An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 6
Ver. 6.
For the which things sake the wrath of God commeth on the the children of disobedience.
Ver. 7.
Wherein ye also walked once when he liued in them.
These words containe two reasons to enforce the exhortation in the former verse. Thone is taken from the euill effects of the former sinnes. ver. 6. The other is taken from their owne experience, while they liued in the estate of corruption ver. 7. in laying downe the reason from the effect, two things are to be noted. First, what sinne brings, viz. the wrath of God. Secondly, vponupon whom, viz. vponupon the children of disobedience. Before I come to intreat of the wrath of God a part, I consider of it as it stands in coherence with the former reason. For in these words we are assured that man liuing and continuing in filthinesse, and couetousnesse shall not escape Gods wrath. For they incurre both his hatred and his plagues, both which are signified by the word wrath.Gods wrath vponupon vnclean persons. And if any aske what plagues filthy persons and couetous persons shall feele? I answer briefly and distinctly, that neither of them shall scape Gods wrath, as the Scriptures plentifully shew. The filthy person brings vponupon himselfe Gods curse temporall, corporall, spirituall and eternall: temporall, for whoredome and any kinde of vncleanenesse, brings vponupon men many temporall plagues in their estate, the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before. Corporall, for God many times meetes with the sinnes of the bodie, by iudgements vponupon the body: so that many filthie persons after they hauehave consumed their flesh and their body, by loathsome diseases which follow this sinne, in the end, say with the foolish young man, Oh how hauehave I hated instruction, and despised correction dProu. 5.11.12.? now I am brought almost into all euill in the middest of the assembly. Spirituall, for vncleanenesse breeds in many a reprobate sence eRom. 1.24.29. &c.and finall impenitency. Many also for their filthinesse are pursued with secret and fearefull terrours of conscience, and sometimes frensie, and desperate perturbations. Eternall, for the adulterer destroyes his owne soule, and is shut out of the Kingdome of Heauen. As hath beene also before declared.
Neither let the couetous person, thinke he shall speed any better. For God hates him wonderfully: and therefore the Prophet Ezechiel sayth, that the Lord smites his fists fEzech. 22.13.at the couetous: which is a borrowed phrase to expresse most bitter and sharpe threatnings. Now least the people should obiect that those were but great words, the Lord would not do so, they would deale well enough with the Lord.v. 14. He preuenteth it, and sayth, can thy heart endure or can thine hands be strong in the dayes that I shall hauehave to doe with them? I the Lord hauehave spoken it, and will doe it. Let couetous persons, without further enquiry assure themselues that couetousnesse is a maine cause of all the euils are vponupon them or theirs, and besides they may be assertained, that all the seruice they doe to God is abhorred and meere lost labour: it were to no purpose if they would bring him incense from Sheba, and sweet calamus from a farre country: their burnt offerings would not be pleasant, nor their sacrifices sweet vntounto him gIer. 6.13.20.. Ob. But couetous persons are of most men so well furnished, that there is not that means to bring them to any great hurt. Sol. The Prophet shewes that God can lay a stumbling blocke before them, and father and sonne together mayfall vponupon it, and neighbour and friend may perish together hIer. 6.21.. The Lord means enough when men little thinke of it, to bring downe rebellious sinners. Ob. But we see couetous persons and wealthy worldlings scape the best & longest of many others. Sol. The Prophet Amos sayth,Amos. 8.5.6.7. the Lord hath sworne by the excellency of Iacob, will neuer forget any of their workes. Though the Lord may deferre, yet certainely he will neuer forget: and therefore they are not a iot the better for scaping so long. But howsoeuer they might escape outward iudgements, yet they may be infallibly sure they hauehave sinned against their owne soules k…ab. 2.10., and that they shall know in the day of their death: their riches shall not then profit them, when the Lord taketh away their soule lIob. 27.8., he that is a great oppressour shall not prolong his dayes mProu. 18.16., for he that getteth riches and not by right shall leaue them in the midst of his dayes, and at his end shall be a foole nIer. 17.11.. How horrible then shall that voice be, Thou foole this night shall thy soule be taken from thee oLuk. 12.16.? and thus far of these words as they concerne the coherence with the former words, now I consider them as they are in themselues. And first of the wrath of God.
