Exposition of Jude 2, Biblical exegesis · Verse 12 · Commentary 1
EXPLICATION.
Four things are here to be explained.
1. What theſe Seducers are her called, or the name affixed to them, Spots.
2. Where they converſed, or to what company theſe ſpots cleaved. In your Feaſts of Charity.
3 What they did there? 1. They Feaſt: 2 They feed themſelves.
4. How they feaſted and fed? viz. without fear.
1 For the firſt. They are called ſpots, in the Greek, foreign. The word hath a double ſignification, very congruous to the preſent ſcope and drift of the Apoſtle.
1. The word foreign, (here interpretend Spots) ſignifieth Rocks, *Quemadmodum ſcopuli, navigantibus infeſti ſunt ac pernicioſi, cum inopinato occurrunt ſic iſti, coepulan. tibus, inſperatam perniciem inferunt. Oecum. foreign, non ſolum eſt glarea, id eſt, terrae ſpecies quae maculas facile relinquit, ſed etiam concavum ſaxum, in litore maris, ſeu lacuum ac fluminum in quam concavitatem, tanquam in commune receptaculum, ſordes aquarum confluunt. Aret. Confragoſa in mart ſaxa, & cavernoſae rupes Gagn. foreign apud prophanos Authores, uſurpatur primò pro macula in veſte è vi no vel unguine ei inhaerens, quae eam decolorat: ſecundò pro naevo in facie. Gerh. in 2 Pet. 2.13. Derivatur à foreign, à trahendo coeno; quaſi denotentur ſpurciſſimi haeretici, cognominati etiam foreign, quòd coenum & lutum ſignificat, Borborita, five Borboriani. Lorin. in loc. Eſt metaphora à panno: vel veſtibus, in quibus ex gutta vini, olei, alteriùſue rei, contrahitur alius color quam ſit nativus Aret. in Epheſ. foreign propriè ſignificat vituperium, à verbo foreign vituperare. 2 Cor. 6.3 & 8 20. LXX. uſtrpant pro foreign, quod generaliter ſignificat aliquid in corpore, vel actione vitae, quod incurrit reprehenſionem. Gerh. in 2 Pet.ſuch as in the ſea (not being by Mariners diſcerned and ſhunned) may eaſily cauſe Shipwrack. And in this ſenſe Oecumenius underſtands the word in this place; as if theſe Seducers in their meetings with the Chriſtians, were as pernicious to their ſouls, as are Rocks in the ſea to thoſe Ships, which by the unwarineſs of the Mariner, unexpectedly daſh againſt them. Others conceive, that they are compared to Rocks neer the ſhore, which being hollow, contract and gather the filth and mud which the ſea caſts up into their holes; as if the Apoſtle would note them to be a colluvies, ſink, or common receptacle of all filth and wickedneſs. But 2. I conceive the word is here more fitly rendred ſpots, then rocks; for the word ſpots, foreign, 2 Pet. 2.13. is of the ſame derivation and ſignification, and uſed upon the very ſame occaſion with this; and there it is joyned with the word foreign, which imports blemiſhes, or any thing in the body or Actions which may render either liable to diſgrace and reproach. They are (ſaith Peter) foreign (Labes & maculae, Bez. Coinquinationes, et maculae, Vulg.) ſpots and defilements, or blemiſhes. And the words foreign, and foreign, a ſpot, among profane Writers, betoken defilement and deformity, and are uſed either to ſignifie any ſpeck, mole, or wrinkle on the face, or any ſtain on the garment, by the dropping of wine or oyle upon it (very often done in Feaſting); (which notion (ſaith Lorinus) is moſt agreeable to the Apoſtles purpoſe of ſpeaking concerning their being ſpots in Feaſts); Tritum eſt; nominibus abſtractis improbiſſimum quem que appellare, facem, peſtem, perniciem, ſcelus. Lorin. In abſtracto eſt magna Emphaſis, ut enim hominem inſigniter ſceleratum vocamus ſcelus; ſic Apoſtolus falſos doctores, utpote inſigniter maculatos & inquinatos vocat maculas, & inquinamenta. Gerh. in 2 Pet. Non vitioſus homo es, Zoile, ſed vitium. Martial.and by way of reſemblance its uſed