speciall corruption that is a speciall hinderance of the truth a company of carnall men speake of the Word at whose suite it is the suite of Drunkennes uncleannesse c. So it carries a man against the blessed truth of Christ a corrupt heart cannot indure to be brought in Vse 1. Is of examination is it so that corrupt hearts doe hinder the worke of the Word of the Lord hecrâ—… theÌ„ we have a ground of examination It is an undoubted evidence of a carnall and an unrighteous heart and there is not a better argument art thou such a one that doest oppose the truth of God according to the former exâ—…ession Know thou hast a false heart a wretched heart 〈◊〉 soule that cannot be saved while thou continuest so I â—…now in a child of God there 〈◊〉 sometimes a secret resisting and when ever they observe this base distemper â—…hey fall out with their hearts they take up armes against these base corruptions it is one thing to have â—…hese sinnes remaining and â—…other to have the soule â—…oysoned with them When 〈◊〉 wicked man hath poyson lives on poyson carrying a secret opposition against the word it is an Argument â—…hee hath a poysoned base heart The best of Gods servants may finde these thâ—… Devill the flesh and thâ—… world having about with them in this case thou maiâ—… be carried whither thoâ—… wouldest not Oh it is 〈◊〉 heart-breaking to a godly man he could almost pul oâ—… his heart saying Oh what 〈◊〉 wretched heart have I Thâ—… Minister this day met with my soule but what a heaâ—… have I Here my Brethren let this enter into our mindeâ—… the case is true take it home to every soule goe aside tâ—… your owne soules communâ—… with thy conscience in secret say there 's no body heâ—… betwixt God and my selfe 〈◊〉 deale truely hast thou opposed the good Word of the Lord Oh you rent in pieces the flesh of Christ with the prophanations oathes â—…ursings yea the very walls of your houses cry shame on you for it and yet to this very day you will not be reformed You see what it is I â—…eseech you for the Lord Jesus Christs sake resolve against it The former truth it specially meeteth with three sorts of false hearts 1 Discreet hypocrites 2 Wrangling hypocrites 3 Whyning hypocrites This discovereth that all these doe fight against God First the discreet hypocrite I know that discretion is a good and blessed worke of God if it be used as iâ—… ought to be upon good ground in a good manner and to a good end but thâ—… same Idoll Discretion thâ—… creepeth in the world is thâ—… delusion of a mans conscience therefore I call himâ—… discreet hypocrite indeeâ—… that maketh truth his underling that can hunt with thâ—… Hound and runne with thâ—… Hare by Discretion a mâ—… that will be sure to be on thâ—… safe side whether on the trâ—…side or not he wonders 〈◊〉 other men to see them opposed because they want 〈◊〉 discretion There are a company of wise judicious professors that perish wisely 〈◊〉 Demas followed Paul 〈◊〉 when he saw he might 〈◊〉 better advantage he forsooke â—…aul and followed the present world This discreete â—…ypocrite letteth profession â—…e as the time goeth they â—…ill take occasion of wholeâ—…me communication and â—…ffer occasion I say hee â—…n conforme himselfe to all â—…nes but then againe if hee â—…e among carnall prophane â—…en this is a man safe that â—…eth out Religion and pulâ—…th in Religion as the time 〈◊〉 in a word you shall finde 〈◊〉 to admire at mens perâ—…ns and yet keepes under 〈◊〉 word This I call a disâ—…et hypocrite that goes to 〈◊〉 wisely these discreet â—…pocrites have their religiâ—…as in a screw at any side â—…y will set Religion and upon any termes after any fashion this is the discreâ—… Professor Secondly the wranglinâ—… hypocrite he pretends nothing but favourablenesâ—… all love and liking nay hâ—… makes Religion his aymâ—… to scope the end of 〈◊〉 course he doth not say aâ—… thing against the truth yâ—… he is a secret underminer 〈◊〉 Truth to shew you 〈◊〉 playes this same hypocâ—… hath one that we will maâ—… it appeare he is a grosse 〈◊〉 pocrite Hee pleadeth especiaâ—… against the common truâ—… that he desires first to kâ—… the will of God 〈◊〉 how God may be glorifâ—… he seekes not ease or qâ—… nesse but he pretends hee â—…ekes the liberty of the Gospel but he seekes his owne liberty the liberty of his state As Saul when God â—…ave him a Commission to â—…ill all the Amalekites when â—…muel commeth What saith â—…e Blessed art thou of the Lord If a man take Sauls â—…wne word Saul is an honest â—…an I but saith Samuel What â—…anes then the bleating of â—…ese sheepe and oxen in mine â—…es he saith the people â—…d it I but thou art the Goâ—…mour They were good for