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Passage 1: Job 20

(Job 20:1) Then answered Zophar the Naamathite and saide,

(Job 20:2) Doubtlesse my thoughts cause me to answere, and therefore I make haste.

(Job 20:3) I haue heard the correction of my reproch: therefore the spirite of mine vnderstanding causeth me to answere.

(Notes Reference) I have heard (a) the check of my reproach, and the spirit of my understanding causeth me to answer.

(a) He declares that two things moved him to speak: that is, because Job seemed to touch him, and because he thought he had knowledge sufficient to confute him.

(Job 20:4) Knowest thou not this of olde? and since God placed man vpon the earth,

(Job 20:5) That the reioycing of the wicked is short, and that the ioy of hypocrites is but a moment?

(Job 20:6) Though his excellencie mount vp to the heauen, and his head reache vnto the cloudes,

(Notes Reference) Though (b) his excellency mount up to the heavens, and his head reach unto the clouds;

(b) His purpose is to prove Job to be a wicked man, and a hypocrite, because God punished him, and changed his prosperity into adversity.

(Job 20:7) Yet shall hee perish for euer, like his dung, and they which haue seene him, shall say, Where is hee?

(Job 20:8) He shall flee away as a dreame, and they shall not finde him, and shall passe away as a vision of the night,

(Job 20:9) So that the eye which had seene him, shall do so no more, and his place shall see him no more.

(Job 20:10) His children shall flatter the poore, and his hands shall restore his substance.

(Notes Reference) His children shall (c) seek to please the poor, and his hands shall (d) restore their goods.

(c) While the father through ambition and tyranny oppressed the poor, the children through poverty and misery will seek favour from the poor.

(d) So that the thing which he has taken away by violence will be restored again by force.

(Job 20:11) His bones are full of the sinne of his youth, and it shall lie downe with him in the dust.

(Notes Reference) His bones are full [of the sin] of his youth, which (e) shall lie down with him in the dust.

(e) Meaning that he will carry nothing away with him but his sin.

(Job 20:12) When wickednesse was sweete in his mouth, and he hid it vnder his tongue,

(Notes Reference) Though wickedness be (f) sweet in his mouth, [though] he hide it under his tongue;

(f) As poison that is sweet in the mouth brings destruction when it comes into the body: so all vice at the first is pleasant, but God later turns it to destruction.

(Job 20:13) And fauoured it, and would not forsake it, but kept it close in his mouth,

(Job 20:14) Then his meat in his bowels was turned: the gall of Aspes was in the middes of him.

(Job 20:15) He hath deuoured substance, and hee shall vomit it: for God shall drawe it out of his bellie.

(Job 20:16) He shall sucke the gall of Aspes, and the vipers tongue shall slay him.

(Notes Reference) He shall suck the (g) poison of asps: the viper's tongue shall slay him.

(g) He compares ill-gotten goods to the venom of asps, which is a dangerous serpent, noting that Jobs great riches were not truly come by and therefore God plagues him justly for the same.

(Job 20:17) He shall not see the riuers, nor the floods and streames of honie and butter.

(Notes Reference) He shall not see the (h) rivers, the floods, the brooks of honey and butter.

(h) Though God gives all other abundance from his blessings yet he will have no part of it.

(Job 20:18) He shall restore the labour, and shall deuoure no more: euen according to the substance shalbe his exchange, and he shall enioy it no more.

(Notes Reference) That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], (i) and he shall not rejoice [therein].

(i) That is these raveners and spoilers of the poor will enjoy their theft but for a time for after God will take it from them, and cause them to make restitution so that it is only an exchange.

(Job 20:19) For he hath vndone many: he hath forsaken the poore, and hath spoyled houses which he builded not.

(Job 20:20) Surely he shall feele no quietnes in his bodie, neither shall he reserue of that which he desired.

(Job 20:21) There shall none of his meate bee left: therefore none shall hope for his goods.

(Notes Reference) There shall none of his (k) meat be left; therefore shall no man look for his goods.

(k) He will leave nothing to his posterity.

