Exposition on the Catholic Epistles, Jude
THE CATHOLIKE EPISTLE OF THE Apoſtle IVDE.
THis Epiſtle is and hath beene receiued for canonicall Scripture in all ages ſince the Apoſtles daies; no doubt being made, but that Iudas, the Author of it, was an Apoſtle.Luther in Iude. OnelyOnly Luther coniectureth, he was but a Diſciple of the Apoſtles, becauſe verſ. 17. hee exhorteth to remember the words of the Apoſtles.Perkins in Iude. But one anſwereth this well, that he liued after Peter and Paul, and writing this Epiſtle when they were dead and gone, hee might well put them in minde of their writings, being of ſo great note and name, that to alleage any thing formerly taught by them, was likely to moue the more. And in tracking Peter in his 2. Epiſtle, Chapter 2. which is another thing obiected, he doth no more than hath beene formerly done in the Bookes of Chronicles, ſetting forth many things had before in Samuel, and Kings; and by the Euangeliſts, and eſpecially Marke, whoſe Goſpell is almoſt nothing elſe but an abridgement of Matthew. This Iude is called alſo Thaddeus, Mark. 3.18. and Lebbeus, Mat. 10.3. which two words according to Rabanus, Rabanus.ſignifie one thing, viz. Cordis cultor, a purifier of his heart, or one that husbandeth the heart. It is generally thought that he had all theſe names, but in the Goſpells is called Lebbeus, or Thaddeus, not Iudas, becauſe the Euangeliſts had a deſire to blot out the memory of Iudas his trechery, by leauing out the name from amongſt the reſt of the Apoſtles. But it ſeemeth to me, that hauing diuers names, they were promiſcuouſly vſed without any ſuch reſpect: for if they had had a deſire that the name of Iudas ſhould hauehave beene forgotten, they would not hauehave put Iudas Iſcariot into the number as they doe, and this Author would not hauehave written himſelfe Iudas, but Thaddeus or Lebbeus, in the ſuperſcription of this Epiſtle. But haply becauſe though others called him Lebbeus or Thaddeus, hee in modeſty would not affix this name, ſignifying a dreſſer of the heart, leſt he ſhould ſeeme to arrogate to himſelfe, according to one.Th. Aquinas. But hee writeth himſelfe, Iude, the brother of Iames, that is, of Iames the ſonne of Alpheus, who is by many ancient Hiſtorians reported to hauehave beene the firſt Biſhop of Ieruſalem, and for his moſt holy life, of wonderfull reputation euen amongſt the Iewes themſelues. And therefore many Expoſitors thinke, that Iude here maketh mention of him as being his brother, to purchaſe the more credit to his Epiſtle. But if we obſerue the Lords ſending forth of his twelue Diſciples by couples, we ſhall finde that Iames the ſonne of Alpheus, and Thaddeus are coupled together;Mat. 10.3. and with the other, Iudas the traitor, Simon was coupled. To the end therefore that he might diſtinguiſh himſelfe from that Judas ſo infamous, he beginneth, Iudas the brother of Iames, as by Chriſt they had beene formerly coupled.
Touching the Argument, all agree that there were certaine filthy Heretikes ſprung vp in the Church, that vnderunder the colour of Chriſtian liberty did liue in a moſt ſenſuall manner, and contemned the Magiſtrates authority,Epiphan. Oecumen. ſuch as Epiphanius and Oecumenius name the Gnoſtickes, Nicolaitans, Valentinians, and Marcionites, that roſe out of the Schoole of Simon. Againſt theſe Iude here writeth, deſcribing their wickedneſſe, and ſhewing the iudgements that hang ouer their heads therefore. For Epiphanius hauing ſet forth the filthineſſe of the Gnoſtikes (whoſe root, as it were, Simon was, but that the Gnoſtikes were a fift ranke after him, Menander, Saturninus, Baſilides, and Nicolas comming betweene) thus ſaith, The Spirit of God being moued in the Apoſtle Iudas about thoſe things wrote thus; Whatſoeuer things they know naturally, as bruit beaſts, herein they corrupt themſelues, &c.
