Commentary on 1 John and Jude, Commentaries 2
Ʋpon the Epiſtle of Sainct Iude.
1 Jude a ſeruaunt of Ieſus Chriſt, and brother to James, to them whiche are called and ſanctified in God the Father, and kept in Jeſus Chriſt.
2 MercieMercy vntounto you, and peace and louelove bee multiplied.
HE calleth hym ſelf the ſeruaunt of Chriſt, not as this name doeth indifferentlie agree vntounto all the godlie, but in reſpecte of his Apoſtleſhip. For thei are ſpeciallie accompted the ſeruauntes of Chriſt, to whom he hath appointed ſome publique office. And wee knowe to what ende, the Apoſtles vſe to dignifie them ſelues with this title. He doeth not rightly arrogate to himſelf, the right and authoritie of teachyng who ſoeuer is not called. Therefore, their calling is a witneſſe vntounto the Apoſtles, that thei doe not thruſt in themſelues, of their owne priuate braine. Although this alone were not ſufficient of it ſelf, that thei are placed in office, vnleſſe thei did behaue them ſelues faithfullie in the ſame. And truelie he comprehendeth bothe, whiche ſaieth, that he is the ſeruaunt of God: to witte, that he hath GOD the aucthour of the function, which he exerciſeth, and alſo that he doeth faithfullie execute that whiche is enioyned hym. And becauſe verie many doe falſlie pretende this title, and doe falſly boſte them ſelues to bee that, whiche thei are moſte farre from, wee muſte alwaies ſee whether the thyng it ſelf dooe agree with the profeſſion.
Brother of James, He addeth a name, whiche was more knowne and renoumed to the Churche. For although the credite and authoritie of doctrine, doeth hang vppon no mortall man, yet this is a greate ſtaie vntounto faithe, when as the ſoundeneſſe of the man is knowne vntounto vsus, whiche is the teacher. And that the authoritie of Iames, is not here pretended, as of ſome priuate manne: but becauſe that among all men, he was taken to be vntounto the Churche one of the cheef Apoſtles of Chriſte. And he was the Sonne of Alpheus, as I hauehave ſaied in an other place. Yea, this place maketh for me againſt Euſebius and others, who write that a Diſciple, I knowe not who called Oblia, was he of whom Luke ſpeaketh in the Actes 15.13. & 21.18. which was more excellent then the Apoſtles in that Churche. But there is no doubte, but Iude doeth call hym here his Brother, becauſe he was famous amongeſt the Apoſtles. Therefore it is likely that it was he, vntounto whom Luke telleth, that there was ſpeciall honour giuen by the reſte. To the whiche are called in God. He noteth all the faithfull by this name, becauſe that the Lorde hath ſeperated them vntounto hym ſelf. But becauſe callyng is nothyng, but the effecte of the eternall election, it is ſometimes taken for it. In this place in ſkilleth little, whether waie thou doe expounde it. For in deede he commendeth the grace of God, whereby he vouchſafeth to chuſe thē vntounto hymſelf for a peculiar people.
And he ſignifieth that men doe not preuent God, neither at any tyme doe come vntounto hym, vntill he drawe them. He calleth theim alſo ſanctified in God the Father, whiche wee maie tranſlate by God the Father. Yet I hauehave kept that forme of ſpeeche, that the readers might hauehave their free iudgement. For, this alſo maie be the ſenſe, that beyng prophane in themſelues, thei hauehave ſanctification in God. Further, the maner of Sanctification is, When he doeth regenerate vsus by his Spirite. The other readyng that the cōmon interpreter hath followed, is ſomewhat harder, foreign, that is to ſaie, to the beloued in God the Father. Therefore I iudge that it is corrupted, and truely it is founde in fiue bookes. He addeth further, that thei are kept in Chriſte. For wee ſhould be alwaies Sathans, ſubiecte to Death, in ſo muche as he would catche vsus an hundreth tymes, eueryevery momente, as a readie praie, vnleſſe wee were ſafe vnderunder the defence of Chriſte: whom the Father hath therefore giuen vntounto vsus to be our keeper, that none of thoſe thynges ſhould bee loſte, whiche he hath receiued into his Faithe and Defence. Therefore Iude doeth here ſhewe a threefold benefite of God in all the godly: That he hath made them pertakers of the Goſpell by his callyng, that he hath regenerate theim into newneſſe of life by his Spirite, and that he hath kepte theim by the hande of Chriſte, that thei ſhould not faile of their Saluation.
2 MercieMercy vntounto you. The name of MercieMercy doeth ſignifie almoſte theſame, whiche the name of Grace doeth ſignifie in the ſalutations of Paule.
If any man deſire to hauehave a more curious difference, Grace is properly the effecte of MercieMercy: becauſe that God dooeth imbrace vsus with his louelove, not for any other cauſe, but becauſe he hath reſpect vntounto our miſeries. LoueLove maie be vnderſtood as well of God towardes men, as of men emong them ſelues. If thou referre it to God, the ſenſe ſhall be, that the truſt of the louelove of God doeth increaſe in them, and is eſtabliſhed eueryevery daie more and more in their hartes. Yet that other ſenſe doeth not il agree alſo, that God do then kindle and confirme in them mutuall louelove.
3 Beloued, when I gaue all diligence to write vntounto you, of the common ſaluation, it was needefull for mee to write vntounto you to exhorte you, that you ſhould earneſtly contende for the maintenaunce of that faithe, which was once giuen vntounto the Sainctes.
