunger in the very food we take of them, while our prayer at∣tracting the infusion of truth, doth extract conjoyntly out of those verityes fresh desires of the same illuminations.

May not these considerations justly silence any objection against the facility of this proposed medium of prayer, for obtaining from God a sufficient communication of that truth, wherein I have stated the happinesse of this life? since there is no condition charged upon this grant, but the sincere desiring it, which is comprised in the direction of Christ prementioned; and the Apostle witnesseth to the same tenor, re-minding us in this particular, the frequent promises of the giver of all good

things, whereupon he urgeth us thus expresly to this applica∣tion, If any of you want wisdome, let him aske it of God, who gi∣veth all men liberally, and it shall be given you. * 1.11

§. II.

What sincerity in prayer is requisite for this ef∣fect, and what kind of peace is to be expe∣cted.

THese promises of the increated verity delivered by his own mouth being premised, together with this conveyed to us by the holy Organ of his Secretary, Saint James, I may confidently give every one this addresse to the effect of my proposal, the asking wisdome of God, by sincere and humble apprecations, for indeed the soul hath no hand wherewith to reach her sustenance from heaven but prayer, and by this hand she offereth her sacrifice of praise, and reacheth to her self the exchange of succour for all her neces∣sities: wherefore in order to this commerce with God, the A∣postle Saint Paul adviseth us to pray every where, lifting up pure * 1.12 hands; Here prayer is assigned the function of the hand to of∣fer up, and to bring down to us all returnes from heaven. But we must remember this binding clause in the promise of Saint James, that our prayer must be without any stammering, or hesitation in our faith.

First we ought to believe steadily Gods providence in all the various contingencies that seem to shake humane reason: Next, our prayer must not waver between the desire of this wisdome, which brings all other good with it, and the affectati∣on principally of some peculiar good we designe for our feli∣city, for this is an hesitation in faith, when we do positively elect any temporall fruition for our happinesse, because there∣in

we tosse and flote between the fear of that privation, and the reference of all our proprieties, to the course of that providence which wheels about all temporalities; Insomuch as this hesita∣tion * 1.13 makes a kind of mentall stammering in our prayer, when there is as it were some knot upon our heart, that doubles it and keepes it from opening it self freely to this desire of spi∣rituall wisdome. And as in this vocall impediment, the eager∣nesse doth rather fasten then untye the tongue, so in this im∣plication of our heart in any worldly affection, our zeal and fervor in the pursuite of that petition, is rather an impediment to the freedome of our mind, then any solution to the difficul∣ties of our peace.

But I desire it may be remembred that the meanes I propose of obtaining happinesse by prayer, is not the fervency of the spirit in such petitions, as the flesh doth commonly indite, namely, an attaining either riches, honour, or the like tempo∣rall commodities; but in that sincere ardor of the soul, to∣wards the impetration of such a fervent love of God, as indu∣ceth a composure and steadinesse of mind, equalling and si∣zing our wils with our conditions, and by that meanes keeping the peace of our mind volubile and concentrick with the moti∣ons of Divine providence; and this is an effect of that wisdome onely which the Apostle Saint James sayes, descends from a∣bove, and is assigned for all those that ask it, without hesitation in faith, or duplicity of mind.

Not that I disswade the negotiants of the world, their pur∣suite of earthly commodities, nor the praying for adeption, and conservation of temporall blessings, but it must not be as they have placed their happinesse on the materiall part of those desires, but as the greatest good of them is, their being grants, and concessions to prayer, which when it is sincere, refers the will of the suppliant to that of the Soveraign Creator of all wills, who doth often as Saint Augustine saies, mercifully de∣ny us, when we know not what we ask; for there may be many events solicicited or deprecated, in relation to Gods service by the dim light of our reason, which do not stand with the

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order of Gods providence, and so our praying may be accep∣table, when our prayer is not accordable; but this suit of spi∣rituall wisdome, (whereby to adjust our wills to all the events and orders of Divine providence,) is not onely assured of ac∣ceptation, but of concession; on the other side there is no tem∣porall project of ours never so Pious, wherein we may not be mistaken in the specialty of the way, and meanes whereby God hath designed to be glorifyed, whether by his justice upon us, or his mercy to us; wherefore this grace of confor∣mity to all his designations, is the onely petition we can be sure hath this reference made to it by Saint Iohn, viz: That it is made according to the will of God, and consequently is ac∣corded * 1.14 to us by his promise, of Whatsoever we ask according to his will, he heares us.