Touching the parts of this Epiſtle, after a ſalutation, verſ. 1, 2. he declareth the occaſion of his writing, viz. the ſpringing vp of vngodly heretikes, leſt they ſhould bee ſeduced by them, that they might rather oppoſe them and ſtand for the truth, verſ. 3, 4. touching which vngodly ones, Firſt, hee layeth open their vices, verſ. 4 Secondly, he rehearſeth examples of the like, and of the iudgements befalling them, ſhewing how neare a ſimilitude is betwixt theſe and them, verſ. 5, 6, 7, 8. Thirdly, making way by a contrary example, he taxeth other vices in them, verſ. 9.10. Fourthly, hee addeth other examples and ſimilitudes, whereby hee might yet aggrau…te their viciouſneſſe the more, verſ. 11, 12, 13. Fiftly, he applieth Enochs propheſie againſt them, verſ. 14, 15. Sixtly, without vſing any further ſimilitude, hee taxeth other ſinnes in them, verſ. 16.
The reſt of the Epiſtle is ſpent in exhortation; Firſt, to remember the predictions of the Apoſtles touching ſuch men, verſ. 17, 18, 19. Secondly, to keepe themſelues in a pure and holy way to the end, verſ. 20 21. Thirdly, to deliuer others from the great dangers wherein they were by reaſon of thoſe wicked ones before ſpoken of, verſ. 22.23. ſo aſcribing glory to God, that only knew and was able to preſerue them from infection, verſ. 24, 25.
IVDE Verſe 4.
For certaine men are crept in, which of old were proſcribed vntounto this iudgement, &c.
THe only difference amongſt Expoſitors here is,M…y…r. to what time theſe words, proſcribed o… old, hauehave reference.O…cumen in I…d. Some referre them to the Apoſtles and to our Sauiour Chriſt, as if it were meant that they were ſpoken of by them long before, both by Peter and Paul, when they ſay that ſuch ſeducers ſhal come in the laſt daies,Ad. Sasboul. and by Chriſt when he ſaith, Many ſhall come in my name and deceiue many. Some referre theſe words to the Prophets, as if they had ſpoken of them and of their condemnation long agoe, for in this ſenſe the word foreign is vſed,Rom. 15. Whatſoeuer was written afore hand, was written for our learning; in Greeke, foreign: and this doth certainly pertaine to the old Teſtament. So likewiſe Gal. 3.1. the ſame word is againe vſed, Before whoſe eyes Chriſt Ieſus hath beene plainly preſcribed, that is, written of before in the Prophets, according to Ierome. …. Heb. 1.Likewiſe the word foreign, intimateth a thing not a little before done, but long agoe, as where it is ſaid, Many waies and in diuers manners God ſpake of old by the Prophets. Laſtly,Tho. A…in…s. G…o…. …du…. Faber Stap. …cator. Perk…s. the examples ſubioyned of the Iſraelites, Sodomites, and Angels falling, &c. are all out of the old Teſtament, by which theſe Heretikes ſeeme to be prefigured. Laſtly, ſome referre theſe words to Gods preordaining of them from eternity vntounto condemation, as if the names of all reprobate perſons were written in a booke. And vntounto this laſt doe ours generally ſubſcribe.Gagneus. One vnderſtandeth the words both waies, they were both ſpoken of before, and from eternity appointed to this reprobate ſenſe in which they doe ſuch filthy and abominable things. And this being appointed of old by God to this iudgement,Bez…. as one obſerueth, is well interpoſed here to ſtay the mindes of Chriſtian people, if they ſhould bee diſcouraged when they ſhould ſee ſome of their owne profeſſion to turne ſuch monſters: for nothing came to paſſe herein, but what in the diuine prouidence was long agoe appointed, the very names of all the ſeducers being as it were from eternity ſet downe in a booke, and therefore true Chriſtians might bee glad that they were thus laid open, that they might the better beware of them. For mine owne part, I doe not ſee any ſuch neceſſity of expounding it of the preſcience and eternall decree of reprobation, though I doe not doubt but that ſuch a decree there is, as may be gathered from other places.Rom. 9. 