4 For there are certaine men crept in which before of old were ordained to this condemnation: vngodlie men thei are, whiche tourne the grace of our God into wantonneſſe, and deny God the onelyonly Lorde and our Lorde Ieſus Chriſte.
3 WHen I gaue all diligence. I hauehave tranſlated the Greke foreign vſyng diligence, it ſoundeth woorde for woorde to dooe diligence. Further, many interpreters doe open this ſentence thus: That an earneſt endeuour did enforce Iude to write. As wee are wont to ſaie, that thei whiche doe burne with ſome earneſt deſire, can not ſtaie them ſelues, therefore accordyng to theim, there was a neceſſitie in this, that the deſire to write, did not ſuffer Iude to bee ſilent.
But I rather thinke that there are here twoo ſeuerall members. That when otherwaies he was readie enough, and carefully giuen to write, neceſſitie alſo did conſtraine hym. He ſignifieth therefore, that he writeth freely and deſirouſlie vntounto them: but yet that he was vrged alſo with neceſſitie that he ſhould dooe it: Becauſe in déede (as it foloweth in the courſe of the texte) thei beeyng aſſaulted of the wicked, were to bee inſtructed to the battell. Therefore in this firſt place Iude teſtifieth, that he had ſo greate a care of their Saluation, that he deſired to write of his owne accorde, and that in deede withall his harte. Then, that he might ſtirre vp their attentiueneſſe, he ſaith together that the matter did require it ſhould be ſo. For neceſſitie giueth ſharpe ſpurres. Excepte thei had been premoniſhed, how greatelie needefull this exhortation would bee vntounto them: Thei might hauehave been ſlowe and careleſſe to read. But when he foretelleth that he doeth write, by meane of their preſent neceſſitie, it is as if he ſhould ſound a retire, to ſhake of their drouſineſſe.
Of the common Saluation. Certaine copies adde yours, but amiſſe, in my iudgement. For he maketh ſaluation cōmon to theim with hym ſelf. And this ſorte of doctrine, whiche is to be publiſhed, giueth not a little effecte, when one ſpeaketh of his owne feelyng and experience. For the ſpeeche will bee but bablyng, if wee reaſon of Saluation emongeſt other menne, whereof wee our ſelues hauehave no feelyng. Therefore Iude profeſſeth hym ſelf to bee a teacher, conning in practiſe, when in the nomber of the godlie, he dooeth aſſemble hym ſelf into the fellowſhipp of the ſame Saluation.
That I might exhorte you to ſtriue. It is worde for worde. Exhortyng you. But when he noteth the ende of his counſell, the ſpeeche muſt be reſolued thus. Wheras I hauehave tranſlated by ſtriuyng to helpe the Faithe, it is as muche, as to endeuour to keepe the faithe, and to endure ſtrongly, the contrary aſſaultes of Sathan. For he teacheth that to the ende, thei maie remaine ſtedfaſt in the Faithe, thei muſt vndergoe many conflictes, and that continuall trouble waiteth vpō them. He ſaith The Faithe once giuen. That thei maie knowe, that thei hauehave attained to it vponupon this condition, that thei neuer faint, or fall awaie.
Creptein. Albeeit that Sathan is alwaies malicious againſt the godlie, and therefore doeth not ceaſe to prouoke them: yet he admoniſheth them to whom he writeth, of the preſente neceſſitie. Now, he ſaieth, Sathan doeth eſpecially ſett vponupon you, and prouoke you. You muſt therefore take Armour to reſiſt hym. Here wee gather, that a good and faithfull Paſtour muſt wifely foreſee, what the preſent ſtate of the Churche doeth require, that he may thereto applie his doctrine. The woorde foreign which he vſeth, doeth note a ſiniſter and ſecret creepyng in, whereby the miniſters of Sathā deceiue the ignorant. For in the night, and when the Houſbandmen ſlepe, Sathan doeth ſcatter his Tares, that he maie corrupt the pure fede of the Lorde. And together he toucheth that this is a daungerous euill. For heare alſo is the crafte of Sathan: to raiſe vp to doe hurte, thoſe that be of the flocke, to the ende thei maie the eaſelier fall in.
Condemned before. He calleth the Iudgement, either damnation, or a reprobate ſenſe, whereby thei are caried to peruerte the doctrine of goodlineſſe. And that can no manne dooe, but to his owne deſtruction. Further, this Metaphour is taken from thence, whereby the eternall counſell of God (by whiche the faithfull are ordeined to Saluation) is called a booke. And when the faiethfull heare, that thei are auowed to eternall death, thei ought to take heede to themſelues, leaſt thei endanger themſelues with the ſame deſtruction. Albeit Iude meaneth alſo to meete with a perill, leaſt the ſtrangeneſſe of the matter might moue or trouble any. For, if thei were of old ordained it followeth that the Churche is not exerciſed, but by the aſſured counſell of God.