(Job 20:22) When he shalbe filled with his abundance, he shalbe in paine, and the hand of all the wicked shall assaile him.

(Notes Reference) In the fulness of his sufficiency he shall be in straits: every hand (l) of the wicked shall come upon him.

(l) The wicked will never be in rest: for one wicked man will seek to destroy another.

(Job 20:23) He shall be about to fill his belly, but God shall sende vpon him his fierce wrath, and shall cause to rayne vpon him, euen vpon his meate.

(Notes Reference) [When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, (m) and shall rain [it] upon him while he is eating.

(m) Some read, upon his flesh, alluding to Job, whose flesh was smitten with a scab.

(Job 20:24) He shall flee from the yron weapons, and the bow of steele shall strike him through.

(Job 20:25) The arrowe is drawen out, and commeth forth of the body, and shineth of his gall, so feare commeth vpon him.

(Notes Reference) It is drawn, and cometh out of the (n) body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.

(n) Some read, of the quiver.

(Job 20:26) All darkenes shalbe hid in his secret places: the fire that is not blowen, shall deuoure him, and that which remaineth in his tabernacle, shalbe destroyed.

(Notes Reference) (o) All darkness [shall be] hid in his secret places: a fire not (p) blown shall consume him; it shall go ill with him that is left in his tabernacle.

(o) All fear and sorrow will light on him when he thinks to escape.

(p) That is, fire from heaven, or the fire of God's wrath.

(Job 20:27) The heauen shall declare his wickednes, and the earth shall rise vp against him.

(Job 20:28) The increase of his house shall go away: it shall flow away in the day of his wrath.

(Notes Reference) The (q) increase of his house shall depart, [and his goods] shall flow away in the day of his wrath.

(q) Meaning, the children of the wicked will flow away like rivers and be dispersed in various places.

(Job 20:29) This is the portion of the wicked man from God, and the heritage that he shall haue of God for his wordes.

(Notes Reference) This [is] the portion of a wicked man from (r) God, and the heritage appointed unto him by (s) God.

(r) Thus God will plague the wicked.

(s) Against God, thinking to excuse himself, and to escape God's hand.

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Passage 2: Zephaniah 2

(Zep 2:1) Gather your selues, euen gather you, O nation not worthie to be loued,

(Notes Reference) Gather (a) yourselves together, yea, gather together, O nation not desired;

(a) He exhorts them to repentance, and wills them to descend into themselves and gather themselves, lest they be scattered like chaff.

(Zep 2:2) Before the decree come foorth, and ye be as chaffe that passeth in a day, and before the fierce wrath of the Lord come vpon you, and before the day of the Lords anger come vpon you.

(Zep 2:3) Seeke yee the Lord all the meeke of the earth, which haue wrought his iudgement: seeke righteousnesse, seeke lowlinesse, if so bee that ye may be hid in the day of the Lords wrath.

(Notes Reference) Seek ye the LORD, all ye meek of the earth, which (b) have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.

(b) That is, who have lived uprightly and godly according as he prescribes by his word.

(Zep 2:4) For Azzah shall be forsaken, and Ashkelon desolate: they shall driue out Ashdod at the noone day, and Ekron shalbe rooted vp.

(Notes Reference) For (c) Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.

(c) He comforts the faithful in that God would change his punishments from them to the Philistines their enemies, and other nations.

(Zep 2:5) Wo vnto the inhabitants of the sea coast. the nation of the Cherethims, the worde of the Lord is against you: O Canaan, the lande of the Philistims, I will euen destroye thee without an inhabitant.

(Notes Reference) Woe unto the inhabitants of the sea (d) coast, the nation of the Cherethites! the word of the LORD [is] against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.

(d) That is, Galilee: by these nations he means the people that dwelt near to the Jews, and instead of friendship were their enemies: therefore he calls them Canaanites, whom the Lord appointed to be slain.

(Zep 2:6) And the sea coast shall be dwellings and cotages for shepheardes and sheepefoldes.

