The Returning Backslider, Sermons · Sermon 14
THE FOVRTEENTH SERMON.
HOS. 14.10.
Who is wiſe and he ſhall underſtand theſe things? prudent and he ſhall know them? for the wayes of the Lord are equall, the juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
THeſe wordes ſeale up the whole Prophecy, for the Prophet immediately before prophecying of the captivity, diſcovers to them at length their ſinnes as we heard their Idolatry, adding new Idols to their former Idols, Baall to the Calves, the Princes remooved the bounds, (old orders and lawes) the Prophets they were fooles and did not ſee the judgements of God hanging over their heads; and none of them all could ſee their gray-haires, that is, the ſignes of their owne ruine. After which out of a Chriſtian love, care, and conſcience of his duty, by direction of the Spirit of God, hee preſcribes an excellent way how they ſhould carry themſelves, by returning to the Lord, take words unto your ſelves, renounce all falſe confidence in Aſhur, and all domeſticke helps at home, horſes and the like, and flye to God as your beſt Sanctuarie. Then hee ſhewes what God will doe to them, anſwer all the deſires he had put into their hearts: I will heale their Backeſlidings and love them freely, &c.
Now becauſe theſe were great matters of great conſequence, to make them either happy in the obſerving them, or miſerable in neglecting them, you ſee how he ſhuts up all in a moſt weighty cloſe: Who is wiſe and he ſhall underſtand theſe things, prudent and he ſhall know them, for the wayes of the Lord are equall, &c.
Wherein the ſcope of the Prophet is, to ſtirre up a holy regard of what hath beene ſpoken, he would not have all loſt for want of attention or application, and therefore he here ſtirs them up to a holy uſe of all: which ſtirring up, is excellently and figuratively cloathed with an Epiphonemy, or acclamation, who is wiſe and he ſhall underſtand theſe things, &c. He doth not ſay, let men underſtand theſe things, but who is wiſe and who is prudent? Let them conſider of theſe things, and then the Exhortation is back't with many Reaſons,
1. Jt is wiſdome and prudence to regard theſe things that J have ſpoken (who is wiſe and who is prudent)
2. And then againe they are the wayes of God that are ſpoken off, and they are ſtraight and equall in themſelves.
3. And they leade to happineſſe directly, without winding and turning, a man is ſure to attaine his journeys end in them, and if they will take example of thoſe who onelyonly are exemplary to them, he tels them the Iuſt ſhall walke in them, they ſhall not walke alone, they ſhall have the company of a cloud of witneſſes, who proſper and walke on cheerefully in this way, and attaine happineſſe in the end.
4. Then the laſt argument is taken from the contrary end of all them who cavill and ſnarle at Gods wayes and truth, that thinke themſelves witty to picke quarrels with ſomewhat in Gods booke, as it is a common faſhion now a dayes to have a divinity of mens owne: Tranſgreſſors, ſuch as are oppoſite to Gods wayes, they ſhall fall in theſe wayes, that is they take offence at theſe wayes and ſo fall into ſinne, and by falling into ſinne, fall into miſery, till at laſt they fall into Hell, which is the end of all quarrellers with divine truth, they fall and daſh themſelves upon them, and ſo eternally periſh.
Now theſe are ſtrong and forcible reaſons to inforce care and attention of what hath been ſpoken, it is Wiſdome and Prudence, and the wayes of the Lord here are ſtreight, and then all godly people walke in them, and thoſe that ſtumble at them are ſure to periſh, and doe periſh in them; not that they are a cauſe of their periſhing, but by reaſon of the malice of men, finding fault and picking quarrels with them, they fall firſt into ſinne, and then into miſery, thus we have the ſcope of the words.
Who is wiſe and he ſhall underſtand theſe things.
Firſt of all, we muſt know that the Prophet here in this figurative ſpeech makes a kinde of Exclamation, who is wiſe? he doth as it were ſecretly mourne at the Apoſtacy and fewneſſe of thoſe that be truely wiſe, as if he had ſaid, I have given you many directions, and ſhewed you what ſinnes lead to deſtruction, I have ſhewed what courſe yee are to take, and the bountie of God to thoſe that Returne: but, Who is Wiſe and Prudent to regard theſe things?