The grace of our God. Now he ſheweth more plainly, what maner of miſcheef it was. For he ſaieth, that thei abuſed the grace of the Lorde, that thei might giuegive ouer them ſelues and others to an impure, and prophane libertie to ſinne. But the grace of God hath appeared farre to an other ende, that is, that we ſhould deny vngodlineſſe, and worldelie luſtes, and liue ſoberly, iuſtly, and godlie in this preſent worlde. Let vsus therfore knowe, that there is nothing more peſtilent then this kinde of men, whiche by the grace of Chriſt, pretēde a libertie to ſinne. Becauſe we teach that by the free merciemercy of GOD, wee obtaine Saluation, the Papiſtes accuſe vsus of this faulte. But what auailes it to refell their impudencie with woordes? when eueryevery where wee vrge Repentance, the feare of God, and newneſſe of life: and thei dooe not onelyonly corrupte the whole worlde with moſte vile examples, but alſo thei take from the worlde, by their wicked doctrine, true holineſſe, and the right worſhip of God? Albeeit I thinke that thei of whom Iude ſpeaketh, were like to the Libertines of our time, as it wil more plainly appeare by the courſe of the texte. God whiche is onelyonly Lorde. Certaine olde Copies hauehave, Christe, whiche is onelyonly God and Lorde. And in deede in the ſecond Epiſtle of Peter, there is onelyonly mention of Chriſte, and there he is called Lorde. He meaneth that Christe is denied, when thei who were redeemed with his blood, dooe againe embondage them ſelues to the deuill, and make voide, as muche as lieth in theim, that ineſtimable price. Therefore, that Chriſte maie retaine vsus in his owne poſſeſſion: let vsus remember that he therefore died for vsus, and roſe againe, that he might rule ouer our life and death.
5 J will put you in remembraunce, for as muche as you know this, how that after the Lorde had deliuered his people out of Egipt, he deſtroyed thē afterwardes whiche beleeued not.
6 And the Angels whiche kepte not their firſt eſtate, but left their owne habitatiō: he hath reſerued in euerlaſting chaines vnderunder darkneſſe, vntounto the iudgement of the greate daie.
7 As Sodome and Gomorrha, and the Citees aboute them, whiche in like maner as thei did, commited, and followed ſtraunge fleſhe, are ſet forth for an example and endure the like vengeaunce of eternall fire.
5 To put in mynde. He either excuſeth for modeſtie ſake, leaſt he maie ſeeme to teache theim, as rude people of thynges, whiche thei knowe not: or in deede (which liketh me better) for the more vehemencie, he teſtifieth that he dooeth not bryng them any thing, which thei had not heard of before: To the ende that that whiche he was to ſpeake, might hauehave the more credite and aucthoritie. He ſaieth, I onelie bryng to your remembraunce thoſe thynges, whiche you hauehave learned alredy. But as he dooeth attribute vntounto theim knoweledge, to the ende thei maie bee the more watchfull to take heede: So leaſte thei might thinke the labour, whiche he vndertooke towardes them to bee needeleſſe, he ſaieth thei hauehave neede of admonitions.
For this is not onelyonly the vſe of the worde of God, that wee maie learne thoſe thynges, whiche wee were neuer taught, but alſo that it maie ſtirre vsus vp to meditate earneſtly thoſe thynges, whiche wee knowe alreadie, and maie not ſuffer vsus to bee drouſie in fruitleſſe knowledge. And this is the effecte, that after we are called of God, wee muſt not ſcarcely boſte of his grace: but rather walke carefullie in his feare. Becauſe if any doe mocke God after this ſorte, the contempte of his glorie ſhall not goe in vaine. He ſheweth this by three examples. For firſte he calleth to minde the puniſhement, whiche God executed vponupon the vnbeleeuers whom beyng redeemed by his power, he had choſen to be his people. Almoſte the like compariſon is in Paule, in his firſt to the Corinths, the tenth Chapter. The effect is: Thoſe whom God had adorned with greateſt benefites, whom he had aduaunced into the ſame degree of honour, whiche he vouchſaueth vsus at this daie, he afterwardes ſeuerely puniſhed.
Therefore, thei in vaine boaſt of the grace of God, who ſoeuer do not anſwere vntounto his callyng. The name of People is honourably taken for an holie and choſen Nation. As if he ſhould hauehave ſaied, that it did not profite them that thei were taken into the Couenaunt by a ſinguler Priueledge. When he calleth them vnbeleuers, he noteth the fountaine of all euilles. For from thence, ſaieth Moiſes, did proceede all their ſinnes, that thei did not yeelde themſelues to bee guided by the worde of God. For where the obedience of faithe is it is together of neceſſitie, that there remaine obedience towardes God, in eueryevery part of this life.
6 Jf not the Angels. An argument from the more to the leſſe. For the condition of Angels was of more accompt then ours: and yet God puniſhed that fallyng awaie, for a moſte horrible example. Therefore, he will not ſpare our vnfaithfulneſſe, if we fall awaie from the grace, wherevnto he hath called vsus. In deede this puniſhment, whiche was laied vppon the Citizens of Heauen and ſuche excellent Miniſters of God, ought to be daiely conuerſant before our eyes: leaſt at any tyme we bee carried into the contempt of the grace of GOD, from whence wee violently fall headlong into deſtruction: foreign in this place, …i…ie fitly bee taken as well for the beginnyng, as for cheeflie. For Iude noteth that thei were therfore puniſhed, becauſe deſpiſing the goodneſſe of God thei fell from their firſt callyng. And the Expoſition followeth immediatly, when he ſaieth that thei left their firſt habitation. For no other waies then vſeth to bee doen with runnaway ſouldiers, thei left their place wherein thei were ſet. The greeuouſneſſe of the puniſhment is alſo to bee marked, whiche the Apoſtle ſheweth. Not onelyonly free ſpirites, but heauenly Principalities, are now held bounde in perpetuall chaines. Thei did not onelyonly enioye the glorious light of God, but his brightneſſe did ſhine in them, that from thence as it were, he might powre out hymſelf, as by beames into all partes of the world: Now thei are plunged vnderunder darkeneſſe. Further, wee are not to imagine a place wherein the Deuilles are ſhut. For the Apoſtle meant to teach plainly, how miſerable their condition is, ſince by their fallyng awaie, thei are depriued of their dignitie. For whether ſoeuer thei goe, thei drawe their chaines with them, and remain ouerwhelmed in their darkeneſſe. In the meane tyme, their extreme puniſhment is deferred, vntounto the greate daie.