sacrifice â—…th he Alasse did he love â—…rifice so well no it was this owne ends so many 〈◊〉 man pretendeth much â—…ctification and exactnesse of a Christian Course Faith and new obedience not bâ—… cause he loves God but 〈◊〉 owne end But a man should be zealous in sanctification to the utmost even toâ—… hoofe as Moses Againe you shall find hiâ—… to pretend marvellous humility He is content to bâ—… subject to God in every caâ—… but marke he submitteth 〈◊〉 these courses The last plea hee haâ—… Good men doe as I doe aâ—… any reason propound a argument what mooves hiâ—… none at all hee brings 〈◊〉 truth in subjection to hiâ—… selfe and the falsenesse his heart is marvellous pâ—… and is in the state of unreâ—…neracie I reason thus He that is not content to part with all for the Lord Jesus Christ is not worthy of Christ Hee that loves father or mother more then me is not worthy of me saith Christ to this very day he never had the spirit of grace prevaile in him Psal 119. David sayes I shall never be ashamed nor confounded when I have respect to all thy Commandements Now this wranging hypocrite hath not respect to all Gods Commandements therefore shall hee â—…e confounded Thirdly Hee that under â—…retence of whyning and â—…rying for sinne loveth â—…nne this man oppresseth himselfe for under pretence of love hee opposetâ—… and resisteth the truth 2 Vse The last use is a ground of admirable comfort it may rellish in yoâ—… hearts and mouthes it is unspeakeable comfort to every soule whose heart lyeth levell doest thou submit 〈◊〉 the powerfull Word of thâ—… Lord to the blessed truth art thou willing to have 〈◊〉 to know it to delight in it and submit unto it to be a servant to the world canâ—… home this blessed Word 〈◊〉 there any soule that can teâ—…fie it is so with him If mistake not my selfe it 〈◊〉 one of the soundest Arguments in all the Booke 〈◊〉 God it must be love that answerable to the truth when the soule is willing to heare to welcome and entertaine every truth of
this generation by the Ministery oâ—… the Word and Noah and Enock in that Ministery Gods Spirit strives with wicked men they spake noâ—… in their owne words but iâ—… the 2 Pet. 2. holy men spakâ—… Gods Word as they doe the Lord doth put his hand to â—…he worke the meaning is I â—…ave sent Noah and Enock â—…hey spake not their owne â—…ords onely but yee have â—…ven against my good â—…pirit what it is to strive â—…e Lord will not strive alâ—…ayes the meaning is not 〈◊〉 judgement Eccles 6.10 â—…he Lord he deales with â—…oore sinners after their naâ—…re as a reasonable creaâ—…re he enters to reasons â—…nd goes to Law and makes â—…ite to draw them home to â—…im for this I take to be the â—…eaning his Ministers came â—…metimes to exhort someâ—…mes to comfort and someâ—…mes to reprove and so wee â—…e to Law with God aâ—…aine From whence observeâ—… foure points Doct. 1. The Spirit oâ—… God doth ever accompany the Word and the Ministeâ—… thereof Here he ascribâ—… it My spirit shall not alwayâ—… strive Doct. 2. That the Loâ—… strives with rebellious sinners for their good who as they strive against tâ—… power of the Spirit aâ—… their owne good Noâ—… strove to draw them homâ—… and they strove and wouâ—… not come Doct. 3. When men dâ—… abuse the Word long Gâ—… will cease to strive in the 〈◊〉 of the meanes he will striâ—… no more as he said here Aâ—… 〈◊〉 Lord said I will not alâ—…ayes c. Doct. 4. Though the â—…ord will strive no more â—…t he strives long hee gives â—…ng time of repentance as 〈◊〉 did to the old world an â—…dred and twenty yeares Doct. 5. That Gods Spiâ—… doth ever accompany the â—…ord and the Ministery â—…ereof by the Spirit of â—…od I meane the eternall â—…pirit the Holy Ghost doth â—…speciall manner accompaâ—… the Word know that â—…od is every where and â—…oweth all things but in a â—…eciall manner hee is with â—…is with the Word Come â—…ecomes with the Word â—…rbid he forbids Rom. 1. 〈◊〉 Gospel is the power of the Lord to the salvationâ—… man Quest But how doâ—… this appeare to be so Answ I answer it aâ—… peareth in two things 〈◊〉 God doth please to set tâ—… worke apart to save and saâ—…ctifie our soules which 〈◊〉 the learning in the woâ—… cannot doe Secondly the Lord by 〈◊〉 power of his Spirit doâ—… constantly and continuaâ—… accompany this worke asâ—… thinkes good to be a conâ—… tation to the wicked anâ—… consolation to the godâ—… 2 Cor. 2. the two last verâ—…to the one it is a favour death to the other it is a 〈◊〉 vour of life it either 〈◊〉 the soule or saves the soâ—… though it ever accompanies â—…e Word yet this worke 〈◊〉 the Spirit is a voluntary â—…orke Thirdly It doth alwayes company the Word but