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 ââ¦he worke the meaning is I ââ¦ave sent Noah and Enock ââ¦hey spake not their owne ââ¦ords onely but yee have ââ¦ven against my good ââ¦pirit what it is to strive ââ¦e Lord will not strive alââ¦ayes the meaning is not ãâã judgement Eccles 6.10 ââ¦he Lord he deales with ââ¦oore sinners after their naââ¦re as a reasonable creaââ¦re he enters to reasons ââ¦nd goes to Law and makes ââ¦ite to draw them home to ââ¦im for this I take to be the ââ¦eaning his Ministers came ââ¦metimes to exhort someââ¦mes to comfort and someââ¦mes to reprove and so wee ââ¦e to Law with God aââ¦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 ãâã of the meanes he will striâ⦠no more as he said here Aâ⦠ãâã Lord said I will not alââ¦ayes c. Doct. 4. Though the ââ¦ord will strive no more ââ¦t he strives long hee gives ââ¦ng time of repentance as ãâã did to the old world an ââ¦dred and twenty yeares Doct. 5. That Gods Spiâ⦠doth ever accompany the ââ¦ord and the Ministery ââ¦ereof by the Spirit of ââ¦od I meane the eternall ââ¦pirit the Holy Ghost doth ââ¦speciall manner accompaâ⦠the Word know that ââ¦od is every where and ââ¦oweth all things but in a ââ¦eciall manner hee is with ââ¦is with the Word Come ââ¦ecomes with the Word ââ¦rbid he forbids Rom. 1. ãâã 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 ãâã God doth please to set tâ⦠worke apart to save and saââ¦ctifie our soules which ãâã the learning in the woâ⦠cannot doe Secondly the Lord by ãâã 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 verââ¦to the one it is a favour death to the other it is a ãâã vour of life it either ãâã the soule or saves the soâ⦠though it ever accompanies ââ¦e Word yet this worke ãâã the Spirit is a voluntary ââ¦orke Thirdly It doth alwayes company the Word but ââ¦oth not alwayes worke ââ¦or some after twenty or ââ¦irty yeares are converted ãâã that it doth not alwayes ââ¦orke Looke as the brazen ââ¦erpent was lift up in the Wildernesse that whoever ââ¦oked on it that was stung ââ¦ith the fiery Serpents ââ¦ould be healed there was healing vertue in it he set it part for that purpose for ââ¦at had no vertue of it selfe ãâã because God would ââ¦orke by it so that whosoeââ¦r looked on it might bee ââ¦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 ãâã things in the beginning ãâã is able to doe that whiâ⦠Men and Angels cannot doâ⦠Hebr. 4.12 The Word ãâã God is quicke and powerfâ⦠and sharper then any two ãâã god sword piercing even to ãâã dividing asunder of the soâ⦠and spirit and a discovery ãâã the thoughts of the heâ⦠It is Gods faithfull workâ⦠the reason why carnall ãâã fall out with the Ministerâ⦠the Word and say you spâ⦠against men I know yâ⦠ââ¦eane me No no wee ââ¦now not your hearts but God doth and the Word of God knowes them Iohn 5. The dead shall heare the voyce ââ¦f the Sonne of God the meaââ¦ing is they that are dead ãâã sinnes for by nature every ââ¦an is dead in sinne It must ââ¦e more then all men can do ãâã our Saviour said to Lazaus when men stood weeââ¦ing by but Christ said Lazarus come out It must be Gods Word that must raise ãâã from the death of sinne ãâã the life of righteousââ¦esse Vse First of instruction ãâã take heed of taking up of ââ¦mes against the Spirit of God we see the haynous ââ¦nne of them that despise the Ministery of the Goâ⦠pell men may thinke it nââ¦thing but alas you knoâ⦠not what it is for the Woâ⦠of God and the Spirit ãâã God goeth together as ãâã 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 ãâã thers so do you therefore taâ⦠heed You are neere to ãâã sin against the Holy Ghoâ⦠for it is not the Word ãâã 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 ãâã the Gospel and make thâ⦠nothing thou hast sinnâ⦠ââ¦gainst God and his Spirit ââ¦at accompanies the Word Counsel one another say do ââ¦ou know what you do It ãâã Gods Spirit must not that ââ¦mfort you must not that ââ¦ve you It is that that you ââ¦ppose take heed for this ãâã above Incestuous sinnes ââ¦ke 3.20.21 Herod was an ââ¦cestuous sinner but above ââ¦his fins he added this that ââ¦put Iohn in prison he was a ââ¦cestuous adulterer yet putââ¦g Iohn in prison was ââ¦ove all Matth. 11. It shall ãâã easier for Sodome and Goââ¦rah in the day of judgeââ¦ut then for you that oppose ãâã Word of the Lord. So ââ¦ch for the first point Doct. 2. The Lord strives ââ¦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 ãâã 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 ãâã yee would not Here is a cuâ⦠tention the Lord wouâ⦠have revealed his wiâ⦠his Spirit would have ãâã ââ¦ed you home but you would ââ¦ot yee resisted his good Spirit yee take hold of wicââ¦ednesse as the Prophet ââ¦ere sayes and Iohn 5.4 You will not come to me that ãâã may be saved saith our ââ¦aviour to the Pharisees ââ¦any perish and shal
