Read Scripture In A Year: December 20

(Job 25:1) Then answered Bildad the Shuhite, and sayd,

(Job 25:2) Power and feare is with him, that maketh peace in his hie places.

(Notes Reference) (a) Dominion and fear [are] with him, he maketh peace in his high places.

(a) His purpose is to prove that although God may try and afflict the just, yet soon after he sends prosperity, and because he did not do so to Job he concludes that he is wicked.

(Job 25:3) Is there any nomber in his armies? and vpon whom shall not his light arise?

(Notes Reference) Is there any number of his armies? (b) and upon whom doth not his light arise?

(b) Who can hide him from his presence?

(Job 25:4) And howe may a man be iustified with God? or how can he be cleane, that is borne of woman?

(Notes Reference) How then can man (c) be justified with God? or how can he be clean [that is] born of a woman?

(Job 25:5) Behold, he wil giue no light to the moone, and the starres are vncleane in his sight.

(Notes Reference) Behold even to the moon, and it shineth not; yea, (d) the stars are not pure in his sight.

(d) If God shows his power, the moon and stars cannot have the light which is given to them, much less can man have any excellency but from God.

(Job 25:6) How much more man, a worme, euen the sonne of man, which is but a worme?

(Job 26:1) Bvt Iob answered, and sayde,

(Job 26:2) Whom helpest thou? him that hath no power? sauest thou the arme that hath no strength?

(Notes Reference) (a) How hast thou helped [him that is] without power? [how] (b) savest thou the arm [that hath] no strength?

(a) You concluded nothing, for neither did you help me while destitute of all help, nor yet speak sufficiently on God's behalf, who has no need for your defence.

(b) But you do not apply it to the purpose.

(Job 26:3) Whome counsellest thou? him that hath no wisedome? thou shewest right well as the thing is.

(Job 26:4) To whom doest thou declare these words? or whose spirit commeth out of thee?

(Notes Reference) To whom hast thou uttered words? and whose spirit (c) came from thee?

(Job 26:5) The dead things are formed vnder the waters, and neere vnto them.

(Notes Reference) (d) Dead [things] are formed from under the waters, and the inhabitants thereof.

(d) Job begins to declare the force of God's power and providence in the mines and metals in the deep places of the earth.

(Job 26:6) The graue is naked before him, and there is no couering for destruction.

(Notes Reference) Hell [is] (e) naked before him, and (f) destruction hath no covering.

(e) There is nothing hidden in the bottom of the earth but he sees it.

(f) Meaning, the grave in which things putrify.

(Job 26:7) He stretcheth out the North ouer the emptie place, and hangeth the earth vpon nothing.

(Notes Reference) He stretcheth out the (g) north over the empty place, [and] hangeth the earth upon nothing.

(g) He causes the whole earth to turn about the North pole.

(Job 26:8) He bindeth the waters in his cloudes, and the cloude is not broken vnder them.

(Job 26:9) He holdeth backe the face of his throne: and spreadeth his cloude vpon it.

(Job 26:10) He hath set bounds about the waters, vntil the day and night come to an ende.

(Notes Reference) He hath (h) compassed the waters with bounds, until the (i) day and night come to an end.

(h) That is, he hid the heavens which are called his throne.

(i) So long as this world endures.

(Job 26:11) The pillars of heauen tremble and quake at his reproofe.

(Notes Reference) The (k) pillars of heaven tremble and are astonished at his reproof.

(k) Not that heaven has pillars to uphold it, but he speaks by a similitude as though he would say heaven itself is not able to abide his reproach.

(Job 26:12) The sea is calme by his power, and by his vnderstanding he smiteth the pride thereof.

(Job 26:13) His Spirite hath garnished the heauens, and his hand hath formed the crooked serpent.

(Notes Reference) By his spirit he hath garnished the heavens; his hand hath formed the crooked (l) serpent.

(l) Which is a figure of stars shaped like a serpent, because of the crookedness.

(Job 26:14) Loe, these are part of his wayes: but how litle a portion heare we of him? and who can vnderstand his fearefull power?

(Notes Reference) Lo, these [are] parts of his ways: but (m) how little a portion is heard of him? but the thunder of his power who can understand?

(m) If these few things which we see daily with our eyes, declare his great power and providence, how much more would they appear, if we were to comprehend all his works.

