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Passage 1: Job 10

(Job 10:1) My soule is cut off though I liue: I wil leaue my complaint vpon my selfe, and wil speake in the bitternesse of my soule.

(Notes Reference) My soul is (a) weary of my life; I will leave my (b) complaint upon myself; I will speak in the bitterness of my soul.

(a) I am more like a dead man, than to one that lives.

(b) I will make an ample declaration of my torments, accusing myself and not God.

(Job 10:2) I will say vnto God, Condemne mee not: shew me, wherefore thou contendest with mee.

(Notes Reference) I will say unto God, Do not (c) condemn me; shew me wherefore thou contendest with me.

(c) He would not that God would proceed against him by his secret justice, but by the ordinary means that he punishes others.

(Job 10:3) Thinkest thou it good to oppresse me, and to cast off the labour of thine handes, and to fauour the counsel of the wicked?

(Notes Reference) [Is it] (d) good unto thee that thou shouldest oppress, that thou shouldest despise the (e) work of thine hands, and shine upon the (f) counsel of the wicked?

(d) Is it agreeable to your justice to do me wrong?

(e) Will you be without compassions?

(f) Will you gratify the wicked and condemn me?

(Job 10:4) Hast thou carnall eyes? or doest thou see as man seeth?

(Notes Reference) Hast thou eyes of (g) flesh? or seest thou as man seeth?

(g) Do you do this of ignorance.

(Job 10:5) Are thy dayes as mans dayes? or thy yeres, as the time of man,

(Notes Reference) [Are] thy days as the (h) days of man? [are] thy years as man's days,

(h) Are you inconstant and changeable as the times, today a friend, tomorrow an enemy?

(Job 10:6) That thou inquirest of mine iniquitie, and searchest out my sinne?

(Job 10:7) Thou knowest that I can not do wickedly: for none can deliuer me out of thine hand.

(Notes Reference) Thou knowest that I am not (i) wicked; and [there is] none that can deliver out of thine hand.

(i) By affliction you keep me as in a prison, and restrain me from doing evil, neither can any set me free.

(Job 10:8) Thine handes haue made me, and fashioned mee wholy rounde about, and wilt thou destroy me?

(Notes Reference) Thine (k) hands have made me and fashioned me together round about; yet thou dost destroy me.

(k) In these eight verses following he describes the mercy of God, in the wonderful creation of man: and on it grounds that God should not show himself rigorous against him.

(Job 10:9) Remember, I pray thee, that thou hast made me as the clay, and wilt thou bring me into dust againe?

(Notes Reference) Remember, I beseech thee, that thou hast made me as (l) the clay; and wilt thou bring me into dust again?

(l) As brittle as a pot of clay.

(Job 10:10) Hast thou not powred me out as milke? and turned me to cruds like cheese?

(Job 10:11) Thou hast clothed me with skin and flesh, and ioyned me together with bones and sinewes.

(Job 10:12) Thou hast giuen me life, and grace: and thy visitation hath preserued my spirit.

(Notes Reference) Thou hast granted me life and (m) favour, and thy (n) visitation hath preserved my spirit.

(m) That is, reason and understanding, and many other gifts, by which man excels all earthly creatures.

(n) That is, the fatherly care and providence by which you preserved me, and without which I would perish immediately.

(Job 10:13) Though thou hast hid these things in thine heart, yet I knowe that it is so with thee.

(Notes Reference) And these [things] hast thou hid in thine heart: I know (o) that this [is] with thee.

(o) Though I am not fully able to comprehend these things, yet I must confess that it is so.

(Job 10:14) If I haue sinned, then thou wilt streightly looke vnto me, and wilt not holde mee giltlesse of mine iniquitie.

(Job 10:15) If I haue done wickedly, wo vnto me: if I haue done righteously, I will not lift vp mine head, being full of confusion, because I see mine affliction.

