Ʋerſ. 1. IVdas the ſeruant of Ieſus Chriſt 〈◊〉 Imlerus. Caluin. Iudas beginneth his epiſtle afte • ye maner of ye other Apoſtles. C. H • calleth himſelfe ye ſeruāt of Chriſ • not as 〈◊〉 name is common to all the god • myxed one with another; but hee calleth hi • ſelfe ſo in reſpect of his Apoſtleſhip; for the • are properly and peculiarly iudged to bee th • ſeruantes of Chriſte, to whom he hath inio • ned any publique offyce or function: So th • now wee knowe to what ende the Apoſtl • are accuſtomed to ſet forth them ſelues wi •• this tytle. Raſhly therefore doth he preſume, whoſoeuer he be, that taketh vpon him the office and authority of teaching, that is not lawfully thereunto called. The callinge therefore of the Apoſtles is their ſufficient teſtimony, becauſe they intrude not them ſelues into the offyce of teaching, by their owne priuate motion and iudgement. Neither is this ſufficient inough of it ſelfe to be placed in authority, vnleſſe they behaue them ſelues faythfully therein. Which then verely they ſhall doe: Firſt, if they declare that God is the author of their function and calling wherein they are placed: Secondly, if they execute the ſame faythfully according as they are cōmaunded. But becauſe many doe counterfayte this title, namely, that they are the ſeruauntes of Chryſt, and falſly bragge them ſelues to bee that, from the which they are farre wyde, wee muſt alwayes take good heede, and ſee whether the thinge it ſelfe be anſwerable to their profeſſion or not.Aug. Mar. Philipp. 3. verſ. 18.19. A. For that is moſt true that the Apoſtle S. Paule wryteth: Many walke, that are the ennemyes of the Croſſe of Chriſt, whoſe ende is destruction, whoſe God is their belly, and glory to theyr ſhame: which minde earthly thinges.

It followeth in the texte. The brother of Iames] B. Becauſe there were many Iudaes, • ullinger therefore hee addeth this to put a difference betwene him and other that were called after the ſame name.Caluin. C. Hee addeth to alſo his name, becauſe it was ſo famous, and ſo well knowne of the churches: for although the doctrine and authority of fayth dependeth vpon no mortall man, yet notwithſtāding this is a great ſtrengthning and ſetting forwarde of fayth, when the integrity and vprightneſſe of the man, that taketh vpon him ye office of a teacher, is wel & ſufficiently knowne vnto vs. Moreouer, the authority of Iames is not here ſet forth vnder a colour, as of ſome priuate man, but becauſe he was counted one of the cheifeſt Apoſtles,Galla. 2. verſ. 9. among al ye churches.

Thus haſt thou both the author of this epiſtle, and alſo the ſubſcription. Nowe it followeth to declare to whom hee wrought this epiſtle.Caluin. To them which are called] C. By this word (called) he ſignifieth all the faythfull, becauſe the Lord hath ſeuered them to him ſelfe. But becauſe this worde (calling) is nothing els then the effecte of the eternall election, it is ſome times taken for election it ſelfe. Heere in this place it maketh no great matter if thou take it both wayes. For without queſtion, hee commendeth the grace of God wherewith hee vouchedſafe to make his choyce of them, to bee of his flocke and folde. He ſignifieth alſo,Aug. Mar. Ihon. 4.19. that men cannot preuent God, neither can they come vnto him at any time, till he drawe them. A. For hee loued vs firſt. Eſay. 65.1. And hee is dayly found of them that ſought him not: and appeareth vnto them which asked not after him. It followeth.Caluin.

And ſanctified in God the father] C. The ſence and meaninge of this is: that they that are called being wicked and vngodly in them ſelues,Bullinger • phe. 2.3. haue their full ſanctification in & from God. B. For wee are all by nature the children of wrath, and vyle bondſlaues to Satan. But God taking pity vpon vs, ſent his ſonne into the world, which loued vs, and waſhed vs from our ſinnes in his owne bloude. Caluin. Aug. Mar. C. All they therefore are ſanctified, whom God hath regenerated by his ſpirite, A. and grafted into ye bo •• of his ſonne Chryſte by fayth.

And preſerued in Ieſus 〈…〉 • rthermore he addeth that we are kept and preſerued in Chriſte:Caluin. for Satan euery minute & moment of an houre ſyeth alwayes in wayte • o ſnatch vs vp as it were for a Pray, and vt • erly to deſtroy vs, had not Chryſte our Saui • ur protected and defended vs, whom the fa • her hath appoynted to bee our keeper and watchman, for this purpoſe, that nothing bee loſt, that hee hath receaued into his tuition & ſafe keping.Aug. Mar. • hon. 6.39. A. For this is the will of my Father that ſent mee, that of all that he hath geuen me, I ſhall loſe nothing, but rayſe it vp agayne at the last daye. • hon. 10.27. And againe: My ſheepe heare my voyce, and I knowe them, and they followe mee, and I geue vnto them, eternall lyfe, and they ſhall neuer periſhe, neyther ſhall any man plucke them out of my hande. My Father which gaue them mee, is greater then all, and no man is able to take them out of my Fathers hand. Ihon. 17.12. Alſo, Thoſe that thou gauest mee, haue I kept, and none of them is lost, but that lost chylde, that the ſcripture myght bee fulfilled. C. A threefold benefite of God therefore in all the Godly doth Iudas heere declare.Caluin. Firſt, that by theyr callinge, hee hath made them partakers of the goſpell. Secondly, that by his ſpyrite hee hath regenerated them into newneſſe of lyfe. And thirdely, that by the power of Chriſte, hee hath kept them, that they ſhoulde not fall away from ſaluation.Aug. Mar. A. To this agreeth that ſayinge of S. Peter in his 1. epiſtle verſ. 5. Wee are kept by the power of God through faith vnto ſaluation, which is prepared for this purpoſe, ready to bee ſhewe • in the laſt time. Bullinger B. In theſe three members therefore thou haſt the whole ſumme of the goſpell, which Paule eſpecially mingleth together in the titles or inſcriptions of his epiſtles.

Mercy bee vnto you, and peace, The te • verſ. • Bullin ••• and charity bee multiplied.] B. This is an holy wyſhe, and a very Apoſtolike ſalutation.

Hee deſireth three thinges to bee multiplied and increaſed (that to is ſay) Mercy, Peace, and Charity. Calui • C. This worde (Mercy) is as much in effect almoſt, as Grace, in Paules ſalutations. If a man will haue a more ſubtill or fine difference: properly, grace is the effecte of mercy. Becauſe God doth imbrace vs with his loue, for no other cauſe, but becauſe hee beholdeth our myſeries.

B. This mercy the Father of heauen doth increaſe in vs,Bullin • when hee taketh pitty vppon vs, and forgeueth vs our ſinnes, and doth as it were power downe him ſelfe and all his benefittes vppon vs day by day, moſt lyberally and bountifully: ſo that hee doth oftentymes, and euer nowe and then, knitte as it were, and bynde him ſelfe more ſtrongly and neerely vnto vs by his beneuolence, and fatherly benignity.

This worde (peace) doth ſignifie the tranquillity or quietneſſe of the minde or conſcience, & the deſire or ſtuddy of vnity and cōcord with all men. Charity] It may bee vnderſtoode as well of God towards men, as of one man towardes another. If it be vnderſtoode of God, then the ſence is, that he would vouchſafe, to increaſe the ſame amonge men, and yt the truſt and confidence of his heauenly loue may dayly more and more bee confirmed and ſtabliſhed in our heartes: if of men, it is not amyſſe neyther, that the ſame God alſo, will vouchſafe to kindle and confirme in them mutuall loue and charity one towardes another, I. that they may bee of one minde and of one accorde,Ierus. and to continew helpfull and beneficiall one towardes another.

3. Beloued, when I gaue all diligēce to write vnto you of the common ſaluation, it was needefull for mee to wryte vnto you to exhorte you that yee ſhould earneſtly contend for the fayth which was once geuen vnto the ſainctes. 〈◊〉 texte.

•• llinger Beloued when I gaue all diligence] B. Here hee ſheweth the cauſe that enforced him to write, indeuouringe to get theyr good will and fauoure, ſhewinge with (all as by a preface) the ſcope & drift of thoſe things whereof hee mindeth to ſpeake.Mar. L • M. Some doe thinke that a certayne earneſt and vehement deſire was the cauſe that inforced Iudas to write, as wee are wonte to ſay of them that doe euen burne as it were with ſome earneſt affection or other, that they cannot moderate or wythholde themſelues, but needes they muſt doe this or that: So that it was neceſſity in him after their opinion, that the earneſt deſire that Iudas had to write would not ſuffer him to keepe ſilence.Caluin. C. But if a man examine the matter more narrowly, hee ſhall ſee here two diſtincte members, that whereas otherwiſe, hee was ready inough, and earneſtly bent, yet neceſſity hath alſo compelled him to wryte.

Hee ſignifieth therefore that hee was willing verely, and very deſirous to write vnto them, and yet notwithſtanding compelled ſo to doe of neceſſity: for (as it followeth in the texte) being aſſaulted of the wicked, they were to be inſtructed, to prepare and addreſſe themſelues to the battell. In this firſt place therefore Iudas declareth that hee had ſo great care for their health and ſaluation, that hee wiſhed to write of his owne accord, and yt very earneſtly. Then, to the intent to ſtyrre them vp to geue the more heede & attention, hee ſaith yt the matter alſo it ſelfe required ſo to doe, for neceſſity is a ſharpe ſpurre. Except they had ben forewarned how neceſſary this exhortation was for them, they would haply haue bene ſomewhat negligent and ſlouthfull in the reading of the ſame. But when hee declared in the beginninge, that hee wrote vppon preſent neceſſity, it is all one, as if hee had ſtricken vp the alarame, to rouſe them vp out of their drowſie ſleepe, • . Mar. and careleſſe ſecurity. A. Paule after the ſame maner ſtyrreth vp the Philippians to take heede to them ſelues, and to beware of falſe Apoſtles and deceauers. • ilip. 3. • . 1.2. It grieueth mee not (ſaith hee) to write the ſame things oft to you, for to you it is a ſure thinge: Beware of dogges, beware of euill workers, beware of Conciſion. It followeth. Of the common ſaluation] C. Some bookes haue (yours) but amyſſe. • uin. For hee maketh ſaluation to bee common as well to other as to him ſelfe. Whereby it cō meth to paſſe that the credit and eſtimation of the doctrine of ſaluation is not a litle furthered, • ug. Mar. when a man ſpeaketh of his owne vnderſtanding & experience. A. For it will bee counted but a fooliſh bablinge, to reaſon and diſpute of ſaluation amōg others, whereof we our ſelues haue had no taſte or feeling at all. A doctor of experience therefore (if we may ſo ſpeake) Iudas profeſſeth himſelfe to bee, when hee reckeneth himſelfe amonge the godly, to bee partaker of the ſame fellowſhip of ſaluation with them. And truely if there bee but on faith of all the faithfull beleeuers, one goſpell, one Lord Ieſus Chriſte, keeper and defendour of the flocke, then muſt ſaluation of neceſſity be a cōmon thinge to them al. For the ende of our Chriſtian faith, is the ſaluation of our ſoules. 1. epiſtle of Peter, 1. verſ. 9. 1. Pete • verſ. 9 To exhort you yt yee ſhould earneſtly contēd for the fayth] C. The Greeke word ſignifieth ſo much as if he ſhould ſay,Calu •• Exhorting you. But foraſmuch as he noteth ye end of his purpoſe, ye words are thus to be reſolued: yt I might exhort you earneſtly to contend, yt your fayth may bee forthered & ſtrengthned. By yt which words hee ſignifieth, yt in keeping of ye faith, wee muſt labour with all our might, & withſtand ſtrongly the contrary aſſaultes of Satan: For hee admoniſheth thē to perſeuere and continew in the faith, for that many conflicts and battayles are lyke to enſue.Aug. 〈◊〉 A. For the great multitude of deceauers, doe not only goe about to weaken & make feeble by all meanes poſſible they may, the faith of ye godly, but vtterly to ſubuerte it, and ouerthrowe it. Wherefore, they that are once called to the fayth haue neede not a litle to bee carefull, that they may perſeuere and continew therein ſounde and perfect to the ende. It followeth. Which was once geuen to the ſaincts] This hee addeth, that they may know yt fayth is geuen to this ende, & vppon this condition, that they ſhoulde not faynte at any tyme, or fall away from it. •• g. Mar. A. Hee calleth the faythfull beleeuers (Saintes) after the vſuall manner of the ſcripture, which are ſanctified by ye bloude and ſpirite of Chriſte.

