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

§. II.

Reall humility recommended, discerned from Court-ship, and proved consonant to the state of Courtiers.

THis admitted, the best prescription can be given a Courtier against all his infirmities, is pious and discreet humility; and this is so farre from being alledged by themselves, incompetent with their vocation, as almost every one pretends the being furnished with it, as a requisite qualifi∣cation, though indeed most commonly, it is so hollow, as even the best noise it makes, speakes the emptinesse of it, as being but a tinkling cymball of ceremony and complement. There is a slight glittering stuffe, which commonly Courts are hung with, which passeth there for humility, and is truly but the tinsell of civility and courtship, through which, one may of∣ten see the walls to consist of pride and selfe-love: Wherefore they, who desire the reall benefit of this virtue, must discerne between this superficiall colouring, and the true being of hu∣mility, and endeavour an acquiring the habit thereof in their minde, not study the fashion of it only in their exteriour com∣merce.

Me thinkes one may properly argue with Courtiers, as S. Paul did with the Hebrewes, by representing to them, how all * 1.1 the externall Ceremonies wherein they were so Religious, were types and figures of that reality which he proposed to them, and so their customes and observances might well dispose them, sooner then the undisciplined heathen, to acknowledge that bodie, whose shadow was so famillar to them: In like manner, may not I say to Courtiers, that all the civilities, Cere∣monies, and mutuall submissions, whereof they are so studious,

are figures of that substantiall humility which I recommend to them; from whence I may argue that their habituall practi∣ces in these exteriour representations of that virtue, should ad∣vance their mindes, more then other lesse civilized conversa∣tions, towards the acquiring of that reall humblenesse of spirit, I recommend to their intentions.

Those of whom it is commonly said as Saint Paul said of the Pharisees, that they are of the best sect of their Religion, viz. they who are accompted the most accomplished in all urbanity and Courtship, and are the most exquisite in all ci∣vill polishments, in the purifications of their apparell and tables, and all other sorts of humane neatnesse and curiosity, they I say, must remember not to rest so much on these tradi∣tions of men, as to forget the graver and weightier parts of the Law of Christianity, which is purity of heart, and poverty of spirit, two of our King Christ Jesus his qualifications, for the * 1.2 Courtiers of heaven required in the order of his beatitudes in∣stituted in the Gospell.

As for the other exteriour polishments and decencies, which are pertinent to their condition, I may say with our Saviour in the like case, these things may be done, but the other not omitted, for civility and sincerity, proprety and purity, honour and humility, may be fellow Courtiers, and all of one party. So that I may say to these of the best sort, Therefore ô men * 1.3 you are inexcusable, for you condemne your selves, by these ex∣teriour professions of those virtues, if you have not the interi∣our signature and impression of them, in so much, as the im∣mundicities of Tyre and Sidon shall be more tollerable, viz. the ruder formes of life where humility and purity is not so much represented to them, shall not be so much charged with their defects in them, as this Capernaum where these virtues seeme preached every day, and wonders done in this Doctrine of ceremoniall purity, which is a figure of a reall immaculate∣nesse of minde.

But I must speak yet plainer, and declare that this humility I propose to Courtiers for their commerce with one another,

is farre different from that currant species of a verball imagery of this vertue which I have decryed, for it is an internall habit, * 1.4 or disposition of humblenes impressed upon our spirits by the signature and character of truth, made by a lively exhibiting to our minds the intrinsique value of all specious temporalities, by which perception we are disposed to dis-value really this world, and our selves in the first place; as knowing best our in∣terior unworthinesse: and this sincere root of Humility, beares our severall engagements, proportionated respectively: First to the greatnesse of God, then to the meannesse of our selves, and next, to our nearnesse, and relation to our Brother. And as these three divisions contain the totall summe of Christiani∣ty, so is there no better Accountant to make up a just estimate of these divisions, then Humility; whereof they who are solid∣ly possessed, shall not be confounded in the diverse fractions, and partitions of estimates either of things, or persons, which their condition requires them to make, in the true account of this world; for they can easily by this Rule of Three, wherein Humility is perfect, divide all their respects to each of those du∣ties, and so give God, Themselves, and their Brother respe∣ctively, their just estimations.