Jn the words therefore (in regard of the ſpeaker, the Prophet) we may obſerve this ere we come particularly to them: the character of a holy, mercifull, gratious, and wiſeman, that when he hath ſpoken things to excellent purpoſe, he would not have thoſe things loſt, but out of mercy and compaſſion mingled with a great deale of heavenly wiſdome, would have the beſt fruit of all he hath ſpoken. Which was the cuſtome of the men of God in the Scriptures, the Spirit of God leading them to ſtrike the naile home, when they taught truths to lay the word cloſe upon the conſcience, as much as they could. What is the whole book of Deutrenomie, as the word ſignifieth, but a repeating of the former lawes? Moſes thought all to no purpoſe, unleſſe he repeated lawes, and faſtned them upon the ſoule: ſo our Saviour Chriſt ſtill when he had ſpoken excellent things, ſaith, Let him that hath eares to heare, heare. So ſaith Ieremy, Mat. 11.15. Iere. 9.12.who is wiſe to conſider theſe things? and the concluſion of that excellent 107. Pſalme, is juſt thus, who is wiſe to conſider theſe things? and Deuter. 32. ſaith Moſes, O that they were wiſe, that they would thinke of theſe things, &c. So every wherein Scripture you have ſuch faſtning of things where truthes have beene ſpoken in application of them: which doth juſtifie the courſe of Gods Meſſengers in bringing the Word home unto mens conſciences, becauſe that which is ſpoken looſely in generall, no man applyeth in particular to himſelfe, we who are meſſengers of God, muſt therefore bring things home to the conſcience: who is wiſe and he ſhall underſtand theſe things, &c.
But that which more neerely concerneth us is, whereas firſt of all he propounds this exhortation to regard th…ſe things under this holy acclamation: who is wiſe and who is prudent? we ſee firſt of all,
Obſerv. That there are but few who are truely wiſe and prudent.
Few that enter the right way: for our Saviour ſheweth that narrow is this way and few there be that finde it. Mat. 7.14.The point needs not much proofe it is ſo plaine, and well knowne, wherefore it is now touched onelyonly making way to other things. The Reaſon heereof is cleere.
Reaſon. Moſt men we ſee live by ſenſe, will, and paſſion, and not by Faith, whereby they inthrall the wiſdome they have, and make it priſoner to ſinnefull paſſions and affections, rejecting thoughts of their owne future happineſſe: and though it behoove them in this world to bee broken of their will: yet they will have it here, though they periſh and be damned for it hereafter. This is the ſtate of the unbroken heart of man till he have grace in him. Yea it is the ſtate of all men, eſpecially thoſe that are puft up, either by their owne place, humour, or the flattery of others, they will have their will: Mens mihi pro Regno, as one ſaid. Now this being the proud poyſonfull nature of man, we muſt not thinke it a ſtrange thing, that there are ſo few wiſe and prudent: for a man cannot be wiſe and paſſionate, for his paſſion transformes him to be a beaſt, a Divell. Now becauſe moſt men live by ſenſe and by humour, which is a life they are nuzled in (eſpecially thoſe that are ſubject to flatterers) therefore few come to be truely wiſe and prudent, to have ſo much ſtedineſſe and ſobriety of ſpirit, as to deliberate what is to be done. They will not in cold blood give leiſure to their humors (but feed them) to conſider what is beſt. This being the humor of the world, no wonder that there be ſo few prudent and wiſe.
Vſe. 1 Since things are thus, learne this of it, if there be ſo few prudent and wiſe, as the Prophets complaine in all times. To whom is the arme of the Lord revealed; and,Iſa. 53.1. Who hath beleeved our report, &c. Then take heed of living by example, that we be not led away with the ſway and error of the times: for ſeeing there are few wiſe and prudent, it is better and ſafer to follow one man reformed by judgement, then a thouſand others, one man is worth a thouſand who is led with judgement and by the Spirit of God.
Vſe. 2 And likewiſe take no ſcandall, if you ſee men runne upon heapes in the broad and worſt way, for that men have alwayes done, it is the complaint of all the Prophets in all times, calling the better ſort few:Iſa. 17.5, 6. Jer. 3.14. as the grapes after the vintage, like a few ſcattered eares of corne after harveſt: one of a Citty, and two of a Tribe, a few of all. Therefore now let us ſeale this truth with this exhortation.
Vſe. 3 That we labour to be of that few that are truely wiſe and prudent, examine are we of thoſe few or not? and what have we in us that may ſecure us to be of this ſmall number; for if we be not, we ſhall never be ſaved. For Chriſts flocke is a little flocke; Luk. 12 32.and few there be that ſhall enter in at that ſtraite gate: what haſt thou then which may diſcover unto thine owne ſoule that thou art of that number, and not of the common multitude that ſhall be damned? it is a thing worth the inquiring of our ſoules; what have we in us that may charactariſe us to be Gods true ſervants, Chriſts true children, and members of the Church? and never reſt in a common perſwaſion of common grace, which caſtawayes may have as well as we. We muſt ſtrive for ſome diſtinct grace that reprobates cannot attaine unto.
