Exposition of Jude 2, Biblical exegesis · Verse 13 · Commentary 2
EXPLICATION.
Two parts are here to be explained.
1. Their title. Wandring ſtars.
2. Their eſtate. To whom is reſerved &c.
In the firſt, their title, two things are to be opened.
1. What the Apoſtle here terms theſe ſeducers.
2 Why he ſo terms them.
1. What he here terms them. viz. 1. Stars. and thoſe 2. Wandring Stars.foreign ſecundum aliqu…s derivatur ab foreign quòd a ſtra foreign putent eſſe, id eſt, ignea, unde et ignes et fla… m… pr… ſtellis &c. ſidus quia ſidat, inſidat, codemque loco ſtet, Varro vocatum vult. Alii deducunt à foreign et foreign, ſcribendo cum y, ſydus. q. ſit ſignum in quo ſimul ſtella conſpiciantur. Lorin. in loc.
1. Stars, foreign. Not to enquire whither the word foreign be derived from the Hebrew foreign, ſignifying fire, becauſe ſtars appear fiery, by poets called fires and flames; or foreign, becauſe of its coruſcation and ſhining, or from the word foreign, becauſe a ſtar is never ſtanding ſtil, but alwaies in motion: nor to diſcourſe of the magnitude, numbers, motions, influences of the ſtars. The nature of a ſtar properly ſo called, is the ſame with that of the heaven, wherein its placed; the Scripture mentions no difference between their nature; and the parts of ſimple bodyes, (ſuch are the heavens,) are of the ſame nature with the whole. Beſides, if the ſtars were not of the ſame nature with the heavens, they ſhould be of an elementary nature, and ſo their motion ſhould be direct and ſtraight; whereas its ever circular. And yet a ſtar is not ſo tranſparent, ſubtil, and thin a body as is the other part of the heaven, for if ſo, it could not ſhine, reflect, and caſt forth light, more then doth the orb or heaven wherein it ſhines. A thin and diaphonous body, as the air, may receive, but not reflect light. It hath therefore more thickneſſe and condenſation, then the other parts of the heaven, that ſo it may reflect and caſt forth thoſe beams which are caſt upon it by the ſun; and in reſpect of that compactneſſe and thickneſs wherein the ſtar exceeds the other part of heaven, the orb or heaven in which the ſtar ſhines, is not unfitly compared to meer and pure water, but the ſtar to water congealed or turned into ice, Ipſi coeli quantum ad omnes partes in ſe quidem luminoſi ſunt, Lumine corum ſubſtantiam penetrante, non tamen niſi ratione aſtrorum, poſſunt lumen de ſe refundere Ex hac ſua denſitate et Compactione, habent ut poſſint radios ſolares ad ſe emiſſos reflectere. Titelm. phyſ. p. 98.or (as ſome make the compariſon) the heaven wherein the ſtar is placed, is like a broad and plain plank, or cloven board, but the ſtar like the knot or knurle in the board.
2. Wandring ſtars Gr. foreign.
There are two ſorts of wandring ſtars. 1. Such as are commonly and properly called the ſeven planets, which are termed planets or wandring ſtars, not becauſe they wander more then other ſtars, or are rovingly and uncertainly carryed hither and thither, (for they have a moſt conſtant and regular motion, which they duly fulfil in their ſet and definite times;) but they are called wandring; or planets, becauſe they proceed in their orb, by various and different motions, keep not the ſame diſtance nor ſituation among themſelves, nor one place under the firmament; nor are alwaies of one diſtance from any of the fixed ſtars, Saturn, Jupiter, Mars, Sol, Venus, Mercury, Luna.but move ſometimes more ſwiftly, ſometimes more flowly; and are ſometimes higher, ſometimes lower, ſometimes appearing with more light, ſometimes with leſs, yea ſometimes not appearing at al, Unde Cicero planetas dictos exiſtimat, per antiphraſim: q. minime errantes.according to their particular motions.
