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Passage 1: Ruth 1-2

(Rth 1:1) In the time that the Iudges ruled, there was a dearth in the lande, and a man of Beth-lehem Iudah went for to soiourne in the countrey of Moab, he, and his wife, and his two sonnes.

(Notes Reference) Now it came to pass in the days when the judges ruled, that there was a famine in the (a) land. And a certain man of (b) Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.

The Argument - This book is called Ruth, who is the main person spoken of in this writing. In which also the state of the Church is set forth figuratively, being subject to many afflictions and yet eventually God gives good and joyful offspring, teaching us to abide with patience till God delivers us out of troubles. In this also it is described how Jesus Christ, who according to the flesh came from David, proceeded by Ruth, of whom the Lord Jesus promised to come, nonetheless she was a Moabite of base condition, and a stranger to the people of God; declaring to us by it that the Gentiles would be sanctified by him, and joined with his people, and that there would be one sheepfold, and one shepherd. It would appear that this account belongs to the time of the judges.

(a) In the land of Canaan.

(b) In the tribe of Judah, which was also called Bethlehem Ephrathat, because there was another city so called in the tribe of Zebulun.

(Rth 1:2) And the name of the man was Elimelech, and the name of his wife, Naomi: and the names of his two sonnes, Mahlon, and Chilion, Ephrathites of Beth-lehem Iudah: and when they came into the land of Moab, they continued there.

(Rth 1:3) Then Elimelech the husband of Naomi died, and she remayned with her two sonnes,

(Rth 1:4) Which tooke them wiues of the Moabites: the ones name was Orpah, and the name of ye other Ruth: and they dwelled there about ten yeeres.

(Notes Reference) And they took them wives of the (c) women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.

(c) By this wonderful providence of God Ruth became one of God's household, of whom Christ came.

(Rth 1:5) And Mahlon and Chilion dyed also both twaine: so the woman was left destitute of her two sonnes, and of her husband.

(Rth 1:6) Then she arose with her daughters in law, and returned from the countrey of Moab: for she had heard say in the countrey of Moab, that the Lord had visited his people, and giuen them bread.

(Notes Reference) Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had (d) visited his people in giving them bread.

(d) By sending them plenty again.

(Rth 1:7) Wherefore shee departed out of the place where she was, and her two daughters in law with her, and they went on their way to returne vnto the land of Iudah.

(Rth 1:8) Then Naomi saide vnto her two daughters in lawe, Goe, returne eche of you vnto her owne mothers house: the Lord shew fauour vnto you, as ye haue done with the dead, and with me.

(Rth 1:9) The Lord graunt you, that you may finde rest, either of you in the house of her husband. And when she kissed them, they lift vp their voice and wept.

(Notes Reference) The LORD grant you that ye may find (e) rest, each [of you] in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

(e) By this it appears that Naomi by dwelling among idolaters, had become cold to the true zeal of God, having more respect for the comfort of the body than the comfort of the soul.

(Rth 1:10) And they saide vnto her, Surely we will returne with thee vnto thy people.

(Rth 1:11) But Naomi saide, Turne againe, my daughters: for what cause will you go with me? are there any more sonnes in my wombe, that they may bee your husbands?

(Rth 1:12) Turne againe, my daughters: go your way: for I am too olde to haue an husband. If I should say, I haue hope, and if I had an husband this night: yea, if I had borne sonnes,

(Rth 1:13) Would yee tarie for them, till they were of age? would ye be deferred for them from taking of husbands? nay my daughters: for it grieueth me much for your sakes that the hand of the Lord is gone out against me.

(Rth 1:14) Then they lift vp their voyce and wept againe, and Orpah kissed her mother in lawe, but Ruth abode still with her.

(Notes Reference) And they lifted up their voice, and wept again: and Orpah (f) kissed her mother in law; but Ruth clave unto her.

(f) When she took leave and departed.

(Rth 1:15) And Naomi said, Beholde, thy sister in law is gone backe vnto her people and vnto her gods: returne thou after thy sister in lawe.

(Notes Reference) And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: (g) return thou after thy sister in law.

(g) No persuasion can convince them to turn back from God, if he has chosen them to be his.

(Rth 1:16) And Ruth answered, Intreate mee not to leaue thee, nor to depart from thee: for whither thou goest, I will goe: and where thou dwellest, I will dwell: thy people shall be my people, and thy God my God.

(Rth 1:17) Where thou diest, will I die, and there will I be buried. the Lord do so to me and more also, if ought but death depart thee and me.