Iustice in God considered 4. waies.Wrath of God] It is apparant that wrath in God, belongs to his Iustice. And Iustice may be considered as it flowes from God foure wayes. First, as he is a free Lord of all. And so his decrees are iust pRom. 9.13.14.. Secondly, as he is God of all: and so the common works of preseruing both good & bad, are iustq1. Tim. 4 14. Mat. 5.45.. Thirdly, as a father in Christ: & so by an excellency, he is the God of beleeuers: and thus he is iust, in performing his promises, & infusing his grace, and in bestowing the Iustice of his sonne. Fourthly, as Iudge of the world, and so his Iustice is not onelyonly distributiue, but correctiue. And vntounto this Iustice, doth wrath belong.
Anger is properly in Go….Anger in man, is a perturbation or passion in his heart: and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God, And the rather seeing affections are not properly in God. Neither is their declaration full enough, that say it is giuen to God improperly and by anthropopathie: for I am of their opinion that thinke anger is properly in God. First, in such a manner as agrees to the nature of God that is in a manner to vsus vnconceiueable. Secondly, in such a sence as is reuealed in Scripture.
Wrath diuersly interpretedThe wrath of God in Scripture is taken, sometimes for his iust decree and purpose to reuenge rIob. 3. vlt., sometimes for commination or threatning to punish. So some thinke it is to be taken in those words of the Prophet Hosea. I will not do according to the siercones of my wrath sHos. 11.9.that is according to my grieuous threatnings. Sometimes it is taken for the effects or punishments themselues, as in the Epistle to the Romans, is God vnrighteous which bringeth wrath? tRom. 3.5.it is well rendered, which punisheth.
The wrath of God is distinguished, by diuerse degrees, and so hath diuerse names: for there is wrath present, and wrath to come. Present wrath, is the anger of God in this present life,nIoh. 3. vl…. and is either impendent or powred out, wrath impendent, is the anger of God hanging ouer mens heads, ready to bee manifested in his iudgements: and so wrath hangs in the nature of God, and in the threatnings of his word, and in the possibilities of the creatures. Wrath powred …t is the iudgement of God fallen vponupon men for their sinnes by which they prouoked God, and so there was great wrath vponupon the people *Luk. 21.23.in the destruction of Ierusalem: and thus he reuealeth his wrath from Heauen vponupon the vnrighteousnesse of men xRom. 1.17.. Wrath to come yMat. 3.7. Rom. 2.5.is that fearefull misery to be declared vponupon the soule of the impenitent at his death and vponupon soule and body at the day of iudgement, in the euerlasting perdition of both:
But that we may be yet more profitable touched with the meditation of this point, I propound sixe things concerning Gods wrath further to be considered. First, the fearefulnesse of it. Secondly, what it is that works or brings this wrath vponupon vsus. Thirdly, the signes to know Gods wrath. Fourthly, the meanes to pacifie it, Fistly, the signes of wrath pacified. And lastly, the vses of all.The fearefull greatnesse of Gods wrath shewed.