concerning the ſpots and ſtains of the ſoul; namely, ſins which render him who was made after Gods Image, defiled and deformed: Hence the Apoſtle ſpeaks of the Church (waſht and cleanſed by Chriſt) as not having (ſpot, foreign) or wrinkle, but as being holy, and foreign, without blemiſh, Eph. 5.27. Nor is it without a ſingular Emphaſis, that the Apoſtle expreſſeth them (who were themſelves ſo defiled, and ready to ſpot and defile the Chriſtians) by a word in the abſtract, calling them not ſuch as doe defile and beſpot, but even very ſpots and defilements; and thus abſtractly ſpeaks the Spirit of God, in other Scriptures, when it would increaſe and intend the ſignification. We have found this man a peſt, a very plague, Acts 24.5. Eph. 5.8. Once were yee darkneſs, but now are ye light. And moſt deſervedly are theſe impure Seducers called ſpots, both in regard 1. Of their deformity, and 2. Defilement. 1. Of their deformity; 1. They (like ſpots) caſt a deformity, diſgrace, or blemiſh upon their Chriſtian profeſſion: What Heathen, who never heard of Chriſt, but would have thought Chriſt (ſeeing theſe beaſtly Epicures,) a Bacchus, and theſe Love-Feaſts, (as prophaned by theſe) Bacchus's feaſts? Aeſtimari à cultoribus poteſt ille qui colitur, Salu. Ezek. 36.20. Eezk. 43.8.the worſhip and worſhipped, being judged of according to the Worſhippers. They have prophaned (ſaith God to the Jews in captivity) mine holy Name, (among the Heathen) when they ſaid, Theſe are the people of the Lord, and are gone forth out of his land.
2. They were ſpots of deformity to the meetings wherinto they came; they were blemiſhes to the faces of the Chriſtian aſſemblies. As one or two braſs-ſhillings in a ſum of money, make all the reſt ſuſpected; ſo by the unholineſs of ſome, the reſt ſuffered. Wicked men look upon ſpots among, and upon Saints, with a multiplying glaſs, and as with old mens Spectacles, making a great letter in a ſmall print: Heathens ſeeing theſe among Chriſtians, might ſay, ſuch are they all, never a barrel better Herring. Euſeb. lib. 4. cap. 7. Qui & ipſi ad detrectationem divini nominis & Eccleſiae, à Satana praemiſſi ſunt, uti ſecundum alium modum, quae ſunt illorū audientes homines, & putantes omnes nos tales eſſe, avertant aures ſuas à praeconio verita. tis. Iren. l. 1. cap. 24. p. 30. foreign. 2 Pet. 2. ult. Epiph. lib. 1. tom. 2. cap. 26. pag. mihi 86. foreign. Refert Clemens Alexandrinus, illis verbis, Luc. 6.30. Omni petenti te tribue, ad impuriſſimae libidinis defenſionem abuſos. Ad epulas ſolemni die coeunt cum omnibus liberis, ſororibus, matribus, ſexus omnis homines & omnis atatis. Illic poſt multas epulas ubi convivium caluit, & inceſtae libidinis fervor exarſit, canis, qui candclabro nexus eſt▪ jactu offuſae, extra ſpatium lineae quâ vinctus eſt, ad impetum & ſaltum provocatur, ſic everſo atque extincto conſcio lumine, impudentibus tenebris nexus infandae cupiditatis involvunt. Minut. Fel. in Octavio.Hence it was that Irenaeus writes concerning the Carpoeratians, that they were men ſent by Satan to defame the Name of God, and the Church: that men obſerving their wickedneſs, and thinking that we all were ſuch, might turn away their ears from the preaching of the truth. To the ſame purpoſe likewiſe ſpeaks Epiphanius, Theſe men (ſaith he) were ſent forth by Satan to be a diſgrace to the Church, they putting upon themſelves the name of Chriſtians; that for their ſakes, the Nations might abhor to get any good by the Church of God, reject truth preached, and think that all who are in the Church, are like to them, and for the wickedneſs of a few, reproach all the reſt; and therefore where-ever any of them come, the Gentiles will have nothing to do with us.
