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

The tenth Treatise.How a good Conscience, and a good Courtier are consortable. In seven sections. (Book 10)

§. I.

The temptations of Courts acknowledged great, but not insuperable.

TO this Map which I have presented the Court of her owne state, it will be expedient to adde some lines, by which, as by a kinde of scale of miles, Courtiers may take their measures, and learne the distances betweene their dominion, and the state of perfect Christianity, and by that meanes have some direction in their way, to the next adjacent Kingdome, of which I have shewed their region, to be a very pregnant type, for I have said you are Gods, maketh their ha∣bitations a most speciall figure of Heaven.

Whereupon I conceive this advise in the first place, to be very pertinent, towards the seasoning our minde with a grave and reverend tincture of the nature of Courts, to consider them as a figure of the celestiall mansions, in those respects I have exhibited, because this first stamp being imprest on our mindes, may give us a sober and modest image of our condi∣tions in Courts, which may perswade us, that we are not placed there by God, as officers to our fortunes, which terminate in this world, but rather as Ministers, in that order upon earth; by which God doth figure out to us the constitution of the state of his owne Majesty: whereby we may resolve that our

places are but passages up to that preferment of Saint Paul, whereunto we may aspire, The sitting in heavenly places toge∣ther * 1.1 in Christ Jesus.

This animadversion then is very important for all Cour∣tiers to esteeme themselves, called to a laborious vocation, and not resting in a licenced vacancy from labour: for though they doe not eate their bread in the sweat of their browes, they doe it in the sweat of their braine, and so the di∣gestion is more difficult, then in the other case: and upon this ground, we see likely that the body of this society, is more unhealthy then any other, because the fulnesse of bread choakes that heat, which should concoct it; and their spiritu∣all bread which should alter and convert the other into good nourishment, is made of that grain in the parable, which grow∣eth among so many of those thornes, as doe at the best, make the gathering of it, sharp and uneasie; for The solicitude of this * 1.2 world, and the falacy of riches, doe prick and draw some blood, of all such as reap thisbread amongst them: By reason there are alwayes some diversions and distractions in a Courtiers life, which catch and hold their affections in some manner to tem∣poralities; insomuch, as there is ever some paine and smart in our passing through those bryers.

But many of those Weedes which Courts are over-runne with, are slight levities, and vanities, that have but such stings as nettles in them, which when they are held and handled rough∣ly, sting lesse, then when they are fingered tenderly: for there are diverse fond affectations, which I need not instance, whereof, taking resolutely in hand the reformation, we finde lesse pain in discharging them, then we did apprehend, while we were but as it were chiding them, to fright them, rather then to put them away. I may hope to be beleeved in this, having good warrant to say with the Wiseman, I have seen many things wan∣dring * 1.3 to and fro, and very many fashions of words, and sometimes I have beene in danger of death for these things, and I was deli∣vered by the Grace of God.

I may therefore set this bill upon the Court gates, Sonne,

comming to the service of these gods upon earth, stand in feare, * 1.4 and prepare thy heart for tempation; for we may well use the phrase of the Psalmist, It raines snares in this region; by reason of the fatnesse of this soile, which affords more earthly vapors then other places, which the Prince of the aire drawes up out of it, and from thence formes shoures of temptations; to po∣wer downe upon it, to set forward his fruits; namely, the lust of the eye, and the pride of life, which thrive most kindly in this rich earth; this renders the scituation dangerous, but not certainly infectious, for as the Wiseman telleth us, The Crea∣tures of God are become snares, but to the feet of the unwise; * 1.5 wherefore he directs us how to escape this capture, by entring into other bonds of pre-ingagement to wisdome, Putting our * 1.6 feet into her fetters, and our neck into her chaine; These fetters are of too solid a substance to be catched, and intangled in the slight brittle snares of Courts, the chaines of wisdome are made linkes of Gold, which cannot hang in cobwebs.

The levities and nugacities of the world, to those who look on them, only with the pur-blind eye of sense, may prove clouds, and even so thick ones, as their sight cannot trans∣pierce them, that is, looke beyond such vanities, when those that see clearly with the eye of reason, discerne such slight traverses to be but like cobwebs, that do not eclipse to them the light of Heaven: it is not the matter of temptations in Courts, which worketh like celestiall bodies upon terrestriall, by a predominant impression, but it is the disposition of the patients, which rendereth the matter so malignant; for all the vanities of Courts in a confession of their owne impotency, to force our affections, doe soothe and flatter our senses first, and cor∣rupt them, towards the possession of our mindes.

Whereupon, as Moses said to the children of Israel, I may say to those who are called into this land of milke and honey, If thou shalt say in thine heart, these inhabitants of the place are * 1.7 more then I, and how can I prevaile against them? thou shalt not be afraid of them, but remember what the Lord can do, how many hath he carryed with a mighty hand through all these con∣federations

of snares in Courts; sundry examples of such holy victories attest to us, this word of the Apostle, The Lord * 1.8 knowes how to deliver the godly out of temptations.