The other ſort of wandring ſtarrs, are but appearingly ſuch, and improperly called ſuch, and they are termed foreign, (or according to Ariſtotle foreign) ſuch as dart, Stella diſcurrentes, tranſvolantes, trajicientes.leap, and run hither and thither, and wander into ſeveral parts of the heavens, and (oft) fal down upon the earth, they being only hot and dry exhalations gathered together in a round heap, and yet not compacted throughly, elevated unto the higheſt part of the lower region, and there only kindled by antiperiſtaſis, Ovid 2. Metaph. De … lapſa ſereno qu… ſi non Cecidit, poſſit cecidiſſe videri, ſ…pe etiam ſtellas vento impendente videbis precipites Coel… labi—Virg. 1 Georg. Decidua ſydera. Plin.and ſeeking to aſcend higher, by the ſudden cold of the middle region are beaten back, and ſo appear as though ſtars ſhould ſlide and leap from place to place. I conceive that Chriſt ſpeaks of theſe ſtars, Matth. 24.29. where he ſaith, the ſtars ſhal fall from heaven. Thus Aug. l. 2. de civ. dei cap. 24. vid. Lud. Viv. Comment.
And that our Apoſtle ſpeaks of theſe ſtars, as it is the opinion of Junius, Perkins, Diodat, and alſo of ſundry among the Papiſts, as Cajetan, Lapide, Lorinus; ſo ſeems it very probable, conſidering that tho the 7 planets have various & different motions in their orbs, yet their motions are ſo regular and conſtant, that they are certainly known even before they have fulfilled them, and alſo give clear direction to a man concerning times and ſeaſons, and the parts of the heavens and earth; and therefore it ſeems not probable, that the Apoſtle would call theſe ſeducers wandring ſtars, or (as the Syriack) ſeductrices, or (as the Arabick) caliginoſas, by comparing them to the ſeven planets: And beſides, as the puniſhments contained in the former metaphors of trees, clouds, waves, are the continuations of the three foreſaid reſemblances, ſo the puniſhment which the Apoſtle ſubjoynes, [blackneſs of darkneſſe] ſeems a continuation of the metaphor of wandring ſtars & is ſuch as agrees not to the ſeven planets, but to theſe meteors or tranſitory impreſſions or exhalations, which though for a time they flame and blaze brightly, yet quickly go out and end in ſoot, ſmoak, and black darkneſſe.
2. Why doth our Apoſtle here call theſe ſeducers ſtars, and wandring ſtars.
1. By giving them this title of ſtars, I conceive our Apoſtle intends either firſt to ſhew their duty, which was as Chriſtians, eſpecially as teachers of others, to ſhine like ſtars before others, both by their doctrine and life, and by both to be holily influential upon them: or 2. (rather) the Apoſtle by calling them ſtars, would inſinuate what they deſired to be eſteemed and accounted among the people, namely the eminent and glorious lights of the Church, ſuch as were fixed in heaven in reſpect of their meditations and affections, ſuch as directed others in the way to heaven, afforded ſpiritual heat and life and quickning to them; whereas indeed, they were but falſe lights, wandring ſtars, ſuch as led or rather miſ-led people into the waies of error and deſtruction. And both theſe reaſons of the Apoſtles calling theſe ſeducers ſtars, are made more then probable by that frequently uſed and elegant compariſon of ſcripture, wherein the Miniſters of the Church are ſet forth by ſtars. Dan. 8.10. Rev. 12.4. Rev. 1.16. Rev. 2.1.Dan. 12.3. They who turn many unto righteouſneſſe, ſhal ſhine as the ſtars. Apoc. 1.20. the ſeven ſtars are the Angels of the ſeven Churches, &c. and moſt fitly may the Miniſters of the Church be compared to ſtars. In regard 1. of their nature: a ſtar is of the ſame nature with the heavens, celeſtial, not Elementary; Miniſters ſhould be pure, Job. 25.5. 1 Tim. 4.12. 2 Cor 6.6.blameleſſe, inoffenſive; they ſhould teach facienda et faciendo, voce et vitâ, by lip and life, tongue and hand; their profeſſion is holy, they are compared to Angels, called holy Angels; the prophets were called holy Prophets: In their heart they ſhould experimentally find the work of holineſſe, and in their converſations expreſs it. 1 Cor. 3.5.6.7 Epheſ. 4.11.2. It is the nature of a ſtar to be receptive of light, and that from the Sun; Miniſters ſhould abound in the light of knowledg. They are called lights; their lips ſhould preſerve knowledg, they ſhould be apt to teach: and as the ſtars beams are borrowed from the ſun; the calling, gifts, abilities of the Miniſter are from Chriſt; he hath ſet them in his Church, he is with them, without him they can do nothing; he gives them work, ſtrength, ſucceſſe, wages.