â—…oth not alwayes worke â—…or some after twenty or â—…irty yeares are converted 〈◊〉 that it doth not alwayes â—…orke Looke as the brazen â—…erpent was lift up in the Wildernesse that whoever â—…oked on it that was stung â—…ith the fiery Serpents â—…ould be healed there was healing vertue in it he set it part for that purpose for â—…at had no vertue of it selfe 〈◊〉 because God would â—…orke by it so that whosoeâ—…r looked on it might bee â—…aled so it is with the Word of God for they aâ—… no more able to conveâ—… then others but because Goâ—… hath promised to accompany them in dispensation of iâ—… Reas 1. First taken from tâ—… fruit and effect of his Woâ—… that it is able to doe 〈◊〉 things in the beginning 〈◊〉 is able to doe that whiâ—… Men and Angels cannot doâ—… Hebr. 4.12 The Word 〈◊〉 God is quicke and powerfâ—… and sharper then any two 〈◊〉 god sword piercing even to 〈◊〉 dividing asunder of the soâ—… and spirit and a discovery 〈◊〉 the thoughts of the heâ—… It is Gods faithfull workâ—… the reason why carnall 〈◊〉 fall out with the Ministerâ—… the Word and say you spâ—… against men I know yâ—… â—…eane me No no wee â—…now not your hearts but God doth and the Word of God knowes them Iohn 5. The dead shall heare the voyce â—…f the Sonne of God the meaâ—…ing is they that are dead 〈◊〉 sinnes for by nature every â—…an is dead in sinne It must â—…e more then all men can do 〈◊〉 our Saviour said to Lazaus when men stood weeâ—…ing by but Christ said Lazarus come out It must be Gods Word that must raise 〈◊〉 from the death of sinne 〈◊〉 the life of righteousâ—…esse Vse First of instruction 〈◊〉 take heed of taking up of â—…mes against the Spirit of God we see the haynous â—…nne of them that despise the Ministery of the Goâ—… pell men may thinke it nâ—…thing but alas you knoâ—… not what it is for the Woâ—… of God and the Spirit 〈◊〉 God goeth together as 〈◊〉 blessed Martyr Steven saâ—… in the 7 of the Actes Yâ—… stiffenecked and uncircumâ—… sed in heart and eares yâ—… have ever resisted the gâ—… Spirit of God as did your 〈◊〉 thers so do you therefore taâ—… heed You are neere to 〈◊〉 sin against the Holy Ghoâ—… for it is not the Word 〈◊〉 Man but the Word of Goâ—… it is the Spirit that thâ—… shouldest be saved by thâ—… thou hast opposed you gâ—… away with the contempt 〈◊〉 the Gospel and make thâ—… nothing thou hast sinnâ—… â—…gainst God and his Spirit â—…at accompanies the Word Counsel one another say do â—…ou know what you do It 〈◊〉 Gods Spirit must not that â—…mfort you must not that â—…ve you It is that that you â—…ppose take heed for this 〈◊〉 above Incestuous sinnes â—…ke 3.20.21 Herod was an â—…cestuous sinner but above â—…his fins he added this that â—…put Iohn in prison he was a â—…cestuous adulterer yet putâ—…g Iohn in prison was â—…ove all Matth. 11. It shall 〈◊〉 easier for Sodome and Goâ—…rah in the day of judgeâ—…ut then for you that oppose 〈◊〉 Word of the Lord. So â—…ch for the first point Doct. 2. The Lord strives â—…ith poore sinners for their good when as they striâ—… against the power of the Sâ—… rit and their owne gooâ—… God enters into Law with sinner Sin and Sathan saiâ—… the soul is theirs God entâ—… into Law and saith it is hâ—… and he made it every mâ—… by nature takes paine that 〈◊〉 might have no good frâ—… God he goes to Law to gâ—… to hell as it were Matth. 2â—… 37. Oh Ierusalem thou tâ—… killest the Prophets and stoâ—… them that were sent to thâ—… There is the thing marâ—… How often would I have gâ—… thered thy children togethâ—… as a Henne her Chickens 〈◊〉 yee would not Here is a cuâ—… tention the Lord wouâ—… have revealed his wiâ—… his Spirit would have 〈◊〉 â—…ed you home but you would â—…ot yee resisted his good Spirit yee take hold of wicâ—…ednesse as the Prophet â—…ere sayes and Iohn 5.4 You will not come to me that 〈◊〉 may be saved saith our â—…aviour to the Pharisees â—…any perish and shal
forwards another to helâ—… another on The second ruâ—… hence is also cleare that 〈◊〉 man must so forecast duties that the particular may noâ—… crosse the generall nor thâ—… generall the particular a maâ—… must not spend himselfe sâ—… in his calling in particular as to make him unfit for performance of duties in his generall calling he must not take up time in his own busines as therby to deprive himselfe of time and strength for duties of Gods worship Thirdly a man may hence learne that he ought not to spend his strength in one duty as to make him unfit for another for that is not in season then we misse of the season though hee allow time for the dutie if yet he spend his strength in one as to be unfit for another this is unseasonable Now for duties occasionally and we may