A CATHOLIC and ecclesiastical exposition upon the epistle of S. Jude the Apostle: ❧ COLLECTED AND GAthered out of the works of the best writers by Augustine Marlorat, that most notable and excellent Divine: ¶ TRANSLATED OUT OF Latin into English, for the behoof of the unlearned in the same tongue: both for the better increase of their knowledge and faith in the true worship & service of God, as also for the better framing of their lives & conversation according to the same; By I. D. Minister. john the 5. 39 Search the scriptures: for in them ye think to have eternal life, and they are they which testify of me. ❧ AT LONDON BY Gerard dews, and Henry Marsh. 1584. TO THE CHRIstian Reader. seeing it is most true (good Christian reader) that the holy and sacred scripture containeth in it milk for children, & stronger meats for men of more firm stomachs: and is by saint Gregory very fitly compared to a broad and great river, wherein a Lamb may wade safely, and the Elephant swim sufficiently: meaning by the Lamb (as himself expoundeth) the simple and unlearned, and by the Elephant, such as are mighty in the scriptures: And whereas our saviour himself commandeth, that all which look for eternal life, should search the scriptures: I cannot but marvel at the monstrous blindness, or rather madness of the adversaries of Christ, the Papists, which bar the lay people from so great a benefit as the reading of the scriptures: affirming and most blasphemously defending, that Images ought to be books for the unlearned, and calling blindness the mother of devotion: abusing also the scripture, saying. Give not that which is holy unto dogs, neither cast your pearls before swine: meaning by dogs and swine, the lay people. In which their gross positions, false assertions, blind errors and blasphemies, they show how hart-blinde & hard-hearted they are, so wilfully & maliciously to withstand and gain say the true and eternal wisdom and counsel of the son of God. But all true Christians, whose hearts God by his holy spirit hath illuminated, have learned a new lesson, though taught since the beginning in the school of Christ: and that is, to resort to the hearing, and reading of the scripture, as to the only true and eternal touchstone, able to try and examine the dross and base metal of sin and falsehood from that pure gold and most currant coin of righteousness and truth: and so seeing the baseness and vileness of themselves and their own works, endeaour to put of their old man, and to exchange their own unrighteousness being but dross for the righteousness of jesus Christ, being as the most pure and finest gold. And if at any time they be tossed with a tempest in the dark night of spiritual blindness, upon the sea of sin ready to swallow them up, they run to conversion and repentance as to a Compass: they cast the Anchor of hope, & take fast hold in God's merciful promises: they have an eye to Christ jesus as to the Lodestar which must lead them to the haven of life and salvation. But the wicked and staggering Papists are otherwise affected and afflicted: for they are tossed, Inter spem curamque timores inter & iras. Between an uncertain hope and a servile fear, a dastardly desperateness or a blind foolhardiness. Thou seest in brief (christian reader) the Papists vain opinion, and the true meaning of christians, concerning the reading or not reading of scriptures, & the effects of both: it should seem therefore needless to persuade any to read the scriptures, whereas all (that regard their own salvation) are thoroughly persuaded in their conscience to the same: notwithstanding, it were good for the farther establishing of this point of doctrine, to have always before our eyes the ensample of the Eunuch in the eight of the acts: who being an heathen, was converted to christianity by reading the scripture, God sending unto him Philip to divide the word (which he read) rightly unto him. God hath sent unto us many Phillips, o how thankful ought we to be for the same. The Eunuch read the scriptures as he road in a Wagon, let us read them sitting every man under his vine and under his fig tree. This our Apostle gave all diligence to write unto us of our common salvation: let us not be too negligent in neglecting every one his own salvation. The holy spirit hath descended long since in fiery & cloven tongues, & every one hath heard him speak in his mother tongue: let us not stop our ears like the deaf Adder which refuseth to hear the voice of the charmer charm he never so wisely. And as touching this part of scripture which followeth with an exposition on the same, it describeth very lively our present times: the exposition thereof is learned and true; the translation into our tongue faithfully done, and I pray God it may be as fruitfully understood and followed: which is and was the end of the writing & translating thereof: which end being attained, we shall all with one mind and one mouth praise God, the first beginner and the last finisher of our faith and salvation. Give the glory to God alone. THE NAMES of the Authors, out of whose works this exposition is collected, and the letters capitol, whereby their names are to be known in the reading of the same Marked thus. B. Bullinger, M. Martin Luther. I. Imlerus. C. I. Calvin. L. L. Pelycane. AUGUSTINE Marlorat upon the Epistle of S. jude. ❧ The Argument. IVdas (whom Matthew nameth Lebbeus, Bulling. whose surname was Thaddeus) is said to be the brother of james the son of Alphee, & of Simon the Cananite, M. Luth. M. whose mother was Mary jacoby or Cleophas, sister to Mary the mother of Christ, as we read, Mark, 6. vers. 3. Calvin. C. But forasmuch as of this epistle also of S. Jude, there hath been no little ado among the learned ancient writers, which have been in diverse opinions touching the same, yet because it is very necessary and profitable to be red, containing in it nothing at all, that doth either serve or decline from the purity & simplicity of the Apostolic doctrine: and sith now long sithence this epistle hath been in price and authority amongst the best and godliest writers, we do gladly and willingly reckon this for one among the rest of the epistles Canonical. B. As touching the life of this holy man Jude Bulling. (if Eusebius is to be credited and believed, citing and alleging Hegesyppus for his author) he lived in the Emperor Domitian's time few years after that the Apostles of the Lord were taken away. Who living in a most corrupted time, & foreseeing by the spirit what would come to pass hereafter, wrote this epistle: which because it is so brief, & so short as of itself needeth no long or great argument, the total some whereof doth agree almost with the 2. chap. of the latter epistle of saint Peter the Apostle. And for because there were certain wicked varlets and ungodly persons craftily crept in among the professors of Christ's gospel, shrouding themselves under the name and title of Christianity & christians, who took it for a great pleasure to induce those that were yet weak, and not thoroughly stablished and settled in the faith, to a profane contempt of God: The apostle saint Jude doth here first declare, that the faithful ought not to be troubled or dismayed with such subtle kind of devices and inventions, wherewith the church of christ and of God hath always been assaulted. Imlerus. I And therefore this ought not to seem strange. Whereas now long ago the faithful for this cause and for this intent have been foreappointed, and predestinated: and it hath been foretold by the Apostles that such kind of men will craftily and unwares creep in among the christian flock. Calvin. C. To the end therefore they should be the more circumspect, and take diligent & good heed to themselves to beware of such pestilent and crafty creepers, he doth oft exhort them and B admonish them to continue and persevere in pure and sincere religion, Bullinge. and to declare and show forth the verity and truth of the gospel by good works. Calvin. C. But to the intent he may make these crafty and false deceivers the more to be hated, Aug. Mar● and also to be abhorred and shunned, A he describeth at large, not only their manners, Calvin. and their corrupted and wicked devices, C but also he doth severely denounce unto them the vengeance of God to be at hand, such as their impiety and ungodliness doth deserve. Bullinger B. But many things for the most part are taken out of the latter epistle of S. Peter, as we said even now. Neither verily aught that to seem strange or news to any man: for we see even the latter Prophets to have read the books and sentences of the first: yea, and often times to use them, and to transfer many sentences and words of theirs into their own writing, The things therefore that are here briefly touched, are handled more at large in the epistle of S. Peter. Calvin. C. Now if we weigh & consider diligently what Satan goeth about to do in this our age also, sithence the renewing and restoring again of the gospel, and what sleights and subtle devices he doth practise & imagine to overthrow, and clean to subvert the faith and fear of God, the admonitions and instructions that were profitable in Jude his time, the same in these our days are much more necessary. But all these things we shall the better learn by reading of this epistle. THE TEXT. Vers. 1. IVdas the servant of jesus Christ 〈◊〉 * Imlerus. Calvin. judas beginneth his epistle after the manner of the other Apostles. C. H● calleth himself the servant of Chris● not as 〈◊〉 name is common to all the god● mixed one with another; but he calleth hi● self so in respect of his Apostleship; for the● are properly and peculiarly judged to be th● servants of Christ, to whom he hath enjoined any public office or function: So th● now we know to what end the Apostle are accustomed to set forth themselves wi●● this title. Rashly therefore doth he presume, whosoever he be, that taketh upon him the office and authority of teaching, that is not lawfully thereunto called. The calling therefore of the Apostles is their sufficient testimony, because they intrude not themselves into the office of teaching, by their own private motion and judgement. Neither is this sufficient enough of itself to be placed in authority, unless they behave themselves faithfully therein. Which then verily they shall do: First, if they declare that God is the author of their function and calling wherein they are placed: Secondly, if they execute the same faithfully according as they are commanded. But because many do counterfeit this title, namely, that they are the servants of christ, and falsely brag themselves to be that, from the which they are far wide, we must always take good heed, and see whether the thing itself be answerable to their profession or not. Aug. Mar. Philipp. 3. vers. 18.19. A. For that is most true that the Apostle S. Paul writeth: Many walk, that are the enemies of the Cross of Christ, whose end is destruction, whose God is their belly, and glory to their shame: which mind earthly things. It followeth in the text. The brother of james] B. Because there were many Iudaes, Bullinger therefore he addeth this to put a difference between him and other that were called after the same name. Calvin. C. He addeth to also his name, because it was so famous, and so well known of the churches: for although the doctrine and authority of faith dependeth upon no mortal man, yet notwithstanding this is a great strengthening and setting forward of faith, when the integrity and uprightness of the man, that taketh upon him the office of a teacher, is well & sufficiently known unto us. Moreover, the authority of james is not here set forth under a colour, as of some private man, but because he was counted one of the chiefest Apostles, Galla. 