2. Stars in reſpect of their ſituation and poſition, they are high placed above the earth; and thus Miniſters ſhould be ſtars advanced above others, as in reſpect of their calling, which of all others is the moſt excellent and honourable, and of their gifts of wiſdome &c. ſo of that high regard, and reverend eſteeme, double honour which the faithfull ſhould beſtow upon them. As they have the higheſt place in the Church, ſo walking worthy of their place, they ſhould have the higheſt place in the hearts of beleevers; but eſpecially they ſhould be high and heavenly in their aimes, affections, Converſations: they ſhould carry themſelves as the Prophets and Miniſters of the moſt high; they ſhould not undertake their high and glorious function for low and baſe ends, for honour, wealth, Eaſe, but for the advancing of Chriſt, the bringing of ſoules to heaven. Their affections muſt not be ſet upon theſe things which are below: money and poſſeſſions ſhould lye at their feet, not their heart. An earthly minded miniſter reſembles a clod, not a ſtar; their Converſation ſhould be in heaven. A Star would give no light, if it were not in heaven. Inſtruction is made profitable to the people by the heavenly carriage of the miniſter: Stars are of a round ſphericall figure, and an orb or boul toucheth the earth not as a plane, but only in puncto. A little earth ſhould ſeem enough to a miniſter, 1 Tim. 6.8. And as the greateſt ſtars, in regard of their diſtance from the earth appear but ſmall, ſo thoſe miniſters who in gifts, and graces are moſt Eminent, 1 Cor. 4.9.13.are yet in the opinions of men, ſmall, vile, Contemptible, the off-ſcouring of the world, and baſely eſteemed: this is their lot, but withall, Mat. 20.26.it ſhould be their Care to be little in their own eſteeme, though never ſo higly advanced above others, conſidering that as Gods free love gave them their place, and glory, ſo their own pride may quickly take away both from them.
3. Stars in reſpect of the different degrees of their glory. One ſtar differs (ſaith the Apoſtle) from another ſtar in glory. 1 Cor. 15.41.There is one glory of the Sun, another of the Moon. In Chriſt Jeſus is the fulneſſe of light and knowledge, and to his Miniſters he variouſly and differently diſpenſeth his gifts, there are difference of adminiſtrations, diverſities of gifts, diverſities of operations, 1 Cor. 12.4, 5.6.though the ſame Spirit, Lord, God. To one is given by the ſpirit the word of wiſdome, to another the word of knowledge, &c. the ſelfe ſame ſpirit dividing to every man ſeverally as he will. Miniſters have gifts differing according to the grace that is given them. There are ſeverall notes in Muſick, yet all make up one harmony; and there are ſundry and different qualifications in Miniſters, yet all tending to the Churches uſe and benefit. And therefore
