The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 2
CHAP. II. Chriſtian prudence the foundation of al friendſhip; and more particularly of that with Chriſt.
SECT. 1. A general account of Chriſtian prudence, as the foundation of friendſhip with Chriſt.
THE Election, This election muſt be judicious.which is neceſſarily required to make up a ſincere Amitie and friendſhip, muſt be rational, judicious and diſcrete. Indeed al human election does neceſſarily preſuppoſe a Judgement of Diſcretion; according to that of the Philoſopher,eforeign. Ariſt. Eth. l. 3. c. 4. Election muſt be with reaſon and Judgement: again,fforeign. Ariſt. Eth. l. 3. c. 5. Election is a conſultative, or deliberative Appetite. And ſurely if Conſultation and Diſcretion be neceſſary to al Election, it is much more requiſite to this of Amitie, eſpecially as it regards Chriſt, which is the moſt noble and excellent kind of friendſhip. Raſh unadviſed friendſhip ſeldome proves ſound or laſting: an haſty friend, and a ſlow enemie are accounted alike dangerous. Yea,Turpe cenſetur ſtatim amore occuparl, ſine deliberatione. Plato, Coviv. how oft does raſh haſty friendſhip degenerate into down right enmitie and hatred? We have had too ſad experiments of this in many ſeemingly forward friends of Chriſt, who in time have proved profeſſed enemies to him. Certainly they who take Chriſt they know not why, wil part with him for they know not what: Such caſual accidental Chriſtians are not long-lived friends of Chriſt. Their friendſhip to Chriſt is no better, than that of Turks to Mahomet; it being bottomed only on ſome commun motives of Education, or Imitation: Their grounds are only ſleight and inconſiderate; ſuch, as if al other circumſtances concurred, would turne them into a Jewiſh or Mahumedan enmitie againſt Chriſt. There is no friendſhip with Chriſt, that wil prove ſincere and durable, but what is bottomed on, and flowes from a ſerious, judicious, rational election of him; on ſubſtantial, eſſential grounds and proper motives apprehended by the ſoul. The Phyſician tels us,Syn…tu…. that Nature makes no ſudden mutations or changes: and every ſudden mutation is dangerous. This is thus far true here, that, he who ſuddenly jumps into a profeſſion of friendſhip with Chriſt, without much deliberation, and many inward ſerious thoughts, what his friendſhip with Chriſt is like to coſt him, is in great danger of backſliding in a tempeſtuous day.Mat. 7.26. Thus much our Lord himſelf aſſures us in that Parable, Mat. 7.26. The fooliſh man which built his houſe upon the ſand, is he that takes up his friendſhip with Chriſt upon ſleight, inconſiderate grounds. Such haſty buildings have ſeldome ſure foundations. Wherefore Chriſt compares his real ſubſtantial friend,Luk. 14.28. to a wiſe builder, that firſt ſits down and conſiders his coſt, Luk. 14.28, 29, 30. For which of you intending to build a tower, ſitteth not down firſt, and counteth the coſt, &c. Chriſt ſpeaks here in relation to his Croſſe, as it appears from v. 27. and whoſoever doth not bear his croſſe, and come after me, cannot be my Diſciple. He that wil eſpouſe Chriſt for his friend, muſt withal eſpouſe his croſſe; and therefore it greatly concerns him, to ſit down and conſider his charges. Such was Moſes's conſideration, in the election of Chriſt for his friend, as we have it,Heb. 11.25, 26. Heb. 11.25, 26. chooſing rather to ſuffer affliction with the people of God, &c. Moſes had a ful proſpect of al the pleaſures, honors, and advantages of Pharaoh's court: he had alſo a judicious previſion, or foreſight of thoſe afflictions, he was like to meet with in eſpouſing Chriſt, and his perſecuted people for his friends; and after a ſerious deliberate debate (pro & contra) in his own thoughts, he choſe rather a ſuffering afflicted friendſhip with Chriſt and his people, than the eye-pleaſing delights, and heart-bewitching Grandeur of Pharaoh's court. Here was indeed weightie and mature deliberation. Without al peradventure, friendſhip with Chriſt is grounded upon the higheſt and deepeſt Reaſons; and therefore the deeper and ſtronger our apprehenſions of thoſe Reaſons are, the deeper and ſtronger wil our friendſhip with Chriſt be. Sanctified reaſon is the eye, not only of our ſoul, but alſo of our Amitie and friendſhip with Chriſt; which wil be ſtronger or weaker according to the force of thoſe ſanctified reaſons on which it is grounded. Friendſhip backt with ſpiritual, ſolid, deep, feeling, lively contemplations of Chriſt's excellences, moves ſtrongly towards, and cloſeth intimately with him. 'Tis a great ſaying of the Philoſopher,gforeign. Plato Rep. fol. 382. No fool and mad man is [Theophiles] a friend of God. Friendſhip with Chriſt, though it does not find men wiſe and ſerious, yet it makes them ſo. 'Tis the ſinner, who is an enemie to Chriſt, that is the fool and mad man. Grace, which makes mens friends to Chriſt, makes them alſo wiſe and deliberate.