It is related in the life of Saint Anthony the holy Hermite, how in a vision he saw the world all hung over with nets, and the very aire over-spead with them, so that in great com∣miseration of their estates, who lived in it, he asked God how it was possible to escape in our passage, and make way up to Heaven? and he was answered, there was no way left, which was, to creep under them, for they were not so fastned below to the earth, but they yeelded and gave way to that posture of humility. And since our Head Christ Jesus did vouchsafe to be figured to us, under the notion of a worm, & no man, this lowly posture of creeping through this world, could not mis-become his members.

Therefore to such as have their mindes laid even and levelled by this line of humility, I may say (while they are creeping under these snares) with the Prophet, Feare not thou worme Ja∣cob, * 1.9 I will help thee saith the Lord, thou shalt thresh the moun∣taines, and make the hils as cha••fe, thou shalt fan them, and the winde shall carry them away; all the mountaines of greatnesse; and power, and the hiles of plenty and pleasure shall appeare to the eyes of an humble soule, broken and crumbled into that dust which they consist of, and their resolutions shall be able to blow them off from their affections, like chaffe, assisted by the winde of the holy Spirit, which blowes alwayes so strong∣ly in such soules; as the levities of this world that flie about them, cannot cleave and hang upon them. And we must set∣tle this principle, that humility is not seated in locall depression and obscurity, but in mentall purity and illumination; and so conclude the scitation of Courts is not in that torrid zone of pride, which some imagine to be uninhabitable for humi∣lity.

§. 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 * 1.10 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 * 1.11 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 * 1.12 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, * 1.13 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 * 1.14 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 * 1.15 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.

§. III.

The vitiousnesse of Flattery displayed, with an allowance of decent civilities in exchanges of Courtship.

HAving proposed to Courtiers, for their chiefe securi∣ty, solid Humility, discerned from superficiall civility, I must desire them to be very sincere in the examina∣tion of this vertue; for humanity and courtesie externall, do often so well counterfeit the stamp of it, as it had need be touched at some occasion of suffering, to find the falsity of the metall: and for the greater safety of this vertue, it were to be desired, we could banish and eliminate out of the verge, one of the best Waiters at Court, though of the worst servants in it, namely, Flattery, which is alwayes an enemy to Humility, though it seeme often neare allyed unto it, by submissive ap∣pearances: For we know, the first progenitor of Pride, was al∣so the primary father of Lyes, from which all Flattery descends in a collaterall Line. Hence it is, that there is alwayes some of the bloud of Pride, in all adulation, though it go cloathed in never so servile an habit of submission.

And that we may see how naturally Flattery issueth out of Pride, wee may consider into what a base and inferiour posture Lucifer contrived himselfe, when he cast the first seeds of Flat∣tery into our earth; did he not lye prostrate at those feet he was undermining; while he was flattering them with their capa∣city of treading on him, and becomming like Gods? And this seeming subjection, was it not designed by the sublimest part of his Pride, which meant to captivate and subject the minds he wrought upon in this posture?

In like manner, all the servile formes of complacency, and deference to others, which Flattery casts it selfe into, in the magnifying their worth and excellency, hath this serpentine insinuation in it; to wit, the hoping to infuse the easilyer the Flatterers sense into them; which project in the complyers must needs rise from a beliefe of their own minds, being so superior to those they are applyed to worke upon, as they can impose upon them the beliefe of all their suggestions, and so subdue their spirits; which thought is the very soule of Pride, to con∣clude our minds to have such a transcendency over others; for no body flatters another, but in beliefe of being credited: So that all Flattery being anatomized will be found to live by the heart of Pride, which is indeed the first living part of Sico∣phantry, in what body soever of humble verisimilitudes it seemes to move. And upon this ground we may say, that a meane Parasite is a prouder thing, then the most magnifyed Prince he humoureth; in as much as the presumption on the excellence of mind, as it is more spirituall, is nearer the origi∣nall of Pride.

And as it was excellently said of a wise King, That witchcraft * 1.16 is the height of Idolatry, because though it exhibits no exterior offices of Worship, but rather disclaimes them; yet is it the highest mentall veneration of the seducing spirit, and so the truest idolatry: In like manner it may be said, that Flattery is the supremacy of Pride, because though there be no externall profession of selfe-love in it, but rather of an alienation from it, yet it is a continuall exercise of the supreamest arrogancy, which is the Flatterers valuation of his own abilities.