(Rth 1:18) Whe she saw that she was stedfastly minded to go with her, she left speaking vnto her.

(Rth 1:19) So they went both vntill they came to Beth-lehem: and when they were come to Beth-lehem, it was noysed of them through all the citie, and they said, Is not this Naomi?

(Notes Reference) So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was (h) moved about them, and they said, [Is] this Naomi?

(h) By which it appears that she was of a great family of good reputation.

(Rth 1:20) And she answered them, Call me not Naomi, but call me Mara: for the Almightie hath giuen me much bitternes.

(Rth 1:21) I went out full, and the Lord hath caused me to returne emptie: why call ye me Naomi, seeing the Lord hath humbled me, and the Almightie hath brought me vnto aduersitie?

(Rth 1:22) So Naomi returned and Ruth the Moabitesse her daughter in law with her, when she came out of the countrey of Moab: and they came to Beth-lehem in the beginning of barly haruest.

(Notes Reference) So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of (i) barley harvest.

(i) Which was in the month of Nisan, that is, part March and part April.

(Rth 2:1) Then Naomis husband had a kinsman, one of great power of the familie of Elimelech, and his name was Boaz.

(Notes Reference) And Naomi had a kinsman of her husband's, a mighty man of (a) wealth, of the family of Elimelech; and his name [was] Boaz.

(a) Or power, both in virtue, authority and riches.

(Rth 2:2) And Ruth ye Moabitesse said vnto Naomi, I pray thee, Let mee goe to the fielde, and gather eares of corne after him, in whose sight I finde fauour. And she said vnto her, Goe my daughter.

(Notes Reference) And Ruth the Moabitess said unto Naomi, Let me now go to the field, and (b) glean ears of corn after [him] in whose sight I shall find grace. And she said unto her, Go, my daughter.

(b) Her humility declares her great love for her mother in law, for she spared no hardship to get both their livings.

(Rth 2:3) And she went, and came and gleaned in the fielde after the reapers, and it came to passe, that she met with the portion of the fielde of Boaz, who was of the familie of Elimelech.

(Rth 2:4) And behold, Boaz came from Beth-lehem, and saide vnto the reapers, The Lord be with you: and they answered him, The Lord blesse thee.

(Rth 2:5) Then saide Boaz vnto his seruant that was appointed ouer the reapers, Whose maide is this?

(Rth 2:6) And the seruant that was appointed ouer the reapers, answered, and said, It is the Moabitish maide, that came with Naomi out of the countrey of Moab:

(Rth 2:7) And shee saide vnto vs, I pray you, let mee gleane and gather after the reapers among the sheaues: so shee came, and hath continued from that time in the morning vnto now, saue that she taried a litle in the house.

(Rth 2:8) Then said Boaz vnto Ruth, Hearest thou, my daughter? goe to none other fielde to gather, neither goe from hence: but abide here by my maydens.

(Rth 2:9) Let thine eyes be on the field that they do reape, and goe thou after the maidens. Haue I not charged the seruants, that they touche thee not? Moreouer whe thou art a thirst, go vnto ye vessels, and drinke of that which ye seruants haue drawen.

(Notes Reference) (c) [Let] thine eyes [be] on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of [that] which the young men have drawn.

(c) That is, take notice of what field they reap.

(Rth 2:10) Then shee fell on her face, and bowed her selfe to the ground, and said vnto him, How haue I found fauour in thine eyes, that thou shouldest know me, seeing I am a stranger?

(Notes Reference) Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I [am] a (d) stranger?

(d) Of the Moabites, who are enemies of God's people.

(Rth 2:11) And Boaz answered, and said vnto her, All is told and shewed me that thou hast done vnto thy mother in lawe, since the death of thine husband, and how thou hast left thy father and thy mother, and ye land where thou wast borne, and art come vnto a people which thou knewest not in time past.

(Rth 2:12) The Lord recompense thy worke, and a ful reward be giuen thee of the Lord God of Israel, vnder whose wings thou art come to trust.

(Notes Reference) The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose (e) wings thou art come to trust.

(e) Signifying, that she would never lack anything, if she put her trust in God, and lived under his protection.

(Rth 2:13) Then she saide, Let me finde fauour in thy sight, my lord: for thou hast comforted mee, and spoken comfortably vnto thy mayde, though I be not like to one of thy maydes.