For the first. The fearefulnesse and greatnesse of Gods wrath or anger for sinne, may appeare three wayes. First, by Scripture. Secondly, by similitude. Thirdly, by example. That Gods anger for sinne is exceeding terrible and fearefull, I will shew by one place of Scripture onelyonly, and that is the first of Nahum the Prophet:First by Scripture. Nahum. 1.2.3.4.5.6. for he sayth, God is iealous, and the Lord reuengeth, the Lord reuengeth: where the repetition shewes the certainty of it, that God will be as sure to reuenge as euer the sinner was to sinne: but this is more confirmed, when he sayth, he is the Lord of anger: as if he would impart that his anger is his essence, as if he were all made of anger: and that he is the authour of all the iust anger that is in the world: and if the drops of anger in great men hauehave such terror in it, what is the maine Ocean of anger which is in God himselfe? and to assure vsus yet further of the terrour of his wrath, he addeth, the Lord will take vengeance on his aduersaries, Ob. Sol.which signifieth that the Lord will account of impenitent sinners, as a man accounts of his worst enemies, and therefore the Lord will shew his displeasure to the vttermost of their deserts and his Iustice. And therefore if any doe obiect, that they see it otherwise for the plagues of wicked men are not so many nor so great as their sinnes, he answereth that and sayth▪ that the Lord, reserueth wrath for his enemies: he hath not inflicted vponupon them all they shall hauehave: there is the greatest part behinde: the full vials of his fury are not yet poured out.Ob. Sol. And if any should reply, that they hauehave obserued, that wicked men hauehave prospered long and scaped for a great while, without any punishments to speake of, The Prophet answereth that, and sayth that the Lord is slow to anger, that is hee is many times long before he manifests his great displeasure, but he is great in power, that is hee is of singular fiercenes and vnresistablenes, when he doth enter into Iudgement, he will not faile, nor be hindered, and if any would hope that God would change his minde, that also is preuented, the Prophet auouching it confidently, that he will not surely cleere the wicked. Ob. Sol.And this is the more certaine, because of the dreadfull meanes that the Lord hath to declare his anger. His way is in the whirlewinde and in the storme, and the cloudes are the dust of his feet, the meaning is, that God hath wayes to execute his Iudgement, wayes I say that are vnresistable (for who can stay a whirlewinde) and terrible, like the storme, plagues falling thicke and threefold, like the drops of the tempest, and in the meanes the Lord can runne like a Giant, running feircely and raising the dust with his feet. And to this giuegive all the creatures witnesse. He rebuketh the sea and it drieth. Bashanis wasted and Carmell & the floure of Lebanon is wasted. The mountains tremble before him and the hils melt, and the earth is burnt at his sight, yea the world and all that dwell therein. And therefore who can stand before his wrath? or who can abide the fiercenesse of his wrath? his wrath is powred out like fire and the rockes are broken by him.
The wrath of God (to shew the exquisite and intollerable,Secondly by similitude. and remedilesse paine that wicked men feele when they beare it) is compared to a consuming fire, and to note the infinitenesse of it, God himselfe is sayd to be a consuming sire zHeb. 12.29. Deut. 4.24.. Moses also sayth that the fire that is kindled in Gods wrath, shall burne to the bottome of hell, and it were able to consume the earth with her increase, and set on fire the foundation of the mountainesaDeut. 32.22. Thirdly by example.
Thirdly who can thinke the anger of God, not to be infinitely terrible, that can but seriously consider these examples and presidents of it. First, Gods reprobating, or foredamning of millions of men. Secondly, the sinne of Adam, pursued with such vnconceiueable iudgements vponupon him and his name. Thirdly the drowning of the old world, the burning of Sodome, the opening of the earth to swallow vp the rebellious, the sea swallowing vp Pharoah and his hoast. Fourthly, the forlorne estate of the Gentiles, not looked after, for many hundred yeeres. Fiftly, the Iewes (somtimes the onelyonly people to whom the Lord drew neere) now made a curse, and astonishment, and a hissing, throughout the earth. Sixtly, the torments which Christ himselfe endured, when he was but surety fo… sinners. Seuenthly, what are warres, famines, pestilences, diseases, seditions, heresies, and the infinite molestations in the life of man, but so many euident proofes of wonderfull anger in God. Eightly, the testimonies of afflicted consciences bee liuely in this point. When but a drop of anger lights vponupon the soule of man in this world, how vnable is he to sustain his spirit? what flouds of teares flow from his wounded heart? Lastly, the burning of the world and the flames of hell shall one day make full proofe of Gods anger. And thus of the first poynt.