Whereupon it seemes that a Philosopher being asked what was the most noxious beast to humane nature? answered, of wild beasts a Tyrant, and of tame ones a Parasite; and we may adde, that the tame ones seeme the worst of the two, for the wild ones take the greatest part of their ferocity, by coupling with them; since this commixion is the generation of all tyrannie, wild power en∣joying servile praise: Humane nature could not fall in love with the exorbitancy of wickednesse, if she saw it naked, and

beheld the bare deformity of that object; therefore to make this conjunction, there must intercede the art of flattery, to co∣lour the basenes and inhumanity of outrageous mischiefe, with some faire varnish of decency; as either with the right of great∣nesse, or the liberties of nature, or many other such shadowes, by which Sycophants keepe Tyrants minds the fiercer, by hol∣ding them in this darkenes, chained up by the magnifying and applause of their appetencies: so that this may be truly said, in the tearmes of the Psalmist, to be the pestilence that walketh * 1.17 in the darke, which the light of truth would easily asswage, somewhat, even in the greatest rage of corrupted nature.

We may therefore fitly say, that Flattery is the oyle of the * 1.18 sinner, wherewith Tyrants are annointed by these Ministers of their passions; and we know King David saith this should not be the unction falling on the head of Princes: For this reason we cannot too strongly brand the forehead of these Court Charlatans, since there is so much known art, to take out the markes of the character of a Parasite, and to continue still in the practise of this mystery of iniquity.

I confesse therefore it is hardly to be hoped, that this sen∣tence of expulsion of Flattery out of Courts, can be strictly executed; for when it is pressed and straitned by these re∣proaches, then like the Poets Proteus, it varyes shapes, and ap∣peares presently covered with another forme, either in that of duty to superiors, or civility to equals, or due commendation of merit, and will never answer to this indictment of Flattery: And indeed these formes, which she shifts herselfe easily into, are the legitimate issues of morality, by which all the fit alli∣ances are made in civill society; the two first bearing order and distinction beween Persons, and the last producing fertility in vertue.

Wherefore we cannot impeach this commerce of customary civility and complements, for there is a discipline belonging to the practicall part of morality, which is referred to the dis∣cretion of the Ministers of it, (which Courtiers may be most properly termed) and the rites and ceremonies of mutuall ci∣vilities,

are ornaments requisite to raise respect, and sorme or∣der in all the exercises of morality; therefore as it is not possi∣ble to set and regulate in such sort those voluntary descants of complement, as to put them into such measured notes, as they must precisely runne in, to keepe them from straying into Flat∣tery, I will only set Courtiers this lesson of the Apostle, which may keepe some time and measure in the consort of their vo∣call civilities, You are called unto liberty, only use not this liberty * 1.19 for an occasion to the flesh, but by love to serve one another; and by this order, those finer threads of Court civilities, may make as strong a band of charity, as rough and grosser materials.

§. IIII.

The use of sober prayses, treated, and reciprocall civilities regulated.

I Do not in this sharpe insectation of sordid Flattery, mean to asperse the good name of praises and commendations, for I must allow them to be convenient brests, to nurse young and tender dispositions to vertue; and the good inclina∣tions of Princes and great persons, may like their other issues be allowed more tender and dainty breeding then ordinary, and yet be nourished with sincere and healthfull aliments; for applause and estimation of all their young vertuous actions, and proffers, may be so tempered, as they may conduce to the thriving and growth of their minds, without any swelling or elation.

Methinks praise may in some cases be fitly applyed to our minds, as Corall is to the mouthes of children, when they are breeding teeth, which is given them to nibble and champ up∣on, to ease and satisfy that little itch they have in their gums, in that season, and to supple them so much as to bring their teeth out with the more ease: In this order praise may be aptly

given to young tender inclinations to vertue, for there is in our minds, in that state, a spirituall itch which is eased and refresh∣ed, while they are champing, and sucking upon applause, which doth also soften and open our imagination, and so lessen the pain of our perverse and froward nature, when the hardnes and sharpenes of vertuous practises, which are spirituall teeth, do first breake the flesh, which is alwaies done with some smart, when the tendernes of our senses is pierced and broken through, first, by the sharpnes of the spirit of vertue; & by degrees, when our minds have thus put out these kinds of teeth more com∣modiously by these cherishing contributions, which help at first our weake nature, they advance to such a state of strength, as to be able to feed on the solid meat of vertue, which is the dis∣charge of our duty to God and man, irrespectively to humane praise, and by these steps we come to be wean'd from the emul∣sions of sensible applause, which is the first milke our imagina∣tions are fostered with, and gives them a sweet relish of vertue.

Since then we find by experience how praise and estimation conduce much to the sweetning of the asperity of vertue in young tasts, I do not discredit the ministring of sober and mo∣dest praises, to the good dispositions of great and eminent per∣sons, whose minds are too commonly at Court in this tender state of growth and prosiciency; and I confesse it is not practi∣cable, to frame rules for the discernment, between due praises, and flatteries, in all occurrences in the worlds commerces.

