The Great Mystery of Godliness Opened, Exposition on verse · Verse 22

The Great Mystery of Godliness Opened · Exposition on verse · Verse 22

p. 182VERSE 22.

What if God willing to ſhew his wrath, and to make his power known, endured with much long-ſuffering the veſſels of wrath fitted to deſtruction.

IN theſe two Verſes our Apoſtle he maketh a real Anſwer to the Caviller, and Carnal Reaſoner; the Caviller reaſoneth thus, (from the words of the Apoſtle) that ſome men are hardened, it is the will of God, ſo ſaith the Apoſtle, he hardeneth whom he will: what reaſon is there then that God ſhould complain of ſuch men that are hatdened? the will of God is irreſiſtible, it cannot be withſtood, and you teach us, God hardeneth whom he will: what then (ſaith the Caviller) hath God to complain of? Now herein firſt our Apoſtle doth check the Cavillers ſaucineſſe and malapertneſſe in the 20. verſe, Who art thou, O man? ſhewing the abſurdity of the reaſoning againſt God; and it is as if the formed thing ſhould ſay to the former, why haſt thou made me thus? amplifying that, by a ſimilitude of the Potter; whereby the Apoſtle implyeth, that as the Potter may lawfully do with his clay what he will, and frame out of it ſeveral veſſels, to ſeveral uſes; ſo may the Lord ordain ſome men to life and glory▪ and ſome to ſhame and confuſion.

Now the Apoſtle having thus made way to the Real Anſwer, now he cometh to it, and ſheweth, that God may lawfully puniſh Reprobates for their hardneſſe. And that God is juſt in threatening and puniſhing men for their hardneſſe of heart; this he proveth by the Lords manner of dealing with Reprobates, becauſe (ſaith he) the Lord ſuffereth them with long patience; as if he had ſaid, though the Lord had decreed their rejection and caſting off for ever; yet before the Lord hath executed any degree of his puniſhment, he ſuffereth them with long patience to continue, that he may the better declare his juſt wrath and Judgment upon them, and his power in them, and may make known the riches of his mercy toward his choſen.

Now more particularly we have in theſe two Verſes (the 22. and 23.) two things laid before us; Firſt of all, a deſcription both of Reprobates, and of Gods Elect. And ſecondly, that which the Apoſtle affirmeth, and putteth down concerning Reprobates; theſe be the main general things; Reprobates are thus deſcribed by the Apoſtle, veſſels of wrath, and thoſe prepared to deſtruction; Gods Elect are thus deſcribed, veſſels of mercy prepared unto glory; both veſſels, but the one of wrath, and the other of mercy; one prepared to deſtruction, the other prepared to life and glory.

Now the thing which the Apoſtle putteth down concerning Reprobates, is, that God ſuffereth them, with long, and much patience, and that out of his own mere will and good pleaſure, (what if God would ſuffer the veſſels of wrath?) then the Apoſtle amplifieth this long-ſuffering of God to Reprobates, by the ends of Gods long-ſuffering and patience, namely, in reſpect of Reprobates themſelves, to declare and manifeſt his juſt wrath and vengeance upon them, for the Manifeſtation and Declaration of his juſt power in puniſhing of them, then in reſpect of Gods Elect, that thereby he might ſhew forth the riches of his glorious mercy to the Elect, in the 23. verſe, that he might declare the riches of his mercy unto them that are prepared for glory: ſo we have the general things of theſe two Verſes.

p. 183Come we now to the opening of the ſenſe of theſe two verſes;Explication of the words. and firſt of all of the 22. verſe.

What if God would,] What if God being willing, or it being his good pleaſure; and here ſomething muſt be ſupplyed, to make it a perfect ſentence, ſomething muſt be conceived as a Conſequent, what if it be the good will and pleaſure of the Lord to ſuffer the veſſels of wrath to go to deſtruction, with long patience? what if God will ſo do? what is that to thee: (this maketh it a perfect ſentence,) what canſt thou accuſe God of in this particular?

to ſhew his wrath,] By wrath, is here meant both Gods diſpleaſure for and againſt ſin, and Gods vengeance for the ſame: and God is ſaid to manifeſt and ſhew his wrath, when he conceiveth juſt diſpleaſure againſt men for their ſins, and doth inflict juſt Judgment, and juſt puniſhment upon them for the ſame.

and to make his power known] Or, as it is in the Original, foreign, to make it poſſible; to make it appear, that it is poſſible and eaſie unto God, that God hath power to confront and bear down the Reprobates, be they never ſo mighty, with a ſtroke of his hand, and to ſend them ſoul and body to deſtruction; as it is, 1 Sam. 2.10. all the adverſaries of the Lord ſhall periſh, they ſhall be deſtroyed and confounded.

ſuffer with long patience] Or, with long-ſuffering; for the word is the very ſame, as in Rom. 2.4. where the Apoſtle ſaith, deſpiſeſt thou the patience and long-ſuffering of the Lord? now Gods long ſufferance is his ſlowneſſe to anger, Exod. 34.6. where the Lord is deſcribed to be ſlow to anger; and Gods long ſufferance, and ſlowneſſe to anger is, when he beareth with them a long time, and keepeth back his wrath; ſuffering them to go on; and to add ſin unto ſin, he ſpareth them a long time when he might ſtrike, and ſuddenly ſend them to hell.

veſſels of wrath] The Apoſtle ſtill is in the compariſon of a Potter, and compareth man to a veſſel, a veſſel of wrath; and though by veſſel, may be underſtood any inſtrument or utenſel, uſed about a houſe; yet hereby is meant ſuch a veſſel, which by reaſon of his concavity and hollowneſſe, is fit to receive, and contain, either things liquid or dry: ſo the Reprobates being veſſels, they have this concavity, this hollowneſſe in them, they are fit receptacles, and veſſels to receive the wrath of God, and the arrows of his vengeance: yet (for the better underſtanding of this,) we muſt put here a difference between a veſſel of wrath, and a child of wrath, theſe are not both one. Now a child of wrath for the preſent eſtate,Difference between a veſſel of wrath, and a Child of wrath. may be a veſſel of mercy, ſo was Paul, ſo were the Elect Epheſians, Epheſ. 2.3. we were by nature children of wrath, as well as others; but a veſſel of wrath cannot become a veſſel of mercy; and of thoſe ſpeaketh our Apoſtle here.

prepared to Deſtruction.] Expoſitors in this place do make a very curious diſtinction, between theſe termes, prepared to deſtruction, and prepared to glory; the one (ſay they) is ſpoken in the paſſive, prepared to deſtruction; the other in the active, he prepareth them to glory: but this is a needleſſe diſtinction; for this is to be expounded by ſome other places of Scripture; as that in 1 Theſſ. 5.9. where veſſels of wrath are ſaid to be prepared and ordained of God; the Lord having in his eternal decree, ordained and appointed them to everlaſting ſhame and confuſion, as a potter maketh a veſſel to receive excrements; ſo theſe are appointed to deſtruction, not as it is a miſery of the creature, but as it is a manifeſtation of his glory who is the Creator, which he will have made known to all the world.