2. vers. 9 among all the churches. Thus hast thou both the author of this epistle, and also the subscription. Now it followeth to declare to whom he wrought this epistle. Calvin. To them which are called] C. By this word (called) he signifieth all the faithful, because the Lord hath severed them to himself. But because this word (calling) is nothing else then the effect of the eternal election, it is some times taken for election itself. Hear in this place it maketh no great matter if thou take it both ways. For without question, he commendeth the grace of God wherewith he vouchsafe to make his choice of them, to be of his flock and fold. He signifieth also, Aug. Mar. Ihon. 4.19. that men cannot prevent God, neither can they come unto him at any time, till he draw them. A. For he loved us first. Esay. 65.1. And he is daily found of them that sought him not: and appeareth unto them which asked not after him. It followeth. Calvin. And sanctified in God the father] C. The sense and meaning of this is: that they that are called being wicked and ungodly in themselves, Bullinger ●phe. 2.3. have their full sanctification in & from God. B. For we are all by nature the children of wrath, and vile bondslaves to Satan. But God taking pity upon us, sent his son into the world, which loved us, and washed us from our sins in his own blood. Calvin. Aug. Mar. C. All they therefore are sanctified, whom God hath regenerated by his spirit, A. and grafted into the bo●● of his son christ by faith. And preserved in jesus 〈…〉 ●rthermore he addeth that we are kept and preserved in Christ: Calvin. for Satan every minute & moment of an hour sith always in wait ●o snatch us up as it were for a Pray, and utterly to destroy us, had not christ our Saviour protected and defended us, whom the father hath appointed to be our keeper and watchman, for this purpose, that nothing be lost, that he hath received into his tuition & safe keeping. Aug. Mar. ●hon. 6.39. A. For this is the will of my Father that sent me, that of all that he hath given me, I shall lose nothing, but raise it up again at the last day. ●hon. 10.27. And again: My sheep hear my voice, and I know them, and they follow me, and I give unto them, eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all, and no man is able to take them out of my Father's hand. Ihon. 17.12. Also, Those that thou gavest me, have I kept, and none of them is lost, but that lost child, that the scripture might be fulfilled. C. A threefold benefit of God therefore in all the Godly doth judas here declare. Calvin. First, that by their calling, he hath made them partakers of the gospel. Secondly, that by his spirit he hath regenerated them into newness of life. And thirdly, that by the power of Christ, he hath kept them, that they should not fall away from salvation. Aug. Mar. A. To this agreeth that saying of S. Peter in his 1. epistle vers. 5. We are kept by the power of God through faith unto salvation, which is prepared for this purpose, ready to be shewe● in the last time. Bullinger B. In these three members therefore thou hast the whole sum of the gospel, which Paul especially mingleth together in the titles or inscriptions of his epistles. Mercy be unto you, and peace, The te● verse. ● Bullin●●● and charity be multiplied.] B. This is an holy wish, and a very Apostolic salutation. He desireth three things to be multiplied and increased (that to is say) Mercy, Peace, and Charity. Calui● C. This word (Mercy) is as much in effect almost, as Grace, in Paul's salutations. If a man will have a more subtle or fine difference: properly, grace is the effect of mercy. Because God doth embrace us with his love, for no other cause, but because he beholdeth our miseries. B. This mercy the Father of heaven doth increase in us, Bullin● when he taketh pity upon us, and forgiveth us our sins, and doth as it were power down himself and all his benefits upon us day by day, most liberally and bountifully: so that he doth oftentimes, and ever now and then, knit as it were, and bind himself more strongly and nearly unto us by his benevolence, and fatherly benignity. This word (peace) doth signify the tranquillity or quietness of the mind or conscience, & the desire or study of unity and concord with all men. Charity] It may be understood as well of God towards men, as of one man towards another. If it be understood of God, than the sense is, that he would vouchsafe, to increase the same among men, and that the trust and confidence of his heavenly love may daily more and more be confirmed and established in our hearts: if of men, it is not amiss neither, that the same God also, will vouchsafe to kindle and confirm in them mutual love and charity one towards another, I. that they may be of one mind and of one accord, jerus. and to continue helpful and beneficial one towards another. 3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you to exhort you that ye should earnestly contend for the faith which was once given unto the saints. 〈◊〉 text. ●●llinger Beloved when I gave all diligence] B. Here he showeth the cause that enforced him to write, endeavouring to get their good will and favour, shewing with (all as by a preface) the scope & drift of those things whereof he mindeth to speak. Mar. L● M. Some do think that a certain earnest and vehement desire was the cause that enforced judas to write, as we are wont to say of them that do even burn as it were with some earnest affection or other, that they cannot moderate or withhold themselves, but needs they must do this or that: So that it was necessity in him after their opinion, that the earnest desire that judas had to write would not suffer him to keep silence. Calvin. C. But if a man examine the matter more narrowly, he shall see here two distinct members, that whereas otherwise, he was ready enough, and earnestly bend, yet necessity hath also compelled him to write. He signifieth therefore that he was willing verily, and very desirous to write unto them, and yet notwithstanding compelled so to do of necessity: for (as it followeth in the text) being assaulted of the wicked, they were to be instructed, to prepare and address themselves to the battle. In this first place therefore judas declareth that he had so great care for their health and salvation, that he wished to write of his own accord, and that very earnestly. Then, to the intent to stir them up to give the more heed & attention, he saith that the matter also itself required so to do, for necessity is a sharp spur. Except they had been forewarned how necessary this exhortation was for them, they would haply have been somewhat negligent and slothful in the reading of the same. But when he declared in the beginning, that he wrote upon present necessity, it is all one, as if he had stricken up the alarame, to rouse them up out of their drowsy sleep, ●. Mar. and careless security. A. Paul after the same manner stirreth up the Philippians to take heed to themselves, and to beware of false Apostles and deceivers. filip. 3. ●. 1.2. It grieveth me not (saith he) to write the same things oft to you, for to you it is a sure thing: Beware of dogs, beware of evil workers, beware of Concision. It followeth. Of the common salvation] C. Some books have (yours) but amiss. ●uin. For he maketh salvation to be common as well to other as to himself. Whereby it cometh to pass that the credit and estimation of the doctrine of salvation is not a little furthered, ●ug. Mar. when a man speaketh of his own understanding & experience. A. For it will be counted but a foolish babbling, to reason and dispute of salvation among others, whereof we ourselves have had no taste or feeling at all. A doctor of experience therefore (if we may so speak) judas professeth himself to be, when he reckoneth himself among the godly, to be partaker of the same fellowship of salvation with them. And truly if there be but on faith of all the faithful believers, one gospel, one Lord jesus Christ, keeper and defender of the flock, then must salvation of necessity be a common thing to them al. For the end of our Christian faith, is the salvation of our souls. 1. epistle of Peter, 1. vers. 9 1. Pete● vers. 9 To exhort you that ye should earnestly contend for the faith] C. The Greek word signifieth so much as if he should say, Calu●● Exhorting you. But forasmuch as he noteth the end of his purpose, the words are thus to be resolved: that I might exhort you earnestly to contend, that your faith may be furthered & strengthened. By that which words he signifieth, that in keeping of the faith, we must labour with all our might, & withstand strongly the contrary assaults of Satan: For he admonisheth them to persevere and continue in the faith, for that many conflicts and battles are like to ensue. Aug. 〈◊〉 A. For the great multitude of deceivers, do not only go about to weaken & make feeble by all means possible they may, the faith of the godly, but utterly to subvert it, and overthrow it. Wherefore, they that are once called to the faith have need not a little to be careful, that they may persevere and continue therein sound and perfect to the end. It followeth. Which was once given to the saints] This he addeth, that they may know that faith is given to this end, & upon this condition, that they should not faint at any time, or fall away from it. ●●g. Mar. A. He calleth the faithful believers (saints) after the usual manner of the scripture, which are sanctified by the blood and spirit of Christ. 4 For there are certain ungodly men craftily crept in, ●e text. which were before of old booked or billed to this condemnation, turning the grace of God unto wantoness: and denying God which is th'only Lord, and our Lord jesus Christ. For there are certain ungodly men craftily crept in] A. He rendereth the cause why he could not forbear, ●ug. Mar. but needs must write unto them. ●lerus. I. In this he doth imitate the other Apostles, who have written many things of false Apostles, ●ug. Mar. and deceivers. A. To this end verily that the faithful should be careful and watchful for their own salvation, lest by any means they should be carried away from the simplicity of God's word, and from the received faith in christ. Calf C Although Satan be always a mortal enemy to the godly, and ceaseth not ever now and then to egg and prick them forward to commit wickedness: yet notwithstanding judas doth admonish them, to whom he writeth of the present necessity. Now specially (saith he) doth Satan in deed enter and set upon you: arm yourselves therefore to resist him. L. Pe●cane. L Now come false teachers & are even already entered, which will easily seduce you unawares, if you take not good heed. Aug. 〈◊〉 A Wherefore I would warn you in time that ye continue in the faith which ye have heard. C. Hence we may gather that it is the duty & part of a good & faithful pastor diligently and prudently to look about him, Calui● what the present state and condition of the church doth require, and accordingly to employ his diligence of teaching and instructing. But every word carrieth with it his substance and weight. For this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth notify an indirect or privy kind of craftiness, wherewith the ministers of Satan deceive the ignorant that foreseed not things to come. For in the night time when men are a sleep, Satan soweth and scattereth abroad his darnel & tars, to corrupt & mar the pure & clean seed of the Lords word. ●itt. 13. 〈◊〉. 25. Mat. 13. vers. 25. And withal teacheth, that this is a privy & an inward mischief full of secret hatred & malice. For here also is the craftiness & subtlety of Satan espied to stir up those that are of the flock to be enemies, they that may with more facility deceive. ●llinger B. He noteth therefore the cunning and crafty deceit of these Satanical deceivers, which in no wise will seem to be enemies to truth and piety, but under a colour & cloak rather of truth and piety, they brag and vaunt of themselves. Of such kind of men as these be, S. Peter in his 2. epist. 