4 For there are certayne vngodly men craftely crept in, • e texte. which were before of olde booked or billed to this condemnation, turning the grace of God vnto wantones: and denying God which is th'only Lord, and our Lord Ieſus Chriſt.

For there are certaine vngodly men craftely crept in] A. Hee rendereth the cauſe why hee could not forbeare, • ug. Mar. but needes muſt write vnto them. • lerus. I. In this hee doth immitate ye other Apoſtles, who haue written many things of falſe Apoſtles, • ug. Mar. and deceauers. A. To this ende verely that the faythfull ſhould bee carefull and watchfull for their owne ſaluation, leaſt by any meanes they ſhoulde bee carryed away from the ſimplicity of Gods woorde, and from the receaued fayth in Chryſt.Calu • C Although Satan be alwayes a mortall enemy to the godly, and ceaſeth not euer nowe and then to egge and pricke them forwarde to cō mit wickedneſſe: yet notwithſtandinge Iudas doth admonyſhe them, to whom hee writeth of the preſent neceſſity. Nowe ſpecially (ſaith hee) doth Satan in deede enter and ſet vppon you: arme your ſelues therefore to reſiſt him.L. Pe • cane. L Now come falſe teachers & are euen already entred, which will eaſely ſeduce you vnawares, if you take not good heede.Aug. 〈◊〉 A Wherfore I would warne you in time that yee cō tinew in the fayth which yee haue heard.

C. Hence we may gather that it is the duety & parte of a good & faythfull paſtour diligently and prudently to looke about him,Calui • what ye preſent ſtate and condition of the church doth requyre, and accordingly to imploy his diligence of teaching and inſtructing. But euery word carrieth with it his ſubſtaunce and weight. For this worde, 〈 in non-Latin alphabet 〉 , doth notifie an indirect or priuy kinde of craftines, wherewith ye miniſters of Satan deceaue the ignorant that foreſeed not things to come. For in the nighte time when men are a ſleepe, Satan ſoweth and ſcattereth abroade his Darnell & Tares, to corrupt & marre the pure & cleane ſeede of ye Lords word. • itt. 13. 〈◊〉 . 25. Mat. 13. verſ. 25. And withal teacheth, yt this is a priuy & an inward miſchiefe full of ſecret hatred & mallice. For here alſo is the craftines & ſubtlety of Satan eſpied to ſtyrre vp thoſe yt are of ye flocke to be enemies, they that may with more facility deceyue. • llinger B. Hee noteth therefore the cunninge and crafty deceipt of theſe Satanicall deceauers, which in no wiſe will ſeeme to bee enemies to truth and piety, but vnder a colour & cloake rather of truth and piety, they brag and vaunte of them ſelues. Of ſuch kinde of men as theſe bee, S. Peter in his 2. epiſt. 2. verſ. 1. ſpeaketh thus: There were falſe Prophets alſo among the people, euen as there ſhalbe falſe teachers among you, which priuily ſhall brynge in damnable hereſies, euen denying the Lord that hath bought them, and bring vppon them ſelues ſwyft damnation. A. Paule alſo of falſe Apoſtles writeth in this ſorte.2. Cor. 11. verſ. 13.14.15. For ſuch falſe Apoſtles, are deceiptfull workers, tranſformed into the Apoſtles of Chriſte, and no meruayle, for Satan him ſelfe is tranſformed into an angell of lyghte: therefore it is no great thinge, if that his miniſters alſo bee tranſformed as the miniſters of righteouſneſſe. Alſo Chriſte him ſelfe hath deſcrybed them in this maner.Matt. 7. verſ. 15. Beware of falſe Prophetes which come to you in ſheepes clothinge, but inwardly they are rauening Woulfes, yee ſhall know them by their fruites.

It followeth. Which were before booked, Caluin or ordayned to this iudgment] C. He calleth it iudgment or condemnation, becauſe they corrupted the doctrine of piety, which no man can doe without his owne deſtruction. Furthermore, herehence this metaphor is taken, becauſe ye eternall counſayle of God, by ye which the faythfull are ordeyned to ſaluation, is called a booke. But when the faithfull doe heare thoſe falſe Prophets to be appointed to eternall death, they ought to take the more heede, leaſt they alſo wrap them ſelues in the ſame deſtruction with them. Howbeit Iudas would therewithall preuent al daunger, leaſt happely the newneſſe or ſtraungnes of ye thing ſhould trouble or ouerthrow ſome of them. L. As who woulde ſay, leaſt this thinge,L. Pelycane. as ſtrange or neuer heard or knowne of before, might trouble your mindes, know yee that it was long ſince thus decreed by the ſecert counſaile of God, thus it hath bene foretold, yt there ſhoulde ſome aryſe, which with theyr wicked deedes, ſhould both try & exercyſe your piety & godlines, bringing vppon them ſelues ſwyfte dānation. Herehence therefore we may learne, that ye church is not exerciſed & tried but by ye determinate counſell of God. It followeth. Whych tourne the grace of our God vnto wantonnes] Now hee declareth manyfeſtly and clearely, what maner of miſchife yt is, that they ſhould beware & take heede of: namely this: that theſe falſe Apoſtles & deceauers, abuſed ye grace of God vnto all wātonnes & licentiouſnes, thinkinge, yt becauſe their ſinnes were forgeuen, they might doe what they liſt. They ſinned therefore without all ſhame, and willingly fell backe againe into ye ſlauery and bondage of ſinne, from whence Chriſt had redeemed them by the ſhedding of his bloude. C. The grace of God verely appeared to a far other end,Caluin. then to geue men leaue to ſinne, as Paule plainely witneſſeth, ſayinge: The grace of God hath appeared healthfull to all men, teaching vs, that denying vngodlynes, and worldly lustes, • . to Tit. 2. verſ. 11. wee ſhoulde lyue ſoberly, and righteouſly, and godly in this preſent euyll worlde. Let vs know therefore, that there is nothinge more hurtfull & pernitious then theſe kinde of men, which of the grace of Chriſte, doe take an occaſion to liue wantonly and licentiouſly. And becauſe wee teach, that wee are ſaued by the free mercy of God, the Papiſts lay this to our charge as a greate faulte. But what doth it preuaile with wordes to confute their ſhameleſſnes, ſith euery where & in all places we call earneſtly vpon repentance, the feare of God, & newnes of life. They themſelues doe not only corrupt & marre yt whole world by their euill examples & wicked life, but alſo take quite out of the world by their peſtiferous and wicked doctrine, true holines, and the pure worſhipping and ſeruing of God.Mar. Lu • M. In deede they call them ſelues chriſtians, and brag much of the goſpell, but they liue ſuch a kinde of life, as they doe whatſoeuer pleaſeth them, ſinning moſt wickedly and abhominably in dronkennes, in lechery, and all abhomination. Their Byſſhops and Prelates doe vaunte and ſay, wee haue taken vpon vs, not a worldly, but a ſpirituall ſtate and condition of life: vnder which name & falſe pretence,Caluin. they haue gotten great treaſures, pleaſures, and dignities: although wee may rather thinke them to bee like the Lybertines of our time, of whom Iudas ſpeaketh, as it ſhall more clearely appeare in the diſcourſe hereof. It followeth.

And God which is the only Lord] Certaine old tranſlations haue, Chriſt which is the only God & Lorde. In the epiſtle of S. Peter mention is made onely of Chriſte, and there hee is called Lord. For thus he writeth,2. Peter. 2. verſ. 1. Euen denyinge the Lorde which hath boughte them.

• g. Mar. A. If any man thinke it better to reade it diſiunctiuely or by it ſelfe, then the ſence will be, Chiefly they deny God, • Pely • e. L whom once they haue profeſſed, which is the only Lord of all things, both in heauen and earth. It followeth.

• aluin. And deny our Lord Ieſus Chriſte] C. Hee vnderſtandeth Chriſte to be denyed, when ſuch as haue bene redeemed by his bloud, haue geuen them ſelues againe to bee bondſlaues to Satan, makinge as much as in them lyeth, ye incōparable and ineſtimable benefite & price of our redemption, to be fruſtrate & of none effect. Therefore let vs remember yt Chriſte dyed and roſe againe for vs, to ye end he might make vs a peculiar people to him ſelfe, & that he might be Lord of our lyfe, • ug. Mar. and death. A. Agayne, Chriſte is denied, when wee derogate from him, yt which is his owne: After which maner the Monks, and ſuch like deny Chriſt. M. For when they preach that ye way to eternall happineſſe & felicity,Mar. Lut. is to faſt, to gad & wander on pylgrimage, to builde Churches, and Monaſteries: to vowe chaſtity, obedience, pouerty, and ſuch like: they plainely deceaue the ſimple and ignorante by their works, but of Chriſte they make no mention at all: which is as much, as if they ſhoulde ſay, it is very needeful and neceſſary for thee to deſerue heauen by thy owne good workes, Chriſte profiteth thee nothing, his works cannot help thee: and ſo they deny the Lorde, who hath boughte vs with his bloude.

The Heretickes alſo that deſtroy eyther ye humanity or deity of Chriſte, are ſayd to deny him, as it may appeare in the 1. of Ihon, 2. the 22. verſ. and in the ſame epiſtle the 4. chapter the 3. verſ.

5. My minde is therefore to put you in remembrance hereof, The text • foraſmuch as yee once know this, how that the Lord, after that he had deliuered the people out of Aegypte, deſtroyed them which afterwarde beleeued not.