(Notes Reference) If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not (p) lift up my head. [I am] full of confusion; therefore see thou mine affliction;

(p) I will always walk in fear and humility, knowing that no one is just before you.

(Job 10:16) But let it increase: hunt thou me as a lyon: returne and shew thy selfe marueilous vpon me.

(Notes Reference) For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself (q) marvellous upon me.

(q) Job being sore assaulted in this battle between the flesh and the spirit, breaks out into these affections, wishing rather for short days than long pain.

(Job 10:17) Thou renuest thy plagues against me, and thou increasest thy wrath against me: changes and armies of sorowes are against me.

(Notes Reference) Thou renewest thy witnesses against me, and increasest thine indignation upon me; (r) changes and war [are] against me.

(r) That is, diversity of diseases and in great abundance; showing that God has infinite means to punish man.

(Job 10:18) Wherfore then hast thou brought me out of the wombe? Oh that I had perished, and that none eye had seene me!

(Job 10:19) And that I were as I had not bene, but brought from the wombe to the graue!

(Job 10:20) Are not my dayes fewe? let him cease, and leaue off from me, that I may take a litle comfort,

(Notes Reference) [Are] not my days few? (s) cease [then, and] let me alone, that I may take comfort a little,

(s) He wishes that God would leave off his affliction, considering his great misery and the shortness of his life.

(Job 10:21) Before I goe and shall not returne, euen to the land of darkenesse and shadow of death:

(Notes Reference) Before I go [whence] I shall not (t) return, [even] to the land of darkness and the shadow of death;

(t) He speaks this in the person of a sinner, that is overcome with passions and with the feeling of God's judgments and therefore cannot apprehend in that state the mercies of God, and the comfort of the resurrection.

(Job 10:22) Into a land, I say, darke as darknes it selfe, and into the shadow of death, where is none order, but the light is there as darkenesse.

(Notes Reference) A land of darkness, as darkness [itself; and] of the shadow of death, without any (u) order, and [where] the light [is] as darkness.

(u) No distinction between light and darkness but where there is very darkness itself.

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Passage 2: Micah 6

(Mic 6:1) Hearken ye nowe what the Lord sayth, Arise thou, and contende before the mountaines, and let the hilles heare thy voyce.

(Notes Reference) Hear ye now what the LORD saith; Arise, contend thou before the (a) mountains, and let the hills hear thy voice.

(a) He took the high mountains and hard rocks as witnesses against the obstinacy of his people.

(Mic 6:2) Heare ye, O mountaynes, the Lordes quarel, and ye mightie foundations of the earth: for the Lord hath a quarell against his people, and he will pleade with Israel.

(Mic 6:3) O my people, what haue I done vnto thee? or wherin haue I grieued thee? testifie against me.

(Mic 6:4) Surely I brought thee vp out of the land of Egypt, and redeemed thee out of the house of seruants, and I haue sent before thee, Moses, Aaron, and Miriam.

(Notes Reference) For I (b) brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.

(b) I have not hurt you, but bestowed infinite benefits upon you.

(Mic 6:5) O my people, remember nowe what Balak King of Moab had deuised, and what Balaam the sonne of Beor answered him, from Shittim vnto Gilgal, that ye may knowe the righteousnes of the Lord.

(Notes Reference) O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from (c) Shittim unto Gilgal; that ye may know the (d) righteousness of the LORD.

(c) That is, remember my benefits from the beginning, how I delivered you from Balaam's curse, and also spared you from Shittim which was in the plain of Moab, until I brought you into the promised land.

(d) That is, the truth of his promise and his manifold benefits toward you.

(Mic 6:6) Wherewith shall I come before the Lord, and bowe my selfe before the hie God? Shall I come before him with burnt offrings, and with calues of a yeere olde?

(Notes Reference) Wherewith (e) shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?

(e) Thus the people by hypocrisy ask how to please God, and are content to offer sacrifices, but will not change their lives.

