The Punishment of Sin in Hell, Section 1 · Chapter 3
III. Scripture.
Rom. 9. 23.
CHAP. III.
This Passage explicated, only so far as concerns the Execution. Several Particulars in the Words that shew the Power of God's Wrath to be the inflicting Cause, and immediately inflicting this Punishment. An Explication of a fourth Scripture, Rom. 2. 8, 9. added, for the confirmation of all.
I Shall insist on this Passage but so far as it respects the Execution of this Destruction in Hell, after much Long-Suffering passed and not to touch at all; upon any thing of that Point of Rejection from Eternity, whether intended or not. But that the Words should respect the Execution in Hell, (which is the Point only before us) I take that as clear, and much for granted. And the Reason is, because it is the Glory of Heaven, which in the next Words the Apostle joins with it, and sets by it, as Parallels illustrating each the other: So ver. 23. And that he might make known the riches of his Glory on the Vessels of Mercy, which he had afore prepared unto Glory; In Heaven namely. The only thing which by the way I observe, is, That the Sin of the Creature is that which prepareth or fitteth the Creature for the execution of this Punishment. And a difference may be observed in this (though otherwise a Parallel) as put in cautiously by the Apostle; that God himself prepareth the Saints to Glory, ver. 23. but the other are fitted, that is, by themselves, unto Destruction, ver. 22. ere he destroyeth them.
The Point afore me is, that God's Wrath and his Power are to be the immediate Inflicters of that Destruction. There are several Particulars, in the Words, which taken singly might perhaps be sufficient to prove this, but laid all together, will become a strong eviction thereof.
1. That God's Wrath and his Power, or the Power of his Wrath, are spoken of, as the inflicting or executing Causes, is evident: For it is a Power of Efficiency here spoken of, as whereby God produceth this Destruction, as a Cause doth its proper Effect: and accordingly He is said to make known and shew his Power and Wrath therein; likeas the force and virtue of an efficient Cause is made known and demonstrated, in and by the Effect it produceth. And so is spoken to the same Effect, with what, in Chap. 1. 20. he had said, that his Power and Godhead is clearly seen from the Creation of the World, and understood by the things that are made. He that is, foreign, the Mighty one, (as the blessed Virgin there, by way of Eminency, styles him) Luke 1. 49. is said to shew strength with his Arm, Ver. 51. And here, to make known foreign, (a Word suited to that other) his foreign posse, or what is possible to be done by him. It is then a power of Strength, and Energie, or Efficacy, with his own Hands and Arm, and that according to the utmost of his Ability, as the word imports: And so the Power here spoken of, is an inflicting Power, that works and effects this Destruction; and not that of Authority only, or a Power of Liberty to do as one pleaseth, as the Potter with the Clay. For that kind of Power he had afore ascribed to God in this matter, in the foregoing Verse, which this Word here is distinct from. And this is one step: unto which add,
2. It is his Power joined with his Wrath: that is, the Power of his Wrath, or his Wrath in the Power of it. For thus Moses, the Man of God, Psal. 90. 11. had long afore put them together, when he speaks of this very Wrath in Hell, of which here the Apostle doth. For after he had, 1. set out the Time and Condition of Man in this Life, The days of our years are threescore years and ten, &c. and then, 2. We fly away: so expressing Death, and our going into another World. Then, 3. follows, [Who knows the Power of thine Anger?] As that which succeedeth and seizeth after Death upon the most of Mankind dying in their Sins. The Apostle here mentions Power and Wrath apart, but Moses there maketh Power an Attribute of his Wrath: and so considered it hath a double meaning, and both serving our purpose; 1. That Wrath stirs up his Power, and draws it out unto this Execution, and therefore Wrath is the first of the two here mentioned: yea further, that it is his Power, as it becomes heated, inflamed and intended by Wrath, that inflicteth this. And as a Man in his Anger strikes a greater blow, so may God be supposed to do, when represented as thus smiting in his sore displeasure. And, 2. That God's very Wrath and Anger, if but shewn and revealed by him, to Mens Souls, hath such a Power in it, that that alone is enough to destroy them. The nearest resemblance that the Scriptures Fiery Indignation in the Text. Psal. 22. 14.make of this Wrath, is that of Fire, (of which anon) and that as Fire melting Wax by the very Presence of it. As therefore when we would express the Power of Fire, we say [the Power of the Heat] that is in Fire, that thus melts and consumes, &c. Its heat being in it self so fierce and vehement a Quality, that when but applied, it thus works: So here; it is the Power of his Wrath. If it be kindled but a little, that destroys, if but made known once, or discovered. And, as in the Text, it is a shewing his Wrath, and thereby his Power in destroying, is made known. It is but his being Angry, and shewing it. And this is the Greatness of God, that his very Wrath discovered, should have this Power. And how receptive the Conscience is of it, I shall after shew. As, in his Favour (if Chap. 6. of this first Section.but manifested to Mens Souls) is Life, Psal. 30. 5. So, in his Anger, when discovered by himself, there is Death. If the Wrath of a King be as the roaring of a Lion; and where the Word of a King is, there is Power; then what is the Terror and Power of the Wrath of the Great God? That alone strikes dead. And thus understood, it is an Argument of it self alone, that the Power of his Wrath doth speak an immmediateness of God's Execution.
