Two discourses I. of the punishment of sin in hell, demonstrating the wrath of…

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 ⟨p. 22⟩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 ⟨p. 23⟩its proper Effect: and accordingly He is said to make known and show 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, [Greek or Hebrew], the Mighty one, (as the blessed Virgin there, by way of Eminency, styles him)