{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_8366/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_8366","id":"gutenberg_8366","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/8366","summary":null,"tags":["Bible. James","Category: Religion/Spirituality"],"text":"This eBook was produced by David Widger\nfrom etext #1581 prepared by Dennis McCarthy, Atlanta, Georgia\nand Tad Book, student, Pontifical North American College, Rome.\n\n\n\n\n\nTHE HOLY BIBLE\n\n\n\n\nTranslated from the Latin Vulgate\n\n\nDiligently Compared with the Hebrew, Greek,\nand Other Editions in Divers Languages\n\n\nTHE OLD TESTAMENT\nFirst Published by the English College at Douay\nA.D. 1609 & 1610\n\nand\n\nTHE NEW TESTAMENT\nFirst Published by the English College at Rheims\nA.D. 1582\n\n\nWith Annotations\n\n\nThe Whole Revised and Diligently Compared with\nthe Latin Vulgate by Bishop Richard Challoner\nA.D. 1749-1752\n\n\n\n\n\nTHE CATHOLIC EPISTLE OF ST. JAMES THE APOSTLE\n\nThis Epistle is called Catholic or Universal, as formerly were also the\ntwo Epistles of St. Peter, the first of St. John and that of St. Jude,\nbecause they were not written to any peculiar people or particular\nperson, but to the faithful in general. It was written by the apostle\nSt. James, called the Less, who was also called the brother of our Lord,\nbeing his kinsman (for cousins german with the Hebrews were called\nbrothers). He was the first Bishop of Jerusalem. In this Epistle are set\nforth many precepts appertaining to faith and morals; particularly, that\nfaith without good works will not save a man and that true wisdom is\ngiven only from above. In the fifth chapter he publishes the sacrament\nof anointing the sick. It was written a short time before his martyrdom,\nabout twenty-eight years after our Lord's Ascension.\n\n\nJames Chapter 1\n\nThe benefit of tribulations. Prayer with faith. God is the author of all\ngood, but not of evil. We must be slow to anger and not hearers only,\nbut doers of the word. Of bridling the tongue and of pure religion.\n\n1:1. James, the servant of God and of our Lord Jesus Christ, to the\ntwelve tribes which are scattered abroad, greeting.\n\n1:2. My brethren, count it all joy, when you shall fall into divers\ntemptations:\n\nInto divers temptations... The word temptation, in this epistle, is\nsometimes taken for trials by afflictions or persecutions, as in this\nplace: at other times, it is to be understood, tempting, enticing, or\ndrawing others into sin.\n\n1:3. Knowing that the trying of your faith worketh patience\n\n1:4. And patience hath a perfect work: that you may be perfect and\nentire, failing in nothing.\n\n1:5. But if any of you want wisdom, let him ask of God who giveth to all\nmen abundantly and upbraideth not. And it shall be given him.\n\n1:6. But let him ask in faith, nothing wavering. For he that wavereth is\nlike a wave of the sea, which is moved and carried about by the wind.\n\n1:7. Therefore let not that man think that he shall receive any thing of\nthe Lord.\n\n1:8. A double minded man is inconstant in all his ways.\n\n1:9. But let the brother of low condition glory in his exaltation:\n\n1:10. And the rich, in his being low: because as the flower of the grass\nshall he pass away.\n\n1:11. For the sun rose with a burning heat and parched the grass: and\nthe flower thereof fell off, and the beauty of the shape thereof\nperished. So also shall the rich man fade away in his ways.\n\n1:12. Blessed is the man that endureth temptation: for, when he hath\nbeen proved, he shall receive the crown of life which God hath promised\nto them that love him.\n\n1:13. Let no man, when he is tempted, say that he is tempted by God. For\nGod is not a tempter of evils: and he tempteth no man.\n\n1:14. But every man is tempted by his own concupiscence, being drawn\naway and allured.\n\n1:15. Then, when concupiscence hath conceived, it bringeth forth sin.\nBut sin, when it is completed, begetteth death.\n\n1:16. Do not err, therefore, my dearest brethren.\n\n1:17. Every best gift and every perfect gift is from above, coming down\nfrom the Father of lights, with whom there is no change nor shadow of\nalteration.\n\n1:18. For of his own will hath he begotten us by the word of truth, that\nwe might be some beginning of his creature.\n\nSome beginning... That is, a kind of first fruits of his creatures.\n\n1:19. You know, my dearest brethren. And let every man be swift to hear,\nbut slow to speak and slow to anger.\n\n1:20. For the anger of man worketh not the justice of God.