So then thus conceive we the meaning of the Apoſtle, in this 22. verſe;Sence and meaning of the words of the 22. verſe. What if God be willing, out of his good pleaſure, that he might conceive juſt wrath, and inflict and execute juſt Judgment, and that he might make it appear, that he is a God of power, and able to confront the Reprobate, p. 184and to bring them to deſtruction; What if God willing, to keep back his wrath, even with long patience, ſuffering ſuch as are fit receptacles to receive his vengeance, as any veſſel by reaſon of concavity to receive water, I mean Reprobates, ſuch as God hath eternally decreed to deſtruction, not as it is the miſery of the creature, but as it maketh way for the manifeſtation and declaration of the Juſtice of God? but if the Lord will ſo do, what is that to thee? what canſt thou ſay againſt it, if the Lord will ſo do?

Obſerv.Come we now to the Obſervation: You ſee here in the general, that both Gods Elect, and Reprobates are compared to veſſels framed by the hand of God the heavenly Potter, hence note we thus much:

Doctrine. That Gods Elect and Reprobates differ not in their matter at all, they are both of them veſſels, and have both one general nature, and are alike, but the difference is in the uſe.

They are both made of the ſame lump, by the ſame Potter, but they differ in the uſe; he uſeth the one as veſſels of merciemercy, the others as veſſels of wrath; Gods Elect, they are veſſels fit to receive grace, goodneſſe, holineſſe, ſanctification, all good things are poured into their hearts and ſoules, but the other they are fit to receive nothing but the ſinke of ſinne, and all manner of uncleanneſſe it tumbleth down into them. Hence it is that the Lord Jeſus in Acts 9.15. ſpeaking of Saul afterwards called Paul, ſaith unto Ananias, that his purpoſe was to ſend him unto the Gentiles, and he calleth him a choſen veſſel, a veſſel fit to receive grace, and to bear the Name of Chriſt to all Nations.

And of the reprobate Heathen, the Apoſtle ſaith in Romans 1.29. God gave them up to a reprobate ſence, to receive the fulneſſe of all uncleanneſſe, when the Lord did poure out the tokens of his wrath, they were full of all uncleanneſſe. And alſo the Apoſtle ſpeaketh of the reprobate Jewes in 1 Theſſ. 2.15, 16. That they killed the Lord Jeſus, and their owne Prophets, perſecuted us, and they are contrarie to all men, and they forbid us to preach to the Gentiles, and they fill up the meaſure of their ſins, becauſe the wrath of God is come upon them unto the uttermoſt.

Ʋſe. Veſſels of merciemercy how known?This being ſo, that Gods Elect are Veſſels fit to receive mercy, and the reprobate veſſels to reeeive all manner of filthineſſe and uncleanneſſe, then learn we to trie our ſelves, whether we be the veſſels of merciemercy or no; I conceive well of you, and every one conceiveth well of himſelf, then trie whether we be in the number of Gods veſſels of merciemercy or no, looke to thy own heart and ſoul; If thou finde the Heavenly liquour, the Heavenly moyſture of Faith, Repentance, Love to God, love to his Children, a care to pleaſe God, a deſire to feare God, Humilitie, Patience, and all other adorning Graces; here then is comfort: but if thou find thou art an ignorant perſon, ignorant of the wayes of God, hard hearted; thou art full of Pride, Hypocriſie, ſelf love, a deſire of earthly things; thou art a veſſel of wrath, and fitted to deſtruction, and if thou goe on and remain unreclaimed, though I will not determine of thy final eſtate, if thou ſo live, and die, thou art appointed unto everlaſting deſtruction; trie then thy ſelfe which of theſe thou art, deal truely with thy ſelfe, and by that which floweth from thee thou maieſt know it; as a bottle of ſweet water ſendeth forth a ſweet ſavour; ſo if thou have this heavenly moiſture of grace, and of ſanctification in thee, it ſendeth forth holy and gracious words, thou canſt ſpeak comfort to thoſe that are ſick, it ſendeth forth ſweet Actions of love to God, merciemercy and juſtice to men, thou art readie to every good work.

Now then to conclude. If we have theſe ſweet graces in our hearts, it ſhall ſpring up to everlaſting life; as in John 4.14. It will ever be ejaculating and caſting up, and ſpringing unto life, and as a ſtream of water will riſe as high as the fountains, ſo will grace; now the head of this fountain p. 185where is it in Heaven, thither will thy grace climbe, and thou ſhalt certainly bee ſaved, but if otherwiſe, woe bee unto thee, thou art in a miſerable eſtate.

What if God willing to ſhew his wrath, and to make his power known, indured with long ſuffering the veſſels of wrath fitted to deſtruction.

COme we now to the propoſition, What if God willing to ſuffer the wicked for a long time to eſcape his puniſhing hand, and thus forbearing towards men, what if the Lord be thus patient when he might ſtrike them ſuddenly down, and ſend them unto Hell. Now then this propopoſition laid down thus before us by way of interrogation, What if the Lord would thus ſpare them? doth note unto us this poſition or concluſion. viz.