7 As Sodome and Gomorrha. This example is more generall. For he ſheweth that God (no ſorte of men excepted) did indifferently execute puniſhment vppon all the wicked. And Iude himſelf doeth after make mention, that the burnyng wherewith the fiue Cities periſhed, was a figure of eternall fire. Therefore God did then appoinct an excellent inſtruction, whiche might keepe men in feare to the worldes ende. Wherevpon it commeth that there is ſo often mention thereof in the Scriptures. Yea, ſo often as the Prophet would ſet forth ſome notable and fearfull iudgement of God, ſetting it forthe vnderunder the figure of fire and Brimſtone, thei allude to the deſtructiō of Sodom and Gomorrha. Wherefore, Iude doth not without cauſe implie a terror to all worldes, by ſettyng before them ſuche a ſpectacle. When he ſaith, that the neighbor Cities went a whoryng in like maner with them, I referre not this to the Iſraelites and Angels, but mutually to Sodom and Gomorrha Neither doeth it hinder, that thei pronounce foreign, theſe, is the Maſculine gender. For Iude rather had regarde to the Inhabitaunts then to the places.
To followe ſtraunge fleſh. He hath put, for to be violently carried vntounto monſtrous luſtes. For wee knowe that the Sodomites not content with a common libertie of vncleanneſſe, were defiled with more execrable and prepoſterous filthineſſe. It is to be noted, that he maketh them ſubiect vntounto eternall fire. For hence we gather that that fearefull ſpectacle whiche Moiſes deſcribeth, was onelyonly the image of a greater puniſhment.
8 Likewiſe, theſe deluded with dreames, doe in deede defile the fleſh and deſpiſe gouernment, and ſpeake euill of them that be in authoritie.
9 But Michaell the Archangeſt, when ſtriuyng in iudgement, he diſputed about the bodie of Moiſes, durſt not blame hym with curſed ſpeaking, but ſaieth. The Lorde rebuke thee.
10 But theſe ſpeake euill of thoſe thinges which thei know not. But what ſoeuer thynges thei knowe naturally, thei knowe as brute Beastes, in them thei are corrupted.
LIkewiſe theſe &c. This Similitude is not to bee preciſely vrged, as if he cōpared thoſe, of whom he ſpeaketh to the Sodomites, or to ye Angels whiche left their ſaite, or to the vnbeleeuyng people, in all thynges. He onelyonly ſheweth, that thei are vaſſalles of wrathe ordained to deſtruction: and that thei can not eſcape the hande of God, but that in his tyme he will ſet the like example vppon them. For his purpoſe is, to withdrawe the godlie, leaſt thei intangle themſelues in their fellowſhip. Further, he beginneth in this place more clearely to deſcribe theſe deceiuers. And firſt he ſaieth, thei doe as it were in dreaming defile their fleſhe, by which wordes he noteth, a ſottiſhe ſhameleſneſſe: as if he ſhould hauehave ſaied, that thei are giuen ouer to all vncleanneſſe, whiche the very worſte did abhorre, except drowſineſſe did take from them all ſhame and feelyng. The ſpeeche therefore is Metaphoricall, whereby he noteth that thei are ſo blockiſhe, that thei giuegive ouer them ſelues to all filthineſſe without any ſhame. But ye Antitheſis is to bee marked, when he ſaieth, thei defile the fleſh, that is, that which hath leſſe excellencie, thei diſhoneſt: and yet deſpiſe as ignominious, that whiche doeth moſt excell amongſt men. By this ſecond member it appeareth that thei were outragious men, which ſought to be without gouernment, that beeyng freed from the feare of lawe, thei might ſinne more freely. And theſe two are moſtly alwaies ioyned together, that thei that are let looſe to wickedneſſe, together deſire that all order were aboliſhed. Further, albeit this was their drift, to plaie the wilde Coltes with out yoke, yet it appeareth by Iudes woordes, that thei vſed to ſpeake leudly and cō temptuouſly of thoſe that were in authoritie. As at this daie phantaſticall fellowes doe not onelyonly grinde their teeth, that thei are reſtrained by the authoritie of Gouerners: but thei furiouſly wraſtle againſt all gouernment: thei crie, that the right of the ſworde is prophane and contrarie to godlineſſe. Finally, thei proudly abandon out of the Churche of GOD Kynges and all Magiſtrates. He calleth Dignities, degrees endewed with excellencie, and thei that excell in honour.
9 But Michaell the Archangell. Peter comprehēdeth this argument more breefly, & in generall, that the Angels whiche farre exceade men, yet dare not giuegive railyng ſentence. Further, becauſe thei hauehave thought that this Hiſtorie, is taken out of an Apocriphall booke, thence it is that the Epiſtle ſhould bee of leſſe accompte. But ſeeyng the Iewes had many thynges by the Traditions of the Fathers, I ſee nothyng to bee abſurde, if we ſaie, that Iude reported that, whiche was deliuered by hande many yeres before.