1 Pet. 2.8. 1 Theſſ 5 9. For the words foreign, may hauehave a good conſtruction, though we goe no further than to the Prophets and Apoſtles, yea hee doth almoſt plainly explicate himſelfe to meane thus, v. 14. and 17. And to the ſame effect it is ſpoken by Peter, 2 Pet. 3.2.Remember the words ſpoken before by the Prophets and Apoſtles, &c. and by Iohn, As ye hauehave heard, Antichriſt commeth. 1 Ioh. 2.…8.When by the Prophet Eſay it was written, that hearing they ſhould heare and not vnderſtand, &c. they were preſcribed to this iudgement of being hardened in their infidelity and ſinnes, that they might periſh euerlaſtingly,Mat. 13.…2. Act. ….25. Gr… … Dyd…rs. …ſſ. T…o…i. b…us … quan… … vi…ret aſſ… …. Occu…. …u…er. Faber S…d. …. as both our Sauiour Chriſt ſpeaketh in effect, and S. Paul alſo, They turne the grace of God into wantonneſſe, that is, as all conſent, by taking liberty to follow fleſhly luſts and pleaſures, becauſe of the grace of God in Ieſus Chriſt pardoning all our ſinnes, and iuſtifying vsus by Faith in his Name, defending themſelues in their ſilthineſſe hereby, according to their name Borborites, and denying the only Lord God and the Lord Ieſus.
Some expound theſe words generally of denying the Lord, the teacher of chaſtity and holineſſe, in their liues, which precepts whilſt the Nicolaitans and other impure heretikes of thoſe times followed not, but had their night meetings, vnderunder a pretence of Religion, to goe promiſcuouſly together to the committing of filthineſſe, they did in effect deny him. Others hold that their hereſie more particularly is here pointed at, denying Chriſt to hauehave beene truly borne, to hauehave truly ſuffered and riſen againe, and affirming that hee was not Chriſt, but patronimically hauing a name deriued from the ſupreme Chriſt, but not hauing the eſſence,Ep…h…n…us. as they of the Schoole of Simon held. And this ſeemeth moſt probable, the other too generall. Touching the Lord here twice named, all that I hauehave ſeene expounding this place by the like in Peter, 1 Pet. 2.1.vnderſtand onelyonly Chriſt Ieſus as here meant, and therefore render the words thus, Denying the onelyonly Lord who is God, and the Lord Ieſus Chriſt: the vulgar Latine leaueth out God, and readeth Lord in the firſt place,Tho. Aquin. ſolum Dominatorem, the onelyonly Dominator, which Chriſt is expounded to bee, by reaſon of that generall Lordſhip which hee hath ouer all things; and Lord in the ſecond place in reſpect of vsus that are Chriſtians whom he hath in mercy redeemed to be his owne. But I can ſee no reaſon why we ſhould reſtraine this of Iude by that of Peter, ſeeing although he taketh many things here out of Peter, yet by his Apoſtolicall liberty he is free to enlarge that according to truth, wherein he hath ſpoken leſſe. And ſeeing thoſe filthy Heretikes did not onelyonly erre in the true Doctrine touching God the Sonne our Redeemer, as hath beene ſhewed, but alſo touching God the Creator, by bringing in others that made the celeſtiall Orbes, and this inferiour world, according to Epiphanius; Epiphanius.it will be more genuine and agreeable both to the words of the Text, and to the Hiſtory of thoſe hereſies, by the onelyonly Lord God to vnderſtand the Father, the Sonne yet not being excluded, as neither is the holy Ghoſt, when hee is ſaid to be the onelyonly Lord, but all others to whom this honour hath beene aſcribed to hauehave beene partners with him in that great worke of Creation. The word foreign is deriued from binding, and ſignifieth one that ruleth ouer things, as if hee had them tied with bands; and ſo if the word Lord firſt named be applied to all things, the ſecond to the faithfull, they will moſt fitly agree.