That God is very patient toward ſinners, yea even towards the Reprobates, Doct. 2 God is not onelyonly patient in forbearing, as we have it in 1 Pet. 3.9. But he alſo beareth with wicked and ungodly perſons, though they goe on adding ſinne unto ſinne, provoking him to wrath, and to their deſtruction daily, when he might ſuddenly ſend them to the pit of Hell: And for proofe of this we have not onelyonly evidence here, but in Pſalme 50. The Pſalmiſt bringeth in God ſpeaking to the wicked and ungodly, and expreſſing their wicked and lewd behaviour from the 16. verſe to the 21. verſe, in this manner, that they hate to be reformed, caſt the Word of God behind them, run with the adulterer and the theefe, ſit with the ſlanderer, and joyn hands with all manner of wicked perſons, and no ſinne came amiſſe unto them: And then he ſubjoyneth, theſe things haſt thou done, and I held my peace, forbearing to puniſh thee, and was patient towards thee, while thou ranneſt on in all manner of ſinnes; thus patient, and thus forbearing was the Lord toward Cain that wicked reprobate, who as the Text ſaith in 1 John 3.1. Was of that evil one the Devil, that ſlew his brother, yet he having done this vile act and villanie in ſhedding of innocent bloud, the Lord was patient with him, and ſuffered him ſtill to live, the Lord ſuffered him to grow rich and wealthie to beget children, and to be the father of a great Nation; thus patient was the Lord with him, and thus patient was the Lord with Saul, to Judas, to Herod, though they were branded and marked for Reprobates, the Lord ſuffered them to live a long time, and as we have it in Acts 14.16. ſaith the Lord, he ſuffered the Gentiles to walke in their own wayes, and that for many thouſand yeares together; and yet the Lord was patient with them in their groſſe idolatrie, and did ſuffer them many thouſand yeares to continue in their ſinnes, and in Acts 13.18. Paul ſaith, that the Lord ſuffered the evil manners of the people of Iſrael fourtie yeares in the Wilderneſſe together. And beloved, the Lord doth not onelyonly forbear to puniſh wicked and ungodly perſons, and reprobates, whileſt they are ſinning againſt him, and provoking him, but ſo abundant in merciemercy and goodneſſe is the Lord, that he ſuffereth them to enjoy many outward good things, as we ſee in Eſau, the Lord permitted him to enjoy many outward good things, yea he was the father of many ſonnes, of many Dukes, many great and mightie men in the world, yea, wicked Ahab, who ſold himſelfe to work wickedneſſe in the fight of the Lord, 1 Kings 21. Of whom the Text ſaith in 1 Kings 16.30. He did worſe then all that were before him; and in the 33. verſe, it is ſaid, he provoked the Lord God of Iſrael more to anger then all the Kings of the people that had been before him, he ſold himſelf to work wickedneſſe, yet the Lord ſuffered him to enjoy a flouriſhing Kingdome for a long time; in the 29. verſe. He was the King of Iſrael two and twentie yeares together: yea come but to our own experience, and we may ſee it, many wicked, vile, abominable ſinners, are advanced to high dignitie and worldly promotion, p. 186and the Lord powred upon them an overflowing cup of worldly glorie; and they have good ſucceſſe in everie thing they put their hands unto, and they enjoy an overflowing cup, though they be graceleſſe and wicked perſons; and the reaſon why the Lord is thus pleaſed ſo to do is this:

Becauſe that ſo they might have both ſpace and time of repentance given vntounto them, Reaſon. and that they might hereby be ſtripped of all excuſe, and may have nothing to plead for themſelves, they ſhall have their mouthes ſtopped in the day of the Lords viſitation. Therefore the Lord is pleaſed to vouchſafe the means of mercy, of grace and of repentance, that they might have nothing to plead for themſelves, and they ſtill deſpiſing the riches of Gods mercy, of his patience, and of his bountifulneſſe, Romans 2.4. which is manifeſted in the means of grace, that leadeth unto repentance which is ſtill ſounding in their ears, and ſtill goe on in ſinne, ſo that when they come before the Judge of the World they can have nothing to ſay, they cannot ſay, if we had had ſuch and ſuch means, and ſuch time we would have amended, but they have all means, and they deſpiſing the bountifulneſſe of God are left without excuſe.

Object. But happily ſome may ſay, it ſeemeth it is but in vain, that God giveth wicked men a time and ſpace of repentance, and ſendeth his Goſpel unto them, and invites and cals them to amendment, becauſe the Lord having decreed their everlaſting deſtruction, they can never come to repentance; therefore it ſeemeth a vain and an idle thing, in God (may ſome ſay) to give unto them time and ſpace of repentance, and to crie out unto them. come out of your ſins; turn to God, repent of your ſins, and here is mercy for you, God having decreed their deſtruction, they can never come to repentance?

Anſw. It is true indeed, God having decreed the everlaſting deſtruction of reprobates, they can never come to repentance, and yet it is not in vain that God is pleaſed to give them ſpace and time of repentance, and to invite and call them, and crie unto them, Oh ſonnes of Men, when will you turne unto God? For though the Lord is not bound together with the means of grace, to give grace, and to make the means effectual for the converſion of Reprobates, yet thereby the Lord doth manifeſt and make it to appeare, that he doth approve of the worke of Converſion, and of Repentance in all men; yea, the Lord doth approve of the work of Converſion in Reprobates as a good thing in it ſelfe; and hence it is in 2 Peter 3.9. it is ſaid, God will have all men to come to repentance; Hath God decreed ſome to deſtruction, and yet will have all men to come to repentance in his will approving, and it is not in vaine that God calleth for it, thereby approving of the work of Converſion in Reprobates, as a good thing in it ſelf, and thereby he leaveth them without excuſe.

Object. But if any plead and ſay, alaſſe, they cannot doe otherwiſe, God denying his grace unto them, what can any man doe? They cannot but continue hard hearted and obſtinate; If God denie his grace they cannot doe otherwiſe, but continue hard hearted and obſtinate.

To this I anſwer, Anſwer. it is true indeed that God denying his grace, men cannot poſſibly come out of their ſinnes to Repentance and amendment of their lives, yet for all this God doth reprobates no manner of wrong at all, in calling upon them, and approving of that work in them he is not to be taxed, becauſe in the beginning (before man was created) God was not bound to create man in holineſſe in the eſtate of Innocencie, which he made them; and much leſſe is the Lord bound to reſtore theſe things unto them, they having loſt them, they having forfeited the bond, they having wilfully and rebelliouſly deprived themſelves of theſe things, having wilfully broke the Covenant, and made a defection, and a falling away from God; ſo that God is ſtill cleare and doth them no wrong at all.

Ʋſe. Is it ſo, that God is ſo patient toward wicked ſinners and ſuch as are appointed p. 187to everlaſting deſtruction, that he forbears them, and of a long time, they provoking him to anger everie minute of an houre, when he might throw them down to Hell?