(Mic 6:7) Will the Lord be pleased with thousands of rams, or with ten thousand riuers of oyle? shall I giue my first borne for my transgression, euen the fruite of my bodie, for the sinne of my soule?

(Notes Reference) Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my (f) firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?

(f) There is nothing so dear to man, but the hypocrites will offer it to God, if they think by this to avoid his anger. But they will never by brought to mortify their own affections, and to give themselves willingly to serve God as he commands.

(Mic 6:8) He hath shewed thee, O man, what is good, and what the Lord requireth of thee: surely to doe iustly, and to loue mercie, and to humble thy selfe, to walke with thy God.

(Notes Reference) He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, (g) but to do justly, and to love mercy, and to walk humbly with thy God?

(g) The Prophet in few words calls them to the observation of the second table of the ten commandments, to know if they will obey God correctly or not, saying that God has commanded them to do this.

(Mic 6:9) The Lordes voyce cryeth vnto the citie, and the man of wisedome shall see thy name: Heare the rodde, and who hath appoynted it.

(Notes Reference) The LORD'S voice crieth unto the (h) city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.

(h) Meaning, that when God speaks to any city or nation, the godly will acknowledge his majesty and not consider the mortal man that brings the threatening, but God that sends it.

(Mic 6:10) Are yet the treasures of wickednes in the house of the wicked, and the scant measure, that is abominable?

(Mic 6:11) Shall I iustifie the wicked balances, and the bag of deceitfull weightes?

(Mic 6:12) For the rich men thereof are full of crueltie, and the inhabitants thereof haue spoken lyes, and their tongue is deceitfull in their mouth.

(Notes Reference) For the rich men thereof (i) are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth.

(i) That is, of Jerusalem.

(Mic 6:13) Therefore also will I make thee sicke in smiting thee, and in making thee desolate, because of thy sinnes.

(Mic 6:14) Thou shalt eate and not be satisfied, and thy casting downe shall be in the mids of thee, and thou shalt take holde, but shalt not deliuer: and that which thou deliuerest, will I giue vp to the sworde.

(Notes Reference) Thou shalt eat, but not be satisfied; and (k) thy casting down [shall be] in the midst of thee; and thou (l) shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword.

(k) You will be consumed with inward grief and evils.

(l) Meaning that the city would go about to save her men, as they that lay hold of that which they would preserve.

(Mic 6:15) Thou shalt sowe, but not reape: thou shalt treade the oliues, but thou shalt not anoint thee with oyle, and make sweete wine, but shalt not drinke wine.

(Mic 6:16) For the statutes of Omri are kept, and all the maner of the house of Ahab, and ye walke in their counsels, that I should make thee waste, and the inhabitants thereof an hissing: therefore ye shall beare the reproche of my people.

(Notes Reference) For the (m) statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.

(m) You have received all the corruption and idolatry with which the ten tribes were infected under Omri and Ahab his son: and to excuse your doings, you allege the King's authority by his statutes, and also wisdom and policy in so doing, but you will not escape punishment. But as I have shown you great favour, and taken you for my people, so will your plagues be according as your sins; (Luk 12:47).

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Passage 3: James 2

(Jam 2:1) My brethren, haue not the faith of our glorious Lord Iesus Christ in respect of persons.

(Notes Reference) My (1) brethren, have not the faith of our Lord Jesus Christ, [the Lord] of (a) glory, with respect of persons.

(1) The first: charity which proceeds from a true faith, cannot exist with the respecting of people: which he proves plainly by using the example of those who, while having reproach or disdain for the poor, honour the rich.

(a) For if we knew what Christ's glory is, and esteemed it as we should, there would not be the respecting of people that there is.

(Jam 2:2) For if there come into your company a man with a golde ring, and in goodly apparell, and there come in also a poore man in vile raiment,

(Jam 2:3) And ye haue a respect to him that weareth the gaie clothing; and say vnto him, Sit thou here in a goodly place, and say vnto the poore, Stand thou there, or sit here vnder my footestoole,

(Notes Reference) And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a (b) good place; and say to the poor, Stand thou there, or sit here under my footstool:

(b) In a worshipful and honourable place.