3. They were ſpots of deformity to themſelves, they diſgraced not onelyonly their profeſſions, but their very perſons, and blemiſht even humane nature it ſelf; they turned themſelves into beaſts, and caus'd in themſelves an interregnum of reaſon, making reaſon (the Prince) to be a Lacquey, and ſenſe (the ſervant) to ride, and be exalted; if ever any deſerved to be called brute beaſts, dogs turned to their vomit, or ſows wallowing in mire, they were theſe impure Borborites.
2. They were ſpots of defilement: 1. Carnally, they defiled themſelves, their own bodies, their fleſh, (theſe defile the fleſh, verſ. 8.) by drunkenneſs, and eſpecially by uncleanneſs. I tremble to Engliſh what Epiphanius reports, of theſe impurities, among the Gnoſticks; and Clemens Alexandrinus, and Minutius Felix, among the Carpocratians at their meetings. That ſins of unchaſtity are peculiarly defiling, hath been ſhewn before, Part. 1. pag. 614, 615.
2. They defil'd one another ſpiritually, they were pitch, and it was hard to touch them, and not to be defiled; they were leaven, plague-ſores, gangrenes, lepers, diffuſive of ſin, infectious to others; the Divel conveyed his puddles through theſe pipes. The contagion of theſe, infected the ſound, but the ſoundneſs of the healthful recovered not the infected. That Chriſtian had need be of a very hail conſtitution indeed, who converſing with ſuch Peſtilential perſons, contracts not their ſickneſs. Every ſin (as we ſay of ſome diſeaſes) is catching. Any root of bitterueſs ſpringing up may defile many, Hebr. 12.15.
Thus we ſee the firſt thing opened, viz The Name which the Apoſtle affixeth to them; he calls them Spots▪
2. For the ſecond, Eraſmum qui charitates vertit, Gagneus reprehendit quiâ nunquam vel rarò pro dilectine, ſumitur foreign in plurati. Lorin. Si dicuntur foreign, impiis iſtis vindicaretur quod totius eccleſiae erat, ne que enim foreign iſtorum hominum erant propriae, ac proinde foreign addi non potuit, cum communeseſſent Eccleſiae to…ius. Gerh. in 2. p.The places where theſe ſpots did cleave and ſtick, or the meetings and companies which theſe Seducers frequented, are expreſt in theſe words, Your feaſts of charity, foreign; though the word foreign in the ſingular number, ſignifieth love, or charity, yet the word foreign being in the plurall, is ſeldome or never taken in that ſenſe, but for Feaſts, or Banquets of love; whence it is that Eraſmus is by ſome reprehended, for turning theſe words, foreign, in charitatibus in your charities; and as deſervedly do Beza and Gerard correct the Vulgar Tranſlation, which reads this place in epulis ſuis, in their feaſts, viz. of love, as if the Apoſtle intended that theſe Seducers were ſpots in their own feaſts; whereas theſe love-feaſts, were the brotherly meetings of the Church, into which theſe ſenſual Epicures intruded, and unto which, like ſpots they cleaved. And therefore our Apoſtle (in this word foreign to which ſome Copies adde, foreign,) tels the Chriſtians, that theſe impure companions did feaſt with them, by that occaſion they manifeſting their lewdneſſe; The Inſtitution of theſe love-feaſts, was founded on the cuſtome of the Church, which immediately before the celebration of the Lords Supper, uſed to have a feaſt, Longè probabilius eſt, morem fuiſſe. ut prius haberetur convivium illud commune, poſtea fierèt participatio ſacrae Euchariſtiae. Eſtius in 1 Cor. 11.20. Videatur quo que Aug. Ep. 118. ad Januar. Tert. cap. 