Touching the examples here ſubioyned,Verſ 5, 6. Perkins. I would put you in minde knowing this once, &c. that is, knowing it and not changing, ſo that being once knowne it is alwaies knowne; the vulgar Latine hath it, I would admoniſh you once knowing all things, much differing frō the originall. It ſeemeth to me, that the word once hath reference to the ſecond time afterwards named, and that the meaning is, I would put you in minde of the great deliuerance that was once wrought by the Lord for his people which yee know. So that knowing this once, is as much as knowing this to hauehave beene once done. But the ſecond time he deſtroyed thoſe that beleeued not, that is, as all agree, afterwards he deſtroyed euen thoſe for whom he had done ſuch wonderfull things, partly by ſerpents, partly by plagues, and partly by the ſword, and the earths opening of the mouth.
Touching the Angels ſinning,Verſ. 6. and being puniſhed therefore, ſee 2 Pet. 2.4. only I will adde thus much more in way of expounding theſe words, The Angels that kept not their beginning; this in the vulgar Latine is, their principalitie, foreign, the word vſed ſignifieth both,Graec. Scholia, Oecumen. &c. the Greeke Scholia fauoureth that of principalitie, ſaying, that they kept not the dignitie of their nature. Others, that after their beginning,Eraſmus. Bezs. they continued not ſuch as they were created; for they were good, but became euill: the Reader may follow either of theſe readings, for their beginning was both holy, and full of power and glorie. This they kept not when they ſinned, but left their habitation; Faber Stapi….Some expound this of the puniſhment of their ſinne, when they were caſt out of Heauen downe to Hell. But ſeeing the puniſhment followeth in the next words, and hereby their ſinne is ſet forth, I rather ſubſcribe to thoſe that expound it of the holy and heauenly courſe of life in which they were ſet by their creation, which was, as it were,Oecumen. a proper dwelling for them; or according to the ſound of the words, that in ambition they went out of the places aſſigned vntounto them, aſpiring to the Throne of the moſt High,Th. Aquinas. and ſo this paſſage is an alluſion to that of the Prophet, Eſay 14.13. For the chaines of darkneſſe in which they are ſaid to be kept, enough hath beene ſpoken already in the place before referred vntounto, 2 Pet. 2.4.
Note, that heretickes are vnderunder a ſpirituall iudgement,Note. which is a certaine fore-runner of the Eternall at the laſt day: they pleaſe themſelues indeed in their damnable errours, and ſenſuall liuing; but blinde ſoules, they ſee not how little cauſe there is of taking pleaſure, yea what great cauſe of horrour and feare vntounto them, as being now in the verie ſuburbs of hell.
Note againe, that it is not without a ſecret prouidence,Note. that heretikes and ſenſuall liuers ſpring vp in Chriſtian Congregations, to the great ſcandall of the Church: for ſuch as hauehave beene guided by the Spirit of God, hauehave written long agoe of them. Though ſome fall thus fouly, yet the eſtate of all is not fickle and vncertaine; for theſe hauehave beene long agoe appointed vntounto this: it is not the caſe of any of the elect true-hearted Chriſtians to fall thus.
Note laſtly,Note. that there is one externall blacke brand of Arch-heretickes, ſeruing to diſcouer them to ſuch as are not able to iudge otherwiſe of them by their doctrine, and that is, vnderunder a pretence of religion and zeale, to bee wanton and filthie in their liues. And ſuch are moſt of the holy Orders in the Church of Rome, and Popes themſelues, as their Hiſtories doe abundantly declare. Haply ſome of the common ſort may be ſtricter in their liues, but their Ring-leaders are notoriouſly licentious.
VER. 8.
Likewiſe alſo theſe dreamers doe defile the fleſh, they ſet light by authoritie, and blaſpheme glories. Verſ. 9. Yet Michael the Arch-Angell, when ſtriuing with the Deuill, he diſputed about the bodie of Moſes, durſt not bring the iudgement of blaſphemie, &c.