(Job 27:1) Moreouer Iob proceeded and continued his parable, saying,

(Job 27:2) The liuing God hath taken away my iudgement: for the Almightie hath put my soule in bitternesse.

(Notes Reference) [As] God liveth, [who] hath taken away my (a) judgment; and the Almighty, [who] hath vexed my soul;

(a) He has so sore afflicted me that men cannot judge my uprightness; for they judge only by outward signs.

(Job 27:3) Yet so long as my breath is in me, and the Spirit of God in my nostrels,

(Job 27:4) My lips surely shall speake no wickednesse, and my tongue shall vtter no deceite.

(Notes Reference) (b) My lips shall not speak wickedness, nor my tongue utter deceit.

(b) However men judge me, yet will I not speak contrary to that which I have said, and so do wickedly in betraying the truth.

(Job 27:5) God forbid, that I should iustifie you: vntill I dye, I will neuer take away mine innocencie from my selfe.

(Notes Reference) God forbid that I should (c) justify you: till I die I will not remove mine (d) integrity from me.

(d) I will not confess that God does thus punish me for my sins.

(Job 27:6) I will keepe my righteousnesse, and wil not forsake it: mine heart shall not reprooue me of my dayes.

(Notes Reference) My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I (e) live.

(e) Of my life past.

(Job 27:7) Mine enemie shall be as the wicked, and he that riseth against me, as the vnrighteous.

(Job 27:8) For what hope hath the hypocrite when he hath heaped vp riches, if God take away his soule?

(Notes Reference) For what [is] the (f) hope of the hypocrite, though he hath gained, when God taketh away his soul?

(f) What advantage has the dissembler to gain, seeing he will lose his own soul?

(Job 27:9) Will God heare his cry, when trouble commeth vpon him?

(Job 27:10) Will he set his delight on the Almightie? will he call vpon God at all times?

(Job 27:11) I will teache you what is in the hande of God, and I wil not conceale that which is with the Almightie.

(Notes Reference) I will teach you by the hand of (g) God: [that] which [is] with the Almighty will I not conceal.

(g) That is, what God reserves for himself, and of which he gives not knowledge to all.

(Job 27:12) Beholde, all ye your selues haue seene it: why then doe you thus vanish in vanitie?

(Notes Reference) Behold, all ye yourselves (h) have seen [it]; why then are ye thus altogether (i) vain?

(h) That is, these secret judgments of God and yet do not understand them.

(i) Why do you then maintain this error?

(Job 27:13) This is the portion of a wicked man with God, and the heritage of tyrants, which they shall receiue of the Almightie.

(Notes Reference) This [is] the (k) portion of a wicked man with God, and the heritage of oppressors, [which] they shall receive of the Almighty.

(k) Thus will God order the wicked, and punish him even to his posterity.

(Job 27:14) If his children be in great nomber, the sworde shall destroy them, and his posteritie shall not be satisfied with bread.

(Job 27:15) His remnant shall be buried in death, and his widowes shall not weepe.

(Notes Reference) Those that remain of him shall be buried in death: and his widows (l) shall not weep.

(l) No one will lament him.

(Job 27:16) Though he shoulde heape vp siluer as the dust, and prepare rayment as the clay,

(Job 27:17) He may prepare it, but the iust shall put it on, and the innocent shall deuide the siluer.

(Job 27:18) He buildeth his house as the moth, and as a lodge that the watchman maketh.

(Notes Reference) He buildeth his house as a (m) moth, and as a booth [that] the keeper maketh.

(m) Which breeds in another man's possessions or garment, but is soon shaken out.

(Job 27:19) When the rich man sleepeth, he shall not be gathered to his fathers: they opened their eyes, and he was gone.

(Notes Reference) The rich man shall lie down, but (n) he shall not be gathered: he openeth his eyes, and he [is] not.

(n) He means that the wicked tyrants will not have a quiet death, nor be buried honourably.

(Job 27:20) Terrours shall take him as waters, and a tempest shall cary him away by night.

(Job 27:21) The East winde shall take him away, and he shall depart: and it shall hurle him out of his place.

(Job 27:22) And God shall cast vpon him and not spare, though he would faine flee out of his hand.