2. vers. 1. speaketh thus: There were false Prophets also among the people, even as there shallbe false teachers among you, which privily shall bring in damnable heresies, even denying the Lord that hath bought them, and bring upon themselves swift damnation. A. Paul also of false Apostles writeth in this sort. 2. Cor. 11. vers. 13.14.15. For such false Apostles, are deceitful workers, transformed into the Apostles of Christ, and no marvel, for Satan himself is transformed into an angel of light: therefore it is no great thing, if that his ministers also be transformed as the ministers of righteousness. Also Christ himself hath describe them in this manner. Matt. 7. vers. 15. Beware of false Prophets which come to you in sheeps clothing, but inwardly they are ravening wolves, ye shall know them by their fruits. It followeth. Which were before booked, Calvin or ordained to this judgement] C. He calleth it judgement or condemnation, because they corrupted the doctrine of piety, which no man can do without his own destruction. Furthermore, here-hence this metaphor is taken, because the eternal counsel of God, by the which the faithful are ordained to salvation, is called a book. But when the faithful do hear those false Prophets to be appointed to eternal death, they ought to take the more heed, lest they also wrap themselves in the same destruction with them. Howbeit judas would therewithal prevent all danger, least happily the newness or strangeness of the thing should trouble or overthrow some of them. L. As who would say, lest this thing, L. Pelycane. as strange or never heard or known of before, might trouble your minds, know ye that it was long since thus decreed by the secret counsel of God, thus it hath been foretold, that there should some arise, which with their wicked deeds, should both try & exercise your piety & godliness, bringing upon themselves swift damnation. here-hence therefore we may learn, that the church is not exercised & tried but by the determinate counsel of God. It followeth. Which turn the grace of our God unto wantonness] Now he declareth manifestly and clearly, what manner of mischief that is, that they should beware & take heed of: namely this: that these false Apostles & deceivers, abused the grace of God unto all wantonness & licentiousness, thinking, that because their sins were forgiven, they might do what they list. They sinned therefore without all shame, and willingly fell back again into the slavery and bondage of sin, from whence Christ had redeemed them by the shedding of his blood. C. The grace of God verily appeared to a far other end, Calvin. then to give men leave to sin, as Paul plainly witnesseth, saying: The grace of God hath appeared healthful to all men, teaching us, that denying ungodliness, and worldly lusts, ●. to Tit. 2. vers. 11. we should live soberly, and righteously, and godly in this present evil world. Let us know therefore, that there is nothing more hurtful & pernicious than these kind of men, which of the grace of Christ, do take an occasion to live wanton and licentiously. And because we teach, that we are saved by the free mercy of God, the Papists lay this to our charge as a great fault. But what doth it prevail with words to confute their shamelessnes, sith every where & in all places we call earnestly upon repentance, the fear of God, & newness of life. They themselves do not only corrupt & mar that whole world by their evil examples & wicked life, but also take quite out of the world by their pestiferous and wicked doctrine, true holiness, and the pure worshipping and serving of God. Mar. Lu● M. In deed they call themselves christians, and brag much of the gospel, but they live such a kind of life, as they do whatsoever pleaseth them, sinning most wickedly and abominably in drunkenness, in lechery, and all abomination. Their bishops and Prelates do vaunt and say, we have taken upon us, not a worldly, but a spiritual state and condition of life: under which name & false pretence, Calvin. they have gotten great treasures, pleasures, and dignities: although we may rather think them to be like the Libertines of our time, of whom judas speaketh, as it shall more clearly appear in the discourse hereof. It followeth. And God which is the only Lord] Certain old translations have, Christ which is the only God & Lord. In the epistle of S. Peter mention is made only of Christ, and there he is called Lord. For thus he writeth, 2. Peter. 2. vers. 1. Even denying the Lord which hath bought them. ●g. Mar. A. If any man think it better to read it disiunctively or by itself, than the sense will be, Chief they deny God, ● Pely●e. L whom once they have professed, which is the only Lord of all things, both in heaven and earth. It followeth. ●aluin. And deny our Lord jesus Christ] C. He understandeth Christ to be denied, when such as have been redeemed by his blood, have given themselves again to be bondslaves to Satan, making as much as in them lieth, the incomparable and inestimable benefit & price of our redemption, to be frustrate & of none effect. Therefore let us remember that Christ died and rose again for us, to the end he might make us a peculiar people to himself, & that he might be Lord of our life, ●ug. Mar. and death. A. Again, Christ is denied, when we derogate from him, that which is his own: After which manner the Monks, and such like deny Christ. M. For when they preach that the way to eternal happiness & felicity, Mar. Lut. is to fast, to gad & wander on pilgrimage, to build Churches, and Monasteries: to vow chastity, obedience, poverty, and such like: they plainly deceive the simple and ignorant by their works, but of Christ they make no mention at all: which is as much, as if they should say, it is very needful and necessary for thee to deserve heaven by thy own good works, Christ profiteth thee nothing, his works cannot help thee: and so they deny the Lord, who hath bought us with his blood. The Heretics also that destroy either the humanity or deity of Christ, are said to deny him, as it may appear in the 1. of John, 2. the 22. vers. and in the same epistle the 4. chapter the 3. verse. 5. My mind is therefore to put you in remembrance hereof, The texts forasmuch as ye once know this, how that the Lord, after that he had delivered the people out of Egypt, destroyed them which afterward believed not. My mind is therefore to put you in remembrance] B. He declareth by divers examples, Bullinger that it is not enough for us to confess that we are delivered out of the Egyptian bondage, that is, out of Satan's kingdom, into the freedom & glorious liberty of the gospel which we enjoy, unless our life be answerable to the same. L. And except we persevere & continue in the grace of God whereunto we are called, L. Pelycane. our deliverance shall profit us little. Bullinger B. By all which things he confuteth those seducers, and exhorteth the saints of God, to express the faith of christ, by a life worthy of Christ, and to be helpers to others, that they follow not the filthy examples of these seducers. Calvin. C. But he useth a little preface, either for modesty sake to excuse himself, that he seem not to teach them as being altogether ignorant of things unknown; or else truly for some greater cause of earnestness, he confesseth that he bringeth unto them no new thing, or not heard of before, that he may win thereby the more credit and authority in that which he is about to speak. Imlerus. I. I suppose (saith he) that it is not needful for me to teach you, sith you yourselves are not ignorant. Calvin. C. Only I bring to your remembrances, that which ye have once learned, L. Pelycane. L least that which ye know slip out of your memories. But as he giveth them knowledge to give the more heed to be wary and circumspect, so, least they should think the care that he took for them to be superfluous, he saith that it was needful for them to be forewarned. For this is not the use of God's word only, to learn those things whereof we have none experience, but also that it may stir us up to the earnest meditating of those things which we have heretofore learned, and may not suffer us by any means, to wax dull and cold in knowledge. A. After this manner, Aug. M● doth Paul exhort his son Tymothee, saying: Preach the word, be instant in season, & out of season: improve, rebuke, exhort in all long suffering and doctrine. 2. Tymo. Chap. 4. vers. 2. C. But of all that hath been hitherto spoken, Calvin. this is the sum: after that we are called of God, we must not securely brag and glory of his grace, but rather walk warily in his fear: because if any man do dally and mock with God after this sort, the contempt of his grace shall not escape unpunished And this he declareth by three examples. That the Lord when he had delivered his people out of the land of Egypt.] The first example is taken out of the second book of Moses. Bullinge. B. Even as God in time passed brought the children of israel out of the hard servitude and bondage of Egypt, and led them through the midst of the red Sea, and through the wilderness, into the land of promise: even so the very same God hath brought us (the Lord christ being our guide & captain) out of the servitude and bondage of Satan by the fountain of regeneration, wherewith he hath washed us from all our sins to eternal life. But as this deliverance profited them not, which murmured against God in the desert, which defiled themselves with Idolatry, with meats offered up to Idols, with whoredom and gluttony (for certain thousands of them were slain in the wilderness) even so the preaching of redemption shall little profit us, if we go forward in the way of wickedness and ungodliness. Calvin. C. The very same comparison almost is in Paul, 1. Corinth. 10. vers. 6. Those whom God endued with great benefits, whom he exalted to the same degree of honour (as he at this day hath vouchsafe to show upon us) afterward he punished seveerly for their rebellion and disobedience. In vain is it therefore to brag and to be proud of the grace of God, if our deeds are not answerable to our vocation and calling. I. And little shall it profit, ●mlerus. that we have once by baptism laid away our sins, unless with constant minds we daily go forward from better to better, from virtue to virtue, to the obtaining of the celestial and heavenly life. Calvin. C. This name (people) is very honourably taken for the holy and elect nation: as if he should say, it profited them nothing that by this singular privilege they were received into the covenant, when afterward they fell away by disobedience. It followeth. He destroyed them which afterward believed not] Hear he noteth the wellspring of all evil. For hence is it that Moses doth reckon up all their sins, because they would not suffer themselves to be ruled by the word of God. For faith consisteth in obedience towards God all our life long. Aug. Ma● A. It is not without cause therefore that Christ said to the jews: Except ye believe that I am he, Ihon. 8. vers. 24. ye shall die in your sins. And the author of the epistle to the Hebr. Cham 4. vers. 2. For unto us was the gospel preached, as well as unto them: but the word which they heard did not profit them, not being coupled with faith to them that heard. M. Let them therefore take heed that are called by the name of (Christians and yet notwithstanding under this colour and title do turn the grace of God into wantonness) lest that happen unto them, as did to the Israelites. M. Luth. And in very deed, from the time that Popery first began, and that the gospel in our age lay hidden, one plague hath followed another, by which God hath taken vengeance on the unbelievers, and hath made them a Pray to Satan. 6. The text. The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness unto the judgement of the great day. The Angels also which kept not their first estate] B. This second example th'Apostle S. Peter hath touched also in his 2. Bullinger epistle, and 2. ●aluin. Chap. vers. 4. C. And it is an argument taken from the more to the less. For the state and condition of Angels, is far more excellent than ours, and yet notwithstanding God revenged their falling away from him with an horrible example. Therefore he will not spare our unfaithfulness, Bullinger ●. Pely●ane. if we fall from grace, into the which he hath called us. B. L. When the Angels, saith he, changed their most blessed and happy nature, into wickedness, neither continued in their first estate, they were thrown out of heaven into hell, where they are kept in chains even until that last judgement, in the which they shall receive the sentence of eternal damnation. Aug. Mar. A. If therefore God spared not them, being such excellent creatures, B if we continue not in our estate and calling, doing those things, which become the children of God, how shall we escape his punishment? Calvin. C. This punishment verily hath been laid upon the inhabitants and indwellers of heaven, and so excellent ministers of God, ought daily to be set before our eyes, least at any time we proudly contemn the grace of God, from whence we fall headlong into utter destruction. Aug. M● A. For the Lord doth no less hate pride now, and the contempt of his grace, than he did in time past. He is no changeling, he remaineth one and the self same God still. Calvin. