Two Discourses, 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; like as 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.