My mynde is therefore to put you in remē brance] B. He declareth by diuers examples,Bullinger yt it is not enough for vs to confeſſe yt we are deliuered out of ye Aegyptian bōdage, that is, out of Satans kingdome, into ye freedome & glorious liberty of the goſpell which wee enioy, vnleſſe our life bee anſwerable to ye ſame. L. And except wee perſeuere & continew in ye grace of God whereunto wee are called,L. Pelycane. our deliuerance ſhal profit vs litle.Bullinger B. By al which things he confuteth thoſe ſeducers, and exhorteth the ſaintes of God, to expreſſe the fayth of Chryſte, by a lyfe worthy of Chriſte, and to be helpers to others, that they follow not the filthy examples of theſe ſeducers.Caluin. C. But he vſeth a litle preface, either for modeſty ſake to excuſe himſelfe, that hee ſeeme not to teach them as being altogether ignorant of things vnknowne; or els truely for ſome greater cauſe of earneſtnes, he confeſſeth that he bringeth vnto them no new thing, or not heard of before, that hee may winne thereby the more credit and authority in that which hee is about to ſpeake.Imlerus. I. I ſuppoſe (ſaith hee) that it is not needefull for me to teach you, ſith you your ſelues are not ignorant.Caluin. C. Only I bring to your remembrances, that which yee haue once learned,L. Pelycane. L leaſt that which yee knowe ſlip out of your memories. But as he geueth them knowledge to geue the more heede to be wary and circumſpect, ſo, leaſte they ſhoulde thinke the care that hee toke for them to bee ſuperfluous, hee ſaith that it was needefull for them to bee forewarned. For this is not the vſe of Gods worde only, to learne thoſe things whereof wee haue none experience, but alſo that it may ſtyrre vs vp to the earneſt meditatinge of thoſe thinges which we haue heretofore learned, and may not ſuffer vs by any meanes, to waxe dull and colde in knowledge. A. After this maner,Aug. M • doth Paule exhorte his ſonne Tymothee, ſaying: Preach the worde, bee inſtant in ſeaſon, & out of ſeaſon: improoue, rebuke, exhort in all longe ſufferinge and doctryne. 2. Tymo. Chap. 4. verſ. 2. C. But of all that hath bene hetherto ſpoken,Caluin. this is the ſumme: after that wee are called of God, wee muſt not ſecurely brag and glory of his grace, but rather walke warely in his feare: becauſe if any man doe dally and mocke with God after this ſorte, the cōtempt of his grace ſhall not eſcape vnpuniſhed And this hee declareth by three examples.

That the Lord when hee had deliuered his people out of the land of Aegypt.] The firſt example is taken out of the ſeconde booke of Moſes. Bullinge▪ B. Euen as God in time paſt brought the chyldren of Iſraëll out of ye hard ſeruitude and bondage of Aegypt, and led them through the middeſt of the red Sea, and through the wyldernes, into the lande of promyſe: euen ſo the very ſame God hath brought vs (the Lord Chryſte being our guyde & captaine) out of the ſeruitude and bondage of Satan by the fountaine of regeneration, wherewith he hath waſhed vs from all our ſinnes to eternal lyfe. But as this deliuerance profited thē not, which murmured agaynſt God in the deſert, which defiled them ſelues with Idolatry, with meates offered vp to Idols, with whoredome and glottony (for certaine thowſands of them were ſlayne in the wilderneſſe) euen ſo ye preaching of redemption ſhall litle profite vs, if wee goe forwarde in the way of wickedneſſe and vngodlineſſe.Caluin. C. The very ſame compariſon almoſt is in Paule, 1. Corinth. 10. verſ. 6. Thoſe whom God indued with greate benefites, whom hee exalted to the ſame degree of honor (as hee at this day hath vouchedſafe to ſhew vppon vs) afterwarde hee puniſhed ſeueerly for their rebellion and diſobedience. In vayne is it therefore to bragge and to bee proude of the grace of God, if our deedes are not anſwerable to our vocation and callinge. I. And litle ſhall it profit, • mlerus. that wee haue once by baptiſme layde away our ſinnes, vnleſſe with conſtant mindes wee dayly goe forwarde from better to better, from vertue to vertue, to the obtayning of the celeſtiall and heauenly lyfe.Caluin. C. This name (people) is very honorably taken for the holy and elect nation: as if hee ſhould ſay, it profited them nothing that by this ſingular pryuiledge they were receaued into the couenante, when afterward they fell away by diſobedience. It followeth.

Hee deſtroyed them which afterward beleeued not] Heere he noteth the welſpring of all euill. For hence is it that Moſes doth recken vp all their ſinnes, becauſe they would not ſuffer themſelues to bee ruled by ye worde of God. For faith conſiſteth in obedience towardes God all our lyfe longe.Aug. Ma • A. It is not without cauſe therefore that Chriſte ſayd to ye Iewes: Except yee beleeue that I am hee, Ihon. 8. verſ. 24. yee ſhall dye in your ſinnes. And ye author of the epiſtle to ye Hebr. Cha. 4. verſ. 2. For vnto vs was the gospell preached, as well as vnto them: but the worde which they heard did not profite them, not being coupled wyth faith to them that heard. M. Let them therefore take heede that are called by ye name of (Chriſtians and yet notwithſtanding vnder this colour and title doe turne the grace of God into wantonnes) leaſt that happen vnto them, as did to ye Iſraelites. M. Luth. And in very deede, from the time that Popery firſt began, and that the goſpell in our age lay hidden, one plague hath followed another, by which God hath taken vengeance on the vnbeleeuers, and hath made them a Pray to Satan.

6. The texte. The Angels alſo which kept not their firſt eſtate, but left their owne habitation, he hath reſerued in euerlaſting chaynes, vnder darckneſſe vnto the iudgement of the great day.

The Angels alſo which kept not their fyrſt eſtate] B. This ſeconde example th'Apoſtle S. Peter hath touched alſo in his 2. • ullinger epiſtle, and 2. • aluin. Chap. verſ. 4. C. And it is an argumente taken from the more to the leſſe. For the ſtate and condition of Angels, is farre more excellent then ours, and yet notwithſtanding God reuenged their fallinge away from him with an horrible example. Therefore hee will not ſpare our vnfaythfulnes, • ullinger • . Pely • ane. if we fal from grace, into the which hee hath called vs. B. L. When the Angels, ſayth hee, chaunged their moſte bleſſed and happy nature, into wickednes, neither continued in their firſt eſtate, they were throwen out of heauen into hell, where they are kept in chaynes euen vntill that laſt iudgment, in the which they ſhall receaue the ſentence of eternall damnation.Aug. Mar. A. If therefore God ſpared not them, beinge ſuch excellent creatures, B if wee contynew not in our eſtate and callinge, doinge thoſe things, which become the chyldren of God, how ſhall wee eſcape his punyſhment?Caluin. C. This puniſhment verely hath bene layde vppon the inhabitants and indwellers of heauen, and ſo excellent miniſters of God, ought dayly to be ſett before our eyes, leaſte at any tyme wee proudely contemne the grace of God, from whence wee fall headlonge into vtter deſtruction.Aug. M • A. For the Lord doth no leſſe hate pryde nowe, and the contempt of his grace, then hee did in time paſt. Hee is no changlinge, hee remayneth one and the ſelfe ſame God ſtill.Caluin. C. 〈 in non-Latin alphabet 〉 in this place may bee aptly taken as well for the beginninge, as for principallity. For Iudas ſignifieth, that therefore they ſuffered puniſhment, becauſe, deſpiſinge the goodnes of God they fell from their firſt callinge. And by and by hee expoundeth the ſame when hee ſayth: But lefte their owne habitation] For they left and forſoke theyr ſtanding wherein they were placed, as fugitiue & daſtardly ſouldiars are wont to do in ye time of warres. It followeth. Hee hath reſerued in euerlaſtinge chaines vnder darkeneſſe vnto the iudgemente of the greate day] The cruelty of this puniſhmente which the Apoſtle heere expreſſeth is to bee noted. They were not only free ſpirites, but they were alſo celeſtiall powers, and nowe they are kepte in perpetuall Chaynes. They dydde not onelye enioye and beeholde the gloryous lighte of God, but his brightneſſe alſo did ſhine in them in ſuch ſorte, as it might ſpread abroade it ſelfe into all the partes and quarters of the world, like ye ſonne beames: whereas nowe they are drowned in darkeneſſe.

• g. Mar. A. It is all one with the ſame that S. Peter wryteth of their punyſhment, althoughe in other wordes. • luin. C. Furthermore, wee muſt not fayne of our owne heades a place wherein the diuells are ſhut vp and holden bounde. For the Apoſtles woulde teach vs playnely, how miſerable their ſtate and condition is, ſithens the time they were depriued of their dignity for their Apoſtaſie or fallinge away from God. Whether ſo euer they goe, they drawe their chaynes after them, and remaine ouerwhelmed in their darckeneſſe. In the meane time their puniſhment is deferred vntill that great and extreme day of iudgemēt. A. But what wee muſt thinke and iudge of the fall of Angells, • ng. Mar. and howe ſoberly wee muſt reaſon and diſpute of ſuch matters, it hath bene ſufficiently ſpoken of in the ſecond epiſtle of S. Peter the ſeconde Chapter, the fourth verſe.

The texte. 7. Euen as Sodome and Gomorrhe, and the cyties aboute them, which in like maner defiled themſelues with fornication, and followed ſtraunge fleſh, are ſet forth for an enſample, and ſuffer the payne of eternall fire.

Euen as Sodome and Gomorrhe, and the cyties aboute them] B. The third example is taken out of the booke of Geneſis the nineteenth Chap. verſe twenty-fourth,Bulling Caluin. C and it is more generall: for it ſheweth, that God will puniſhe all the wicked, one with another, no kinde of men excepted.Aug. Ma • A. Hee leaueth out the example of that olde worlde, that peryſhed ouerflowed with water, whereof Peter maketh mention. But this deſtruction of the Sodomites is no leſſe horrible, wherein the Lord would ſhewe moſt clearely, how much the vncleanneſſe and filthyneſſe of mans life doth diſpleaſe him, and the forgetfulneſſe of his heauenly benefits.L. Pelycane. L. Sodome (ſayth he) and Gomorrha, and the cyties adioyninge thereabout, when they floryſhed with all aboundance and plenty of thinges, (euen Moſes witneſſinge the ſame in the thirteenth of Geneſis, Gene. 13. verſ. 10. verſe the tenth) becauſe they abuſed the louing kindneſſe and goodneſſe of God in royetouſneſſe & pleaſure, defiling them ſelues with all kinde of wicked and abhominable filthineſſe, ſodainely the wrath of God deſtroyed them, to bee an example doubtleſſe to others, which abuſe the benefits of Chriſte through vncleannes and filthines of lyfe. Which in like maner defiled them ſelues with fornication] C. When hee ſaith here that the cyties thereaboute cōmitted fornication in like ſorte with them, • aluin. this ought to be referred not to ye Iſraelites, and to the Angels, but to Sodome and Gomorrhe; this pronowne 〈 in non-Latin alphabet 〉 being the maſculine gender notwithſtanding. For ye Apoſtle Iudas reſpected rather ye inhabitours thereof, then the place. And followed ſtrang fleſhe) Hee ſayth to goe after ſtrange fleſh, for to be vyolently drawen to monſtrous and vnlawfull luſtes contrary to the cōmon courſe and kinde of nature. For we know that ye Sodomytes were not content with common and vnlawfull lyberty of harlots, but were poluted and defiled with a more execrable and cō trary faſhion of filthines. It followeth.

Are ſet forth for an enſample, and ſuffer the paine of eternall fyre] Hee affyrmeth that the fyre, wherewith the fiue cyties periſhed and were conſumed, is a type and figure of the eternall and euerlaſtinge fyre. Therefore God at that time appoynted it to bee a notable document and inſtruction to keepe men in his awe and feare, euen till the ende of the worlde. Hence is it that mention is ſo often made thereof inſcripture. For when the Prophets of God doe minde to ſet forth ſome notable and fearefull example of Gods iudgement in writinge, paintinge it out as it were vnder the figure of fire and brimſtone, they allude to the deſtruction & ouerthrowe of Sodome 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. Caluin. Wherefore it is not without cauſe that Iudas ſtriketh a terror and feare into the heartes and mindes of people of all times and ages, when hee layeth before them ſuch a glaſſe as this is to dare and looke vppon. By this alſo, that the Apoſtle betaketh the wicked and vngodly to eternall fyre, wee gather, that that fearefull ſpectacle and fighte that Moſes deſcribeth in the 19. of Geneſis: was but onely a type and figure of greater puniſhment to come. Of the euerlaſting fyre reade more in the twenty-fiue of Matth. verſe the forty-one.