Nor can it be answered that this degree of exactnes seemeth opposed, by the offices of this Vocation; for this cleare-sight∣ed Humility is so farre from being incompetent with the con∣dition of Courtiers, as if many circumstances be fairely weigh∣ed, their profession may appeare more advantaged then any, towards this endowment; since likely they are the sharpest, and most discerning Spirits, which apply themselves to this active course of life; and surely this dis-abusing the object, is the most fairely, and most familiarly exposed in Courts; viz. The fickle∣nesse and infidelity of all temporall advantages; since what the world calls Fortune, goes in other places more modestly atti∣red, and so may easily be mistaken; whereas in Courts, presu∣ming on her beauty, like a professed Curtizan she unveiles her selfe, confident of corrupting even those to whom she proclaims her disloyaltie, by continual shows & triumphs of inconstancy.

Many private and setled states of Life, do take this knowledge of the instability of humane goods, but by heare-say, living themselves in a calme dead water, where they feele little moti∣on of variety; but Courtiers who are in this Ocean of Fortune, feele continually her tides, and very frequently her stormes; insomuch as they living in a perpetuall fluctuation of tempo∣ralities, may be said to walke Per speciem, in the sight of the true nature of all mundanities, and to see the variety of Fortune face to face, while low obscurer lives, looke upon her perfidious∣nesse but through a glasse, and darkely in reports of the various turbulencies and confusions of Courts.

The heights of Courts may in this regard be said to be the best scituations for prospect, and farre sight upon the truth of the worlds constitution, and so courtiers to be better placed then lower estates, in order to their being undeceived, in the specious fallacies of the world, by as much as experience is more operative upon our nature then speculation.

And methinks we may account it a speciall provision of God, that where our affections are in most danger to be sedu∣ced, by the alluring invitation of temporalities, that there our reason should be most powerfully disswaded from such ad∣herencies, by the clearest evidences of the infidelity of such confidences; for here Fortune beares her own name in her fore∣head, which is visible together with her smiles, and the conti∣nuall objects of rise and ruine, the frequent vicissitudes of bra∣ving and bleeding conditions; show Fortune in Courts (even but to indifferent good eyes) not as the Sirens of the Poets, the beauty and graciousnesse of her only above water, but expose her, just like to the Locusts of the Revelation; for although on * 1.5 her head there seemes to be crownes of gold, and her haire like the haire of Women, yet her teeth appeare as the teeth of Lyons, and her sting like that of Scorpions; so that the deterrings and dis∣abuses appeare together with the delectations.

I may therefore conclude, that Courtiers by their living in this demonstration of the truth and nature of all mundanities, are advantaged above others, towards the acquisition of Hu∣mility,

which is, a naturall resultancy, from a true apprehend∣ing the meannesse, and vility of all things so unfaithfull & tran∣sitory: For as all Pride riseth from the beliefe of some propriety which we rely on, so the perswasion of the insecurity of our possessions, must needs abate our esteem of them, and conse∣quently dispose us to a modest and humble account of our selves, and our conditions.

I will therefore confidently commend Humility to Courti∣ers for their guide, through all the snares of their way, in the tearmes of Solomon; She shall lead you by the paths of equity, which when you are in your steps shall not be straitned, and when you * 1.6 run you shall not stumble; for you shall neither faint in the resti∣nes of your Fortune, nor fall in the full speed of it; Humility doth not decline the course of Honour, and Dignity, but only casts reines upon our sensitive appetite, and holds that from running away with our Reason, in the course. Nay, Magnifi∣cence and Humility are consortable in the same heart, wherein the habit of this vertue may consist with acts of the other, since this disposition dislodgeth no vertue, and secureth all: For the posture of prostration in which Humility conducts our minds, may be said to carry as it were a Trench before them, casting up the earth it selfe for their defence, against all the fiery en∣gines of the Prince of this World, in regard the Penetration and inspection which sincere Humility makes into the bowels of our own earthinesse and mortality, casts up our misery, and despicablenes before us, as a brest-worke of our own earth, to defend our hearts against vain-glory or presumption, by which any Fortune never so eminent can endanger us.

For indeed, they who have this Parapet, as I may say, before their minds, of Dust thou art, and to Dust thou shalt returne, may be said to be fortified in the nakednes and discovery of them∣selves: Such is the ingeniousnes of Humility, as it can raise de∣fences for us, out of our wants and destitutions; nay it may be said to draw in them a Line of communication, between heaven and earth, joyning the knowledge of our own nullity, and the apprehension of the immensity of God, which view may keep

us alwayes little in our own eyes, though we have never so ma∣ny false reflexes from the eyes of others.

Notes

• * 1.1

  Ep. Heb.
• * 1.2

  Matth. 5.
• * 1.3

  Rom. 2.
• * 1.4

  Humility de∣scribed.
• * 1.5

  Apoca. 9. 7.
• * 1.6

  Pro. 4. 11.