Neverthelesse, even they who are discharged of any weigh∣ty solicitude in this world, must not expect such a fixure and steadinesse of their minds, as not to feel the motions of our fluent unsteady nature, which heaveth and sets a little, even in our greatest calmes: This is that emotion and unevennesse whereunto Saint Paul saies, even those who have the first fruits * 1.15 of the Spirit are subjected, viz: some swelling and groaning within themselves; and Saint Augustine tells us, that exemp∣tion from combate is properly the Angelicall priviledge, and not to be subdued or mastered in the contention, is the supre∣mest point of fixure, attainable in our mortal nature.

Wherefore they must not conclude this advice defective, who do not attain to such an evennesse of peace by prayer, as they figure to themselves, resting without any breath of dis∣quiet to shake those leaves of passions, which hang upon the stock of our nature, but must conclude, such agitations of the sensitive part of their soules no lesse naturall then wind in the middle region of the ayre, for Saint Paul tells us what we find by familiar experience, that we have our treasure not in earthen vessels; so that to be troubled, but not distressed; to be vexed, * 1.16 and not vitiated, is the best establishment of happynesse, com∣petent with this state of our Peregrination; and this degree

of tranquility of spirit is to be attained by petition to him, whom the sea, and the windes of humane frailtyes obey upon his rebuking them.

Saint Paul (who had learn'd to be equally content in all * 1.17 estates of abundance, and abasement) did not find this science at the feet of Gamaliel, but rather upon his own knees at Da∣mascus, when, Behold he prayes, was alledged for the reason of his relief; and by using his own prescription of Pray continu∣ally, he attained to such a strong habit of mind, as preserved his equanimity in all the inequalities of his conditions. For when in one day, the same hands that would have sacrificed to him as a God, did sacrifice him to their own evill spirits; he tore his clothes with more emotion of spirit when he was vainly to be Deifi'd, then he suffered the tearing of his flesh when he was thus unjustly damnifi'd.

This patern in one part affords us a fair copie of the muta∣bility of humane nature in her own current, and in the other a draught of that constancy may be superinduced upon it, by this intervention of grace, which is attracted naturally by the aspirations of prayer, according to what the Psalmist tells us, I opened my mouth, and I drew in thy Spirit; I may therefore hope to have acquitted my self of such direction as was requi∣site * 1.18 for attaining the possession of that truth wherin I had con∣stituted happinesse, and my way is so accessible, it lies as neer every one as their own wil, which is affirmed by the holy Spirit, saying, Open thy mouth and I will fill it.

This considered, I may expect the perswading some at Court to be suitors to God for Devotion, concurrently with all their other suites; since in all the fortunes they can make they cannot unmake fortune: For the variable temper of hu∣mane felicities, is not to corrected and fixed. Since they cannot then stay what is transitory, let them attend to arrest that which is fixable, which is a good degree of peaceable ac∣quiescence of spirit, in all transitory events; and as no tem∣poralities can conferre this spirit, so no contingencies can sequester it, for it is the spirit of Truth, that stayes our minde;

which partly is composed of the knowledge, and expectance of alternative variations in temporalities; and hence it is, that in all adverse changes, this spirit is rather in action and practice of his owne constant nature, then in suffering or passion, with the fraile nature of temporall mutations.

Let me then intreat all those (who neede not be pressed to muster themselves at Saint Pauls summons of Rejoyce al∣wayes) to remember that this treasure is the pay, and stipend of his discipline, of pray without ceasing, and give thankes in every thing, for this is the will of God: Whereby we may * 1.19 make all the severall conveyances of Gods providences new deeds of joy to us, when our rejoycing is seated upon his will, and thus our happinesse that cannot stand still upon the fixure of our fortunes, may be firme upon the confixure of our wills, to that immoveable one that changes all things, Without any * 1.20 vicissitude or shadow of change in it selfe.

Notes

• * 1.1

  Iohn 18. 38.
• * 1.2

  Iohn 14. 6.
• * 1.3

  Mat. 28. 6.
• * 1.4

  Iohn: 14. 6.
• * 1.5

  Math. 7. 7.
• * 1.6

  Iohn 7. 17.
• * 1.7

  Rom. 10. 6. 8.
• * 1.8

  James 4. 8.
• * 1.9

  Psal. 145.
• * 1.10

  2 Peter 3.
• * 1.11

  James 1. 5.
• * 1.12

  Tim. 2.
• * 1.13

  Mat. 11. Justificata est sapientia a filijs suis.
• * 1.14

  1 E. Ioh. 5. 14.
• * 1.15

  Rom. 8. 23.
• * 1.16

  2 Cor. 4.
• * 1.17

  Phil. 4.
• * 1.18

  Psal.
• * 1.19

  1 Thes. 5.
• * 1.20

  James 1. 17