(Jam 2:4) Are yee not partiall in your selues, and are become iudges of euill thoughts?

(Notes Reference) Are ye not then partial in (c) yourselves, and are become judges of evil thoughts?

(c) Have you not within yourselves judged one man to be preferred over another (which you should not do) by means of this?

(Jam 2:5) Hearken my beloued brethren, hath not God chosen the poore of this worlde, that they should be rich in faith, and heires of the kingdome which he promised to them that loue him?

(Notes Reference) (2) Hearken, my beloved brethren, Hath not God chosen the (d) poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

(2) He shows that those who prefer the rich over the poor are wicked and disobedient judges, since God on the other hand prefers the poor (whom he has enriched with true riches) over the rich.

(d) The needy and wretched, and (if we measure it after the opinion of the world) the most degraded of all men.

(Jam 2:6) But ye haue despised the poore. Doe not the riche oppresse you by tyrannie, and doe not they drawe you before the iudgement seates?

(Notes Reference) But ye have despised the poor. (3) Do not rich men oppress you, and draw you before the judgment seats?

(3) Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.

(Jam 2:7) Doe nor they blaspheme the worthie Name after which yee be named?

(Notes Reference) Do not they blaspheme that worthy name by the which ye are (e) called?

(e) Literally, "which is called upon of you".

(Jam 2:8) But if yee fulfill the royall Lawe according to the Scripture, which saith, Thou shalt loue thy neighbour as thy selfe, yee doe well.

(Notes Reference) (4) If ye fulfil the (f) royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

(4) The conclusion: charity which God prescribes cannot agree with the respecting of people, seeing that we must walk in the king's highway.

(f) The law is said to be royal and like the king's highway, in that it is simple and without changes, and that the law calls everyone our neighbour without respect, whom we may help by any kind of duty.

(Jam 2:9) But if yee regarde the persons, yee commit sinne, and are rebuked of the Lawe, as transgressours.

(Jam 2:10) For whosoeuer shall keepe the whole Lawe, and yet faileth in one poynt, hee is guiltie of all.

(Notes Reference) (5) For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of (g) all.

(5) A new argument to prove the same conclusion: Those who neglect some and ambitiously honour others do not love their neighbours. For they do not obey God if they remove from the commandments of God those things that are not convenient for them. Rather they are guilty of breaking the whole law, even though they observe part of it.

(g) Not that all sins are equal, but because he who breaks one small part of the law, offends the majority of the given law.

(Jam 2:11) For he that saide, Thou shalt not commit adulterie, saide also, Thou shalt not kill. Nowe though thou doest none adulterie, yet if thou killest, thou art a transgressour of the Lawe.

(Notes Reference) (6) For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

(6) A proof: because the Lawmaker is always one and the same, and the contents of the law cannot be divided.

(Jam 2:12) So speake ye, and so doe, as they that shall be iudged by the Lawe of libertie.

(Notes Reference) (7) So speak ye, and so do, as they that shall be judged by the law of liberty.

(7) The conclusion of the whole treatise: we are upon this condition delivered from the curse of the law by the mercy of God, that in the same way we should maintain and cherish charity and good will towards one another, and whoever does not do so, shall not taste of the grace of God.

(Jam 2:13) For there shalbe condemnation merciles to him that sheweth not mercie, and mercie reioyceth against condemnation.

(Notes Reference) For he shall have judgment without mercy, that hath shewed no (h) mercy; and mercy rejoiceth against judgment.

(h) He that is harsh and short with his neighbour, or else does not help him, he shall find God a hard and rough judge to him.

(Jam 2:14) What auaileth it, my brethren, though a man saith he hath faith, when he hath no workes? can that faith saue him?

