The comentaries of M. Iohn Caluin vpon the first Epistle of Sainct Ihon, and vpon the Epistle of Iude wherein accordyng to the truthe of the woordes of the holie Ghost, he most excellently openeth and cleareth the poinct of true iustification with God, and sanctification by the Spirit of Christ, by the effects that he bryngeth forthe in the regeneration. Translated into Englishe by W.H.

5 J will put you in remembraunce, for as muche as you know this, how that after the Lorde had deliuered his people out of Egipt, he destroyed thē afterwardes whiche beleeued not.

6 And the Angels whiche kepte not their first estate, but left their owne habitatiō: he hath reserued in euer∣lasting chaines vnder darknesse, vn∣to the iudgement of the greate daie.

7 As Sodome and Gomorrha, and the Citees aboute them, whiche in like maner as thei did, commited, and followed straunge fleshe, are set forth for an example and endure the like vengeaunce of eternall fire.

5 To put in mynde. He either excuseth for modestie sake, least he maie seeme to

teache theim, as rude people of thynges, whiche thei knowe not: or in deede (which liketh me better) for the more vehemen∣cie, he testifieth that he dooeth not bryng them any thing, which thei had not heard of before: To the ende that that whiche he was to speake, might haue the more cre∣dite and aucthoritie. He saieth, I onelie bryng to your remembraunce those thyn∣ges, whiche you haue learned alredy. But as he dooeth attribute vnto theim knowe∣ledge, to the ende thei maie bee the more watchfull to take heede: So leaste thei might thinke the labour, whiche he vnder∣tooke towardes them to bee needelesse, he saieth thei haue neede of admonitions.

For this is not onely the vse of the worde of God, that wee maie learne those thynges, whiche wee were neuer taught, but also that it maie stirre vs vp to medi∣tate earnestly those thynges, whiche wee knowe alreadie, and maie not suffer vs to bee drousie in fruitlesse knowledge. And this is the effecte, that after we are called of God, wee must not scarcely boste of his grace: but rather walke carefullie in his

feare. Because if any doe mocke God af∣ter this sorte, the contempte of his glorie shall not goe in vaine. He sheweth this by three examples. For firste he calleth to minde the punishement, whiche God exe∣cuted vpon the vnbeleeuers whom beyng redeemed by his power, he had chosen to be his people. Almoste the like compari∣son is in Paule, in his first to the Corinths, the tenth Chapter. The effect is: Those whom God had adorned with greatest be∣nefites, whom he had aduaunced into the same degree of honour, whiche he vouch∣saueth vs at this daie, he afterwardes se∣uerely punished.

Therefore, thei in vaine boast of the grace of God, who soeuer do not answere vnto his callyng. The name of People is honourably taken for an holie and chosen Nation. As if he should haue saied, that it did not profite them that thei were taken into the Couenaunt by a singuler Priue∣ledge. When he calleth them vnbeleuers, he noteth the fountaine of all euilles. For from thence, saieth Moises, did proceede all their sinnes, that thei did not yeelde

themselues to bee guided by the worde of God. For where the obedience of faithe is it is together of necessitie, that there re∣maine obedience towardes God, in euery part of this life.

6 Jf not the Angels. An argument from the more to the lesse. For the condition of Angels was of more accompt then ours: and yet God punished that fallyng awaie, for a moste horrible example. Therefore, he will not spare our vnfaithfulnesse, if we fall awaie from the grace, wherevnto he hath called vs. In deede this punishment, whiche was laied vppon the Citizens of Heauen and suche excellent Ministers of God, ought to be daiely conuersant before our eyes: least at any tyme we bee carried into the contempt of the grace of GOD, from whence wee violently fall headlong into destruction: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, ••i••••ie fitly bee taken as well for the beginnyng, as for cheeflie. For Iude noteth that thei were therfore punished, because despising the goodnesse of God thei fell from their first callyng. And the Exposition follo∣weth immediatly, when he saieth that thei

left their first habitation. For no other waies then vseth to bee doen with runna∣way souldiers, thei left their place where∣in thei were set. The greeuousnesse of the punishment is also to bee marked, whiche the Apostle sheweth. Not onely free spi∣rites, but heauenly Principalities, are now held bounde in perpetuall chaines. Thei did not onely enioye the glorious light of God, but his brightnesse did shine in them, that from thence as it were, he might powre out hymself, as by beames into all partes of the world: Now thei are plunged vnder darkenesse. Further, wee are not to imagine a place wherein the Deuilles are shut. For the Apostle meant to teach plainly, how miserable their con∣dition is, since by their fallyng awaie, thei are depriued of their dignitie. For whe∣ther soeuer thei goe, thei drawe their chai∣nes with them, and remain ouerwhelmed in their darkenesse. In the meane tyme, their extreme punishment is deferred, vn∣to the greate daie.

7 As Sodome and Gomorrha. This e∣xample is more generall. For he sheweth

that God (no sorte of men excepted) did in∣differently execute punishment vppon all the wicked. And Iude himself doeth after make mention, that the burnyng where∣with the fiue Cities perished, was a figure of eternall fire. Therefore God did then appoinct an excellent instruction, whiche might keepe men in feare to the worldes ende. Wherevpon it commeth that there is so often mention thereof in the Scrip∣tures. Yea, so often as the Prophet would set forth some notable and fearfull iudge∣ment of God, setting it forthe vnder the fi∣gure of fire and Brimstone, thei allude to the destructiō of Sodom and Gomorrha. Wherefore, Iude doth not without cause implie a terror to all worldes, by settyng before them suche a spectacle. When he saith, that the neighbor Cities went a who∣ryng in like maner with them, I referre not this to the Israelites and Angels, but mutually to Sodom and Gomorrha Nei∣ther doeth it hinder, that thei pronounce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these, is the Masculine gender. For Iude rather had regarde to the Inha∣bitaunts then to the places.

To followe straunge flesh. He hath put, for to be violently carried vnto monstrous lu∣stes. For wee knowe that the Sodomites not content with a common libertie of vn∣cleannesse, were defiled with more execra∣ble and preposterous filthinesse. It is to be noted, that he maketh them subiect vn∣to eternall fire. For hence we gather that that fearefull spectacle whiche Moises describeth, was onely the image of a grea∣ter punishment.