In calling them Dreamers,Oecumen. in Iud. hee doth wonderfully hide the obſcoenitie of the thing, by the honeſtie of the ſpeech; their filthineſſe was ſo great, as that it was too much for any waking to doe ſo. The filthineſſe of the Barborites, ſo called from their ſordid baſeneſſe, is laid open by Epiphanius, in his booke written purpoſely thereof, called Pannarium. Neither did they onelyonly ſuch filthy things, according to the fleſh; but waxed mad moreouer againſt the Diuine Nature, abrogating the Domination and vniuerſall Empire thereof, as Ireneus writeth. Or elſe by the Domination or authoritie, which they are ſaid to ſet light by or to vilifie, the ceremonies of Chriſts myſterie are meant, in the roome of which they brought in their owne villanies. The glories which they are ſaid to blaſpheme, are the old and new Teſtaments, for vntounto them both Paul attributeth glorie.2 Cor. 3. 2 Col. 3. 3 Ioh. Or elſe Eccleſiaſticall Dignities, againſt which they inueighed, as Saint Iohn ſaith of Diotrephes, that he vſed railing ſpeeches againſt them. The Arch-Angell Michael conflict with the Deuill about the bodie of Moſes was this. The ſepulture of the bodie of Moſes is ſaid to hauehave beene committed to Michael; herein the Deuill hindred him, alleaging, that Moſes was guiltie of murther, for that he killed an Aegyptian, and therefore ought not to hauehave any ſuch honourable buriall; but his bodie belonged vntounto him. VponUpon this his ſtriuing with him, the Arch-Angell refrained himſelfe from opprobrious ſpeeches, and ſo from the greater being in contention with the Deuil, he argueth to the greater conuiction of them in their railing. Moreouer, there is another end alſo in alleaging this example, that hereby wee might gather, how the Deuill lieth vponupon the catch, after our departure out of this life, to hinder vsus from Heauen, if hee can obiect any wickedneſſe againſt vsus, and how the good Angels of God ſtand to defend vsus, if wee bee guiltleſſe.Verſ. 10. Such things as they know not they raile againſt, &c. that is, the myſticall points of religion, but in thoſe things wherein they hauehave knowledge, that is, in vile luſts, they doe like bruit beaſts defile themſelues. Then hee compareth them to Cain, Verſ. 11.becauſe by their errours they killed mens ſoules, and by eating the ſeed of generation, they deſtroyed bodies that might hauehave beene. And to Balaam, becauſe they did theſe things for gaine. And laſtly to Core, becauſe, though vnworthy, they did with him arrogate to themſelues the authoritie of teaching.
They ſet light by authoritie: that is,Tho. Aquin. either of Princes or Prelates, whom they commonly diſobey, through a deſire to aduance themſelues. And they blaſpheme the Maieſtie of God; yet the Gloſſe, by glories, vnderſtandeth either God, or the Angels, or Saints, who are blaſphemed by erroneous doctrine. Out of what Scriptures the ſtorie of Michael is taken, it is vncertaine, yet it is credible, when God by the miniſterie of his Angell hid the bodie of Moſes, Deut. 34.6.leſt the people of Iſrael finding it, ſhould abuſe it to idolatrie, the Deuill ſtroue with him to bring it to light.
In other paſſages here Thomas Aquinas differeth not from Oecumenius, Mayer.neither is there much difference more amongſt other Expoſitors. Briefly therefore theſe expoſitions being thus premiſed, to cleere all doubts occurring here; there is a manifeſt defect in the vulgar Latine, in that the word dreamers is left out,Ad. Sasbout. which Sasbout confeſſeth ought to be ſupplied, and it is a verie ſignificant word to expreſſe both the time when theſe wicked heretickes were wont to meet, viz. in the night, and of what nature their errours are, viz. but euen like vntounto dreames, wherein men are deluded diuerſly; but awaking, they ſee there was no ſuch thing as they imagined: For ſo erroneous tene…s are but the conceits of fooliſh men in the night of their ignorance, whilſt they are aſleepe in ſinne; but if euer they come to be awakened, they vaniſh as nothing.