(Job 27:23) Euery man shall clap their hands at him, and hisse at him out of their place.

Passage 2: Zechariah 2-3

(Zec 2:1) I lift vp mine eyes againe and looked, and behold, a man with a measuring line in his hand.

(Notes Reference) I lifted up my eyes again, and looked, and behold a (a) man with a measuring line in his hand.

(a) This is the angel who was Christ: for in respect of his office he is often called an angel, but in respect of his eternal essence, is God, and so called.

(Zec 2:2) Then saide I, Whither goest thou? And he saide vnto me, To measure Ierusalem, that I may see what is the breadth thereof, and what is the length thereof.

(Zec 2:3) And beholde, the Angel that talked with me, went foorth: and another Angel went out to meete him,

(Zec 2:4) And saide vnto him, Runne, speake to this yong man, and say, Ierusalem shalbe inhabited without walles, for the multitude of men and cattell therein.

(Notes Reference) And said to him, Run, speak to this (b) young man, saying, (c) Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle in it:

(b) Meaning himself, Zechariah.

(c) Signifying the spiritual Jerusalem and Church under Christ, which would be extended by the Gospel through all the world, and would need no material walls, nor trust in any worldly strength, but would be safely preserved and dwell in peace among all their enemies.

(Zec 2:5) For I, saith the Lord, will be vnto her a wall of fire round about, and wil be the glory in the middes of her.

(Notes Reference) For I, saith the LORD, will be to her a wall of (d) fire on every side, and will (e) be the glory in the midst of her.

(d) To defend my Church, to strike fear in the enemies, and to destroy them if they approach near.

(e) In me they will have their full felicity and glory.

(Zec 2:6) Ho, ho, come forth, and flee from the land of the North, saith the Lord: for I haue scattered you into the foure winds of the heauen, saith ye Lord.

(Notes Reference) Ho, ho, [come (f) forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four (g) winds of the heaven, saith the LORD.

(f) He calls to those who partly for fear, and partly for their own case, remained still in captivity, and so preferred their own personal benefits to the benefits of God promised in his Church.

(g) As it was I that scattered you, so I have power to restore you.

(Zec 2:7) Saue thy selfe, O Zion, that dwellest with the daughter of Babel.

(Notes Reference) (h) Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon.

(h) By fleeing from Babylon, and coming to the Church.

(Zec 2:8) For thus saith the Lord of hostes, After this glory hath hee sent me vnto the nations, which spoyled you: for he that toucheth you, toucheth the apple of his eye.

(Notes Reference) For thus saith the LORD of hosts; After the (i) glory hath he sent me to the nations which wasted you: for he that toucheth you toucheth the (k) apple of his eye.

(i) Seeing that God had begun to show his grace among you by delivering you, he continues the same still toward you, and therefore sends me his angel and his Christ to defend you from your enemies, so that they will not hurt you, neither along the way nor at home.

(k) You are so dear to God, that he can no more allow your enemies to hurt you, than a man can endure to be thrust in the eye; (Psa 17:8).

(Zec 2:9) For beholde, I will lift vp mine hand vpon them: and they shalbe a spoyle to those that serued them, and ye shall knowe, that the Lord of hostes hath sent me.

(Notes Reference) For, behold, I will shake my hand (l) upon them, and (m) they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath (n) sent me.

(l) Upon the heathen your enemies.

(m) They will be your servants, as you have been theirs.

(n) This must necessarily be understood of Christ, who being God equal with his Father, was sent, as he was Mediator to dwell in his Church and to govern them.

(Zec 2:10) Reioyce, and be glad, O daughter Zion: for loe, I come, and will dwell in the middes of thee, saith the Lord.

(Zec 2:11) And many nations shall be ioyned to the Lord in that day, and shalbe my people: and I will dwell in the middes of thee, and thou shalt knowe that the Lord of hostes hath sent me vnto thee.

(Zec 2:12) And the Lord shall inherite Iudah his portion in the holy lande, and shall chuse Ierusalem againe.

(Zec 2:13) Let all flesh be still before the Lord: for he is raised vp out of his holy place.

(Zec 3:1) And he shewed mee Iehoshua the hie Priest, standing before the Angel of the Lord, and Satan stoode at his right hand to resist him.