8. The texte. Lykewiſe theſe being deceaued by dreames, defile the fleſhe, deſpiſe rulers, and ſpeake euyll of them that are in authority.

Likewiſe theſe being deceiued by dreames] B. Here the Apoſtle deſcribeth & ſetteth forth theſe deceauers to this ende, • ullinger. not to eaſe him ſelfe of choller, but that they being knowne, the godly may the better ſhunne and avoyde them. This doth ſo agree with ye thinges that haue bene ſpoken of before, that looke what the Sodomites and Gamorrheans did, who were deſtroyed and cōſumed by fyre ſent from heauen, the ſame alſo doe theſe deceauers.

Caluin. C. Notwithſtandinge hee doth not ſo preciſely vrge this ſimilitude, as if he compared thē in all points to ye Sodomits, of whom he here maketh mencion, or to the fallinge angells, or to ye vnfaithfull or incredulous people. Only hee declareth that they are ye veſſells of wrath appoynted to deſtruction: neyther can they eſcape the handes of God, but that one time or other hee will puniſhe them in like ſorte, that other may take example thereby. For y• purpoſe and intente of the Apoſtell is, to prohibite or forbid the godly to whom hee wryteth, that they keepe no company with theſe deceauers.Bullinger B. Firſt hee calleth thē dreamers yea, rather mocked and deceaued by dreames, (that is) ſeduced & blinded, which through ye vanity of their mindes, imbrace falſe thinges for true thinges, to weete, pleaſures, & worldly luſtes, which make men wretched and myſerable, rather then bleſſed & happy. For whē they dreame, they thinke them ſelues to bee in great ioy & felicity, whē they are far deceiued.Caluin. They defile the fleſhe] C. Hee ſaith, that they defiled their fleſh, as it were dreaminge: by the which words, he noteth their blockiſhnes and impudency. As if hee ſhould ſay, they did as it were proſtrate and throw downe thē ſelues to all kinde of filthines and vncleannes, in ſuch ſorte, that euen the moſt wicked would abhorre ſo to doe; whereby theſe dreamers doe ſhew, how ſhameles & ſenceles they were. This is a metaphoricall kinde of ſpeakinge, whereby hee ſignifieth, that they were ſo dull and altogether blockiſhe, that without all regarde of honeſty, they gaue them ſelues to all vncleannes. But here the antitheſis or compariſon is to be noted, when he ſaith, that they defiled the fleſhe: that is to ſay: that as they miſuſed theyr vnhoneſt partes, ſo they contemned and deſpiſed, as a thing reprochfull and of none accoumpt, that which hath the chiefe ſoueraignty in the gouerning and rulinge of mankinde: & therefore he addeth immediatly. They deſpiſe rulers] B. They doe not only defile themſelues with all kinde of vncleannes,Bullinger but deſpiſe alſo their rulers and gouernours and ſuch as bee placed in high authority and office, confirmed and ſtabliſhed by a lawe, and appointed by God himſelfe, ye peace tranquillity & honeſty might be preſerued and maintained amonge men.Caluin. C. By this place it appeareth, yt theſe men were mouers of ſedition and tumult, they ſought to liue without rule or gouernmēt, that being deliuered from the bondage and feare of the lawe, they might ſinne the more freely. So yt in theſe lawleſſe men, two thinges doe alwayes concurre and meete together: the one, free liberty to ſinne and to liue as they luſt: the other, dyſalowing of magiſtrates, and the ſubuerſion of all good and ciuile order. Now as they ſought by all meanes to liue at liberty, to bee ſubiecte to no lawe, ſo it is euident by the wordes of the Apoſtle, that they vſed to clatter & to ſpeake very ſaucely & contunicliouſly of magiſtrates, and of ſuch as were in office and authority. And therefore it followeth. And ſpeake euill of them (ſaith hee) that are in authority] Euen as franticke men at this day do fume and frett when they are kept vnder the rule & gouernment of magiſtrates, & exclame and cry out like madde men, againſt all ciuill pollicy and good gouernment, and that the ſworde of iuſtice, is but a prophane thinge, and contrary to the doctrine of piety: to conclude, they would haue neither kinges, princes, nor magiſtrates to bee of the church of God,M. Luth▪ but vtterly banniſhe and expell them. M. But we teach thus: that as longe as we lyue here one this earth, we muſt bee ſubiect and obay the magiſtrate. For the faith of Chriſte doth not diſalowe outwarde pollicie, and cyuill gouernment. And therefore it is not lawfull for any man to withdrawe him ſelfe from obedience due to the magiſtrate, as our Anabaptiſtes and popiſhe Byſſhops doe: for there be many decrees extant of our hygh Byſſhops, bearing this title; Of eccleſiasticall liberty or freedome, Aug. Mar • A which muſt needes bee ye meere inuentions of Satan, if this doctrine of ye Apoſtle doe come from the holy ghoſte, as it is not of vs to bee doubted.

9. Yet Mychaell th'archangell, when hee ſtroue againſt the diuell, The texte. and dyſputed aboute the body of Moſes, durſt not giue raylinge ſentence, but ſayde, the Lorde rebuke thee.

Yet Mychaell th'archangell] M. This is one of the places, for the which,M. Luth. the olde auncient writers in time paſt, haue reiected this epiſtle, becauſe hee bringeth in here an example which is red in no place of ſcripture, to weete, that (Mychaell th'archangell did ſtriue with the diuell aboute the body of Moſes.) Some do thinke, that herehence this contention grewe, for becauſe yt many notable thinges are written of Moſes, how God buried him, neither doth any man know yet where his ſepulchre is. Then, that the ſcripture doth witneſſe of him, that there aroſe no prophet in Iſraëll like vnto Moſes, whom the Lorde knewe face to face. Deut. 34. verſ. 10. Syth Moſes therefore was of ſo worthy eſtimation, the doctors doe affyrme that an Angel ſent from heauen did bury him, neither doth any man knowe of his ſepulchre to this day. And it was done for this cauſe, leaſt the Iewes, if they had had the body of Moſes being ſo excellent and ſo famous a prophet, ſhould vpon this occaſion haue fallen to Idolatry: and yt herehence afterward grew this contention & ſtrife aboute the body of Moſes, whereof Iudas maketh mention here, when ye diuell would haue it knowne where the body of Moſes was, to geue the people occaſion to cōmit Idolatry to the ſame.Caluin. C. Furthermore, becauſe they thinke this hiſtory to bee taken out of ſome Apocriphall booke, hence came it yt this epiſtle was ſo litle eſteemed. But whereas the Iewes haue ſo many things by tradition of the fathers, it is no abſurdity to ſay, that Iudas declareth yt, which hath bene receaued from hand to hande many yeares and longe agoe. Wee know verely that many fooliſhe toyes and trifles haue bene receaued vnder this title and name of (Tradition): as the papiſts at this day doe reken euery fooliſhe and vnſauery fable of doting Monckes into this cataloge or kalender. But this doth not binder, but that they had certaine vnwritten hiſtories. That the Lord buried Moſes, it is out of all cōtrouerſie, that is, that his ſepulchre was not knowen, it was the ſecret purpoſe and will of God, the cauſe whereof, wee haue already touched. What maruaile then is it, if Satan goe about ſo buſily to bring to lighte the body of the prophet being hid by the ſecret counſaile of God. But the Angels withſtoode him, as they are alwayes ready at hand to miniſter to the Lord. Pſal. 103. verſ. 20.21. And truly wee doe ſee, that Satan in all times and ages hath not ceaſed to laboure very earneſtly in this point, and to ſeeke all meanes, and to ſpeake prouerbially, to tourne euery ſtone, that is, to leaue no way vnattempted, to geue fooliſhe and ignorant men an occaſion to commit Idolatry to ſo many bodies, as there bee ſeruantes and ſaintes of God. Wherefore this epiſtle ought not to be doubted of, by reaſon of this teſtimony, becauſe it is in ſcripture no where to bee founde. It followeth. Durſt not giue rayling ſentence] That Mychaell is brought in alone diſputinge againſt Satan, it is no newe thinge. Wee knowe that there are thowſandes of Aungells alwayes ready at hande, to doe the will and commaundement of God. Daniell 7. verſ. 10. For hee maketh his choiſe of this or that Aungel, and appointeth him to doe this or that, as pleaſeth him.

It followeth. But ſayde the Lorde rebuke thee] This alſo is in Zachary. Zacha. 3. verſ. 2. The Lord reproue thee then Satan, or brydle thee, or keepe thee vnder. It is a compariſon from the greater to ye leſſe, as they call it. M. As if Iudas ſhould ſay,M. Luth. although Mychaell were an Archangell, yet durſt he not curſſe and rayle againſt the diuell: and yet theſe blaſpheminge ſeducers are not afrayde, nor aſhamed, to treade vnder their feete, as it were, the powers that are ordeyned of God, and to curſſe and ſpeake euill of them that are in authority, euen to the eyght & ninth degree, beinge nothinge elſe but weake and frayle men. And this Archaungell feared to vtter any raylinge worde agaynſt the wicked diuell, reprobate and already damned, but ſayd onely, The Lord reproue thee and rebuke thee. Caluin. C. This argument Peter hath handled more briefly in his ſecond epiſtle verſ. eleuenth.

10. But theſe ſpeake euill of thoſe thynges which they know not, and what thinges they knowe naturally, as beaſtes whych are without reaſon, in theſe things they corrupte them ſelues.

But theſe ſpeake euill of thoſe things which they know not] I. Hee hath a reſpect vnto that ſayinge:Imlerus. A foole aunſwereth before hee vnderſtandeth: Prouerb. 1 verſ. 28. & 18. verſ. 13. a very foole when hee holdeth his tongue is counted wyſe: and hee that ſtoppeth his lyppes is eſteemed prudent. Theſe in like ſorte are worthely to bee counted fooles, which goe about to defend their ignorance by euill reproches.Caluin. C. Iudas therefore ſignifieth, that they are very beaſtly, blockiſhe and dulheaded, not knowinge nor vnderſtandinge what is worthy of honour, neyther what belongeth or appertayneth thereunto: notwithſtandinge, they are thus farre made bolde, that they are not aſhamed to condemne thoſe thinges that paſſe their reache.