Wherefore the ingenuity of every particular, must be every ones director in this point; but the best generall advice I can conceive, is, for those who are passive in commendations, to weigh the worthinesse of the hand that layes them on, in one of the Scales, against the beliefe, they put into the other, of their own deserts; and still to put in somewhat lesse credit of their own praises, then the opinion of the praiser layes in the scale; and those who are active in this subject, when they praise any they love•• and would perfume them with the good odour of vertue, must remember to give them lesse of this sweet oyle, then their own opinion; and beliefs would cast upon them;

which is to say, that when we are praising our friends to their face, we should be carefull to praise them alwayes somewhat lesse then we love them; for likely that measure of our affecti∣ons filled with praises, will runne over, if it be poured into that of our friends merit, and when we are upon the receipt of com∣mendations from kind conferrers of them, we must be advised in taking somewhat lesse of them upon the account of our be∣liefe, then is offered us; for we may give alwayes a good allow∣ance of discrediting, for the partiality of friendship, which cannot be exact in the weighing of her opinions.

The Chimicks say, that he who had found the art to fix Mer∣cury, might easily transforme it into gold; so may I say, If there were meanes to limit this volatil matter of complement, and fluency of praises, within the termes of that precise good, which is beleeved of one another; this might convert all currant civi∣lity, into the gold of charity, and then the breath of reciprocall praises might mutually kindle vertue, raysing but little smoake of vanity.

But this rectitude of our lips is not to be hoped in this our state of crookednesse of hearts; for our words are cast off from their moulds; and since it was flattery that drew the mouth awry of that figure whereof we are all copies, our mouthes wil alwayes stand somewhat drawne aside from the straitnes of truth, to∣wards the side of flattery, especially when we find the eares of great persons drawn awry into that posture.

Forasmuch then as we cannot pretend to rectify perfectly this shape of our distorted nature, we must be cautious to leane as little as we can to that side of our inclination to flattery: King David found this deflection, & indirectnes in our minds, when he proclaimed, that verities are diminished from the sonnes of men, they speake vanity every one with his neighbour, with flat∣tering lips, and a double heart; since through our best watches over our lips, there will escape many excesses in the enter∣changes of civilities; it is very requisite for the safety of their hearts, that Courtiers should not let their tongues runne loose in the ordinary excursions of complements, thinking such

words weigh as little as the breath that carries them, for we know that even all those nulls and ciphers, in our reckoning, are set upon account to us.

I wil therefore close up this caution, with that terrible animad∣version of the Gospell, By thy words thou shalt be justifyed, and * 1.20 by thy words condemned; which words, if they would frequent∣ly put into their mouthes, they would find them a bit, which will not at all presse upon their tongues, so farre as to curbe them from any becomming freedome, but hold them as it were from being cast out of their mouthes, in many undecent motions of loose libertyes, wherein the unbridled custome of the world doth never curbe them.

§. V.

The advantages of the vocation of a Courtier, ballanced with some prejudices, in point of piety.

THus have I with my best skill set the Courtiers Com∣passe, by which he may steere a good course, through the deepest of his temptations; and the Wise man seems to qualify me for this office, saying, They who saile the Sea, re∣port the perils of it; so that in my judgement, there may be a convenient safety in this course, when it is steered by sincere humility; for truely humility is like the Marriners needle, but a little motion, yet requisite for the use of all the Sailes of moral vertues, in the course of a Christian; and I have set as good markes as I can upon those bankes, and sands of flattery and adulation, which lye covered over with the shallownes of civi∣lity, and complement, upon which if our affections do stick, they will batter, and by degrees open our hearts, and so cast them away quickly upon all vanities and presumptions; and indeed, these sands are more dangerous, then apparent and

emergent rockes of riches, and ambition, which give more warning of their dangers.

Nor do the many wrecks that are made in Courts, justly discredit the profession of this traffique, for temporall com∣modities; I have already in this expresse argument, voted the pursuance of all worldly honours, respectively to severall con∣ditions, very competent with piety and devotion; though in∣deed it must be remembred, that such estates in the world re∣quire much more vigilancy, and attendance, then others of a more simple constitution, as engines of various motions may be kept in order with proportionate appliance of labours, as well as a single wheele; for regularity is as sociable with mag∣nitude, as with mediocrity, if there be proportionate art and labour to concert them; and greatnes is as consortable with goodnes, as simplicity of life, where there is a commensurate applyance of the mind, to the obtaining of an answerable mea∣sure of grace.