39. A polog. Coena noſtra, de nomine, rationem ſuam oſtendit; vocatur foreign, id quod dilectio penes Graecos eſt; quantiſcunque ſumptibus conſtet, lucrum eſt, pictatis nomine facere ſumptum; ſiquidem inopes quoſque refrigerio iſto juvamus, &c. non prius diſcumbitur quam oratio ad Deum praeguſtetur; editur quantum eſurientes capiunt, bibitur quantum pudicis eſt utile; ita ſaturantur, ut qui meminerint, etiam per noctem, adorandum Deum ſibi eſſe; ita fabulantur, ut qui ſciant Dominum audire. Poſt aquam manualem, & lumina, ut quiſque de Scripturis ſanctis, vel de proprio ingenio poteſt, provocatur in medium Deo canere, hinc probatur quomodo biberit, aeque oratio convivium dirimit; inde diſceditur non in catervas caeſionum, neque in claſſes diſcurſationum, nec in eruptiones laſciviarum, ſed ad eandem curam modeſtiae & pudicitiae, ut qui non tam coenam coenaverint quam diſciplinam.to teſtifie, continue, & increaſe, brotherly love among themſelves; as alſo to the poor, who hereby were releived; whence they had their name foreign, charities, as if they were ſo intended for love, that there could not be ſo fit a name by which to call them, as Love it ſelf. Of theſe Feaſts ſpeaks the Apoſtle, 1 Cor. 11.21. when he ſaith, That every one taketh before other, foreign, his own ſupper, as alſo 2 Pet. 2.13. where he ſpeaks concerning the feaſting of theſe Seducers with the Chriſtians; and freque…t mention is made of theſe Feaſts among the Ancients. Of whom Tertullian ſpeaks the moſt fully in his 39th Chapt. of his Apolog. where he tells us, That the name of thoſe feaſts manifeſted their nature, they being called by a Name which ſignifies love. In them (ſaith he) our ſpiritual gains, countervail for all our worldly coſts; we remember the poor; we ever begin with prayer. In eating and drinking we relieve hunger, but ſhew no exceſs. In our feeding at Supper, we remember that we are to pray in the night: In our diſcourſe, we conſider that God hears us. As ſoon as water for our hands, and lights are brought in, any one ſings either out of the Scriptures, or (as he is able) ſome meditation of his own, and by this, he ſhews how temperate he was at Supper-time. Prayer is the firſt and laſt diſh of the Feaſt, with this it began, and with this it ends; and when we depart, our behaviour is ſo religious and modeſt, that one would have thought, we had rather been at a Sermon then a Supper. And Tertullian writing to the Martyrs in Priſon, relates how they were relieved, Per curiam Eccleſiae, & agapen fratrum; by the care of the Church, and the Charity of the brethren at their Love Feaſts. Of theſe alſo ſpeaks Cyprian, Cypr. l. 3. ad Qurrinum. Agapen & dilectionem fraternam, Religieſe & firmiter exercendam, &c.in his third book to Quirinus, where he ſaith, that theſe Feaſts of Charity, and brotherly love, are Religiouſly and firmly to be exerciſed: ſo that the ground of thoſe ancient Love-Feaſts, was proviſion for the poor brethren, the preſerving of mutual love among themſelves, and the expreſſing by both, their thankfulneſs to God for beſtowing his Son upon them; in which reſpect they thought it moſt ſit to celebrate them immediately before their receiving of the Lords Supper; Juſtin. Mart. pro. Chriſtian. Apol. 2.though in a ſhort time (in the Church of Corinth) theſe Feaſts of Charity grew to be corrupted and abuſed by diviſions, the excluding of the poor Chriſtians from them, as alſo by Riot and Luxury, 1 Cor. 11.21.
