Sermons on Isaiah 11:1-10, Sermon · Verse 1
VERSE IV.
— And he ſhall ſmite the earth with the rod of his mouth; and with the breath of his lips ſhall he ſlay the wicked.
WE have heard of our Lords wiſdom and ſagacity for governing his ſubjects; we have heard alſo here of his juſtice and equity; now he ſpeaketh of his power and faithfulneſs in governing.
In theſe words, and he ſhall ſmite, &c. we have, 1. a deſcription and deſignation of the Word of God, the rod of his mouth. 2. The power of the Word preached and applyed, he ſhall ſmite, &c. 3. The ſubject matter or object that he ſhall ſmite, the earth. 4. The ſad judgement of God upon ſuch as continue obſtinat in their evil wayes, he ſhall ſlay the wicked.
By the rod of his mouth, is meant the Word of God, inſpired into the Prophets and Apoſtles by the Spirit of God: as men do communicate their mind and thoughts one to another by the expreſſion of the tongue; So God, in an extraordinary manner, did communicate his mind and counſel by the inſpiration of the holy Ghoſt, 2 Tim 3.15. 2 Pet. 1.19. Juſtine Martyr compares the inſpiration of the Spirit unto a quill or pen, deſcending from heaven; and he compares the Prophets and Apoſtles unto a Sittern or Lute touched by it, and ſending forth the ſound of heavenly Doctrine; therefore what they ſpoke, the mouth of the Lord is ſaid to have ſpoken it, Iſ. 1.20. becauſe the Spirit of God did direct them both in the matter and manner of expreſſion.
Obſerv. 1. The word of God is fitly called a Rod, 1. in reſpect of its uſefulneſs for deſcribing and pointing forth to us our heavenly inheritance, Jer. 51.19. Iſrael is called the rod of his inheritance: men meaſured their earthly inheritance with a meaſuring rod, or with a line or cord. In like-manner, the Word of God, but more eſpecially the Holy Goſpel, doth point forth to us our heavenly inheritance, in and with Chriſt; for which cauſe it is called the Goſpel of the Kingdom, Mat. 4.23. 2. The Word of God is compared to a rod, for direction; as a man by a rod in his hand points out the way, wherein the paſſenger ſhould walk: So the word of God ſheweth unto us, in this time of our ſojourning, the way wherein we ſhould walk toward our Countrey that is above, to wit, the way of repentance, of faith in Chriſt, and of new obedience, Act. 3.19. Act. 16.31. Heb. 5.8. 3. It is compared to a rod, for correction; as the ſhepherds rod ſerveth to ſmite the ſheep when they go aſtray; So the Word of God doth ſharply convince the underſtanding, and withall ſmites the heart with ſorrow for erring and departing from the Lord, Iſa. 58.1. 2 Tim. 3.15. 4. It is compared to a rod, becauſe it ſtrengtheneth and comforteth the fainting ſpirit, and weary heart; as a weak or weary man leaneth upon his rod or ſtaff: the ſweet promiſes of the Goſpel are like unto the honey, touched and applyed by Jonathans rod, it did revive him and quicken him unto the purſuit of his enemies, therefore it is called the rod of his ſtrength, Pſ. 110.2. The promiſes of the Goſpel do miniſter comfort to Believers in their greateſt extremities, Pſ. 23.4. Pſ. 119.92. as the rods (Gen. 30.) laid before the ſheep in the troughs or gutters, made them to conceive with young; So the promiſes of God laid forth in the Word before believers in their weak and feeble condition, maketh them to conceive with comfort in the hid man of the heart.
Ʋſe 1. For admonition, not to deſpiſe the holy Word, which is called here the rod of his mouth, although it be ſpoken by weak men, who carry this heavenly treaſure in earthen veſſels; who would refuſe precious gold, though offered in a pot of earth? Miniſters are the Lords Heraulds, and the affront done to the Heraulds, doth reflect upon the Prince who ſent them: David was highly provocked by the affront done to his Ambaſſadours, 2 Sam. 10. And he puniſhed it ſeverely, 2 Sam. 12.31. In like manner, our bleſſed Lord taketh the contempt done to his Miniſters, as done unto himſelf, Luk. 10.16.
Ʋſe 2. For exhortation to receive this ſacred Word, as the Word of God, It is the rod of his mouth: the whole Scripture is given by inſpiration, 2 Tim. 3.16. It is the Lanthorn, which ſheweth us the way to Heaven, Pſal. 119.100. 2 Pet. 1.19. It is the rule of our faith, Joh. 20.31. and of our obedience and converſation, Gal. 6.16. It worketh effectually only in theſe, who with a ſingle heart receive it, as the Word of God, 1 Theſ. 2.13.