Touching the Domination, which they are ſaid to ſet light by, moſt expound it, and the glories which they are ſaid alſo to blaſpheme, of the Magiſtracie; becauſe if they had oppoſed themſelues againſt God and his holy Angels, Chriſtian people would not hauehave endured them; and according to this I hauehave expounded the ſame words, 2 Pet. 2.10. But one there is that receiueth neither this nor any other expoſition before going, expounding it of any other beſides God; not this, becauſe Simon the Captaine of theſe filthy perſons adored the Emperour Nero; Ad. Sasbout.therefore it cannot be meant, that they ſet light by the Magiſtracie: and to apply it to the ceremonies in the Lords Supper is plainely forced; and laſtly, that Prelates in the Church are called glories, we doe no where finde. Hee therefore expoundeth Domination or authoritie of God, againſt whom indeed they did not plainly oppoſe themſelues; but extenuated his worth, by teaching that there were others that framed this world, and herein he followeth Oecumenius and the Greeke Scholia. Oecumen. Graec. Scholia.By glories, hee vnderſtandeth Moſes and the Prophets, in whom the diuine glorie ſhone, to whom the Gnoſtikes were well knowne to be enemies. Againſt this I hauehave nothing to ſay, but that it ſeemeth very probable. Let the Hiſtory of theſe heretickes bee conſidered, and ſo let the Reader follow the moſt probable.
Touching Michael the Arch-angell, ſome hold that hee is none other but Chriſt the Prince of Angels: but this is worthily contradicted by a learned Writer of ours,Perkins in Iud. 2 Pet. 2.11. becauſe Peter glancing at the ſame ſtory nameth plaine Angels; and when Chriſt commeth to iudgement, he commeth with the voice of an Arch-angell. And laſtly, it is ſaid of the Arch-angell here, as of an inferiour, that hee durſt not, which agreeth not vntounto the Lord Chriſt. The thing here related was taken out of ſome booke that then was, but now is loſt, or elſe Iude had it by tradition. The ground of this contention is laid downe, Deut. 34. but all agree that nothing can bee certainly ſaid touching this contention: that of Oecumenius, which is alſo in the Greeke Scholia, is of good vſe to comfort the godly that are ready to depart out of this world; but the other of Thomas Aquinas is more generally followed. It may hence be gathered, that ſome things are true which goe but by tradition; yet that traditions are neceſſary to be added to the written Word of God, as the Romaniſts hence collect, cannot iuſtly be inferred. With Saint Iude we are ready to embrace traditions that conſort with the Word of God as this doth; but ſuch as ſauour of ſuperſtition ſo much impugned in the Word, wee vtterly abhorre.
If it be demanded, why Michael durſt not vſe opprobrious ſpeeches againſt the Deuill, when as holy men hauehave not ſpared the notoriouſly wicked; but euen Iude himſelfe ſpeaketh all the opprobries that may be againſt ſeducers; and Saint Peter before him, and Saint Paul to Elymas, 2 Pet. 2. Act. 13. Eſa. 57.3.and Eſaias to the Iewes, calling them witches children, and children of the adulterer and of the whore.
I anſwer, that the Deuill, though he be fallen from his firſt glory, yet he is a great Prince ſtill, and therefore not to be railed vponupon: againe,Epheſ. 6.12. to raile vponupon any is to take a kind of reuenge vponupon them, which no creature may doe,Rom. 12.19. for it doth properly belong to the Lord onelyonly: when Prophets and Apoſtles hauehave done thus, it was God that ſpake in them and by them by his Spirit, and when ſuch words are put into any Angels mouth, he may doubtleſſe alſo vtter them; but of himſelfe to doe it, were to vſurpe vponupon Gods office of reuenging, which were arrogancy in any creature.
Touching the things which they are ſaid not to know, and therefore to blaſpheme,Verſ. 10. this argueth that by the Glories before going, Magiſtrates are not meant, nor Prelates, for they knew ſuch, but the Maieſty of God, of whom all ſuch wicked wretches are ignorant. And his Maieſty may well bee expreſſed by Glories in the plurall number, becauſe of his exceeding great glory, as becauſe of his exceeding great power he is called Elohim, or with reference to the three perſons in the Trinity. The myſtery of the Incarnation of the Sonne of God was a thing hidden from them, and therefore they ſpake ſo of him, as hath beene already ſhewed. In the things which are naturally knowne to all men, how the Gnoſtikes defiled themſelues by the abuſe of the ſeed of generation not before heard of in any age, I, as I finde other Expoſitors refraine from relating it, as being too abominable to be ſpoken, ſhall alſo paſſe it ouer in ſilence, referring the reader to Epiphanius in his Pannarium to reade of it there.