He who suspends the world upon the weight thereof; and measu∣reth * 1.21 the waters in his span, keeps the Sea in bounds as easily, as the smallest Brooks in their own beds: Every condition hath a size of grace suited to it; as the Apostle saith, Every one hath * 1.22 his proper gift; and proportionate duties are annexed to every severall condition: God is so just, that he chargeth the great∣est possessions of temporalities, with the greatest taxes of dif∣ficulties in spirituall payments; but no condition is scanted in a capacity of such performances as Gods precepts charge upon it: And so we see how all conditions have presented to us Saints, which humane reason weighing all circumstances, can∣not ranke in order of precedency in the Church: How many Kings and Courtiers doth the Church reverence, as now pla∣ced in those heavenly mansions, where she cannot discerne in what degree (as severall Starres) they differ in brightnesse? So equall hath the lustre of their lives been, with that of any other vocation, as they dazle us in any such distinguishment of their merits, we know how the good seed of the Gospell tooke roote as early in the house of Cesar, as in any part of Rome, and Saint

Paul sets an emphaticall note on those Saints, in preference be∣fore * 1.23 the rest. Did not S. Sebastian in the head of the Emperour Dioclisians: Guard (which was one of the greatest elevations on earth) appeare in the same eminence of zeale among the Primi∣tive Christians? And did not Saint Maurice in the head of the Emperours Army, erect such a trophie for Christianity, as all Times triumph in? for in desiance of those Spirits which called themselves a Legiou, he flourished the Colours of Christ Jesus, dyed in the bloud of a whole Legion of Martyrs; which blessed legion of Spirits did so possesse the Christians of those times, by their, examples, that many gave supernaturall testi∣monies * 1.24 of this holy possession.

And may it not be remarked for the honour of Courts, that while Christianity was but shed and sprinkled here and there, in the lower parts of the Roman Empire, it was carryed but in the hands of Christs Commissioners? but when Christ was plea∣sed to appeare at Court, he marked his lodging with his own signet, the glorious Crosse; first in the ayre, visible to the Em∣perour Constantine, and to the whole Court, and after, the same * 1.25 night appeared himselfe to the Emperour, advising him how to manifest his glory, which untill then, he was content should not break out of the clouds of contempt & persecution, that over∣cast it. And thus Christ made his remove presently from the Grots and Cavernes of the fields, up to the imperial palace of Rome, where he set up his Crosse triumphant over that Crown, which til then, went as near burying of it, as the keeping it long under ground, for the Caverns of the fields were before that time, both the Tombes and Pallaces of the Christians.

And it may be noted, that when Christianity descended from this heigth of the Court, upon the lower parts of the Empire, it spread it selfe faster in a few yeares, then it had done in the three hundred, before it camp up to the Court, for till then, the waters of Life were cast upward, and forced against the risings of sense, humane power, and naturall reason, by the supreame force of Miracles, and so were spread no further, then they carried them by continuall renewed supplies of miraculous o∣perations;

but now after there broke out this Spring of Living water, on the tops of the mountaines of the Empire, it ranne down more naturally, and plentifully upon the subjacent parts, and fructifyed the earth faster, and more universal∣ly.

In our corrupted nature, what is the common effect of mate∣riall, holds also in spirituall weight falling on our mindes, for the higher reason falls from the elevation of authority, and ex∣ample, the more impression and penetration it makes upon them: wherefore Christian Religion, when it fell from the su∣preamest point of humane power, the Imperiall Court made much more sensible markes upon the world, then it had done before. And as this operative efficacy, may endeare to Cour∣tiers their vocations, so must it needs presse so much the more upon them the evidence of their vertues.

Thus I have showed how the Court may say, in honour of her conversion, that Christ in diverse manners spoke to the other parts of the world by his Messengers, but unto us he spake him∣selfe, * 1.26 when he came first to Court in publicke, for before Con∣stantines time was there but as we say in incognito, but then he appeared in his own place, over the head of Kings, and present∣ly dislodged the Prince of darkenes out of these roomes of State, whereas before he had but displayed him in his under Offices, while he did but deliver and free private possessions, but then in one act he seemed to dispossesse the whole Roman Empire, when he expelled him from the Court.

§. VI.

Some notorious errors remarked, & what facility the breeding of Courtiers may bring towards an excellence in religious duties, proved by examples.

COurtiers (who may by these reflexions be apt to value their vocation) must be put in mind, that as they are more eminently then any, made spectacles to the world, to Angels, and to men, they have in that preheminence a pro∣portionate * 1.27 charge upon them, of being more to the life the image of the celestiall man; in which figure, there is common∣ly at Court one remarkeable incongruity, which is, that the feet are more laboured, and better finished then the head; for morall vertues hold but an analogy with these parts in the bo∣dy of christianity, since they are but as it were carriages for theologicall or divine vertue to rest, and move upon.

The errour then which I reproach, is, that there are many who are very precise in acquiring, and preserving their reputa∣tion in courage, prudence, and fidelity, and are as remisse and indifferent in their applications to charity, piety, and humility; which is methinks such an incongruity in christianity, as that of the Pharisees was in the Law, when they said, Whosoever shall sweare by the Temple, it is nothing, but he that sweares by the Gold of the Temple, is a debtor, making no account of that which was truly a sacred obligation, and making a great scruple in what was nothing so obligatory. And do not those who are so pun∣ctuall in their reputation, concerning all morall accomplish∣ments, and so unconcerred in the opinion of their christian per∣formances, seem to practise the same impertinency? For all mo∣rality is in relation to christianity, but what the gold was to the Temple; since it is only sanctifyed by being serviceable, and mi∣nisteriall to Religion; wherefore they who pretend exactnes in all civill and sociable honesties, unlesse it be in order to divine duties, and obligations, may be doubted to be more Disciples of the Pharisees, then of JESUS, more affecters of the praises of men, then advocates for the part of vertue.