SECT. 2. A Spiritual ſagacitie or judgement of Diſcretion the foundation of Amitie with Chriſt.
BUT to ſpeak a little more diſtinctly and cloſely to this firſt proprietie of our election. The parts of Chriſtian prudence.The Wiſdome, reaſon or Judgement, which is to be employed in the election of a friend, is ſtiled Prudence; which is defined,hforeign. Def. Plat. A facultie or power of it ſelf productive of human happines. This Prudence contains in it theſe parts 1. A Sagacitie, or a ſpirit of Diſcretion for the finding out the right end and object. 2. An Ʋniverſal providence, or proviſion of al ſuch means as conduce to the attainment of our deſired end. 3. A Facilitie, and dexteritie for the diſpoſing of theſe means in the beſt manner and method, in order to the proſecution of our end.Prudence neceſſarie 1. To diſcover the right end and object of our friendſhip. Al theſe parts of Prudence are very requiſite to al friendſhip, but eſpecially to the choice of Chriſt as our friend.
1. There muſt be a ſpiritual ſagacitie or judgement of Diſcretion to find out the right end and object of our friendſhip. This is indeed of huge concernement, in order to the right conſtitution of friendſhip: for the laſt end in morals has the ſame place with the firſt principles in ſpeculatives, and with the Forme in Naturals. The laſt end infuſeth ſweetnes, goodnes, forces, and life into al the means: therefore if this be naught our friendſhip can never be good.iTu verò, Omnia cum amico delibera, ſed de ipſo prius: poſt amicitiam credendum eſt, ante amicitiam judicandum. Seneca In our Amitie with Chriſt the laſt end, and ultimate object of our choice muſt be no other than Chriſt himſelf: there is therefore required a ſpiritual ſagacitie to diſcover the excellences of Chriſt. Sagacitie is ſaid to be*foreign. Plat. Def. fol. 412. an Acumen or ſharpnes of Ʋnderſtanding, whereby we eaſily and ſpeedily penetrate, or dive into the nature and qualitie of things. Amongſt irrational creatures the Dog is thought to partake of a very great ſhadow hereof,kPlato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies. Plato Rep. 2. fol. 376. Life of Padre Paul, pag. 60. in that he can, at the firſt glance, diſcover his friend. And it is ſaid of Pad…e Paul the Venetian, that great Maſter of Prudence, 'That he could immediately penetrate the nature, inclinations, and deſignes of men, and, like a perfect Muſician, make his judgement of the Inſtrument by the firſt touch: ſo, by making men ſpeak, he knew their ends, their Intereſts, their drifts, their reſolutions upon buſines, and with moſt admirable quicknes, the very anſwers they could make; and ſo he regulated himſelf in al procedings.' Such a ſugacitie or ſharp-ſightednes is extremely uſeful in the choice of a friend; eſpecially of Chriſt; who is imcomparably the beſt of friends. Oh! were men ſo quick-ſighted and ſage, as to diſcerne thoſe infinite beauties, and raviſhing glories of Chriſt's perſon; that Divine ſuavitie and good-nature of his Diſpoſition, thoſe warme compaſſions and ſweet tenderneſſes of his bowels, thoſe wonders and condeſcenſions of his Grace; in brief, had men eyes to ſee, what an ancient, laborious, induſtrious, bleeding, burning, rich, free, unwearied, invincible love Chriſt bears towards ſinners, they could not chooſe, but chooſe him for their friend. But ah! alas! here lies the ſinner's Hel, he is quick-ſighted towards Idol-lovers, but he has no eyes to ſee Chriſt, the myſteries and wonders of his beautie, Grace and Glorie; and therefore 'tis no wonder, that Chriſt has ſo few friends in the world. Would the blind World but take Philip's advice, and Nathaniel's practice, John 1.47.Joh. 1.47. Come and ſee, what tranſcendent perfections, what