Exposition of Jude, Verse 18
Vers. 18. How that they told you that there should be mockers in the last time, which should walke after their owne vngodly lusts.
THis verse containeth the testimonie it selfe, the preface of which was laid downe in the former: wherein two things are to bee noted: first, the time when wicked men shall abound in the Church: in the last time.] Secondly, what maner of persons they are; namely, described by two properties: first, they are mockers: secondly, fleshly.
For the time: It is called the last time: which is the time from the Ascension of Christ vntounto the end of the world. It may be asked, how could this be called the last time, seeing it is sixteene hundred yeeres agoe? Ans. It is so called for two causes: first, because it goeth next before the end of the world, and shall be closed vp of the last day: 1. Corin. 10.11. To admonish vsus vponupon whom the ends of the world are come. Secondly, in regard of former times, according to the seuerall ages of it, in which God altered the condition of his Church, and renewed his couenant from time to time vntounto the same: as first plighting it with Adam, and afterward renewing it to Noah: thirdly to Abraham often repeating it: fourthly to Dauid: fifthly, at the returne out of the Babylonish captiuitie: sixthly, at the comming of Christ. But now Christ being come, and that fulnes of time wherein the former prophecies are fulfilled and accomplished, the shadows & ceremonies are abolished, & the new couenant of grace established; there remaineth no renewing thereof, neither any other alteration of it: but as Christ hath alreadie appeared in his humilitie by his first comming; so nothing is to be expected now but his second comming in glorie: and this is the proper and principall cause why this is called the last time.
Secondly, concerning the persons of the vngodly mē they are described, first to bee mockers. These are described by Peter, 2. Epist. 3.3. In the last times shall come mockers, which will walke after their lusts, and say, Where is the promise of his comming: that is, those that shall scorne all religion, and make a mocke of God, godlines, and godly men: than which there is not a greater height of wickednes: of whom Salomon speaketh as being so far gone, that they are past all admonition,Pro. 9.8. and therefore would not hauehave them admonished: and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne, to sit him downe in the chaire of scarners, Psal. 1.
Vse. This part of the testimonie is most truly verified in our age.Popish doctrine a mockery of Christian religion. First in the Romish Church whose religion setteth vp a plain… mockerie of God, and of Christ, of Scripture and of true religion. First, for Christ they make but a mocke of him: the true Christ is a King, and so they say, but the Pope must controule him, both in making lawes of his owne to binde the conscience, as also in adding and detracting from Christ lawes what hee will: the true Christ is a Sauiour; but they make eueryevery man a sauiour of himselfe, by meriting saluation: for they teach that Christ merited, that we might merit our own saluation: yea the true Christ is a Mediatour, but yet Saints must bee intercessors: and his Mother, whom they intitle the Queene of Heauen, must commaund her sonne by the right of a Mother, to heare their prayers, and forgiue their sinnes; what is this but to make his Mother Mediatour in his stead? Secondly, as for the Scriptures, they renounce the originall Bible, and the Greeke and Hebrew text as corrupt, and will admit of none as authenticall, but the Latin translation: yea and of that allow no sense, but that which the Pope authoriseth, and setteth downe: what is this else but to make a mockerie of the Scriptures? no Bible, no sense will serue, nor must stand, but the Popish sense, which is indeed to reduce all scripture to the Popes will and determination.
Secondly, if wee come home to our selues, we shall finde this scripture verified among the swarmes of Atheists, which make but a scorne of the word and Religion: tell any man almost of his dutie, he will be readie to say; How know you these to be Moses writings? and these to bee the Apostles writings which goe vnderunder their names, and may not falsehood bee written as well as truth? These are most prophane and blasphemous scorners: but such as were prophecied of before by the Apostles themselues.
Againe, amongst those that professe religion are many scorners; that let a man make but a shew of goodnes, and begin to make conscience of his waies, if he will not blaspheme and sweare as he was wo…: if he will not drinke with the drunkard: if he refuse such companie as he conuersed with before, or will not doe as others doe, hee is presently condemned for a precise foole, or with such reprochfull tearmes; how then is not this prediction of the Apostle accomplished, when euen the performing of morall duties, yea and such as stand by the lawes of God and the land is scoffed at, as a blemish? When scorners are so rife, and bold euen in the face of the Church? when where God hath his little flocke, the diuell hath a large kingdome? let vsus not be offended too much, when we heare and see these scorners▪ but then acknowledge the accomplishment of this prophecie, and contrarily louelove and reuerence the word of God as a most pretious treasure.