Who is wiſe and he ſhall underſtand theſe things, prudent, &c.
But to come more particularly to the words, Who is wiſe and he ſhall underſtand theſe things, The holy man of God here in his exhortation naming wiſedome, ſingling out wiſe and prudent men; Who is wiſe and who is prudent? he toucheth men upon the quicke right veine, for who is there that would not be thought wiſe and prudent? a corrupt man naturally rather deſires to be thought ſinnefull then weake, judge him as you will, ſo you judge him not to be an unwiſe, an unprudent man. A proud man till he be ſubdued and humbled, had rather be thought diſhoneſt then ſimple, becauſe if hee be diſhoneſt, he thinkes it is out of choice: but to be ſimple, this argueth imperfection, and not freedome and bravery of ſpirit: therefore it being the naturall deſire and inſtinct of all men to be thought wiſe and to bee ſo, hee endeavours to worke upon that affection in them, Who is wiſe, &c. Well ſaith he, I know you all deſire to be thought wiſe and prudent men, would you make it good that you are ſo indeed? beleeve my ſayings, this is the way, whoſoever is wiſe let him underſtand theſe things, and he that is prudent let him hearken to theſe things that I have ſpoken.
Man at firſt when he had communion with wiſedome it ſelfe was a wiſe creature, till he hearkened to Sathan and ſo loſt all, becomming as the beaſts which periſh. Pſal. 49.12.Yet in that glorious building, ſince the corruption of nature this amongſt that rubbiſh is reſerved, that above all things there is a deſire to be happy and wiſe, which two deſires are naturally the leading deſires in men, To deſire to doe well, and to be wiſe. Therefore the Prophet here upon that which is left in mans nature takes advantage to build true wiſdome and knowledge indeed.
To come then in briefe to ſhew what this wiſedome and prudence is,Definition of heavenly wiſdome. for there is ſome diſtinction betweene wiſedome and prudence. Wiſedome is a heavenly light ſet up in the ſoule by the Spirit of God, whereby it diſcerneth the generall truths concerning God, our ſelves, the ſtate of the Church, the priviledges of Chriſtianity, and ſuch like: in ſumme it is a right divine apprehenſion of ſpirituall truths.
Definition of heavenly prudence.And prudence, this is a kinde of ſharpeneſſe of ſpirit, whereby the Spirit of God directs the ſoule, knowing the right generall principles to particular caſes. Prudence is an application of the generall knowledge of generall things to particulars, and is an ordering of the life in particular exigencies and caſes in a right order, according to the direction of the Spirit, as wee have it, Prov. 8. I wiſdome dwell with prudence. Divine wiſedome whereſoever it is dwells with prudence; that is, where God doth inlighten the underſtanding to conceive aright of the miſteries of ſalvation, there it dwells with prudence, that is, it directs the ſoule to an orderly carriage of life towards God and man, and in regard of it ſelfe, every way as it ſhould doe, in all eſtates, times and conditions, that is meant here by prudence, a particular gift whereby a man is fit to conſult and deliberate of things in particular to be done, in particular caſes of conſcience and the like. Now wiſedome and prudence they are both together in Gods people, howſoever perhaps one is more excellent then another. Some are wiſer who have a deeper ſearch of truths in generall: and ſome are more prudent in their wayes, that are weaker Chriſtians for the maine generall truths. Yet there is not a good Chriſtian but he hath ſo much prudence as will bring him to Heaven. But God giveth extraordinary wiſedome to ſome, becauſe they are leaders of others. Yet though in Gods diſpenſation there be a difference, yet in every Chriſtian they are joyned together, there is no Chriſtian but hee is wiſe for himſelfe, which is Prudence. This is as it were the ſalt which ſeaſoneth all other graces, and knowledge whatſoever: for what is knowledge without diſcretion, but a fooliſh humour? what is Patience but blockiſhneſſe, if a man doe not diſcerne how, why and upon what ground to be patient? what is Religiouſneſſe without this, but ſuperſtition, and what is Zeale but an indiſcreet heate, if it be not ſeaſoned with this Prudence? yea and what is Conſtancy it ſelfe, but an indiſcreet rigour and ſtifneſſe without wit. So that it is the ſeaſoning of all other graces whatſoever, that which puts bounds and meaſure unto all: therefore hee joynes it with Wiſdome, who is wiſe and who is prudent? good as we ſay conſiſts of a whole entire cauſe, unto which muſt be occurrence of all circumſtances together, one defect may make it to be ſinnefull. So this is Prudence to obſerve a due order cloathed with circumſtances of the manner and ſeaſon of every good action and duty, therefore be joynes heere Prudence. Who is wiſe and he ſhall underſtand theſe things, prud…nt and he ſhall know them?