imcomparable excellences, ſweetneſſes, and heart-conquering myſteries of Grace, and Love, are to be found in Chriſt, what a croud of friends might he have? come and ſee wil ſpeak more for Chriſt, to ſet forth his excellences, than the tongues of men or Angels can do. But alas! men wil not come, men wil not ſee, and dive into the glorious myſteries of Chriſt, and therefore 'tis no marvel that Amitie or friendſhip with him is ſo rare. The Philoſopher tels uslforeign Plato foreign. fol. 206. That a wiſe man does not praiſe his beloved, 'til after ſome familiaritie he knows him wel. The wiſe men of the world commend not Chriſt as the beſt friend, becauſe they know him not; and they know him not, becauſe they have no familiaritie, or acquaintance with him. Al men that have inward, feeling experimental familiaritie with Chriſt, commend and extol him, as the beſt friend: no man that ever came to him, and taſted how good and gracious he is, went away with repenting and hard thoughts of him. David, as a figure of Chriſt, bleſſeth the Lord for this ſpiritual ſagacitie, as Pſal. 16.7.Pſal. 16.7. I bleſſe the Lord who hath given me counſel. What counſel does he mean? why, counſel or ſagacitie to chuſe God for his friend and portion: as it's evident from v. 5, 6. The Lord is the portion of mine inheritance, &c. He is ſo far from envying of the wicked their portions, and friends, or from repenting of his choice, that he bleſſeth God al his daies for this ſpiritual ſagacitie or counſel, which he gave him, to chuſe God himſelf, and none but God for his friend. Yea, he is ſo much taken and ſatisfied in his choice, as that he cries out to al the world,Pſal. 34.8. Pſal. 34.8. O taſt and ſee that the Lord is good. This ſpiritual ſagacitie is a Divine inſtinct, wrought by the ſpirit of God, whereby the ſoul firſt taſts, and then ſees the excellences of Chriſt. So Tyndal, on John 10.4, 5. (fol. 265.) 'If they ask, how we know that it is the Scripture of God? ask them, who taught the Eagles to ſpie out their prey? even ſo the Children of God ſpie out their father.' Divine inſtinct, backt with inward ſenſe and ſpiritual reaſon, gives the ſoul a clear, ſpiritual, affective ſight of Chriſt; and ſo engageth the heart to move ſtrongly towards him. For no knowlege works more powerfully, than inſtinct of nature ſtrengthened by reaſon. Thoſe who have an inward feeling taſt of Chriſt's admirable ſweetneſſes, wil ſee and know what an excellent friend he is. The Philoſopher definesmforeign. Platon. Def. fol. 413. election, a right experimental probation, ſuch as the Goldſmith has of metals. This is moſt true here; the more inward, experimental, and familiar probation, or trial, we have of Chriſt, the more chearful, firme, and inviolable wil our election of, and Amitie towards him be. 'Tis true, every friend of Chriſt has not a feeling ſenſe of his intereſt in Chriſt; yet he has deep ſenſe of the ſuperlative excellence of Chriſt. Some good friends of Chriſt, have not the ſweet, joyous ſenſe of Chriſts preſence, yet they have the bitter, bemoaning ſenſe of his abſence; which argues ſome forgoing taſt, how ſweet friendſhip with Chriſt is. Thus it was with the Spouſe; even when ſhe had loſt his ſweet refreſhing ſenſe of Chriſt's comforting preſence, ſhe ſtil retained a lively ſenſe of the bitternes of his abſence, and ſuperlative worth, as it appears by the high character ſhee gives of him, Cant. 5.11—16. my beloved is white and ruddy, Cant. 5.11.—16.&c. Thus we ſee what ſpiritual ſagacitie or ſharp-ſightednes is required; alſo what foundation it has in ſpiritual ſenſe, in order to the Election of Chriſt as our friend.
SECT. 3. Sacred Providence or Conſultation about means neceſſary to Friendſhip with Chriſt.