How wrath is brought vponupon vsus.For the second, wrath is wrought or brought vponupon vsus foure wayes. First, the Law workes wrath: for being transgressed, it breedes displeasure, pleads for iudgement, records sinne, and presents it in Gods sight. Secondly, Christ in the ministery of the word, applies wrath, or discouers Gods indignation: and so he is sayd to smite and slay the wicked bReu. 19.15. Esay. 11.3. Ex foreign, Rom. 13.4.. Thirdly, the Magistrate is a reuenger in executing Gods wrath . Fourthly, wrath is brought vponupon vsus, by Gods army: the creatures are Gods warriours: they fight for the Lord against sinners: and are speedily and vnresistably armed when God is pleased to raise them.
The signes of Gods anger.Thirdly concerning the signes of Gods anger: wee must vnderstand, that Gods eternall anger towards other men in particular, cannot be knowen, nor his temporall anger by any ordinary way of certainty, except it be extraordinarily by reuelation as to the Prophets or Apostles. For by outward things we cannot know Gods louelove or hatred to particular persons, onelyonly Gods publike anger to publike states may be knowen: and so may his priuate anger to our selues in speciall.
Signes of publike anger.There are three signes to know Gods publike anger. 1. The prediction of his Ministers: as extraordinarily the Prophets from vision or reuelation did foretell the Iudgements to ensue: and ordinarily wrath may bee knowen by the comminations of faithfull Preachers: for when vponupon obseruation of threatnings in the Law made to such sinnes as then abound, they doe with one consent in many places, with instance and confidence giuegive warning of plagues to ensue: it is time for the world to awaken: for the Lords secrets are with his seruants. And he will make good their righteous threatnings. Secondly, The signes in Heauen or earth or sea: prodigious sights, or signes in the sunne or moone or commets, or strange birthes, or the extraordinary raging of the seas and such like. Thirdly, publike plagues are both signes of wrath present, and withall they giuegive warning of greater wrath to come if we doe not repent. Such are famine, warre, pestilence, and other raging diseases, the death of great Princes, and the sudden and common death of the best men, these all foretell euill to come, as wee may know fire, so may wee know Gods anger: we know fire, either by the report of men worthy to bee credited, or by the smoake, or by the flame beginning to breake out. And so may discerne Gods wrath: either by the relation of his Ambassadours that are faithfull men, or by the smoake of prodigies or wonders in Heauen and earth. or else by the flame of Iudgements already begunne, and thus of the signes of Gods publike anger.
Signes of priuate anger.The signes of Gods anger to a particular man are such as these. Fist, if a man hauehave not the markes of a childe of God vponupon him: for whom God loues and is not angry with, they are marked with peculiar graces as indelibly as they were marked in Ezechiel with the letter pau dEzech. 9.. Secondly, if he finde himselfe directly vnderunder the threatnings of Gods word. Thirdly, if there bee no effectuall working of the spirit of grace in the vse of the meanes, it is a plaine signe of Gods anger, when a man heares the word powerfully preached, and reads and prayes, without all affection or life, and is so constantly. For if the Lord were pleased, he would shewe himselfe in the vse of the meanes of communion with him. Fourthly, a man may gather something by his crosses: for if he finde a…sting in them that God fights against him in them, so as they peirce and vexe and disquiet his soule with perplexity, but especially, if he finde his heart also closed with hardnesse, so as hee doe not call when the Lord bindeth him, this is in ali likelihood, not onelyonly a signe of wrath, but that the wrath encreaseth eIob. 36.13.this is the rod of indignation. Fiftly, if a man liue in some sinnes, they are manifest signes of wrath, as persecution f1. Thes. 2.16., whoredome gProu. 22.14., hatred of the brethren h1. Iohn., with holding the truth in vnrighteousnesse iRom. 1.18., couetousnesse and vncleannesse kEph. 5.35., and generally all sinnes contained in any of the catalogues, against which the Lord denounceth his Iudgements in seuerall Scriptures. Lastly, sometimes Gods anger is felt in the terrours and paine of the conscience, the Lord making some men to feele the edge of his axe, and fighting against them with his terrours. Now wheresoeuer these are felt by a soule that hath not beene truely humbled for sinne, they are assured pledges and beginnings of Gods wrath from Heauen.