(Rth 2:14) And Boaz said vnto her, At the meale time come thou hither, and eat of the bread, and dippe thy morsell in the vineger. And she sate beside the reapers, and hee reached her parched corne: and shee did eate, and was sufficed, and left thereof.

(Notes Reference) And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched [corn], and she did eat, and was sufficed, and (f) left.

(f) Which she brought home to her mother in law.

(Rth 2:15) And when she arose to gleane, Boaz commanded his seruants, saying, Let her gather among the sheaues, and doe not rebuke her.

(Rth 2:16) Also let fall some of the sheaues for her, and let it lie, that she may gather it vp, and rebuke her not.

(Rth 2:17) So she gleaned in the fielde vntill euening, and she thresshed that shee had gathered, and it was about an Ephah of barly.

(Rth 2:18) And she tooke it vp, and went into the citie, and her mother in law saw what she had gathered: Also she tooke foorth, and gaue to her that which she had reserued, when she was sufficed.

(Notes Reference) And she took [it] up, and went into the city: and her mother in law saw what she had gleaned: and she [g brought forth, and gave to her that she had reserved after she was sufficed.

(g) That is, from her bag, as it is in the Chaldee text.

(Rth 2:19) Then her mother in lawe saide vnto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he, that knewe thee. And she shewed her mother in lawe, with whome she had wrought, and saide, The mans name, with whom I wrought to day, is Boaz.

(Rth 2:20) And Naomi said vnto her daughter in law, Blessed be he of the Lord: for he ceaseth not to doe good to the liuing and to the dead. Againe Naomi saide vnto her, The man is neere vnto vs, and of our affinitie.

(Notes Reference) And Naomi said unto her daughter in law, Blessed [be] he of the LORD, who hath not left off his kindness to the living and to the (h) dead. And Naomi said unto her, The man [is] near of kin unto us, one of our next kinsmen.

(h) To my husband and children, when they were alive, and now to us.

(Rth 2:21) And Ruth the Moabitesse said, He said also certainely vnto mee, Thou shalt be with my seruants, vntill they haue ended all mine haruest.

(Rth 2:22) And Naomi answered vnto Ruth her daughter in lawe, It is best, my daughter, that thou goe out with his maides, that they meete thee not in an other fielde.

(Rth 2:23) Then she kept her by the maides of Boaz, to gather vnto the end of barly haruest, and of wheate haruest, and dwelt with her mother in lawe.

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Passage 2: Isaiah 44

(Isa 44:1) Yet nowe heare, O Iaakob my seruant, and Israel, whom I haue chosen.

(Isa 44:2) Thus sayeth the Lord, that made thee, and formed thee from the wombe: he wil helpe thee. Feare not, O Iaakob, my seruaunt, and thou righteous, whome I haue chosen.

(Notes Reference) Thus saith the LORD that made thee, and formed (a) thee from the womb, [who] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, (b) whom I have chosen.

(a) He treated and chose you from the beginning of his own mercy, and before you could merit anything.

(b) Whom God accepts as righteous: or who had opportunity to it because of the law, and your holy calling.

(Isa 44:3) For I will powre water vpon the thirstie, and floods vpon the drie grounde: I will powre my Spirit vpon thy seede, and my blessing vpon thy buddes.

(Notes Reference) For I will pour water upon him that is (c) thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thy offspring:

(c) Because man of himself is as the dry and barren land, he promises to moisten him with the waters of his Holy Spirit, (Joe 2:28; Joh 7:38; Act 2:17).

(Isa 44:4) And they shall grow as among the grasse, and as the willowes by the riuers of waters.

(Notes Reference) And they (d) shall spring up [as] among the grass, as willows by the water courses.

(d) That is, your children and posterity will increase wonderfully after their deliverance from Babylon.

(Isa 44:5) One shall say, I am the Lordes: another shalbe called by the name of Iaakob: and another shall subscribe with his hand vnto the Lord, and name himselfe by the name of Israel.

(Notes Reference) One shall say, I [am] the LORD'S; and another (e) shall call [himself] by the name of Jacob; and another shall write [with] his hand to the LORD, and surname [himself] by the name of Israel.

(e) By this diversity of speech he means one thing, that is, that the people will be holy, and receive the true religion from God, as in (Psa 87:5).

(Isa 44:6) Thus saith the Lord the King of Israel and his redeemer, the Lord of hostes, I am the first, and I am the last, and without me is there no God.

(Notes Reference) Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; (f) I [am] the first, and I [am] the last; and besides me [there is] no God.