Christ I hâ⦠come these three yeeres ãâã expected fruit and have foâ⦠none cut it down Stay Loâ⦠saith the Keeper of the Viâ⦠yard another yeare it ãâã be it will beare then ãâã saith Patience the sinner haâ⦠broken thy Commanââ¦ments and despised thy Oââ¦dinances abused thy Saâ⦠bathes Oh forbeare saiâ⦠Patience one yeare longeâ⦠one opportunity more Noâ⦠as Patience doth pleade fâ⦠Gods continuance of merâ⦠to a sinner so it prevailâ⦠now when Patience is tyreâ⦠and wearied with wickâ⦠men as Iââ¦rem 5. How shall ââ¦re as if he would scarce ââ¦rbeare then when Patiââ¦ce is cired comes Longââ¦fering saith Patience I ââ¦bore this time and that ââ¦e saith Long suffering ââ¦ay Lord another yeare ââ¦nother moneth marke the ââ¦ext Fourty yeares long was ãâã grieved with this people Consider you old men fourââ¦e yeares the Lord hath ââ¦rove with you and you ââ¦oung men God could have ââ¦ken you away in your sin ââ¦h I say thinke upon Longââ¦ffering for else you had ââ¦erished before now old ââ¦ray-headed men Oh for ââ¦he Lords sake consider this ââ¦ercy fourty yeares a conââ¦emner of Gods Word fourââ¦y yeares a despiser of the meanes of Grace oh consider this mercy Thus thâ⦠Lord summons the sinner then casts him the sinner iâ⦠his natural estate knowes noâ⦠what he is and when hee iâ⦠cast downe God comfortâ⦠him and then if the soulâ⦠grow carelesse that Godâ⦠goodnesse is wearied theâ⦠steppes in Patience and wheâ⦠Patience is wearied theâ⦠comes in Long-suffering Now say Lord thou came ãâã home to me such a day such a atime I promised tâ⦠come in but I have not Oâ⦠Lord it is thy mercy I yâ⦠continue that I am not consumed Secondly by constraint he constraines them by aâ⦠execution this is in a severâ⦠ââ¦er as appeares in three parââ¦culars when the Goodââ¦esse Patience Long-suââeââ¦ing of God will not serve ââ¦he turne First he lets his heavie anââ¦er fall on him and take him ââ¦y the throat and sayes you ââ¦ill not come but you shall ââ¦eele my anger and heavy ââ¦and for your contempt as ãâã man in suite of Law if he be cast and the other deale mercifully with him gives ââ¦im a day and he despises it ââ¦hen he arrests him casts ââ¦im in prison so God deals with a soule that dispises his mercy then he arrests him and casts him in prison Iob ââ¦5 24 25. Trouble and anguish shall make him affraid they shall prevaile against him as a King ready to the battell for he stretches ouâ⦠his hand against God and strengtheneth himselfe against the Almighty as Pharaoh said I le not let theâ⦠goe who is the Lord So here he flies in his face as in the 26 he runneth upon him even upon his necke upon the thick bosses of his bucklers marke they that would kill one another strike noâ⦠where the other can defenâ⦠themselves but God neâ⦠not doe so he will runne oâ⦠the thick bosses of the buckâ⦠lers and crush the vanitie ãâã his soule this is the firstâ⦠thus you see he is arrested Secondly and cast in prâ⦠son then the truth and Justiâ⦠of God when the Sinner ãâã ââ¦rrested and cast into prison ââ¦yes an action against the ââ¦oore sinner and sheweth ââ¦m Gods former dealing ãâã a man cast in prison first ãâã action comes of twenty ââ¦ound another of an hunââ¦red and so breakes him for ââ¦ver so it is with a poore ââ¦oule when the truth of God ââ¦nd Justice of God layes Action upon Action it ââ¦reakes him for ever in a ââ¦ord it shewes him Gods ââ¦ormer dealing his mercy ââ¦oodnesse patience and ââ¦ong-suffering and every one ââ¦f them he sees you will ââ¦ske in whose suite In Merââ¦ies suite and goodnesse in Patience and Long-suffeââ¦ings suit they will have ââ¦heir Actions tryed because they have been abused aâ⦠the more mercy the moâ⦠indignation to those thâ⦠have abused Mercy and Patience Thirdly After the wraâ⦠of God hath arrested hiâ⦠and the Truth and Justiâ⦠of God laid Action upâ⦠Action so that everlasting ruine is ready to cease ãâã him then at last comes Mââ¦cy and bailes him here it that the Armes of God aâ⦠open for all his mercies ãâã for a sinner at last to coâ⦠in Ezekiel 16. Turne yee ãâã the Lord for why will ye dâ⦠Oh house of Israel Meâ⦠sayes come to me and I wâ⦠pay all though there ãâã much guiltinesse of consââ¦ence I will remove it Acâ⦠ââ¦o As many as beleeved in ãâã shall be freed from that ââ¦hat Moses could not free ââ¦hem he does not say all the ââ¦vise onely but all that will ââ¦eleeve whether Drunââ¦ards wicked all that will ââ¦eleeve the gate stands oââ¦en to them Quest True saith the ââ¦ule they that God hath reââ¦rained before but my sins ââ¦e great shall I have merââ¦e Answ The Text sayes ââ¦hosoever that beleeves ââ¦all befreed from all Heb. ãâã If you sinne willingly ââ¦en you have not had Juââ¦ice Goodnesse Patience ââ¦ong-suffering at last comes ââ¦ercy which is the last the ââ¦hich if ye despise and refuse ye can look for nothing but the heavie displeasureâ⦠God Oh consider with tâ⦠selfe hath the Lord sparâ⦠me this time many cheâ⦠of conscience a good fatâ⦠and mother to instruct ãâã and yet alive Lord whaâ⦠mercy is this Reas Why God strivâ⦠thus with a sinner first tâ⦠he might expresse his merâ⦠and that the world miâ⦠know he is mercifull and ãâã joyce in it Secondly that he miâ⦠leave the world without ââ¦cuse that if they goe doâ⦠to the bottomelesse ãâã thanke themselves Vse 1. Of instruction ãâã seech you to admire ãâã goodnesse of God to sinnâ⦠ââ¦nd withall our rebellions when God strives so long ââ¦or our good and we strive ââ¦o long against it is not hee ââ¦hen good evill is the man ââ¦hat nothing will doe good ââ¦f Foule is the Leper ââ¦hat all the water in the Sea will not wash and great is ââ¦he spot that no water will ââ¦ring out Labour to bring ââ¦his home to your selves see ââ¦our spots in this particular ââ¦hat after you have had so much goodnes of the Lord and so much Mercy Patience and Long-suffering to draw and prevaile with your ââ¦ebellious hearts and all have ââ¦eene abused neglected and contemned by you Oh let every one say it to their own ââ¦hearts say thou good Lord they in Hell never had suâ⦠means as I have therefore thâ⦠shal fare better at the last dâ⦠then I shall are there suâ⦠hearts as these in Hell coâ⦠pare your selves for know that the Word somâ⦠times meets with thee saâ⦠Lord it was against thâ⦠Drunkard he is come home and against that sinner anâ⦠he is come but if I stand oâ⦠I am worst of all Vse 2. If this be so thâ⦠God strives with a poor sinner for his good and thâ⦠sinner strives against thâ⦠goodnesse and mercy ãâã God then marke what wâ⦠gather when they goe tâ⦠Hell they have their desires they strive to goe