Hitherto of the greatnesse,How publike wrath is pacified. meanes, and signes of Gods anger. Now of the way to pacifie Gods anger when it is perceiued. Gods Publike anger is pacified and stayed: First, by the prayers and fastings of the righteous. And therefore it is the Prophet Ioels counsell, that if they would hauehave the Lord, repent him of the euill and returne and leaue a blessing behinde him, they must sanctifie a fast and call a solemne assembly lIoel. 2.13.14. &c.. Secondly, by the seuere execution of Iustice by Magistrates, vponupon notorious offendours, and thus Phinehas stayd the plague mNum. 25.1.. Thirdly, by the generall repentance of the people, and thus Gods anger towards Nineuie was pacified nI…nah. 3.. Fourthly, and especially, by the intercession of Christ intreating for a citie or nation. So was Ierusalem deliuered out of captiuity,Zach. 1.12. How priuate wrath is pacified. as the Prophet Zacharie declares. Zach. 1.12.
Concerning the pacifying of Gods anger to particular persons, I will first consider what will not pacifie it, and then what will pacifie it. For the first, no multitude of gifts can deliuer thee oIoh. 36.18., and the most mighty helpes cannot cause the the Lord to withdraw his anger pIob. 36.18., it will not auaile thee to come before the Lord with burnt offerings and with calues of a yeere old: The Lord will not be pleased with thousands of rammes or with ten thousand riuers of oyle. Nor will the sonne of thy body make an atonement from the sinnes of thy soule qMich. 6.6.7., to cry Lord, Lord, at homerMatth. 7., or the Temple of the Lord, the Temple of the Lord sIer. 7.abroad, will not a whit abate of his fierce anger, and as little will it auaile to build Churches, mend high wayes, erect tombes for dead Prophets, or the like workes of labour or cost.
Now for the affirmatiue, if we speake properly, nothing will quench Gods anger but the bloud of Christ. For hee is the propitiation for our sinne tIoh. 2.1. Rom. 5.9.. Yet in some respects, and as meanes the Lord doth appoint vntounto vsus, that we might be capable of reconciliation, these things are auailable. First, the duties of mortification, as confession of sinne, and iudging of our selues, and examining of our hearts and liues. If we acknowledge our sinnes he is faythfull and iust to forgiue vsus our sinnes u1. Ioh. 1.9., and if we iudge our selues the Lord will giuegive ouer iudging vsus *1. Cor. 11.34., if disobedient Israel will returne and know his iniquities, the Lord will not let his wrath fall vponupon him xIer. 3.12.13., godly sorrow also is verie auailable to quench wrath. If Ierusalem will wash her heart she shall be saued yIer. 4.14., the Lord will heare the voyce of our weeping zPsal. 6.8.. prayer also is of great vse and force, for the Lord is a God that heareth prayer aPsal. 65.2., and the Prophet Zephanie sheweth that if the people can learne a language once, to call vponupon the name of the Lord bZeph. 3.9.in the sincerity of their hearts he will not poure vponupon them that fierce wrath, which shall certeinely fall vponupon all the families that call not vponupon his name.