2. ANother part of prudence,Providence or conſultation about the means. neceſſary for the conſtitution of a wel grounded and inviolable Amitie or friendſhip, is Providence, or a prudent proviſion of ſuch means as are moſt conducible to our end. This providence is defined in the general,nforeign. Plat. Defin. fol. 414. a preparation for ſome future end or deſigne. As to our preſent caſe, it implies an univerſal comprehenſion of, and deliberation or conſultation about al ſuch means, and particular circumſtances relating thereto, whereby a firme wel-grounded Amitie may be maintained. This Providential prudence oArſt. Eth. lib 3. c. 5.ſome terme Deliberation or conſultation; which referrs (1.) To the means, not the end. (2.) To means licit, notpDe illicitis nulla debet eſſe conſultatio. Grot. illicit, or unlawful. (3.) Among lawful means not to infinite, but finite. (4.) In finites, not to what are impoſſible, but to ſuch as are in our power. (5.) As for ſuch means as are in our power, conſultation takes anqQui ad tauca reſpic…t, facile reſpondet. univerſal proſpect of al that relate to our end. (6.) Laſtly, after a ful view of al means, it commends therforeign. Platon. definit. fol. 414. beſt to our election; in which it determines. Theſe are the characters, which the Philoſopher gives of a good conſultation. Now to draw down theſe general rules to our preſent purpoſe. The ſoul that would arrive to a wel-grounded election of Chriſt for his friend, muſt ſeriouſly conſult and deliberate on al ſuch means as are moſt expedient for the proſecution, and obtainment of this his end. For to chooſe a friend, without a ſerious conſultation about, or proviſion of ſuch means as neceſſarily conduce to the maintaining and promoting of ſuch an Amitie, is, even in theſforeign. Plato Conviv. fol. 184. commun eſtimation of al prudent perſons, but a raſh, fooliſh, election. If ever deliberation and providence be uſeful, it is in this caſe, namely for the finding out the moſt appoſite, and proper means for the promoting our friendſhip with Chriſt. And the reaſon hereof is drawn from the difficulties, which occur in making a clear, firme, ſolid, complete judgement, touching the moſt proper means for the maintaining our Amitie with Chriſt. 'Tis not here, as in ſpeculative Sciences, where the Premiſes being laid, the concluſion follows of its own accord, without difficultie: no,tIntellectus practicus propter paſſiones variáſqu… occurrentes …mſtantias d…fficilius veritatem attingit quàm ſpeculat… vus. St. Joſeph. Theſ 64. here, in this undertaking of friendſhip with Chriſt, there occur various irregular paſſions, croſſe humors, private Intereſts, and other material circumſtances, which very much obſtruct the practick Conſcience, in making a right judgement of the means, albeit the end be already fixed: ſo that without mature deliberation and conſideration little good wil be done. A ſoul that wil engage in Amitie with Chriſt, muſt reſolve upon parting with right eyes and hands, things moſt dear unto him; which requires ſerious advice and deliberation: he muſt alſo make account of being engaged in many a ſharp Combat with ſpiritual wickedneſſes in high places, with a frowning and flattering world, and with a ſlie, deceitful, treacherous heart; Al which require a world of ſpiritual prudence and caution. This very argument our bleſſed Lord improveth, to provoke Chriſtians to ſerious Conſultation, and Providence, about ſuch means as may conduce to their friendſhip with himſelf. So Luk. 14.31, 32, 33.Luk. 14.31, 32. Or what King going to make war againſt another King, ſitteth not down firſt, and conſulteth, whether he be able with ten thouſand, to meet him that cometh againſt him with twenty thouſand, &c. The ſcope of the Parable is this: Chriſt acquaints them, v. 26, 27. what a difficult conflict they had to engage in; they muſt hate (comparatively) father, mother, wife, children, yea and life alſo, if they would be his friends: Therefore he bids them ſit down, and conſider what proviſion they had made, for ſuch a difficult undertakement: whether they had got armor of proof, and ſufficient forces for ſuch a difficult exploit and warfare. Certainly they who unadviſedly ruſh into ſuch a battel, without their ſpiritual ar…or, the ſhield of faith, the ſword of the ſpirit, &c. muſt expect, ere long, to lye wallowing in the bloud of their ſlain friendſhip with Chriſt. He that is only a caſual and raſh friend of Chriſt, cannot promiſe himſelf to be alwaies ſuch; as the uNon promittit ſe talem in perpetuum, qui caſu bonus eſt. Senec.moraliſt obſerves of a good man. He that intends to approve himſelf, what he profeſſeth to be, as to friendſhip, muſt deliberately provide a ſufficience of ſpiritual Armor, and forces to carrie him thorow al difficulties, he is like to encounter with. Such was David's election of God for his friend,Pſal. 119.57, 58, 