\n\n1:21. Wherefore, casting away all uncleanness and abundance of\nnaughtiness, with meekness receive the ingrafted word, which is able to\nsave your souls.\n\n1:22. But be ye doers of the word and not hearers only, deceiving your\nown selves.\n\n1:23. For if a man be a hearer of the word and not a doer, he shall be\ncompared to a man beholding his own countenance in a glass.\n\n1:24. For he beheld himself and went his way and presently forgot what\nmanner of man he was.\n\n1:25. But he that hath looked into the perfect law of liberty and hath\ncontinued therein, not becoming a forgetful hearer but a doer of the\nwork: this man shall be blessed in his deed.\n\n1:26. And if any man think himself to be religious, not bridling his\ntongue but deceiving his own heart, this man's religion is vain.\n\n1:27. Religion clean and undefiled before God and the Father is this: to\nvisit the fatherless and widows in their tribulation and to keep one's\nself unspotted from this world.\n\nJames Chapter 2\n\nAgainst respect of persons. The danger of transgressing one point of the\nlaw. Faith is dead without works.\n\n2:1. My brethren, have not the faith of our Lord Jesus Christ of glory,\nwith respect of persons.\n\nWith respect of persons... The meaning is, that in matters relating to\nfaith, the administering of the sacraments, and other spiritual\nfunctions in God's church, there should be no respect of persons; but\nthat the souls of the poor should be as much regarded as those of the\nrich. See Deut. 1.17.\n\n2:2. For if there shall come into your assembly a man having a golden\nring, in fine apparel; and there shall come in also a poor man in mean\nattire:\n\n2:3. And you have respect to him that is clothed with the fine apparel\nand shall say to him: Sit thou here well: but say to the poor man: Stand\nthou there, or: Sit under my footstool:\n\n2:4. Do you not judge within yourselves, and are become judges of unjust\nthoughts?\n\n2:5. Hearken, my dearest brethren: Hath not God chosen the poor in this\nworld, rich in faith and heirs of the kingdom which God hath promised to\nthem that love him?\n\n2:6. But you have dishonoured the poor man. Do not the rich oppress you\nby might? And do not they draw you before the judgment seats?\n\n2:7. Do not they blaspheme the good name that is invoked upon you?\n\n2:8. If then you fulfil the royal law, according to the scriptures: Thou\nshalt love thy neighbour as thyself; you do well.\n\n2:9. But if you have respect to persons, you commit sin, being reproved\nby the law as transgressors.\n\n2:10. And whosoever shall keep the whole law, but offend in one point,\nis become guilty of all.\n\nGuilty of all... That is, he becomes a transgressor of the law in such a\nmanner, that the observing of all other points will not avail him to\nsalvation; for he despises the lawgiver, and breaks through the great\nand general commandment of charity, even by one mortal sin. For all the\nprecepts of the law are to be considered as one total and entire law,\nand as it were a chain of precepts, where, by breaking one link of this\nchain, the whole chain is broken, or the integrity of the law consisting\nof a collection of precepts. A sinner, therefore, by a grievous offence\nagainst any one precept, incurs eternal punishment; yet the punishment\nin hell shall be greater for those who have been greater sinners, as a\ngreater reward shall be for those in heaven who have lived with greater\nsanctity and perfection.\n\n2:11. For he that said: Thou shalt not commit adultery, said also: Thou\nshalt not kill. Now if thou do not commit adultery, but shalt kill, thou\nart become a transgressor of the law.\n\n2:12. So speak ye and so do, as being to be judged by the law of\nliberty.\n\n2:13. For judgment without mercy to him that hath not done mercy.  And\nmercy exalteth itself above judgment.\n\n2:14. What shall it profit, my brethren, if a man say he hath faith, but\nhath not works? Shall faith be able to save him?\n\n2:15. And if a brother or sister be naked and want daily food:\n\n2:16. And one of you say to them: Go in peace, be ye warmed and filled;\nyet give them not those things that are necessary for the body, what\nshall it profit?\n\n2:17. So faith also, if it have not works, is dead in itself.\n\n2:18. But some man will say: Thou hast faith, and I have works.  Shew me\nthy faith without works; and I will shew thee, by works, my faith.\n\n2:19. Thou believest that there is one God. Thou dost well: the devils\nalso believe and tremble.