Secondly, faith in the bloud of Christ, procureth reconciliation and forgiuenesse of the sinnes that are past through the patience of God cRom. 3.25., especially the worke of faith, whereby a Christian perceiuing Gods anger, and encouraged with the support of Gods couenant and promise in Christ, doth in all tendernesse of heart, importune Gods free mercy, and wrestle and striue with importunity, casting himselfe vponupon Christ for shelter, and seriously setting himselfe against eueryevery iniquity, euen because there is hope.
How we may know that God is pacified?Finally, we may discerne that God is pacified diuerse wayes. First, by induction from the practise of the former rules: for if we doe what God requires, we may conclude and inferre, we shall receiue what God promiseth. Secondly, it may be perceiued by Gods presence in the meanes. If we finde our hearts vnloosed, and the passages of the meanes againe opened, that is a comfortatable testimony that the Lord is returned. Thirdly, it may bee perceiued by the witnesse of the spirit of Adoption, speaking peace dPsal. 85.8.to our consciences, and with vnutterable ioyes quie…ing and satisfying our hearts.
Vses.The vse followeth. And first the doctrine of Gods wrath may greatly humble and astonish impenitent sinners. Is the anger of the Lord kindled against thee? how long then wilt thou be without innocency? eHos. 8.5.be not a mocker least thy bonds encrease fEsay. 28.22.art thou an vncleane person, a railer, a drunkard, an vsurer, a swearer, a lier, a profaner of Gods Saboa…hes, a voluptuous epicure, a carnall worldling, or the like, be not deceiued, nor let any deceiue thee with vaine words, crying peace, peace, dawbing with vntempered morter, for assuredly, the wrath of God for these things commeth vponupon the children of disobedience. And who knowes the power of his wrath? gPsal. 90.12.Secondly seeing Gods wrath is so exceeding terrible and fierce, blessed are all they that are deliuered from it in Iesus Christ. Wee should bee stirred vp to constant thankfulnesse, because the Lord hath forgiuen vsus the punishment of our sinnes, so as now there is no condemnation to vsus, 1. Thess. 5.8.9. Heb. 3.11.12.being in Christ Iesus. Lastly, seeing the Lords anger is so dreadfull we should all learne to walke before him, in all vprightnesse and feare and trembling, fencing our selues with the breast-plate of faith and the helmet of hope, being in all things sober and watchfull, taking heed to our selues that we be not hardened through the deceitfulnesse of sinne. And thus of the wrath of God.
The children of disobedience.The second maine thing in this verse to be considered of, is the persons vponupon whom it fals, viz. the children of disobedience] And by children of disobedience he meaneth generally wicked and vnregenerate men. Now wicked men are of two sorts. Some are cleerely out of the Church: and hauehave beene branded in seuerall ages with seuerall tearmes of distinction: as now the infidels, and before, all the vncircumcised Gentiles. Before the floud they were called sonnes of men.Disobedient men. Now others are in the Church: and are children of God, by creation, generall vocation, and externall profession: but indeede are wicked and prophane Esaus. Disobedient children.The former sort, were disobedient men: and the later are disobedient children. And these disobient children in the Church are of two sorts. For some will not bee tied to liue in their fathers house: but that they may the more securly sinne and wallowe in all filthy abhominations, they shunne Gods house for the most part, and liue without any conscionable subiection to any ministery. Such was the prodigall sonne, and such are our common swearers, drunkards, and vncleane persons: nay they goe further, for they speake euill of their fathers house, and slander their owne mothers sons. Now the other sort, liue in their fathers, they come to heare, and receiue the sacraments, they are there at bed and bord, but yet they will doe what they list.Filij insu…sibilitati…. Filij incredulitatis. Filij inobedienti…. They will not bee perswaded by the word, spirit, or seruants of God. And so they are children of vnperswadablenesse, they will not beleeue their fathers threatnings or promises, and so they are children of incredulity: they will not conforme themselues to their fathers will and so are called children of disobedience.
Now the estate of both these sorts of disobedient children, is, that the fearefull wrath of God is vponupon them: no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God. As they are children of disobedience by their owne stubbornesse, so are they children of wrath by Gods iustice. And if they continue thus, they may proue children of perdition.