(Zep 2:7) And that coast shall be for the remnant of the house of Iudah, to feede thereupon: in the houses of Ashkelon shall they lodge toward night: for the Lord their God shall visite them, and turne away their captiuitie.

(Notes Reference) And the coast shall be for the (e) remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.

(e) He shows why God would destroy their enemies, because their country would be a resting place for his Church.

(Zep 2:8) I haue heard the reproch of Moab, and the rebukes of the children of Ammon, whereby they vpbraided my people, and magnified themselues against their borders.

(Notes Reference) I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and (f) magnified [themselves] against their border.

(f) These nations presumed to take from the Jews that country which the Lord had given them.

(Zep 2:9) Therefore, as I liue, saith the Lord of hostes, the God of Israel, Surely Moab shall bee as Sodom, and the children of Ammon as Gomorah, euen the breeding of nettels and salt pittes, and a perpetuall desolation: the residue of my folke shall spoyle them, and the remnant of my people shall possesse them.

(Zep 2:10) This shall they haue for their pride, because they haue reproched and magnified themselues against the Lord of hostes people.

(Zep 2:11) The Lord will be terrible vnto them: for he wil consume all the gods of the earth, and euery man shall worship him from his place, euen all the yles of the heathen.

(Notes Reference) The LORD [will be] terrible unto them: (g) for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen.

(g) When he will deliver his people and destroy their enemies and idols, his glory will shine throughout all the world.

(Zep 2:12) Ye Morians also shalbe slaine by my sword with them.

(Zep 2:13) And he wil stretch out his hand against the North, and destroy Asshur, and will make Nineueh desolate, and waste like a wildernesse.

(Zep 2:14) And flockes shall lie in the middes of her, and all the beastes of the nations, and the pelicane, and the owle shall abide in the vpper postes of it: the voyce of birdes shall sing in the windowes, and desolations shalbe vpon the postes: for the cedars are vncouered.

(Notes Reference) And flocks shall lie down in the midst of her, all the beasts of the nations: both the (h) cormorant and the bittern shall lodge in the upper lintels of it; [their] voice shall sing in the windows; desolation [shall be] in the thresholds: for he shall uncover the cedar work.

(h) Read (Isa 34:11)

(Zep 2:15) This is the reioycing citie that dwelt carelesse, that said in her heart, I am, and there is none besides me: how is she made waste, and the lodging of the beastes! euery one that passeth by her, shall hisse and wagge his hand.

(Notes Reference) This [is] the (i) rejoicing city that dwelt carelessly, that said in her heart, I [am], and [there is] none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, [and] wag his hand.

(i) Meaning, Nineveh, which rejoicing so much of her strength and prosperity, should be thus made waste, and God's people delivered.

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Passage 3: 1 John 1-2

(1Jo 1:1) That which was from the beginning, which wee haue heard, which wee haue seene with these our eyes, which wee haue looked vpon, and these handes of ours haue handled of that Word of life,

(Notes Reference) That (1) which was from the beginning, which we have (a) heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the (b) Word of life;

(1) He begins with the description of the person of Christ who he makes one and not two: and him both God from everlasting (for he was with the Father from the beginning, and is that eternal life) and also made true man, whom John himself and his companions both heard, beheld, and handled.

(a) I heard him speak, I saw him myself with my eyes, I handled with my hands him that is true God, being made true man, and not I alone, but others also that were with me.

(b) That same everlasting Word by whom all things are made, and in whom only is there life.

(1Jo 1:2) (For that life was made manifest, and wee haue seene it, and beare witnes, and shewe vnto you that eternall life, which was with the Father, and was made manifest vnto vs)

(Notes Reference) (For the life was manifested, and we have seen [it], and bear witness, and (c) shew unto you that eternal life, which was with the Father, and was manifested unto us;)

(c) Being sent by him: and that doctrine is correctly said to be shown, for no man could so much as have thought of it, if it had not been thus shown.

(1Jo 1:3) That, I say, which wee haue seene and heard, declare wee vnto you, that yee may also haue fellowship with vs, and that our fellowship also may be with the Father, and with his Sonne Iesvs Christ.