Touching the compariſons following, wherein they are compared to Cain, Verſ. 11.Balaam and Core. As Caine was full of enuy and hatred againſt his brother, ſo were theſe againſt the Orthodox, becauſe their owne workes were ſo foule and filthy,1 Ioh. 3.12. and theirs good: for herein Saint Iohn hath ſhewed before that this compariſon ſtandeth. Some ſay, that they are compared to Cain, Ad. Sasbout.becauſe as he was a runnagate, ſo they not regarding the Scriptures, ranne after their owne dreames; and ſome in other reſpects,Act. 8. as hath beene ſhewed. To Balaam they are likened for their being led by worldly gaine, as is manifeſt that Simon Magus was,1 Pet. 2.15. and is illuſtrated in Peter. To Core for their ambition in aſpiring after the higheſt dignity in the Church, as he and his companions did, debaſing Moſes and Aaron: for that which followeth, verſ. 12, 13. if recourſe be had to 2 Pet. 2. it may eaſily bee vnderſtood: onelyonly whereas they are compared to trees twice dead, the meaning is, that being firſt dead by nature and quickned by grace preached and outwardly embraced amongſt them, they being now fallen here-from were dead the ſecond time. See 2 Pet. 2.20.
Note,Note. that to be a railer, and to ſpeake blaſphemy, eſpecially againſt domination, is by no meanes tolerable. It is not for poore vnderunder creatures, ſuch as we are, as not to vnſheath the ſword againſt any for reuenge, ſo not ſo much as to bend the bow of our tongues, or ſhoot out the Arrowes of reproachfull words. The modeſty of the Arch-angell towards the Deuill, of whoſe amendment there was no hope, ought to be our imitation towards our brethren though very wicked, becauſe yet haply God may giuegive them repentance, whereas by railing they may be more exaſperated, and the malady of their ſinne will be in the more danger of being increaſed.
Note againe,Note. that ſuch as are miſled by errour are ſuch infeſt enemies againſt the truth, becauſe they know it not; the Papiſts for the moſt part know not our Doctrines, nor in what manner we worſhip and ſerue God, but being poſſeſt with an opinion that we ouerthrow good workes, and that wee beat downe all Religion, they become ſo virulent againſt vsus. God open their eyes that they may know the truth amongſt vsus profeſſed, that they may ceaſe to conuitiate it, and reforme according to the ſame.
Note laſtly,Note. that three things doe manifeſtly worke in Heretikes, and hereby they may be knowne commonly to bee ſuch; Enuy, Couerouſneſſe, and Ambition, like to that of Cain, Balaam, and Chore. And who ſeeth not theſe in the Church of Rome? Enuy and hatred carrieth them to the murthering of thouſands. Couetouſneſſe is the plaine ground of their manifold idolatries and ſuperſtitions: and it is Ambition in the Pope and Roman Clergy, that cannot endure the ſuperiority of Emperours and Kings, nor a liberty in any either temporall perſons or Eccleſiaſtikes from that Sea.
IVDE VER. 14.
But Enoch, the ſeuenth from Adam, propheſied of them, ſaying, Behold the Lord commeth with thouſands of his Saints. Verſ. 15. To giuegive iudgement againſt all, and to reproue all the vngodly of them, &c.