4. Stars in reſpect of their uſefulneſſe and beneficialneſſe to the Church. Stars are not made to be uſeful to themſelves but others. Miniſters muſt not ſeek their own, but others good. Stars give direction, light, influences, &c. Its a great help to mariners, when they can ſee a ſtar in a dark night. When Paul and they ſailed with him could ſee neither Sun, nor ſtar for their direction, they were without all hope of coming ſafe to Land, Act. 27.20. Many poor ſouls are caſt away for want of miniſters to direct to Chriſt: they ſhould be like that ſtar, which ſhew'd the Wiſemen where to finde Chriſt. And (as they did, ſo) people ſhould rejoyce with exceding joy when they ſee ſuch a ſtar. Miniſters (as ſtars) ſhould give light to, and be the light of the world, both in reſpect of Doctrine and Converſation. A miniſter muſt not hide his gifts & put his candle under a buſhel: nor ſhould others extinguiſh theſe Lights, either by withdrawing the oyle of maintenance, or blowing them out with the wind of perſecution. Theſe ſtars muſt ſhine though dogs bark, though men ſhut their eyes, and in a night of perſecution; yea then moſt brightly. Their light ſhould ſhine that God may be glorified. 1 Tim. 4.12.They muſt be examples in word, Converſation, Charity. &c. 2 Tit. 7. 1 Pet. 5.3. 1 Cor. 4.16. 1 Cor. 11.1.In all this ſhewing themſelves patternes of good works enſamples to the flock, that others may follow them. In ſhort, miniſters (as ſtars) muſt be Common goods, uſefull by their influences of warmth, moyſture, to refreſh and to make fruitfull the weary, the barren hearts of their hearers, to beget and increaſe grace in them; and although they ſee not a deſired ſucceſſe of their labours, yet they muſt not refraine their influences, nor be diſcouraged with the earths unfruitfulneſs,
God ſpeaks of the Pleiades and Orion, Job. 38.31.which are a company of ſtars in the heavenly Orb; Canſt thou bind the ſweet influences of the Pleiades, or looſe the bands of Orion? When the Pleiades ariſe, its Spring; they open the earth, they make herbs and flowers grow, the trees to ſprout, and the plants to wax green. Orion produceth cold, the Winter comes when that ſhewes it ſelf. Good Miniſters (as the Pleiades) quicken the heart, warm and make it fruitful in holineſs. Bad Miniſters (like the ſtars of Orion) cool and dead peoples hearts to all goodneſs.
5. Stars in reſpect of their ſwift and Conſtant motion; they muſt be ſtars for motion, as well as for promotion: Tis true, their motion ſhould only be in their Orb and Sphere; they ſhould not ſo viſit others Dioces, as to neglect their own; nor be Buſie-bodies in other mens matters, nor intangle themſelves in the affairs of this life, nor follow other vocations, leſt they teach thoſe of other vocations to fall into theirs; they muſt not leap out of their own element, nor forſake the employments of Prayer, Study, Preaching, &c. In worldly affairs, they ſhould be as fiſh out of the water; but yet in their own Orb let them move: Loytering is unſutable to a Harveſt-man; they muſt be Workmen that need not be aſhamed; its better to be worn with uſing, then ruſting. Pauls glory was not, that he Lorded it, but that he laboured more then they all: they muſt never think their labour is ended, till their life be ended: they muſt look upon their motion and work as circular, it muſt ever return; and the end of one ſervice, is to be the beginning of another: their lives muſt be a ſucceſſion of labours, praying, ſtudying, preaching, converſing; (yea (if God wil) conflicting muſt be added) like the waves of the Sea, overtaking one another: The wages will countervail for all.