I knowe in deede, that many fooliſhe thinges hauehave béen receiued vnderunder this pretence, as the Papiſtes at this daie recken in this accompte, eueryevery ſenceleſſe dotage of the Monkes. But this doeth not lette, but that thei had certaine hiſtories whiche were not written. This is out of controuerſie, that Moſes was buried of GOD, that is, that his buriall was hid by the aſſured Counſell of God. And it is not vnknowne to any, why his place of buriall was hidd, that is, leaſte the Iewes ſhould drawe his bodie into an occaſion of ſuperſtition. What maruel then, if Sathan endeuour to bryng to light, the bodie of the Prophet, that was kept ſecret by the will of God? But the Angels withſtoode it, as their miniſterie is alwaies at hande with God. And in deede we ſee, that almoſte in all worldes, Sathan hath vſed this deuiſe, that the bodies of the ſeruauntes of God might be Idolls to ſo many fooliſhe men.
Wherfore, for this teſtimony, although it be not found in Scripture, this Epiſtle ought not to be called into doubt. Whereas Michaell alone is alleadged to diſpute with Sathan, it is no newe thyng. Wee knowe that the thouſandes of Angels are alwaies at hand to ſerue the Lorde: but he applieth with choice to the performaunce of thynges, this or that, as it pleaſeth him.
That whiche Iude reporteth that Michaell ſpake, is alſo had in Zacharie. 3.1. God rebuke thée or repreſſe thee, Sathan. It is, as thei call it, a compariſon of the more and ye leſſe. Michaell durſt not more bitterly curſe Sathan, who yet was a reprobate and damned, then that he might commit hym to God to be ſuppreſſed. But theſe feare not, to ſpeake euill of (with extreme reproches) the powers whom God adorneth with ſinguler honour.
10 Whiche thei knowe not. He ſignifieth that thei ſauour nothyng but that whiche is groſſe and beaſtly: and therefore not to perceiue what is worth of honor: yet that thei are ſo impudently mad, that thei feare not to condemne thoſe thynges whiche are beyonde their capacitie. Againe, that thei are toyled in an other euill, that when after the maner of beaſts thei runne headlong to thoſe thynges whiche offer them ſelues to the outwarde ſenſes, thei keepe no modeſtie in them: but thei doe vtterly plunge themſelues, no other waies then the Swine tumbleth hymſelf into the filthineſſe of mire.
The Aduerbe naturally, is ſet againſt reaſon and iudgement. For the only force of nature rageth in brute beaſtes: but reaſon ought to guide mē, and to bridle their affections.
11 Wee bee vntounto them: for thei hauehave followed the waie of Caine: and are caſt awaie by the deceipt of Balaams wages, and hauehave periſhed in the gainſaiyng of Core.
12 Theſe are blottes in your louelove feastes, feaſtyng emong them ſelues, and feedyng them ſelues without feare, cloudes without water, caried aboute of windes: corrupt trees without fruite, twiſe deade, and plucked vp by the rootes.
13 Raging waues of the Sea, fomyng out their owne ſhame: thei are wandring Starres, to whom is reſerued the blackeneſſe of darkeneſſe for euer.
11 WOe be vntounto them. It is maruell why he doeth ſo ſharplie inueigh againſt them, ſeeyng he had ſaied of late, that an Aungell had not libertie, to giuegive railyng ſentence againſte Sathan hym ſelf. But his purpoſe was to ſette doune a generall rule: He onelyonly ſheweth breefly by Michaels example, how intollerable the rage of theſe fellowes is, whileſt thei peeuiſhely raile vponupon that whiche God dooeth honour. It was in deede lawfull for Michael, to thunder vppon Sathan with extreame curſyng. And wee ſee how vehemently the Prophetes dooe ſometymes enueigh againſt the wicked. But ſeeyng Michael abſtaineth from extreame ſharpneſſe, otherwaies lawfull, how outrageous is it to keepe no meane againſte the Creatures whiche excell in glorie? But when he dooeth pronounce vponupon theim, he doeth not ſo muche wiſhe euill vntounto them, as premoniſhe, what ende thei ſhall hauehave.
And that he doeth, leaſt thei might cary any with theim to deſtruction vnawares. He ſaieth thei are the followers of Cain, who beeyng vnkinde to God, peruertyng his worſhippe with an euill and a wicked harte, did bereaue hym ſelf of the birtheright. He ſaieth thei were deceiued with rewarde as Balaam, becauſe thei corrupt the doctrine of godlineſſe for filthie lucre ſake. But the Metaphor whiche he vſeth, expreſſeth ſomewhat more. He ſaieth thei are caſte awaie: That is, becauſe their intemperatneſſe is caſt awaie, as water that is ſpilte. Thirdlie he ſaieth, that thei followe the gainſaiyng of Chore: Becauſe thei trouble the good eſtate of the church. 12 Blottes in your louefeaſtes. Thei which read, emongſt your Charities, doe not, in my iudgement expreſſe the naturall meanyng ſufficiently. For he calleth foreign Feaſtes, whiche were vſed emongeſt the godlie, for to teſtifie their godlie vnitie. He ſaieth that ſuche bankettes are defiled of vncleane men, whiche diſſolutely after cramme themſelues. For there was great ſparyng and moderatiō. It was not therfore meete, that raueners ſhould bee admitted thether, whiche afterwarde ſhould intemperatlie cramme their paunche otherwhere. Many copies hauehave bākettyng together with you. Whiche readyng if it bee better like, the ſenſe ſhalbe, that thei were not a reproche, but greeuous and troubleſome, as, thei that ſhould without feare ſtuffe their Bellies, of the common charges of the Churche.
