Exposition of Jude, Exegesis of Jude · Verse 6 · Part 8
OBSERVATIONS.
They whoſe courſe and trade of life is in ſin, Obſerv. 1.do moſt reſemble Satan; Sin is a chain to the godly, to weary and trouble them; but its a chain to the divell and wicked men, wholly to ſubdue them to its power and obedience; The holieſt may ſometime fall into ſin, but the ungodly onelyonly live and lie in ſin: the godly are like a ſheep, which ſometimes may ſlip, and be tumbled into a dirty ditch; but the wicked are as ſwine, who tumble and wallow in the ditch. The former beat themſelves with ſtriving to get out, the later are ready to beat and hurt any who labour to help them out. The former crie out of ſin and ſinning, as their torment; the later (like the divell) when any go about to reform and hinder them from ſin, cry out, What have we to do with you? are you come to torment us before our time? The godly ſin, but the wicked are foreign, workers of iniquity, witty and skilfull practitioners in impiety. Sin is the woe of a Saint, and the work of a ſinner: To the former its a thorne in the eye; to the later as a crown upon the head. In the former, ſin is; but the later are in ſin; a ſober man may have drink in him, but the drunkard only is in drink. A Saint, when he ſins, is as a poor child when he fals into a pond of water; but a wicked man as a fiſh in the water, ſports and ſwims in ſin as his element: his bibere is his vivere, he drinks in ſin as the fiſh drinks in water. A ſinner performes good duties by fits and ſtarts, but ſin is his courſe, and ſtanding employ ment; a Saint ſins by fits, but holineſſe is his courſe, and he walks with God, though ſometmes he be drawen away by a tentation. Oh that they who live in ſin, cannot ſleep unleſſe they ſin, who are ſick with Amnon, till they have fatisfied their luſts; who can walk in ſin from morning to night, week after week, year after year (yea, and if they had more lives, they would do ſo life after life) would conſider who is their father, and whom they reſemble, and never be at reſt, till they get from under the cruel ſlavery of ſin, into the ſervice of Jeſus Chriſt, which is the true and only liberty. And let them fear leſt the Lord at length give them up to final obſtinacy, Revel. 22.11.and ſay in his wrath, Thou that art filthy, be filthy ſtill; my ſpirit ſhall never more ſtrive with thee; I will never give one blow more to knock off thy chains, but they ſhall be like the divels, everlaſting chains: and thou who holdeſt thy ſin ſo faſt, here upon earth, ſhalt be held and bound by that chain for ever in hell.
2.Obſerv. 2. Torments cannot reform divels. Helliſh horrours cannot change helliſh hearts. Sinners will not be perſwaded either by the riſing of one from the dead, or their own remaining among the damned. The braying of ſinners in a mortar, cannot make their folly depart from them. Outward troubles may break the back, only God by his ſupernaturall working, can melt the heart. Notwithſtanding ſmiting, Iſai 1.5.people may revolt more and more. After all the repeated plagues upon Pharaoh, and Egypt, their hearts were hard: And though God battered the Iſraelites with ſucceſſive judgements, yet he teſtifies, they returned not to him. Am. 4.8.Judgements move only by way of outward and objective perſwaſion, they cannot reach, really work upon, or turn the heart: The ſmarteſt outward poverty, cannot make a man poor in ſpirit. The glorified angels are humble in the joyes of heaven; the divels are proud in the torments of hell. It is not the inflicting, but the ſanctifying of troubles that can benefit us. Whenſoever the Lord chaſtens us, Pſal. 94.12. Jer. 6.29.let us beſeech him likewiſe to teach us; otherwiſe wee ſhall continue unreformed.