59. Pſal. 119.57, 58, 59, 60. v. 57. Thou art my portion O Lord. There lies David's choice of God for his portion or friend. *Senſus eſt: Habeant ſibi alii ſuos honores, o…es, & caetera hujuſ…odi: At ego, O Domine, ſi… ſtatuo, Pars & portio mea, &c. Muis.As if he had ſaid: ſome chuſe this, others chuſe that, others chuſe ſome other inferiour good for their portion: but as for me, Lord, I ſolemnely profeſſe, and that after ſerious deliberation, that I have no other portion or friend but thee: let who wil take theſe lower goods; give me thy ſelf, I have enough, I am content: I can neither expect nor deſire a better good. And what follows? I have ſaid, that I would keep thy words. I have ſaid, i. e. I have, upon ſerious mature deliberation and conſultation, peremtorily reſolved. What? that I would keep thy words: i. e. that I would vigorouſly proſecute al thoſe means, by thee preſcribed, for the maintaining of this my election of thee for my friend. So v. 58. I intreated thy favor with my whole heart, &c. i. e. I have choſen thee, with the bent of mine heart, for my friend. What follows? v. 59. I thought on my waies: There is a great Emphaſe in the Hebr.wforeign diligenter reputavi (nam verbum eſt Pihel) fac…ltate mibi primum data, quum duas cernerem vias, unam Veluptatis, alteram Vertutis. Verb, rendred I thought: which ſignifies here, I diligently weighed, and deliberately conſidered every tittle, like thoſe who caſt accounts, comparing every part with the other, to the intent that I might the better ſum up the whole. Of what? Of my waies: i. e. al thoſe waies and means which lead me to a more complete and perfect union and communion with thee as my friend. So it follows: and turned my feet unto thy Teſtimonies. The like v. 60. I made haſt, and delayed not to keep thy commandements. nFeſtinavi. Senſus eſt: Re cognitâ nihilſum cunctatus, ſed mox praeceptis tuis ſervandis in…bu…. Muis.His deliberation was long and ſerious, but his execution was with haſt, and without delay: which indeed is, by wiſe men, ſuppoſed to be one of the higheſt pieces of Prudence. For to conſult long, and warily on al means and waies, that may promote our end, and then to execute ſpeedily, is the moſt likely courſe to render our deſignes and undertakements moſt effectual, and ſuccesful. Such was David's Deliberation and reſolution in his election of God for his friend. If our Deliberation about the means be raſh and inconſiderate; and our reſolution, and execution ſlow and delatorie, ſuch friendſhip, though it may begin with much heat and warmth of Affection, yet it uſually ends in ſhameful diſappointment, if not open Apoſtaſie. Briefly; they who do hand over head (as we ſay) or unadviſedly chooſe Chriſt for their friend, without ſolemne and due conſultation about the difficulties, that may impede or hinder, and the means, which may promote their intended Amitie, are ſeldome longlived, but never the beſt friends of Chriſt. For friendſhip inconſiderately and eaſily acquired, is uſually as raſhly and eaſily loſt, when difficulties occur. This holds true in civil, but much more in ſpiritual Amitie, with Chriſt. Nothing therefore is more requiſite, to lay a firme foundation for friendſhip with Chriſt, than mature deliberation and conſultation, not whether or no we ſhould make him our friend, (that is paſt doubt and inquirie) but what are the moſt effectual means, and expedite courſes, to procure and promote friendſhip with him.
SECT. 4. Dexteritie in the Diſpoſement of means, a fundamental ingredient of friendſhip with Chriſt.
ANother branch of human Prudence is dexteritie or Facilitie of judgement, Dexteritie or facilitie in diſpoſing of the means.for the diſpoſement and ordering of the means in the beſt method and manner, in order to our more facile proſecution of the end. xLa prudence eſt dans l'action, ce qu'eſt la Sapience dans la contemplation. Confer. Beaux Eſprits Confer. 13. p. 225.Look what Sapience or Intelligence is in contemplation, the ſame is Prudence in action. For the end in action and moral virtue, is the firſt principle in prudence. So that as in Sciences, there is an huge uſe of Logick. and method for the right diſpoſition, ordering, and placing of termes, propoſitions, and diſcourſes, in order to the drawing down exact conſequences and concluſions from firſt Principles: juſt ſo it is in moral Prudence; it may not ſuffice that we pitch on a right end, and chooſe the beſt means to proſecute this end; but there is alſo required an exact diſpoſing or ordering of thoſe means, in order to the more ſpeedy and effectual proſecution of the end. This they cal Dexteritie or Facilitie of Judgement; which is extremely neceſſary in al moral actions, and no where more than in the election of a friend, but moſt of al in the choice of Chriſt our beſt friend; as it wil appear by an examen of the ſeveral notions and offices thereof.