Some conceive that theſe Feaſts of Charity were by the Chriſtians (converted from Gentiliſme) brought into the Church, to retain ſome thing like the cuſtomes of the Heathens, who were wont at the time of their ſacrificing to their Gods, to have publick Feaſts of Joy, which Feaſts, Paul (1 Cor. 10.21.) calls, the Cup of Divels, and the Table of Divels. Others think, they were introduced in imitation of the Jewes, who by Gods appointment, were wont to joyn Feaſting, to their offering of their Euchariſtical Sacrifices, and their Peace-Offering; as Deut. 27.7. Thou ſhalt offer Peace-Offerings, and ſhalt eat there, and rejoyce before the Lord thy God. So Exod. 18.12. Jethro having taken Burnt Offerings and Sacrifices for God, Aaron came and all the Elders of Iſrael, to eat bread with him before God. See likewiſe Deut. 14.23. and 12.7. and 16.11. and Exod. 3.18. though God bids Moſes ask Pharaoh that Iſrael might go and Sacrifice in the Wilderneſs, yet chap. 5.1. Moſes deſires Pharaoh, that they might hold a Feaſt unto God in the Wilderneſs. And Calvin thinks, that this both Jewiſh and Heatheniſh cuſtom of joyning Sacrificing and Feaſting together, Nec dubito quin Sacrificio rum ritus, tam Judaels quam Gentibus communes, cauſam praebuerint. Video enim Chriſtianos ſic vitia rituum ferè correxiſſe, ut ſimi…itudinem aliquam retinerent Calvin. in 1 Cor. 11. Ad exemplum & quandam repraeſentationem illius coenae, quam Chriſtus ultimam habuit cum ſuis diſcipulis, priuſquam corporis & ſanguinis ſui Myſterium inſtitueret. Eſtius in locum.was imitated by the Chriſtians in theſe Feaſts, they being almoſt ever wont (ſaith he) ſo to correct and reform the vitiouſneſs of Superſtitious Rites and Cuſtomes, as yet to retain a reſemblance to them. Eſtius (with ſundry others) think that theſe Love-Feaſts (being before the Sacrament) were uſed in imitation of Chriſt, who inſtituted the holy Sacrament immediately after the ordinary Supper. An opinion which ſeems moſt probable, both in regard of the great likelihood, that the Chriſtians would imitate their Maſter, rather then Heathens, as alſo becauſe the Jewiſh and Heatheniſh Feaſtings were after their Sacrificing; whereas the Love-Feaſts of the Chriſtians were before the Sacrament, as the beſt Interpreters obſerve on 1 Cor. 12.23.
* Vid. Eſtium, Diodat. Cor. à La.3.foreign, unà epulor, à foreign coepulantes, unà epulantes, convivantes. Dicitur de Nebuchadnezare, Judith 1.16. quod fuerit in Nineve foreign, ſoluto animo convivatus, ſeu luxurioſa convivia agitans. The third thing to be explained, is, what theſe Seducers did in theſe meetings of the Chriſtians? Set down in theſe two expreſſions.
1 They feaſt with you.
2 They feed themſelves.
1. They feaſt with you. Greek foreign. The word foreign which ſignifies to Feaſt or Banquet, though Euſtathius derives from foreign, which ſignifies food or nouriſhment, yet Athenaeus rather thinks it to come of foreign, becauſe it is ſaid to be well with them, or they fare well, or live merrily, who are feaſted and entertained with Banquets. Hence Clemens Alexandrinus ſaid that foreign the true Feaſt or Banquet is only in heaven, foreign2 Paed. cap. 1. p. 142. Some think the word ſignifies to feaſt or banquet publickly. which may aptly agree to this place, the Love-Feaſts being publick Meetings: And Peter ſpeaks them riotous in the day time, openly and in the light, they not ſeeking to ſhelter their Luxury in darkneſs and corners. According to others, it notes a Feaſting or Banquetting, riotouſly and Luxuriouſly. Thus its taken in Lucian, who tells us of one Gorgias, who being a hundred and eight years old, and being askt, by what means he had lived to ſo great an age, anſwered, That he had reached thoſe years, becauſe he never could be induced (foreign) to go about to any Feaſts or Banquets, to which by his friends he was invited. And this ſignification of Riotous Banquets, is moſt ſutable to this place, where theſe voluptuous Epicures, are ſaid to feed without fear, Ex ſuis Erroribus fructum planè nullum, praeter uſum deticiarum carpunt. Id enim ſpectant unum ut genio, gulaeque indulgeant, ſeſeque omnibus voluptatibus ingurgitent. Juſtinian. in 2 Pet. Quin etiam dum nobiſcum epulantur non o… caritatem, id faciunt, & ut ſal… & menſae communicatio nem ineant, ſed ut occaſionem, ad decipiend … mulieres, nanc…ſ cantur. O…cum.the bridle of exceſs; Theſe ſerved their belly, and made it their God. Peter ſaith, 2 Pet. 2.13. that they count it pleaſure to ryot, being given up to, and ſwallowed up in Voluptuouſneſs, Lovers of pleaſure more then lovers of God. Pleaſure was the fruit which they expected by ſowing all their Hereſies.