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may be aptly taken as well for the beginning, as for principality. For judas signifieth, that therefore they suffered punishment, because, despising the goodness of God they fell from their first calling. And by and by he expoundeth the same when he saith: But left their own habitation] For they left and forsook their standing wherein they were placed, as fugitive & dastardly soldiers are wont to do in the time of wars. It followeth. He hath reserved in everlasting chains under darkness unto the judgement of the great day] The cruelty of this punishment which the Apostle here expresseth is to be noted. They were not only free spirits, but they were also celestial powers, and now they are kept in perpetual Chains. They did not only enjoy and behold the glorious light of God, but his brightness also did shine in them in such sort, as it might spread abroad itself into all the parts and quarters of the world, like the son beams: whereas now they are drowned in darkness. ●g. Mar. A. It is all one with the same that S. Peter writeth of their punishment, although in other words. ●luin. C. Furthermore, we must not fain of our own heads a place wherein the devils are shut up and holden bound. For the Apostles would teach us plainly, how miserable their state and condition is, sithence the time they were deprived of their dignity for their Apostasy or falling away from God. Whether so ever they go, they draw their chains after them, and remain overwhelmed in their darkness. In the mean time their punishment is deferred until that great and extreme day of judgement. A. But what we must think and judge of the fall of Angels, ●ng. Mar. and how soberly we must reason and dispute of such matters, it hath been sufficiently spoken of in the second epistle of S. Peter the second Chapter, the fourth verse. The text. 7. Even as Sodom and Gomorrhe, and the cities about them, which in like manner defiled themselves with fornication, and followed strange flesh, are set forth for an ensample, and suffer the pain of eternal fire. Even as Sodom and Gomorrhe, and the cities about them] B. The third example is taken out of the book of Genesis the nineteenth Chap. verse twenty-fourth, Bulling Calvin. C and it is more general: for it showeth, that God will punish all the wicked, one with another, no kind of men excepted. Aug. Ma● A. He leaveth out the example of that old world, that perished overflowed with water, whereof Peter maketh mention. But this destruction of the Sodomites is no less horrible, wherein the Lord would show most clearly, how much the uncleanness and filthiness of man's life doth displease him, and the forgetfulness of his heavenly benefits. L. Pelycane. L. Sodom (saith he) and Gomorrha, and the cities adjoining thereabout, when they flourished with all abundance and plenty of things, (even Moses witnessing the same in the thirteenth of Genesis, Gene. 13. vers. 10. verse the tenth) because they abused the loving kindness and goodness of God in royetousnesse & pleasure, defiling themselves with all kind of wicked and abominable filthiness, suddenly the wrath of God destroyed them, to be an example doubtless to others, which abuse the benefits of Christ through uncleanness and filthiness of life. Which in like manner defiled themselves with fornication] C. When he saith here that the cities thereabout committed fornication in like sort with them, ●aluin. this aught to be referred not to the Israelites, and to the Angels, but to Sodom and Gomorrhe; this pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the masculine gender notwithstanding. For the Apostle judas respected rather the inhabitors thereof, than the place. And followed strange flesh) He saith to go after strange flesh, for to be violently drawn to monstrous and unlawful lusts contrary to the common course and kind of nature. For we know that the sodomites were not content with common and unlawful liberty of harlots, but were polluted and defiled with a more execrable and contrary fashion of filthiness. It followeth. Are set forth for an ensample, and suffer the pain of eternal fire] he affirmeth that the fire, wherewith the five cities perished and were consumed, is a type and figure of the eternal and everlasting fire. Therefore God at that time appointed it to be a notable document and instruction to keep men in his awe and fear, even till the end of the world. Hence is it that mention is so often made thereof inscripture. For when the Prophets of God do mind to set forth some notable and fearful example of God's judgement in writing, painting it out as it were under the figure of fire and brimstone, they allude to the destruction & overthrow of Sodom and Gomorrhe. A. As Esay. 13 vers. 19 Aug. Ma● Hieremy 49. vers. 18. and 50. vers. 40. Amos 4. vers. 11. Soph. 2. vers. 9 Calvin. Wherefore it is not without cause that judas striketh a terror and fear into the hearts and minds of people of all times and ages, when he layeth before them such a glass as this is to dare and look upon. By this also, that the Apostle betaketh the wicked and ungodly to eternal fire, we gather, that that fearful spectacle and fight that Moses describeth in the 19 of Genesis: was but only a type and figure of greater punishment to come. Of the everlasting fire read more in the twentyfive of Matth. verse the forty-one. 8. The text. Likewise these being deceived by dreams, defile the flesh, despise rulers, and speak evil of them that are in authority. Likewise these being deceived by dreams] B. Here the Apostle describeth & setteth forth these deceivers to this end, Bullinger. not to ease himself of choler, but that they being known, the godly may the better shun and avoid them. This doth so agree with the things that have been spoken of before, that look what the Sodomites and Gamorrheans did, who were destroyed and consumed by fire sent from heaven, the same also do these deceivers. Calvin. C. notwithstanding he doth not so precisely urge this similitude, as if he compared them in all points to the Sodomites, of whom he here maketh mention, or to the falling angels, or to the unfaithful or incredulous people. Only he declareth that they are the vessels of wrath appointed to destruction: neither can they escape the hands of God, but that one time or other he will punish them in like sort, that other may take example thereby. For the purpose and intent of the apostle is, to prohibit or forbid the godly to whom he writeth, that they keep no company with these deceivers. Bullinger B. First he calleth them dreamers yea, rather mocked and deceived by dreams, (that is) seduced & blinded, which through the vanity of their minds, embrace false things for true things, to weet, pleasures, & worldly lusts, which make men wretched and miserable, rather than blessed & happy. For when they dream, they think themselves to be in great joy & felicity, when they are far deceived. Calvin. They defile the flesh] C. He saith, that they defiled their flesh, as it were dreaming: by the which words, he noteth their blockishness and impudence. As if he should say, they did as it were prostrate and throw down themselves to all kind of filthiness and uncleanness, in such sort, that even the most wicked would abhor so to do; whereby these dreamers do show, how shameless & senseless they were. This is a metaphorical kind of speaking, whereby he signifieth, that they were so dull and altogether blockish, that without all regard of honesty, they gave themselves to all uncleanness. But here the antithesis or comparison is to be noted, when he saith, that they defiled the flesh: that is to say: that as they misused their unhonest parts, so they contemned and despised, as a thing reproachful and of none account, that which hath the chief sovereignty in the governing and ruling of mankind: & therefore he addeth immediately. They despise rulers] B. They do not only defile themselves with all kind of uncleanness, Bullinger but despise also their rulers and governors and such as be placed in high authority and office, confirmed and established by a law, and appointed by God himself, the peace tranquillity & honesty might be preserved and maintained among men. Calvin. C. By this place it appeareth, that these men were movers of sedition and tumult, they sought to live without rule or government, that being delivered from the bondage and fear of the law, they might sin the more freely. So that in these lawless men, two things do always concur and meet together: the one, free liberty to sin and to live as they lust: the other, dysalowing of magistrates, and the subversion of all good and civil order. Now as they sought by all means to live at liberty, to be subject to no law, so it is evident by the words of the Apostle, that they used to clatter & to speak very saucily & contunicliously of magistrates, and of such as were in office and authority. And therefore it followeth. And speak evil of them (saith he) that are in authority] Even as frantic men at this day do fume and fret when they are kept under the rule & government of magistrates, & exclaim and cry out like mad men, against all civil policy and good government, and that the sword of justice, is but a profane thing, and contrary to the doctrine of piety: to conclude, they would have neither kings, princes, nor magistrates to be of the church of God, M. Luth. but utterly banish and expel them. M. But we teach thus: that as long as we live here one this earth, we must be subject and obey the magistrate. For the faith of Christ doth not disallow outward policy, and civil government. And therefore it is not lawful for any man to withdraw himself from obedience due to the magistrate, as our anabaptists and popish bishops do: for there be many decrees extant of our high bishops, bearing this title; Of ecclesiastical liberty or freedom, Aug. Mar● A which must needs be the mere inventions of Satan, if this doctrine of the Apostle do come from the holy ghost, as it is not of us to be doubted. 