Peter ſaieth ſomewhat otherwaies, who writeth that thei are fedde in errour, and that thei eate together with the companie of the faithfull. As if he ſhould hauehave ſaied, that thei doe vnaduiſedly, who nouriſhe ſuche daungerous Serpentes: And that thei are twiſe fooles, whiche pamper their exceſſiue riot.
And at this daie, I would God there were more iudgement in ſome good men, who while thei delite to bee too fauourable towardes the wicked, bryng greate hurte to the whole Churche.
Cloudes without water. The twoo ſimilitudes whiche are in Peter, yet to one ende he knitteth into one. For, eche nippeth the boaſting. Becauſe theſe varletts, albeit thei promiſe many thinges, yet thei are barraine, and emptie within. As the Cloudes that are driuen with the ſtormes giuegive hope of raine, but by and by thei waſt to nothyng. Peter addeth a ſimilitude of a drie and emptie Fountaine. And Iude coupleth diuers Metaphors to one ende: that Corrupt trees: as at gatheryng tyme the ſtrength of trees decreaſeth: After he calleth them Trees without fruite, plucked vp by the rootes, twiſe dead. As if he ſhould hauehave ſaid, there is no iuyce within, how ſoeuer the leaues appeare.
13 Rageyng waues of the Sea. It maie more plainely bee gathered by the wordes of Peter, why this was added: that is, becauſe being puffed vp with pride, thei bluſter out or rather ſpue out proude wordes in a loftie ſtile. In the meane tyme thei do ſo bryng nothyng that is ſpirituall, that thei rather caſt men doune to bee as voyde of feelyng as brute beaſtes. Suche, as is alreadie ſaid, are at this daie thoſe phantaſticall fellowes, who tearme them ſelues Libertines. Thou wouldeſt ſaie thei doe nothyng but thunder. For deſpiſing the common order of ſpeeche, thei feigne vntounto themſelues I wot not what ſtraunge farr fetched forme of vtteraunce. After thei hauehave ſeemed to lift their Diſciples aboue the Skies, thei ſodainly fall into beaſtly errors. For thei imagine that that is the ſtate of innocencie. When there is no difference betweene that which is filthie and cleane. Thei imagine that that is a ſpirituall life, while feare beyng ſet a parte, eueryevery one doeth ſecurely flatter hymſelf: that we become Gods, becauſe God wholly taketh our ſpirites departyng out of our bodies. For whiche cauſe the ſimplicitie of the Scripture, is with more diligence and reuerence to be eſteemed, leaſt more finely plaiyng the Philoſophers thē is conuenient, wee approache not to Heauen, but rather bee ouerwhelmed in manifolde incomberaunces. He therefore calleth thē wandryng Starres, becauſe thei dazle ye eyes with a vaniſhyng ſhew of light.
14 And Enoch the ſeuenth from Adam did before Propheſie of them, ſaiyng: Behold the Lorde commeth with thouſandes of his Sainctes.
15 That he might giuegive Iudgement againſt all men, and might rebuke al the vngodly amōg them, of all their wicked deedes, which thei hauehave vngodly committed, and of all their cruel ſpeakinges, which wicked men hauehave ſpoken againſt God.
16 Theſe are murmurers, complainers, walking after their owne lusts: and their mouth ſpeaketh proude thynges, hauyng mens perſons in admiration for aduauntage.
ANd before. I thinke rather that this Propheſie was not written, then taken out of the Apochripha Bookes. For it maie bee that thei of olde tyme did commende this ſaiyng to their poſteritie, as a thing worthie the remembryng. If a man aſke (ſeyng there bee many like ſaiynges eueryevery where in the Scriptures) why he did not cite this teſtimonie written out of ſome one of the Prophets, the aunſwere is readie: that he would repeate from the furtheſt antiquitie what the Spirite hath pronounced of them. And this is the meanyng of the wordes. For he ſaith by name the ſeuenth from Adam, that he maie commende the antiquitie of the Propheſie: namely, that it hath beene alreadie in the former worlde. And whereas I hauehave ſaid, that this Propheſie was knowne vntounto the Iewes by reporte: if any man thinke other waies I doe not ſtriue: as neither of the Epiſtle alſo, whether it bee Iudes, or ſome other mans. OnelyOnly I followe that whiche is likely in thynges doubtfull.
Behold the Lorde came. The tyme paſt is put for the tyme to come, after the maner of the Prophets. He ſaieth that he ſhal come with thouſands of Sainctes: vnderunder whiche wordes he noteth as wel the faithfull as the Angels. For both ſhall ſet forth the tribunall ſeate of Chriſt, when he ſhall come doune to iudge the worlde. He ſaith thouſandes, euen as Daniell alſo 7.10. doeth ſaie millions of Angells: leaſt that the multitude of the vngodly, ſhould as a ragyng Sea carrie awaie the children of God, whileſt thei thinke that it will come to paſſe that the Lorde will at length gather his together, of whiche parte dwellyng in heauen, is now hidden from our eyes, and parte lieth hidden vnderunder a great heape of chaffe. But the puniſhement that hangeth ouer the reprobate, ought to ſtaie the electe in feare and watchfulneſſe. He ſpeaketh of deedes and woordes: becauſe theſe corrupters did not onelyonly muche hurt by their wicked life, but by their lewde and vncleane ſpeech. And he calleth them hard ſpeeches, for the ſhameleſſe boldneſſe wherewith beyng puffed vp, thei doe malepertly thruſt in them ſelues.