(Notes Reference) That which we have seen and heard declare we unto you, (2) that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.

(2) The use of this doctrine is this, that all of us being coupled and joined together with Christ by faith, might become the sons of God: in which only consists all true happiness.

(1Jo 1:4) And these thinges write we vnto you, that that your ioy may be full.

(1Jo 1:5) This then is the message which wee haue heard of him, and declare vnto you, that God is light, and in him is no darkenes.

(Notes Reference) (3) This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

(3) Now he enters into a question, by which we may understand that we are joined together with Christ, that is, if we are governed with his light, which is perceived by the ordering of our life. And thus he reasons, God is in himself most pure light, therefore he agrees well with them who are of the light, but with them that are of the darkness he has no fellowship.

(1Jo 1:6) If wee say that wee haue fellowship with him, and walke in darkenesse, we lie, and doe not truely:

(1Jo 1:7) But if we walke in the light as he is in the light, we haue fellowship one with another, and the blood of Iesus Christ his Sonne clenseth vs from all sinne.

(Notes Reference) But if we walk in the (d) light, as he is in the light, we have fellowship one with another, (4) and the blood of Jesus Christ his Son cleanseth us from all sin.

(d) God is said to be light by his own nature, and to be in light, that is to say, in that everlasting infinite blessedness: and we are said to walk in light in that the beams of that light shine to us in the Word. (4) A digression the matter at hand, to the remission of sins: for this our sanctification who walk in the light, is a testimony of our joining and knitting together with Christ: but because this our light is very dark, we must obtain another benefit in Christ, that is, that our sins may be forgiven us being sprinkled with his blood: and this in conclusion is the support and anchor of our salvation.

(1Jo 1:8) If we say that we haue no sinne, we deceiue our selues, and trueth is not in vs.

(Notes Reference) (5) If we say that we have no sin, we (e) deceive ourselves, and the (f) truth is not in us.

(5) There is none but need this benefit, because there is none that is not a sinner.

(e) This fully refutes that perfectness of works of supererogation (doing more than duty requires, the idea that excess good works can form a reserve fund of merit that can be drawn on in favour of sinners) which the papists dream of.

(f) So then, John speaks not thus for modesty's sake, as some say but because it is so indeed.

(1Jo 1:9) If we acknowledge our sinnes, he is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes.

(Notes Reference) (6) If we confess our sins, he is (g) faithful and just to (h) forgive us [our] sins, and to cleanse us from all unrighteousness.

(6) Therefore the beginning of salvation is to acknowledge our wickedness and to require pardon from him, who freely forgives all sins, because he has promised to do so and he is faithful and just.

(g) So then our salvation depends on the free promise of God, who because he is faithful and just, will perform that which he hath promised.

(h) Where then are our merits? for this is our true happiness.

(1Jo 1:10) If wee say we haue not sinned, wee make him a liar, and his word is not in vs.

(Notes Reference) (7) If we say that we have not sinned, we make him (i) a liar, and his (k) word is not in us.

(7) A repeat of the former verse, in which he condemned all of sin without exception: so much so that if any man persuade himself otherwise, he does as much as in him lies, make the word of God himself useless and to no effect, yes, he makes God a liar: for to why in times past did we need sacrifices, or now Christ and the gospel, if we are not sinners?

(i) They do not only deceive themselves but are blasphemous against God.

(k) His doctrine shall have no place in us; that is, in our hearts.

(1Jo 2:1) My little children, these things write I vnto you, that ye sinne not: and if any man sinne, wee haue an Aduocate with the Father, Iesus Christ, the Iust.

(Notes Reference) My (1) little children, these things write I unto you, that ye sin not. And if any man sin, we have an (a) advocate with the Father, Jesus Christ the righteous:

(1) It does not follow that we must give our wicked nature free rein, or sin much more freely, because our sins are cleansed by the blood of Christ, but we must rather much more diligently resist sin, and yet we must not despair because of our weakness, for we have an advocate and a purger, Christ Jesus the Just, and therefore acceptable to his Father.

(a) In that be names Christ, he eliminates all others.