(Notes Reference) And he showed me Joshua the high priest (a) standing before the angel of the LORD, and (b) Satan standing at his right hand to resist him.

(a) He prayed to Christ the Mediator for the state of the Church.

(b) Which declares that the faithful do not only war with flesh and blood, but with Satan himself, and spiritual wickedness; (Eph 6:12).

(Zec 3:2) And the Lord said vnto Satan, The Lord reprooue thee, O Satan: euen the Lord that hath chosen Ierusalem, reprooue thee. Is not this a brand taken out of the fire?

(Notes Reference) And the (c) LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a (d) brand plucked out of the fire?

(c) That is, Christ speaks to God as the mediator of his Church, that he would rebuke Satan: and here he shows himself to be the continual preserver of his Church.

(d) Meaning that Joshua was wonderfully preserved in the captivity, and now Satan sought to afflict and trouble him when he was doing his office.

(Zec 3:3) Nowe Iehoshua was clothed with filthie garments, and stoode before the Angel.

(Notes Reference) Now Joshua was clothed with (e) filthy garments, and stood before the angel.

(e) With regard to the glorious garments and precious stones that the priests wore before the captivity: and by this contemptible state the Prophet signifies, that these small beginnings would be made excellent when Christ will make the full restitution of his Church.

(Zec 3:4) And he answered and spake vnto those that stoode before him, saying, Take away the filthie garments from him. And vnto him hee saide, Behold, I haue caused thine iniquitie to depart from thee, and I wil clothe thee with change of raiment.

(Notes Reference) And he answered and spoke to those that stood before him, saying, Take away the (e) filthy garments from him. And to him he said, Behold, I have (f) caused thy iniquity to pass from thee, and I will clothe thee with change of raiment.

(e) See Zec 3:3

(f) He shows of what apparel he speaks, which is, when our filthy sins are taken away, and we are clothed with God's mercies, which refers to the spiritual restitution.

(Zec 3:5) And I saide, Let them set a faire diademe vpon his head. So they set a faire diademe vpon his head, and clothed him with garments, and the Angel of the Lord stoode by.

(Notes Reference) And I said, Let them (g) set a clean mitre upon his head. So they set a clean mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.

(g) The Prophet prays that besides the raiment, the Priest might also have attire for his head accordingly, that is, that the dignity of the priesthood might be perfect: and this was fulfilled in Christ, who was both Priest and King. And here all those are condemned, that can content themselves with any average reformation in religion, seeing the Prophet desires the perfection, and obtains it.

(Zec 3:6) And the Angel of the Lord testified vnto Iehoshua, saying,

(Zec 3:7) Thus saith the Lord of hostes, If thou wilt walke in my wayes, and keepe my watch, thou shalt also iudge mine House, and shalt also keepe my courtes, and I will giue thee place among these that stand by.

(Notes Reference) Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also (h) judge my house, and shalt also keep my (i) courts, and I will give thee places to walk among (k) these that stand by.

(h) That is, have rule and government in my Church, as your predecessors have had.

(i) By which he means to have the whole charge and ministry of the Church.

(k) That is, the angels, who represented the whole number of the faithful: signifying that all the godly would willingly receive him.

(Zec 3:8) Heare now, O Iehoshua the hie Priest, thou and thy fellowes that sit before thee: for they are monstruous persons: but behold, I wil bring forth the Branche my seruant.

(Notes Reference) Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they (l) [are] men wondered at: for, behold, I will bring forth my servant the (m) BRANCH.

(l) Because they follow my word, they are condemned in the world, and esteemed as monsters. See Isa 8:18

(m) That is, Christ, who did so humble himself, that he not only became the servant of God, but also the servant of men: and therefore in him they should have comfort, even though in the world they are condemned; (Isa 11:1) (Jer 23:5; Jer 33:14-15).

(Zec 3:9) For loe, the stone that I haue layd before Iehoshua: vpon one stone shalbe seuen eyes: beholde, I will cut out the grauing thereof, saith the Lord of hostes, and I will take away the iniquitie of this land in one day.

(Notes Reference) For behold the (n) stone that I have laid before Joshua; upon one stone [shall be] seven eyes: behold, I (o) will engrave the engraving of it, saith the LORD of hosts, and I will (p) remove the iniquity of that land in one day.