\n\n2:20. But wilt thou know, O vain man, that faith without works is dead?\n\n2:21. Was not Abraham our father justified by works, offering up Isaac\nhis son upon the altar?\n\n2:22. Seest thou that faith did cooperate with his works and by works\nfaith was made perfect?\n\n2:23. And the scripture was fulfilled, saying: Abraham believed God, and\nit was reputed to him to justice, and he was called the friend of God.\n\n2:24. Do you see that by works a man is justified, and not by faith\nonly?\n\n2:25. And in like manner also Rahab the harlot, was not she justified by\nworks, receiving the messengers and sending them out another way?\n\n2:26. For even as the body without the spirit is dead: so also faith\nwithout works is dead.\n\nJames Chapter 3\n\nOf the evils of the tongue. Of the difference between the earthly and\nheavenly wisdom.\n\n3:1. Be ye not many masters, my brethren, knowing that you receive the\ngreater judgment.\n\n3:2. For in many things we all offend. If any man offend not in word,\nthe same is a perfect man. He is able also with a bridle to lead about\nthe whole body.\n\n3:3. For if we put bits into the mouths of horses, that they may obey\nus: and we turn about their whole body.\n\n3:4. Behold also ships, whereas they are great and are driven by strong\nwinds, yet are they turned about with a small helm, whithersoever the\nforce of the governor willeth.\n\n3:5. Even so the tongue is indeed a little member and boasteth great\nthings. Behold how small a fire kindleth a great wood.\n\n3:6. And the tongue is a fire, a world of iniquity. The tongue is placed\namong our members, which defileth the whole body and inflameth the wheel\nof our nativity, being set on fire by hell.\n\n3:7. For every nature of beasts and of birds and of serpents and of the\nrest is tamed and hath been tamed, by the nature of man.\n\n3:8. But the tongue no man can tame, an unquiet evil, full of deadly\npoison.\n\n3:9. By it we bless God and the Father: and by it we curse men who are\nmade after the likeness of God.\n\n3:10. Out of the same mouth proceedeth blessing and cursing. My\nbrethren, these things ought not so to be.\n\n3:11. Doth a fountain send forth, out of the same hole, sweet and bitter\nwater?\n\n3:12. Can the fig tree, my brethren, bear grapes? Or the vine, figs? So\nneither can the salt water yield sweet.\n\n3:13. Who is a wise man and endued with knowledge, among you? Let him\nshew, by a good contestation, his work in the meekness of wisdom.\n\n3:14. But if you have bitter zeal, and there be contention in your\nhearts: glory not and be not liars against the truth.\n\n3:15. For this is not wisdom, descending from above: but earthly,\nsensual, devilish.\n\n3:16. For where envying and contention is: there is inconstancy and\nevery evil work.\n\n3:17. But the wisdom that is from above, first indeed is chaste, then\npeaceable, modest, easy to be persuaded, consenting to the good, full of\nmercy and good fruits, without judging, without dissimulation.\n\n3:18. And the fruit of justice is sown in peace, to them that make\npeace.\n\nJames Chapter 4\n\nThe evils that flow from yielding to concupiscence and being friends to\nthis world. Admonitions against pride, detraction and the like.\n\n4:1. From whence are wars and contentions among you? Are they not hence,\nfrom your concupiscences, which war in your members?\n\n4:2. You covet, and have not: you kill and envy and cannot obtain.  You\ncontend and war, and you have not: because you ask not.\n\n4:3. You ask and receive not: because you ask amiss, that you may\nconsume it on your concupiscences.\n\n4:4. Adulterers, know you not that the friendship of this world is the\nenemy of God? Whosoever therefore will be a friend of this world\nbecometh an enemy of God.\n\n4:5. Or do you think that the scripture saith in vain: To envy doth the\nspirit covet which dwelleth in you?\n\n4:6. But he giveth greater grace. Wherefore he saith: God resisteth the\nproud and giveth grace to the humble.\n\n4:7. Be subject therefore to God. But resist the devil: and he will fly\nfrom you.\n\n4:8. Draw nigh to God: and he will draw nigh to you. Cleanse your hands,\nye sinners, and purify your hearts, ye double minded.\n\n4:9. Be afflicted and mourn and weep: let your laughter be turned into\nmourning and your joy into sorrow.\n\n4:10. Be humbled in the sight of the Lord: and he will exalt you.\n\n4:11. Detract not one another, my brethren. He that detracteth his\nbrother, or he that judgeth his brother, detracteth the law and judgeth\nthe law. But if thou judge the law, thou art not a doer of the law, but\na judge.