9 Yet Mychaell th'archangel, when he strove against the devil, The text. and disputed about the body of Moses, durst not give railing sentence, but said, the Lord rebuke thee. Yet Mychaell th'archangel] M. This is one of the places, for the which, M. Luth. the old ancient writers in time past, have rejected this epistle, because he bringeth in here an example which is red in no place of scripture, to weet, that (Mychaell th'archangel did strive with the devil about the body of Moses.) Some do think, that here-hence this contention grew, for because that many notable things are written of Moses, how God buried him, neither doth any man know yet where his sepulchre is. Then, that the scripture doth witness of him, that there arose no prophet in Israëll like unto Moses, whom the Lord knew face to face. Deut. 34. vers. 10. Sith Moses therefore was of so worthy estimation, the doctors do affirm that an Angel sent from heaven did bury him, neither doth any man know of his sepulchre to this day. And it was done for this cause, lest the jews, if they had had the body of Moses being so excellent and so famous a prophet, should upon this occasion have fallen to Idolatry: and that here-hence afterward grew this contention & strife about the body of Moses, whereof judas maketh mention here, when the devil would have it known where the body of Moses was, to give the people occasion to commit Idolatry to the same. Calvin. C. Furthermore, because they think this history to be taken out of some Apocryphal book, hence came it that this epistle was so little esteemed. But whereas the jews have so many things by tradition of the fathers, it is no absurdity to say, that judas declareth that, which hath been received from hand to hand many years and long ago. We know verily that many foolish toys and trifles have been received under this title and name of (Tradition): as the papists at this day do reckon every foolish and unsavoury fable of doting monks into this catalogue or calendar. But this doth not binder, but that they had certain unwritten histories. That the Lord buried Moses, it is out of all controversy, that is, that his sepulchre was not known, it was the secret purpose and will of God, the cause whereof, we have already touched. What marvel then is it, if Satan go about so busily to bring to light the body of the prophet being hid by the secret counsel of God. But the Angels withstood him, as they are always ready at hand to minister to the lord Psal. 103. vers. 20.21. And truly we do see, that Satan in all times and ages hath not ceased to labour very earnestly in this point, and to seek all means, and to speak proverbially, to turn every stone, that is, to leave no way unattempted, to give foolish and ignorant men an occasion to commit Idolatry to so many bodies, as there be servants and saints of God. Wherefore this epistle ought not to be doubted of, by reason of this testimony, because it is in scripture no where to be found. It followeth. Durst not give railing sentence] That Mychaell is brought in alone disputing against Satan, it is no new thing. We know that there are thousands of angels always ready at hand, to do the will and commandment of God. Daniel 7. vers. 10. For he maketh his choice of this or that angel, and appointeth him to do this or that, as pleaseth him. It followeth. But said the Lord rebuke thee] This also is in Zachary. Zacha. 3. vers. 2. The Lord reprove thee then Satan, or bridle thee, or keep thee under. It is a comparison from the greater to the less, as they call it. M. As if judas should say, M. Luth. although Mychaell were an Archangel, yet durst he not curse and rail against the devil: and yet these blaspheming seducers are not afraid, nor ashamed, to tread under their feet, as it were, the powers that are ordained of God, and to curse and speak evil of them that are in authority, even to the eight & ninth degree, being nothing else but weak and frail men. And this archangel feared to utter any railing word against the wicked devil, reprobate and already damned, but said only, The Lord reprove thee and rebuke thee. Calvin. C. This argument Peter hath handled more briefly in his second epistle verse. eleventh. 10. But these speak evil of those things which they know not, and what things they know naturally, as beasts which are without reason, in these things they corrupt themselves. But these speak evil of those things which they know not] I. He hath a respect unto that saying: Imlerus. A fool answereth before he understandeth: Proverb. 1 vers. 28. & 18. vers. 13. a very fool when he holdeth his tongue is counted wise: and he that stoppeth his lips is esteemed prudent. These in like sort are worthily to be counted fools, which go about to defend their ignorance by evil reproaches. Calvin. C. judas therefore signifieth, that they are very beastly, blockish and dull-headed, not knowing nor understanding what is worthy of honour, neither what belongeth or appertaineth thereunto: notwithstanding, they are thus far made bold, that they are not ashamed to condemn those things that pass their reach. ●ug. Mar. A. This we may clearly and evidently see & behold in the Pope himself, and his cornuted or horned bishops, ●ar. Lut. M which knew nothing else, but to excommunicate, curse, and to deliver to Satan, not only kings and Princes of the world, but God also himself and his blessed saints, which thing is to be seen in the Bull of the supper of the Lord. They know, or at least they should know, that our salvation consisteth of faith and charity: they cannot away to hear their works spoken against, and to be condemned: they cannot abide to hear us talk and reason one with another, that we are saved only by Christ'S works and merits: and therefore do they blaspheme and speak evil of all Christian doctrine, Aug. Mar. whereof they are ignorant. A. The knowledge of tongues also they despise, which they have not attained unto, but in their own dotings, and feigned fancies, they do wondrously please themselves, always erring and leading others into error. 2. Tymo. 3. vers. 13. It followeth. And what things they know naturally, as beasts which are without reason, Calvin. in these things they corrupt themselves.] C. Hear he affirmeth that they were infected with divers and sundry kinds of vices, because beastlike they were moved and stirred unto those things, which are subject to our corporal senses, keeping neither modesty nor measure, but altogether weltering and wallowing themselves like hogs and swine in their filthiness and uncleanness. This adverb (naturally) is a word that is opposite or contrary to reason and judgement. For the rage and violence of nature, doth reign and bear rule in brute beasts only. But in men, reason must have the chief governance, to moderate and to bridle their appetites and affections. A. To be brief, Aug. Ma● judas pronowceth such seducers as these be, senseless, & without all reason: which S. Peter also confirmeth, in these words. But these as brute beasts, led with sensuality, and made to be taken and destroyed, speak evil of the things that they understand not, and shall perish through their own corruption, and receive the reward of unrighteousness. 2. Pet. 2. vers. 12.13. 11. Woe be unto them, for they are gone in the way of Cain, and are utterly given to the error of Balaam for lucre's sake, and have pearished in the gain saying of Core. Woe be unto them, Bullinge. for] B. Here the Apostle describeth and setteth forth again these men, these crafty deceivers, by other heinous and mischievous acts & deeds that they committed: to weet, they murdered their parents, they slew their own kinsmen & countrymen, they were covetous, ambitious, traitors, ●luin. movers of sedition. C. Yet all this notwithstanding, it may be wondered at why the Apostle doth so sharply reprehend them. Whereas he said before, that Mychaell the archangel was not suffered so much as to show any token of contumely or railing against Satan. His mind was not to set down this to be followed as a general rule, but only to show, and that briefly, by the example of Machaell, how intolerable this madness of theirs was, when they did so proudly, and so malapertly rail against that, which God would have reverenced and honoured. Doubtless, Mychaell might lawfully have lightened and thundered out as it were curses and bannings against Satan, as we see many times how earnestly and vehemently the prophets do menace and threaten the wicked. But forasmuch, as Mychaell abstained from such severe dealing, which otherwise he mought lawfully have used, what madness is this of theirs, to pass the bounds and lymmittes of measure, to be showed towards the creatures of God which excel in glory? Moreover, when he doth so expressly touch these seducers, he doth so much wish them to be punished, as to forewarn them what shall be the end of them, and that for this cause, and to this end, lest they should draw others to the same destruction with them before they be ware: so that judas could not more livelier describe them and reprove them, then by using these examples, and therefore sayeth, that punishments remain for them. It followeth. For they have gone in the way of Cain]. C. He saith, Calvin. that they were the followers of Cain, who being unthankful to God, perverting and corrupting his true worship and service, M. Luth. bereft himself of his birthright, M and slew his brother Abel, for this only cause, because Abel was more righteous and godly than he: for God accepted Abel's sacrifice, and not Cain's: Gen. 4. vers. 5. and 1. Ihon. 3. vers. 12. The way therefore of Cain, is to lean and to stick to their own works, & to blaspheme & speak evil of works, which are good works in deed: and at a word, to slay and kill them that go the right way. In this point the Papists show themselves very stout and bold, B for they follow the manners and conditions of thieves and robbers, ●llinger persecuting through covetousness and envy, the true followers and professors of pure and sincere religion. It followeth. And are utterly given to the error of Balaam for lucre's sake] C. He saith, ●luin. that like unto Balaam they were deceived by rewards, because they corrupted the true doctrine of piety & godliness for filthy lucre's sake. But the Metaphor that he useth, doth express & set forth somewhat more at large their filthiness and impiety: for he saith, that like as a river flowing over the banks, so were they given to all kind of riotousness, and wantonness passing measure. ●ug. Mar. ●. Luth. A. This in the Papists even blind men may see. M. They thought it best to keep themselves in corners secret for a time, trusting upon God's heavenly grace: and now I wis they come forth in great companies, separating themselves into diverse & sundry kinds of works, and do here and there disperse themselves abroad. All that they do is for lucre's sake, and for covetousness of money, to fill their paunches, and to serve diverse lusts. Of this the reader may see more, in the second epistle of Peter the second Chap. the fifteenth verse. It followeth. And have perished in the gain saying of Core] C. Thirdly, Calvin he saith that they followed the gain saying of Core, to weet, because they troubled the peaceable and quiet state of the church. Bulling● B. Core being overcome of ambition, would violently take upon him the priesthood, and therefore made a great commotion and stir in the tents of the Israelites. But he did not long prevail against Moses. For by and by the earth opened, and swallowed up him with all his confederates, so that they went down to hell alive: showing to all mortal men by this horrible example, that are led and seduced by the spirit of pride and arrogancy, that stir up the multitude against the true ministers, what they must look for. To this example the Apostle compareth the seducers of his time, nay rather of all times and ages, which take upon them the office and Function of teaching, rejecting and little esteeming in very deed the true and sincere teachers of truth and verity. Hence is it that these lewd speeches proceed from our own countrymen, papists, to weet, these words: ☜ Who hath opened or revealed to these vile varlets and lewd knaves (meaning the true ministers of God's word) the understanding and meaning of the scriptures? As for us catholics, our holy father the Pope, hath made & ordained us priests, we are the illuminate doctors taught from God himself, we only are called masters, to us only belongeth the office and function of teaching, & to give determinate sentence and judgement of all matters and cases. By these words they stir up the minds both of certain princes, and of the inferior sort, against good men, defenders and witness bearers to the truth, whom they vex, & persecute, but to their own destruction. ●. Luth. M. They impute unto us that we are movers of sedition, when we exclaim and inveigh against their most wicked and corrupt manners, and their perverse doctrine, when as it is they themselves that raise up tumults. Christ is our Aaron and high priest, whom alone we all aught to hear, and to acknowledge him to be the bishop and high priest of holy things: but the Pope, his Bishops and Cardinals will none of that. For they do wonderfully extol and magnify themselves: they challenge to themselves all empery, rule, and power: and as for Christ, and the honour due unto him, they make small account thereof: they spoil him of all together. B. But they shall understand and feel one day with whom they have kept all this bitter contention; when, with the Corytes, Bullin● they shall receive condign punishment: M. Lut. M nay but God hath even now already punished them that the earth hath swallowed them up and overwhelmed them: that is, they are altogether earthly, and as it were drowned and buried in sensuality, and all kind of voluptuousness and pleasure, that are nothing else but even the very world itself. 