(1Jo 2:2) And he is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole world.

(Notes Reference) And he is the (b) propitiation for our sins: and not for ours only, but also for [the sins of] the (c) whole world.

(b) Reconciliation and intercession go together, to give us to understand that he is both advocate and high priest.

(c) For men of all sorts, of all ages, and all places, so that this benefit being not to the Jews only, of whom he speaks as appears in (1Jo 2:7) but also to other nations.

(1Jo 2:3) And hereby we are sure that we knowe him, if we keepe his commandements.

(Notes Reference) (2) And hereby we do know that we (e) know him, (e) if we keep his commandments.

(2) He returns to the testimony of our union with God, that is, to sanctification, declaring what it is to walk in the light, that is, to keep God's commandments. By this it follows that holiness does not consist in those things which men have devised, neither in a vain profession of the gospel.

(d) This must be understood of such a knowledge as has faith with it, and not of a common knowledge.

(e) For the tree is known by the fruit.

(1Jo 2:4) Hee that saith, I knowe him, and keepeth not his commandements, is a liar, and the trueth is not in him.

(Notes Reference) (3) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

(3) Holiness, that is, a life ordered according to the prescript of God's commandments, however weak we are, is of necessity joined with faith, that is, with the true knowledge of the Father in the Son.

(1Jo 2:5) But hee that keepeth his worde, in him is the loue of God perfect in deede: hereby wee knowe that ye are in him.

(Notes Reference) (4) But whoso keepeth his word, in him verily is the (f) love of God perfected: hereby know we that we are in (g) him.

(4) He that keeps God's commandments loves God indeed: He that loves God, is in God, or is joined together with God. Therefore he that keeps his commandments is in him.

(f) Wherewith we love God.

(g) He means our union with Christ.

(1Jo 2:6) He that saith he remaineth in him, ought euen so to walke, as he hath walked.

(Notes Reference) (5) He that saith he abideth in him ought himself also so to walk, even as he walked.

(5) He that is one with Christ, must live his life, that is, must walk in his steps.

(1Jo 2:7) Brethren, I write no newe commandement vnto you: but an olde commandement, which ye haue had from the beginning: this olde commandement is that worde, which yee haue heard from the beginning.

(Notes Reference) (6) Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.

(6) The apostle expounding the commandment of charity towards one another, tells first that when he urges holiness, he brings no new idea of life (as they use to do who devise traditions one after another) but reminds them of that same law which God gave in the beginning, that is, by Moses, at the time that God began to make laws for his people.

(1Jo 2:8) Againe, a new comandement I write vnto you, that which is true in him, and also in you: for the darkenes is past, and that true light now shineth.

(Notes Reference) (7) Again, a new commandment I write unto you, (h) which thing is true in him and in you: because the darkness is past, and the true light now shineth.

(7) He adds that the doctrine indeed is old, but it is in a way new, both in respect to Christ, and also to us: in whom he through the gospel, engraves his law effectually, not in tables of stone, but in our minds. (h) Which thing (that is, that the doctrine is new which I write to you) is true in him, and in you.

(1Jo 2:9) He that saith that hee is in that light, and hateth his brother, is in darkenes, vntill this time.

(Notes Reference) (8) He that saith he is in the light, and hateth his brother, is in darkness even until now.

(8) Now he comes to the second table, that is, to charity towards one another, and denies that a man has true light in him, or is indeed regenerate and the son of God, who hates his brother: and such a one wanders miserably in darkness, may he never brag of great knowledge of God for he knowingly and willingly casts himself headlong into hell.

(1Jo 2:10) Hee that loueth his brother, abideth in that light, and there is none occasion of euil in him.

(1Jo 2:11) But he that hateth his brother, is in darkenesse, and walketh in darkenesse, and knoweth not whither hee goeth, because that darkenesse hath blinded his eyes.

(1Jo 2:12) Litle children, I write vnto you, because your sinnes are forgiuen you for his Names sake.

(Notes Reference) (i) I write unto you, (9) little children, because your sins are forgiven you for his (k) name's sake.