There is nothing hard to be vnderſtood here, but onelyonly in that mention is made of the propheſying of Enoch, Mayer.a queſtion offereth it ſelfe, whether there were any ſuch Booke of canonicall Scripture wherein this was contained; and if there were, whether it is to bee thought that any ſuch bookes periſhed. And if there were no canonicall Booke of Enochs, Fab. Stapul. Tertullian.where had Iude this propheſie? One affirmeth out of Tertullian, that there was ſuch a booke preſerued by Noah in the Arke, but after the Apoſtles times it was hidden by the Iewes, becauſe it contained too open a teſtimony of the vniuſt condemning of the iuſt one.Beza. And another mentioneth a booke of Enochs, concerning which they ſaid,Tho. Aquinas. Gloſſ. ordin. Beza. that it contained 4082. lines. And ſome ſay, that there was an Apocryphall booke that went vnderunder the name of Enoch, but was not Enochs, containing in it many incredible things. Some, if it be granted that this booke was canonicall, hold that it might notwithſtanding bee loſt: for many others hauehave beene loſt likewiſe, as The booke of the warres of the Lord, mentioned Numb. 21.14. The booke of Iaſher, Ioſ. 10.13. The booke of Nathan, of Gad and Semeias, of Iddo, Ahia, and Iehu, mentioned in the Chronicles, but yet ſo many hauehave beene preſerued, as that we neede no more vntounto ſaluation.Perkins in Iude. Some againe will not yeeld by any meanes that there was euer any ſuch booke of Enoch, that was canonicall Scripture, neither that theſe bookes before mentioned were canonicall, affirming that the booke of the warres was but a ciuill Chronicle, and whatſoeuer was ſet forth in the other bookes, is all contained in the bookes of Kings and Chronicles. For my owne part, I thinke that there was ſome ſuch booke of Enoch, to the certaine knowledge whereof, they that liued neare the Apoſtles times might come by their relation, and if of Enochs ſetting forth,Faber Stap. it muſt needs bee canonicall and authenticall, but yet is now Apocryphall, as one ſpeaketh, becauſe it is hid and we know not where it is; and it was poſſible that this might befall ſuch a ſacred booke, there being yet nothing in it for ſubſtance, but what is in thoſe that we hauehave now. Enoch was a moſt holy man, and moſt ancient, and therefore what is produced of his muſt needs be of force. The number of canonicall bookes was not then made vp, and therefore there might be a miſ-carrying of ſome,Gagneus. as one probably ſpeaketh, but now they ſhall continue preſerued for the perfecting of the Man of God, without the loſſe or corrupting of any to the worlds end.
Thouſands of his Saints are put for an innumerable company: the Lord commeth or hath come, as in the Greeke ſpeaking after the manner of Prophets for the certainty of the thing. This propheſie is ſaid to be of them, becauſe they amongſt other wicked ones were ſuch as are taxed by it.
Hauing the perſon in admiration for gaine, that is,Verſ. 16. foothing and flatteringly extolling the great and rich in this world, that they might by this meanes inſinuate themſelues into them for their greater worldly benefit. But others that they could not draw to their faction, of what degree or eſtate ſoeuer amongſt the ſound Chriſtians, they murmured and were querulous againſt, as in the words before going.
Shew mercy to ſome putting difference; Verſ. 22. Beza.the vulgar Latine readeth it, reproue ſome as iudged, and ſo Beza ſaith, that hee found it in three Greeke Copies: they which follow that expound it of thoſe that hauehave openly ſeparated themſelues,Gagneus. Th. Aquinas. Faber Stap. reproue them as being without hope of recouery, but ſet the iudgements to come before others, that being terrified herewith, as if they had already felt hell fire, they may be conuerted and ſaued.
Some reade it, reproue ſome whilſt ye are iudged, that is,Oecumen. condemned and cenſured by them. Ours follow the firſt and beſt reading, wherein the word putting difference is foreign, being of the middle voice, and ſo may bee taken actiuely as well as paſſiuely, and according to this reading the ſenſe is plaine: ſome muſt by gentler meanes bee wonne from theſe Heretikes, and ſome by dealing more terribly with them, in propounding the horrible iudgements hanging ouer their heads, as their tractability or refractarineſſe did require.
Hating the very garment ſpotted with the fleſh; Verſ. 23. Beza.a metaphoricall ſpeech taken from the ceremoniall Law, intimating that they ſhould abhorre from all tincture of this fleſhly ſinning: the vulgar Latine hath it, Hate the ſpotted coat which is carnall, Tho. Aquinas. Gorran.the ſpotted coat being expounded, the fleſh the coat of the ſoule, but fooliſhly, as Beza rightly ſpeaketh.