A second Particular is, that that which makes God willing by reason of Sin to execute this, is thereby to obtain a Glory unto his Power, by shewing his Wrath. So as, that although he hath already shewn his Power in creating the World at first, and upholding it by the Word of his Power, and other Effects, that yet over and above, and besides all this, he takes the advantage of Sin, to shew (as the riches of his Mercy in saving from Sin, so) the Greatness of his Power, another way, namely, in destroying for Sin. And accordingly in that 2 Thes. 1. 9. there is a peculiar Glory attributed unto that Power of his, from or by which Men are destroyed, [punished from the Glory (says that Text) of his Power] or from his Power, giving a Demonstration, or shewing his Glory therein: that is, unto that end that it might be known how great and powerful a God he is in Himself, by the Judgment which he executes, as the Psalmist speaks.
Now then, from hence, ere we add the other two Particulars, the Argument riseth thus: That if God should execute this by Creatures only, and not immediately by himself, he attained not the full of this his End: and that upon a double Account.
1. Because, when all had been done, that could have been, by his powerful arming and setting on of Creatures to punish the Sinner; yet still himself being able to give a greater Demonstration of Power this way, if Himself would take it in Hand; and the Soul of Man being fully capable of his immediate workings upon it; and Sin also deserving it: and the Wrath of God being first or last to come upon impenitent Sinners to the uttermost: 1 Thes. 2. 16.Therefore until this Demonstration were given, he had not made a full proof of his Power: Which the Apostle here professeth to be his aim.
And, 2. In that after all other Instances and Demonstrations of Power given in Creation, Miracles, in Conversion of Souls, that is, Take his creating part in it, &c. All which He hath done, immediately Himself, without the intervention of created Influences, that he should, last of all, be willing to give forth anew, or shew forth his Power afresh in this Work also; and yet should not then give a Demonstration of like immediate Power, but execute it only at second Hand by Creatures alone: this would fall short, and hold no Proportion with that Power already shewn forth in those fore-past Works; and then this being the last, or one of the last, after all his other Works ended, purposely to shew forth his Power in, it had not been such a Demonstration of Power, as in his last Work (wherein he professeth to shew forth any Attribute) he useth comparatively to give: For still his manner is, in the shewing forth of any Attribute, to give greater Demonstrations thereof in his latter Works then in the former: Of which more afterwards.
Add this to it, which heightens this Argument. That the Apostle specially singleth forth this Attribute of Power: and by way of eminency mentioneth it, in speaking of this Punishment, as that Attribute, whereof God is willing to give fullest Demonstration, in this work, above any other Attribute, or Attributes, in Himself, therein. In all the great works of God, some one special Attribute hath still the Honour given it, as being in a way of eminency put forth; as in Man's Salvation, Mercy and Grace, Eph. 2. 9. In Man's Glorification, Riches of Glory and Mercy, as here ver. 23. But look down into Hell, and it is his Power, which (as here in difference from those other) is said to be the predominant Attribute, that he would shew forth, and which appeareth, there. And the comparing of these two, Salvation and Damnation, as they stand in an opposite Parallel, this in ver. 22. and the other in ver. 23. doth confirm this Observation; taking in withal that other Passage in 2 Thes. 1. 9. where they are said to be punish'd from the Glory of his Power, which manifestly gives the Glory unto his Power, in this Work, above any Attribute. His Soveraignty and Authority is seen in Salvation as much (if not more) as it is in Destruction. I [Will] have Mercy on whom [I will,] &c. But his Power or Omnipotency, that is said to be seen in destroying for Sin. Whereof perhaps one reason is, because there is shewn in this, a duplicated Power: a contrary Stream of Power running cross and thwart, in its Effects, in this. For at the same instant (and that lengthned out for ever,) God sets Himself by his Power to destroy the Creature, utterly, in respect of its Well-being: Whilst yet again, on the other Hand, as great a Power is requisite to uphold it in Being and Sense, and to prevent its sinking into its first nothing, or from failing afore him, in respect of Being to bear it. And in that respect to continue the Creature to be, &c. and to endure the weight of God's Power in Wrath, to be dry Stubble in a Flame never consumed; this is more then for God to create. This puts the great God upon a double expence of Power.