And when the Apoſtle tells theſe Chriſtians, not only of the riotous Feaſting of theſe Epicures; but of this their Feaſting with them, they being not only foreign, but foreign, that they had crept into their companies, and ſ…t among them, he diſcovers to them their danger of being ſeduced by their company to their Errors and Senſualities; he wiſely inſinuating that theſe Seducers did not come charitably, into their Feaſts of Charity, but to gain occaſion to delude and enſnare them by Error; and therefore Peter ſaith, that while they feaſted with theſe Chriſtians, they ſported themſelves with their own Deceivings.
2. The Apoſtle ſaith, they were feeding themſelves, foreign. The word foreign, here tranſlated feeding, is properly ſuch a feeding as belongs to the office of a Shepherd, or one who feeds Cattel. Some tranſlate it ruling or governing: the word indeed may bear that ſignification; it being not only applyed to Teachers, Act. 20.28.1 Cor. 97. 1 Pet. 5.2. &c. but alſo to Kings, Mat. 2.6. A Governor, that (foreign) ſhall rule my people: and Rev. 19.15. foreign, He ſhall rule them with a rod of iron. Its uſed by the LXX. Pſal. 2 9 where we tranſtate it, Rule.It comprehends beſides feeding, other parts of a Shepherds office, as the leading, ſeeking, reducing, defending, healing of his Sheep; though according to the notation of the word, it importeth as much as foreign, to remain or continue in the Paſture, viz where the Sheep are, which the Shepherd is to attend. Of old, a King or Ruler was called (as particularly, Agamemnon by Homer) foreign, the Shepherd or Ruler of the people, it being his Office to regard them as a Shepherd doth his flock: And hence it is, that the Arabick turnes this place; gubernant ſeipſos ſuâ virtute, as if they would be under no Government but their own; Pagnin, Eraſmus, and Vatablus, ſuopte ductu arbitrioque viventes: Ordering and guiding themſelves, according to their own will and pleaſure. But (as our Learned Divines have noted concerning this word, againſt the Papiſts, who interpret it to rule, for the eſtabliſhing of the Popes Rule) a word of a double ſignification is to be underſtood according to the Subject matter ſpoken of; This being ſpoken of a Spiritual Paſtor, cannot be meant of Ruling as a King; and it being ſpoken (as in this place) of thoſe who were employed about feeding their bodies, Beza paſcenies. Vulg. paſcenies.and feaſting, and (as Peter hath it) who counted it pleaſure to riot, and fare diliciouſly) I conceive its better tranſlated, Feeding. And ſome think, the Apoſtle did make choice of this word, foreign, which oft ſignifies a Shepherds feeding of his flock, to aggravate the fault of theſe Cormorants, and ſecretly to tax their hypocriſie, who bragging and pretending to be the only eminent Shepherds and feeders of the people, took no other care, but only to fill their own bellies; and in ſtead of feeding their Sheep, did foreign, feed themſelves, but did indeed flea and feed upon them, they neither feeding their ſouls nor their bodies, but poyſoning the former, and riotouſly waſting upon their own ſenſual appetites, that which was appointed at the charge of the Church, for the feeding of the latter. The Apoſtle (as ſome conceive) alluding to that threatning, uttered againſt the Shepherds, Ezek. 34.2. Wo be to the Shepherds of Iſrael, that do feed themſelves; ſhould not the Shepherds feed the flock? For my part, I conceive the Apoſtle here uſeth the word foreign, which oft ſignifies the feeding of Sheep, or other cattle in Paſtures to note the brutiſh and beaſtly Senſuality of theſe Epicures, who fed more like cattle in a fat Paſture, then Chriſtians at a Feaſt of holy ſobriety, and where they ſhould (as Tertullian ſpeaks) rather feaſt upon holy diſcourſe, then full diſhes. So that when the Apoſtle ſaith, theſe Seducers were foreign, and foreign; he notes;
1 They feaſted and fed immeaſurably, beyond the bounds of Chriſtian moderation, more like Beaſts then either Saints or men: Their hearts were oppreſſed with ſurfetting, their ſouls were lodg'd like bright candles, in the filthy greaſie Lanthorns of their bodies, and by eating made ſo dull and ſluggiſh, that they were unfit for holy Services; like the Sodomites, 2 Pet. 2.13.they offended in the fulneſs of bread, they were drowned in delights.