Qu. Que. Ans.But how may the children of disobedience be knowen? Ans. We may gather signes either from the consideration of these words or from other scriptures.The marks of a child of disobedience. From these words two waies: first he is a child of disobedience, that is led and ruled, and hath all his thoughts and affections and his actions, as it were framed and begotten and nursed vp, by the corruption of his nature arising from the disobedience of the first man, or by the temptations of sathan the Prince of all darknesse and disobedience. It is one thing to sinne by infirmity, to fall by occasion into a sinne, and another thing to be led and ruled, and to frame ones life and imploiment after the rules and proiects that are hatched by the flesh or sathan. To be a child to sinne, that is to be ruled and mastred and led by it, to be as it were at the command of lust and corruption, that is not in a child of God standing in vprightnesse.foreign. Secondly, the word here rendred disobedience, imports vnteachablenesse: such a disobedience as is wilfull: when a man sinnes and will sinne, and will not be perswaded either by Gods words or Gods spirit, or Gods people, that would aduise or admonish him. To be of an incurable or inteachable disposition, is a ranke signe of a child of disobedience.
Further if we marke the coherence, in the second Chapter of the Epistle to the Ephesians, v. 2. compared with the first, we may easily discerne, that a child of disobedience is dead in trespasses and sinnes. His soule can he at rest, though he be guilty of neuer so many sinnes. Cast a mountaine on a dead man and he will not complaine or aile any thing: and sure it is a notable signe of a child of disobedience, to be guilty of a multitude of sinnes and yet to be sencelesse vnderunder them: to be able to goe from day to day and week to weeke, and month to month, and neuer to aile any thing, for any sound remorse he finds for his sinne. Especially when men are at that passe that the Prophet Ieremie complained of, that though God strike them yet they are not grieued: yea though the Lord consume them, they refuse to receiue correction, and make their faces harder then a rocke, refusing to returne iIer. 5.3..
Qu. But may not the wrath of God come vponupon his owne children. Is God neuer angry with his owne seruants?Whether wrath may not come vponupon Gods children as well as the children of disobedience. Ans. God may be angry with his owne people. For when the Prophet Dauid saith, his anger endureth but a moment kPsal. 30.5., he implies that God then will be angry. And in the 89. Psalme, though the Lord saith he will not take away his goodnesse and his merciemercy, yet if they keep not his law, he saith expresly, he will visit their transgression with the rod, and their iniquitie with stripes lPsa. 89.32.33. And thus he is angry with them sometimes for their couetousnesse mEsay 55.17., sometimes for their carelesse worship, nEsay 64.5.7.sometimes for vnworthy receiuing, o1. Cor. 11.sometimes for their losse of their first louelove pReu. 2., but generally eueryevery grosse sinne angers God, by whomsoeuer it be committed. But yet there is great difference between Gods anger towards his owne children, and that wrath that commeth vponupon the children of disobedience, and that principally in three things. First, wrath comming vponupon the faithfull is not eternall, but temporary and in this life only. For they are deliuered from the wrath to come q1. Thes. 1. vlt., for there is no condemnation to them that are in Christ Iesus, they are already past from death to life. But so are not wicked men. For God is so angry with them in this life, that his anger may continue for euer, and not be extinguished in their very death. And not only so, but Gods anger with his own children euen in this life is not for all their daies, but only a very short time of their life. For as Dauid saith, his anger endureth but a moment: weeping may endure for a night, but ioy commeth in the morning rPsal. 30.5.. And in another place he saith he will not alwaies chide, neither wil he keepe his anger for euer sPsal. 103.9.. And the Lord witnesseth by the Prophet Esay, that he forsaketh but for a small moment, he hideth his face in a little wrath, but he hath mercy with euerlasting kindnesse tEsay 54.7.8.. When a child of God falleth he is sure he shall rise uMich. 7.8.