But this information against this Solecisme in the stile of many Courtiers virtues, doth not discredit the vocation (though I need not fear much the taking away the good name of it in the world,) for this discipline in morality, and fashion of punctuality in civill dutyes, (if the principle thereof be sin∣cere in the love of Moral virtue) may work, and accomodate the mind to a generall habit of sincerity, which when it is re∣ferred to religious uses, proves a facilitation towards fidelity and perseverance in them; as Saint Paul his Pharisaicall strict∣nesse, and severity was a great promotion of the true religious fervor of his Apostleship; So this naturall preparation in Cour∣tiers in these points of courage, loyalty, and civility, raiseth the flame of their devotion the higher, when those so well dis∣posed materials are kindled by the Prophets Seraphim, or by the Apostles fiery tongues.

The pregnancy of many Courtiers in sanctity, ingrafted upon the stock of naturall good parts, and acquired virtues, alloweth us to say as Saint Augustine said of Saint Cyprian (who grew by nature in the highest part of the world, and was singularly endued with all humane literature before his conversion,) how well over-laid with the gold of Egypt, did Cyprian come out of it, with which he enriched Jerusalem? And so the Church may truly acknowledge that many Cour∣tiers have brought out with them much of this precious met∣tall of humane prudence and sagacity, by which virtuous qua∣lities and honestations they have been more happy then others in their applications to move the mindes of men, in whose tempers they had been so well versed, this ingenious and ver∣satill habit of mind, (which they had acquired in the com∣merce of the world) hath made their spirituall practice upon the world, much more successefull then that of others, whose sepulative piety is lesse accommodable with the humours of the patient; and certainly they owe much of these furthe∣rances and inablements to the civill Discipline and Politique literature of Courts.

I still conclude therefore in defence of the vocation of

courtiers, while I reproach to them the perversion of their advantagees in education, for since nature is the ground on which grace is planted, the temper of the ground conduceth much to the increase, may be expected; for without doubt the civill breeding of Moses did much contribute to all his naturall excellencies, and the being the most reverend and re∣spected person of the Court, did not at all elate his heart, the softnesse of his education was rather a good previous dispo∣sition for the effect of the Supernaturall Agent, in point of the admirable me••knesse of his Spirit; of whose Court life the re∣cords of the Jewes deliver unto us much more then the holy Writ. Josephus reports to us how the comlinesse of his person; and gratiousnesse of his meene and behaviour was such, as all the Kingdome of Egypt was taken with admiration of them, and the opinion of his virtue was such, as they repaired to him in a great extremity of an invasion of the Aethiopians, for his conduct; in a pressing distresse of their Armies; and how that by his prudence and Magnanimity they overcame their ene∣mies; Insomuch, as Moses was honoured sometime as a suc∣cessor of Joseph, and no lesse cryed up for a redeemer of E∣gypt〈…〉〈…〉 and there is no doubt but he was as sincerely virtuous while he was the adopted heire of Pharaoh, as when he fell to be the sonne in law to Jethro; so that the softnesse of his breed∣ing, did not at all enervate the sanctity of his mind. There∣fore we may say, that the pallaces of Egypt will bear a Moses, as well as the plaines of Mad••••n.

The Prophet Esay▪ was nephew to a King, and bred as is sup∣posed in the Court, with all the tendernesses which are affect∣ed, and allotted to the royall bloud of Princes, and his con∣versation was altogether in the Courts of diverse Kings, where he shined in no lesse flame then Elias in the Desert. Those words were as powerfull which cal'd back the sunne upon the diall of the Court, as those which cal'd down fire from heaven in mount Carmel.

And as diverse Princes have changed their condition of representing Christ in his Kingly office, for the Character of

his Priestly function, relinquishing their houses of power, to rest in His house of prayer; So many, both Kings and cour∣tiers of the most eminent, have in their own stations in the world shined out, as the Apostle saith, Like bright lights to the world, in the middest of a perverse generation, and have deser∣ved Saint Peters testimony of Lot, of being Righteous both in hearing and seeing, notwithstanding all the seducements pro∣posed * 1.28 to those senses. And certainly such objects of virtue are more impressive upon our affections, then those which may be greater in themselves, but more distantiall from our eye; in such a manner as we see that great branches of lights hang∣ing very high cast not so much light for the use of the room, as much lesser proportions placed among the company; so those elevated sanctityes which are in the upper part of the Church in holy sequestrations, do not communicate to the lower part of the world, so much exemplary virtue, as those lesse purified, but more familiar and more proportioned pieties in the lives of secular persons, remarkable for sincere holi∣nesse and devotion; such lives conversant in the world, are like a perfumers shop, which gives some good scent to all the pas∣sengers through the street, though it may be there are not so choice and pretious odors in it, as in some places in the same street, which impart none of their sweets abroad, because they are intercepted by the inclosures of walls, which keep them from any accesse to the passengers; so privacie and reclusenesse may containe a more sublime kind of sanctity, yet not be in so communicative a position, as those fragrant plants which grow abroad in the trafficable parts of the world.