• ug. Mar. A. This wee may clearely and euidently ſee & behold in the Pope him ſelfe, and his cornuted or horned Byſſhops, • ar. Lut. M which knew nothing els, but to excommunicate, curſſe, and to deliuer to Satan, not onely kinges and Princes of the worlde, but God alſo him ſelfe and his bleſſed ſaintes, which thing is to bee ſeene in the Bull of the ſupper of the Lorde. They knowe, or at leaſt they ſhould know, that our ſaluation conſiſteth of fayth and charity: they cannot away to heare their workes ſpoken againſt, and to be comdemned: they cannot abyde to heare vs talke and reaſon one with another, that wee are ſaued onely by Chryſtes workes and merites: and therefore doe they blaſpheme and ſpeake euill of all chryſtian doctrine,Aug. Mar. whereof they are ignorante. A. The knowledge of tongues alſo they deſpiſe, which they haue not attained vnto, but in their owne dotinges, and fayned fanſies, they doe wonderouſly pleaſe them ſelues, alwayes erring and leadinge others into error. 2. Tymo. 3. verſ. 13. It followeth. And what things they knowe naturally, as beaſtes which are without reaſon, Caluin. in theſe thinges they corrupt them ſelues.] C. Heere hee affirmeth that they were infected with diuers and ſundry kindes of vyces, becauſe beaſtlyke they were mooued and ſtirred vnto thoſe thinges, which are ſubiect to our corporall ſences, keeping neither modeſty nor meaſure, but altogether weltring and wallowing them ſelues like hogges and ſwyne in their filthines and vncleannes. This aduerbe (naturally) is a worde that is oppoſite or contrary to reaſon and iudgement. For the rage and vyolence of nature, doth raygne and beare rule in brute beaſtes onely. But in men, reaſon muſt haue the chiefe gouernance, to moderate and to bridle their appetites and affections. A. To bee briefe,Aug. Ma • Iudas pronowceth ſuch ſeducers as theſe bee, ſenceleſſe, & without all reaſon: which S. Peter alſo confirmeth, in theſe wordes. But theſe as brute beaſtes, led with ſenſuality, and made to bee taken and deſtroyed, ſpeake euill of the thinges that they vnderſtand not, and ſhall periſhe through their owne corruption, and receaue the rewarde of vnryghteouſneſſe. 2. Pet. 2. verſ. 12.13.

11. Woe bee vnto them, for they are gonne in the way of Caine, and are vtterly giuen to the error of Balaam for lucres ſake, and haue peariſhed in the gaine ſayinge of Core.

Woe bee vnto them, Bullinge▪ for] B. Heer the Apoſtle deſcribeth and ſetteth forth againe theſe men, theſe crafty deceauers, by other haynous and miſchieuous actes & deedes that they cō mitted: to weete, they murdered their parentes, they ſlew their owne kinſmen & countrymen, they were couetous, ambitious, traitors, • luin. mouers of ſedition. C. Yet all this notwithſtandinge, it may be wondred at why the Apoſtle doth ſo ſharply reprehend them.

Whereas hee ſayd before, yt Mychaell the Archaungell was not ſuffered ſo much as to ſhew any token of contumely or raylinge againſt Satan. His minde was not to ſet down this to be followed as a generall rule, but only to ſhew, and that briefly, by the example of Machaell, how intollerable this madneſſe of theirs was, when they did ſo prowdly, and ſo malapertly rayle againſt that, which God would haue reuerenced and honored. Doubtleſſe, Mychaell myght lawfully haue lightened and thundred out as it were curſſes and banninges againſt Satan, as wee ſee many times how earneſtly and vehemently the prophets doe manace and threaten the wicked. But foraſmuch, as Mychaell abſtayned from ſuch ſeuere dealinge, which otherwiſe hee mought lawfully haue vſed, what madneſſe is this of theirs, to paſſe ye boundes and lymmittes of meaſure, to be ſhewed towards the creatures of God which excell in glory?

Moreouer, when hee doth ſo expreſly touche theſe ſeducers, hee doth ſo much wyſhe them to bee puniſhed, as to forewarne them what ſhall bee the ende of them, and that for this cauſe, and to this ende, leaſt they ſhould draw others to ye ſame deſtruction with them before they bee ware: ſo that Iudas coulde not more liuelyer deſcribe them and reproue them, then by vſinge theſe examples, and therefore ſayeth, that puniſhments remayne for them.

It followeth. For they haue gone in the way of Caine]. C. He ſayth,Caluin. that they were the followers of Caine, who being vnthankful to God, peruerting and corrupting his true worſhip and ſeruice,M. Luth▪ berefte him ſelfe of his byrthrighte, M and ſlewe his brother Abell, for this onely cauſe, becauſe Abell was more ryghteouſe and godly then hee: for God accepted Abells ſacrifice, and not Caines: Gen. 4. verſ. 5. and 1. Ihon. 3. verſ. 12. The way therefore of Caine, is to leane and to ſticke to their owne workes, & to blaſpheme & ſpeake euill of workes, which are good workes in deede: and at a word, to ſley and kill them that goe the ryght way. In this poynte the Papiſtes ſhewe them ſelues very ſtout and bolde, B for they follow the manners and condicions of thieues and robbers, • llinger perſecuting through couetouſnes and enuy, the true followers and profeſſors of pure and ſincere religion. It followeth. And are vtterly geuen to the error of Balaam for lucres ſake] C. Hee ſayth, • luin. yt like vnto Balaam they were deceaued by rewards, becauſe they corrupted ye true doctrine of piety & godlines for filthy lucres ſake. But the Metaphor that hee vſeth, doth expreſſe & ſet forth ſomewhat more at large their filthines and impiety: for hee ſayth, that lyke as a riuer flowing ouer ye bankes, ſo were they giuen to all kinde of ryotouſneſſe, and wantonneſſe paſſinge meaſure. • ug. Mar. • . Luth. A. This in the Papiſtes euen blinde men may ſee. M. They thought it beſt to keepe them ſelues in corners ſecret for a time, truſtinge vppon Gods heauenly grace: and nowe I wis they come forth in great companies, ſeperating them ſelues into diuerſe & ſundry kindes of workes, and doe heere and there diſperſe them ſelues abroade. All that they doe is for lucres ſake, and for couetouſneſſe of money, to fill their panches, and to ſerue diuerſe luſtes. Of this the reader may ſee more, in the ſecond epiſtle of Peter the ſecond Chap. the fifteenth verſe. It followeth. And haue peryſhed in the gayne ſaying of Core] C. Thirdly,Caluin he ſaith that they followed the gaine ſaying of Core, to weete, becauſe they troubled the peaceable and quiet ſtate of the church.Bulling • B. Core beinge ouercomne of ambition, would violently take vpon him the prieſthoode, and therefore made a greate cōmotion and ſturre in the tents of ye Iſraelites. But hee did not longe preuaile againſt Moſes. For by and by the earth opened, and ſwallowed vp him with all his confederates, ſo that they went downe to hell alyue: ſhewing to all mortall men by this horrible example, that are led and ſeduced by the ſpirite of pride and arrogancy, that ſtirre vp the multitude againſt the true miniſters, what they muſt looke for.

To this example the Apoſtle compareth ye ſeducers of his time, nay rather of all tymes and ages, which take vpon them the office and Function of teachinge, reiectinge and litle eſteeming in very deede the true and ſincere teachers of truth and verity. Hence is it that theſe lewde ſpeeches proceede from our owne countrymen, papiſtes, to weete, theſe wordes:☜ Who hath opened or reuealed to theſe vyle varlets and lewde knaues (meaning the true miniſters of Gods worde) the vnderſtanding and meaninge of ye ſcriptures? As for vs Catholiks, our holy father ye Pope, hath made & ordayned vs prieſtes, wee are the illuminate doctors taught from God himſelf, wee onely are called maiſters, to vs onely belongeth the office and function of teachinge, & to giue determinate ſentence and iudgemente of all matters and caſes.

By theſe wordes they ſtirre vp the mindes both of certaine princes, and of the inferior ſorte, againſt good men, defenders and witnes bearers to the truth, whom they vexe, & perſecute, but to their owne deſtruction.

• . Luth. M. They impute vnto vs that we are mouers of ſedition, when wee exclaime and inueighe againſt their moſt wicked and corrupt manners, and their peruerſe doctrine, when as it is they themſelues that rayſe vp tumultes. Chriſte is our Aaron and high prieſt, whom alone wee all ought to heare, and to acknowledge him to bee the Byſſhop and high prieſt of holy thinges: but the Pope, his Byſhops and Cardinalles will none of that. For they doe wonderfully extoll and magnifie them ſelues: they challenge to them ſelues all impery, rule, and power: and as for Chriſte, and the honor due vnto him, they make ſmale accompte thereof: they ſpoyle him of all together. B. But they ſhall vnderſtand and feele one day with whom they haue kept all this bitter cōtention; when, with the Corytes,Bullin • they ſhall receaue condigne puniſhment:M. Lut. M nay but God hath euen now already punyſhed thē that the earth hath ſwallowed them vp and ouerwhelmed them: that is, they are altogether earthly, and as it were drowned nad buried in ſenſuality, and all kinde of volupteouſnes and pleaſure, that are nothinge els but euen the very worlde it ſelfe.

12. The text • Theſe are ſpottes in your feaſtes of charity, when they feaſte with you, without all feare feedinge them ſelues: cloudes they are without water, carried about of wyndes, trees withered at fruite gathering, and without fruite, twiſe deade, & plucked vp by the rootes.

Theſe are ſpottes in your feaſtes] B. Hyther to by examples he hath depainted forth in liuely colours theſe deceauers and ſeducers.Bullinger Now the very ſame deceauers he ſetteth forth againe by moſte euident and liuely coloures of ſimilitudes. But before hee bringeth forth theſe parables or ſimilitudes, hee warneth vs aforehande, that ſuch deceauers are ſpottes in your feaſt of Charity. • uin. C. For this greeke worde 〈 in non-Latin alphabet 〉 , ſignifieth a banquet or feaſt, which the faithfull are wonte to keepe among them ſelues, for no other cauſe, but to teſtifie and declare thereby, the vnity and agreement that ought to bee among brethren. But theſe wicked and vngodly ſeducers (ſaith he) defiled and polluted theſe feaſtes, with their vngodly and vnciuile behauiour, feedinge them ſelues afterwarde with banquet after banquet moſt diſſolutely and beyonde all meaſure. In the feaſts of the godly, there was moderation and honeſt behauiour, frugality and tēperance. And therefore they thought it vnſeemely and vnlawfull to admit into their company any wicked and vngodly perſons, who make a God of their belly. Touchinge the brotherly meetings of the godly at their feaſtes, 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 feaſte with you without all feare, feeding them ſelues] L. That is to ſay,L. Pelycane. Caluin. when you faſt, they feaſte, geuing them ſelues to royetouſnes, and gluttony. C. Some bookes haue 〈 in non-Latin alphabet 〉 , that is, feaſting together with you. If you like it better to reade it ſo, then the ſence is, that they are not onely ſhameleſſe, but alſo burdenous and troubleſome, as they yt would ſtuffe and fill their panches, vpon the common coſt and charges of the Church. But Peter wryteth ſomewhat otherwiſe, That they delight in their deceauings, 2. Pet. 2. verſ. 13. and eate with the company of the faythfull. As if hee ſhoulde ſay, yee bee not well aduiſed to feede and to nouriſhe ſuch hurtfull beaſtes and venemous ſerpentes, yea twice foolyſhe to fulfill their ryotouſneſſe and waſtfull ſpending. And I would to God there were at this day more diſcretion and aduiſed iudgement in the good and godly men, who while they ſhew them ſelues fauourable and ouer gentle to the wicked, bring great hurte and damage to the whole church. B. This alſo might well bee applyed to idle monkes and ſuch like.Bullinge▪ For the only and chiefeſt care that they had, was to feede & to pamper vp themſelues: they are nothing els but ſpots, corruption, infamy, and a burden to ye church, whereof they ought to bee the greateſt ornaments, lightes, and pyllers. It followeth.