3. Reſtraint much differs from reformation. Obſerv. 3.Divels may have a chain upon them, and yet no change within them. A neceſſitated forbearance of ſin may accompany a diviliſh nature; divine chaſtiſements and humane lawes may hide ſin, and hinder ſinning; 'tis only a principle of renovation wherby we hate ſin: Let none pleaſe himſelf with ſuch a converſion as he is forced unto by his earthly ſuperiours. They who only leave ſin becauſe men forbid it, wil upon the ſame ground be brought to forſake any way of holineſſe. And yet what is the religion of the moſt, but a meer reſtraint; and hence it is that ſo many have proved Apoſtates: Conſtrained goodneſſe is never conſtant. The fear of man's lawes may make a good ſubject, it's only the fear of God in the heart that makes a good Chriſtian.
4. Satan can do nothing but by Gods permiſſion. Obſerv. 4.God keeps him in a powerfull chain. Wicked angels are potent, only a good God is omnipotent. When God gives way, one divel may overthrow a legion, Mat. 8.31. 1 King. 22.21 Job 1.12.a million of men; but till God lengthens out his chain, a legion of divels cannot hurt one man, nay not a ſilly beaſt. God who made, can ruine them; and would do ſo, were he not able to over-rule them, and to advance his own glory againſt, nay by all their endeavours. The conſideration of this, ſhould both quiet and counſel us. 1. Quiet us, becauſe our worſt enemy is wholly in the power of our beſt friend; Satan takes out a new commiſſion from God for every undertaking againſt us; and (as Chriſt told Pilate) He could have no power over us, unleſſe it were given him from above. It was in the power of Satan to carry Chriſt up, but not to caſt him downe; he that fears God neither need, nor will fear Satan. As the rage of men, ſo that of Divels, ſhall alſo praiſe God, and the reſidue thereof will he restrain. 2. Counſell us, to take heed of that heatheniſh error whereby men commonly give the honour due to God to Conjurers and Impoſtors; and of that common fault among Chriſtians, in being more angry with the inſtrument, then patient under the hand that ſmites them.
5.Obſerv. 5 Satan cannot hurt us, unleſſe he gets us within the compaſſe of his chain. If we go not to him, he cannot come to us. All the wayes of Satan are deviations and ſwervings from the way and rule of the word. He who keeps in this way, Non extorquet à nobis conſenſum, ſed petit. Aug. Non poteſt vincere niſi volentem. Hierom.and walks according to this rule, keeps himſelfe from the deſtroyer, and peace ſhall be upon him. Satan was fain to beg of Chriſt to caſt down himſelfe; he cannot caſt us down, unleſſe we caſt down our ſelves; he can ſuggeſt ſin to us, he cannot force us to ſin. No man is hurt but from himſelfe, and out of the voluntary inclination of his own mind unto evill. The divel cannot infuſe wickedneſſe into us, but only ſtir up wickedneſſe in us; he cannot bend the will as God doth, who by his own abſolute power, works in a way of creation in us; who without our ſelves, and againſt our ſelves, giveth a new heart, and changeth an heart of ſtone into an heart of fleſh. Satan moves not our wills either by any proper power which he hath over them, or without our aſſent firſt gain'd unto him, but by a working upon the imagination; ſometimes ſo preſenting objects to the underſtanding, as that it apprehends evill in the colour of good: Sometimes ſtirring up the corruption, paſſions and luſts already in us, to darken the underſtanding, and incline the will. If Satan could hurt us without our own wils, he could never be reſiſted in any tentation. The divel is not ſo dangerous an enemy as our own ſin; this ſlayes us without him, he hurts us not without this. If Satan plow not with our owne Heifer, he can get no advantage. Many having ſinn'd, lay the blame on the divell, who (they ſay) ow'd them a ſpite; whereas it is their ſin, not the divel, which paies it; had they not caſt down themſelves, the divel could never have done it. The thief indeed is to be blam'd for ſtealing thy money, but it was thy fault and folly to leave thy doors open, and give him entertainment. Satan never beats us but with our own weapons: Though David was ſtirred up to number the people by Satan, 1 Chron. 21.1yet when he came to ſee his folly, he thought not his ſinne leſſe becauſe Satan mov'd him to it, but took all the blame of ſin to himſelf, and ſaid, I have done very fooliſhly. Let therefore the time we ſpend in blaming of Satan when we have ſinn'd, be ſpent in oppoſing of Satan, Jam. 4.7. Eph. 4.27. 1 Pet 5.10. Eph. 6.13.16.that we may not ſin; let us not give place to the divel, but reſiſt him, by faith applying the victory of Chriſt, and viewing preſent aſſiſtances, and future recompences; by prayer bringing God into the combate, by ſobriety in the uſe of comforts, and watchfulneſſe againſt all tentations to ſin, continuing our allegiance and Gods protection. Adventure not within the chains of a mad dog; ſupply not their want of length, by thy want of watchfulneſſe. Our natures are tindar, and gunpowder; we had need beware, not only of fiery darts, but the leaſt ſpark.
