ther with unbelievers? 2 Cor. vi. 14. This, I should think, cannot be creditable, cannot be comfortable. (2.) The ground of their choice was evil also. They saw that they were fair; they looked at beauty and such external endowments as might serve to gratify their fleshly lusts, never thinking of virtue and those other accomplishments which are more fit to be considered in such a case; for all is not gold that glitters. Adam's eyes were shut, and he fast asleep when his wife was in choosing; but so were not theirs, for they chose by the eye. This sin, like the first sin, began in the eye. (3.) The end of their choice was no better than the ground of it; they took to themselves, as the word is; they took them wives. They did not look at God in it; at his will, at his glory; they did not marry in the Lord, (1 Cor. vii. 39,) but aimed only at the pleasing and gratifying of their own carnal lusts. (4.) There is an intimation of polygamy. They took them wives. One apiece would not serve their turn. In this 'tis likely they learned of Lamech, one of Cain's cursed race, who broke the ice in the matter. If professors sin like the profane, let them expect to smart like them. And what was the effect of these kind of marriages? No good you may be sure. I doubt not but the sons of God were led aside by them into the wicked ways of the daughters of men. Deut. vii.

3, 4. When Solomon, the wisest of men, begins to love many strage women, the next news you hear of him is, that his heart is turned away after other gods. 1 Kings xi. 1-4. If professors marry with the profane, I do not wonder if they soon quit their profession, and become profane too. The bad will sooner corrupt the good, than the good reform the bad. The children of these marriages were mighty men; men of renown; men notorious for tyranny and oppression, and all manner of impiety. 'Tis ten to one the children take after the worse side, and will more readily tread in the steps of the one parent's wickedness, than in the steps of the other's piety. Comfort in the children doth very much depend upon the choice of the partner in marriage, which should engage much care and circumspection in that choice.

3 And the LORD said, My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

Three things are to be observed in this speech: 1. God's resolution not always to strive with man by his Spirit. My Spirit has striven a great while; it shall strive yet a little longer; but it shall not strive always. The Holy Spirit is a striving Spirit with the children of men; striving to turn them away from

sin, and to bring them to God; striving by the checks of their own consciences, by the ministry of the word, by the rebukes of Providence; striving by one fair warning after another to reclaim the sinner. Have not we ourselves experienced these strivings?—something within us that hath whispered in an hour of temptation, "Do not this abominable thing which the Lord hates?" "Twill be our wisdom to hearken to such whispers, and to close with them, striving against sin. Heb. xii. 4. If the Spirit of God be resisted in its strivings, and quenched in its motions, though it may strive long, yet it will not strive always. 'Tis a principle with men not to be always persuading those with whom they cannot prevail; neither will the blessed Spirit do so. If Ephraim be joined to idols, is it not a righteous thing with God to say, Strive no more with him, let him alone? Hos. iv. 17. What guest will stay long there where he is not welcome? Is it not wisdom then to improve these strivings while we have them?

2. The reason of that resolution: For that he also is flesh; carnal, earthly, sensual, corrupted, depraved, defiled; and therefore 'tis to no purpose to strive with him; 'tis but labour lost. It is as good to go about to change the Ethiopian's skin or the leopard's spots, as to reclaim and reform these impenitent sinners. Flesh, in scripture, is frequently opposed

to spirit. It is the corrupt nature that renders the strivings of the blessed Spirit ineffectual. 'Tis the law in the members that wars against the law of the mind. Rom. vii. 23. The flesh and the spirit are sworn enemies one to another, and between them there is a constant conflict. Gal. v. 17. Now where the flesh, the carnal part, is so far suffered to prevail, as that the man may be denominated flesh, there the Spirit will not always, will not long strive. Those therefore that would enjoy the Spirit's strivings, must curb and restrain, and not gratify and encourage, the corrupt motions and carnal desires of the flesh and of the mind. Eph. ii. 3.

3. A reprieve granted notwithstanding: Yet his days shall be a hundred and twenty years; so long will I bear with him yet, to see if he will return and repent, but no longer. Hitherto in this verse justice had spoken. Justice said, My Spirit shall not always strive with man. Justice said, He also is flesh; a corrupt, wicked, provoking creature; O let me cut him down. Then, in steps mercy; methinks somewhat like the dresser in the parable: Luke xiii. 8: Lord, let it alone this year also. So saith mercy here: Lord, let this sinful world alone this six score years also, till all ways and means and methods are tried for reclaiming; and if in that time they repent, and amend, and bring forth fruit, well; but if not

then after that thou shalt cut it down. And for this reprieve, mercy did prevail. His days shall be a hundred and twenty years. So much time they shall have to turn them in, so much space given to repent, but no more. Note. The patience of God with provoking sinners is, (1.) Sometimes long. Many times he bears a great while; his patience is stretched out even unto long-suffering; it is day after day, year after year, before ruin comes. This will one day render sinners the more inexcusable; it will greatly aggravate their condemnation. Every sand in the glass of Divine patience now, will be a drop in the vials of Divine justice shortly. Though sometimes God takes vengeance on sinners in the very act of sin; though sentence against an evil work is sometimes executed speedily; yet not always. Eccles. viii. 11. We see the contrary daily. But though the patience of God is oftentimes very long, yet, (2.) It is always limited. A hundred and twenty years, though it was a long time, yet it was a limited time. We often find that the mercy of God is called everlasting mercy; and there are those in heaven that will be to eternity the monuments of it. But we never read that his patience is everlasting patience. No: that is bounded by the limits of this life; and though there are many monuments of it in time, eternity will produce none. The year of the fig

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