that is the first worke to discover all things to us in their proper colours Prov. 6.23 the Text tels us the Commandement is a Lamââ and the Law is Light and the reproofes of instruction are the way of life as a Lamp in he night so the way may be discovered so it is with the power of the Word of Truth and he that hath a minde carefully to attend may be able to judge and see right from wrong a man cannot miscarry so long as he is directed by the light of truth as the Sunne shewes all the Moates in the house and the blemishes so this is like the Sunne to discover and shew every moate and blemish and to discover every privie and corrupt corner Ephes 5.14 All things that are reproved are made manifest by the light for whatsoever doth make manifest is light Thou canst not enquire to doe any thing but that will advise thee Secondly As it is of Information so it is of quickââ¦ing a word of power that not onely telleth the way but enableth us to walke in it it puts vertue and ability to walke on chearefully It is not onely as the Sun to shew us the way but as a streame to carry us in that way God would have uâ⦠walke Luke 24.22 there is not a light in the shining Sun Christ but is a warning to make nimble ouâ⦠benumbed joynts 1 Tim 6.3 He cals it the wholesomâ⦠word of Truth whereoâ⦠Saint Paul speakes Timââ¦thy was nourished up with Psalme 119 I will nevâ⦠forget thy Commandementâ⦠because that thereby then hâ⦠quickned me Thirdly In the third plaâ⦠it is a coard though thou ãâã dull it will plucke thee oâ⦠So in the fourth place it is a word of conviction with power to overthrow all the gaine-sayings of a man it meetes with every cavill it stoppes all the base trickes and devises of our sinfull mindes Luke 21.10 when the Disciples should bee brought before Magistrates saith Christ take no care what you shall speake in the 15 verse For I will give you a mouth and wisedome which all your Adversaries shall not be able to gainesay nor resist And in Acts 7. the Adversaries of Steven were not able to gainesay the wisedome of Steven the Word will convince thy minde though a cavilling and distempered mind 1 Cor. 5.25 Better speak one word in a knowne language then a thousand in unknowne And therefore said Saint Paul I was made manifest to your consciences Iob 36.10 He opens their care to discipline and commandeth that they returne from iniquitie though stubborne hee makes them give way to truth Fourthly In the fourth worke of truth there is a soveraigne supreame authority the word hath it beaââ¦es downe all and carries all and makes all to yeeld obedience when the Lord pleases to accompany it therefore there is such a power that iâ⦠is not carnall but mighty through God to cast downeâ⦠strong holds because hee takes place onely so this is the fourth worke it carries on a man and commands the soule 2 Cor. 10.4 The weapons of our warfare are not carnall feeble and weake but mighty through God to the pulling downe of strong holds His Commandements are mighty and what will yee doe when you set up strong mountaines of pride and bulwarkes of resolutions when yee are resolved yee will have your sinnes as drunkennesse covetousnesse c. though yee perish for it So that the truth of God carries the heart and eye and foot A mighty operation The Apostle 2 Cor. 13.8 said Wee can doe nothing against the truth so that when God will make good his truth wee can doe nothing against Gods truth Company comes provocations comes friends wife though life comes his resolution stands firme hee sides with the truth thus you see that truth will worke Secondly for the second particular And that is how a carnall man doth hinder this workeâ⦠of the Word that it may noâ⦠prevaile the soule would have the sinnes and the word would have the soule now a corrupt heart opposes the truth in foure particulars First A carnall heart is marvellous unwilling to listen to the truth of God so as to be informed and instructed in those things that would be too tedious first it is not willing to know what it should doe lest it should doe what it would not therefore it keepes a loofe off he is a stranger to the truth of God nay if it be brought home to their doores and God set open his mercies the truth is they will not so much as take notice of his mercies To examine every thing what need a man thus tediously trouble himselfe thus they hinder the first worke of the truth it is a Schoolemaster but they stop their eares Carââ¦all hearts when they see it comming towards them comming to tie them to obedience if he heares the Word comming hee slides away he is loth to heare the cause and loth to be perswaded he will not be at home on that day Esay 30.10 The people say to the Seers see not and to the Prophets prophesie not right things speake to us smoothe things prophesie deceits Get yee out of the way turne aside out of the path cause the holy One of Israel to cease from before us They say to the Seers see not to the