Obſerv. 2. The Word of God is powerful, He ſhall ſmite, &c. This is evident, 1. From theſe things unto which it is compared; as (Jer. 23.29.) to fire, which ſo ſmiteth and pierceth the hard rock with heat, that the ſame is rent in pieces; and to an hammer, which breaks the hard ſtone: It is compared unto a ſword, Heb. 4.12. which opens up and diſcovers the heart, like the Anatomiſts razor, and ſheweth the inward vileneſs of our hearts. 2. It is evident from the high Elogies given to the Word: it is called the wiſdom of God, 1 Cor. 12 8. and the reproof of wiſdom doth come home to the heart, and ſmite it ſoundly. The wiſe reproof given by Nathan to David, in a parable, did ſmartly ſmite the heart of David. The Word is called the power of God, Rom. 1.16. not that any natural power is inherent in the letters or ſyllables of the words, as may be ſeen, Acts 19.15. but becauſe God doth ordinarily with the power of the Holy Ghoſt accompany his own ſacred Ordinance, ſpoken in ſimplicity of words, and in ſincerity of affection unto the hearts of his Elect, that ſo they are powerfully induced to believe the Word, and tu…n unto the Lord, Acts 11.21. 3. It is evident from examples, as in Joſiah, humbled at the heart by the reading of this word, 2 Chron. 24 27. The convert-Jews were pricked at the heart by this word, Acts 2.37.
We have a memorable example of the power of the Word, recorded by Cyrill, Biſhop of Alexandria, an eye-witneſs of the ſame. At the firſt Council of Nice (ſaith he) there came out of curioſity thither an Heathen Philoſoph, who was a ſubtile and acute Logician, but a great adverſary to the Chriſtian Religion: ſome of the learned Fathers there, reaſoned with him by way of School-diſputes, but he by one or other diſtinction did elude the force of their Arguments: whereupon one of the moſt ſimple in that famous Council, being a very pious, though not a learned man, came againſt him like David againſt Goliah; and in great ſimplicity of words, with much zeal, ſaith to him, O Philoſopher, in the Name of Jeſus Chriſt hearken to theſe things that are truths: there is one God, who made Heaven and Earth, who made man of the earth, and breathed life into him; who created all things viſible and inviſible by the power of his Word, and upholds all things by the ſame: this Word and Wiſdom, which we call the Son of God, having pity on man in his loſt condition, was born of a Virgin, and by his ſuffering of death, hath delivered us from eternal death; by his reſurrection he applyes to us eternal life, and we look for him to come and to judge us according to the things done in the body: O Philoſopher, believeſt thou it to be ſo? Then he without all contradiction, as aſtoniſhed with the power of the Word, could only anſwer this, that it was a truth indeed which he had ſpoken. Thereafter the aged Father deſired him to follow after himſelf, and to receive Chriſtian an Baptiſm, the ſeal of his faith into that ſaving truth: whereupon he immediatly followed, and turning himſelf toward his Schollars, that came along with him, and to the other hearers, ſaid, So long as men did deal with me by bare words only, I did oppoſe words to words, and by artifice of words I did elude what they ſpoke; but when power came forth from the mouth of the ſpeaker, my naked words could not reſiſt divine power, neither could man withſtand God; and therefore (ſaith he to his Schollars) believe ye in Chriſt, and together with me follow this aged man, in and by whom God hath ſpoken to me at this time. Ruffinus Hiſt. Lib. 1. Cap. 13. relating this Hiſtory, ſaith, It was from God, for verifying that place of holy Scripture, 1 Cor. 4.20. The kingdom of God is not in word, but in power: for when the Spirit of God is with the Word, we ſee it can ſo ſmite the heart, that it brings all our imaginations captive to it, 2 Cor. 10.4.