6. Stars, in reſpect of their Duration and Continuance. They are ſet in a Firmament: All the powers of Hell, ſhall never utterly remove Miniſters. Till we all meet in the unity of the faith, &c. We ſhall have Paſtours and Teachers. Jer. 31.36.The Ordinances of the ſtars, are ſuch, as ſhall not depart from before God: They are eſtabliſhed for ever: Jer. 33.25.God hath made a Covenant with the day and night, not to be broken: Till the end of the world, there ſhall be ſtars in the Heaven, Miniſters in the Church; Chriſt will be with them, and therefore they muſt needs be to the end of the world: Could they have been pul'd down, that work had long agoe been done. When Satan the Dragon did his utmoſt, he left two parts of three behind; and that third part which he ſwept down, were not fixt in their Orb, not faithful to their truſt, but wandring ſtars: but they who are in the right hand of Chriſt, ſhall never be pluck'd away; Chriſt will have his number alwaies. And they who will go about to pull the ſtars out of his right hand, ſhall feel the ſtrength of his right hand. The deſtroying of the Miniſtry out of the Church, is but a vain attempt; and yet, though theſe ſtars ſhall ſhine to the end of the World, they ſhall ſhine no longer. When the night of ſin and ignorance is at an end, when the Sun of Righteouſneſs ſhall ariſe, and the Lord Jeſus himſelf ſhall come, there will be no more uſe of theſe ſtars. When we come to drink out of the Fountain, we ſhall no more need the Bottle: Propheſies ſhall fail, Tongues ſhall ceaſe, Knowledge ſhall vaniſh away: When that which is perfect is come, 1 Cor. 13.8, 10.then that which is in part ſhall be done away. Chriſt ſhall both ſucceed, and exceed them. All the ſtars in the Firmament, cannot make a Day; nor can all the Teachers in the world convey that light, which Chriſt will afford in Heaven. Oh how gloriouſly will our Sun ſhine, when all the (ſomtimes) glorious ſtars, ſhall be ſwallowed up in his glory!
2. The Apoſtle cals theſe Seducers not ſimply ſtars, but wandring ſtars: And why wandring ſtars? (underſtanding ſuch as are ſliding, gliding, ſhootting, falling ſtars?)
1. In regard of the matter of theſe ſtars: They were but earthly exhalations, when they ſeemed to ſhine in all their glory; they were not of that pure Celeſtial nature, with thoſe ſtars which they did ſo reſemble; they had Earthly, or as Auſtin ſpeaks of the rich Glutton, they had animas triticeas, wheaten hearts, they ſought themſelves; their belly was their God, they minded earthly things: Earth and Slime was their food and fewel: and when the earthly exhalation of Profit, Pleaſure, and Honour was ſpent, theſe ſtars went out: They were not like ſtars that ſhined to benefit the earth, but meerly to be fed, and by being fed by the earth. They were ſlimie, ſenſual, unclean creatures, when they were moſt ſhining; ſervants of corruption: They taught falſe Doctrines for filthy lucres ſake, and ſteered their Courſe by the Compaſs of Profit; ſo that though the world (had they been true ſtars) ſhould have been guided by them, they were guided by the world.
2. In reſpect of their outſide ſhewes and hypocriſie: Though they were but ſlymie matter, yet they had a bright and ſhining appearance; They transform'd themſelves into Angels of light. They had a glorious outſide, and an inglorious inſide; like thoſe falſe Teachers among the Galatians, they did onelyonly foreign, make a fair ſhew outwardly. A wandring ſtar, hath nothing of a ſtar but the ſhew; and theſe nothing of Miniſters, but onelyonly the Title; they were confutations of their profeſſions, being without knowledge, vain janglers. their ſcience was falſly ſo called; though they might term themſelves Gnoſticks, and pretend to be the only knowing men in the Church, they left the Scripture, and onelyonly regarded Fables. They were ſtars without influences, they neither furthered the holineſs, nor the peace of their Hearers; their Doctrines tended to carnal liberty and uncleanneſs; and ſoon did their miſtaken Admirers find, that peace and true liberty could never be found in ſuch waies.
3. In reſpect of their inſtability: A wandring ſtar keeps no certain courſe: the skilfulleſt Aſtrologer knows not which way it will move. They who leave the truth, know not where they ſhall ſtop; the heart is onelyonly eſtabliſhed with grace: A ſoul without holineſs, is a Ship without Ballaſt; it holds every thing, and truly holds to nothing. Theſe Seducers, like a skipping, dancing ſtar, wavered, doubted, were Scepticks in Religion, not ſettled in the Truths thereof, halting between ſeveral opinions; not placed upon a firm Foundation, nor partaking of the full aſſurance of underſtanding, neither firm to the Truth, nor their own opinions; forgetting what they have been, not underſtanding what they are, and not knowing what they ſhall be.