Prophets prophesy not right things Doe not speake that they cannot heare but speak faire and smooth things Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes The covetous oppressors cannot endure to heare of the gringding of the faces of the poore Actes 28.27 They stop their eares and winke with their eyes least they should see with their eyes and heare with their eares and understand with their heart and should be converted and I should heale them I beseech you observe it as carnall men that are loth to know the truth but if they search they seeke after the Word ââ¦s a Coward doth after his enemy with a hope he shall not finde him and a feare lest he should finde him So a carnall man is loth to finde and feares to know and if ââ¦e doe know and search hee will search no more theâ⦠shall serve his turne hee will not suffer truth to have the whole sway as a prisoner in chaines so carnall hearts keepe truth in Chaines and no more then he doth know he would know Luke 4.42 And when it was day heâ⦠went into a desart place aâ⦠the people sought him anâ⦠came unto him and stayeâ⦠him that he should not depaâ⦠from them Hee made ãâã though hee would goe further but they stayed him bâ⦠a morrall kinde of perswaâ⦠on so carnall men doe thâ⦠truth of God they stop aâ⦠stay truth Rom. 12.1 2 vâ⦠ses Fashion not your selvâ⦠after the world and in tâ⦠Law Ye shall not take tâ⦠name of an idoll in your mouth The meaning is ye should not give honour to them but
truth goes further Shall I once name an Idoll ââ¦n my mouth much lesse set up an Idoll in Gods service Is not this much more but stay you there saith the carnall heart as it is with an old man that lyeth upon his ââ¦icke-bed when his eyes ââ¦re failing him hee cannot ââ¦oke on the Sunne when it ââ¦hines in his face and thereââ¦ore he desires them to draw ââ¦he curtaine for sayes he the ââ¦unne shines too full in my ââ¦ace give me a little light ââ¦old you there a weake ââ¦ght and a weake light so when the Word comes to ââ¦ne that would not part with sinne if it come to shine fuâ⦠in his face and to pull dowâ⦠his proud heart and to deprive him of libertie Oâ⦠saith he Draw the Curtain for the Sunne shines too fâ⦠in my face but so much ãâã serves the turne Christ aâ⦠libertie Christ and tâ⦠world oh hold you theâ⦠saith he Deut. 12.31 Ye shâ⦠not worship God as Hâ⦠thens doe but as Christian Oh draw the Curtaine â⦠and if thy neighbour off thee more for a commode then it is worth thou shoâ⦠dest not take it Oh dâ⦠the Curtaineâ⦠the Suâ⦠shines too full in my faâ⦠saith he You must not ãâã off your Ware with lyâ⦠Oh draw the Curtaine ãâã and so of drunkennesse c. ââ¦riefely I conceive you doe ãâã some measure know how ââ¦at they hinder the worke ââ¦f the light of the truth saith ââ¦remy I hearkned heard ãâã any laid their hands on ââ¦eir thigh and said What ââ¦ve I done Oh brethren ââ¦e truth of God comes to ââ¦ur doores and hearkens ââ¦hether any of you lay your ââ¦nd on your thigh and say What have I done Secondly whereby they under and hold down truth ãâã carnall heart labours to ââ¦pose this the powerfull ââ¦ication of this and that it ââ¦th thus A carnall heart ââ¦ses up an evill report on ââ¦e good truth of God that ââ¦night appear ugly to them that should lay hold of iâ⦠The Spies when they weâ⦠into Canaan they did not fâ⦠much consider the plenty ãâã the land to perswade thâ⦠people to come but raiseâ⦠up lies there is strong holdâ⦠and Iron Chariots anâ⦠mighty men to dampe theâ⦠hearts so it is with a carnâ⦠heart the Saints reprove aâ⦠Ministers preach every oâ⦠comes to reprove him aâ⦠yet he is not perswaded â⦠Iohn 6.6 There was maâ⦠that followed Christ ãâã loaves but when Chrâ⦠pitched upon matter of ãâã actnesse say they it is a ãâã saying Carnall hearts wâ⦠Christ is commended ãâã pleasantnesse nothing ãâã beauty full of comfort ãâã happy are they that can get him Grace here and glory ââ¦ereafter Oh say they it is a ââ¦ard saying they present him onely crucified contemned and mocked thus they ââ¦bour onely to hinder it Take notice and see the grounds why they profit so little it is because the worke of the Word is hindered by the businesse of our hearts we deale ill with the blessed truth of God it is with the Truth as with a Trade some ââ¦re borne to great estates ââ¦nd they are able to follow ãâã yet their estate it may bee decayes what is the reason they have been wonderfully hindered by many oppressions and cruell dealings at some Vsurers hand just so it is with the truth of God you have had good meaneâ⦠Oh you have oppressed thâ⦠Word of God and would not open if any would opeâ⦠he would come in but yâ⦠have quenched the motion of Gods Spirit Object Is it in our power to make the Word effectâ⦠all Answ No but it is ãâã your power to doe what yâ⦠are able to doe your legâ⦠may as well carry you to tâ⦠Word as to an Alcho use your eares may heare tâ⦠Word as well as songs yâ⦠may reade good Bookes ãâã well as Play Bookes Dâ⦠you what you are able to dâ⦠and cry to God and see whâ⦠he will doe though you aâ⦠not able to save your selves yet your corruptions are able to hinder the Word and this is the reason why the Word prevailes not with you the Lord may give what he will and deny what he will but destruction is from thy selfe thou hast free will to sinne learne from hence to see the reason and cause where the fault lies Luke 7.29 The Publicanes justified God being baptised with the baptisme of Iohn But the Pharisees and