Queſt. How doth the Word of God ſmite the heart? Anſ. 1. By light, ſhewing and convincing the underſtanding of the errours and dangers of our ſinful wayes; for by the Law is the knowledge of ſin, Rom 7.7. And in the Word, as in a mirrour, the vileneſs of ſin, which is compared to things moſt vile, as to the droſs of mettal, to the ſcum of a pot, to putrified ſores, to leproſie, to dung, to ſwine wallowing in the mire, and to a dog licking up his own vomit: but the vileneſs of ſin is moſt ſeen in the mirrour of the Goſpel; becauſe nothing could cleanſe us from the filth of ſin, but the precious bloud of the Son of God. And the danger of ſin is ſeen in conſequents thereof, to wit, all miſery in this life, not only the firſt, but alſo the ſecond death, and damnation eternal, unleſs it be preveened by true repentance and faith in Jeſus Chriſt, Luke 13.5. Joh. 3.18. 2. The heart is ſmitten after conviction, by grief and ſorrow, Acts 2.37. The convert-Jews being convinced of the wickedneſs and hainouſneſs of their ſin by Peters Sermon, were pricked in their hearts, cried out from fear, Men and brethren, what ſhall we do? And the af…g…ted Jaylour, being afrighted, from apprehenſion of the dange… of his ſins, cried out, Acts 16.30. Sirs, What muſt I do to be ſaved? In like manner, Felix the Governour, being convinced of his ſins, and afrighted with the apprehenſion of Judgement to come, did tremble, Acts 24.25. 3. After the conſcience is awakened with fear, then the will is pained and confounded with ſhame and diſpleaſure, Jer. 31.18, 19. Rom. 6.21. What fruit had ye then in thoſe things, whereof ye are now aſhamed? for the end of thoſe things is death.
Ʋſe 1. For admonition unto men of an hard and ſtupid heart, to reſort often unto the hearing and reading of the Word of God; for who can tell but God one time or another will ſmite the earthy and obdured heart, and open it, as he did the heart of Lydia? Acts 14.
Object. 1. But many have heard the Word, and yet their hearts have not been moved and ſmitten with it: The threatnings of the Lord by Moſes, did not move the heart of Pharaoh, but rather he was the more hardened? Anſw. The cauſe of this is, 1. Their own unbelief: although they have, yet they lay not the threatnings to heart, but put the evil day far from them: As the hammer breaks not the hard ſtone, except it be laid to it with ſome force; the old world laid not to heart the threatning of the deluge by Noah, Mat. 24.39. but the Ninivites believed the threatning by Jonah, and repented, Jonah 3.5. 2. Love of ſome gainful ſin, keeps the will in an obſtinacy againſt the Word, that they will not be convinced of the ſinfulneſs of their wayes: they love darkneſs more than light, and therefore they hate the light of the Word, which makes their da…kneſs manifeſt, Joh. 3.19. The Crafts-men in Epheſus, (Acts 19.) have ſuch love to their gainful idolatry, that they will not be convinced of the abſurdity and unreaſonableneſs thereof. 3. Pride and arrogancy will not ſuffer ſome men to be informed of the truth that is contrary to their own opinion and way; and ſo becauſe they will not be informed, they cannot be convinced: ſuch was the pride and arrogancy of the Phariſees, Joh. 9.34. 4. Prepoſterous love of ſinful company and ſociety, doth make ſome men ſenſleſs and fearleſs of the judgements threatned againſt ſuch a ſociety: Lot his Sons in Law, out of their love to Sodom, were not moved with his preaching and threatning of ſad judgement againſt that City. Therefore, as ye would be convinced of the evil and danger of ſin, by the Word of God, and by his ſevere threatnings, lay them to heart by believing: Humble your ſelves under the mighty hand of God; forſake the love of ſin though never ſo gainful or pleaſant; and forſake all communion and fellowſhip with the workers of iniquity in their works of darkneſs.
