We not unnaturally fancy that when the Holy Spirit inspires a person to write for the spiritual instruction of men throughout all ages, He also preserves him from making mistakes as to the authenticity of writings of which he makes use, or at least would preserve him from misleading others on such points; but it does not follow that this natural expectation of ours corresponds with the actual manner of the Spirit's working. "We follow a very unsafe method if we begin by deciding in what way it seems to us most fitting that God should guide His Church, and then try to wrest facts into conformity with our preconceptions."[124] [121] Dr. Field, in his most valuable _Otium Novicense_ (iii., pp. 154, 155), argues strongly in favour of translating κρίσιν ἐπενεγκεῖν βλασφημίας, "bring against him an accusation of blasphemy;" and he quotes various passages to show that κρίσιν ἐπιφέρειν may mean "to bring an accusation against." But none of them have a genitive after the κρίσιν, and the question still remains whether the genitive is descriptive and may be treated as an adjective, or expresses the subject-matter of the κρίσις. That the former is right seems to be shown by the context (βλασφημῦσιν in vv. 8 and 10); the libertines do to higher beings what an archangel did not dare to do to Satan; and also by the parallel in 2 Peter ii. 11 (βλασφημον κρίσιν). And on what grounds would Michael not dare to charge Satan with blasphemy? That he did not dare to rail at him is intelligible. [122] The variety of interpretation as regards these two expressions is remarkable. Some, as Beza, Calvin, Erasmus, and Grotius, interpret both "dominion" and "dignities" of civil magistrates; others, as Hammond, include ecclesiastical rulers; others, as Lumby, interpret both of Apostles and elders, and through them Christ; others, as Ritsch, apply "dominion" to God or Christ, and "dignities" to good angels. Wiesinger and Huther apply "dominion" to God or Christ, and "dignities" to bad angels. Alford, Bengel, Brückner, and De Wette explain both of good angels; while Schott apparently explains both of bad angels. Œcumenius is not quite alone in suggesting that "dignities" may mean the Old and New Testament; Plumptre would make the word include both good and bad angels. [123] The Latin fragment has been several times published since Ceriani made it known in 1861; by Hilgenfeld in 1866 and 1876; by Volkmar in 1867; Schmidt and Merx in 1868; and by Fritzsche in 1871. A very full summary of literature on the subject is given in Schürer, _The Jewish People in the Time of Jesus Christ_ (T. and T. Clark, 1886), Div. II., vol. iii., pp. 80-83. See also Herzog, Plitt, and Hauck (_Real-Encykl._, vol. xii. pp. 352, 353). [124] Salmon, _Introduction to the N.T._, 4th ed., Murray (1889), p. 528. CHAPTER XXXV. _THE DESCRIPTION CORRESPONDING TO CAIN: THE LIBERTINES AT THE LOVE-FEASTS. THE BOOK OF ENOCH._