(Notes Reference) (8) What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

(8) The fifth place which follows very well with the former treatise, concerning a true and living faith. The proposition of the place is this: Faith which does not bring forth works is not that faith by means of which we are justified, but an false image of that faith, or else this: they who do not show the effects of faith are not justified by faith.

(Jam 2:15) For if a brother or a sister bee naked and destitute of daily foode,

(Notes Reference) (9) If a brother or sister be naked, and destitute of daily food,

(9) The first reason taken from a comparison: if a man says to one who is hungry "Fill your belly" and yet gives him nothing, this is not true charity. If a man says he believes and does not bring forth works of his faith, this is not true faith, but truly a dead thing called with the name of faith, of which no man has room to brag, unless he will openly incur reprehension, since the cause is understood by the effects.

(Jam 2:16) And one of you say vnto them, Depart in peace: warme your selues, and fil your bellies, notwithstading ye giue them not those things which are needefull to the body, what helpeth it?

(Jam 2:17) Euen so the faith, if it haue no woorkes, is dead in it selfe.

(Jam 2:18) But some man might say, Thou hast the faith, and I haue woorkes: shewe me thy faith out of thy woorkes, and I will shewe thee my faith by my woorkes.

(Notes Reference) Yea, (i) a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

(i) No, by this every man will be eaten up with pride.

(Jam 2:19) Thou beleeuest that there is one God: thou doest well: the deuils also beleeue it, and tremble.

(Notes Reference) (10) Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

(10) Another reason taken from an absurdity: if such a faith were the true faith by means of which we are justified, the demons would be justified, for they have that, but nonetheless they tremble and are not justified, therefore neither is that faith a true faith.

(Jam 2:20) But wilt thou vnderstand, O thou vaine man, that the faith which is without workes, is dead?

(Notes Reference) (11) But wilt thou know, O vain man, that faith without works is dead?

(11) The third reason from the example of Abraham, who no doubt had a true faith: but he in offering his son, showed himself to have that faith which was not without works, and therefore he received a true testimony when it was laid, that faith was imputed to him for righteousness.

(Jam 2:21) Was not Abraham our father iustified through workes, when he offred Isaac his sonne vpon the altar?

(Notes Reference) Was not Abraham our father (k) justified by works, when he had offered Isaac his son upon the altar?

(k) Was he not by his works known and found to be justified? For he speaks not here of the causes of justification, but by what effects we may know that a man is justified.

(Jam 2:22) Seest thou not that the faith wrought with his workes? and through the workes was the faith made perfect.

(Notes Reference) Seest thou how faith (l) wrought with his works, and by works was faith made (m) perfect?

(l) Was effectual and fruitful with good works.

(m) That the faith was declared to be a true faith, through works.

(Jam 2:23) And the Scripture was fulfilled which sayeth, Abraham beleeued God, and it was imputed vnto him for righteousnesse: and hee was called the friende of God.

(Notes Reference) And the scripture was (n) fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

(n) Then the Scripture was fulfilled, when it appeared plainly how truly it was written about Abraham.

(Jam 2:24) Ye see then howe that of workes a man is iustified, and not of faith onely.

(Notes Reference) (12) Ye see then how that by works a man is (o) justified, and not by (p) faith only.

(12) The conclusion: Only he who has faith that has works following it is justified.

(o) Is proved to be just.

(p) Of that dead and fruitless faith which you boast of.

(Jam 2:25) Likewise also was not Rahab the harlot iustified through workes, when she had receiued ye messengers, and sent them out another way?

(Notes Reference) (13) Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

(13) A forth reason taken from a similar example of Rahab the harlot, who was proved by her works that she was justified by a true faith.

(Jam 2:26) For as the body without ye spirit is dead, euen so the faith without workes is dead.

(Notes Reference) (14) For as the body without the spirit is dead, so faith without works is dead also.

(14) The conclusion repeated again: faith does not bring forth fruits and works is not faith, but a dead carcass.