Object. 2. But wicked and reprobat men may be heart-ſmitten at a time with a convincing Sermon, as Felix was. How ſhall we diſcern the ſmiting of our heart by the Word to be from mercy, and from a purpoſe to heal the ſoul wounded and pierced with ſorrow and fear? Anſ. 1. A wicked and reprobat perſon may be heart-ſmitten with grief and fear for ſome great and hainous ſins, whereof they are convinced not only by the light of the Word, but alſo by the light and ſorce of a natural conſcience, as was Cain and Judas: Yea, the morning light is to the adulterer, even as the ſhadow of death, Job 24.17. but the children of God their heart will ſmite them, even for ſmaller offences: Davids heart ſmote him for the cutting of Sauls garment; and Paul is convinced, not only that his perſecution of the Saints was a ſin, but alſo that his inordinat concupiſcence, and its firſt ſtirrings, was a tranſgreſſion of the Law, Rom. 7.7. 2. In wicked and obſtinat ſinners, the pain of heart-ſmiting laſteth not, but as a Sea-ſickneſs, it evaniſheth in a ſhort time, and is forgot, as in Pharaoh, Exod. 9.27. But it is not ſo in the children of God; though their pain and remorſe of conſcience, continues not alwayes in a ſenſe of preſent grief and pain, yet it remains in their memory: they remember the gall and wormwood; and in the remembrance thereof, their heart is kept humble, Pſal. 38.17. I am ready to halt, and my ſorrow is continually before me. Wicked and obſtinat ſinners, when the terrours of conſcience are over at a time, they do return, like a deceitful Bow, to their old poſture and way: but the godly, with penitent Peter, not only do weep for their former ſinful courſes, but alſo they forſake the company of evil doers. 3. The wicked and obſtinat ſinners, when they are ſmitten with the word of reproof, do hate him who reproves in the gate, as Ahab did Elijah: but the godly take well with the word of reproof, as with a precious ointment, that makes them afterward to ſhine in their converſation, Pſal. 141.5. 4. Wicked men, who continue obſtinat in their ſins, make no good uſe of their former heart-ſmiteing and pain of conſcience: like ſome men, having at a time a great pain in their ſtomack and head from former exceſs in drinking, make not good uſe thereof, to ſhun the occaſion of exceſs and riot in time coming: but the children of God make better uſe of heart-ſmiting, when they are again tempted to run in the exceſs of riot, they remember their former diſtempers, and conſider the peace they have in their conſcience for the preſent, and do make good uſe of that admonition given by our Lord, Joh 5.14. Behold thou art made whole, ſin no more, leſt a worſe thing befall thee.
Ʋſe 2. It is our duty to take well with the word of reproof; although it ſmite, yet it will do good and heal again, when it is received by an obedient ear and heart; for to ſuch it is an ear-ring and ornament of gold, and adorns them in their after-converſation, Prov. 25.12. It is as the lopping of a luxuriant branch, it doth the tree no evil, but makes it more fruitful, Prov. 27.6. Faithful are the wounds of a friend. It is a fearful thing to deſpiſe the word of reproof in the mouth of thoſe who have a calling from God: for in that caſe, God many times takes the rod into his own immediat hand, and ſmites the obſtinat ſinner ſeverely and viſibly, as he did the old world, who contemned the reproof of Noah; as he did Sodom, who contemned the reproof of Lot; as he did Amaziah, who rejected the counſel of the Prophet, 2 Chron. 25.16. as he did ſeverely puniſh the people of Iſrael, who deſpiſed the counſel of the Prophets, 2 Chron. 36.16. and Jeruſalem, who perſecuted the Prophets that ſpake unto them, Luk. 19.42. Therefore the faithful Miniſters of God, muſt not deſiſt from their ſeaſonable reprovings; though poſſibly at firſt they be not well received, yet afterward with the true children of God, they ſhall be entertained as Medicaments for their recovery, Prov. 28.23. He that rebuketh a man, afterwards ſhall find more favour, then he that flattereth with the tongue.
To this purpoſe ſaith Cyprian, Though ſome people, like way-ward ſick children, baul and cry againſt the Phyſician, yet let him wait on and do his duty; if the child ſhall recover, he will be aſhamed of his per…iſhneſs, and be the more thankful to his careful, prudent and patient Phyſician; vociferetur licet, poſt tamen gratias aget: although, ſaith he, the child cry out in the time of his pain, yet afterward he will render thanks.
Obſerv. 3. Earthly-mindedneſs is very diſpleaſing unto God, he ſhall ſmite the earth, and men are much diſpleaſed with thoſe whom they ſmite: Becauſe worldly-mindedneſs is a great impediment to our hearing and obeying the good Word of God, Mat. 13.22. So is it unto Prayer, which is a lifting up of the ſoul unto God; and earthly-mindedneſs is like a paiſe or weight of Lead, bowing down the ſoul; it is inconſiſting with ſincere love toward God, 1 Joh. 2 15. And it makes a man unwilling to die, Luk. 12.19, 20. as the Jews, who were joyned in marriage with the Babylonians, had no will to come out of Babylon; in like manner earthly-minded men, whoſe hearts are eſpouſed to this preſent world, have no will to depart out of it at their death.