Oh then let men and women whoſoever they be that go on in their ſins, let them not thinke that they are in no danger of the wrath of God, and puniſhing hand of God, becauſe God beareth with them, and doth not ſpeedily execute his vengeance upon them, and caſt down his thunderbolt upon them. Oh let them not think that therefore they are free from the wrath of God, though beloved it is a common Conceit of wicked and ungodly perſons, (even of ſuch as goe on in the practiſe of known ſinnes of drunkenneſſe, of uncleanneſſe;) to imagine within themſelves that they are in no ſuch danger as the Preacher will make them believe; no, ſaith a wicked and graceleſſe wretch, let the Preacher ſpeake his pleaſure, and threaten me with the curſe and the vengeance of God to light upon my ſoul and bodie, and threaten me with damnation, What need I fear? Why, for all this I am ſure I thrive, I goe on and I proſper, I have good ſucceſſe in the world, he telleth me of the curſe of God becauſe I break the Sabbath, yet I thrive, I goe forward, I have good ſucceſſe in my buſineſſe: Oh let them take heed, you are onelyonly under Gods long patience, and Gods long ſuffering, and there is but a ſtep between thee and Hell; if death come you muſt to hell without repentance, there is but a hairs breadth between you and hell; It is a common ſaying, forbearance is no acquittance, you are but ſpared as the Amorites, Geneſis 15.16. Ʋntill your ſinnes be at the full, and you fil up the daily meaſure of your ſinnes, and then commeth the hand of God, down upon you in a fearful manner, and the longer that God is a ſtriking the more fearful is his blow and the more deadly, after long forbearance, as Solomon ſaith, Eccleſ. 8.12, 13. Though a ſinner doe evil an hundred times many times together, yet it ſhall not be well with him in the end; howſoever he may thrive and grow great and proſper in the world, and have bleſſings powred upon him abundantly, yet it will not goe well with him in the end.

Nay, I beſeech you remember, Gods patience abuſed, it turneth into fury and into rage, and Gods merciemercy deſpiſed and neglected,Patientia laſa fit furor. not leading to repentance becommeth judgement mercileſſe: Now is the day of grace, and merciemercy is offered unto thee while the Lord giveth thee means of grace and of merciemercy, but there will come a day of wrath and of vengeance upon thee; it will come certainly and without merciemercy, and without pittie; now is the time of patience and of long forbearing: Now is his voice calling upon you, if you make a piſh and a tuſh at it, the time will come when the Lord will riſe up in wrath and vengeance and bring woe unto your ſoules.

Again for a ſecond uſe, this being ſo, that God is ſo exceeding patient Ʋſe 2 toward wicked ſinners and reprobates, ſuch as provoke him to anger every day: Learn we upon this ground to be like unto God our Heavenly Father, we profeſſing our ſelves to be the Children of God, after the example of God our Heavenly Father; Let us learn to be patient and to be forbearing towards our brethren, towards them that provoke us unto anger by ſome offence or injurie; it is a dutie often preſſed upon us by weightie Arguments; in the Coloſſians 3.11. Now therefore as the elect of God, Holy and beloved, put on meekneſſe, humbleneſſe, tender bowels, tender merciemercy, long ſuffering, as a ſpecial part of the glorious veſture of the ſoul; Doe you profeſſe your ſelves to be new men, put on this as a ſpecial ornament and abiliment of your ſouls; the world accounts it a matter of diſgrace unto them to put up an injurie and a wrong done unto them, nay a matter of folly. What ſay they ſhal we be made fools, and ſo doing they think to avoid the name of fools, and yet practice the works of fools? for revenge reſts in the boſome of fools ſaith the wiſe man Eccleſ. 7.11. Haſtie anger and p. 188ſudden paſſions upon every turn of the hand, reſteth in the boſome of fooles; Oh then labour we to put on this part of the holy garment, and godly Saint-like ornament of the ſoul; long-ſuffering, howſoever the world accounts it a matter of folly, yet it is a note of wiſdome to be ſlow to anger; and howſoever the world accounts it a note of diſgrace of a coward, of a milkſop, to put up wrong, yet the holy Ghoſt ſaith it is a note of valour, and of great fortitude, Prov. 16.32. where the Holy Ghoſt ſaith, He that is ſlow to anger, is better then a mighty man; and he that ruleth his own paſſion and ſpirit, better then a man that overcometh a City. And remember this withal, long-ſuffering maketh us like unto God our heavenly Father, and it bringeth unto our ſouls exceeding comfort, never did any man repent himſelf of his long patience, and long ſuffering, but many have repented of their ſwift anger and wrath, and that exceedingly and juſtly too.

Laſt of all, is God patient to wicked men? then much more is God patient to his own children: is he patient to thoſe that are fit fuel for the fire of hell, ſuch as run on in their filthineſſe? and will he be ſtirred up to anger againſt his own children? doth the Lord ſuffer them to run on with an high hand againſt him in their ſinnes? and will he be ſoon provoked againſt thee, that art his child? will he be patient to impenitent perſons, and puniſh thee that art penitent? will he ſuffer them to proſper that make no bones of any ſin, but run headlong into all manner of ſinnes? and puniſh thee that art grieved for thy ſins, and trembleſt at the Word of God? aſſuredly no; take it to thy comfort, he that is long-ſuffering to the wicked, his enemies, will much more be ſo to thee that art his Child.

VVhat if God willing to ſhew his wrath, and to make his power known, endured with much long-ſuffering the veſſels of wrath fitted to Deſtruction.

IN the next place is to be conſidered, the end of Gods long patience, and long ſuffering to Reprobates,The end of Gods long ſuffering and patience to the Reprobates, is to manifeſt the power of his wrath. and that is to make his power known. God ſuffereth Reprobates a long time, that there may be a Manifeſtation of his power and wrath in puniſhing of them; which are holy, and good ends. Here we might ſtand to ſhew, that the Lord will be known to be a God of power; not onelyonly of infinite power of mercy, but he will be known to be a God of juſt anger, and of puniſhment, on wicked perſons; and therefore the Lord hath appointed ſome to everlaſting deſtruction, for the ſetting forth of his power; for if all were to be ſaved, then he were onelyonly a God of mercy; but the Lord will be known to be a juſt God in his puniſhing of them, and to be a God of infinite power. Now if it be ſo as the Anabaptiſts hold, that he hath ordained all to ſalvation, he were then a God of mercy, and not of Juſtice.

Let us conſider theſe two ends, 1. to ſhew his wrath. 2. to make his power known.