§. VII.

Comparisons between vocations disavowed, and advices offered, in order to a due correspon∣dence with the grace of a Courtiers profes∣sion.

BY what I have pleaded in this last argument, I do not pretend to prefer the porch of Solomon before the San∣ctuary, I intend to keep the due distances in my mea∣sures between sacred and secular vocations; each of them stand in their proper order, and constitute the grace and decency of the Temple which King David did love so much; For as the Father hath many mansions in his house, so the Sonne hath severall offices in his, sorted to those distinctions; and the ho∣ly Ghost marshals and ranks all those diversities of callings in such sort, as to frame an harmonious consonancy between both Houses, of the Church militant and triumphant, accor∣ding to what the Apostle informeth us, that There are diver∣sity of gifts, and differencies of administrations made by the same Spirit, who divideth to every one severally as he will. * 1.29

Wherefore my purpose is not to measure or weigh the preferablenesse of severall vocations, but onely to set that of Courtiers rectified and straight in the understanding of the world, to the end that not onely the consistence of this calling with piety, may be evidenced against the popular traduce∣ment, but that also the advantages of this vocation being rightly ballanced with the prejudices, may confute courtiers themselves in this error, of supposing they may discharge part of their infidelity to God, upon the infelicity of their vocation in order to Piety.

Every state of life hath an assignment of grace commen∣surate to the necessities of that calling; all things are disposed

in number, weight, and measure, as the Wise man informeth us; * 1.30 so that although the temptations be more in number and weight, then in more retired and in glorious courses, yet the abilities and understandings of the persons are commonly stronger then in vulgar stations, whereby they are better ina∣bled to apprehend their dangerous exposures, and accept them from the divine order, as a Rent charge of perill, laid upon the plenty of their temporall estates; by which discernment, they may convert even the species of their seducements into the treasure of patience and humility, deriving from the perilous part of their condition, conclusions against the worth of things never so glorious, being but transitory; since by these fruitions greater and eternall glory is so much endangered.

And by this reflexion, even all those fiery darts which fly about the Court, headed with the wilde fire of the Prince of darknesse, (though they have a fabulous sirname which the Poets have invented to disguise them, to wit, the golden shafts of Cupid, quite contrary to this their due ascription,) when they light upon this shield of faith, and expectance of eternall joy and glory, are easily extinguished: So that a good humble courtier marching as I have directed him in all his wayes, up∣on the foundation of humility, and poverty of spirit, may keep a safe course in all the highest storyes of fortune, and be no more scorched with pride or vanity, then with fire-works playing in the ayre; and though the Prince of that Region en∣tertaineth all Courts much with such flashie shewes, (that is, with the glittering vanities, and resplendencies of the world,) yet to an humble and discerning soul, they will seem no more then squibs breaking into sparkling shivers of fire, which shine but for a moment, and die with the ill scent of those rags whereof they are composed.

Upon all these considerations, it seemeth to me to import all the successe of this course of life, the fixing in our mind this principle, that all humane life, especially the active part is constituted in a state of continuall malitancy, in which noti∣on courtiers should account themselves as the chief officers of

the field, and so remember that the condition of being in the head of the world, is like that of being in the head of troopes, since it coupleth alwayes danger equall to the degrees of ho∣nour. And upon this supposition, they ought to be industri∣ous in providing extraordinary armour, in which point if they will be but as provident as they use to be for the defence of that life, they can but defer, and not truly defend or save, they are in a state no way disadvantaged for that Coronation, promised onely upon the condition of victory; since to the greatest vanquishers are proposed the largest Crowns. There∣fore they who are frighted like Elisha's servant, with the in∣compassure of tempations, let them look upward with the * 1.31 Psalmist to the mountaines, and they shall see the fiery Legi∣ons of the holy Spirit standing for their defence, insomuch as they may truly say, there are more with us then against us; for Saint Iohn gives them this assurance, He that is in you, is grea∣ter then he who is in the world.

