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Passage 1: Judges 6

(Jdg 6:1) Afterwarde the children of Israel committed wickednesse in the sight of the Lord, and the Lord gaue them into the handes of Midian seuen yeres.

(Jdg 6:2) And the hand of Midian preuayled against Israel, and because of the Midianites the children of Israel made them dennes in the mountaines, and caues, and strong holdes.

(Notes Reference) And the hand of Midian prevailed against Israel: (a) [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds.

(a) For fear of the Midianites, they fled into the dens of the mountains.

(Jdg 6:3) When Israel had sowen, then came vp the Midianites, the Amalekites, and they of the East, and came vpon them,

(Jdg 6:4) And camped by them, and destroyed the fruite of the earth, euen til thou come vnto Azzah, and left no foode for Israel, neither sheepe, nor oxe, nor asse.

(Notes Reference) And they encamped against them, and destroyed the increase of the earth, till thou come unto (b) Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

(b) Even almost the whole country.

(Jdg 6:5) For they went vp, and their cattel, and came with their tentes as grashoppers in multitude: so that they and their camels were without number: and they came into the land to destroy it.

(Jdg 6:6) So was Israel exceedingly impouerished by the Midianites: therefore the children of Israel cryed vnto the Lord.

(Notes Reference) And Israel was greatly impoverished because of the Midianites; and the (c) children of Israel cried unto the LORD.

(c) This is the purpose of God's punishments, to call his to repentance, that they may seek help from him.

(Jdg 6:7) And when the children of Israel cryed vnto the Lord because of the Midianites,

(Jdg 6:8) The Lord sent vnto the children of Israel a Prophet, who sayd vuto them, Thus sayth the Lord God of Israel, I haue brought you vp from Egypt, and haue brought you out of the house of bondage,

(Jdg 6:9) And I haue deliuered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and haue cast them out before you, and giuen you their land.

(Jdg 6:10) And I sayde vnto you, I am the Lord your God: feare not the gods of the Amorites in whose lande you dwell: but ye haue not obeyed my voyce.

(Jdg 6:11) And the Angell of the Lord came, and sate vnder the oke which was in Ophrah, that perteined vnto Ioash the father of the Ezrites, and his sonne Gideon threshed wheate by the winepresse, to hide it from the Midianites.

(Jdg 6:12) Then the Angel of the Lord appeared vnto him, and said vnto him, The Lord is with thee, thou valiant man.

(Jdg 6:13) To whome Gideon answered, Ah my Lord, if the Lord be with vs, why then is all this come vpon vs? and where be all his miracles which our fathers tolde vs of, and sayd, Did not the Lord bring vs out of Egypt? but now the Lord hath forsaken vs, and deliuered vs into the hand of the Midianites.

(Notes Reference) And Gideon said unto him, (d) Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

(d) This came not from distrust, but from weakness of faith, which is in the most perfect: for no man in this life can have a perfect faith: yet the children of God have a true faith, by which they are justified.

(Jdg 6:14) And the Lord looked vpon him, and sayd, Goe in this thy might, and thou shalt saue Israel out of the handes of the Midianites: haue not I sent thee?

(Notes Reference) And the (e) LORD looked upon him, and said, Go in this thy (f) might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

(e) That is, Christ appearing in visible form.

(f) Which I have given to you.

(Jdg 6:15) And he answered him, Ah my Lord, whereby shall I saue Israel? beholde, my father is poore in Manasseh, and I am the least in my fathers house.

(Jdg 6:16) Then the Lord sayd vnto him, I wil therefore be with thee, and thou shalt smite the Midianites, as one man.

(Jdg 6:17) And he answered him, I pray thee, if I haue founde fauour in thy sight, then shewe me a signe, that thou talkest with me.

(Notes Reference) And he said unto him, If now I have found grace in thy sight, then shew me (g) a sign that thou talkest with me.

(g) So that we see how the flesh is the enemy of God's calling, which cannot be persuaded without signs.

(Jdg 6:18) Depart not hence, I pray thee, vntil I come vnto thee, and bring mine offring, and lay it before thee. And he sayde, I will tary vntill thou come againe.

(Jdg 6:19) Then Gideon went in, and made ready a kidde, and vnleauened bread of an Ephah of floure, and put the flesh in a basket, and put the broth in a pot, and brought it out vnto him vnder the oke, and presented it.

(Notes Reference) And Gideon went in, and made ready a kid, and unleavened cakes of an (h) ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought [it] out unto him under the oak, and presented [it].