This Dexteritie in the general,Dexteritie What? is an exactnes or equitie of judgement, which gives to al things their juſt weight, meſure, order, and place: and it has divers Names and Offices; which agree wel with that Prudence whereby Chriſtian Amitie, eſpecially with Chriſt, is produced and maintained.
1.1. Perſpicacitie. It is termed [foreign] a Perſpicacitie of counſel, whichyforeign. Plato, de Rep. 4. fol. 428. ubi addit Serranus: Dicit Plato foreign, i. e. Conſilii inveniendi perspicacitatem praeſſtantiſſimum q…iden ſapieatiae genus eſſe. Plato defines, a manifeſtative Science; and ſuppoſeth it to be one of the moſt noble kinds of wiſdome; becauſe it gives unto things their juſt proportion, order, and rank. Such indeed a Perſpicacitie, or diſcrete counſel is very advantageous for the conſtituting and promoting a right friendſhip betwixt men and men; but more particularly betwixt men and Chriſt. He that wil make Chriſt his friend, and have converſation with him as ſuch, needs much perſpicacitie and dexteritie, ſo to order al his waies and courſe of life, as that there be a ſweet harmonie, and happy combination between al the parts thereof; ſo that one dutie may not diſplace another, but each keep its proper rank and order. Chriſtian Amitie, eſpecially with Chriſt, is a very uniforme, harmonious and equal thing: if there be any confuſion or diſorder in our waies, it wil ſoon make a ſchiſme or breach, ſo far as it prevailes, in our friendſhip. So that there is required much Divine Logick, and method, or holy Art to knit the parts and Duties of our life ſo exactly together, as that there be no diſſonance, or jarring found amongſt them. Hence this Perſpicacitie or Dexteritie is defined by the Platoniſt,zforeign. Platon. Def. fol. 413. a connatural virtue of reaſoning, or a virtuous Logick. Certainly if natural and artificial Logick be ſo greatly uſeful for the methodizing and right ordering the parts of ſpeculative Sciences; of how much greater uſe is this Divine Logick, or ſacred method, for the right ordering the parts and duties of a Chriſtians life and converſation with Chriſt as his friend?
2.2. Experience a great orderer of Affairs. This Prudent diſpoſition of our waies and means is alſo termed foreign experience; which has a mighty efficacious dexteritie for the ordering of Affairs, and therefore muſt needs be very uſeful for the breeding, and maintaining of al friendſhip; but in a more peculiar regard, of the Saints Amitie with Chriſt. Plato tels us,aforeign. Plato Rep. 9. fol. 582. that an experienced perſon, indued with prudence, is the only Philoſopher: and he gives this reaſon of it; becauſe a prudent experience is the beſt Judge of human Affairs. And, that experience is the chief nurſerie of Prudence, the ſame Philoſopher proves elſe wherebforeign. Plato Gorgias., becauſe experience renders our lives regular and harmonious, according to rules of Art: whereas inexperienced perſons, upon the occurrence of any new or ſtrang Accidents, are liable to many irregularities, confuſions, and diſorders. And the reaſon hereof is this: a prudent experience furniſheth us with many, and uſeful obſervations, and experiments; which being reduced to their ſeveral claſſes and ranks, give us general rules and precepts, for the more regular ordering and diſpoſement of our waies and courſes, in the proſecution of our end. The particular occurrences and ſingular Accidents of our lives, are wel-nigh infinite; and therefore are accounted as ſuch:cSingularia infinita, per Prudentiae regulas reducuntur ad finita. Aquinas. Summ. Now the infinite contingences, and ſeverals of our lives, are, by the rules of Prudent experience, reduced to a finite ſeries, and regular order; which renders our converſation more uniforme and orderly. By al this it evidently appears, how greatly neceſſary a prudent experience is, both for the begetting, and augmenting, as of Amitie in general, ſo more particularly of our friendſhip with Chriſt. An Election of a friend, founded on a prudent experience is ever moſt firme, harmonious, and inviolable. And nothing makes the Saints walk more orderly with Chriſt, as their friend, than a prudent experience of his and their own waies. But of this more in the Perfective Laws of friendſhip.