Passage 3: Jude 1

(Jud 1:1) Ivde a seruaunt of Iesus Christ, and brother of Iames, to them which are called and sanctified of God the Father, and returned to Iesus Christ:

(Notes Reference) Jude, the servant of Jesus Christ, and (a) brother of James, to them that are sanctified (b) by God the Father, and preserved in Jesus Christ, [and] called:

(a) This is to distinguish between him and Judas Iscariot.

(b) By God the Father.

(Jud 1:2) Mercie vnto you, and peace and loue be multiplied.

(Jud 1:3) Beloued, when I gaue al diligece to write vnto you of the common saluation, it was needful for me to write vnto you to exhort you, that yee should earnestly contend for the maintenace of ye faith, which was once giuen vnto the Saintes.

(Notes Reference) (1) Beloved, when I gave all diligence to write unto you of the (d) common salvation, it was needful for me to write unto you, and exhort [you] that ye should (e) earnestly contend for the faith which was (f) once delivered unto the saints.

(1) The goal of this epistle, is to affirm the godly as opposed to certain wicked men both in true doctrine and good conduct.

(d) Of those things that pertain to the salvation of all of us.

(e) That you should defend the faith with all the strength you can muster, both by true doctrine and good example of life.

(f) Which was once given, that it may never be changed.

(Jud 1:4) For there are certaine men crept in, which were before of olde ordeined to this condemnation: vngodly men they are which turne the grace of our God into wantonnesse, and denie God the onely Lord, and our Lord Iesus Christ.

(Notes Reference) (2) For there are certain men crept in unawares, who were before of old ordained to this condemnation, (3) ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

(2) It is by God's providence and not by chance, that many wicked men creep into the Church. (3) He condemns this first in them, that they take opportunity or occasion to wax wanton, by the grace of God: which cannot be, but the chief empire of Christ must be cancelled, in that such men give themselves up to Satan, whom they call Libertines.

(Jud 1:5) I wil therfore put you in remebrance, forasmuch as ye once knew this, how that the Lord, after that he had deliuered the people out of Egypt, destroied them afterward which beleeued not.

(Notes Reference) (4) I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

(4) He presents the horrible punishment of those who have abused the grace of God to follow their own lusts.

(Jud 1:6) The Angels also which kept not their first estate, but left their owne habitation, hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day.

(Notes Reference) (5) And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

(5) The fall of the angels was most severely punished, how much more then will the Lord punish wicked and faithless men?

(Jud 1:7) As Sodom and Gomorrhe, and the cities about them, which in like maner as they did, committed fornication, and followed strange flesh, are set foorth for an ensample, and suffer the vengeance of eternall fire.

(Notes Reference) Even as Sodom and Gomorrha, and the cities about them in like manner, (g) giving themselves over to fornication, and going after (h) strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

(g) Following the steps of Sodom and Gomorrah.

(h) Thus he sets forth their horrible and wicked perversions.

(Jud 1:8) Likewise notwithstanding these sleepers also defile the flesh, and despise gouernment, and speake euill of them that are in authoritie.

(Notes Reference) Likewise also these (i) [filthy] dreamers defile the flesh, (6) despise (k) dominion, and speak evil of dignities.

(i) Who are so stupid and void of reason as if all their fears and wits were asleep. (6) Another most destructive doctrine of theirs, in that they take away the authority of the government and slander them.

(k) It is a greater matter to despise government than the governors, that is to say, the matter itself than the persons.

(Jud 1:9) Yet Michael the Archangell, when hee stroue against the deuill, and disputed about the body of Moses, durst not blame him with cursed speaking, but sayd, The Lord rebuke thee.

(Notes Reference) (7) Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

(7) An argument of comparison: Michael one of the chiefest angels, was content to deliver Satan, although a most accursed enemy, to the judgment of God to be punished: and these perverse men are not ashamed to speak evil of the powers who are ordained of God.

(Jud 1:10) But these speake euill of those thinges, which they know not: and whatsoeuer things they know naturally, as beasts, which are without reason, in those things they corrupt them selues.

(Notes Reference) (8) But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

(8) The conclusion: These men are doubly at fault, that is, both for their rash folly in condemning some, and for their impudent and shameless contempt of that knowledge, which when they had gotten, yet nonetheless they lived as brute beasts, serving their bellies.