12. The texts These are spots in your feasts of charity, when they feast with you, without all fear feeding themselves: clouds they are without water, carried about of winds, trees withered at fruit gathering, and without fruit, twice dead, & plucked up by the roots. These are spots in your feasts] B. Hither to by examples he hath depainted forth in lively colours these deceivers and seducers. Bullinger Now the very same deceivers he setteth forth again by most evident and lively colours of similitudes. But before he bringeth forth these parables or similitudes, he warneth us aforehand, that such deceivers are spots in your feast of Charity. ●uin. C. For this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a banquet or feast, which the faithful are wont to keep among themselves, for no other cause, but to testify and declare thereby, the unity and agreement that ought to be among brethren. But these wicked and ungodly seducers (saith he) defiled and polluted these feasts, with their ungodly and uncivil behaviour, feeding themselves afterward with banquet after banquet most dissolutely and beyond all measure. In the feasts of the godly, there was moderation and honest behaviour, frugality and temperance. And therefore they thought it unseemly and unlawful to admit into their company any wicked and ungodly persons, who make a God of their belly. touching the brotherly meetings of the godly at their feasts, Tertullian in his Apologitico the 30. Chapter doth very trimly describe and set forth. See Peter also in his second epistle the second Chapter, verse thirteenth. It followeth. When they feast with you without all fear, feeding themselves] L. That is to say, L. Pelycane. Calvin. when you fast, they feast, giving themselves to royetousnes, and gluttony. C. Some books have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, feasting together with you. If you like it better to read it so, than the sense is, that they are not only shameless, but also burdenous and troublesome, as they that would stuff and fill their paunches, upon the common cost and charges of the Church. But Peter writeth somewhat otherwise, That they delight in their deceaving, 2. Pet. 2. vers. 13. and eat with the company of the faithful. As if he should say, ye be not well advised to feed and to nourish such hurtful beasts and venomous serpents, yea twice foolish to fulfil their riotousness and wasteful spending. And I would to God there were at this day more discretion and advised judgement in the good and godly men, who while they show themselves favourable and over gentle to the wicked, bring great hurt and damage to the whole church. B. This also might well be applied to idle monks and such like. Bullinge. For the only and chiefest care that they had, was to feed & to pamper up themselves: they are nothing else but spots, corruption, infamy, and a burden to the church, whereof they ought to be the greatest ornaments, lights, and pillars. It followeth. Without all fear feeding themselves] A. That is to say, carelessly, impudently, A. Marl● & without any reverence either of God or of his church. Clouds they are without water] C. The two similitudes that are in Peter he gathereth into one, ●uin. and yet of one and the self same sense and meaning. For both of them do often times touch their vain ostentation and bragging. For when these varlets make a show of many fair promises outwardly, inwardly they become barren and fruitless. Even as the clouds tossed & carried about with great winds and tempests, do make a show and hope of much rain, suddenly do vanish to nothing, so these deceivers make great boast, but little roast, great promises outwardly, but nothing so inwardly. Peter addeth the similitude of Wells dry and without water. But judas gathereth together many Metaphors to one and the self same end. It followeth. Trees withered at fruit gathering, and without fruit] I. They are like also unto trees that lose their leaves at harvest time, ●mserus. that wither a way, and bring forth no fruit. So these deceivers are naughty and dead trees, that must be moored and plucked up by the roots, if they bring forth no fruit. Aug. Mar. A. Some do turn it, rotten trees: that is, which bring forth no fruit, but such as is corrupt and withered. ●lling. Twice dead] B. Besides this they live a life not answerable to the evangelical doctrine, drawing others also with them both with their wicked doctrine, and evil example to destruction. It followeth. And plucked up by the roots] That is, they are like unto trees plucked up by the roots, being past all hope of sprynginge and sprouting again, howsoever the leaves appear outwardly, yet within they, have neither sap nor juice. 13. They are the raging waves of the Sea, The te● foaming out their own shame, they are wandering stars, to whom is reserved the mist of darkness for ever. They are the raging waves of the Sea] B. Furthermore, Bullin● he likeneth them to the raging Sea, lifting and casting up their waves on high. Calvin C. Even so these deceivers puffed up with pride, do nought else but blow and pufe out their swelling and proud words of haughtiness and vanities, savouring nothing at all of the spirit, whereby they cast men into a brutish kind of amazedness and astonishment. Bullin● B. For as the water of the Sea the more that it is troubled and tossed with sharp storms and cruel tempests of wind and weather, the more filth and froth it gathereth, and foameth: so these wicked seducers, the more outcries they make, and stir up seditious tumults, the more they make manifest to all men their shamelessness & infamy. ●uin. C. The like in these our days are these fantastical spirits that term themselves Libertines. ●iuely ●cripti● of the●ily of ●e. A man would say that they do nothing else but thunder, For they scorn and disdain at the common and usual kind of speaking, and have devised and feigned to themselves certain strange and proper kinds and forms of speeches. And after they think that their scholars be rapt into the heavens, suddenly they fall into beastly errors. For they fayne that to be the state of innocency, where there is no difference between honest and unhonest things. They fain that to be a spiritual life, when every man (setting all fear apart) doth carelessly and to to much give himself to his own appetite and sensuality. They say that we are made Gods, because God doth as it were suck and sup up our spirits, when they leave the body. This their error ought to make us the more careful with reverence to embrace the simplicity of the scriptures, least disputing and reasoning thereof more curiously and philosophically than it behoveth us, we do not so much as approach unto heaven, but rather fall and be drowned suddenly in the Labyrinth of diverse errors. Bulling B. But it seemeth that this Parable of judas was taken out of the prophet Isaiah'S fifty seventh Chap. verse 20. where it is thus written: The wicked are like the raging sea that cannot rest, whose water foameth with the mire and gravel. It followeth. They are wandering stars] C. So these deceivers are called, Calvin. because they dazzle the eyes with the similitude or likeness of light, that soon vanisheth away and pearisheth. B. So these false teachers, Bullinge. do seem to themselves to be bright shining stars, as who would say, illuminate Doctors, Lights of the world, profound clerks. But because they stand not to their opinion, nor follow the constant and known truth, but are ruled rather by their affections, they make shipwreck of the unwise and ignorant. It followeth. To whom the mist of darkness is reserved for ever] B. Now he threateneth them judgement, Bulling. that the faithful may take the better heed of them: as if he should say, although they seem now to reign as Lords and kings, yet notwithstanding they shall not escape the judgement of the Lord. For he reserveth them to be punished with Satan in that hellish and eternal darkness for ever. ●erus. I. For it is meet and right that they that deny christ the true light in deed, be delivered to perpetual darkness for ever. 14. Enoch the seventh from Adam prophesied before of such, The text. saying, behold the Lord shall come with thousands of saints. M. Luth. Enoch the seventh] M. This place is read no where in scripture: which is another reason, why some of the fathers have not received this epistle. Calvin. C. But this prophesy seemeth rather to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, unwritten, or delivered by tradition, then to be taken out of the books Apochriphall. For it may be, that the ancient fathers commended this worthy saying, to be remembered of posterity. If any man demand, seeing that the like sentences are to be found in scripture every where, why judas hath not cited some written testimonies out of some one or other of the Prophets for confirmation thereof: The answer is easy. That judas would only rehearse what the spirit pronounced of them in old time. And so do the words here sound. For he nameth Enoch the seventh from Adam, to commend the antiquity of the prophesy, to weet, because it was extant in the first world. M. Lu● M. But here-hence we do learn, that God from the beginning of the world hath caused his word to be preached unto some, (promising thereby grace and salvation to them that believe, but to the unfaithful foreshowing judgement and damnation) even till Christ's ascension: from the which time the word of the Lord hath been preached openly to all the world. But before our Saviour Christ's nativity, God hath chosen only to himself a certain lineal descent, from Adam to Abraham: and from Abraham to David: and so along from David to Mary the mother of Christ, he chose some, to whom he delivered his word. The word of the Lord therefore hath always been preached in the world, but never so openly as in these last days. After this manner also did our father Enoch preach the word of the Lord, which undoubtedly he had learned of his father Adam, and of the holy ghost. It followeth. Behold the Lord cometh] C. The preterperfect tense is put for he future tense propehtically. Calvin With thousands of Angels] By these words he signifieth as well the faithful as the Angels: for they shall both together garnish & so forth the tribunal seat of Christ, when he shall come to judge the world. He saith thousands, even as Daniel also telleth of many times ten thousands of angels, in the seventh Chap. verse 10. lest the multitude of the wicked, like the raging and violent sea, should burst in upon the children of God, and carry them away by force and violence, while they think it will come to pass, that the Lord in time will gather together those that be his, part whereof are now inhabiting the heavens, which we cannot now see with our eyes, part are here now in the world covered under the chaff. 15. To give judgement against all men, and to rebuke all that are ungodly among them, The text of all their ungodly deeds which they have ungodly committed, and of all their cruel speakings which ungodly sinners have spoken against him. M. Luth. To give judgement against all men] M. He speaketh of the second coming of Christ, for at his first coming, he came not into the world to judge the world, but that the world by him might be saved. John the 3. vers. 17. And to rebuke all that are ungodly among them C.] The vengeance of God that hangeth over the heads of the reprobate, aught to keep and contain the chosen & elect of God in fear & trembling. It followeth. Of all their ungodly deeds] He speaketh of their deeds and words, because these corrupters, did not only much harm and hurt by their wicked & ungodly life, but also by their unclean and perverse doctrine. It followeth. And of all their cruel speakings which ungodly sinners have spoken against him] M. These seducers speak very boldly & cruelly against the coming of the Lord, they are impudent, M. Luth shameless, and to too arrogant, they mock and blaspheme him. He calleth therefore their talking & clattering (cruel speakings) by reason of their obstinate boldness, their pride, and malapartness. 