Sermon 14 - Who is wise - Hosea 14:9
of God,' will be angry, so as we shall reap the fruit of his indignation.
In the Revelation, divers are brought in desiring 'the hills and mountains to fall upon them, to cover them from the presence of the Lamb,' Rev. 6:16. Let us not, therefore, turn a sweet Saviour to a rigorous Judge, by adventuring upon courses wherein we cannot look for fruit; but let us commend 'our souls in well-doing unto him, as unto a faithful Creator and Redeemer,' 1 Pet. 4:19. And as it is, 'Let us acknowledge him in all our ways,' Prov. 3:6; for it is good to acknowledge and look to him, that is, look to him for strength, quickening, success, grace, and light to direct us: acknowledge him in all our ways, and treasure up this comfort, that 'all fruit is found from God.' If we take good courses, we shall ever be fruitful, and have fruit from him, 'out of his fulness; for, saith he, 'From me is thy fruit found.'
THE FOURTEENTH SERMON
Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are equal, the just shall walk in them: but the transgressors shall fall therein.—HOS. 14:9.
THESE words seal up the whole prophecy; for the prophet, immediately before prophesying of the captivity, discovers to them at length their sins, as we heard, their idolatry, adding new idols to their former idols, Baal to the calves. The princes removed the bounds, old orders and laws; the prophets they were fools, and did not see the judgments of God hanging over their heads; and none of them all could see their 'grey hairs,' Hosea 7:9, that is, the signs of their own ruin. After which, out of a Christian love, care, and conscience of his duty, by direction of the Spirit of God, he prescribes an excellent way how they should carry themselves, by returning to the Lord. 'Take words unto yourselves,' renounce all false confidence in Asshur, and all domestic helps at home, horses and the like, and
fly to God as your best sanctuary. Then he shews what God will do to them, answer all the desires he had put into their hearts. 'I will heal their backslidings, 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 ways of the Lord are equal,' &c.
Wherein the scope of the prophet is to stir up a holy regard of what hath been 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 clothed 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 backed with many reasons.
1. It is wisdom and prudence to regard these things I have spoken.
'Who is wise? and who is prudent?'
2. And then again, they are the ways of God that are spoken of, and they are straight and equal in themselves. 'For the ways,' &c.
3. And they lead to happiness directly, without winding and turning.
A man is sure to attain his journey's end in them; and if they will take example of those who only are exemplary to them, he tells them, 'the just shall walk in them.' They shall not walk alone; they shall have the company of 'a cloud of witnesses,' who prosper and walk on cheerfully in this way, and attain happiness in the end.
4. Then the last argument is taken from the contrary end of all them who cavil and snarl at God's ways and truth, that think themselves witty to pick quarrels with somewhat in God's book, as it is a common fashion now-a-days to have a divinity of men's own.
'Transgressors,' such as are opposite to God's ways, 'they shall fall in
these ways;' that is, they take offence at these ways, and so fall into sin, and by falling into sin, fall into misery, till at last they fall into hell, which is the end of all quarrellers with divine truths. They fall and dash themselves upon them, and so eternally perish.
Now, these are strong and forcible reasons to enforce care and attention of what hath been spoken. It is 'wisdom and prudence;' and 'the ways of the Lord' here 'are straight,' and then 'all godly people walk in them,' 'and those that stumble at them are sure to perish,' and do 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 sin, 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 kind of exclamation, 'Who is wise!' He doth, as it were, secretly mourn at the apostasy and fewness of those that be truly wise; as if he had said, I have given you many directions, and shewed you what sins lead to destruction; I have shewed what course ye are to take, and the bounty of God to those that return; but 'who is wise and prudent to regard these things?'
In 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, merciful, gracious, and wise man; 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 deal of heavenly wisdom, would have the best fruit of all he hath spoken. Which was the custom of the men of God in the Scriptures, the Spirit of God leading them to strike the nail home; when they taught truths, to lay the word close upon the conscience, as much as they could. What is the whole book of Deuteronomy, as the word signifieth,* but a repeating of the former laws? Moses thought all to no purpose, unless he repeated laws, and fastened them upon the soul. So our
Saviour Christ still when he had spoken excellent things, saith, 'Let him that hath ears to hear, hear,' Mat. 11:15. So saith Jeremiah, 'Who is wise to consider these things?' Jer. 9:12; and the conclusion of that excellent psalm is just thus, 'Who is wise to consider these things?'
Ps. 107:43. And saith Moses, 'O that they were wise, that they would think of these things,' &c., Deut. 32:29. So everywhere in Scripture you have such fastening of things, where truths have been spoken, in application of them; which doth justify the course of God's messengers in bringing the word home unto men's consciences, because that which is spoken loosely in general, no man applieth in particular to himself. 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 nearly concerneth us is, whereas first of all he propounds this exhortation, to regard these things under this holy acclamation, 'Who is wise, and who is prudent?' we see, first of all,
Obs. That there are but few who are truly wise and prudent.
Few that enter the right way; for our Saviour sheweth that 'narrow is this way, and few there be that find it,' Mat. 7:14. The point needs not much proof, it is so plain and well known; wherefore it is now touched only, making way to other things. The reason hereof is clear.