And firſt of the end, to ſhew his wrath: What if God willing to ſhew his wrath? God ſuffereth wicked perſons, that he might conceive juſt diſpleaſure againſt them, and might inflict puniſhment upon them, and might juſtly be angry with them; to this end is he patient and forbears them: Now then from this we may gather this Concluſion,

That God is juſtly offended with ſuch perſons that do abuſe his patience, Doct. 3 and his long forbearance, and are nothing at all bettered by it; ſuch perſons as are not bettered by his long forbearance, he will at length inflict moſt juſt and fearful puniſhment and vengeance upon them: Wicked perſons having eſcaped a long time unpuniſhed, and ſtill continuing obſtinate and wilful in their ſins, ſhall ſurely feel the juſt vengeance of God poured out upon them; and to this purpoſe is that a clear text, in Rom. 2. p. 1894, 5. where the Apoſtle threateneth Judgment to fall upon as do abuſe the bounty, gentleneſſe, kindneſſe, and patience of God, and are not bettered by it, but rather worſe; Oh, ſaith the Apoſtle, thou that ſuffereſt thy ſelf to go on in ſin, and art not led to repentance by the long ſuffering of God, what doſt thou? thou doſt heap up to thy ſelf wrath, and heavy vengeance againſt the day of wrath: In Prov. 1.22. the Wiſdome of God cryeth out to wicked and ungodly perſons in this manner, O you fooliſh people, how long will you be ſo fooliſh? how long will the ſcornful take pleaſure and delight in ſcorning? Oh you wicked and ungodly perſons, you that go on in ſin without repentance, will you ſtill ſpend your time, and yeares, and dayes in vanity? will you not make uſe and profit of the means of grace? then ſhe threateneth them for their contempt of grace, in the 24, 25, and 26. verſes, O you fooles, how long will ye love fooliſhneſſe? Seeing I have called, and you have refuſed; I have wooed you, I have ſought unto you, and ſent my Meſſengers, and Miniſters time after time, and you have refuſed my Correction, and my Counſel; therefore, ſaith the Lord, I will laugh at your deſtruction, and mock when your fear cometh. You ſtill going on,Gods laughter is more to be feared then his anger. and caſting my words at your heeles, therefore I ſhall mock when your fear commeth; when I ſee you wallow and tumble in your deſtruction, I will laugh, it ſhall rejoyce my heart: where the Holy Ghoſt doth plainly teach us, that the Lord doth thus deal with thoſe that abuſe his patience.

Becauſe the abuſing of the long-ſuffering of God, it is a reſiſting of God, Reaſon 1 a ſtanding at the ſtaves end with God; as it is ſaid of the Jewes,Abuſing the patience of God, and not making a holy uſe of the meanes of grace, is reſiſting of God. Act. 7.51. that they being a people of hard hearts, and not bettered by the Apoſtles preaching, what are they? he deſcribeth them, that they confront the Lord, and reſiſted the Holy Ghoſt: Oh you of uncircumciſed hearts, you have alwayes reſiſted the Holy Ghoſt; and though the Lord be a God of long patience, yet he will not ſuffer them long to reſiſt; he will have the better in the end, he will ſhew himſelf to be a revenging God to thoſe that abuſe his patience.

Again, continuance in ſin without repentance, and going on wilfully in ſins Reaſon 2 is the onelyonly thing that bringeth the juſt wrath of God upon the ſoules and bodies of men; it is not one ſin, no nor many ſins,Not ſinning, but continuance in ſin, that brings the wrath of God upon the bodies and ſoules of men. that bringeth the wrath of God; though God may juſtly condemn for one ſin, yet it is not that, but it is long continuing in ſin, without repentance, that is the thing, and the onelyonly thing that bringeth the wrath of God: when men abuſe the patience of God, and long-ſuffering of God, and go on continuing in ſin, even then the wrath of the Lord falleth upon them; ſo that though the Lord ſpare for a long time, yet at the laſt he will puniſh them.

Therefore hence take we notice of the fearful eſtate of thoſe that God ſuffereth to thrive in ſin; ſuch perſons as live in foul ſcandalous ſins, Ʋſe. The miſerable eſtate of ſuch as continue in ſin.and the Lord is patient toward them, and doth not ſtrike with a viſible plague, or outward puniſhment, but they go on, and are hardened in them; ſurely they do treaſure up the juſt wrath and vengeance of God upon them againſt the day of wrath: they go on without rub, or without diſturbance, they follow their ſins with a full ſwing, they heap up the vengeance of God againſt the day of wrath: And know it for a certain truth, that they are in the worſt caſe of all others, that do abound in the plenty of outward good things; and withal, God ſuffereth them to thrive by uſury, and by unlawful means; unleſſe they repent, they are in the heavieſt caſe of all men, for they being not led by the long-ſuffering and patience of God to repentance, ſurely they provoke God to inflict moſt heavy and fearful vengeance upon them: Oh then conſider it, thou that art a moſt vile and groſſe ſinner, an uſurer, or whatſoever thou art, if thou art ſo far from being bettered by the outward bleſſings of God, as that thou goeſt on in thy ſin with an high hand, thou art in a miſerable eſtate and condition, thou doſt provoke God to moſt juſt anger and wrath▪ And the longer the Lord doth p. 190forbear and ſuffer thee to go on in the practice of any ſin, the deeper will be thy condemnation and Judgment; yea beloved, to abuſe the patience of God, and turn it to a licence to ſin, what is it? it is a mark of a Reprobate, and it is more then a probable ſign thou art in the ſtate of Reprobation; for it is the abuſe of Gods long ſufferance, that bringeth us to deſtruction.

Ʋſe 2 Again, this teacheth us to take heed of abuſing the long patience, and long ſuffering of God;Let us take heed how we abuſe not Gods patience, by wilfulneſſe and obſtinacy in ſin. he is a patient God, he calleth and cryeth unto us, Come out of your pride, your drunkenneſſe and filthineſſe, come to the houſe of God, receive the Word of God: Oh take heed then of abuſing the patience of God; The Lord offereth unto us the means of grace for our reformation, we muſt be bettered by every Sermon we hear; and take heed of obſtinacy and rebellion in ſin, it is the heavieſt hand of God upon our ſoules that can befall us.Take we heed of cuſtome in ſin. And to this end take we heed of yeelding unto ſin time after time; many perſons that are not hardened in ſin, if they yeeld unto them time after time, grow hardened; yea we ſhall find, if we obſerve it, that men harden their own hearts, before God hardens them; they live and continue in ſin, and care not for profiting by the meanes of grace, and then the Lord giveth them over in his juſt Judgment to hardneſſe of heart; therefore take heed of wittingly and willingly continuing in any known ſin whatſoever, reſiſting the grace of God, and make your ſelves lyable to the vengeance of God.