Lawyers rejected the Counsell of God against themselves the way of life was chalked out before them but the Scribes and Pharisees rejected the good counsell of God thou seest many are called Oh blame thy selfe Where am I all this while the Word would enlighten but I have contemned it the Word would quicken but I have neglected it I was almost converted but oâ⦠wretch that I was company came and I choked it and would not walke in the way of God and the Lord hath often come to me by the Spirit and I have quenched the good motions of the same Brethren it is true Oh blame your selves goe home and say why may not my heart be made cleane the Lord wrought on such a one and why not on me Thirdly A carnall heart doth oppose the good Word of God by resisting the work of conviction if a man be so that he cannot but say that he is in a good way he cannot gain say the power of the truth if it be so with him then he labours with all carnall cavils as much as in him lies to defeat the truth of God Oh that convicting Oh that powerfull Word the Word of the Lord commeth like a sword the Lord seemes to aime at a sinner that he saith it is my sinne that is now discovered Brethren all the shift they ââ¦ave is to put by the power of the truth As a man that is beset by an enemy labours to keepe off the blow lest he should be slaine so a carnall man laboureth to stop the evidence of the Word that it might not prevaile against his soule though it seeth the truth it is not satisfied therewith Numb 22. As when Balack fent to Baalam to curse the people thinking him to be a Witch therefore whom he blessed was blessed and whom hee cursed was cursed God saith to Balaam thou shalt not goe with them yet when they returned this answer to Balack and that Balack sent more honourable men theâ⦠they and tels him hee wiâ⦠promote him Marke the poore sinfull covetous wretch the sinfull man saith stay all night and I will seâ⦠what the Lord will say heâ⦠would faine have the Loâ⦠change his minde Why dâ⦠he bid him stay The Loâ⦠saith in the Text going before Thou shalt not goe with them I but his affections were lingring after the hous-full of gold therefore hee would have God change his minde So there is many a carnall heart followeth the wages of Baalam as Saint Iude speaketh hearing the Word certainly saith hee this truth I will follow but when
riches and honours come then he will search the Word to see for a Dispensation this is a carnall stopping of the truth of God he will search all the wayes and try all the conclusions he can whereby he may cavill against the truth this is not the meaning of the Text however a man may cause labour to a weake Christian but marke thine owne heart if it be so I shall be vexeâ⦠therewith therefore I will have some cavill I will noâ⦠embrace this course therefore I will invent a way thâ⦠it may not be lawfull to meâ⦠When Saint Paul disputeâ⦠with the Athenians divers oâ⦠them encountred with Paulâ⦠they had Argument for Argument against him that thâ⦠Lord Jesus Christ was noâ⦠the Saviour of the world This is the generall course ãâã a carnall heart if it may dâ⦠vise a course against it hâ⦠is contented if so be theâ⦠can be no prevailing againâ⦠it it sends farre and neeâ⦠and gathereth Towne aâ⦠Countrey to seeke it as ãâã Vsurer that is resolved to continue in it hee goes to fourty Ministers about it and if hee bee told of the sinne of it hee will say hee will thinke of it hee will search the devils Skull but he will invent some carnall Argument hee conferred with such a man and he told him such reasons but they blew away as a blast of wind Marke my Brethren the Lord sent Moses to convince Pharaoh and when Pharaoh said I will not let the people goe God saith Lay downe thy rod and it shall bee turned into a Serpent what doth Pharaoh then hee doth not sit downe under the miracle but sends for Magicians and they cast downe roddes and they were turned into Serpents also but Moses his rod devoured theirs yet Pharaoh hardened his heart So when the Word comes home this Word I must yeeld to this Truth I must entertaine and when the Word commeth by a mighty power they send for Magicians carnall Arguments though the Arguments out of the Word doth eat up all yet a carnall heart doth goe away satisfied and it shall be so Fourthly and lastly if by carnall reason they cannot defeat the truth they fall to flat resisting they will have their way and so Brethren they lay violent hands upon the truth 1 Sam. 8.18 The people were set a madding upon a King they would have a King as all other Nations had they thought that to be a meanes of their prosperity that would be a cause of their destruction Samuel makes a gracious Sermon to them that they might be disswaded when he had discovered all saving Arguments they doe not reply a word reasoning nay say they but we will have a King they are resolved of it as a wretched man said when one complained hee could not doe such a thing for his conscience I am master of my conscience I can doe what I will for all that Numb 24.1 2. When Balaam saw that the Lord did not give him leave it did not please him he went not as at other times but set his face towards the Wildernesse and the Spirit of the Lord came upon him It was his devise before hee would curse the Lords people he made seven Altars and seven Altars before to aske God but now hee would put it to adventure he would curse what ever came of it and thus it is with a carnall man when he sees that all his carnall Arguments fall he saith I will not pray in my Family c. Know thou that castest away the command of God here hereafter the Lords command with a curse shall prevaile against thee say hereafter I will not goe to Hell the Lord saith Matth. 