4. In reſpect of * foreign, errare, Mat. 18.12, 13. and 22.29. Seducere; Mat. 24.4. Mark 13.5.6. Joh 7.12. inerrorem induci & ſeduci, Mat. 24.24. Luke 21.8. 1 Cor. 15.33. Errare & in errorem mittere, 2 Tim. 3.13. foreign, ſeductor, Mat. 27.63. 2 Cor. 68. 2 Joh. 7. foreign, ſpiritu… erroris, five errenei, 1 Tim. 4.1.ſeduction, and miſleading of others. A wandring ſtar, is an unſafe guide: The word foreign, here tranſlated wandring, comes from a word which ſignifies to err or wander, as alſo to ſeduce, miſlead, or make another to err; and is a word borrowed from Travellers, who are wandring in a wrong way. The Syriack read this place, ſtellae ſeductrices. The unwary Mariner, Per devia ducunt.who ſails by a wandring ſtar, may as well daſh upon a Rock or quick-ſands, as hit upon his Haven. The Traveller, who follows a wandring ſtar, muſt at beſt wander, and is in danger of falling into a River, or Quagmire. The blind lead the blind, and both fall into the ditch. The deceived Seducer, is alſo deceiving. Many follow theſe falſe, theſe fools-fires, though into pernicious wayes. Seducers have moſt Diſciples; and though the Leader ſhall be deepeſt in damnation, yet the follower will be as comfortleſs, in falling with him, as inexcuſable in following of him.
5. Laſtly, Wandring ſtars, in reſpect of their extinction, and being put out. Theſe wandring ſtars continue not. Seducers may flaſh, and blaze, and flouriſh for a while, but they are not permanent: The true ſtar, ſhall ſtand as long as the Frmament; it may be eclipſed, and there may be an interpoſition of Clouds, to hinder its appearing; but never ſhall there be a deſtruction of its light. How frequently have we ſeen the Erroneous with their errours, like blazing Meteors, go out in ſmoak and ſtink, when the ſweetly influential ſtars, the faithful Miniſters of the word, have ſtill increaſed in their pure luſtre!
Seducers, like tranſitory Meteors amd impreſſion, end (as I ſaid in the former part of this verſe) in the ſmoak of ſhame and diſhonour here, when their errours are diſcovered; and hereafter, when for their errours they are puniſhed: whereas he who is a real, fixed, influential ſtar, continues to ſhine both in the brightneſs of the truth which he holds forth, and in the glory of that recompence which he ſhall enjoy: In reſpect of the former, the brightneſs of truth, even dead, he lives; the truth which he preached, lives for ever: Heaven and Earth ſhall paſs away, but not one jot of his heavenly Doctrine. Do the Prophets (ſaith God by Zachariah) live for ever? but my words, Zech. 1.5.and my ſtatutes which I commanded my ſervants the Prophets, did they not take hold of your Fathers? the truth lives, though the man dies. The Miniſters may be bound, but the word of God (ſaith Paul) is not bound, its influence cannot be reſtrained. Hereſie hath often dyed with the Heretick, but truth ſurvives the Preacher. In reſpect of the latter, the glory of recompence, the true ſtar, the faithful Miniſters, ſhall ſhine as the ſtars in the Firmament, with the light of glory, who have conveyed to ſo many the light of grace: whereas, ſhould the wandring ſtar not be extinguiſhed, and end here in the darkneſs of ignominy, and diſcovery of his black errour, yet his end hereafter ſhall be the blackneſs of darkneſs in hell. This for the opening of the firſt particular, Their title, wandring ſtars. The ſecond followes: Their eſtate; To whom is reſerved the blackneſs of darkneſs for ever.
Three things here are briefly to be opened:
1. The horribleneſs and diſmalneſs of the puniſhment it ſelf: blackneſs of darkneſs:
2. The certainty and unavoidableneſs thereof: Its reſerved for them.
3. Its durableneſs and continuance: 'tis for ever.
For the firſt: foreign ab foreign, retineo quia per ten… bras gradum ſiſtere cogimur.The diſmalneſs of their miſery is ſet out by blackneſs of darkneſs.