\n\n4:12. There is one lawgiver and judge, that is able to destroy and to\ndeliver.\n\n4:13. But who art thou that judgest thy neighbour? Behold, now you that\nsay: To-day or to-morrow we will go into such a city, and there we will\nspend a year and will traffic and make our gain.\n\n4:14. Whereas you know not what shall be on the morrow.\n\n4:15. For what is your life? It is a vapour which appeareth for a little\nwhile and afterwards shall vanish away. For that you should say: If the\nLord will, and, If we shall live, we will do this or that.\n\n4:16. But now you rejoice in your arrogancies. All such rejoicing is\nwicked.\n\n4:17. To him therefore who knoweth to do good and doth it not, to him it\nis sin.\n\nJames Chapter 5\n\nA woe to the rich that oppress the poor. Exhortations to patience and to\navoid swearing. Of the anointing the sick, confession of sins and\nfervour in prayer.\n\n5:1. Go to now, ye rich men: weep and howl in your miseries, which shall\ncome upon you.\n\n5:2. Your riches are corrupted: and your garments are motheaten.\n\n5:3. Your gold and silver is cankered: and the rust of them shall be for\na testimony against you and shall eat your flesh like fire.  You have\nstored up to yourselves wrath against the last days.\n\n5:4. Behold the hire of the labourers who have reaped down your fields,\nwhich by fraud has been kept back by you, crieth: and the cry of them\nhath entered into the ears of the Lord of Sabaoth.\n\n5:5. You have feasted upon earth: and in riotousness you have nourished\nyour hearts, in the day of slaughter.\n\n5:6. You have condemned and put to death the Just One: and he resisted\nyou not.\n\n5:7. Be patient therefore, brethren, until the coming of the Lord.\nBehold, the husbandman waiteth for the precious fruit of the earth:\npatiently bearing till he receive the early and latter rain.\n\n5:8. Be you therefore also patient and strengthen your hearts: for the\ncoming of the Lord is at hand.\n\n5:9. Grudge not, brethren, one against another, that you may not be\njudged. Behold the judge standeth before the door.\n\n5:10. Take, my brethren, for example of suffering evil, of labour and\npatience, the prophets who spoke in the name of the Lord.\n\n5:11. Behold, we account them blessed who have endured. You have heard\nof the patience of Job and you have seen the end of the Lord, that the\nLord is merciful and compassionate.\n\n5:12. But above all things, my brethren, swear not, neither by heaven,\nnor by the earth, nor by any other oath. But let your speech be: Yea,\nYea: No, No: that you fall not under judgment.\n\n5:13. Is any of you sad? Let him pray: Is he cheerful in mind? Let him\nsing.\n\n5:14. Is any man sick among you? Let him bring in the priests of the\nchurch and let them pray over him, anointing him with oil in the name of\nthe Lord.\n\nLet him bring in, etc... See here a plain warrant of scripture for the\nsacrament of extreme unction, that any controversy against its\ninstitution would be against the express words of the sacred text in the\nplainest terms.\n\n5:15. And the prayer of faith shall save the sick man. And the Lord\nshall raise him up: and if he be in sins, they shall be forgiven him.\n\n5:16. Confess therefore your sins one to another: and pray one for\nanother, that you may be saved. For the continual prayer of a just man\navaileth much.\n\nConfess your sins one to another... That is, to the priests of the\nchurch, whom (ver.14) he had ordered to be called for, and brought in to\nthe sick; moreover, to confess to persons who had no power to forgive\nsins, would be useless. Hence the precept here means, that we must\nconfess to men whom God hath appointed, and who, by their ordination\nand jurisdiction, have received the power of remitting sins in his name.\n\n5:17. Elias was a man passible like unto us: and with prayer he prayed\nthat it might not rain upon the earth. And it rained not for three years\nand six months.\n\n5:18. And he prayed again. And the heaven gave rain: and the earth\nbrought forth her fruit.\n\n5:19. My brethren, if any of you err from the truth and one convert him:\n\n5:20. He must know that he who causeth a sinner to be converted from the\nerror of his way shall save his soul from death and shall cover a\nmultitude of sins.","title":"The Bible, Douay-Rheims, Book 66: James: The Challoner Revision","tradition":"scripture-revelation","translated_text":null,"word_count":3168}