16 Theſe are murmurers. Becauſe thei flatter them ſelues in wicked affections, thei are withall harde and frowarde, th…t thei are neuer ſatiſfied: hence it commeth that thei alwaies murmur and complaine, although good men doe beare themſelues kindly towardes them. He nippeth their proude ſpeakyng, becauſe thei boaſt them ſelues proudly. But in the meane while he ſheweth that thei are of a vile diſpoſition: becauſe thei ſlauiſhly abaſe them ſelues, for aduauntage. And this vneuen dealing is commonly ſeen in ſuch varlets. Where there is no man whiche maie ſtaie their Pride, or there is no reſpect whiche maie let it, their Pride is intollerable: thei chalenge any thing vntounto themſelues ſo imperiouſly. But thei vilely flatter thoſe, whō thei flatter, or of whom thei hope for ſome gaine. He taketh perſons, for the outward greatneſſe or power.
17 But ye beloued remember the wordes which were ſpoken before by the Apostles of our Lorde Ieſus Chriſt: to wit,
18 That thei told you, that ther ſhould be mockers in the laſt tyme, whiche ſhould walk after the luſtes of their owne vngodlineſſe.
19 Thoſe are thei which ſeperate them ſelues, fleſhly, not hauyng the Spirit.
BVt ye. Now he ſetteth the warnynges of the Apoſtles whiche were freſhe in memorie, after the auncient Propheſie. This worde, foreign, that is remember, it maketh no greate matter, whether you reade it in the Indicatiue moode, or in the Imperatiue moode. For the ſence remaineth one, that thei which are armed, ought not to bee aſtoniſhed, with the Propheſie, whiche he citeth He vnderſtandeth the laſt tyme, wherein the ſtate of the Church beyng renued, doeth receiue a ſetled condition to the ende of the worlde. And it began from the firſt commyng of Chriſt. He calleth them Mockers after the maner of the Scripture, whiche beeyng dronken with a wicked and prophane contempt of God, doe breake out into a beaſtly deſpiſing of his power: ſo that no Religiō doth keepe them any more in their duetie: becauſe no feare of the iudgement to come, no hope of eternall life doeth ſtick in their myndes. As now a daies the worlde doeth eueryevery where ſwarme with hauing no God but their owne bellie Epicures which deſpiſe God, who quite caſtyng a ſide all reuerence, do furiouſly ſcoffe the whole doctrine of godlineſſe as a tale.
19 Whiche ſeperate. Many Greeke Copies hauehave a Participle abſolute. Others add foreign: but almoſt in the ſame ſence. For he vnderſtandeth that thei make a departure from the Church, becauſe thei can not beare the yoke of diſcipline, as whiche beyng giuen to the fleſh, doe abhorre a ſpirituall life. The fleſhe here is ſet againſt the Spirite, that is, the grace of regeneration: and therefore it doeth ſignifie an euill diſpoſition, ſuche as is in men not yet borne a newe. For in this nature whiche goeth out of kinde, whiche we draw from Adam, is nothing but a groſſe and earthly thyng: that no parte of vsus doeth aſpire vntounto God, till we be renued with his ſpirite.
20 But ye, beloued, edifiyng your ſelues in your moſte holy faithe, praiyng in the holy Ghoſt.
21 Keepe your ſelues in the louelove of God, looking for the merciemercy of our Lorde Ieſus Chriſt vntounto eternall life.
22 And hauehave merciemercy on ſome, putting difference:
23 And others ſaue through feare, pullyng them out of the fire, hatyng alſo the garment ſpotted by the fleſh.
24 Now to hym that is able to keepe you free from ſinne, and to preſent you faultleſſe before the preſence of his glorie with ioye,
25 To God onelyonly wiſe our Sauiour bee glorie, and maiestie, and dominion, and power, now, and for euer, amen.
BVt ye &c. 20He ſheweth the waie whereby thei may ouerturne all the engines of Sathan, to wit, hauyng louelove ſo ioyned with faith, as though thei did watche in a Holde vntill the commyng of Chriſt. But as he is much and vſuall in borrowed ſpéeches, ſo here alſo he hath his maner of ſpeeche whiche muſt breefly bee noted. He commaundeth in the firſt place that thei builde themſelues in faithe. Whereby he ſignifieth that the foūdation of faith muſt be helde faſt: but that the firſt inſtruction is not ſufficient vnleſſe thei ſtriue daily to goe forwarde, whiche hauehave alreadie laied the foundation in a right faith. He calleth their faithe moſte holy, that thei maie reſt ſoundly vppon it, and leanyng vntounto the ſtrength thereof, maie neuer wauer. But for as muche as the whole perfection of man doeth conſiſt in faith, it ſeemeth to be an vnſeemely thyng that he biddeth to builde an other buildyng, as though faith did onelyonly begin a man. The Apoſtle aunſwereth this queſtion, when he addeth by and by, that men are builded vponupon faithe, louelove being ioyned withall. Vnleaſt it may be that ſome man had rather take it thus, that men are builded in faithe, ſo farre as thei profite therein. And truely they daily goyng forwarde in faithe, doe cauſe that it riſeth into a full buildyng. By this meanes the Apoſtle would teach, that we muſt growe in faithe, that wee muſt bee earneſt in praier, and that wee muſt holde faſt our callyng in louelove.