observe two rules for the clearing of the point First if they be such occasions that may be omitted as likewise they would hinder another a man may passe it by but if a duty that comes in a mans way that requireth present supply and that the duty in a mans common course may be gained againe and if the other be omitted that can never be recalled againe or recovered Now this is a season for an occasionally duty as thus a man to pray in his family now if a necessary occasion come that cannot be done afterwards a man must omit prayer for the while for that may afterwards be gained but the other it cannot be recovered againe Secondly if the case be so that one duty must be lost a man cannot regaine both of them what then must wee doe both cannot be omitted which then must be taken up and performed To this severall rules might be added but take this looke what duty is the most excellent and necessary take up that duty and let the other passe if a duty that is more excellent then another take up that and let the other give place to it as for example God will have mercy and not sacrifice and hee delights in mercy more then sacrifice if a man have a house on fire and another hath his duty to performe before hee can helpe the other why God requires mercy he will have mercy rather then sacrifice and therefore I must leave the duty and help him because God requireth mercy as a duty that is higher in place and of more worth and excellency other duties must give place and such duties must take the place that is the season for the inferiour to give place to the greater Quest How can a man know the preheminence of any duty That which concernes first Gods glory most that service is to be performed before the other that concernes a mans selfe the good of man gives place to Gods glory sometimes workes of mercy are most to Gods glory and all things are to be to Godsglory Secondly in those duties that concerne man I must take notice of the things themselves and of my relation to them as I must looke to mine owne occasions before other mens in the same ranke in things of equality as my goods before his my body before his but not my body before his soule onely I say comparing equall things together concerning other men if they be both equall to me let the chiefest things take place as life before goods Why a man should be so carefull for his season Reas First because this addes beauty to all occasions and the workes come off with much content seasonably sweetly with much succour Oh how good is a word spoken in due season Prov. 25. and 11. when a man sayles with the Tide and strikes while the yron is hot and not to delay duties to a crowd then is the season So in the worke of grace when men delay untill the last houre and the dimme eye and death bed when death and conscience and all begin to crowd on a man Considering the opportunities God hath bestowed and he abused all and now is not like to have them again these suit not with occasions and fit not the seasons but will adde more wounds and griefe to the soule of man whereas if they were in their best season they would come off with a great deale more ease Secondly because things find best successe when they come in season the corne that is sown in season is most like to grow and thrive by reason of the season that it was sowne in so that the season makes the worke to goe on the better and the easier and therefore the wise man calls on men Eccles 14. To remember their Creator in the dayes of youth before old and evill dayes come for old are but euill daies then is out of season it is not the best season then for a thing out of season is like Physicke that is brought to a man when he is dead we say you should have come sooner and then there might have beene some hope of life and recovery when a man is in strength then is the time of praying reading and hearing the Word c. but God seldome gives the grace of repentance in the dog-dayes of his yeares Be wise now in the dayes of your youth or else you will repent with a sad heart at the last when have lost the season of grace and mercy Vse Is it so that men doe their duties in season let this then bee a word of try all and examination in this case to see how we have beene faulty and have failed in this kind to see and be humbled for what hath beene amisse in us let each man lay his hand on his mouth and bewaile and looke backe and view our former course to consider the opportunities and seasons we have had for our good or might have enjoyed at least for our good and wee have neglected them that God hath set open his hand and offered his grace and kindnesse and besought us to be reconciled to him