(i) Therefore I write to you, because you are of their number whom God has reconciled to himself. (9) He returns again from the sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation upon which afterwards sanctification must be built as upon a foundation.

(k) For his own sake: in that he names Christ he eliminates all others, whether they are in heaven or on earth.

(1Jo 2:13) I write vnto you, fathers, because yee haue knowen him that is from the beginning. I write vnto you, yong men, because ye haue ouercome that wicked one. I write vnto you, litle children, because ye haue knowen ye Father.

(Notes Reference) (10) I write unto you, fathers, because ye have known him [that is] from the beginning. (11) I write unto you, young men, because ye have overcome the wicked one. (12) I write unto you, little children, because ye have known the Father.

(10) He shows that this doctrine agrees to all ages, and first of all speaking to old men, he shows that Christ and his doctrine are ancient, and therefore if they enjoy with old things, nothing ought to be more acceptable to them.

(11) He advertises to young men, if they desire to show their strength, that they have a most glorious combat set here before them, that is, Satan the worst enemy, who must be overcome: willing them to be as sure of the victory, as if they had already gotten it.

(12) Finally, he shows to children, that the true Father from whom they have to look for all good things, is set before them in the gospel.

(1Jo 2:14) I haue written vnto you, fathers, because ye haue knowen him, that is from the beginning. I haue written vnto you, yong men, because ye are strong, and the worde of God abideth in you, and ye haue ouercome that wicked one.

(Notes Reference) (13) I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

(13) He adds afterward in like order, as many exhortations: as if he should say, Remember, you Fathers, as I wrote even now, that the everlasting Son of God is revealed to us. Remember you young men, that that strength by which I said that you put Satan to flight, is given to you by the word of God which dwells in you.

(1Jo 2:15) Loue not this world, neither the things that are in this world. If any man loue this world, the loue of the Father is not in him.

(Notes Reference) (14) Love not the (l) world, neither the things [that are] in the world. If any man love the world, the (m) love of the Father is not in him.

(14) The world which is full of wicked desires, lusts or pleasures, and pride, is utterly hated by our heavenly Father. Therefore the Father and the world cannot be loved together: and this admonition is very necessary for young and growing youth.

(l) He speaks of the world, as it agrees not with the will of God, for otherwise God is said to love the world with an infinite love, (Joh 3:16) that is to say, those whom he chose out of the world.

(m) Wherewith the Father is loved.

(1Jo 2:16) For all that is in this world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of this world.

(1Jo 2:17) And this world passeth away, and the lust thereof: but he that fulfilleth the will of God, abideth euer.

(Notes Reference) (15) And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

(15) He shows how much better it is to obey the Father's will, than the lusts of the world, by both their natures and unlike event.

(1Jo 2:18) Litle children, it is the last time, and as ye haue heard that Antichrist shall come, euen now are there many Antichrists: whereby we know that it is the last time.

(Notes Reference) (16) (n) Little children, (17) it is the last time: (18) and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

(16) Now, he turns himself to little children, which nonetheless are well instructed in the sum of religion, and wills them by various reasons to shake off laziness, which is too familiar with that age.

(n) He uses this word "Little" not because he speaks to children, but to allure them the more by using such sweet words.

(17) First, because the last time is at hand, so that the matter suffers no delay.

(18) Secondly, because antichrists, that is, such as fall from God, are already come, even as they heard that they would come. And it was necessary to warn that careless and fearless age of the danger.

(1Jo 2:19) They went out from vs, but they were not of vs: for if they had bene of vs, they should haue continued with vs. But this cometh to passe, that it might appeare, that they are not all of vs.

(Notes Reference) (19) They went out from us, but they were not of us; for if they had been of us, (o) they would [no doubt] have continued with us: (20) but [they went out], that they might be made manifest that they were not all of us.

(19) A digression against certain offences and stumbling blocks at which that young age especially might stumble and be shaken, Therefore that they should not be terrified with the falling back of certain, first he makes plain to men that although those who fall from God and his religion had a place in the Church, yet they were never of the Church: because the Church is the company of the elect, who cannot perish, and therefore cannot fall from Christ.