(Jud 1:11) Wo be vnto them: for they haue followed the way of Cain, and are cast away by the deceit of Balaams wages, and perish in the gainsaying of Core.

(Notes Reference) (9) Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

(9) He foretells their destruction, because they resemble or proclaim Cain's shameless malice, Balaam's filthy covetousness, and to be short, Core's seditious and ambitious head.

(Jud 1:12) These are rockes in your feasts of charitie when they feast with you, without al feare, feeding themselues: cloudes they are without water, caried about of windes, corrupt trees and without fruit, twise dead, and plucked vp by ye rootes.

(Notes Reference) (10) These are spots in your (l) feasts of charity, when they feast with you, feeding themselves without (m) fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

(10) He rebukes most sharply with many other notes and marks, both their dishonesty or filthiness, and their sauciness, but especially, their vain bravery of words and vain pride, joining with it a grave and heavy threatening from an ancient prophecy of Enoch concerning the judgment to come.

(l) The feasts of charity were certain banquets, which the brethren who were members of the Church kept altogether, as Tertullian sets them forth in his apology, chap. 39.

(m) Impudently, without all reverence either to God or man.

(Jud 1:13) They are the raging waues of the sea, foming out their owne shame: they are wandring starres, to whome is reserued the blackenesse of darkenesse for euer.

(Notes Reference) Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the (n) blackness of darkness for ever.

(n) Most gross darkness.

(Jud 1:14) And Enoch also the seuenth from Adam, prophecied of such, saying, Beholde, the Lord commeth with thousands of his Saints,

(Notes Reference) And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord (o) cometh with ten thousands of his saints,

(o) The present time, for the time to come.

(Jud 1:15) To giue iudgement against al men, and to rebuke all the vngodly among them of all their wicked deeds, which they haue vngodly committed, and of all their cruel speakings, which wicked sinners haue spoken against him.

(Jud 1:16) These are murmurers, complainers, walking after their owne lustes: Whose mouthes speake proud things, hauing mens persons in admiration, because of aduantage.

(Jud 1:17) But, yee beloued, remember the wordes which were spoken before of the Apostles of our Lord Iesus Christ,

(Notes Reference) (11) But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

(11) The rising up of such monsters was spoken of before, that we should not be troubled at the newness of the matter.

(Jud 1:18) How that they told you that there should be mockers in ye last time, which should walke after their owne vngodly lustes.

(Jud 1:19) These are they that separate them selues from other, naturall, hauing not the Spirit.

(Notes Reference) (12) These be they who separate themselves, sensual, having not the Spirit.

(12) It is the habit of antichrists to separate themselves from the godly, because they are not governed by the Spirit of God: and contrariwise it is the habit of Christians to edify one another through godly prayers, both in faith and also in love, until the mercy of Christ appears to their full salvation.

(Jud 1:20) But, yee beloued, edifie your selues in your most holy faith, praying in the holy Ghost,

(Jud 1:21) And keepe your selues in the loue of God, looking for the mercie of our Lord Iesus Christ, vnto eternall life.

(Jud 1:22) And haue compassion of some, in putting difference:

(Notes Reference) (13) And of some have compassion, making a difference:

(13) Among those who wander and go astray, the godly have to use this choice, that they handle some of them gently, and that others being even in the very flame, they endeavour to save with severe and sharp instruction of the present danger: yet so, that they do in such sort abhor the wicked and dishonest, that they avoid even the least thought of them.

(Jud 1:23) And other saue with feare, pulling them out of the fire, and hate euen that garment which is spotted by the flesh.

(Notes Reference) And others save with (p) fear, pulling [them] out of the fire; hating even the (q) garment spotted by the flesh.

(p) By fearing them and holding them back with godly severity.

(q) An amplification, taken from the forbidden things of the law which did defile.

(Jud 1:24) Nowe vnto him that is able to keepe you, that ye fall not, and to present you faultlesse before the presence of his glorie with ioy,

(Notes Reference) (14) Now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy,

(14) He commends them to the grace of God, declaring sufficiently that it is God only that can give us that constancy which he requires of us.

(Jud 1:25) That is, to God only wise, our Sauiour, be glorie, and maiestie, and dominion, and power, both nowe and for euer, Amen.