as it were and hath given us a market day a faire gaile and yet have come empty from it looke backe to the chamber where sometimes a man hath beene and some sweet motions God hath put into his mind oh pray now for your selves and the Church and yet hath cast all these motions behind his backe and slighted them as things of no moment or wight at all let us looke to all these former neglects and slightenings of grace and mercy offered to us and as Pharaohs Butler said so let us I call to remembrance my faults and sinnes this day and thus much for the first the second followes and that is this namely of Instruction Vse It teacheth us thus much that the life and conversation of a Christian is a marvellous tedious and laborious life that wil marveilously put a man to it if eveâ—… he come to be sincere and to walke uprightly with the Lord in a holy conversation of life Thirdly a ground of encouragement since then thaâ—… we know what we should tâ—… labour to do what we know since we know what God requireth and will pleasâ—… him let us set about that hâ—… commands and will be so acceptable in his sight seeing wee know what God hatâ—… chalked out before us and what will best delight him and also be exceeding comfortable to our selves let us set about this let us pray in season heare the Word in season performe duties in season let our words and speeches be in due season spoken because duties performed to God in season are very pleasing to him and will bring great comfort to our owne soules and consciences and any thing out of season is displeasing unto God a thing out of season a man cannot away with it therefore how is it to meditate pray heare reade conferre and doe all holy duties in season but the question here groweth how shall we doe this for our rules of direction herein are these namely Answ First see and view the compasse of all businesses foreseeing all occasions and then allotting to every time and to each occasion range it all proportionably to each occasion a severall time as will suit it best observing the former rules that was mentioned so in the next place labour we to prevent the time and the seasons get beforehand as it were with time for the duties of Gods worship and service in this case take time in the morning I will prevent the morning watch saith David he got beforehand with his Nobles that when they were come hee might bee fit to goe and conferre and take their time together when all was fast then he got himselfe to his duty so we should prevent the time and when we have so done to improve it Fiftly then cut off all unnecessary expence of time Labour to be beforehand in the world get that wisedome that courage and that care that may shake off all sleevelesse occasion that are not worth the while both for your care and consideration Psalm 1. v. 3. His leafe also shall not wither FINIS
God canst thou say in good earnest and uprightnesse before the Lord is there any more truthes and more good will of thine of thy worship good Lord let me know it that I may love it and practice it Brethren is it so take then this in you and answer it is 〈◊〉 Lord. Brethren if there â—…e a sight of God in heaven â—…nd thou doest truely subâ—…it to the word it is a true â—…gne that if any under heaven hath the worke of grace â—…ought in him thou hast it â—…hn 8. If any man love the â—…th and obey the Commandeâ—…ents the truth will make him 〈◊〉 Dost thou then love and obey the truth it will make thee free it will make thee a freeman of heaven hold this truth Heaven and earth shall passe but that work of grace cannot passe This was the joy of the Apostle Iohn 5.4 I have no greater joy in the world then that my children walke in the truth in the light comfort and power of it If the Apostle Iohn could have no greateâ—… truth what great joy will it be to thy selfe no greateâ—… joy have I saith some maâ—… not that my sonne is ricâ—… but that he is upright Hoâ—… mayest thou joy then 〈◊〉 ever thou see the face 〈◊〉 God with comfort try 〈◊〉 thou beest upright if thâ—… lovest the truth the Saint can see no greater joy then this Oh goe your wayes you blessed Saints ye walke after the truth you that have this can have no more God himselfe loveth truth in the inward parts hee is a spirit and will be worshipped in spirit and truth Dost thou love the truth of Christ then it will say as well of thee as of Demetrius Iohn â—… 12 Demetrius hath a good report of the truth So I say doth the truth report well of thee Doe not feare what the world thy friends enemies or adversaries say of thee that will bring thee comfort when all false witnesses shall lye aside but all you wicked of the world you are