(h) Of Ephah, read (Exo 16:36).

(Jdg 6:20) And the Angell of God saide vnto him, Take the flesh and the vnleauened bread, and lay them vpon this stone, and powre out the broth: and he did so.

(Jdg 6:21) Then the Angell of the Lord put forth the ende of the staffe that he had in his hand, and touched the flesh and the vnleauened bread: and there arose vp fire out of the stone, and consumed the flesh and the vnleauened bread: so the Angel of the Lord departed out of his sight.

(Notes Reference) Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up fire (i) out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.

(i) By the power of God only, as in the sacrifice of Elijah, (1Ki 18:38).

(Jdg 6:22) And when Gideon perceiued that it was an Angel of the Lord, Gideon then sayde, Alas, my Lord God: for because I haue seene an Angell of the Lord face to face, I shall die.

(Jdg 6:23) And the Lord said vnto him, Peace be vnto thee: feare not, thou shalt not die.

(Jdg 6:24) Then Gideon made an altar there vnto the Lord, and called it, Iehouah shalom: vnto this day it is in Ophrah, of the father of the Ezrites.

(Jdg 6:25) And the same night the Lord sayd vnto him, Take thy fathers yong bullocke, and an other bullocke of seuen yeeres olde, and destroy the altar of Baal that thy father hath, and cut downe the groue that is by it,

(Notes Reference) And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock (k) of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:

(k) That is, as the Chaldea text writes, fed seven years.

(Jdg 6:26) And build an altar vnto the Lord thy God vpon the top of this rocke, in a plaine place: and take the seconde bullocke, and offer a burnt offringe with the woode of the groue, which thou shalt cut downe.

(Notes Reference) And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the (l) grove which thou shalt cut down.

(l) Which grew about Baal's altar.

(Jdg 6:27) Then Gideon tooke tenne men of his seruants, and did as ye Lord bade him: but because he feared to doe it by day for his fathers housholde, and the men of the citie, he did it by night.

(Jdg 6:28) And when the men of the citie arose early in the morning, beholde, the altar of Baal was broken, and the groue cut downe that was by it, and the seconde bullocke offred vpon the altar that was made.

(Notes Reference) And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the (m) second bullock was offered upon the altar [that was] built.

(m) Meaning, the fat bull, which was kept to be offered to Baal.

(Jdg 6:29) Therefore they saide one to another, Who hath done this thing? and when they inquired and asked, they saide, Gideon the sonne of Ioash hath done this thing.

(Jdg 6:30) Then the men of the citie said vnto Ioash, Bring out thy sonne, that hee may dye: for he hath destroyed the altar of Baal, and hath also cut downe the groue that was by it.

(Jdg 6:31) And Ioash said vnto all that stood by him, Will ye pleade Baals cause? or will ye saue him? he that will contend for him, let him dye or the morning. If he be God, let him pleade for himselfe against him that hath cast downe his altar.

(Notes Reference) And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? (n) he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar.

(n) Thus we ought to justify those who are zealous of God's cause, though all the multitude are against us.

(Jdg 6:32) And in that day was Gideon called Ierubbaal, that is, Let Baal pleade for himselfe because he hath broken downe his altar.

(Jdg 6:33) Then all the Midianites and the Amalekites and they of ye East, were gathered together, aud went and pitched in the valley of Izreel.

(Jdg 6:34) But the Spirit of the Lord came vpon Gideon, and he blew a trumpet, and Abiezer was ioyned with him.

(Notes Reference) But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and (o) Abiezer was gathered after him.

(o) The family of Abiezer, of which he was.

(Jdg 6:35) And he sent messengers thorowout al Manasseh, which also was ioyned with him, and he sent messengers vnto Asher, and to Zebulun and to Naphtali, and they came vp to meete them.

(Jdg 6:36) Then Gideon said vnto God, If thou wilt saue Israel by mine hand, as thou hast sayd,

(Notes Reference) And Gideon said unto God, (p) If thou wilt save Israel by mine hand, as thou hast said,

(p) This request proceeds not from infidelity, but that he might be confirmed in his calling.

(Jdg 6:37) Beholde, I wil put a fleece of wooll in the threshing place: if the dewe come on the fleece onely, and it be drie vpon all the earth, then shall I be sure, that thou wilt saue Israel by mine hand, as thou hast said.

(Jdg 6:38) And so it was: for he rose vp earely on the morow, and thrust the fleece together, and wringed the dew out of the fleece, and filled a bowle of water.