(o) So then the elect can never fall from grace.

(20) Secondly, he shows that these things happen to the benefit of the Church, that hypocrites may be plainly known.

(1Jo 2:20) But ye haue an ointment from that Holy one, and know all things.

(Notes Reference) (21) But ye have an (p) unction from the (q) Holy One, and ye know all things.

(21) Thirdly, he comforts them, to make them stand fast, as they are anointed by the Holy Spirit with the true knowledge of salvation.

(p) The grace of the Holy Spirit, and this is a borrowed type of speech taken from the anointings used in the law.

(q) From Christ who is peculiarly called Holy.

(1Jo 2:21) I haue not written vnto you, because ye knowe not the trueth: but because ye knowe it, and that no lie is of the trueth.

(Notes Reference) (22) I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

(22) The taking away of an objection, He did not write these things to men who are ignorant of religion, but rather to those who know the truth well, yes so far that they are able to discern truth from falsehood.

(1Jo 2:22) Who is a liar, but he that denyeth that Iesus is that Christ? the same is that Antichrist that denyeth the Father and the Sonne.

(Notes Reference) (23) Who is a liar but he that denieth that Jesus is the (r) Christ? He is antichrist, that denieth the Father and the Son.

(23) He shows now plainly the false doctrine of the antichrist's, that is, that either they fight against the person of Christ, or his office, or both together and at once. They who do so, boast and brag of God in vain, for in denying the Son, the Father also is denied.

(r) Is the true Messiah.

(1Jo 2:23) Whosoeuer denyeth the Sonne, the same hath not the Father.

(Notes Reference) (s) Whosoever denieth the Son, the same hath not the Father: [

(but) he that acknowledgeth the Son hath the Father also].

(s) They deceive themselves, and also deceive others, who say that the Moslems and other infidels worship the same God that we do.

(1Jo 2:24) Let therefore abide in you that same which ye haue heard from the beginning. If that which ye haue heard from the beginning, shall remaine in you, ye also shall continue in the Sonne, and in the Father.

(Notes Reference) (24) Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

(24) The whole preaching of the prophets and apostles is contrary to that doctrine, therefore it is utterly to be cast away, and this wholly to be held and kept, which leads us to seek eternal life in the free promise, that is to say, in Christ alone, who is given to us by the Father.

(1Jo 2:25) And this is the promise that he hath promised vs, euen that eternall life.

(1Jo 2:26) These things haue I written vnto you, concerning them that deceiue you.

(Notes Reference) (25) These [things] have I written unto you concerning them that seduce you.

(25) The same Spirit who endues the elect with the knowledge of the truth and sanctifies them, gives them the gift of perseverance, to continue to the end.

(1Jo 2:27) But that anointing which ye receiued of him, dwelleth in you: and ye neede not that any man teach you: but as the same Anoynting teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him.

(Notes Reference) But the (t) anointing which ye have received of him abideth in you, and ye (u) need not that any man teach you: but as the same (x) anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

(t) The Spirit who you have received from Christ, and who has led you into all truth.

(u) You are not ignorant of those things, and therefore I teach them not as things that were never heard of, but call them to your mind as things which you do know.

(x) He commends both the doctrine which they had embraced, and also highly praises their faith, and the diligence of those who taught them, yet so, that he takes nothing from the honour due to the Holy Spirit.

(1Jo 2:28) And nowe, litle children, abide in him, that when he shall appeare, we may be bolde, and not be ashamed before him at his comming.

(Notes Reference) (26) And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

(26) The conclusion both of the whole exhortation, and also of the former treatise.

(1Jo 2:29) If ye know that he is righteous, know ye that he which doeth righteously, is borne of him.

(Notes Reference) (27) If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

(27) A passing over to the treatise following, which tends to the same purpose, but yet is more ample, and handles the same matter in another way, for before he taught us to go from the effects to the cause, and in this that follows, he goes from the causes to the effects. This is the sum of the argument, God is the fountain of all righteousness, and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.