6. God can make an offéndor his own afflicter, Obſerv. 6.a Magormiſſabib, a terror to himſelfe, and conſtantly to carry his own chains of terror and torment about him. That which makes us enemies to God, makes us enemies to our ſelves; Wickedneſſe is it's own vexation. A ſinner, though he be truly a friend to none, yet never is he ſo great a foe to any, as to himſelfe. Powder which blowes up the houſe, cannot it ſelfe eſcape from burning. Such is the power of Gods juſtice, that without any trouble to himſelfe, he can make a tranſgreſſor his own tormentor, induſtriouſly to fetch in matter of exceſſive horror to himſelf out of his owne boſome; to gaze willingly into that falſe glaſſe which Satan ſets before him, to be led by that lying cruelty which miſ-repreſents to the ſinners affrighted imagination, every gnat as a camel, Nihil potuit adeo aptè proponi, nihil tam accommodatè adferri, quod non ille vel refelleret argutiſſimè, vel eluderet callidiſſimè, vel-diſſolveret promptiſſimè. Saepe intra meipſum cogitavi eum nequaquam fuiſſe ita perſpicacem in judicio dogmatum, ita porro exercitatum in diſputationibus theologicis, cum ſanus eſſet. Hiſt. Fran. Spira. p. 120.121. In tantis ſuis malis, filiorum ſuorum non aliter vultus & manus quam tortorum ſuorum ſemper exhorreſcere, &c. Ibid. p. 84.every mote as a molehill, every molehill as a mountain, every luſtfull thought as a Sodomiticall vallany, every idle word as a deſperate blaſphemy, every angry look as a bloody murder, every tranſgreſſion againſt light of conſcience, as a ſin againſt the Holy Ghoſt. In this amazedneſſe of ſpirit, God can cauſe a man to turn his own artillery, his wit and learning upon himſelf, to argue with ſubtility againſt the pardonableneſs his ſins, to wound his wounds with a conceit that they are incurable, to vex his very vexations with refuſing to be comforted. In a word, to turn to his own torment, not only his croſſes and tentations, but even the very comforts of his life; wife, children, gold, goods, honours, as that wofull Spira did. If God ſpeak the word, the hand ſhall rebel and ſtrike the head, the nailes ſhall tear the skin, the teeth ſhall gnaw the fleſh. Thoſe who are made to take one anothers parts, ſhall become mutinous, like the Midianites, who ſheath'd their ſwords in their fellowes bowels. A man forſaken of God hath leaſt mercy for himſelfe. Never let us pleaſe our ſelves, or envy the enemies of God in any ſinfull quietneſſe, ſince God can make men ſelfe-deſtroyers. To conclude this, if ever you would be reconcil'd to your ſelves, 1. Labour to be reconcil'd to God in Chriſt. Never will conſcience (Gods deputy) ſpeak peace, if God himſelfe ſpeak war: Nor will God be at peace, but through him who is our peace. 2. Let us maintain a conſtant war with ſin. Such is the cruelty of ſin, that it alwayes torments thoſe who loves it: and ſuch is its impotency, that it cannot hurt thoſe who hate it. 3. Let us conſtantly walk in thoſe ways, which (Prov. 3.17.) are called peace; remembring, that holineſſe troubles nothing, but what we ſhould not only trouble, but deſtroy; our luſts.