25.46 These shall goe into perdition c. Reas 1. The first ground of the point why carnall men doe so is namely they cannot endure to have their sinnes removed the refore of necessity the blessed Word must be resisted every sinner loveth his sinne therefore ye shall observe when a man speaketh against drunkennes pride c. he saith he met with me he speaks against my sinnes why he spoke against sin against drunkennesse Sabboth breaking c. Nay he speakes against my person sinne is as neere as the soule will not any man strive for his life I beseech you observe it his sinne is his life therefore when the Word of the Lord would pluckeâ⦠the cup from the drunkard the Whore from the adulterer he plucks his life every thing seekes to preserve his life and will not sin doe so too to contend for hiâ⦠life so sinne seeks to preserve it's life If that the Ministers prevaile you and ãâã must part therefore doe all you can to stop it the reason is because a mans sinne isâ⦠mans soule Here is the very ground as it was in thaâ⦠remarkeable passage of Hââ¦rod touching his brother wife hee reformed many things but when Iohn said It is not lawfull for thee ãâã have her when he must either kill or be killed Heredias must downe or Iohn he loses his Harlot therefore he would part with all If the Minister meet with a man though he never knew him the Word meets with him his heart then rises and either he must be gone or the Minister gone Why Brethren what doe you doe it is your sinne we oppose a day will come when yee shall be content to part with them oh the time will come when yee shall be content to be rid of your money the drunkard would faine be rid of his cups and the adulterer of his Harlot No then these will goe downe to hell with you you cannot abide them that would kill that which would kill you the faithfull Ministers of God would kill your sinnes that to a corrupt heart is his life Reas 2. If they cannot have their sins it is a vexation to them it is a plague vexation to wicked men that they cannot have their sinnes inquiet and so as they would not be moved they would not have their conscienceâ⦠troubled but if a man would have his sinne and cursed practise hee shall have the curse of the Lord to goe with it Revel 11. vers 10. When the two witnesses were slaine they made merry in Towne and Countrey Why because the two witnesses that tormented men were slaine the Word of God tormented men it is able to make them madde why alas you naturall men damne your selves we doe not damne you but we tell you of your sinnes that will damne you one day Thirdly Note Brethren that for ever you cannot have these sinnes but they will cost you sore for these men cannot endure to bee crossed and overthwarted they would goe on smoothly in their course Acts 19.25 Paul had there preached against Idolatry c. especially against Diana Demetrius beginning to see his commodity going down marke what he saith You know that by this we have our livings therefore they came with a great out-cry Great is Diana of c. There is some
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 exââ¦ession Know thou hast a false heart a wretched heart ãâã soule that cannot be saved while thou continuest so I ââ¦now in a child of God there ãâã sometimes a secret resisting and when ever they observe this base distemper ââ¦hey fall out with their hearts they take up armes against these base corruptions it is one thing to have ââ¦hese sinnes remaining and ââ¦other to have the soule ââ¦oysoned with them When ãâã wicked man hath poyson lives on poyson carrying a secret opposition against the word it is an Argument ââ¦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 ãâã heart-breaking to a godly man he could almost pul oâ⦠his heart saying Oh what ãâã 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 ãâã deale truely hast thou opposed the good Word of the Lord Oh you rent in pieces the flesh of Christ with the prophanations oathes ââ¦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 ââ¦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 trââ¦side or not he wonders ãâã other men to see them opposed because they want ãâã discretion There are a company of wise judicious professors that perish wisely ãâã Demas followed Paul ãâã when he saw he might ãâã better advantage he forsooke ââ¦aul and followed the present world This discreete ââ¦ypocrite letteth profession ââ¦e as the time goeth they ââ¦ill take occasion of wholeââ¦me communication and ââ¦ffer occasion I say hee ââ¦n conforme himselfe to all ââ¦nes but then againe if hee ââ¦e among carnall prophane ââ¦en this is a man safe that ââ¦eth out Religion and pulââ¦th in Religion as the time ãâã in a word you shall finde ãâã to admire at mens perââ¦ns and yet keepes under ãâã word This I call a disââ¦et hypocrite that goes to ãâã wisely these discreet ââ¦pocrites have their religiââ¦as in a screw at any side ââ¦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 ãâã course he doth not say aâ⦠thing against the truth yâ⦠he is a secret underminer ãâã Truth to shew you ãâã playes this same hypocâ⦠hath one that we will maâ⦠it appeare he is a grosse ãâã pocrite Hee pleadeth