A third Particular, in this Rom. 9. 22. that contributes to this, is: That, As the Cause inflicting is termed the Power of his Wrath, so the miserable Subjects hereof are denominated Vessels of Wrath: Even as on the other side, those saved, are termed Vessels of Mercy. Common use of Speech tells us, that Vessels ordained to be filled with such or such Materials, have their Denomination, from that matter they are ordained to contain, and are filled withal. You say this is a Vessel of Oyl, that a Vessel of Wine; these here you see are said to be Vessels of Wrath. If you demand whose Wrath? God's. What if [God willing to make known his Wrath.] Now as touching its opposite here, [Vessels of Mercy,] all will acknowledg that when it is spoken of as in relation to Heaven (as here it is) that importeth, Souls their being set apart to be immediately filled with the Love and Mercy of God: that as God is Love, so that they, as Vessels, swim in that Ocean for ever: That they dwell in God immediately, and are filled with fulness of him. And why should not then, this other of being Vessels of Wrath, be intended in the same Sense also, and that Sense be urged accordingly? Especially seeing it is evident that one scope of the Apostle here, was to make a Parallel between the eternal Glorification of the one, and eternal Destruction of the other; and accordingly between what are to be the Causes of them. And if so, the Law of this Parallel will also carry it to this, that as the Saints in Heaven have an immediate Participation of God, that likewise in Hell, there shall be oppositely, an immediate Participation of God's Wrath. In Heaven they are not said to be Vessels of Mercy, because God shews them Mercy, only, by created Benefits or Gifts bestowed; or because they have God's Mercy communicated by Creatures (though it must be affirmed that there is a confluence of these) but because God himself appears all in Love, Mercy, and Kindness to them.
And it is not nothing, that, according to the same Analogy of Speech, unto this Particular, in multitudes of Scriptures in the New Testament. This Destruction is foreign, by way of Singularity, Eminency, and simply stiled Wrath; and the Wrath of God. And so it bears away that Denomination from all other Punishments by Creatures (except that by Magistrates in God's stead, and who bear the Image of God, Rom. 13. 5.) so bearing the Name of its immediate Cause.
The Baptist he began that stile in the New Testament. [The Wrath to come,] Mat. 3. by way of destinction from all that is executed in this Life. And the whole New Testament afterwards much useth that Phrase. As when the day of Judgment is stiled the day of Wrath, Rom. 2. And elsewhere. It is equivalent to say a Child of Hell, Mat. 23. 15. And a Child of Wrath, Eph. 2. 3. To say, fitted to Destruction, as Rom. 9. and ordained to Wrath, 1 Thess. 5. 9. To say, Damnation hasteneth, 2 Pet. 2. 3. And, the Wrath of God cometh on the Children of Disobedience, Col. 3. 6. As in like manner on the contrary, Saved from Wrath, Rom. 5. Delivered from Wrath through Christ, 1 Thess. 1. ult. is all one, and, saved from Death and Hell, elsewhere. And this is usually termed the Wrath of God, so Joel 3. ult. Col. 3. 6. and Eph. 5. 6. Rom. 9. 22.
That which I would observe from both, is, that according to the general Analogy of common Speech in all Languages; the punishment as the Effect, bearing the Denomination of that, which is the immediate Instrument of the principal Agent, in that Punishment. (Thus the torture by the Rack is called the Rack: whipping the Rod. So in Deaths, Crucifying was termed the Cross, Hanging the Gallows: Thus 'tis in the Punishments which Men execute.) That in like Analogy of Speech this ultimate Punishment should so generally be termed Wrath, and the Wrath of God, by way of eminency and difference from all other fore-running effects of Wrath, executed by Creatures in this Life; this still strengthens the former Notion, that it is indeed the Wrath of this God it self, in a way of eminent difference from what by Creatures, he doth in Wrath pour out, that is the inflicter of that Punishment.
I shall for the close of this, cast in one Scripture-Testimony more, both to confirm this Interpretation of Wrath given upon Rom. 9. and the whole of the Point in hand. It is
IV.
Rom. 2. 8, 9.
Indignation and Wrath, Tribulation and Anguish unto every Soul of Man that doth evil, &c.
I observed afore from the second Verse of this Chapter, how that this Punishment was termed both the Judgment of God, ver. 2. as denoting God to be the Judge, and also [Wrath,] as of God the Avenger. Now in these Words ver. 8, 9. the Apostle pursueth the latter more fully, when he says, Indignation and Wrath, Tribulation and Anguish to every Soul of Man. These are two pairs or Conjugates of Causes, and Effects. 1. Indignation and Wrath, as the Causes. 2. Tribulation and Anguish, as the two Effects; and that on the Souls of Men, which are the Vessels of this Wrath and Indignation, and Subjects of that Tribulation and Anguish thence arising. And truly his instancing in the Soul, which (though it often signifies the whole Person, yet) here seems purposely done, as being that in or of Man, which alone is immediately capable of this Indignation and Wrath of God, and the Impressions or Effects of Anguish there-from, and is the proper seat of that Anguish and Tribulation. And that Phrase of Wrath, its being said to be [treasured up] in the 5th verse, suits this. For what is the Treasury or Magazine thereof, but the Heart and Bosom of God Himself, in which it lyes hid, as Treasures use to do in some secret place? Even as the Saints Life is said to be hid in God, Col. 3. 3. compare Deut. 32. 24.
I shall but further superadd that noticed Ira Dei est infernus Diaboli & omnium Damnatorum. Famed by Gerard in his Common Place, De inferno. Sect. 30. out of Luther's Enarrations or Commentary upon Genesis Chap. 45. upon the 14, & 15. ver. Also by Fabritius.saying of Luther, (which, out of deep experience of the Wrath of God in his Soul, at his first Humiliation and Conversion he had learned) The Wrath of God is Hell, the Hell of Devils and all damned Spirits.