they that bend your selves against the Saints of God It is true the poore Saints of God as poore as they be they shall lift up their heads when you shall hang downe and turne aside because they have the truth for them when you shall see the poore dispised Saints of God poore Goodman such a one c. You that have made no care of Gods Commandements when yee shall see them ye shall wonder to see them lift up thither when the Divell shall say Lord how comes such a man to such a place he was a finner I Lord saith the poore soule I know I have many weaknesses Lord thou knowest that many a sad spirit I have carried about yet never a truth was made knowne but I entertained it never a sinne was made knowne but I entertained it never a sinne was made known but I loathed it then comes the blessed Truth I beare witnesse Lord he loved me and entertained mee though with many groanes and teares and persecutions hee would have me saith the truth hee is a blessed Saint of God You that are willing to receive every truth oh get you to heaven then you will be past the worst the Devill himselfe confesses and the damned spirits He is a holy and sincere hearted man Why Brethren who would not labour for the truth I say God and Christ 〈…〉 good spirit shall 〈…〉 such a soule God 〈…〉 of truth Jesus Châ—… 〈…〉 Word of truth 〈…〉 Ghost is a spirit of 〈…〉 they will embrace 〈…〉 God and Christ 〈…〉 Spirit all bids you 〈…〉 so you shall have 〈…〉 pinesse the Lordâ—… 〈…〉 you to it and you 〈…〉 it hereafter FINIS A GODLY AND PROFITABLE SERMON Of Gods Eternitie and Mans Humanitie OR The striving of the Lord with Sinners By T. H. LONDON Printed by M.P. for Iohn Stafford dwelling in Black-Horse-Alley neere Fleetstreet 1639. THE STRIVING of the LORD with SINNERS GEN. 6.3 My Spirit shall not alâ—…ayes strive with man for that 〈◊〉 also is flesh yet his dayes â—…all be an hundred and twenty yeares THe scope of this Chapter discovers it selfe in two parts first the divers conditions of them before the Floud Secondly the carriage of God towards thâ—… in the second part of 〈◊〉 Chapter First the carriâ—… of the people is double 〈◊〉 their wicked and sinfull liâ—… from the first verse to 〈◊〉 end of the seventh Secondly the holy dâ—… meanor of Noah in the 8 aâ—… 9 verses But Noah fouâ—… grace in the eyes of the Loâ—… Noah was a just man and pâ—…fect in his generation and wâ—… ked with God Noah in thâ—… wicked time in that wickâ—… place and among those wiâ—… ked people was a holy maâ—… saith the Text. Secondly we have the â—…vers dealing of God wiâ—… them First he threatens desâ—…lation to the wicked secondly he promises to preserve Noah and for the â—…guise of the wicked First consider the haiâ—…ousnesse of their sinnes that they broke all the Lawes of God and lust was their Law in the first â—…nd second verses the Text sayes When men began to multiply on the face of the â—…rth and daughters was borne unto them that the sonnes of God saw the danghters of men that they were faire and â—…ookt for wives of all that they â—…hose The sonnes of God the â—…eaning of that is they that professed the truth Secondâ—…y they saw the daughters of men they saw Caine and they that were of God did what they list and chosâ—… crosse way and so caâ—… strange generations as 〈◊〉 ants they were growne 〈◊〉 the height of sinne Secondly in the 3 6 aâ—… 7 verses is the sentence 〈◊〉 God against them hee sâ—… they come to this and thâ—… sets downe a sentence 〈◊〉 doombe as it were he sayâ—… My Spirit shall not alwayâ—… strive with man in that 〈◊〉 is but flesh yet his dayes shâ—… be an hundred and tweâ—… yeares The Lord wâ—… strive no longer with theâ—… from whence by the wâ—… we may note Object That when theâ—… is a mingling of diuers maâ—…riages it makes way to 〈◊〉 struction prooved in Solâ—… mon when hee tooke him â—…ange wives then his â—…owne was taken from 〈◊〉 so this old World â—…en they gave themselves â—…strange marriages First In the sentence there 〈◊〉 two things first the â—…rds resolution second 〈◊〉 the reason of Gods deterâ—…nation First the resolution and â—…t is first generally hee â—…th strove but will strive no â—…re Secondly particularly he â—…l not strive and will strive 〈◊〉 hundred and twenty â—…res here is the resolutiâ—… of God though he strive 〈◊〉 hee will not strive alâ—…yes Secondly the reason of Gods determination hee is also flesh In the Text two things are to be observed First what is meant by spirit secondly what it is to strive first Gods Spirit we may understand to be the holy Ghost the third person in Trinity hee is said to strive not miraculously but mediately by his meanes the Word of God Ministers he is said to strive with