Reason. Most men, we see, live by sense, will, and passion, and not by faith, whereby they enthral the wisdom they have, and make it prisoner to sinful passions and affections, rejecting thoughts of their own future happiness; and though it behove them in this world to be 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 puffed up, either by their own place, humour, or the flattery of others. They will have their will. Mens mihi pro regno, as one said. Now, this being the proud, poisonful nature of man, we must not think it a strange thing that there are so few wise
and prudent; for a man cannot be wise and passionate; for his passion transforms him to be a beast, a devil. Now, because most men live by sense and by humour, which is a life they are nuzzled* in (especially those that are subject to flatterers), therefore few come to be truly wise and prudent, to have so much steadiness and sobriety of spirit as to deliberate what is to be done. They will not in cold blood give leisure to their humours (but feed them), to consider what is best. This being the humour of the world, no wonder that there be so few prudent and wise.
Use 1. Since things are thus, learn this of it. If there be so few prudent and wise, as the prophets complain in all times, 'To whom is the arm of the Lord revealed? and who hath believed our report?'
&c., Isa. 53:1, 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 judgment than a thousand others. One man is worth a thousand, who is led with judgment and by the Spirit of God.
Use 2. And likewise take no scandal if you see men run upon heaps in the broad and worst way, for that men have always done. It is the complaint of all the prophets in all times, calling the better sort few.
'As the grapes after the vintage, like a few scattered ears of corn after harvest,' Isa. 17:5, 6. 'One of a city, and two of a tribe, a few of all,'
Jer. 3:14. Therefore now let us seal this truth with this exhortation.
Use 3. That we labour to be of that few that are truly 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 Christ's flock 'is a little flock,' Luke 12:32; and few there be that shall enter in at that strait gate. What hast thou, then, which may discover unto thine own soul 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 souls. What have we in us that may characterise us to be God's true servants, Christ's true children, and members of the church? and never rest in a common
persuasion of common grace, which castaways may have as well as we. We must strive for some distinct grace, that reprobates cannot attain 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 wisdom, singling out 'wise and prudent' men,
'Who is wise, and who is prudent?' he toucheth men upon the quick, right vein; for who is there that would not be thought wise and prudent? A corrupt man naturally rather desires to be thought sinful than weak; 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 than simple, because if he be dishonest, he thinks it is out of choice; but to be simple, this argueth imperfection, and not freedom and bravery of spirit.
Therefore, it being the natural desire and instinct of all men to be thought wise and to be so, he endeavours to work 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? Believe 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 wisdom itself, was a wise creature till he hearkened to Satan, and so lost all, 'becoming as the beasts which perish,' Ps. 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 do well, and to be wise. Therefore, the prophet here, upon that which is left in man's nature, takes advantage to build true wisdom and knowledge indeed.
To come, then, in brief, to shew what this wisdom and prudence is; for there is some distinction between wisdom and prudence. Wisdom is a heavenly light set up in the soul by the Spirit of God, whereby it discerneth the general truths concerning God, ourselves, the state of the church, the privileges of Christianity, and such like. In sum, it is a right, divine apprehension of spiritual truths.
And prudence: this is a kind of sharpness of spirit, whereby the Spirit of God directs the soul, knowing the right general principles, to particular cases. Prudence is an application of the general knowledge of general 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 we have it, Prov. 8:12, 'I wisdom dwell with prudence.' Divine wisdom, wheresoever it is, dwells with prudence; that is, where God doth enlighten the understanding to conceive aright of the mysteries of salvation, there it dwells with prudence; that is, it directs the soul to an orderly carriage of life towards God and man, and in regard of itself, every way as it should do, 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, wisdom and prudence, they are both together in God's people, howsoever perhaps one is more excellent than another. Some are wiser, who have a deeper search of truths in general; and some are more prudent in their ways, that are weaker Christians for the main general truths. Yet there is not a good Christian but he hath so much prudence as will bring him to heaven. But God giveth extraordinary wisdom to some, because they are leaders of others.
Yet though in God's dispensation there be a difference, yet in every Christian they are joined together. There is no Christian but he is wise for himself, 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 blockishness if a man do not discern how, why, and upon what ground to be patient? what is religiousness without this but superstition? and what is zeal but an indiscreet heat, if it be not
seasoned with this prudence? yea, and what is constancy itself but an indiscreet rigour and stiffness without wit? So that it is the seasoning of all other graces whatsoever, that which puts bounds and measure unto all. Therefore, he joins it with wisdom, '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 sinful. So this is prudence, to observe a due order, clothed with circumstances of the manner and season of every good action and duty. Therefore, he joins here prudence, 'Who is wise, and he shall understand these things? prudent, and he shall know them?'
Now, these be the two graces that lead and guide a man's life. There must be first a general understanding and light of the soul, and then there must be a particular light to apply this general to particulars.
Prudence is, as it were, the steward of the soul, which dispenseth the light thereof, according to particular occasions.
Now, for wisdom and prudence, we will not insist long on them, only 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 human things, what they are there as to give a little light to it.