The second sinne whereby these vngodly men are described, is, that they walke after the lusts of their owne hearts, wherein two things are included: first, that these vngodly men shall hauehave their hearts filled with vngodly lusts. Secondly▪ that they shall walk after these lusts. Concerning the former sundrie things are to be knowne: First, what this lust or concupiscence is. Ans. In the Scripture it is of two sorts, either originall, or actuall: or it may be considered two waies: first, as it is the fountaine or ofspring of all other sinnes; or secondly, as it is a fruite of the corruption of our hearts. The former is an impotencie of the heart, whereby it is inordinatelie disposed to the desire of this or that euill: of which Iames speaketh, chap. 2.14. EueryEvery man when hee is tempted, is drawne away by his owne concupiscence: hence is the whole corruption of the heart, or originall sinne called lust, because it principally sheweth it selfe in these lusts. The latter is actuall lust, that is, eueryevery inordinate and euill motion of the inner man against the law of God, which proceedeth as a branch or fruite from the fromer roote. Rom. 6.12. Let not sinne raigne in your mortall bodies, that ye should obey it in the lusts of it: where, by lusts, are meant the flames and motions of lusts springing from the former fountaine. This lust I call first an duplicate page duplicate page inordinate motion, to distinguish it first from a holy lusting in the regenerate. Dauid lusted after and desired the commandements of God,Psal. 119.127. yea aboue gold and siluer; and there is a lust of the spirit against the flesh,Gal. 5.17. as wel as of the flesh against the spirit. Secondly, from a naturall lusting, which is an appetite after meate, drinke, &c. which in it selfe is no sinne. Lazarus desired without sinne the crummes vnderunder Diues his table. These lusts then are not to be condemned, but only lusts inordinate. Secondly, I say eueryevery euill motion; because lust in the Scripture comprehendeth all thoughts and motions against Gods law, so is the Commandement to bee vnderstood: Thou shalt not lust, Eph. 2.3. Among whom also we had our conuersation in times past in the lusts of the flesh, in fulfilling the will of the flesh, and of the minde. Where the Apostle inlargeth it vntounto all motions, inclinations, passions, and perturbations of the heart, minde, will or affections: so farre as they are not directed by the law of God. This text must be vnderstood of actuall lust: of which there be two degrees: for sometime it is sudden, and sometimes voluntarie: the former is the first motion of the minde conceiued, but without consent. The latter is the motion conceiued, but with consent, purpose and deliberation; which may be made plaine in this similitude. The eye is sometimes cast vponupon an obiect on a sudden, without any purpose or intention of the minde: but sometimes purposely and steadily vponupon the same: and as in the twinkling of the eye it is often shut without thought or purpose: but sometimes againe of purpose and deliberation to preuent some hurt: so is it in the minde; the heart is a furnace of lust, the flames whereof arise sometimes vponupon the sudden, and sometimes vponupon leisure and deliberation; both these degrees must here bee vnderstood. Concerning which lusts there be three things further here to be considered: First, the qualitie and nature of these lusts; in that they are said to bee vngodly lusts; such as their root is, such are these branches: and therefore are in their nature properly sins, yea principall and master sinnes, yea and sinning sinnes, causing men to goe on in sinne. Qu. If they be sinnes, what Commandement of the ten condemneth them? Ans. Sudden lust before consent of will is condemned in the tenth: but voluntarie with consent is condemned in all the nine former. If this distinction bee not held, we cannot make tenne Commandements. For in all the Commandements lust is forbidden; necessarie then it is that lust should be thus distinguished, and also referred, as wee hauehave said. Quest. Some may aske: In what Commandement is original sinne condemned? Ans. Some say it is forbidden in the whole law, which is not vntrue; but yet it seemeth to be directly condemned in the first and last Commandements: for these two concerne properly the heart of man: the first respecting the hart directly so farre as it concerneth God: the last so farre as it concerneth man, whether himselfe, or others.
Vse. This teacheth vsus to detest the Popish error, which teacheth vsus that inordinate lusts be no sinnes, if consent of will be not added: but that is false: for if they bee conceiued in the minde, they are the sinnes of the minde, condemned in the tenth commandement. Ob. But they say, there can be no sinne properly produced without consent of will. Ans. In ciuill matters the reason is good, that none can be accessarie vntounto sinne, vnlesse consent of will be added: but in diuine matters and in the Court of Conscience it is farre otherwise.
Secondly, in the lusts note the propertie of them, in these words: Which walke after; their propertie is to raigne in men, and to cause men to giuegive attendance vponupon them: yea and to walke after them. Where they are not resisted and repressed, they make that man a vassall and slaue vntounto them. Rom. 6. Let not sinne raigne in your mortall bodie, to obey the lusts of it. Where the Apostle insinuateth so much that they force and compell men to the obedience of thē: the whole order and course of which regiment is liuely described, Iam. 1.14.15. by fiue degrees: first, lust tempteth, and that two waies: first, by withdrawing the heart from God: secondly, by intising, and intangling the minde with some delight of sinne. Secondly, lust conceiueth, when it causeth the will to consent, and resolue vponupon the wickednes thought vponupon. Thirdly, it bringeth foorth when it forceth a man to put in execution the things consented vntounto and resolued vponupon. Fourthly, it perfecteth the birth of sinne, vrging a man to adde sinne vntounto sinne, vntill he come to a custome, which is a ripenes and perfection in sinning. Fiftly, it bringeth forth death, that is, euerlasting vengeance and destruction: in all which hee alludeth vntounto the beginnings, proceedings and end of a man; who after he is past his full strength, decaieth againe and dieth: by these degrees the lusts of the heart rise vntounto this raigne and regiment in the heart of eueryevery wicked and naturall man, where grace ouercommeth not nature.