Queſt. 1. Wh…t call ye earthly-mindedneſs? Anſw. A man may and ſhould be diligent in ſeeking the good things of this world; becauſe we are commanded of God to be diligent in our lawful Callings and Imployments, Prov. 27.23. 1 Theſ. 4.11. It is commended 2 Cor. 12.14. 1 Tim. 5.8. It conſiſts well with true devotion and with the fear of God, Rom. 12.11. Not ſlothful in buſineſs, fervent in ſpirit, and ſerving the Lord Joſeph was a man fearing God, and diligent in his buſineſs, Gen. 41.48. Such was Shecaniah, Neh. 7.12. and Daniel, Dan. 8.27. But we muſt not labour for the things of this preſent world only, without any regard to our immortal condition in the world to come; as theſe Epicures did, Iſai. 22.13. who ſaid, Let us eat and drink, for to morrow we ſhall die. 2. We muſt not labour for them principally, as our chief and ſupreme good, Joh. 6.27. by preferring them (as profane Eſau did) unto ſpiritual bleſſings; by preferring worldly profites and emoluments to the precious truths of God, and to a good conſcience, as Demas did; nor by preferring honour and praiſe from men to our honouring of Chriſt and his truth in time of perſecution, as many of the chief Rulers amongſt the Jews did, Joh. 12.42. Becauſe temporal things are to be ſought alwayes in order to the great end, which is the glorifying of God by theſe things which we ſeek after, 1 Cor. 10.31. Yea, our life and all things belonging to this life, are to be deſired and imployed toward that great and chief end, Pſal. 80.18. Pſal. 119.175. 3. We muſt not labour for them anxiouſly by tormenting our ſpirits, about the event and ſucceſs of our labours, in our lawful imployments, Phil. 4.6. but we ſhould caſt all our care, for the event and ſucceſs, upon God, 1 Pet. 4.7. 4. We muſt not labour for them in an unlawful manner, by covetouſneſs and immoderate deſire of them, Heb. 13.5. becauſe the Lord doth abhor the covetous man, Pſ. 10.3. We muſt not labour for them by fraud and circumveening of the ſimple, 1 Theſ. 4.2, 6. nor by violence and oppreſſion, Mic. 2.2. Such men the Lord puniſheth with great terrors in their conſciences, when in his fury he doth awake them out of their ſecure ſtattering of themſelves in their wayes of oppreſſion, and one time or other, ſpoils them or their poſteſterity of their unjuſt and violent purchaſes, Job 20.19, 20. &c.
Queſt. 2. What difference is there between an earthly-minded man, and a frugal Chriſtian? Anſ. They differ, 1. in their deſires of the things of this world; the earthly-minded man his heart is ſet on the things of this world, as his chief good and place of reſt, Luk. 12.14. but the frugal Chriſtian, though he may deſire them, with ſubmiſſion to the good-will of God, yet his heart is moſt ſet upon heavenly bleſſings, Pſ. 4.6. Lord lift thou up the light of thy countenance upon us. The earthly-minded man, in his deſires worldly, is immoderat and inſatiable, Eccl. 5.10. but the frugal Chriſtian is moderat and ſober, Pro. 30.8, 9. 2. They differ in their indeavours; The earthly-minded man, has a conſcience as large as his deſires; he maketh haſte toward his worldly ends, and adviſeth not with God and a good conſcience, Pro. 28.20. 1 Tim. 6.9. but the frugal Chriſtian, in uſing means and endeavours, doth conſult with God and a good conſcience: if he perceive the thing to be againſt juſtice and prejudicial to his neighbour, he ſaith, as Joſeph, How can I do this, and ſin againſt God? for he knoweth, that a little with righteouſneſs, is better than great revenues without right, Prov. 16.8. 3. They differ in their affections of joy and ſorrow, in order to the things of this preſent world: the earthly-minded man, through his ignorance of better things, doth rejoyce moſt in things worldly, like young children, rejoycing and glorying in Cryſtal or Lamber-beeds; for they know not yet the worth and excellency of Pearls: but the frugal Chriſtian, though he rejoyce in things worldly, as ſome common tokens of the love of God; yet he rejoyces moſt in ſpiritual and heavenly commodities, Pſ. 119.72. The law of thy mouth is better unto me then thouſands of gold and ſilver. The earthly-minded man, being diſappointed of his hope, or deprived of the poſſeſſion of the things of this world, he howls like Micah, robbed of his idol, Judg. 18.24. like Nabal, his heart is dead within him: But the frugal Chriſtian, in diſappointments or loſſes, doth reverence the good and wiſe providence of God, Job 1.21. and taketh joyfully all his oſſes, which he ſuffers for keeping a good concience, Heb. 10.34. 4. In uſing the things of this preſent world, which are called by the Apoſtle, 1. John 3. (foreign) the earthly-minded man doth want, in re…pect of a ſober and honeſt uſe, even what he enjoyes by poſſeſſion, Eccl. 6.2. He has neither a heart to beſtow upon himſelf for honeſty, nor for others for their ſupply: But the frugal Chriſtian takes his own ſober uſe of his worldly enjoyments; he bleſſeth God for them, and refreſheth the bowels of the needy. 5. The earthly-minded man truſts in his worldly goods, but the frugal Chriſtian doth not ſo, Job 31.24. Job did not make gold his hope, neither ſaid he to the fine gold, thou art my confidence. 6. The earthly-minded man is proud of his worldly enjoyments, Pſ. 49.6. They boaſt themſelves in the multitude of their riches: but the frugal Chriſtian is the more humble, as Jacob was, Gen. 32.10. I am not worthy, ſaid he, of the leaſt of all the mercies and of all the truth, which thou haſt ſhewed unto thy ſervant; for with my ſtaff I paſſed over this Jordan, and now I am become two bands. For he knows well, the greater his receipt be, his reckoning will be the greater in that day.