16. These are murmurers, complainers, The text walking after their own lusts, whose mouths speak proud things, they have men in great reverence because of advantage. These are murmurers] C. Now again he describeth these seducers by their affections. Calvin. L. These (saith he) because they measure felicity in things pertaining outwardly to the body, L. Pelycane. if any trouble or affliction do happen unto them, by and by they are offended, they wax impatient, they murmur against God, they complain of the shortness of a man's life, that it is subject to so many diseases, miseries and calamities, wishing that it were longer, & not oppressed with so many evils: as who would say, being without hope of the life to come. ●luin. C. And because they delight themselves in wicked lusts and desires, they become wayward and froward, hard to be pleased, they are never at quiet. here-hence cometh their murmuring & complaining, they are never satisfied, let men do what they can to please them. It followeth. And their mouth speaketh proud things] I. That is, ●lerus. they come in with their high and lofty words, they set forth themselves very proudly and braggingly, they play the parts of Thrasoes outright. Bullinger B. They tell us wonderful & strange oracles concerning virtues lore, never heard of before, and all to deceive us: and yet they love neither truth nor virtue in deed & from the heart. It followeth. They have men in great reverence because of advantage] C. Here he showeth that they are of a miserable disposition because they would do any servile work for lucre's sake. Calvin. And commonly this inequality or greediness, by which they differ from other men, is to be seen in such Peasants as these be, and yet notwithstanding, when there is no man to check or control them, their insolency and pride is intolerable, they take much upon them, they are very imperious. But such as they fear, and stand in awe of, if they be in hope of any thing to be gotten by them, those they do shamefully flatter and smooth and sooth with sweet and fair words. Bulling● B. They speak not according to the truth & matter itself, but such things as are pleasant unto them, of whom they hope to reap some benefit or commodity. They are therefore clawbacks & most shameless flatterers: because they have men in great reverence & admiration for advantage. Then the which kind of men there are none more blind, Calvin. A. Mar. none more wicked. C. Person is here taken for any great man or noble man, A whereof S. james 2. vers. 1. 17. The text But ye beloved remember the words which were spoken before of the Apostles of our Lord jesus Christ. 18. How that they told you, that there should be mockers in the last time, which should walk after their own ungodly lusts. But ye beloved remember] I. Now he exhorteth those to whom he writeth, Imlerus. Bulling● B to beware of these deceivers, & of their great impiety & ungodliness, Calvin. C and therefore addeth the admonitions and forewarnings both of the Prophets of old time, and also of the Apostles, saying: Remember the words which were spoken before of the Apostles] L. Let this be an argument of no force, Pely●ne. against the author of this epistle, to prove him to be none of the Apostles: sith the old father speaketh here of the Apostles according to the common manner, as they that have preached long before him, so that it is not to be thought injurious, that this author maketh mention of the other Apostles of a singular modesty, whereby his meaning was, that men should not so much credit and believe him, as other of the Apostles, speaking and writing the like, and the self same things of false preachers and false Apostles. ●lling. B. And therefore it is diligently to be noted & marked, that this worthy Apostle is not ashamed to use, as his own, yea and to allege also the writings & sayings of his fellow Apostles. But in these our days, a man may find many proud & arrogant fellows, that think great disdain to use other men's sayings be they never so good & godly: nay they think nothing well spoken or done, but that that cometh from themselves. It followeth. How that they told you] A. judas here speaketh, Aug. Mar not only of the lively preaching of the word, but also of the writings of th'Apostles themselves. That there should be mockers in the last times] C. He understandeth that to be the last time, Calvin wherein the state and condition of the church being renewed hath received a firm & sure promise of continuance even to the end of the world, beginning from the first coming of Christ: A of the which matter S. Paul speaketh every where, but specially in the 1. Corin. 10. Aug. Ma● chap. vers. 11. And in the 1. to Tymo. chap. 4. vers. 1. and 1. of Tymo. chap. 3. vers. 1. There shall come mockers C.] He calleth them mockers after the usual manner of speaking in the scriptures, Calvin. which being drunken as it were with wicked profaning & contemning of the name of God, do break forth into all kind of beastly behaviour, so that no religion can keep or contain them within the limits of their duty: the reason is; because they fear not at all in their minds the judgement to come, they have no hope in them of the blessed and ever during life. Even as at this day, the world is full every where of such Epicures, contemners, & despisers of God, which shaking of altogether all reverence and godly fear, do very wickedly and maliciously, scorn and mock at the doctrine of piety, as though it were a tale or fable that is told. Bullinger B. Of this S. Peter speaketh very plentifully in his second epistle the third Chap. verse the third. ●he text. 19 These are makers of sects, fleshly, having not the spirit. Calvin. These are makers] C. Some greek books hath the participle absolutely: some do add the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in the same sense almost: for he understandeth such as sever themselves from the church: they will have no discipline exercised therein, they are altogether given to the flesh and not to the spirit. M. Luth. M. He alludeth to that saying of Peter: they bring in damnable sects. For there be some the study and occupy their brains about nothing else, but how they may cause division in the Church of God, to break the unity of the faith: as for the common order taken amongst Christians, how every man may please his neighbour, that they l●●●ot, they cannot abide it: but as touching their own inventions, & devices of their own making, which is nothing but hypocrisy, and false serving of God, that pleaseth them wondrously well. It followeth. Fleshly minded, Calvin. having not the spirit] C. Here mind, in this place, as it signifieth the life of man given to fleshliness, so it is opposite or contrary to the spirit: and therefore it signifieth here, corruption of nature, such as is in men not yet regenerated: for this degenerate nature of ours, which we have received and drawn as it were from our first parents, is altogether corrupted, gross, and earthly, not able of itself to aspire to the perfect knowledge of God, unless it be renewed and regenerated again by his spirit, as well testifieth S. Paul in his first epistle to the Corinthians the second chapter, the fourteenth verse. 20. But ye dearly beloved, The text edify yourselves in your most holy faith, praying in the holy-ghost. But ye dearly beloved] B. Here again he exhorteth them as he did before, Bulling● to persevere in the truth, and to apply themselves to godliness. C. He showeth them also that means, Calvin. how they may be able to withstand and overcome the sleights & subtleties of Satan, & to make them of none effect: to weet, if they have charity joined with faith, watching continually for the coming of Christ. But as Jude is plentiful & often in metaphors, so also he hath his proper kind of speaking, which is briefly of us to be noted & marked. It followeth. Edifying yourselves in your most holy faith] He signifieth, that they must keep the ground and foundation of faith: and that it is not sufficient to be grounded & established in the right faith, ●g. Mar. unless we grow & increase daily more and more therein. A. For to build & rear up this foundation of faith is nothing else but to profit more and more, day by day, in the knowledge of God, and the Lord jesus Christ: which cannot verily be done and brought to pass but by the operation and working of the holy ghost. C. He calleth their faith most holy faith, ●aluin. that they should sound and surely rely themselves thereupon, and stick to the firmness and strongnes thereof, 〈◊〉 question. without wavering. But for so much as the whole perfection of man standeth in faith, it seemeth a very absurd thing that he biddeth to lay another foundation, as though faith were but the only beginning of man's perfection. Answer To this question the Apostle answereth: when he saith that men are builded upon faith, immediately he addeth charity, meaning thereby a lively faith, and not a dead faith. Except peradventure some man had rather take it thus: that men are then said to be builded upon faith, so far forth as they profit and increase therein, as we said before. And verily the more that faith doth grow and increase, the more it ariseth to a perfect building. After this sort here doth the Apostle command us, to grow & increase in faith to continue in prayer, to walk according to charity. L. As if he should say: L. Pelycane. you that are spiritual, give diligence, that more and more, as lively stones ye may be joined together into the building of God, cleaving fast to the sure foundation of your most holy faith. It followeth. Calvin. Praying in the holy-ghost] C. This is the reason of persevering, if we be endued with the power of the holy-ghost. As oft therefore as mention is made of constant faith, we must have recourse to prayer. But because we are wont to pray commonly for a fashion sake, he addeth in spirit. As if he should say: such is the great dullness and slougthfulnesse of our frail flesh, so negligent we are, so kaycolde and so slack in our praying, that except we be waked and stirred up by the spirit of God, no man can pray aright, or as he should do. We are so prone by nature to mystrustfulnesse, diffidency, and fearfulness, that we dare not be so bold to call God Father, but by the motion of the same spirit. Hence cometh this godly carefulness, hence this earnest desire and vehemency, hence this cheerfulness, hence this trust and confidence in obtaining our petitions, to conclude, hence cometh these groanings that cannot be expressed, whereof S. Paul speaketh in the eight to the Romans verse the twenty-sixth. Therefore judas teacheth not without cause, that no man can pray as he ought, except he be directed by the spirit of God. 21. And keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life. ●he text. And keep yourselves in the love of God] B. Seeing charity is that Glue that joineth and giveth as it were together into one body, ●ulling. and is that temple of God, wherein he delighteth, we must take good heed that we stick together in mutual charity one towards another, and retain ourselves in the band of unity and concord: A. Marlo. A. whereof much hath been spoken in the things that went before. It followeth. Looking for the mercy of our Lord jesus Christ] C. Because many things do entice us to fall away from God, Calvin. so that it is a very hard thing for us to be kept sound and perfect to God to the end, he calleth back the faithful, to the remembrance of the last day. For the only looking for the same aught to stay us up, least at any time we should despair or wax weary of our life: otherwise we should of necessity faint every moment. M. Lu● M. Here therefore is hope taught, and the cross commended unto us. For the whole race and course of our life ought so to be framed and trained up, that we should do nothing else but look and weight, and fight continually for the life to come. It followeth. Unto eternal life] A. This is the end and scope of all our actions and doings. A. Mar● Calvin. C. And here we have to note, that only through the merits and mercy of Christ, (and not for any works of ours) judas would have us to look and hope for the life to come. For he shall in such wise be our judge, that he will have the free benefit of redemption purchased by him, for a rule to judge by. A. Away therefore here, Aug. Ma● with all man's merits. For not of works that be in righteousness which we have done, (saith S. Paul in Tytus the third Chapter, verse the fifth) but according to his mercy christ hath saved us. B. Therefore beholding this end, Bulling. let us serve God in a true faith, and in love unfeigned. 