especiaâ⦠against the common truâ⦠that he desires first to kâ⦠the will of God ãâã how God may be glorifâ⦠he seekes not ease or qâ⦠nesse but he pretends hee ââ¦ekes the liberty of the Gospel but he seekes his owne liberty the liberty of his state As Saul when God ââ¦ave him a Commission to ââ¦ill all the Amalekites when ââ¦muel commeth What saith ââ¦e Blessed art thou of the Lord If a man take Sauls ââ¦wne word Saul is an honest ââ¦an I but saith Samuel What ââ¦anes then the bleating of ââ¦ese sheepe and oxen in mine ââ¦es he saith the people ââ¦d it I but thou art the Goââ¦mour They were good for sacrifice ââ¦th he Alasse did he love ââ¦rifice so well no it was this owne ends so many ãâã man pretendeth much ââ¦ctification and exactnesse of a Christian Course Faith and new obedience not bâ⦠cause he loves God but ãâã 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 ãâã 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 ãâã truth in subjection to hiâ⦠selfe and the falsenesse his heart is marvellous pâ⦠and is in the state of unreââ¦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 ââ¦e confounded Thirdly Hee that under ââ¦retence of whyning and ââ¦rying for sinne loveth ââ¦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 ãâã the powerfull Word of thâ⦠Lord to the blessed truth art thou willing to have ãâã to know it to delight in it and submit unto it to be a servant to the world canâ⦠home this blessed Word ãâã there any soule that can teââ¦fie it is so with him If mistake not my selfe it ãâã one of the soundest Arguments in all the Booke ãâã God it must be love that answerable to the truth when the soule is willing to heare to welcome and entertaine every truth of
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 ãâã Lord. Brethren if there ââ¦e a sight of God in heaven ââ¦nd thou doest truely subââ¦it to the word it is a true ââ¦gne that if any under heaven hath the worke of grace ââ¦ought in him thou hast it ââ¦hn 8. If any man love the ââ¦th and obey the Commandeââ¦ents the truth will make him ãâã 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 ãâã ever thou see the face ãâã God with comfort try ãâã 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 ãâ¦ã good spirit shall ãâ¦ã such a soule God ãâ¦ã of truth Jesus Châ⦠ãâ¦ã Word of truth ãâ¦ã Ghost is a spirit of ãâ¦ã they will embrace ãâ¦ã God and Christ ãâ¦ã Spirit all bids you ãâ¦ã so you shall have ãâ¦ã pinesse the Lordâ⦠ãâ¦ã you to it and you ãâ¦ã 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 alââ¦ayes strive with man for that ãâã also is flesh yet his dayes ââ¦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 ãâã Chapter First the carriâ⦠of the people is double ãâã their wicked and sinfull liâ⦠from the first verse to ãâã 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 pââ¦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 ââ¦vers dealing of God wiâ⦠them First he threatens desââ¦lation to the wicked secondly he promises to preserve Noah and for the ââ¦guise of the wicked First consider the haiââ¦ousnesse of their sinnes that they broke all the Lawes of God and lust was their Law in the first ââ¦nd second verses the Text sayes When men began to multiply on the face of the ââ¦rth and daughters was borne unto them that the sonnes of God saw the danghters of men that they were faire and ââ¦ookt for wives of all that they ââ¦hose The sonnes of God the ââ¦eaning of that is they that professed the truth Secondââ¦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 ãâã ants they were growne ãâã the height of sinne Secondly in the 3 6 aâ⦠7 verses is the sentence ãâã God against them hee sâ⦠they come to this and thâ⦠sets downe a sentence ãâã doombe as it were he sayâ⦠My Spirit shall not alwayâ⦠strive with man in that ãâã 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 maââ¦riages it makes way to ãâã struction prooved in Solâ⦠mon when hee tooke him ââ¦ange wives then his ââ¦owne was taken from ãâã so this old World ââ¦en they gave themselves ââ¦strange marriages First In the sentence there ãâã two things first the ââ¦rds resolution second ãâã the reason of Gods deterââ¦nation First the resolution and ââ¦t is first generally hee ââ¦th strove but will strive no ââ¦re Secondly particularly he ââ¦l not strive and will strive ãâã hundred and twenty ââ¦res here is the resolutiâ⦠of God though he strive ãâã hee will not strive alââ¦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
perish ââ¦e reason is yee will not ââ¦ome to Christ for life The ââ¦icked say Psal 2. Let us ââ¦eake their bonds asunder ââ¦d cast their cords from us Gods commands are cords ââ¦nd bonds to draw them ââ¦t you breake over hedge ââ¦d ditch and will walke ãâã your owne wayes ââ¦cts 18. the 5 6 verses Paul ââ¦ccompanied Silas and Tiââ¦theus disputed with the ââ¦es hee professed Iesus was the very Christ thâ⦠Text saith they opposâ⦠the words of Paul though ãâã was for their good this ãâã the testimony of him thâ⦠whosoever will come ãâã Christ may come but the came in defiance and bââ¦taâ⦠array against Christ and tâ⦠power of the Gospell Thâ⦠you see God strives wiâ⦠poore sinners for their gooâ⦠and they strive against ãâã power of the Spirit aâ⦠their owne good To opâ⦠the point First how God strives wâ⦠poore sinners for their goâ⦠and goes to Law and pleaâ⦠and bestowes paines thatâ⦠might doe them good ãâã reason why hee doâ⦠so Quest First how doth God ââ¦rive with poore