A godly and learned exposition upon the whole epistle of Jude, containing threescore and…A godlie and learned exposition upon the whole epistle of Iude, containing threescore and…

And whatsoever things they know naturally.] In the rest of this verse is set down the third sin of these deceivers, which is the sin of intemperance, standing in the immoderate use of meat and drink, apparel, &c. Touching this sin two things are propounded: first, the proper cause of it, that is natural knowledge, in these words: Whatsoever they know naturally.] Secondly, the sin it self, or the property of it: In those things they corrupt themselves. The cause is, because they are guided with a natural knowledge, like the brute beasts which are without reason. There be three kinds of knowledge incident unto the creature; first, natural knowledge, arising from the instinct of nature common to man and beast, and consisting in the senses of sight, taste, touching, &c. by the benefit whereof the beast it self can discern what is food fit for it self, and what is not; what is profitable, and what is hurtful and unprofitable for it: unto which is joined a natural appetite, by the benefit of which the creature can choose or refuse his food and meat in season. The second is reasonable knowledge proper to man, and is nothing else, but the light of understanding, whereby he reacheth far higher, and discerneth meat, drink, apparel, and rest, to be Gods good gifts, and knoweth the civill use of them; with the which is joined election of will, whereby he can choose or refuse the civill or uncivil, honest, or dishonest use of them. This knowledge is in all men, for even the Gentiles themselves do by nature the things contained in the law, Rom. 2.14. that is, civilly and outwardly: thus many of the Heathen have excelled in civill carriage, and practise of justice, temperance, and other civill virtues. The third is spiritual knowledge, not proceeding either from natural instinct, or reason it self; but from the enlightening of the spirit of God: and it hath sundry fruits. First, it enableth men to know these things in their right causes, as that these gifts of meats, drinks, & such like proceed from God, not as he is the God of nature only; but as by grace in Christ he is our God, yea our Father, & so they become pledges of his special mercy; seeing they are now restored again to the believer, having been formerly lost in Adams fall.

And whatsoeuer things they know naturally.] In the rest of this verse is set downe the third sinne of these deceiuers, which is the sinne of intemperance, standing in the immoderate vse of meate and drinke, apparell, &c. Touching this sinne two things are propounded: first, the proper cause of it, that is naturall knowledge, in these words: Whatsoeuer they know naturally.] Secondly, the sinne it selfe, or the propertie of it: In those things they corrupt themselues. The cause is, because they are guided with a naturall knowledge, like the bruite beasts which are without reason. There be three kindes of knowledge incident vnto the creature; first, naturall knowledge, arising from the instinct of nature common to man and beast, and consisting in the senses of sight, taste, touching, &c. by the benefit whereof the beast it selfe can discerne what is food fit for it selfe, and what is not; what is profitable, and what is hurtfull and vnprofitable for it: vnto which is ioyned a naturall appetite, by the benefit of which the creature can chuse or refuse his food and meate in season. The second is reasonable knowledge proper to man, and is nothing els, but the light of vnderstanding, whereby he reacheth farre higher, and discerneth meate, drinke, apparell, and rest, to be Gods good gifts, and knoweth the ciuill vse of them; with the which is ioyned election of will, whereby hee can chuse or refuse the ciuill or vnciuil, honest, or dishonest vse of them. This knowledge is in all men, for euen the Gentiles themselues doe by nature the things contained in the law,