The phraſe and form of ſpeech obſervable.Again mark we further, the Apoſtle doth expreſſe Gods vengeance on Reprobates, by this term, to ſhew his wrath: hence note we thus much,

That Gods puniſhing hand whereſoever he lets it fall, it falleth heavy; Gods puniſhment and Judgment lighting upon ungodly perſons, they are Doct. 4 moſt heavy and fearful:God in ſhewing of wrath, doth after the manner of men that are furious. Anger, and wrath, are not properly in God, but they are given unto him by way of Metaphor, for our capacity; the Lord will ſhew himſelf a God of rage and fury unto thoſe that abuſe his long-ſuffering: and hence it is that the wrath and fury of God is compared to the breaking out of fire; as we ſay, fire and water have no mercy, Pſal. 2.12. Kiſſe the Son leſt he be angry, and ſo his wrath be kindled, and break out, and burn ſuddenly: ſo in Deut. 29.20. if you follow after the ſtubbornneſſe of your heart, and adde drunkenneſſe to thirſt, the wrath of the Lord ſhall burn againſt that man.

Ʋſe. This (for the uſe of it) diſcovereth unto us the folly of ſuch perſons, that make light account and reckoning of juſt puniſhments of God threatened againſt them; yea ſome make a mock at it when they are threatened with that fearful ſentence at the laſt day, Go ye curſed; they ſay, if they can ſcape ſo long, let them alone. In Prov. 19.12. it is ſaid, the anger of a King is like the roaring of a Lyon; if it be ſo, then the wrath of the Lord is more to be feared then hell it ſelf;Gods wrath more to be feared then hell it ſelf: yea it is Hell. for the apprehenſion of Gods wrath is hell: and we ſee it by experience, that the Anger and wrath of God apprehended by a wounded Conſcience, it is a burthen unſupportable, it maketh men to hang and drown themſelves, and to cut their own throats, it maketh them mad to be eaſed of it, a wounded conſcience who can bear? therefore learn to conſider the wrath of Gods puniſhing hand, in Nahum, 1.5. & 6. verſes, ſaith the Prophet, before his face when he is angry, the Mountains flie away, the rocks cleave in ſunder, and turn into duſt and powder: what hearts have we then,Job 33.21.Job 33:21 that can conſider the wrath of God againſt ſin, and not tremble at it? Therefore in the fear of God conſider it, and do not mock and ſcoffe at it, leſt the wrath and vengeance of God break out upon thee to thy utter Deſtruction.

p. 191What and if God would to ſhew his wrath, and to make his power known ſuffer with long patience the veſſels of wrath prepared to deſtruction.

COme we now to the ſecond end of Gods long ſuffering and patience to wicked men, and that is not onelyonly to ſhew his wrath,The ſecond end to make his Power known. but to make his Power known. The Lord is patient and long ſuffering to reprobates to this end, that (they abuſing his patience being obſtinate and not being bettered) he may at the length make it appear that he is a God of Power,He makes it appear that he is a God of Power able to pull down the ſtouteſt ſinner in the world. (how ſoever he may ſeem to wink at it) able to beat down the moſt ſtubborn hearted wretch that is living upon the face of the earth, and able to bring upon them utter ruine and deſtruction, to the praiſe and glorie of his own Power: Now then from hence we may eaſily gather this concluſion.

That God will one day ſhew forth his Power in puniſhing of wicked and ungodly perſons, ſuch as goe on wilfully in their known ſinnes, Doctrine. and continue obſtinate in their evil courſes and will not be bettered by his patience and kindneſſe toward them. Though the Lord doe ſuffer obſtinate and rebellious ſinners to goe on a long time, yet at the laſt he will riſe up, and then manifeſt his Power, and make it appear to all the world that he is a God of Power in their juſt vengeance; thus the Lord ſpeaketh in Deuteronomie 32.22. That when once he taketh hold of his ſword of vengeance, he will pay them home; As if he had ſaid, though I may ſuffer vile and obſtinate ſinners to eſcape my Power a long time; yet at the length, I will whet my glittering ſword and take hold on judgement; then will I ſhew forth my Power in executing vengeance upon the wicked and obſtinate ſinners. In the 50. Pſalme, the Pſalmiſt in the 16. verſe bringeth the Lord reckoning up the ſinnes of the people of Iſrael; and in the 21. verſe He ſhutteth up all in a word, Theſe things haſt thou done and I did forbear thee; and becauſe I did forbear thee, therefore thou diddeſt think that thy courſe of life was pleaſing unto me; but ſaith the Lord, The time will come, that I will call thee to account, and ſet thy ſinnes in order: (And then mark that which my ſpeech aimeth at) in the 22. verſe there is added a very pithie and powerful ſpeech by way of Exhortation; [Conſider this you that forget God, the great God of Heaven and Earth, leaſt he will teare you in pieces, and there ſhall be none to deliver you;] which is verie emphatical, wherein we ſee the Lord compareth himſelf to an hungerie Lion, that having gotten his prey, rendeth and teareth it in pieces, and none can reſcue or take it off from the paw of the Lion; ſo will the Lord one day riſe up in judgement againſt thoſe that are wicked, obſtinate and rebellious ſinners, and then he will ſhew himſelfe even as an angrie Lion that cruſheth the bones of a poore ſheep between his teeth; ſo he will manifeſt his Power in puniſhing wicked ſinners, and none can be able to free them from his puniſhing hand: And in Revelation 11.17. We finde that the Saints gave God thanks and praiſe in this manner, [VVe thanke thee, O Lord God Almightie, that art from everlaſting, and ſhalt continue for ever, &c.] Then in the latter end of the verſe, they render a reaſon of this their thankſgiving unto God in theſe words and terms, [For thou haſt received thy great might, and thou hast obtaind thy Kingdom.] Why is God ſtronger then, then he is now? No, but the meaning is, [That though God be a great God in reſpect of Power, and alwaies retaineth fulneſſe of Power and Might, and ſhall not at the day of judgement receive any greater power or might then now he hath, yet at the day of judgement ſhall exerciſe and ſhew forth his Power in the utter overthrow of his enemies, and deliverance of his Church; and therefore he is ſaid to receive his mightie Power, and then ſhall the 24. Elders ſing their ſong, Now is thy Might and Power come.] So that we ſee, though God doe for a long time ſuffer p. 192the wicked to goe on in their ſinnes, yet he will ſhew forth his Power in puniſhing of them, and it muſt needs be ſo for theſe Reaſons;

Reaſon 1 Becauſe the Lord having in divers places of the Book of God threatned and denounced plagues and fearful puniſhments and judgements againſt wicked and rebellious ſinners, and he being able to make good what he hath threatned he will not ſuffer his threats and denunciations alwaies to be in vain, and to lie dead, and never be brought to execution, but in his due time appointed he will make them good upon the bodies and ſouls of thoſe that live and die in their ſinnes.