sinners ââ¦nd pleads for their good Answ This pleading of God discovers it selfe in two ââ¦eads First by manner ââ¦f perswasion Secondly ãâã way of constraint First by manner of perââ¦asion to perswade them ââ¦om sinne Secondly by way of conââ¦aint to compell them to ââ¦me in And first he strives ãâã way of perswasion wherâ⦠he discovers the matter ãâã then he brings an exeââ¦tion In this perswasion God ââ¦th foure things namely First Hee makes knowne ãâã sinne is and that by summoning them to thâ⦠Court as men that goâ⦠Law they summon one aâ⦠other to be at such a Court so God summons theâ⦠when they are ignorant ãâã that which should doe theâ⦠good and know not in whâ⦠an estate they are in then ãâã brings them to the Worâ⦠and discovers it as in Esâ⦠I was found of them saith ãâã Lord that sought me not bâ⦠if a soule grow still carcleâ⦠the Lord will not leave ãâã sinner but makes him to cââ¦sider what sinne is and knâ⦠it Ezek. 16.2 verse Son of man cause the children ãâã Israel to know their abomiââ¦tions Goe home to thâ⦠dores tell them home yâ⦠know you should heare ãâã Word constantly and pray constantly and know what you should doe and this makes wicked covetous men at their deaths as it were at their wits end Wee know a man that goes to Law layes an Action against the other and then serves a Subpaena on him so the Lord layes an Action against the sinner and serves a Subpaena on him thou art the man and thou shalt perish when hee doth this then hee pleades the Cause as a man that wrestles hee first catches ââ¦hold and then comes in to him that haply hee might throw him so God catches ââ¦hold when hee meanes to wrestle with a sinner that ââ¦his eyes are ever on his sinne and sayes I am the man Secondly When a sinner is thus summoned and sees the Cause goes against him then hee labours and invents how to answer for himselfe the sinner is grown to a stand as in the Court soâ⦠brought when hee sees the case to goe against him because he knowes not what to doe he goes to the Lawyers though his case be not good he will spend so much and so much consider how it is when the conscience is enlightned and sayes I am the man then what course doe they take they invent all carnall pleasures to pull backe the Word looke what Pharaoh did when God sent Moses to trouble him hee sent for the wise Magicians ' to know whether it were God or no so he contemââ¦ed Moses and the miracle so it is when God enlightens the mind what doe carnall men then they send for the Magicians pleasures to beat the Word backe Quest I say they I am a sinner and every one is a sinner and did not Christ die to save sinners Answ The truth is Christ came to save sinners and not to save them onely but to sanctifie them True sayes the sinner I wil amend I am not so precise as others these are the wranglings of carnall reasons God comes nearer he sayes you must purifie your selves as he is pure Iohn 1.3 It is not ââ¦nough to be a meââ¦ro civiâ⦠man but yee most purisâ⦠your selves as he is pure ãâã you will see God to youâ⦠comfort though Sathan taâ⦠a Lawyers place and carnaâ⦠reason an Atturnies anâ⦠what ever Sathan and carnaâ⦠Reason can doe they wiâ⦠doe on every season at laâ⦠God sends the Comfortâ⦠from heaven to comfoâ⦠them Iohn 16.8 And wheâ⦠he is come hee will convinâ⦠the world of righteousnesse of judgement and of sinneâ⦠when Gods Spirit comes bâ⦠the Word it sets apart aâ⦠carnall reason that there ãâã no more shifting you thinkâ⦠you may contend againâ⦠your Brethren and goe ãâã heaven but this cannot be for the good spirit sets all ââ¦arnall reasons apart it makes him to say if I forsake not every sinne I forsake ââ¦one for he that forsakes not every sin he forsake none Doth any man thinke to bee ãâã Christian and a swearer a Christian and a drunkard why a heathen can doe this well such will deceive themselves that can say well I ââ¦ope God is more mercifull ââ¦hen the Ministers and proud Professors No no know ââ¦hat if the Spirit come it sets ãâã part all carnall reasons God layes the Action be ââ¦ore the sinner is now cast ââ¦e sees there is but one way ââ¦ive in sinne and go to hell thus when a soule can yeeld to Gods Word that he mâ⦠not be cast downe In tâ⦠third place marke Thirdly God tels hiâ⦠that howsoever hee ãâã cast yet he will be mercifâ⦠abundantly to him ãâã shewes him his estate yâ⦠saith he thou art in the laâ⦠of the living thou art yet uââ¦der the meanes as a partâ⦠cast in the Court in a sumâ⦠of all that hee hath the ââ¦ther gives him time to pay iâ⦠there is some comfort yet ãâã may be he may get somthing in that time by the helpâ⦠of his friends Rom. 2.4 Thâ⦠Apostle saith Despisest thâ⦠the goodnes of God that shoulâ⦠lead thee to repentance as ãâã he had said Consider thâ⦠goodnesse of the Lord anâ⦠ââ¦y Lord I am not yet in ââ¦ll and doe I live to anââ¦her Sermon thou wert ââ¦ercifull to Manasses and ââ¦others thou mayest bee ââ¦ercifull to me Lord why ââ¦re is great comfort but ââ¦hen a soule sees Gods ââ¦odnesse in health and ââ¦ealth and injoyes yet ââ¦eanes and helpes and now ââ¦owes carelesse as to morââ¦w I will repent it is too ââ¦one yet I will take my ââ¦leasure now and repent ââ¦hen I am old now Gods ââ¦oodnesse comes to be weaââ¦ed that he saith I will strive ãâã more Fourthly When Gods ââ¦oodnesse is wearied then ââ¦e patience of the Lord ââ¦eppes in and pleades for a sinner and holds the haâ⦠of Justice Luke 9. As ãâã Figge-tree that beares ãâã fruit saith