(Jdg 6:39) Againe, Gideon sayde vnto God, Be not angry with me, that I may speake once more: let me prooue once againe, I pray thee, with the fleece: let it now be drie onely vpon the fleece, and let dewe be vpon all the ground.

(Jdg 6:40) And God did so that same night: for it was drie vpon the fleece onely, and there was dewe on all the ground.

(Notes Reference) And God did so that night: for it was (q) dry upon the fleece only, and there was dew on all the ground.

(q) By which he was assured that it was a miracle of God.

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Passage 2: Isaiah 33

(Isa 33:1) Woe to thee that spoylest, and wast not spoyled: and doest wickedly, and they did not wickedly against thee: when thou shalt cease to spoyle, thou shalt be spoyled: when thou shalt make an ende of doing wickedly, they shall doe wickedly against thee.

(Notes Reference) Woe to thee that (a) layest waste, and thou [wast] not laid waste; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt (b) cease to lay waste, thou shalt be wasted; [and] when thou shalt make an end of dealing treacherously, (c) they shall deal treacherously with thee.

(a) Meaning, the enemies of the Church, as were the Chaldeans and Assyrians, but chiefly of Sennacherib, but not only.

(b) When your appointed time will come that God will take away your power: and that which you have wrongfully gained, will be given to others, as in (Amo 5:11).

(c) The Chaldeans will do the same to the Assyrians, as the Assyrians did to Israel, and the Medes and Persians will do the same to the Chaldeans.

(Isa 33:2) O Lord, haue mercie vpon vs, wee haue waited for thee: be thou, which waste their arme in the morning, our helpe also in time of trouble.

(Notes Reference) (d) O LORD, be gracious to us; we have waited for thee: be thou (e) their arm every morning, our salvation also in the time of trouble.

(d) He declares by this what is the chief refuge of the faithful, when troubles come, to pray, and seek help from God.

(e) Which helped our fathers as soon as they called on you.

(Isa 33:3) At the noise of the tumult, the people fled: at thine exalting the nations were scattered.

(Notes Reference) At the noise of the tumult the (f) people fled; at the (g) lifting up of thyself the nations were scattered.

(f) That is, the Assyrians fled before the army of the Chaldeans, or the Chaldeans for fear of the Medes and Persians.

(g) When you, O Lord, lifted up your arm to punish your enemies.

(Isa 33:4) And your spoyle shall be gathered like the gathering of caterpillers: and he shall go against him like the leaping of grashoppers.

(Notes Reference) And your spoil shall be gathered [like] the gathering of the (h) caterpiller: as the running to and fro of locusts shall (i) he run upon them.

(h) You who as caterpillars destroyed with your number the whole world, will have no strength to resist your enemies the Chaldeans: but will be gathered on a heap and destroyed.

(i) Meaning, the Medes and Persians against the Chaldeans.

(Isa 33:5) The Lord is exalted: for hee dwelleth on hie: he hath filled Zion with iudgement and iustice.

(Isa 33:6) And there shall be stabilitie of thy times, strength, saluation, wisdome and knowledge: for the feare of the Lord shalbe his treasure.

(Notes Reference) And wisdom and knowledge shall be the stability of (k) thy times, [and] strength of salvation: the fear of the LORD [is] his treasure.

(k) That is, in the days of Hezekiah.

(Isa 33:7) Behold, their messengers shall cry without, and ye ambassadours of peace shall weepe bitterly.

(Notes Reference) Behold, (l) their valiant ones shall cry outside: the (m) ambassadors of peace shall weep bitterly.

(l) Sent from Sennacherib.

(m) Whom they of Jerusalem sent to intreat of peace.

(Isa 33:8) The pathes are waste: the wayfaring man ceaseth: hee hath broken the couenant: hee hath contemned the cities: he regarded no man.

(Notes Reference) The (n) highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.

(n) These are the words of the ambassadors, when they returned from Sennacherib.

(Isa 33:9) The earth mourneth and fainteth: Lebanon is ashamed, and hewen downe: Sharon is like a wildernes, and Bashan is shaken and Carmel.

(Notes Reference) The earth mourneth [and] languisheth: Lebanon is ashamed [and] hewn down: (o) Sharon is like a wilderness; and Bashan and Carmel shake off [their fruits].

(o) Which was a plentiful country, meaning, that Sennacherib would destroy all.

(Isa 33:10) Now will I arise, saith the Lord: now will I be exalted, now will I lift vp my selfe.

(Notes Reference) Now will I (p) rise, saith the LORD; now will I be exalted; now will I lift up myself.