Now theſe be the two graces that leade and guide a mans life: there muſt be firſt a generall underſtanding and light of the ſoule, and then there muſt be a particular light to apply this generall to particulars. Prudence is as it were the ſteward of the ſoule, which diſpenceth the light thereof according to particular occaſions.
Now for Wiſdome and Prudence, we will not inſiſt long on them, onelyonly we will draw towards a right diſcerning of them ſquared and proportioned to our underſtandings by reſemblances of other things: for a man may know what they are in divine things, by ſome proportion to humane things, what they are there, as to give a little light to it.
Signes of worldly wiſedome.He is a wiſe prudent man in the world that will be ſure to make the greateſt his friend. So God being the greateſt of all and moſt able to doe us good, he is a wiſe and prudent man that makes him his friend, and cares not who hee breake with, ſo he breake not with God.
And we account him alſo a wiſe and prudent man in the world, that like the wiſe ſteward in the Goſpell provides for the worſt times:Mat. 16.3. what courſe did he take for himſelfe herein, hee provides for, as he fore-ſees danger. So ſpirituall Wiſdome and Prudence will direct a man what is beſt for his latter end, his eternall reſt and happineſſe in another world. Heavenly wiſdome prefixeth to a man a full view of his latter end, and that which followeth thereupon in another world, and ſo makes him provide before hand, and direct all things to that end. A wiſeman will not have things to ſeeke when he comes to make uſe of them,Mat. 25. like the fooliſh virgins who had their oyle to ſeeke when they ſhould have had it ready. He is truely ſpiritually wiſe towards his latter end, that as hee knowes there is a ſtate to come, ſo is truely prudent to have all things ready againſt that time, that conſidering the uncertainety of this life, hee may not bee ſurprized unawares, like thoſe glorious virgins who had a lamp without oyle.
And amongſt men he is alſo counted a wiſe and prudent man, that makes a right choice, for this is wiſdome, when a man diſcerneth a difference, and anſwerably makes his choice. Simile mat…r erroris, ſaith one, Likeneſſe is the mother of error. There is a likeneſſe betweene good and bad in the world, and betweene truth and error, now hee is a wiſeman, who is not catchr with theſe reſemblances, but diſcerneth a difference between temporall & eternall things, ſhadowes & ſubſtances, realities and appearances of things, and ſuitably chooſeth eternals before temporals, the favour of God before the favour of men, and in a word thoſe things which concerne everlaſting happines, before thoſe that are periſhing, Wiſdome is ſeen in choice. By theſe few inſtances named, we may ſee what heavenly wiſdome and prudence is, by proportion of Wiſdome and Prudence in earthly things. Now conſidering that there is a better ſtate in another world then in this, he muſt needs be a wiſe man that orders things ſo, as that he may not looſe eternity. Moſt men in the world are pennywiſe and pound fooliſh, as we ſay: wiſe to a particular end, to get particular favours and riches,Deut. 32.29. ſo to ſatisfie their intentions: but for the maine which is Wiſdome indeed, to looke to their laſt eſtate and happineſſe, and to fit their actions and courſes that way, how few are wiſe to purpoſe? how few provide for eternity? therefore no marvell the Prophet ſaith, who is wiſe and who is prudent? becauſe men live by ſenſe and not by Faith.
Who is wiſe and he ſhall underſtand theſe things? prudent and he ſhall know them.