1. 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 do us good, he is a wise and prudent man that makes him his friend, and cares not who he break with, so he break not with God.
2. And we account him also a wise and prudent man in the world, that, like the wise steward in the gospel, provides for the worst times.
What course did he take for himself herein? He provides for, as he foresees, danger, Mat. 16:3. So spiritual wisdom and prudence will direct a man what is best for his latter end, his eternal rest and happiness in another world. Heavenly wisdom prefixeth to a man a full view of his latter end, and that which followeth thereupon in
another world, and so makes him provide beforehand and direct all things to that end. A wise man will not have things to seek when he comes to make use of them, like the foolish virgins, who had their oil to seek when they should have had it ready, Mat. 25:8. He is truly spiritually wise towards his latter end, that, as he knows there is a state to come, so is truly prudent to have all things ready against that time, that, considering the uncertainty of this life, he may not be surprised unawares, like those glorious* virgins who had a lamp without oil.
3. And amongst men he is also counted a wise and prudent man that makes a right choice; for this is wisdom when a man discerneth a difference, and answerably makes his choice. Simile mater erroris, saith one, Likeness is the mother of error (y). There is a likeness between good and bad in the world, and between truth and error.
Now, he is a wise man who is not catched with these resemblances, but discerneth a difference between temporal and eternal things, shadows and 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 concern everlasting happiness before those that are perishing. Wisdom is seen in choice. By these few instances named, we may see what heavenly wisdom and prudence is, by proportion of wisdom and prudence in earthly things. Now, considering that there is a better state in another world than in this, he must needs be a wise man that orders things so as that he may not lose eternity. Most men in the world are penny-wise and pound-foolish, as we say, wise to a particular end, to get particular favours and riches, so to satisfy their intentions; but for the main, which is wisdom indeed, to look to their last estate and happiness, and to fit their actions and courses that way, how few are wise to purpose! How few provide for eternity!
Therefore, no marvel 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?'
Obs. Now, the next thing to be observed hence is this, that the wise and prudent only know these things. There must be wisdom and prudence before we can know divine truths, and make use of them.
Obs. And then observe further, that true wisdom and prudence carries men to God's word. 'Who is wise to understand these things?'
By divine truth we grow wise and prudent, the Spirit joining with the same, and then we come to make a right use of them. There must be first a spiritual wisdom and prudence, enlightened 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 sufficient to cause sight, but there must concur unto the outward light an inward sight.
Grace must illuminate the understanding, and put a heavenly light into the soul. As by the light within meeting with the light without, the eye being the instrument of sight, applying itself to the thing, thence comes sight. So there be divine truths out of us, wherewith, when the Holy Ghost puts an inward light into the soul, sanctified wisdom and prudence, then the inward light meeting with the light without, we see and apprehend. The Spirit, therefore, must join to work wisdom and prudence. Naturally we are all dead, and have lost our spiritual senses. Therefore the Spirit of God must work in us spiritual senses, sight, and taste, that we may see, discern, and relish heavenly things, which, ere we can do, there must be an harmony betwixt the soul and the things; that is, the soul must be made spiritual, answerable to the heavenly things pitched upon, or else, if the soul be not set in a suitable 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 wisdom and prudence. For the Spirit of God, together with the Scripture, takes the scales off the eyes of the soul, 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 spiritual blindness are fallen off the eyes of the soul, and when rebellion is removed from the will and affections, then it is fit to join
and approve of heavenly things, else there is a contrariety and antipathy betwixt the soul and these things. As the body, when the tongue is affected with some aguish humour, cannot relish things, though they be never so good, but affecteth and relisheth all things suiting that distemper; so it is with the soul. When it is not enlightened it judgeth all things carnally, there being an antipathy between the soul and divine truths brought home unto it. Perhaps a soul not enlightened or sanctified will apprehend the generalities of truth very well, but when they are pressed home to practice, then, unless the soul be changed, it will rise up and swell against divine truths, and reject the practice of them. Without subduing grace, to alter and change the soul, the affections thereof are like the March suns, which stir up a great many humours, but not spending them, they breed aguish humours and distempers. So the light of the word in a carnal heart, it meets with the humours of the soul, and stirs them; but if there be not grace in the soul to subdue these affections, it stirs them up to be the more malicious, especially if they be pressed to particular duties in leaving of sinful 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 joins these graces. 'Who is wise? and who is prudent?' &c.
Use. The use hereof is thus much: Not to come to the divine truth of God with human affections and spirits, but to lift up our hearts to God. Why, Lord, as things themselves are spiritual, so make me spiritual, that there may be a harmony between my soul and the things; that as there is a sweet relish in divine truths, so there may be a sweet taste in me, to answer that relish which is in divine truths; that the wisdom of thy word and my wisdom may be one! Then a man is wise. There is not the commonest truth, or practical point in divinity, but it is a mystery, and must be divinely understood, and must have prudence to go about it as we should do. Repentance and the knowledge of sin, it is a mystery till a man be sanctified in his understanding. He can never know what spiritual misery is till the inward man be enlightened and sanctified, to know what a