(p) To help and deliver my Church.

(Isa 33:11) Ye shall conceiue chaffe, and bring forth stubble: the fire of your breath shall deuoure you.

(Notes Reference) (q) Ye shall conceive chaff, ye shall bring forth stubble: your breath, [as] fire, shall devour you.

(q) This is spoken against the enemies, who thought all was their own, but he shows that their enterprise will be in vain, and that the fire which they had kindled for others would consume them.

(Isa 33:12) And the people shall be as the burning of lime: and as the thornes cut vp, shall they be burnt in the fire.

(Isa 33:13) Heare, yee that are farre off, what I haue done, and ye that are neere, know my power.

(Notes Reference) Ye [that are] (r) far off, hear what I have done; and, ye [that are] near, acknowledge my might.

(r) His vengeance will be so great that all the world will talk of it.

(Isa 33:14) The sinners in Zion are afraide: a feare is come vpon the hypocrites: who among vs shall dwel with the deuouring fire? who among vs shall dwell with the euerlasting burnings?

(Notes Reference) The (s) sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?

(s) Which do not believe the words of the prophet, and the assurance of their deliverance.

(Isa 33:15) Hee that walketh in iustice, and speaketh righteous things, refusing gaine of oppression, shaking his handes from taking of gifts, stopping his eares from hearing of blood, and shutting his eyes from seeing euill.

(Isa 33:16) He shall dwell on hie: his defence shall be the munitions of rockes: bread shalbe giuen him, and his waters shalbe sure.

(Notes Reference) He shall dwell on (t) high: his place of defence [shall be] the strong holds of rocks: bread shall be given him; his waters [shall be] sure.

(t) Meaning, that God will be a sure defence to all them that live according to his word.

(Isa 33:17) Thine eyes shall see the King in his glory: they shall beholde the lande farre off.

(Notes Reference) Thy eyes shall (u) see the king in his beauty: they shall behold the (x) land that is very far off.

(u) They will see Hezekiah delivered from his enemies and restored to honour and glory.

(x) They will be no more shut in as they were by Sennacherib, but go where it pleases them.

(Isa 33:18) Thine heart shall meditate feare, Where is the scribe? where is the receiuer? where is hee that counted the towres?

(Notes Reference) Thy heart (y) shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers?

(y) Before this liberty comes you will think that you are in great danger: for the enemy will so sharply assail you that one will cry "Where is the clerk that writes the names of them who are taxed?" another, "Where is the receiver?" another will cry for him that values the rich houses, but God will deliver you from this fear.

(Isa 33:19) Thou shalt not see a fierce people, a people of a darke speache, that thou canst not perceiue, and of a stammering tongue that thou canst not vnderstande.

(Isa 33:20) Looke vpon Zion the citie of our solemne feastes: thine eyes shall see Ierusalem a quiet habitation, a Tabernacle that can not be remooued: and the stakes thereof can neuer be taken away, neither shall any of the cordes thereof be broken.

(Isa 33:21) For surely there the mightie Lord will be vnto vs, as a place of floods and broade riuers, whereby shall passe no shippe with oares, neither shall great shippe passe thereby.

(Notes Reference) But there the glorious LORD [will be] to us a place (z) of broad rivers [and] streams; in which shall go no galley with oars, neither shall gallant ship pass through it.

(z) Let us be content with this small river of Shiloah and not desire the great streams and rivers, by which the enemies may bring in ships and destroy us.

(Isa 33:22) For the Lord is our Iudge, the Lord is our lawe giuer: the Lord is our King, he will saue vs.

(Isa 33:23) Thy cordes are loosed: they could not well strengthen their maste, neither coulde they spread the saile: then shall the praye be deuided for a great spoile: yea, the lame shall take away the pray.

(Notes Reference) Thy (a) tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the (b) prey of a great spoil divided; the lame take the prey.

(a) He derides the Assyrians and enemies of the Church, declaring their destruction as they who perish by shipwreck.

(b) He comforts the Church, and shows that they will be enriched with all benefits both of body and soul.

(Isa 33:24) And none inhabitant shall say, I am sicke: the people that dwell therein, shall haue their iniquitie forgiuen.

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Passage 3: James 3-4

(Jam 3:1) My brethren, be not many masters, knowing that we shall receiue the greater condemnation.

(Notes Reference) My (1) brethren, be not many masters, (2) knowing that we (a) shall receive the greater condemnation.