Reaſon 2 The Lord will be known as he is a God of Power, here he ſheweth himſelf to be a God of Patience, but he will be known to be a God of Power in executing judgement and vengeance upon the wicked, Pſalme 9.16. For this is one proof that there is a God, That he will execute his Power in bringing deſtruction upon the wicked rebellious ſinners; though the Lord ſuffer them to goe on in their ſinnes for a long time, yet he will one day make it apparent that he is a God of Power in their juſt puniſhment, howſoever he ſeemeth to ſee, as if he ſaw it not, yet he will one day make his all-ſeeing Power known.

Object. But now if any doe object againſt this, that of the Apoſtle in 2 Theſſalonians 1.9. where the Apoſtle ſaith, That Chriſt Jeſus at his comming unto judgement, ſhall come in flaming fire, and rendring vengeance to puniſh the wicked in everlaſting perdition from the preſence of his Power. So that we ſee the Apoſtle ſaith he will ſeparate the wicked from his Power, they ſhall have nothing to doe with it; how is this anſwered?

Anſw To this I anſwer, the Lord will execute vengeance upon the wicked, and put them from his Power, what Power? not his deſtroying Power, but his ſaving Power,God hath a ſaving Power, and a deſtroying Power. his glorious Power; James 4.12. There is one Law-giver, even God, who can ſave and deſtroy; ſo that they ſhall be ſevered from the ſaving power of God, but not from the deſtroying power that ſhall fall upon them heavily and fearfully.

Ʋſe 1 Upon this ground of Truth take we notice of the miſerable and woful eſtate and condition of all wilful and rebellious ſinners that goe on in their ſinnes with an high hand; that are drunkards, filthie perſons, Sabbath-breakers, revilers of Gods Children and the like; God is juſtly angrie with them for their ſinnes, that they can confeſſe, but they ſay as it is their common Proverb, Vana ſine viribus ira, anger without power is in vain; for a man to be angrie and have no power to execute his anger is nothing worth; but this God he is a God of Power, and he will one day ſhew his ſtrength and his power in puniſhing of them, and in executing wrath and vengeance upon them.

Oh then, who is able to bear the puniſhing hand of God and the ſtroke of his arm? can a wicked ſinner endure it, when God ſtriketh with the ſtrength of his arme? Pſalme 90.7. Oh then conſider it whoſoever thou art, a wicked and rebellious ſinner, that hath been told of thy particular ſinnes, thy drunkenneſſe, thy whoredome, thy uſurie, thy Sabbath breaking and the like; Thou that perſiſteſt and goeſt on in thy ſinne, a drunkard yeſterday, and ſtill the ſame; an Uſurer yeſterday, and ſtill the ſame; thou art obdurate in thy ſinne: Conſider the Lord is angrie with thee and juſtly offended, and hee is not onelyonly juſtly offended, but he is a God of infinite power able to execute his wrath: yea conſider further, that God is not onelyonly a God of Power, able to doe it, but he is alſo a God that will doe it, he will execute his power and his wrath,Who is able to ſtand againſt the Lords revenging power and when he ſo doth, What ſhall become of the drunkard? What ſhall become of the uſurer? and what ſhall become of the Sabbath-breaker, and the whoremonger, and the blaſphemer of the Name of God? when the Lord ſhall execute his wrath, and put forth his vengeance, Oh conſider it and tremble.

p. 193We know it be experience amongſt men; Men that are of a revenging ſpirit, given to ſeek the hurt and ruine of thoſe they are offended withal, nothing will ſatisfie them but their very heart blood. And according to the might and power of thoſe men ſo revengeful, the more mighty and powerful is the evil and hurt that they inflict upon thoſe,The greater their might, the heavier their ſtroke. againſt whom they are enraged: Oh then conſider, Is this ſo with men of revengefull ſpirits? Oh then the Lord is a ſin revenging God, and he being provoked unto anger by thy wilful, obſtinate, and rebellious ſins, he will puniſh thee; conſider then, whom haſt thou provoked? a God of infinite power, and he will make it appear in thy juſt deſtruction, and in thy juſt puniſhment; the heart of man is not able to conceive, or imagine the fearful puniſhment that will befall thee.

Oh that thoſe that are obſtinate and rebellious ſinners, would conſider this, that God is ſo offended with them for their rebellious ſinnes! it would make them to tremble, and affright them, and make their bones ſhake in their skins, and their hearts ake in their bodies; but this is one, and a chief part of their miſery,Hab. 3.Hab 3 that they never think nor conſider it in their hearts: and ſo we may conclude, that they are in a fearful eſtate and condition.

Again, this being ſo, that God is ſuch a revenging God againſt obſtinate Ʋſe 2 ſinners, let this then keep us from the revenging of our wrongs that are done by ſpiteful enemies, and ſuch as ſeek our ruine; why ſhould we ſeek to be revenged, though we have never ſo much power? leave it unto God, and know this, that we cannot deſire a greater vengeance to light upon them, then the Lord will inflict upon them: and conſider, if our ſpiteful enemies do continue ſeeking to do us wrong, the Lord will one day take thy cauſe in hand, and puniſh them according to the greatneſſe of his power. Alas, what is our power? if we had the might of all the men in the world, it is nothing to the power of the Lord: if the Lord ſhould give our enemies into our hands, and ſhould ſay; Do with him what thou wilt; could we be avenged ſo as the Lord will for our ſakes, if we be patient, and commit the cauſe unto the Lord; for the Lord will be avenged on them; if they continue, and live and dye in their ſpight and envy.

And to conclude in one word, let us when we are wronged and hardly dealt withal, by malitious and ſpightful enemies, that are full of rancor and malice, commit our cauſe unto the Lord, and without queſtion, his puniſhment will be greater, then the bittereſt ſtroke that we can wiſh to fall upon our enemies; and therefore we ought to comfort our ſelves with this when we are wronged, that the Lord will revenge our cauſe, and he will ſhew forth his vengeance upon them in their Deſtruction, and that according to the greatneſſe of his power.

p. 194What if God willing to ſhew his wrath, and to make his power known, endured with much long-ſuffering the veſſels of wrath fitted to deſtruction.