Praiyng in the Spirite. This is the waie of continuance, if wee bee inſtructed with the power of God. Therefore, as often as wee ſpeake of the conſtantneſſe of faithe, we muſte flie vntounto praier. And becauſe we commonly praie ſlaighlie, he addeth, in the Spirite: as if he ſhould ſaie, that there is ſo greate ſlackneſſe, and ſo greate coldneſſe of our fleſhe, that none can praie a right, vnleſſe he bee ſtirred vp with the Spirite of God, that wee are ſo readie to miſtruſte and fearfulneſſe, that no man dareth call God Father, except the ſame Spirite doe teache hym. For, frō hence commeth carefulneſſe, hence heate andearneſtneſſe, hēce chearfulneſſe, hence hope of obtainyng, hence finally come thoſe vnſpeakable gronynges, of whiche Paule ſpeaketh. Rom. 8. Therefore, Iude teacheth not without cauſe, that no man can praie as he ought, except the Spirite bee his guide.
21 Keepe your ſelues in LoueLove. He placeth LoueLove as the keeper and guide of our life: not that he maie ſet it againſt the grace of God, but becauſe this is the right courſe of our callyng, if we goe forward in LoueLove. And becauſe many thynges doe intice vsus to backſliding, that it is hard to keepe our ſelues ſounde vntounto God vntounto the ende, he recalleth the faithfull vntounto the laſte daie. For the verie waityng for that daie, ought to ſtaie vsus vp, that wee neuer fainte. Otherwaies wee muſte needes quaile euerie moment.
And it is to bee noted, that he will not hauehave vsus to hope for eternall life, but from the merciemercy of Chriſte. For, he ſhall ſo bee our Iudge, that he holdeth the free benefite of Redemption, purchaſed by hym, as a rule to iudge by.
22 And hauehave compaſſion on ſome. He ioyneth an other exhortation, how the faithfull ought to behaue them ſelues in correctyng their brethren: that thei maie bryng them vntounto the Lorde.
And he teacheth that thei are diuerſlie to bee dealt with, to wit, eueryevery manne, accordyng to his diſpoſition. For, towardes the gentle, and ſuche as are willyng to be taught, wee muſt vſe gentleneſſe. Others are more hard: therefore, to be brought vnderunder with feare. This is the puttyng of a difference whiche he ſpake of. The Participle foreign, that is puttyng difference, I knowe not why Eraſmus ſhould rather chuſe to tranſlate it Paſſiuelie, ſeyng it is doubtfull: and the Actiue ſignification, doeth farre better agree with the text. Therefore the ſomme is, that, if wee will prouide for the ſafetie of them that do fall. We muſt conſider the inclination of eueryevery manne: that thei whiche are gentle and tractable, bee gently called backe into the waie, as worthie of compaſſion: but if any be ſtubberne, let hym bee corrected more ſharpely. And becauſe ſharpeneſſe is almoſte hurtfull, he excuſeth it by the neceſſitie, becauſe thei cannot otherwaies bee preſerued, whiche dooe not followe good counſailes of their owne accorde. Further, he vſeth an excellent borowed ſpeeche. For, where there is no daunger of burnyng, wee doubte not with violence to pull hym, whom we deſire to hauehave ſafe: neither in deede were it inough to beeken with their finger, or gentely to reache out the hande. So alſo their ſafetie is to bee prouided for, whiche would not come vntounto God, vnleaſt thei were hardly drawne.
The old interpretation doeth farre differ: whiche readyng is yet found in many Greeke copies. Reprooue theim that are iudged, ſaith the old interpreter. But that former ſence dooeth better agree: and in my iudgemente it is true and naturall. The woorde to keepe, is tranſlated vntounto menne: not that thei are authours of ſafetie, but Miniſters.
23 Hatyng. This place, whiche otherwaies dooeth ſeeme darcke, ſhall hauehave no hardneſſe, the borowed ſpeeche beyng wel expounded. He willeth that the faithfull doe not onelyonly take heede of the touchyng of vices: But that no infection doe faſten vponupon them, he teacheth that whatſoeuer is nere and alied, be auoided. As if we ſpeake of in chaſtitie, wee will ſaie that all prouocations to luſte muſte bee taken awaie. That ſhalbee yet made more plaine, if the ſpeeche bee made full: to wit, that we hate not onelyonly the fleſhe, but the garmēt which is defiled with the touching of it. For this note foreign i. and, ſerueth to amplification. Therefore, he doeth not ſo muche permitt euill to bee nouriſhed by ſufferaunce, that rather he bideth all preparations, and all additions as thei call them, to be cutte of.
24 And to hym that is able to keepe. He ſhutteth vp his Epiſtle, with the praiſe of God: in whiche he ſheweth that our exhortations can dooe nothyng, neither our endeuours, except the effecte proceede frō the power of God.
Some copies hauehave (Them) whiche readyng if wee receiue, the ſence ſhalbee, in deede it is your parte to endeuour, that thei maie be ſafe: but it pertaineth to God onelyonly to performe the ſame. Yet the other readyng pleaſeth me better: in whiche alſo there is an alludyng vntounto the former ſentence. For after that he hath exhorted the faithfull, to ſaue that whiche was loſt: to the ende that thei might knowe, that al endeuours will be to none effecte, excepte God woorke: He doeth in deede witneſſe that thei can not otherwiſe bee ſaued, then by the power of God. Albeeit in this laſte parte, there is an other Verbe, that is to ſaie, foreign, whiche ſoundeth to keepe. So he ſhould hauehave reſpect to that former member, where he ſaied, Saue, or Keepe your ſelues.
FINIS.