(1) The sixth part or place: Let no man usurp (as most men ambitiously do) authority to judge and censure others harshly. (2) A reason: Because they provoke God's anger against themselves, who do so eagerly and harshly condemn others, being themselves guilty and faulty.

(a) Unless we cease from this imperious and proud finding of fault with others.

(Jam 3:2) For in many things we sinne all. If any man sinne not in word, he is a perfect man, and able to bridle all the body.

(Notes Reference) For in many things we offend all. (3) If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.

(3) The seventh place, concerning the bridling of the tongue, joined with the former, so that it is revealed that there is no man in who can not justly be found fault as well, seeing as it is a rare virtue to bridle the tongue.

(Jam 3:3) Beholde, we put bittes into the horses mouthes, that they should obey vs, and we turne about all their bodie.

(Notes Reference) (4) Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

(4) He shows by two comparisons, the one taken from the bridles of horses, the other from the rudder of ships, how great matters may be brought to pass by the good control of the tongue.

(Jam 3:4) Behold also the shippes, which though they be so great, and are driuen of fierce windes, yet are they turned about with a very small rudder, whither soeuer the gouernour listeth.

(Jam 3:5) Euen so the tongue is a litle member, and boasteth of great things: beholde, howe great a thing a litle fire kindleth.

(Notes Reference) Even so the tongue is a little member, and boasteth great things. (5) Behold, how great a matter a little fire kindleth!

(5) On the contrary part he shows how great inconveniences arise by the excesses of the tongue, throughout the whole world, to the end that men may so much the more diligently give themselves to control it.

(Jam 3:6) And the tongue is fire, yea, a worlde of wickednesse: so is the tongue set among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.

(Notes Reference) And the tongue [is] a fire, a (b) world of iniquity: so is the tongue among our members, that it defileth the whole body, and (c) setteth on fire the course of nature; and it is set on fire of hell.

(b) A heap of all mischiefs.

(c) It is able to set the whole world on fire.

(Jam 3:7) For the whole nature of beasts, and of birds, and of creeping things, and things of the sea is tamed, and hath bene tamed of the nature of man.

(Jam 3:8) But the tongue can no man tame. It is an vnruly euill, full of deadly poyson.

(Jam 3:9) Therewith blesse we God euen the Father, and therewith curse we men, which are made after the similitude of God.

(Notes Reference) (6) Therewith bless we God, even the Father; and therewith curse we men, which are made after the (7) similitude of God.

(6) Among other faults of the tongue, the apostle chiefly reproves slandering and speaking evil of our neighbours, even in those especially who otherwise will seem godly and religious. (7) He denies by two reasons, that God can be praised by the man who uses cursed speaking, or slandering: first because man is the image of God and whoever does not reverence him, does not honour God.

(Jam 3:10) Out of one mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.

(Notes Reference) (8) Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

(8) Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.

(Jam 3:11) Doeth a fountaine send forth at one place sweete water and bitter?

(Jam 3:12) Can ye figge tree, my brethren, bring forth oliues, either a vine figges? so can no fountaine make both salt water and sweete.

(Jam 3:13) Who is a wise man and endued with knowledge among you? let him shew by good conuersation his workes in meekenesse of wisdome.

(Notes Reference) (9) Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

(9) The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.

(Jam 3:14) But if ye haue bitter enuying and strife in your hearts, reioyce not, neither be liars against the trueth.

(Jam 3:15) This wisedome descendeth not from aboue, but is earthly, sensuall, and deuilish.

(Jam 3:16) For where enuying and strife is, there is sedition, and all maner of euill workes.

(Jam 3:17) But the wisedome that is from aboue, is first pure, then peaceable, gentle, easie to be intreated, full of mercie and good fruites, without iudging, and without hipocrisie.

(Notes Reference) But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of (d) mercy and good fruits, without partiality, and without hypocrisy.

(d) He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.

(Jam 3:18) And the fruite of righteousnesse is sowen in peace, of them that make peace.

(Notes Reference) (10) And the fruit of righteousness is sown in peace of them that make peace.

(10) Because the world persuades itself that they are miserable who live peaceably and simply: on the contrary, the apostle states that they shall eventually reap the harvest of peaceable righteousness.

(Jam 4:1) From whence are warres and contentions among you? are they not hence, euen of your pleasures, that fight in your members?

(Notes Reference) From (1) whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?

(1) He advances the same argument, condemning certain other causes of wars and contentions, that is, unbridled pleasures and uncontrolled lusts, by their effects, for so much as the Lord does worthily make them come to no effect, so that they bring nothing to them in whom they reside, but incurable torments.