22. And have compassion of some, The text separating them. ●erus. And have compassion] I. After that judas had spoken many things concerning these mockers & seducers, now again he teacheth the faithful, how and after what sort they ought to behave themselves, in correcting and admonishing of their brethren, that they may be brought back again to the Lord: and that is after divers sorts, according as every man's nature is. For towards the meek and gentle, and such as are tractable and easy to be taught, we must use gentleness and lenity. But with those that are obstinate and stubborn, ●ug. Mar. we must deal more sharply, to terrify them and to fear them. A. This is the rule of judgement whereof mention was made afore. First he describeth and setteth forth the nature of charity, M. Luth. M which is, to be sorry & grieved, to see certain so miserable, blind, & obstinate, that they have no care at all of their soul health. A. Marlo. A. Charity surely coveteth to save all: and therefore cannot choose but be sorry for the destruction of miserable men. Which thing we may behold in men endued with great power and holiness. For Samuel not without great compassion lamented the death of Saul. 1. kings 15. verse 35. and 16. verse 1. jeremy also most bitterly bewailed the destruction of Hiërusalem, Chap. 9 verse 1. Paul writeth to the Philippians after this sort. Many walk, of whom I have told you often, etc. Chap. 3. verse 18.19. and in the 2. Corinthians, 12. verse 20. I fear me lest when I come, I shall not find you such as I would, etc. Our Saviour Christ himself knowing perfectly the maliciousness and ingratitude of the wicked jews, drawing now near towards Hiërusalem, could not withhold himself from tears. Luke 19 verse 41. It followeth. Separating or putting difference] B. Some do translate it, When ye shall be judged. Bulling● But whereas the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubtful, the active signification doth better agree with the text. If we be willing to help them that go astray, the sum is this: we must consider every man's nature: such as are meek, gentle & tractable, must be gently entreated to be brought into the right way, as worthy of mercy & favour. But if any man be obstinate or stubborn, he must be sharply corrected. A. Some, Aug. Ma● not unfitly have turned this participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having offended. 23. And other some save with fear, The texts pulling them out of the fire, hating even the garment spotted by the flesh. And other save with fear] B. As if he should say; Bulling. it is not enough for us to lament & bewail the miserable estate of wicked men, unless also we give all diligence and earnest care to win them to christ by all means possible, in whom there is some hope: especially setting before them the threatenings of God's judgements. ●luin. C. But because to much severity and sharpness in correcting and rebuking, most commonly is odious, Jude doth excuse it by necessity, because otherwise they cannot be saved, unless they do willingly and of their own accord follow that which is good. It followeth. Pulling them out of the fire] M. He useth an elegant metaphor of fire: ●. Luth. for if we be desirous to save a man that is like to be burned, we do not show him our finger, or nicely reach him our hand, but violently pluck him out with all speed that may be to save his life: so must they be handled that have no care of their soul, that will not come to God of their own accord unless they be drawn with might and main. Here the manner of speaking is to be noted in this word (saving) when it is applied unto men: not that the servants of God are authors, but ministers of salvation. A. Marlo. A. So and in this sense, these places of scripture must be taken: Take heed unto thy self, and unto doctrine, and continue therein: For in so doing, thou shalt both save thyself, and them that hear thee. Tymothe 1. the fourth Chapter, verse the sixteenth. Likewise Saint james in the fift Chapter of his epistle, the 19 and 20. verses. Brethren (saith he) if any of you do err from the truth, and another convert him, let the same know, that he which converteth the sinner from going astray out of the way, shall save a soul from death, and shall hide the multitude of sins. It followeth. Hating even the garment spotted with the flesh] C. This place, Calvin. which otherwise would seem obscure and dark, will be easy enough, if the metophor be well and plainly declared. He would have therefore the faithful, not only to be free from all vice and corruption, but also he doth admonish them to avoid whatsoever is accessary thereunto, lest any infection should take hold of them. As if we should have an occasion to speak of dishonesty, we will say that all enticements, and provocations to lustful desires, must be taken away. This will appear more clearly, if the rest of the sentence be supplied: that is: that we must hate not only the flesh, but even the very garment itself spotted by the flesh, lest we be defiled by the touching thereof. Much less doth he wink at wickedness, but willeth rather that all occasions and accessories thereunto, as they call it, may be clean cut of. ●ulling. B. Some will have this to be the sense and meaning: I would not have you to keep too much familiarity with the wicked, but to shun their company rather, not hating the person, but the wickedness of the man. For it cometh oftentimes to pass that when they think themselves false enough and in good case, suddenly through their own weakness and imbecility, they have perished together with them, to whom they have been helpful. For the good oftentimes are overcome of the bad. But the first exposition is more true. The text. 24. Unto him that is able to keep you free from sin, and to present you faultless before the presence of his glory with joy, Bulling. Unto him that is able to keep you] B. This is the conclusion of the epistle gratulatory: wherein the Apostle Jude the servant of Christ showeth, who it is that keepeth us from sin, from whence cometh all our power & strength in persevering in well doing, from whence eternal life, even from God do all these things come. Calvin. C. for all our studies and exhortations are not available, except the effect thereof come from the power of God: A. Marl● A which Paul in these words doth evidently declare in his second epistle to the Corinthians the third Chapter, verse the fourth: Such trust have we through Christ to God ward, not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. And in the second Chap. of the epistle to the Philippians, verse thirteenth. It is God which worketh in you, both to will and to do of good will. C. Some books have (them): Calvin. if we read it so, than the meaning is: It is your parts and duty to endeavour, that they may be saved, but it belongeth to God only to perform, A. Marlo. A for so speaketh he by the Prophet. I, even I, (saith he) am the Lord, and beside me there is no other saviour. Esay 43. verse the eleventh: and 45. verse the one and twentieth. Again, I am the Lord thy God, which brought thee out of the land of Egypt, and thou shalt know no God but me only, neither is there any saviour besides me. Osee thirteenth, verse the fourth. Calvin. C. Notwithstanding to read (you) and not (them) doth better agree with the text, for the alluding to the sentence that went a little before. For after that he had exhorted the faithful to save that which was lost, to the intent that he may make them better understand that all their endeavours and labours are in vain, except God be the worker: he showeth that they cannot otherwise be saved but by the power of God. Howbeit in this later member, the greek word is otherwise, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a guarding or keeping. So he should have a respect to the first member, when he saith, keep yourselves. It followeth. And to present you faultless before the presence of his glory] A. Paul saith, Aug. Mar. that God hath chosen us before the foundation of the world was laid, that we should be holy, and without blame before him through love. Ephesians the first Chapter, verse the fourth. But we can never be found to be such, unless God himself do bring it to pass in us. It followeth. With joy] I. Hear the faithful aught to be of good courage to persevere in well doing to the end: L. Pelycane. As if he should say, you have great cause to rejoice and to be glad, for the coming of our Lord jesus christ: when other that seem here to live deliciously in sin for a season, shall mourn & lament. True joy, the joy that every good christian man ought to have, hath always faith annexed and joined with it according to this saying of Peter: whom ye have not seen (meaning christ) and yet love him, in whom even now though ye see him not, yet do you believe him, & rejoice with joy unspeakable and glorious, receiving the end of your faith, even the salvation of your souls. The first epistle of Peter, the first Chapter, verse the eight. Here the godly begin their joy, but when christ cometh to his last judgement, than it shall be fully perfected and completed. 25. To God our saviour, which only is wise, The text. be glory, and majesty, and dominion, and power, now and ever. Amen. To God our saviour which only is wise] C. All creatures do give all the praise and glory, of all wisdom & knowledge, Calvin. as most proper and peculiar to God alone: see the sixteenth chapter to the Romans, verse twenti-seventh. Aug Mar. To God our saviour] A. We have declared before in the twenty-fourth verse, and proved out of the scriptures, that God alone is both the author, and finisher of our salvation. It followeth. Be glory, & majesty, and dominion, and power, now and ever.] As wisdom, so also to God only he ascribeth all glory, according to S. Paul saying in the first to Tymothe, the first Chapter, the 17. verse. To the king everlasting, immortal, invisible, unto God only wise be honour and glory for ever and ever. Amen. And David in his 104. Psalm, the 31. verse. The glorious majesty of the Lord shall endure for ever: the Lord shall rejoice in his works. It followeth. Now and for ever.] Although the name of God be continually profaned and blasphemed of the wicked, yet the godly do even now celebrate and set forth the glory and majesty of the same: which is a sacrifice most acceptable unto our God, as he himself witnesseth by his prophet David in the 50. Psalm, the 23. verse. Who so offereth me thanks & praise, he honoureth me: and to him that ordereth his conversation a right, him will I show the salvation of God. This word (Amen) as it is usual and familiar both with Christ our Saviour himself, with his Apostles, & with all the holy men of God, so it confirmeth, signeth, and sealeth up as it were, whatsoever things have been written or spoken by the saints and holy men of God, inspired with the holy-ghost: so that we need not doubt of their faith, truth, and verity, but cleave continually, and stick fast unto them. The which thing that we may do, God the Father of heaven grant unto us, who hath vouchedsafed to call us into the fellowship of his son jesus Christ. B. To whom be praise, Bulling. confession, and thanks giving world without end. Amen. Soli Deo honour, & gloria. Amen.