As darkneſs is properly taken for the negation, defect, and privation of light; and according to the notation of the word, for ſuch a want of light, as hinders a man from walking; like that Aegyptian darkneſs, by which people were conſtrained to ſit ſtill, Caligo tenebrarum, Bez. Perfectio tenebrarum, Arab.and not to riſe out of their place for three dayes: So the addition of this word foreign, blackneſs, notes a further increaſe of this darkneſs, ſuch (as is ſpoken concerning that in Aegypt) as may be felt; Darkneſs ſeems to be black.and thereby the ſame thing is imported with that of utter darkneſs, (Mat. 8.12. and 21.13. and 25.30.) i. e. ſuch as is outmoſt and furtheſt removed from the region of light; for this Phraſe blackneſs of darkneſs, Caligo Caliginoſiſſima. Iſa. 60.2. Groſs darknes.intends as much, as moſt black, thick darkneſs; it being a kind of Hebraical Phraſe, like unto that, Mat. 26.64. the right hand of Power; that is, a moſt powerful right hand: So Rom. 7.24. a body of death, is put for a mortal body: And Eph. 4.24. holineſs of truth, for true holineſs.
This thick, black, groſs darknes, is not to be underſtood Properly, for that negation, Of this, ſee Part 1. p. 503. at large.or privation of light by reaſon of the abſence of the Sun, &c: but Metaphorically, for great calamities and miſeries. And in Scripture there is a three-fold miſery ſet forth by darkneſſe:
1. External miſery, John 30.26. When I looked for good, evil came unto me, and when I waited for light, there came darkneſs. So Iſa. 5.30. If one look to the Land, behold darkneſs and ſorrow. So Iſa. 8.22. Zech. 1 15. Joel 1.2. Amos 5.20.They ſhall look unto the earth, and behold trouble and darkneſs. Iſa. 47.5. Get thee into darkneſs, O Daughter of the Caldeans, &c.
2. Internal, comprehending 1. 1 Pet. 2.9. 1 Theſ. 5.4. John 3.19.Darkneſs and blindneſs of mind; the want of the ſaving knowledge of God and his waies, Luke 1.79. To give light to them that ſit in darkneſs and in the ſhadow of death, &c. Ioh. 1.5. The light ſhineth in darkneſs, &c. Eph. 5.8. Ye were ſometime darkneſs, but now are ye light in the Lord, &c. 2. Spiritual diſſertion, or the withdrawing of the light of Gods countenance; and thus Heman complains, Pſal. 88.6. That God had laid him in darkneſs. And Iſa. 50.10. Who is there among you, that walketh in darkneſs, and ſeeth no light? &c.
3. Eternal darkneſs. The miſerable condition of the damned in Hell, by reaſon of their ſeparation from God, called utter darkneſs, Mat. 22.13. and 8.12. becauſe fartheſt diſtanced from the light of Gods pleaſed countenance; and this eſtate of miſery is fitly compared to darkneſs, both in reſpect of the Cauſe and the Effect of darkneſs: 1. The (though only deficient) Cauſe of darkneſs, is the withdrawing of the light; ſo the ſeparation from the favourable preſence of God, Matth. 7.23. Matth. 25.is the greateſt miſery of the damned: the Hell of Hell, is to be without Gods loving and gracious preſence in Hell. 2. The Effect of darkneſs, is horror and affrightment, and trouble. There's no joy but in Gods preſence, in that there is fulneſs of joy, The miſery of this condition, ſee deſcribed, Part 1. p. 505. Aeternis tenebris damnari decet qui ſeſe transfigurantes in Angelos lucis, veram lucem non praedicarunt, ſed ſuaſmet magis tenebras & caligines dilexerunt, & in meras errorum tenebras alies pracipitaverunt. Lorin. in loc. Rectè in tenebras tormentorum mittentur aeternas, qui in Eccleſiam Dei, ſub nomine lucis tenebras inducebant errorum. B…da.Pſalm 16. but without it, only weeping and wailing; blackneſs of darkneſs, thick darkneſs, purae tenebrae, not the leaſt glimpſe and crevis of light, and mixture of Joy. And moſt fitly is this puniſhment of blackneſs of darkneſs, threatned againſt theſe Seducers, who transformed themſelves into Angels of Light, and yet held not forth the light of the Truth, but loved darkneſs more then light, and lead others into the darkneſs of ſin and Error: and how juſt was it, that they ſhould ſuffer by thick, true, perfect darkneſs, who deluded the world with ſeeming and appearing light!