2 The Apoſtle notes by theſe expreſſions, that they feaſted and fed upon delicates; they loved to fare very well, to feed high and deliciouſly; plain diſhes would not ſerve the turn: Like the Iſraelites, Manna without Quails would not content them. The ſin likewiſe of Elies ſons, who not content with what portion God had allowed them; viz. the ſhoulder, the breſt, the tongue, nor to eat the fleſh ſod, according to the Law; catched at what came to hand; 1 Sam. 2.13, 14and they would have it raw, that they might cook it to pleaſe their licorous taſte.
3 The Apoſtle notes, they fed greedily, and earneſtly; ſo intent and eager they were upon their feeding, that they never thought of giving thanks, either before or after. Their eyes were upon the Table, like thoſe of Swine upon the Acorns, ſo that they never look'd up to the hand that ſhaked down their Plenty: like the people, Exod. 32.6. They ſat down to eat and drink: They rather did raven and devour, then eat or feed. They reſolved all the powers of their mind upon their meat. This was Eſau's ſin, who was ſo greedy after Meat, that he had no regard of his Birth-right. They went to their food with the violence and eagerneſs of Bruits, that cannot be kept off.
4 It may alſo be intended, that they feaſted and fed injuriouſly, both with, and upon the Chriſtians; not only forgetting the poor Chriſtians, whom they ſuffered to faſt, when they were feaſting: but miſ-ſpending and waſting the contribution belonging to the mainterance of the poor, and (as ſome conceive) of the Miniſtry; and if ſo, they feaſted and fed Sacrilegiouſly alſo. The ſurſetting of theſe Gluttons was accompanied with the ſtarving of Lazarus.
5 They feaſted and fed impurely, and luſtfully; making the plenty which God beſtowed upon them, but fodder and fewel to nouriſh their Luſts of Uncleanneſs, Like fed horſes, they neighed after their neighbours wives. Elies ſons were Gluttons and Adulterers; Eſau was ſenſual in feeding land alſo a Fornicator.
4 Our Apoſtle ſaith, that this feeding of themſelves, was foreign, without fear. Theſe words, without fear, may be referred either to the word foreign, Feaſting with you, or foreign, feeding themſelves. Oecumenius ſeems doubtful which of theſe to embrace; but (as Lorinus ſaith) Ad rem noſtram nihil intereſt, Eodem res redit. è Lap.it matters not, which way we take, both aiming at the ſame ſcope, Abſque ulla Dei hominum que reverentiâ Lo…in.which is to ſhew the ſecurity and impudency of theſe Gluttons in their ſenſual pleaſures. And without fear, they may be ſaid to feed themſelves, either in reſpect of God; or the Church, with whom they feaſted; or of themſelves; they neither fearing God metu, convivantes ſine timore, ſive quia intrepidè ſeſe fidelibus convivantious miſcent, ſive quia liberius gulae ac genio indulgent▪ &c. Juſtin. in lccnor timore, neither fearing his wrath to puniſh them, nor reverentially fearing to diſpleaſe him by ſin; they being likewiſe touched with no reverence of that holy Society, with which they ſate; nor yet at all with any miſtruſt or jealouſie of the Slipperineſs and ſenſuality of their own hearts; and this their fearleſneſs they ſhewed two wayes.