3.3. A facile method of learning our duties. This Prudent diſpoſement of our waies, is alſo ſtiled foreign, a facile or eaſy method of learning; which they definedforeign, Plat. Deſ. fol. 413. foreign, i. e. generoſitas animi, & vis conjectandi id quod quemque decet. Ser. a good diſpoſition of the ſoul to learne ſpeedily. By this good diſpoſition of the ſoul it is ſuppoſed, they mean, a greatnes of mind, and facultie of conjecturing at that, which moſt becomes every one. And ſurely al wil grant, ſuch an eaſie method of learning, or facultie of conjecturing at what is moſt becoming, is very neceſſary to al friendſhip, and more particularly to the Saints Amitie with Chriſt. The more skilful men are and facile in learning their duties towards Chriſt, without al peradventure, the better friends they wil make. Such conjectures are moſt happy and ſuccesful for the begetting of friendſhip.
4.4. Facile progreſſion. This prudent diſpoſement of our waies is farther named, foreign, a facile progreſſion, or eaſie method of procedure: which they define,eforeign. Plat. Deſ. fol. 414. a firme Facilitie of rational judgement; whereby our actions and waies are regulated and ordered in the beſt manner. Which alſo greatly conduceth both to the begetting and maintaining of al friendſhip, Human and Divine.
5.Dexteritie What. Laſtly, This prudent diſpoſition of our waies and Actions is moſt properly called foreign, Dexteritie: which is an habit of prudence governing and directing al means ſo as they may al, in their reſpective ſtations, moſt directly conduce to their end. Than which, what may we conceive to have a more ſoverain influence on all friendſhip, but more immediately on our friendſhip with Chriſt? were Chriſtians ſo prudently dexterous, as to uſe and enjoy al things in ſubſervience and ſubordination to Chriſt, and their friendſhip with him, to what a rate of communion with him might they attain? what incomparable friends would they make? how viſible and glorious would their friendſhip with Chriſt be? But this is the bane of al our Amitie with Chriſt, (which is alſo moſt egregious imprudence) we confound the order and ſeries of means and end; fUtimur fruendis, ac… fruimur utendis, Auguſt.we enjoy things to be uſed, and uſe things to be enjoyed. We enjoy the creature and uſe God; we make the world our friend, and Chriſt its ſervant: or elſe if our end be right, yet there is too oft a confuſion and diſorder in the uſe of means: How violently buſie are we oft about trifles, and how trifling about things of the greateſt moment? how do many ſeeming friends of Chriſt, toil and ſweat for earth, if not for Hel, but ſport and play with Heaven? Yea, do not too many friends of Chriſt, for the main ſincere, engage their hands, if not their thoughts and hearts, in ſuch a croud of worldly affairs, though materially good, as that their ſpirits are diſtracted and unfitted for converſation with Chriſt as their friend. This ſeems to have been the folie of Martha, for which ſhe is friendly, yet ſharply, rebuked by her Lord, Luk. 10.40, 41. v. 40. 'tis ſaid, Marth… was cumbred about much ſerving. Luke 10.40, 41.The ſervice ſhe was emploied in, was materially good, yea of the beſt kind: for what more laudable, than to provide for her Lord, who was ſo good a friend? yea, ſhe thought it ſo great a piece of ſervice for her Lord, as that ſhe comes to him, with deſires that he would diſmiſſe her Siſter Marie, to aſſiſt her. Wherein then lay her blame? why, it lay in this; ſhe wanted this ſacred dexteritie, or facilitie of diſpoſing and ordering her Affairs. For 'tis ſaid, v. 40. She was cumbred about much ſervice. Though the Service was of the beſt kind; and both an effect and argument of her friendſhip with Chriſt, yet it was, 1. Too much: foreign uſurpant de miniſteriis hujus vitae. Grot.She wanted dexteritie to give the juſt weight and meſure as to the quantitie. 