Without all feare feeding themſelues] A. That is to ſay, careleſly, impudently,A. Marl • & without any reuerence eyther of God or of his church. Cloudes they are wythout water] C. The two ſimilitudes yt are in Peter hee gathereth into one, • uin. and yet of one and the ſelfe ſame ſence and meaninge. For both of them doe often times touch their vayne oſtentation and bragging. For when theſe varlets make a ſhew of many fayre promiſes outwardly, inwardly they become barren and fruitleſſe. Euen as the cloudes toſt & carried aboute with great windes and tempeſts, doe make a ſhew and hope of much rayne, ſodainely doe vaniſhe to nothinge, ſo theſe deceauers make great boaſt, but litle roſte, great promiſes outwardly, but nothinge ſo inwardly. Peter addeth ye ſimilitude of Wells dry and without water. But Iudas gathereth together many Metaphors to one and the ſelfe ſame ende. It followeth. Trees wythered at fruite gatheringe, and without fruite] I. They are like alſo vnto trees that loſe their leaues at harueſt time, • mſerus. that wyther a way, and bring forth no fruite. So theſe deceauers are naughty and deade trees, that muſt bee mored and plucked vp by the rootes, if they bringe forth no fruyte.

Aug. Mar. A. Some doe turne it, rotten trees: that is, which bringe forth no fruite, but ſuch as is corrupte and wythered. • lling. Twyce deade] B. Beſides this they lyue a lyfe not aunſwerable to the euangelycall doctrine, drawinge others alſo with them both with their wicked doctrine, and euill example to deſtruction.

It followeth. And plucked vp by the rootes] That is, they are like vnto trees plucked vp by the rootes, beinge paſt all hope of ſprynginge and ſproutinge agayne, howſoeuer the leaues appeare outwardely, yet wythin they, haue neyther Sappe nor Iuyce.

13. They are the raging waues of the Sea, The te • foming out their owne ſhame, they are wā dring ſtarres, to whom is reſerued the miſt of darknes for euer.

They are the raging waues of the Sea] B. Furthermore,Bullin • hee lykeneth them to the raging Sea, lyfting and caſting vp their waues on hygh.Caluin C. Euen ſo theſe deceauers pufte vppe with pryde, doe nought elſe but blowe and pufe out their ſwellinge and prowde wordes of hautyneſſe and vanityes, ſauouring nothinge at all of the ſpirite, whereby they caſt men into a brutiſhe kynde of amazedneſſe and aſtonyſhmente.Bullin • B. For as the water of the Sea the more that it is troubled and toſſed with ſharp ſtormes and cruell tempeſtes of wynde and weather, the more filth and froth it gathereth, and fometh: ſo theſe wicked ſeducers, the more outcries they make, and ſtirre vp ſeditious tumults, the more they make manifeſt to all men their ſhameleſſenes & infamy. • uin. C. The like in theſe our dayes are theſe phantaſticall ſpirits that terme them ſelues Lybertines. • iuely • cripti • of the • ily of • e. A man would ſay that they doe nothinge els but thunder, For they ſcorne and diſdaine at the common and vſuall kinde of ſpeakinge, and haue deuiſed and fayned to themſelues certaine ſtrange and proper kindes and formes of ſpeaches. And after they thinke that their ſchollers be rapte into the heauens, ſodainely they fall into beaſtly errours. For they fayne that to be the ſtate of innocency, where there is no difference betwene honeſt and vnhoneſt thinges. They fayne that to bee a ſpirituall life, when euery man (ſettinge all feare aparte) doth careleſſely and to to much giue him ſelfe to his owne appetite and ſenſuality. They ſay that wee are made Gods, becauſe God doth as it were ſucke and ſup vp our ſpirites, when they leaue the body. This their errour ought to make vs the more carefull with reuerence to imbrace the ſimplicity of the ſcriptures, leaſt diſputing and reaſoning thereof more curiouſly and philoſophically then it behooueth vs, wee doe not ſo much as approche vnto heauen, but rather fall and bee drowned ſodainely in the Labyrinth of dyuerſe erroures.Bulling B. But it ſeemeth that this Parable of Iudas was taken out of the prophet Eſayes fifty ſeauēth Chap. verſe 20. where it is thus wrytten: The wicked are like the raginge ſea that cannot reſt, whoſe water fometh with the myre and grauel.

It followeth. They are wandring ſtarres] C. So theſe deceauers are called,Caluin. becauſe they dazell the eyes with the ſimilitude or likeneſſe of lighte, that ſoone vaniſheth away and peariſheth. B. So theſe falſe teachers,Bullinge▪ doe ſeeme to them ſelues to bee brighte ſhyning ſtarres, as who woulde ſay, illuminate Doctors, Lightes of the worlde, profounde clarkes. But becauſe they ſtand not to their opinion, nor follow the conſtant and knowne truth, but are ruled rather by their affections, they make ſhipwracke of the vnwiſe and ignorant. It followeth.

To whom the miſte of darckeneſſe is reſerued for euer] B. Now he threatneth them iudgement,Bulling. that the faythfull may take the better heede of them: as if hee ſhoulde ſay, althoughe they ſeeme nowe to raygne as Lordes and kynges, yet notwithſtandinge they ſhall not eſcape the iudgement of ye Lord. For hee reſerueth them to bee punyſhed with Satan in that helliſhe and eternall darkenes for euer. • erus. I. For it is meete and righte yt they that deny Chryſte the true lighte in deede, bee delyuered to perpetuall darckneſſe for euer.

14. Enoch the ſeuenth from Adam propheſied before of ſuch, The texte. ſaying, behold the Lord ſhall come with thowſands of ſaintes.

M. Luth. Enoch the ſeuenth] M. This place is read no where in ſcripture: which is another reaſon, why ſome of the fathers haue not receaued this epiſtle.Caluin. C. But this propheſie ſeemeth rather to bee 〈 in non-Latin alphabet 〉 , that is to ſay, vnwritten, or deliuered by tradition, then to be taken out of the bookes Apochriphall. For it may bee, that the auncient fathers commended this worthy ſayinge, to bee remembred of poſterity. If any man demaunde, ſeeing that ye like ſentences are to be found in ſcripture euery where, why Iudas hath not cyted ſome written teſtymonies out of ſome one or other of the Prophets for confirmation thereof: The anſwere is eaſie. That Iudas would only rehearſe what ye ſpirit pronounced of them in old time. And ſo doe the wordes here ſounde. For hee nameth Enoch the ſeuenth from Adam, to cōmend the antiquity of ye propheſie, to weete, becauſe it was extant in ye firſt world.M. Lu • M. But herehence we do learne, yt God from the beginning of the world hath cauſed his worde to bee preached vnto ſome, (promiſing thereby grace and ſaluation to them that belieue, but to the vnfaithfull foreſhewinge iudgement and damnation) euen till Chriſtes aſcention: from the which time the worde of the Lord hath bene preached openly to all the worlde. But before our Sauiour Chriſtes natiuity, God hath choſen only to himſelfe a certaine lineal deſcēt, from Adam to Abraham: and from Abraham to Dauid: and ſo alonge from Dauid to Mary the mother of Chriſte, hee choſe ſome, to whom hee delyuered his worde. The worde of the Lorde therefore hath alwayes bene preached in the worlde, but neuer ſo openly as in theſe laſt dayes. After this manner alſo did our father Enoch preach ye word of ye Lord, which vndoubtedly hee had learned of his father Adam, and of ye holy ghoſt. It followeth. Behold the Lord cōmeth] C. The preterperfect tence is put for he future tence propehtically.Caluin With thouſands of Angells] By theſe words he ſignifieth as well ye faithful as ye Angells: for they ſhal both together garniſh & ſo forth ye tribunal ſeate of Chriſt, when he ſhal come to iudge the worlde. Hee ſaith thowſandes, euen as Daniell alſo telleth of many times ten thowſandes of Aungells, in the ſeuenth Chap. verſe 10. leaſt the multitude of the wicked, lyke the raging and vyolent ſea, ſhould burſt in vpon the children of God, and carry them away by force and violence, while they thinke it will come to paſſe, that the Lord in time will gather together thoſe that bee his, parte whereof are nowe inhabitinge the heauens, which wee cannot now ſee with our eyes, parte are here nowe in the worlde couered vnder the chaffe.

15. To giue iudgement againſt all men, and to rebuke all that are vngodly amonge them, The texte of all their vngodly deedes which they haue vngodly committed, and of all their cruell ſpeakinges whych vngodly ſinners haue ſpoken againſt him.

M. Luth. To giue iudgement againſt all men] M. He ſpeaketh of the ſecond comminge of Chriſte, for at his firſt comminge, hee came not into ye world to iudge the world, but that the worlde by him might bee ſaued. Ihon the 3. verſ. 17. And to rebuke all that are vngodly amonge them] C. The vengeance of God yt hangeth ouer the heads of ye reprobate, ought to keepe and conteine ye choſen & elect of God in feare & trembling. It followeth. Of all their vngodly deedes] Hee ſpeaketh of their deedes and wordes, becauſe theſe corruptors, did not only much harme and hurt by their wicked & vngodly life, but alſo by their vncleane and peruerſe doctrine. It followeth. And of all their cruell ſpeakinges whych vngodly ſinners haue ſpoken againſt him] M. Theſe ſeducers ſpeake very boldly & cruelly againſt the comminge of ye Lord, they are impudent,M. Luth ſhameleſſe, and to too arrogant, they mocke and blaſpheame him. Hee calleth therefore their talking & clattering (cruell ſpeakings) by reaſon of their obſtinate boldneſſe, their pride, and malepartneſſe.

16. Theſe are murmurers, complainers, The texte walking after their own luſts, whoſe mouths ſpeake prowde things, they haue men in great reuerence becauſe of aduantage.

Theſe are murmurers] C. Now againe he deſcribeth theſe ſeducers by their affections.Caluin. L. Theſe (ſaith hee) becauſe they meaſure felicity in things pertayning outwardly to the body,L. Pelycane. if any trouble or affliction doe happen vnto them, by and by they are offended, they waxe impacient, they murmur againſt God, they complaine of the ſhortnes of a mans life, that it is ſubiect to ſo many diſeaſes, miſeries and calamities, wiſhing that it were longer, & not oppreſſed with ſo many euills: as who would ſay, being without hope of the life to come. • luin. C. And becauſe they delight themſelues in wicked luſts and deſires, they become waiward and froward, hard to bee pleaſed, they are neuer at quiet. Herehence commeth their murmuring & cōplaining, they are neuer ſatiſfied, let men doe 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 them ſelues very proudly and braggingly, they play the partes of Thraſoes out-right. • ullinger B. They tel vs wonderfull & ſtrange oracles concerninge vertues lore, neuer heard of before, and all to deceaue vs: and yet they loue neyther truth nor vertue in dede & from ye hart. It followeth. They haue men in great reuerence becauſe of aduantage] C. Here he ſheweth that they are of a myſerable diſpoſition becauſe they would doe any ſeruile worke for lucres ſake.Caluin. And cōmonly this inequality or greedines, by which they differ from other men, is to bee ſeene in ſuch Peſants as theſe be, and yet notwithſtandinge, when there is no man to check or controule them, their inſolencie and pryde is intollerable, they take much vpon them, they are very imperious. But ſuch as they feare, and ſtand in awe of, if they bee in hope of any thinge to be gotten by them, thoſe they doe ſhamefully flatter and ſmoth and ſoothe with ſweete and fayre words.Bulling • B. They ſpeake not according to the truth & matter it ſelfe, but ſuch thinges as are pleaſaunt vnto them, of whom they hope to reape ſome benefit or cōmodity. They are therefore clawbacks & moſt ſhameles flatterers: becauſe they haue men in great reuerence & admiration for aduātage. Then ye which kinde of men there are none more blind,Caluin. A. Mar▪ none more wicked. C. Perſon is here taken for any great man or noble man, A whereof S. Iames 2. verſ. 1.