7.Obſerv. 7. There's no liberty to be found in forſaking of Gods ſervice. As ſoon as theſe angels had thrown off the yoke of obedience, they put on the chains of bondage; they were in bondage to ſin, and for ſin; Every ſinner is a captive, he cannot ſtir hand or foot in heavenly imployments. A Saint only walks at liberty, the ſervice of God alone is freedom. Where the ſpirit of the Lord is, there is liberty, and a changing of the chains of flavery, for an heavenly activity. None but Saints can run the wayes of Gods Commandments, and willingly wait upon their Maſter: and hence it is, that only they can perform duties either delightful to him, or themſelves. The wayes of obedience which are torments to a ſinner, are the pleaſures of a Saint; that which the one counts his yoke, the other eſteems his priviledge, and knows not how to live without the daily performing of them. And how comfortable is their condition, in having their chains of guilt beaten off by Chriſt! As their ſervices are, ſo their uſage is that of ſons, not of ſlaves and captives. Their duties ſavour of the Spirit of adoption, and a filial ingenuity. Their ſervices are without fear; whereas others are all their life long ſubject unto bondage. How are ſinners miſtaken, in thinking that liberty is inconſiſtent with ſanctity! A Saint loſeth nothing but his bonds and fetters, by becoming holy; nor is holineſſe a chain to any, but thoſe who know no other freedom then an houſe of bondage.
8. The pleaſures of ſin, bear no proportion to the horrours thereof. It's pleaſures are light and momentany, its chains are heavy, horrid, and everlaſting. The act of ſin is inſtantly ended, and the delights of ſin ſoon fall off; but its chains are ſtrong, and not to be broken; there's no aqua fortis, to eat them aſunder: How happy were it that ſinners would be but as wiſe in preventing, as they will he wofull in undergoing the everlaſting ſorrows which follow their ſhort ſinning! Oh that when you ſay, you know not how to forbear the breaches of the law, you would ask your ſelfe whether you are able to bear, or knock off the chains of the priſon? Fooliſh ſinner! ſay no more, (as I have ſometimes heard thee in thy ſits of paſſion) I muſt ſpeak, and then I have done; when chou haſt done, God hath not done, he then begins; and ſhould he (as thou deſerveſt) once chain ſuch a wild offender in that black dungeon of hell, he would not have done with thee to eternity. Look upon ſin with Scripture ſpectacles: Oh view the chain, the everlaſting chain of guilt and horrour, through every tentation. Let the meditation of eternity damp and ſtop thee in thy ſinfull heats and fury. If thou canſt not find a man, who to gain the world, would be compell'd to lie bound upon a bed of roſes a hundred years; how ſhalt thou endure the flames and chains of hell to eternity?
9.Obſerv. 9. How eminently is the goodneſſe of God manifoſted to men, more then to angels! The fallen angels continue under the chains of eternall guilt, helpleſſe without, Aug.and hopeleſſe of recovery. Man, who deſerved no better, is looſed from thoſe chains by a ſtrong Redeemer, and by the blood of Jeſus Chriſt they are broken aſunder. How ſhould ſo great mercy quicken our hearts to thankfulneſſe! Wonder, O man, that God ſhould break in pieces, and throw on to the dunghill of hell to eternity, thoſe golden veſſels, the angels, beſet with the moſt precious gems of moſt ſhining and glorious endowments, when they had contracted ruſt; and that he ſhould cleanſe the earthen pot, poor man, in ſtead of breaking it, when the uncleanneſſe of ſin had defil'd and eaten into it. I only adde, that in one thing the ſins of men admit of a greater aggravation, then thoſe of divels; theſe never ſinn'd againſt the offers of a Saviour: Unbelieving ſinner! the very divels will condemn thee. If all the examples in the world of ingratitude to God, and unkindneſſe to ones ſelfe were loſt, they might be found again in thee.
Thus far of the firſt part of the puniſhment of theſe fallen angels in the priſon, viz. their being in everlaſting chains.
They are ſaid ſecondly, to be under darkneſſe.
Two things may here needfully be opened.
1. What the darkneſſe is under which they are.
2. What is their miſery in being under it.