Obſer. 4. The ſad judgement of God will overtake, one time or other, ſuch as are wicked and obſtinat in their evil wayes, for it is ſaid, he will ſlay the wicked by the breath of his lips; that is, by his Word he ſhall deſtroy the wicked and obſtinat ſinners: which he doth, 1. by blinding and hardening them judicially by his Word, Iſ. 6.9, 10. And he ſaid, go and tell this people, hear ye indeed, but underſtand not; and ſee ye indeed, but perceive not. Make the heart of this people fat, &c. Like as clay, which in its own natural temper is hard, yet is more hardened by the heat of the Sun; So, wicked men, though by nature of a hard heart, unleſs God preveen them with his rich mercy and mighty grace, are more hardened by the Word of God, through the fault of their own natural perverſeneſs and corruption, bending them the more againſt ſins forbidden in the Word and Law of God, Rom. 7.8. But ſin taking occaſion by the commandment, wrought in me all manner of concupiſcence. 2. If wicked men continue obſtinat in their evil wayes, they ſhall be deſtroyed in the great day, according to the threatnings of the Word, Pſ. 7.12, 13. Pſ. 9.17. Rom. 2.16.
Ʋſe. For admonition; Therefore, let us not be obſtinat in any ſinful courſe; but obey in time that warning, 2 Chron. 30.8. Be not ſtiff-necked, but yield your ſelves unto the Lord, and ſerve the Lord your God, that the fierceneſs of his wrath may turn away from you.
Queſt. What call ye obſtinacy in ſin, that I may know whether my ſin be of infirmity or obſtinacy? Anſ. 1. The obſtinat man is one, who goeth on in his ſinful courſe, notwithſtanding frequent reproofs of the Word of God, ſpoken by the Miniſters thereof, and ſecret challenges from his own conſcience; ſuch was the obſtinacy of ſome Jews, Jer. 44.16, 17. As for the word which thou haſt ſpoken unto us, in the name of the Lord, we will not hearken unto thee, but we will certainly do whatſoever thing goeth forth out of our own mouth, &c. The obſtinat man being reproved, ſpeaketh, or in heart reſolveth, that he will act the evil deed over again, Jer. 2.25. I have loved ſtrangers, and after them will I go. Such obſtinacy provokes God in his juſtice, to give a man over unto himſelf, Pſ. 81.13. and when God gives him over, Satan finds ſuch a man, and drives him on in his ſinful courſe, as he did the ſwine into the lake of perdition. 2. He is an obſtinat man, who notwithſtanding God has met with him by ſome ſad judgement in his evil way, whereof he is convinced in conſcience, yet goes on in it, as Balaam did toward Balak, with whom in end he periſhed: ſuch an obſtinat wicked man was Ahaz, who in the time of his great diſtreſs, did treſpaſs yet more and more againſt the Lord, 2 Chron. 28.22. This obſtinacy is a fearful ſin, and preſagious of a ſad enſuing judgement, Prov. 29.1. He that being often reproved, hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy. 3. When a man hardens himſelf againſt the frequent challenges and reproofs of his own conſcience, he provokes God to give him over unto a mind paſt feeling, to commit ſin with greedineſs. Therefore, deſpiſe thou not ſuch warnings; for if our heart condemn us; God is greater then our heart, and knoweth all things, 1 Joh. 3.20. It is meet for us, under ſuch challenges, to ſay unto God, as Job 34.32. That which I ſee not, teach thou me; if I have done iniquity, I will do no more.