Obſerv. Now the next thing to be obſerved hence is this, That the wiſe and prudent onelyonly know theſe things. There muſt be Wiſdome and Prudence before we can know divine Truthes and make uſe of them: Obſerv. and then obſerve further, That true Wiſdome and Prudence carries men to Gods Word. Who is wiſe to underſtand theſe things? by divine Truth we grow wiſe and prudent, the Spirit ioyning with the ſame, and then we come to make a right uſe of them. There muſt bee firſt a ſpirituall Wiſdome and Prudence inlightned by the Spirit, ere we can make uſe of the word aright to taſte and reliſh it. Becauſe though the word be light, yet light alone is not ſufficicient to cauſe ſight, but there muſt concurre unto the outward light an inward ſight: grace muſt illuminate the underſtanding and put a heavenly light into the ſoule. As by the light within meeting with the light without, the eye being the inſtrument of ſight, applying it ſelfe to the thing, thence comes ſight. So there be divine Truthes out of us, wherewith when the Holy Ghoſt puts an inward light into the ſoule, ſanctified VViſdome and Prudence, then the inward light meeting with the light without, we ſee and apprehend. The Spirit therefore muſt joyne to worke VViſdome and Prudence. Naturally we are all dead and have loſt our ſpirituall ſenſes, therefore the Spirit of God muſt worke in us ſpirituall ſences, ſight and taſte, that wee may ſee, diſcerne, and reliſh heavenly things; which ere we can doe, there muſt be a harmony betwixt the ſoule and the things, that is the ſoule muſt be made ſpirituall anſwerable to the heavenly things pitched upon, or elſe if the ſoule be not ſet in a ſuteable frame, it can never make a right uſe of them.
Now when the underſtanding of a man is made wiſe by the Spirit of God, it will reliſh Wiſdome and Prudence. For the Spirit of God together with the Scripture takes the ſcales off the eyes of the ſoule, ſubdues rebellious paſſions in the affections, eſpecially that rebellion of the will, putting a new reliſh in all, ſo as they come to love affect and joy in heavenly things. Now when theſe ſcales of ſpirituall blindneſſe are fallen off the eyes of the ſoule, and when rebellion is remooved from the will and affections, then it is fit to joyne and approove of heavenly things, elſe there is a contrariety and Antipathy betwixt the ſoule and theſe things: as the body, when the tounge is affected with ſome aguiſh humour, cannot reliſh things, though they be never ſo good, but affects and relliſheth all things ſuiting that diſtemper. So it is with the ſoule when it is not inlightned, it judgeth all things carnally, there being an antipathy betweene the ſoule and divine truths brought home unto it, perhaps a ſoule not inlightned or ſanctified will apprehend the generallities of truth very well: but when they are preſſed home to practiſe, then unleſſe the ſoule be changed, it will riſe up and ſwell againſt divine truths, and reject the practiſe of them. Without ſubduing grace to alter and change the ſoule, the affections thereof are like the March Sunnes, which ſtirre up a great many humors, but not ſpending them, they breed aguiſh humors and diſtempers. So the light of the word in a carnall heart, it meets with the humours of the ſoule and ſtirres them; but if there be not grace in the ſoule to ſubdue theſe affections, it ſtirres them up to be the more malicious, eſpecially if they be preſt to particular duties in leaving of ſinnefull courſes: ſo that the Spirit of God muſt alter the underſtanding, and ſubdue the will and affections, ere there can be a conceiving of divine truths ſavingly. Therefore before theſe acts, he joynes theſe graces: Who is wiſe, and who is prudent, &c.
Vſe. The uſe hereof is this much, not to come to the divine truth of God with humane affections and ſpirits, but to lift up our hearts to God. Why Lord as things themſelves are ſpirituall, ſo make me ſpirituall, that there may be a harmony betweene my ſoule and the things, that as there is a ſweet relliſh in divine truths, ſo there may be a ſweet taſte in mee, to anſwer that relliſh which is in divine truths, that the wiſdome of thy word and my wiſedome may be one, then a man is wiſe. There is not the commoneſt truth, or practicall point in Divinity, but it is a miſtery and muſt be divinely underſtood, and muſt have prudence to goe about it as we ſhould doe. Repentance and the knowledge of ſinne, it is a miſtery, till a man be ſanctified in his underſtanding he can never know what ſpirituall miſery is, till the inward man be inlightned and ſanctified to know what a contrariety there is betweene ſinne and the Spirit of God. As no man can know throughly what ſickneſſe is, but he that hath beene ſicke, for the Phiſitian doth not know ſickneſſe ſo well as the patient who feeles it. So it is with a holy man ſanctified by the Holy Ghoſt, tell him of ſinne, he feeles it, and the noiſomeneſſe of it, the oppoſition of it to his comfort and communion with God. OnelyOnly the ſpirituall inlightned man can tell what Repentance, ſin, ſorrow for ſin, and the ſpirituall health of the ſoule is. Therefore it is ſaid here, Who is wiſe, and who is prudent? and he ſhall underſtand theſe things.
The end of the fourteenth Sermon.