And that he might make known the riches of his glory, on the veſſels of mercy, which he had before prepared unto glory?

THere is one thing yet remaineth to be further obſerved, from this 22. verſe. The Apoſtle ſaith, that God will one day ſhew his wrath upon Reprobates, the veſſels of wrath, and he will alſo exerciſe his power; he will make it apparent, manifeſt, and evident, that he is a God of power in their juſt puniſhments: ſo that theſe two things are here coupled, and put together, as the ends of Gods long patience and forbearance toward the Reprobates, namely the manifeſtation of his juſt wrath, and his power in puniſhing of them: hence then take we notice of this Obſervation which lyeth plain before us, viz.

Doctrine. That the higheſt and utmoſt end of the everlaſting deſtruction of the Reprobates, is the manifeſtation of Gods Juſtice, and of Gods power, which here are coupled and put together, in their deſtruction: The deſtruction of the Reprobates is indeed the neareſt end in reſpect of Reprobates themſelves; but God reſpecteth it no further then as it maketh and tendeth to the manifeſtation and declaration of the glory of his Juſtice, and power: The higheſt end which the Lord aymeth at in the puniſhment and deſtruction of the Wicked, what is it? it is nothing elſe but that he might have his Juſtice and Power glorified; the Lord aymeth not at their deſtruction, though it be the neareſt end to them, yet fartheſt off in Gods intention, for he aymeth at his own Juſtice and Powers glorification. And to this purpoſe ſpeaketh Solomon expreſly, Prov. 16.4. The Lord hath made all things for his own ſake, yea the very wicked for the day of evil: he hath made them for the day of deſtruction, ayming therein at the manifeſtation of his Juſtice, and the glory of his power: this is the main end the Lord aymeth at. In Rom. 11. The Apoſtle having largely diſcuſſed and ſtood upon the rejection of the Gentiles, in the 36. verſe he concludeth the point with this Doxology, for of him, and through him, and for him, are all things, to him be praiſe, and to him be glory for ever, Amen. And it muſt needs be ſo, for theſe Reaſons,

Reaſon 1 Becauſe God is onelyonly infinitely wiſe, and God cannot aym, or do any thing but to the beſt end, and that muſt needs be one end; and the beſt end is onelyonly the glory of God, a better end there cannot poſſibly be, then that which is the ſupreme end of all things.

Reaſon 2 Becauſe the Lord can reſpect nothing out of himſelf; what can God reſpect out of his own bleſſed Majeſty, as a principal end of all his actions and counſels? and therefore his glory muſt he needs aym at, which is moſt pretious and dear unto himſelf.

Ʋſe 1 Now then upon this ground (for the uſe of it) we ſee in the firſt place, how we may juſtly hold, that God hath ordained ſome amongſt men to everlaſting deſtruction, namely thus, that the Lord hath ordained ſome to everlaſting deſtruction, not ſimply as it is their deſtruction, but as their deſtruction maketh way for, and tendeth to, the declaration of the glory of his Juſtice, and the glory of his power; this end the Lord aymeth at. And upon this ground we may anſwer that which is commonly objected by Anabaptiſts, and other erring ſpirits, that reaſon thus; If God hath appointed p. 195and ordained ſome to everlaſting deſtruction, then alſo this will follow, that God hath ordained and appointed the means that tend to that end, and that is ſin. Now to this we may eaſily anſwer, that as the Lord hath not ordained any to everlaſting deſtruction, ſimply, (as it is their deſtruction) but as it maketh for the glory of his Juſtice and power; ſo God hath not ordained ſin ſimply as it is ſin and evil, but he hath either ordained ſuch ſins as are puniſhments of fore-going ſins; for as ſinnes following are puniſhments of ſins foregoing, ſo they are a Moral good thing, and agree with his Juſtice; or elſe the Lord hath ordained to ſuffer, and permit the being of ſome other ſins, which are not puniſhments, not ſimply as they are ſins, but as they concur and make way to the higheſt end of all, and that is the manifeſtation and declaration of his Juſtice and power; and ſo we ſee, how we may ſafely hold, as a warranted truth of God, that God hath from everlaſting fore-appointed, and fore-ordained, ſome men to everlaſting damnation, (it being rightly underſtood) namely not as it is their deſtruction, but as it is the manifeſtation and declaration of the glory of his Juſtice, and of his power.

Again, this being ſo, that the higheſt end the Lord aymeth at in mens Ʋſe 2 puniſhments, is the manifeſtation and glory of his Juſtice and power; this muſt teach us then our leſſon, to find cauſe of praiſing God, and glorifying of him in the puniſhments of wicked perſons, ſuch as are malicious enemies of God, and of his truth, as Moſes and Miriam did in the overthrow of Pharaoh in the Red Sea, they brake out into praiſe, and glorifying of God, in Exod. 15. the whole Chapter; ſo when we ſee the hand of God juſtly upon them that are wicked and malicious enemies of the Church of God, we are to rejoyce in it, and to pick out of it matter of praiſe and glory unto God, for his Juſtice appearing in the ſame. Indeed, beloved, I grant, we are not to rejoyce ſimply in the ſmart and pain of others; as we ſay in the Schooles, non foreign, non gaudia ex aliena calamitate, be they never ſo wicked or vile, but rather to pity them as they be the creatures of God, but as we diſcern them to be the enemies of the Lord, and enemies of the truth; and it is apparent, that the juſt hand of God is now upon them, and his Juſtice lighted upon them, we are to rejoyce, and we ought to magnifie and to glorifie the Juſtice of God in their juſt puniſhment. To this purpoſe ſpeaketh the Pſalmiſt, in Pſal. 58.11, & 12. verſes, The righteous ſhall rejoyce when he ſeeth the vengeance of God upon the wicked, and he ſhall waſh his feet in the blood of the ungodly, and men ſhall ſay, verily there is fruit for the righteous, doubtleſſe there is a God that judgeth the earth. Men ſhall thus magnifie the juſt hand of God in his Judgments upon wicked perſons: ſo that we ſee we may rejoyce, when we ſee the hand of God upon wicked perſons, and ſuch as are enemies to God and his Truth. Come we now to the 23. Verſe.