17. The tex • But yee beloued remember the woordes which were ſpoken before of the Apoſtles of our Lord Ieſus Chriſte.

18. How that they told you, that there ſhould be mockers in the laſt time, which ſhould walke after their owne vngodly luſtes.

But yee beloued remēber] I. Now he exhorteth thoſe to whom he writeth,Imlerus. Bulling • B to beware of theſe deceauers, & of their great impiety & vngodlines,Caluin. C and therfore addeth ye admonitions and forewarninges both of the Prophets of olde time, and alſo of the Apoſtles, ſayinge: Remember the wordes which were ſpoken before of the Apoſtles] L. Let this bee an argument of no force,Pely • ne. againſt ye author of this epiſtle, to proue him to be none of ye Apoſtles: ſith the old father ſpeaketh here of ye Apoſtles accordinge to ye cōmon manner, as they yt haue preached longe before him, ſo that it is not to be thought iniurious, that this author maketh mention of ye other Apoſtles of a ſinguler modeſty, whereby his meaning was, that men ſhould not ſo much credit and beleeue him, as other of the Apoſtles, ſpeaking and writinge the like, and ye ſelfe ſame things of falſe preachers and falſe Apoſtles. • lling. B. And therefore it is diligently to bee noted & marked, that this worthy Apoſtle is not aſhamed to vſe, as his owne, yea and to alleage alſo the writinges & ſayings of his fellowe Apoſtles. But in theſe our daies, a man may finde many proude & arrogant fellowes, yt think great diſdaine to vſe other mens ſayinges bee they neuer ſo good & godly: nay they think nothing well ſpoken or done, but that that cometh from them ſelues. It followeth. How that they tolde you] A. Iudas here ſpeaketh,Aug. Mar not onely of the liuely preaching of the worde, but alſo of the wrytings of th'Apoſtles them ſelues. That there ſhould bee mockers in the laſt times] C. He vnderſtandeth that to be ye laſt time,Caluin wherein the ſtate and condition of the church being renued hath receaued a firme & ſure promiſe of continuance euen to the ende of the world, beginninge from the firſt comming of Chriſte: A of the which matter S. Paule ſpeaketh euery 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 vſuall maner of ſpeaking in ye ſcriptures,Caluin. which being drunken as it were with wicked prophaning & contemning of ye name of God, do breake forth into al kinde of beaſtly behauiour, ſo yt no religion can keepe or cō taine them within ye limites of their duty: the reaſon is; becauſe they feare not at all in their mindes the iudgement to come, they haue no hope in them of ye bleſſed and euer during life. Euen as at this day, the world is full euery where of ſuch Epicures, contemners, & deſpiſers of God, which ſhaking of altogether all reuerence and godly feare, doe very wickedly and maliciouſly, ſcorne and mocke at the doctrine of piety, as though it were a tale or fable that is tolde.Bullinger B. Of this S. Peter ſpeaketh very plentifully in his ſecond epiſtle the third Chap. verſe the third.

• he texte. 19. Theſe are makers of ſects, fleſhly, hauing not the ſpirite.

Caluin. Theſe are makers] C. Some greeke bookes hath the participle abſolutely: ſome doe adde the greeke word 〈 in non-Latin alphabet 〉 , but in ye ſame ſence almoſt: for he vnderſtandeth ſuch as ſeuer thē ſelues from ye church: they will haue no diſcipline exerciſed therein, they are altogether geuen to the fleſh and not to ye ſpirite.M. Luth. M. Hee alludeth to that ſaying of Peter: they bring in damnable ſects. For there bee ſom ye ſtudy and occupy their braines about nothinge els, but how they may cauſe diuiſion in the Church of God, to breake the vnity of the faith: as for ye cōmon order taken amongſt Chriſtians, how euery man may pleaſe his neighbour, yt they l ••• ot, they cannot abyde it: but as touching their owne inuentions, & deuiſes of their own making, which is nothing but hypocriſie, and falſe ſeruing of God, that pleaſeth them wonderouſly well. It followeth. Fleſhly minded, Caluin. hauinge not the ſpirite] C. Here minde, in this place, as it ſignifieth the life of man geuen to fleſhlineſſe, ſo it is oppoſite or contrary to the ſpirite: and therefore it ſignifieth here, corruption of nature, ſuch as is in men not yet regenerated: for this degenerate nature of ours, which wee haue receaued and drawne as it were from our firſt parentes, is altogether corrupted, groſſe, and earthly, not able of it ſelfe to aſpire to ye perfect knowledge of God, vnleſſe it bee renued and regenerated againe by his ſpirite, as wel teſtifieth S. Paule in his firſt epiſtle to the Corinthians the ſecond chapter, the fouretenth verſe.

20. But yee dearely beloued, The text edefie your ſelues in your moſt holy faith, praying in the holy-ghoſt.

But yee dearely beloued] B. Here againe hee exhorteth them as hee did before,Bulling • to perſeuere in the truth, and to apply them ſelues to godlynes. C. He ſheweth them alſo yt meanes,Caluin. how they may bee able to withſtand and ouercome the ſleights & ſubtilties of Satan, & to make them of none effect: to wete, if they haue charity ioyned with faith, watching cōtinually for the cōminge of Chriſte. But as Iude is plentiful & often in metaphors, ſo alſo he hath his proper kinde of ſpeaking, which is briefly of vs to be noted & marked. It followeth. Edifying your ſelues in your moſt holy fayth] He ſignifieth, that they muſt keepe ye grounde and foundation of faith: and that it is not ſufficient to be grounded & ſtabliſhed in ye right fayth, • g. Mar. vnleſſe wee grow & increaſe dayly more and more therein. A. For to builde & reare vp this foundation of faith is nothing elſe but to profit more and more, day by day, in the knowledge of God, and ye Lord Ieſus Chriſt: which cannot verely be done and brought to paſſe but by the operation and working of ye holy ghoſt. C. Hee calleth their faith moſt holy faith, • aluin. that they ſhoulde ſoundly and ſurely relie them ſelues thereuppon, and ſticke to the firmnes and ſtrongnes thereof, 〈◊〉 queſti • n. without waueringe. But for ſo much as ye whole perfection of man ſtandeth in faith, it ſeemeth a very abſurde thing that he biddeth to lay another foundation, as though faith were but the onely beginning of mans perfection. Anſwere To this queſtion the Apoſtle aunſwereth: when he ſaith that men are builded vpon faith, immediatly he addeth charity, meaninge thereby a liuely faith, and not a deade faith. Except peraduenture ſome man had rather take it thus: that men are thē ſayd to be builded vpon faith, ſo farre forth as they profit and increaſe therein, as we ſaid before. And verely ye more that faith doth growe and increaſe, the more it ariſeth to a perfect building. After this ſorte here doth the Apoſtle cōmaunde vs, to growe & increaſe in faith to continue in prayer, to walke accordinge to charity. L. As if hee ſhoulde ſay:L. Pelycane. you yt are ſpirituall, giue diligence, that more and more, as liuely ſtones yee may bee ioyned together into the buildinge of God, cleauing faſt to the ſure foundation of your moſt holy faith. It followeth.Caluin. Praying in the holy-ghoſt] C. This is the reaſon of perſeuering, if we bee indued with the powre of the holy-ghoſt. As ofte therefore as mention is made of cōſtant faith, wee muſt haue recourſe to prayer. But becauſe wee are wonte to pray commonly for a faſhion ſake, hee addeth in ſpyrite. As if hee ſhoulde ſay: ſuch is the great dulneſſe and ſlougthfulneſſe of our frayle fleſhe, ſo negligent wee are, ſo kay-colde and ſo ſlacke in our prayinge, that except we bee waked and ſtirred vp by the ſpirite of God, no man can pray aright, or as hee ſhould doe. Wee are ſo prone by nature to myſtruſtfulneſſe, diffidency, and fearefulneſſe, that wee dare not bee ſo bolde to call God Father, but by the motion of the ſame ſpirite. Hence commeth this godly carefulneſſe, hence this earneſt deſire and vehemency, hence this chearefulnes, hence this truſt and confidence in obtayning our petitions, to conclude, hence commeth theſe groninges that cannot bee expreſſed, whereof S. Paule ſpeaketh in the eyght to the Romaines verſe the twenty-ſixth. Therefore Iudas teacheth not without cauſe, that no man can pray as hee ought, except he be directed by the ſpirite of God.

21. And kepe your ſelues in the loue of God, lookinge for the mercy of our Lorde Ieſus Chriſte vnto eternall lyfe. • he texte.

And keepe your ſelues in the loue of God] B. Seeing charity is that Glue that ioyneth and giueth as it were together into one body, • ulling. and is yt temple of God, wherein hee delighteth, wee muſt take good heede that we ſticke together in mutuall charity one towards another, and retaine our ſelues in the band of vnity and concorde:A. Marlo. A. whereof much hath bene ſpoken in the thinges that went before. It followeth. Lookinge for the mercy of our Lord Ieſus Chriſte] C. Becauſe many thinges doe intiſe vs to fall away from God,Caluin. ſo that it is a very hard thinge for vs to bee kept ſounde and perfect to God to the ende, hee calleth backe the faithfull, to the remē braūce of the laſt day. For the only looking for the ſame ought to ſtay vs vp, leaſt at any time wee ſhould deſpayre or waxe weary of our life: otherwiſe wee ſhould of neceſſity fainte euery moment.M. Lu • M. Here therefore is hope taught, and the croſſe commended vnto vs. For the whole raſe and courſe of our life ought ſo to bee framed and trayned vp, that wee ſhould doe nothing els but looke and waighte, and fight continually for the life to come. It followeth. Vnto eternall life] A. This is the ende and ſcope of all our actions and doinges.A. Mar • Caluin. C. And here wee haue to note, that onely through the merites and mercy of Chriſte, (and not for any workes of ours) Iudas would haue vs to looke and hope for the lyfe to come. For hee ſhall in ſuch wiſe be our Iudge, that hee will haue the free benefit of redemption purchaſed by him, for a rule to iudge by. A. Away therefore here,Aug. Ma • with all mans merytes. For not of workes that bee in ryghteouſneſſe which wee haue done, (ſayth S. Paule in Tytus the thirde Chapter, verſe the fifth) but accordinge to his mercy Chryste hath ſaued vs. B. Therefore beholding this end,Bulling. let vs ſerue God in a true fayth, and in loue vnfayned.