2. For the certainty and unavoidableneſs of this puniſhment. Jud. ſaith, this blackneſs of darkneſs is reſerved for them foreign. The word properly imports the ſolicitous keeping and reſerving of a thing, leſt it be loſt or taken away by others; a keeping with Watch and Ward, moſt accurately and vigilantly, as a Priſoner is kept. Hence it is that Act. 4.3. and 5.18. foreign is uſed to ſignifie a Priſon. In this place therefore (as there is implyed Gods preſent forbearance to puniſh theſe Seducers with the blackneſs of darkneſs, it being reſerved and kept for them, not actually (as yet) inflicted upon them, ſo) there is principally intended the certainty and unavoidableneſs of this puniſhment, and the impoſſibility of the pertinacious ſinners eſcaping thereof. Nor is it any wonder that this eſtate ſhould be thus certainly reſerved for them; Den…tat firmum & ratum divinae juſtitiae decretum de ſuppli…ie aeterno. Lorin. in loc. foreign. 1 Pet. 1.4.the firm and irreverſible decree (ſaith Lorinus, in this place Orthodox) of God to puniſh them for ever, or that ordaining them of old to condemnation, mentioned ver. 4. is here denoted, ſo that as in Gods decree, Heaven is an Heritance reſerved for the Faithful; this miſery is reſerved for the wicked. Needs likewiſe muſt this puniſhment be reſerved for incorrigible ſinners, if we conſider the Truth, Juſtice, Power, Omniſcience▪ of God; His Truth, it being impoſſible for him to lye; and who is as true in his threatnings againſt the obſtinate, as in his promiſes to the returning ſinner. His Juſtice, whereby he will not ſuffer ſin alwayes to go unpuniſhed, Rom. 2.5, 6.and will render to every one according to his work: His Power, ſo great, that none can deliver the wicked out of his hand; yea, ſo great, as that they can neither be able to keep out, nor break out of Priſon; his Omniſcience whereby none can eſcape, or hide himſelf from his eye. In ſhort, needs muſt this blackneſs of darkneſs be certainly reſerved, if we conſider the fooliſh diligence even of ſinners themſelves; they daily hoarding up their own Damnation, and treaſuring up wrath againſt the day of wrath; like ſome precious treaſure which they keep ſo carefully, as if they were afraid that any ſhould bereave them of it.
3. For the durableneſs and continuance of this their miſery; the Apoſtle ſaith it was for ever. The miſery, Everlaſting chains under darkneſs, ver. 6. Everlaſting fire ver. 7.and yet the equity whereof, ſee Part 1. pag. 508.588. Eternity it is that ſhall make their fire hot, their chains heavy, their darkneſs black and thick. How long doth a dark night ſeem in this world! but how dark will a (not long, but) eternal night ſeem in the next world! How hideous is that woe, whereby the wicked ſhall ever ſtrive to part with that which they ſhall never loſe, and crave that which they ſhall never procure! If it be ſo great a miſery for a ſtarving Priſoner to be kept without bread but for a day or two in a Priſon; and to ſee through his grate, Paſſengers laden with that plenty of proviſions, which he muſt not ſo much as touch, Oh what a woe will it be, for the Damned ever to ſee the Faithful feaſting themſelves in the fruition of Gods preſence, and they to know that they ſhall eternally ſtarve (and yet not dye) in the want of the leaſt drop, the ſmalleſt crumb of that full Banquet of Happineſs, which the Saints ever enjoy in Gods preſence!