Thirdly, obserue the number of these lusts. After vngodly lusts.] Where he speaketh in the plurall number as of many: for originall concupiscence is the seede of all sinne in eueryevery man: and looke how many sinnes there be in the world, so many lusts are there in the hearts of men: so as seeing there is no number of the euils in the world, euen so are the lusts of the heart innumerable. Therefore truly may wee conclude, that vngodly men hauehave their hearts filled with vngodly lusts.
The second point in the words is, that these vngodly men shall walke after their lusts; which is then done, when men first suffer their hearts to be withdrawne from God by euill lusts and motions: secondly, giuegive assent thereunto: thirdly, practise them: fourthly, keepe a course and trade in sinning, which is the perfection of it. Thus a man denieth the true God, and excludeth him out of his heart, and setteth vp the diuell, yea his owne lusts for his God, vntounto which hee becommeth a slaue; so as this is no small sinne.
Doct. Hence note a difference betweene the regenerate and the reprobate: for if the childe of God be enticed and drawne away from God, he grieueth for it, and giueth not readie consent vntounto the temptation. Secondly, if through frailtie he bee ouercarried to giuegive consent, yet it is not full consent; but he doth it against his will and purpose, for his purpose is not to sinne. Thirdly, if he put lusts in execution, he lieth not in them, he will not walke after them; but recouereth himselfe, because he is incorporated into Christ: he hath the roote of grace, which shall not vtterly die in him, the seede abideth in him, which at last shall sproute vp to repentance and amendement of life: and hereby may a man know whether he be the childe of God or no.
Vse. First, whereas all men good and bad hauehave innumerable lusts in them, we are to take notice of the vilenes and vncleannes of our nature, which is common to the good and bad, betweene whom there is no difference but by grace: our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man. Secondly, to mourne and bewaile them. Thirdly, to pray that God would burie them all in the death and graue of his Sonne, that they stand not vp in iudgement against vsus; being eueryevery of them sufficient to procure our eternall destruction.
Secondly, we must not suffer sinne to raigne in vsus,Sinne will dwell in vsus while we dwel in the flesh, but it may not raigne as a commander in vsus. for this is the part of an vngodly person: true it is that lusts will be in the heart whilest a man is in the flesh: but they must bee resisted, that they may not raigne and rule the heart. Quest. How shall we keepe vnderunder the lusts of the heart from raigning ouer vsus? Ans. Seeing sinne raigneth in the minde by euill thoughts, our thoughts on the contrarie must bee framed according to the word, and ordered by the counsell thereof: according to the Apostles aduice, Phil. 4.8. If any thing be honest, vertuous, of good report, we must thinke of these things. Coloss. 3.16. Let the word of God dwell plentiously in you. Again, lust raigneth in the memorie, by remembring vanities, wrongs, and wicked speeches and actions: wee must therfore remember our sinnes, the number and greatnes of them, the curse of the law against them, the day of our owne death, and the generall iudgement; the remembrance of which shall be able to keepe out, or at least to keepe vnderunder these vngodly lusts. Further, seeing it raigneth in the affections of pride, reuenge, hatred, &c. wee must learne the exhortation, Phil. 2.5. Let the same minde be in you that was in Iesus Christ: that looke as Christ was most milde, meeke, humble, patient, full of louelove towards God and man, so ought our vnruly affections to bee conformed vntounto his. And lastly, seeing it raigneth in the bodie by idlenes, ease, sleepe in excesse, which make the bodie an instrument of sinne, wee must alwaies diligently inure our selues to the duties of our callings; vsing fasting, watching, and prayer: by which meanes well obserued, the lusts in the heart may still trouble and molest vsus; but they shall not rule and raigne ouer vsus.
Vse. 3. If it be the propertie of a wicked man to follow after vngodly lusts, wee ought to purge our selues from all the lusts of the flesh and spirit, 2. Cor. 7.1. lest these defile our bodies and soules in the powers and parts of them: to doe which the better,Matth. 5.8. remember that blessed are the pure in heart: secondly, to inure our selues vntounto the feare of God, seeing the feare of God is cleane, Psal. 19. that is, it clenseth the heart, and breaketh the necke of all noysome lusts.