22. And haue compaſſion of ſome, The texte ſeperating them.

• erus. And haue compaſſion] I. After that Iudas had ſpoken many thinges concerninge theſe mockers & ſeducers, now againe hee teacheth the faithfull, howe and after what ſorte they ought to behaue them ſelues, in correctinge and admoniſhing of their brethren, that they may bee brought backe agayne to the Lord: and that is after dyuers ſortes, according as euery mans nature is. For towards the meeke and gentle, and ſuch as are tractable and eaſie to be taught, wee muſt vſe gentleneſſe and lenity. But with thoſe that are obſtinate and ſtubburne, • ug. Mar. wee muſt deale more ſharply, to terrifie them and to feare them. A. This is ye rule of iudgemēt whereof mention was made afore. Firſt he deſcribeth and ſetteth forth the nature of charity,M. Luth. M which is, to bee ſory & grieued, to ſee certaine ſo miſerable, blinde, & obſtinate, that they haue no care at all of their ſoule health.A. Marlo. A. Charity ſurely coueteth to ſaue all: and therefore cannot chooſe but bee ſory for the deſtruction of myſerable men. Which thing wee may behold in men endued with great powre and holineſſe. For Samuell not without great cōpaſſion lamented ye death of Saule. 1. kings 15. verſe 35. and 16. verſe 1. Ieremy alſo moſt bitterly bewayled the deſtruction of Hiëruſalem, Chap. 9. verſe 1. Paule wryteth to the Philippians after this ſorte. Many walke, of whom I haue tolde you often, &c. Chap. 3. verſe 18.19. and in the 2. Corinthians, 12. verſe 20. I feare mee least when I come, I ſhall not finde you ſuch as I woulde, &c. Our Sauiour Chriſte him ſelfe knowing perfectly the maliciouſneſſe and ingratitude of ye wicked Iewes, drawing now neare towards Hiëruſalem, could not wthold him ſelfe frō teares. Luke 19. verſe 41. It followeth. Seperating or putting difference] B. Some doe tranſlate it, When yee ſhall bee iudged. Bulling •

But whereas the participle 〈 in non-Latin alphabet 〉 is doubtfull, the actiue ſignification doth better agree with ye texte. If wee bee willing to help them that goe aſtray, the ſumme is this: wee muſt conſider euery mans nature: ſuch as are meeke, gentle & tractable, muſt bee gently intreated to be brought into the right way, as worthy of mercy & fauor. But if any man bee obſtinate or ſtubburne, hee muſt bee ſharply corrected. A. Some,Aug. Ma • not vnfitly haue tourned this participle 〈 in non-Latin alphabet 〉 , hauing offended.

23. And other ſome ſaue with feare, The text • pulling them out of the fire, hating euen the garment ſpotted by the fleſh.

And other ſaue with feare] B. As if he ſhould ſay;Bulling. it is not enough for vs to lament & bewaile the miſerable eſtate of wicked men, vnleſſe alſo wee giue all dilygence and earneſt care to winne them to Chryſte by all meanes poſſible, in whom there is ſome hope: eſpecially ſettinge before them the threatenings of Gods iudgements. • luin. C. But becauſe to much ſeuerity and ſharpneſſe in correcting and rebukinge, moſt commonly is odyous, Iude doth excuſe it by neceſſity, becauſe otherwiſe they cannot bee ſaued, vnleſſe they doe willingly and of their owne accorde follow that which is good. It followeth. Pulling them out of the fyre] M. Hee vſeth an elegant metaphor of fyre: • . Luth. for if wee bee deſirous to ſaue a man that is lyke to bee burned, wee doe not ſhewe him our finger, or nicely reache him our hande, but vyolently plucke him out with all ſpeede that may bee to ſaue his lyfe: ſo muſt they bee handled that haue no care of their ſoule, that will not come to God of their owne accorde vnleſſe they bee drawne with mighte and mayne.

Here the manner of ſpeakinge is to bee noted in this worde (ſauing) when it is applyed vnto men: not that the ſeruantes of God are authors, but myniſters of ſaluation.

A. Marlo. A. So and in this ſence, theſe places of ſcripture muſt bee taken: Take heede vnto thy ſelfe, and vnto doctryne, and continue therein: For in ſo doing, thou ſhalt both ſaue thy ſelfe, and them that heare thee. Tymothe 1. the fourth Chapter, verſe the ſixteenth. Likewiſe Saint Iames in the fifte Chapter of his epiſtle, the 19. and 20. verſes. Brethren (ſayth hee) if any of you doe erre from the truth, and another conuert him, let the ſame knowe, that hee which conuerteth the ſinner from going aſtray out of the way, ſhall ſaue a ſoule from death, and ſhall hyde the multitude of ſinnes. It followeth. Hating euen the garment ſpotted wyth the fleſh] C. This place,Caluin. which otherwiſe would ſeeme obſcure and darke, will bee eaſie enough, if the metophor bee well and plainely declared. Hee would haue therefore the faythfull, not onely to bee free from all vice and corruption, but alſo hee doth admonyſh them to auoyde whatſoeuer is acceſſary thereunto, leaſt any infection ſhoulde take holde of them. As if wee ſhould haue an occaſion to ſpeake of diſhoneſty, wee will ſay that all inticementes, and prouocations to luſtfull deſires, muſt bee taken away. This will appeare more clearely, if the reſt of the ſentence bee ſupplied: that is: that wee muſt hate not onely the fleſh, but euen the very garment it ſelfe ſpotted by the fleſh, leaſt wee bee defiled by the touching thereof. Much leſſe doth hee winke at wickedneſſe, but willeth rather that all occaſions and acceſſories thereunto, as they call it, may bee cleane cut of. • ulling. B. Some will haue this to bee the ſence and meaning: I would not haue you to keepe too much familiarity wyth the wycked, but to ſhunne their company rather, not hating the perſon, but the wickedneſſe of the man. For it commeth oftentimes to paſſe that when they thinke them ſelues falſe enough and in good caſe, ſodainely through their own weakeneſſe and imbecillity, they haue periſhed together wyth them, to whom they haue beene helpfull. For the good oftentimes are ouercome of the badde. But the firſt expoſition is more true.

The texte. 24. Vnto him that is able to keepe you free from ſinne, and to preſent you faultleſſe before the preſence of hys glorye wyth ioye,

Bulling. Vnto him that is able to keepe you] B. This is the concluſion of the epiſtle gratulatory: wherein the Apoſtle Iude ye ſeruant of Chriſte ſheweth, who it is that keepeth vs from ſinne, from whence cōmeth all our powre & ſtrength in perſeuering in well doinge, from whence eternall lyfe, euen from God doe all theſe things come.Caluin. C. for all our ſtudies and exhortations are not auayleable, except the effect thereof come from ye powre of God:A. Marl • A which Paule in theſe wordes doth euidently declare in his ſecond epiſtle to ye Corinthians the third Chapter, verſe the fourth: Such truſt haue we through Chriſte to God warde, not that wee are ſufficient of our ſelues to thinke any thing as of our ſelues, but our ſufficiencie 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 doe of good will.

C. Some bookes haue (them): Caluin. if wee reade it ſo, then the meaning is: It is your partes and duety to indeuoure, that they may bee ſaued, but it belongeth to God only to performe,A. Marlo. A for ſo ſpeaketh hee by the Prophet. I, euen I, (ſaith hee) am the Lord, and beſide mee there is no other ſauiour. Eſay 43. verſe the eleuenth: and 45. verſe the one and twentith. Agayne, I am the Lord thy God, which brought thee out of the lande of Aegypt, and thou ſhalte knowe no God but mee onely, neyther is there any ſauyour beſides mee. Oſee thirteenth, verſe the fourth.Caluin. C. Notwithſtanding to reade (you) and not (them) doth better agree with ye text, for the alluding to the ſentence that went a litle before. For after that hee had exhorted the faythfull to ſaue that which was loſt, to the intent that hee may make them better vnderſtand yt all their indeuours and laboures are in vayne, except God bee the worker: hee ſheweth that they cannot otherwiſe bee ſaued but by the powre of God. Howbeit in this later member, the greeke worde is otherwyſe, namely, 〈 in non-Latin alphabet 〉 , which ſignifieth a garding or keeping. So hee ſhould haue a reſpect to the firſt member, when hee ſaith, keepe your ſelues. It followeth. And to preſent you faultleſſe before the preſence of his glory] A. Paule ſaith,Aug. Mar. that God hath choſen vs before the foundation of the world was layde, that wee ſhould bee holy, and without blame before him through loue. Epheſians the firſte Chapter, verſe the fourth. But wee can neuer bee founde to bee ſuch, vnleſſe God him ſelfe doe bring it to paſſe in vs. It followeth. Wyth ioy] I. Heere the faythfull ought to bee of good courage to perſeuere in well doing to the ende:L. Pelycane. As if hee ſhould ſay, you haue great cauſe to reioyce and to bee glad, for the comming of our Lord Ieſus Chryſte: when other that ſeeme heere to liue deliciouſly in ſinne for a ſeaſon, ſhall mourne & lament.

True ioy, the ioy that euery good chriſtian man ought to haue, hath alwayes faith annexed and ioyned with it according to this ſaying of Peter: whom yee haue not ſeene (meaninge Chryſte) and yet loue him, in whom euen nowe though yee ſee him not, yet doe you beleeue him, & reioyce with ioy vnſpeakable and glorious, receauing the ende of your faith, euen the ſaluation of your ſoules. The firſt epiſtle of Peter, the firſt Chapter, verſe the eyght. Here the godly beginne their ioy, but when Chryſte commeth to his laſt iudgement, then it ſhall bee fully perfected and completed.

25. To God our ſauiour, which only is wiſe, The texte. bee glory, and maieſty, and dominion, and powre, nowe and euer. Amen.

To God our ſauiour which onely is wiſe] C. All creatures doe giue all the prayſe and glory, of all wyſedome & knowledge,Caluin. as moſt proper and peculiar to God alone: ſee the ſixeteenth chapter to ye Romaines, verſe twenti-ſeuenth.Aug Mar. To God our ſauiour] A. Wee haue declared before in ye twenty-fourth verſe, and proued out of the ſcriptures, that God alone is both the author, and finiſher of our ſaluation. It followeth. Bee glory, & maieſty, and dominion, and powre, now and euer.] As wiſedome, ſo alſo to God only hee aſcribeth all glory, according to S. Paule ſaying in the firſt to Tymothe, the firſt Chapter, ye 17. verſe. To the king euerlaſting, immortall, inuiſible, vnto God onely wiſe bee honor and glory for euer and euer. Amen. And Dauid in his 104. Pſalme, the 31. verſe. The gloryous maieſty of the Lorde ſhall indure for euer: the Lord ſhall reioyce in his workes. It followeth.

Now and for euer.] Although the name of God bee continually prophaned and blaſphemed of the wicked, yet ye godly doe euen now celebrate and ſet forth the glory and maieſty of the ſame: which is a ſacrifice moſt acceptable vnto our God, as hee him ſelfe witneſſeth by his prophet Dauid in the 50. Pſalme, the 23. verſe. Who ſo offereth mee thankes & praiſe, hee honoreth mee: and to him that ordereth his conuerſation a ryghte, him wyll I ſhewe the ſaluation of God. This word (Amen) as it is vſuall and familiar both with Chriſte our Sauiour him ſelfe, with his Apoſtles, & with all the holy men of God, ſo it confirmeth, ſigneth, and ſealeth vp as it were, whatſoeuer thinges haue beene wrytten or ſpoken by the ſaintes and holy men of God, inſpired wyth the holy-ghoſt: ſo that wee neede not doubt of their faith, truth, and verity, but cleaue contynually, and ſticke faſt vnto them. The which thinge that wee may doe, God the Father of heauen graūt vnto vs, who hath vouchedſafed to call vs into the fellowſhip of his ſonne Ieſus Chriſte. B. To whom bee praiſe,Bulling. confeſſion, and thankes giuing worlde without ende. Amen.