By these defences I hope to silence the popular cry against Courts in exeat aulâ qui vult esse Pius, as if a good Christian and a good courtier were not stars of the same hemisphere, and so could not be seen together. For there are some natures, as Seneca saith, so shady, as to think every thing turbulent and stormy, that is but in broad day-light; and we may sitly say of the eyes of such minds, that they have not yet had the last touch of christianity; for like the man in the Gospell, who be∣fore Christ his last touch, saw men but obscurely looking like trees, these minds may be said to have a spirituall dimness upon them that doth not see clear, nor far enough into the grace of different conditions; this touch of Pauls hand when it seemes he was doing the same cure upon the Corinthians, may eluci∣date further this case unto them; those who are not Apostles, * 1.32 nor Prophets, have their ranks allotted, and due provisions of graces designed to their severall stations.

And likewise by these advises, I hope to rectifie that so different error in many minds, which claime the slipperinesse of their station, for a tolleration of many foule falls, aledg∣ing

the fashion of the times and place carfieth them down the stream, pretending when the humour of the Prince or the Grandees leaneth and resteth it selfe upon them, that their go∣ing into the house of Rimmon is much extenuated, beleeving that those faults which custome and company impose upon them, are set but low upon their account: But the grace of a Christian teacheth him, not to be insnared by this sub∣till imposition of complacencies from the worlds Ministery, no more then Christ was by that nice question concerning paying of tribute to the Court; for christian religion discerns clearly between what is due to Cesar and to God, and so a Pious courtier may easily give to Cesar what is Cesars, and to God what is Gods; and that by an Anological instruction from this rule of Christ, allowing all that hath Cesars I∣mage onely on it, offerable to Cesar, that is, all civill com∣placencies in things unprohibited by God, as the comply∣ing with all the innocent fashions of the court, and reser∣ving all that hath Gods Image on it for God; that is, ma∣king an entire reference of all actions which concerne the soul, to the regulation made by Gods precepts, and the churches explanations. Thus a courtier may preserve him∣selfe from being at all moved or shaken in his judgement for Christ and Religion, by not apprehending whether he be accounted or no a friend to Cesar, to wit, whether he retain the courts opinion of being agreeable, or complaisant, or good company.

Gods lesson given to the Prophet Ezekiel upon this occasi∣on, is very proper in such cases of temptation, Sonne of man, * 1.33 though thou doest dwell among Scorpions; be not afraid of their words, nor dismayed at their lookes, though they be a rebellious house; For those (who do sincerely stand upon their defence, lifting up their hands in the posture of the Psalmist, in all the volleys of Darts) shall never want that child to incompasse them, which he promiseth, Thousands shall fall on both sides of * 1.34 him, but the danger shall come no nearer him, the Sunne shall not burne him by day, nor the Moon by night: the Sun-shine of For∣tune

shall not tanne or dis-colonr the fairenes and candor of his mind; nor the Night, or coldnesse of his grace or credit, shall not damp or benumme the vigour of his spirit.

To conclude, let a Courtier at his entrance into this vocati∣on, remember to read the Bill I have set upon the Court gates, at the beginning of this Argument, and before he go in let him say with Moses, in a devout apprehension of his infirmity, If * 1.35 thy presence go not with me, let me not go up to this place; and so, in all his advances into the roomes of State, (in any sort of his preferment) let him remember that whereof all the Majesty he seeth, is but a figure, and by this meanes he may easily keepe the originall presence in his sight; which object will prove a light to his eye, and a lampe to his feet, shewing him, according to the Apostles rule, How to walke worthy of God, who hath cal∣led * 1.36 him into his Kingdome and glory.

Notes

• * 1.1

  Ephes. 2. 6.
• * 1.2

  Matth. 13.
• * 1.3

  Ecclus. 34. 13
• * 1.4

  Ecclus. 2. 1.
• * 1.5

  Sap. 14.
• * 1.6

  Ecclus. 6. 25.
• * 1.7

  Drut. 7. 17.
• * 1.8

  2 Pet. 2. 9.
• * 1.9

  Esay 41. 14.
• * 1.10

  Ep. Heb.
• * 1.11

  Matth. 5.
• * 1.12

  Rom. 2.
• * 1.13

  Humility de∣scribed.
• * 1.14

  Apoca. 9. 7.
• * 1.15

  Pro. 4. 11.
• * 1.16

  King James.
• * 1.17

  Psal. 90. 6.
• * 1.18

  Flattery de∣scribed.
• * 1.19

  Gal. 5. 13.
• * 1.20

  Mat. 4
• * 1.21

  Iob 26.
• * 1.22

  Cor.
• * 1.23

  Phil. 4. 22.
• * 1.24

  Mar. 5.
• * 1.25

  Euseb. vit. Constant.
• * 1.26

  Heb. 4.
• * 1.27

  1 Cor. 4.
• * 1.28

  2 Pet. 2. 8.
• * 1.29

  1 Cor. 12.
• * 1.30

  Sap. 11. 12.
• * 1.31

  Kin. 4. 6.
• * 1.32

  Cor. 12.
• * 1.33

  Ezek. 2.
• * 1.34

  Psal. 90.
• * 1.35

  Exod. 33. 15.
• * 1.36

  Thes. 2. 12.