(f) I am always like myself, that is, merciful toward my Church, and most able to maintain it, as in (Isa 41:4, Isa 48:12; Rev 1:17, Rev 22:13).

(Isa 44:7) And who is like me, that shall call, and shall declare it, and set it in order before me, since I appointed the ancient people? and what is at hand, and what things are to come? let them shewe vnto them.

(Notes Reference) And who, as I, shall (g) call, and shall declare it, and set (h) it in order for me, since I appointed the (i) ancient people? and the things that are coming, and shall come, let (k) them show to them.

(g) And appoint them that will deliver the Church.

(h) That is, tell me how I should proceed in this.

(i) God calls the Israelites ancient, because he preferred them to all others in his eternal election.

(k) Meaning, their idols.

(Isa 44:8) Feare ye not, neither be afraide: haue not I tolde thee of olde, and haue declared it? you are euen my witnesses, whether there be a God beside me, and that there is no God that I knowe not.

(Notes Reference) Fear ye not, neither be afraid: have not I told thee from that time, and have declared [it]? (l) ye [are] even my witnesses. Is there a God besides me? verily, [there is] no God; I know not [any].

(l) Read (Isa 43:10).

(Isa 44:9) All they that make an image, are vanitie, and their delectable things shall nothing profite: and they are their owne witnesses, that they see not nor know: therefore they shalbe confounded.

(Notes Reference) They that make a graven image [are] all of them vanity; and (m) their delectable things shall not profit; and they [are] their own witnesses; (n) they see not, nor know; that they may be ashamed.

(m) Whatever they bestow on their idols, to make them seem glorious.

(n) That is, the idolaters seeing that their idols are blind, are witnesses of their own blindness, and feeling that they are not able to help them, must confess that they have no power.

(Isa 44:10) Who hath made a god, or molten an image, that is profitable for nothing?

(Notes Reference) Who hath formed a (o) god, or cast a graven image [that] is (p) profitable for nothing?

(o) Meaning that whatever is made by the hand of man, if it is valued as a god, is most detestable.

(p) By which appears their blasphemy, who call images the books of the laity, seeing that they are not only here called unprofitable, but in (Isa 41:24) abominable. Jeremiah calls them the work of errors, (Jer 10:15), Habakkuk, a lying teacher (Hab 2:18).

(Isa 44:11) Beholde, all that are of the fellowship thereof, shall be confounded: for the workemen themselues are men: let them all be gathered together, and stand vp, yet they shall feare, and be confounded together.

(Notes Reference) Behold, all his (q) fellows shall be ashamed: and the workmen, they [are] of men: let them all be gathered together, let them (r) stand up; [yet] they shall fear, [and] they shall be ashamed together.

(q) That is, who in any way consent either to the making or worshipping.

(r) Signifying, that the multitude will not then save the idolaters, when God will take vengeance, although they excuse themselves by it among men.

(Isa 44:12) The smith taketh an instrument, and worketh in the coles, and facioneth it with hammers, and worketh it with the strength of his armes: yea, he is an hungred, and his strength faileth: he drinketh no water, and is faint.

(Notes Reference) The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is (s) hungry, and his strength faileth: he drinketh no water, and is faint.

(s) He describes the raging affection of the idolaters, who forget their own necessities to set forth their devotion toward their idols.

(Isa 44:13) The carpenter stretcheth out a line: he facioneth it with a red thread, he planeth it, and he purtreyeth it with the compasse, and maketh it after the figure of a man, and according to the beautie of a man that it may remaine in an house.

(Notes Reference) The carpenter stretcheth out [his] rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in (t) the house.

(t) To place it in some Temple.

(Isa 44:14) He will hewe him downe cedars, and take the pine tree and the oke, and taketh courage among the trees of the forest: he planteth a firre tree, and the raine doeth nourish it.

(Isa 44:15) And man burneth thereof: for he will take thereof and warme himselfe: he also kindleth it and baketh bread, yet he maketh a god, and worshippeth it: he maketh it an idole and boweth vnto it.

(Notes Reference) Then shall it be for a man to burn: for he will take of it, and (u) warm himself; indeed, he kindleth [it], and baketh bread; yea, he maketh a god, and worshippeth [it]; he maketh it a graven image, and falleth down to it.

(u) He sets forth the obstinacy and malice of the idolaters who though they see by daily experience that their idols are no better than the rest of the matter of which they are made, yet they refuse the one part, and make a god of the other, as the papists make their cake god, and the rest of their idols.