▪ but it is not so with the vngodly. Secondly, as Gods wrath differs in the continuance, so it differs in the measure: it is milder towards his children, then it is towards the children of disobedience. Which appeares to be so two waies. For first Gods anger as it is manifested in outward iudgements vponupon his owne people, is euer proportioned to their strength: he doth not consider what their sinne deserues, but what their spirits are able to sustaine. He will not suffer them to be tempted aboue that which they are able, but will giuegive issue with the temptation that they may be able to beare it x1. Cor. 10.13.. And the Prophet Esay sheweth that the Lord hath great care least by contending ouer long with his people, the spirit should faile, and the soule which he hath made yIsay 57.16.. And the Prophet Dauid shewes, that God deales not with his people after their sins nor rewards them after their iniquities. But as a father pittieth his children so the Lord pittieth them that feare him zPsal. 103.10.14.. But now with the wicked it is much otherwise, For the Lord neuer askes what strength they hauehave to heare it, or how they will take it, but what sinne they hauehave committed, and how they hauehave deserued it. Besides the affections of Gods children are sweetned with many mercies: for though the Lord be angry for their sinne, yet if they will seeke God, and work righteousnesse, they may hold out to beare the crosse, for the Lord will meet them in the vse of the meanes, to the great ease and ioy of their hearts.Esay 64.5. Excellently speaketh the Prophet Dauid vntounto the Lord acknowledging this point, when he said, Thou answerest them O Lord, our God thou wast a God that forgauest them, though thou tookest vengeance of their inuentions aPsal. 99.8.. And the Prophet Micah seemeth to say, that while Gods people sit in darknesse yet the Lord can be a light vntounto them bMich. 7.7.8.. For their God will heare them. And herein also the Lord reserueth his mercies from the wicked. So as when they fall, they hauehave no assurance of rising, nor is the Lord carefull to lighten their darknesse: I meane they hauehave no promise for it. For if the Lord shew them fauour, if they repent not, it will make them more vnexcusable, and their iudgement the heauier. Thirdly it differs in the end. For the end of Gods wrath on his owne seruants, is their good and saluation. They are iudged that they might not perish with the world c1. Cor. 11.32.. And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousnesse dHeb. 12.11.In a word Gods iudgements are as medicines to heale them. But on the other side wicked men are vessells of wrath, and all tends to the …itting of them to destruction. The Lord comes not to them to trie, but to consume, not to better them, but for their wilfull impenitency, to declare his iustice vponupon them. All these their differences are notably exprest by the prophet Esay, in his 27. and 28. Chapter. For he sheweth that the Lord is a carefull and wi…e husbandman, and the husbandman in nature hath this discretion, that he should not plow all day to sow eIsay 21.24.? so is it with the Lord, hee doth not continue still plowing with long furrowes vponupon the backes of the righteous. When he hath plowed vp the fallow ground of their hearts, he will not still goe ouer them, to breake the clods that remaine: but hauing once made himselfe a furrow, he will sow and not plow. And for the second, the Prophet seriously expostulateth with such as should any way incline to think, that the wicked and the godly were smitten alike. Hath he smitten him (saith the Prophet) as he smote those that smote him fEsay 27.7.? as if he shold aske, hath the Lord plagued Israel, as he plagued those that were enemies vntounto Israel? and then he shewes this difference: that when the Lord came to visit Israel, he contended with him,v. 8. in measure, and smote him in his bunches: whereas when God smites at a wicked man, he smites at the root, and after many blowes he will continuly hauehave him downe. And for the least difference, the Prophet shewes further, that by this shall the iniquity of Iacob be purged, and this is all fruit, to take away his sinne hVers. 9.: As if he would plainly affirme, that God meant so to cast Israel into the furnace, as nothing should be left, but the drosse, his purpose was therefore to afflict him that he might medicine him against his sinne. And thus of the sixt verse.