2. She wanted alſo dexteritie, as to the manner, or right ordering of her Service: for ſhe was cumbred, foreign., or hurried here and there; ful of confuſion and diſorder. Yea 3. Theſe hurries ſo far prevailed on her ſpirit, as to cauſe a diſtraction and ſchiſme therein: ſo v. 41.foreign. Martha, Martha thou art careful, or, as it were, torne in pieces with anxious ſolicitous cares. Whence 4. follows another defect as to dexteritie, 'tis ſaid: She was troubled. The word ſignifiesfforeign, inq…iunt Graeci Grammatici, proprie foreign: …de porro ad caetera transfertur. Suidas exponit foreign. Diſtraheris, Latini dicerent, Grot. ſuch a trouble, as procedes from the raging of the Sea, when it caſts up mud and filth, or from troubled waters, when the mud is ſtirred, &c. Her ſpirit was ſo diſturbed about thoſe two many things, as that it caſt forth many dirty thoughts, &c. 5. She wanted dexteritie as to the timing of her Service. It had been more fit for her, at this time, to have, with her Siſter Marie, minded that one thing neceſſary, namely communion with her Lord in ſpirit, mentioned v. 42. But one thing is needful and Marie hath choſen that good part, &c. What was Maries choice? why, 'twas, as v. 39. to ſit at Chriſts feet, and enjoy more ſpiritual communion with him. Thus we ſee, how far good friends of Chriſt, for want of this prudent dexteritie, or holy skil to order their Affairs aright, may, even in their ſervices for Chriſt, fal into many errors and miſcarriages, even againſt thoſe laws of friendſhip they profeſſe. As al Vice, whether natural or moral, conſiſtsgforeign. Plato Phaedo 92. in an Ataxie, or diſorder, and confuſion; ſo al Grace in an Eutaxie, or good-order, and harmonie. Pythagoras.Hence ſome o… the Philoſophers held, that Virtue was nothing elſe but a ſymmetrie, or Harmonie. And if this Good order or Harmonie be eſſential to al virtue, how much more than is it requiſite to friendſhip, eſpecially between the ſoul and Chriſt, which is one of the higheſt degrees of virtue. The poor Philoſopher could ſay,hforeign, Plato Protag. 3. fol. 326. that the whole life of a man ſhould conſiſt of a good ryme, and right harmonie: Whence he makes Harmonie and Symmetrie to be the ſoul, not only of the moral, but alſo of the natural World. Is not this more properly applicable to the Saints friendſhip with Chriſt?Prudent order, the ſoul of Amitie. what does more ſpirit, animate, beautifie, and confirme Amitie with Chriſt, than an holy order, and Divine Harmonie in our waies and converſation? And what can be more ſoverainly efficacious, and expedient for the begetting this ſacred order, than this ſpiritual, prudent Dexteritie, which we have been treating of? Spiritual light and prudence is the beſt orderer of things: Sinners void of the light of life, are loged in the grave of ſin, where there is no order, but confuſion; yea their light is darknes, as Job ſpeaks of the natural death, Job 10.22.Job 10.22. A land of darknes, as darknes it ſelf, and of the ſhadow of death, without any order, and where the light is as darknes. Sinners, whoſe light is darknes, cannot but be full of diſorder and confuſion: for al diſorder comes from darknes. Thence Job 37.19.Job 37.19.'tis ſaid, we cannot order our ſpeech by reaſon of darknes. None can order their words and waies aright, but ſuch as are indued with the ſpirit of God, and ſaving light. Whence David praies, Pſal. 119.133.Pſal. 119.133. Order my ſteps in thy word, i. e. cloth me with a ſpirit of wiſdome, or prudent dexteritie, that ſo I may order my ſteps according to thy word, and approve my ſelf thy faithful friend. And ſuch as do thus prudently order their waies, have a promiſe of the higheſt manifeſtations of Divine friendſhip, Pſal. 50.23.as Pſal. 50.23. To him that ordereth his converſation aright, wil I ſhew the ſalvation of God. We ſee then how eſſentially, and univerſally uſeful this Divine Prudence is, both for the production and conſervation of friendſhip in general, but more particularly, of that Amitie which ought to be 'twixt the ſoul and Chriſt. I ſhal ſum up the whole of this particular in a brief character of Divine Prudence, as it relates to friendſhip with Chriſt. This ſpiritual prudence is iforeign, Jambl. ex Pythag.an Intelligent eye, which contemplates thoſe incomparable beauties, and tranſcendent glories that are in Chriſt: it is a ſpiritual taſt which ſavors and relliſheth thoſe incomparable ſweetneſſes that are in Chriſt: It is the greateſt inventreſſe of means moſt expedient for the enjoyment of Chriſt, as our friend. It is a kforeign, Pythag.ſacred orderer, which preſcribes the beſt Directorie for our waies: It is produced in a pure mind; which reflecting on Chriſt, beholdeth in him a moſt beautiful exemplar or Idea for al its waies: It is lforeign. Pythag.the Corrector and Governor of al our paths; mforeign, Jambl. ex Pythag.which referring al to the Divine patterne, brings us into the neareſt Aſſimilation to, and communion with Chriſt as our friend. O! what need then have the friends of Chriſt to ſtudie and pray for this Divine prudence? Jam. 1.5. If any lack wiſdome, &c.