(Jam 4:2) Ye lust, and haue not: ye enuie, and desire immoderately, and cannot obtaine: ye fight and warre, and get nothing, because ye aske not.

(Notes Reference) Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, (2) because ye ask not.

(2) He reprehends them by name, who are not ashamed to make God the minister and helper of their lusts and pleasures, in asking things which are either in themselves unlawful or being lawful, ask for them out of wicked motives and uses.

(Jam 4:3) Ye aske, and receiue not, because ye aske amisse, that ye might lay the same out on your pleasures.

(Jam 4:4) Ye adulterers and adulteresses, knowe ye not that the amitie of the world is the enimitie of God? Whosoeuer therefore will be a friend of the world, maketh himselfe the enemie of God.

(Notes Reference) (3) Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

(3) Another reason why such unbridled lusts and pleasures are utterly to be condemned, that is, because he who gives himself to the world divorces himself from God, and breaks the band of that holy and spiritual marriage.

(Jam 4:5) Doe ye thinke that the Scripture sayeth in vaine, The spirit that dwelleth in vs, lusteth after enuie?

(Notes Reference) (4) Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

(4) The taking away of an objection: in deed our minds run headlong into these vices, but we ought so much the more diligently take heed of them: whose care and study shall not be in vain, seeing that God resists the stubborn and gives the grace to the modest and humble that surmounts all those vices.

(Jam 4:6) But the Scripture offereth more grace, and therefore sayth, God resisteth the proude, and giueth grace to the humble.

(Jam 4:7) Submit your selues to God: resist the deuill, and he will flee from you.

(Notes Reference) (5) Submit yourselves therefore to God. Resist the devil, and he will flee from you.

(5) The conclusion: We must set the positive virtues against those vices, and therefore whereas we obeyed the suggestions of the devil, we must submit our minds to God and resist the devil with a certain and assured hope of victory. In short, we must endeavour to come near to God by purity and sincerity of life.

(Jam 4:8) Drawe neere to God, and he will drawe neere to you. Clense your handes, ye sinners, and purge your hearts, ye double minded.

(Jam 4:9) Suffer afflictions, and sorrowe ye, and weepe: let your laughter be turned into mourning, and your ioy into heauinesse.

(Notes Reference) (6) Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to (a) heaviness.

(6) He goes on in the same comparison of opposites, and contrasts those profane joys with an earnest sorrow of mind, and pride and arrogancy with holy modesty.

(a) By this word the Greeks mean a heaviness joined with shamefacedness, which is to be seen in a cast down countenance, and settled as it were upon the ground.

(Jam 4:10) Cast downe your selues before the Lord, and he will lift you vp.

(Jam 4:11) Speake not euill one of another, brethren. He that speaketh euill of his brother, or he that condemneth his brother, speaketh euill of ye Law, and condemneth the Lawe: and if thou condemnest the Lawe, thou art not an obseruer of the Lawe, but a iudge.

(Notes Reference) (7) Speak not evil one of another, brethren. He that speaketh evil of [his] brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

(7) He reprehends most sharply another double mischief of pride. The one is, in that the proud and arrogant will have other men to live according to their will and pleasure. Therefore they do most arrogantly condemn whatever does not please them: which cannot be done without great injury to our only lawmaker. For through this his laws are found fault with, as not carefully enough written, and men challenge that to themselves which properly belongs to God alone, in that they lay a law upon men's consciences.

(Jam 4:12) There is one Lawgiuer, which is able to saue, and to destroy. Who art thou that iudgest another man?

(Jam 4:13) Goe to now ye that say, To day or to morowe we will goe into such a citie, and continue there a yeere, and bye and sell, and get gaine,

(Notes Reference) (8) Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

(8) The other fault is this: That men do so confidently determine on these and those matters and businesses, as though every moment of their life did not depend on God.

(Jam 4:14) (And yet ye cannot tell what shalbe to morowe. For what is your life? It is euen a vapour that appeareth for a litle time, and afterward vanisheth away)

(Jam 4:15) For that ye ought to say, If the Lord will, and, if we liue, we will doe this or that.

(Jam 4:16) But now ye reioyce in your boastings: all such reioycing is euill.

(Jam 4:17) Therefore, to him that knoweth how to doe well, and doeth it not, to him it is sinne.

(Notes Reference) (9) Therefore to him that knoweth to do good, and doeth [it] not, to him it is sin.

(9) The conclusion of all the former treatise. The knowledge of the will of God does not only not at all profit, unless the life be answerable unto it, but also makes the sins far more grievous.