(Isa 44:16) He burneth the halfe thereof euen in the fire, and vpon the halfe thereof he eateth flesh: he rosteth the roste and is satisfied: also he warmeth himselfe and sayth, Aha, I am warme, I haue bene at the fire.

(Notes Reference) He burneth part of it in the fire; with part of it he (x) eateth flesh; he roasteth meat, and is satisfied: yea, he warmeth [himself], and saith, Aha, I am warm, I have seen the fire:

(x) That is, he either makes a table or trenchers.

(Isa 44:17) And the residue thereof he maketh a god, euen his idole: he boweth vnto it, and worshippeth and prayeth vnto it, and sayeth, Deliuer me: for thou art my god.

(Isa 44:18) They haue not knowen, nor vnderstand: for God hath shut their eyes that they cannot see, and their heartes, that they cannot vnderstand.

(Notes Reference) They have not known nor understood: (y) for he hath shut their eyes, that they cannot see; [and] their hearts, that they cannot understand.

(y) The prophet gives here an answer to all them who wonder how it is possible that any would be so blind as to commit such abomination, saying that God has blinded their eyes, and hardened their hearts.

(Isa 44:19) And none considereth in his heart, neither is there knowledge nor vnderstanding to say, I haue burnt halfe of it, euen in the fire, and haue baked bread also vpon the coles thereof: I haue rosted flesh, and eaten it, and shall I make the residue thereof an abomination? shall I bowe to the stocke of a tree?

(Isa 44:20) He feedeth of ashes: a seduced heart hath deceiued him, that he cannot deliuer his soule, nor say, Is there not a lye in my right hand?

(Notes Reference) He feedeth (z) on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand?

(z) He is abused as one that would eat ashes, thinking to satisfy his hunger.

(Isa 44:21) Remember these (O Iaakob and Israel) for thou art my seruant: I haue formed thee: thou art my seruant: O Israel forget me not.

(Notes Reference) (a) Remember these, O Jacob and Israel; for thou [art] my servant: I have formed thee; thou [art] my servant: O Israel, thou shalt not be forgotten by me.

(a) Showing that man's heart is most inclined to idolatry, and therefore he warns his people by these examples, that they should not cleave to any but to the living God, when they should be among the idolaters.

(Isa 44:22) I haue put away thy transgressions like a cloude, and thy sinnes, as a mist: turne vnto me, for I haue redeemed thee.

(Isa 44:23) Reioyce, ye heauens: for the Lord hath done it: shoute, ye lower partes of the earth: brast foorth into prayses, ye mountaines, O forest and euery tree therein: for the Lord hath redeemed Iaakob and will be glorified in Israel.

(Notes Reference) (b) Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree in it: for the LORD hath redeemed Jacob, and glorified himself in Israel.

(b) He shows that the work of the Lord toward his people will be so great, that the insensible creatures will be moved with it.

(Isa 44:24) Thus sayeth the Lord thy redeemer and he that formed thee from the wombe, I am the Lord, that made all things, that spred out the heauens alone, and stretched out the earth by my selfe.

(Isa 44:25) I destroy the tokens of ye southsayers, and make them that coniecture, fooles, and turne the wise men backwarde, and make their knowledge foolishnesse.

(Notes Reference) That frustrateth the (c) tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish;

(c) He arms them against the soothsayers of Babylon, who would have said that they knew by the stars that God would not deliver Israel, and that Babylon would stand.

(Isa 44:26) He confirmeth the worde of his seruant and performeth the counsell of his messengers, saying to Ierusalem, Thou shalt bee inhabited: and to the cities of Iudah, Yee shall be built vp, and I will repayre the decayed places thereof.

(Notes Reference) That confirmeth the word of his (d) servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up her decayed places:

(d) Of Isaiah and the rest of his prophets, who assured the Church of God's favour and deliverance.

(Isa 44:27) He saith to the deepe, Be drye and I will drye vp thy floods.

(Notes Reference) That saith to the (e) deep, Be dry, and I will dry up thy rivers:

(e) He shows that God's work would be no less notable in this their deliverance, than when he brought them out of Egypt, through the sea.

(Isa 44:28) He saith to Cyrus, Thou art my shepheard: and he shall performe all my desire: saying also to Ierusalem, Thou shalt be built: and to the Temple, Thy foundation shall be surely layed.

(Notes Reference) That saith of (f) Cyrus, [He is] my shepherd, and he shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

(f) To assure them of their deliverance he names the person by whom it would be, more than a hundred years before he was born.

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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.