1 In their entrance into the meetings and Aſſemblies of the Church; they never took any heed to their feet when they went into thoſe places where the ſaints aſſembled. With the ſame unholy, unprepared, unreverent diſpoſition of heart, Nec dicatis vos habere animos pudicos, & oculos impudicos, quia impudicus oculus impudici cordis eſt nuncius. Etiam intactis ab immundâ violati… ne corporibus, fugit caſtitas ipſa de moribus Auguſt. in reg Monach. 109. They ſhewed themſelves ſpots and blemiſhes, foreign, in the Love-feaſts, by ſporting themſelves foreign, in their Deceivings. 2 Pet. 2.13. Verbis virus pectoris evomunt. Lap.did they undertake theſe Religious, with which they were employed about earthly buſineſſes and Banquets: they feared not to go to theſe Feaſts, and after (as Auguſtin thinks) to the Euchariſtical Banquet, without their Wedding Garment of Holineſs. They trembled not with unwaſhen hands, to touch thoſe tremenda Myſteria; thoſe Myſteries which might have ſtruck terror into the hearts of any but ſuch ſecure and impudent ſinners.
2 They ſhewed their fearleſneſs in their carriage when they were entered into the Aſſembly. 1. They were not afraid of laſcivious Geſtures. Their eyes were then Adulterous; for ſo the Apoſtle 2 Pet. 2.13, 14. to theſe words, while they feaſt with you, preſently adds, having eyes full of Adultery, or the Adultereſs. They were not afraid of unclean looks and glances. 2 In their meetings (probably) they were not afraid to utter unſeemly expreſſions and erroneous conceits; whereby (as Peter goes on) they defiled and beguiled unſtable ſouls. They went into the Aſſemblies to fiſh for Proſelites. There was no way ſo likely for theſe to prove themſelves ſpots (foreign) in theſe Feaſts, as by their words. The tongue (ſaith James) is foreign, beſpotting and defiling, not only our own body by engaging it to, and involving it in ſin: but others alſo by communicating, and ſuggeſting evil to others, and a full belly at a feaſt, Cum venter reficitur, lingua deſrenatur.is commonly (among thoſe who are more modeſt then were theſe impure Libertines) accompanied with an unbridled tongue. 3. (And eſpecially) in theſe Feaſts of charity, Gurgites, & belluones, nati Veneri & Ventri.they were not afraid of feeding exceſſively, and riotouſly. Peter tells us, they counted it pleaſure to riot; they engulf'd themſelves into the waters of fulneſs and exceſs, and never feared a drowning either of their ſouls or bodies by their intemperance; Vide Clem. Alex. paed. l. 2 c. 1, 2.they would obſerve no ſtakes ſet up in thoſe waters, nor ſet any limits to their luſts; they took no heed leſt their hearts might be oppreſſed by ſurfetting, nor did they at all care how ill accommodated manſions their ſouls lived in, by pampering of their bodies; nor how unfit they made themſelves for performing of holy duties. The impairing their health, the digging their graves with their teeth, the being Felons of themſelves, never troubled them; much leſſe did they fear leſt they might (in ſtead of Kings) be Tyrants and torturers of the creatures; they fear'd not the wronging of the poor, whoſe goods they devoured; in ſhort, they feared not that God would puniſh them with want for this their wantonneſs, or with eternal pains for theſe their ſhort and ſenſual pleaſures, but like beaſts (to which they are compared, 2 Pet. 2.12. and Jude 19.) when they were in the fat paſtures of riot and ſenſuality, they never feared the ſhambles or ſlaughter-houſe, though they were made to be taken and deſtroyed, and periſhed in their own corruption.