To exhaust... That is, to empty, or draw out to the very bottom, by a plentiful and perfect redemption.
Hebrews Chapter 10
Because of the insufficiency of the sacrifices of the law, Christ our high priest shed his own blood for us, offering up once for all the sacrifice of our redemption. He exhorts them to perseverance.
10:1. For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
10:2. For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
They would have ceased... If they had been of themselves perfect to all the intents of redemption and remission, as Christ's death is there would have been no occasion of so often repeating them: as there is no occasion for Christ's dying any more for our sins.
10:3. But in them there is made a commemoration of sins every year:
10:4. For it is impossible that with the blood of oxen and goats sin should be taken away.
10:5. Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
10:6. Holocausts for sin did not please thee.
10:7. Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
10:8. In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
10:9. Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10:10. In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
10:11. And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
10:12. But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
10:13. From henceforth expecting until his enemies be made his footstool.
10:14. For by one oblation he hath perfected for ever them that are sanctified.
10:15. And the Holy Ghost also doth testify this to us. For after that he said:
10:16. And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
10:17. And their sins and iniquities I will remember no more.
10:18. Now, where there is a remission of these, there is no more an oblation for sin.
There is no more an oblation for sin... Where there is a full remission of sins, as in baptism, there is no more occasion for a sin offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death.
10:19. Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
10:20. A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
10:21. And a high priest over the house of God:
10:22. Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
10:23. Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
10:24. And let us consider one another, to provoke unto charity and to good works:
10:25. Not forsaking our assembly, as some are accustomed: but comforting one another, and so much the more as you see the day approaching.
10:26. For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
If we sin wilfully... He speaks of the sin of wilful apostasy from the known truth; after which, as we can not be baptized again, we can not expect to have that abundant remission of sins, which Christ purchased by his death, applied to our souls in that ample manner as it is in baptism: but we have rather all manner of reason to look for a dreadful judgment; the more because apostates from the known truth, seldom or never have the grace to return to it.
10:27. But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
10:28. A man making void the law of Moses dieth without any mercy under two or three witnesses:
10:29. How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
10:30. For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
10:31. It is a fearful thing to fall into the hands of the living God.
10:32. But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
10:33. And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
10:34. For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
10:35. Do not therefore lose your confidence which hath a great reward.
10:36. For patience is necessary for you: that, doing the will of God, you may receive the promise.
10:37. For yet a little and a very little while, and he that is to come will come and will not delay.
10:38. But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
10:39. But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
Hebrews Chapter 11
What faith is. Its wonderful fruits and efficacy demonstrated in the fathers.
11:1. Now, faith is the substance of things to be hoped for, the evidence of things that appear not.
11:2. For by this the ancients obtained a testimony.
11:3. By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.
11:4. By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
11:5. By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
11:6. But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
11:7. By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
11:8. By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
He that is called Abraham... or, Abraham being called.
11:9. By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
11:10. For he looked for a city that hath foundations: whose builder and maker is God.
11:11. By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
11:12. For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
11:13. All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
11:14. For they that say these things do signify that they seek a country.
11:15. And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
11:16. But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
11:17. By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
11:18. (To whom it was said: In Isaac shalt thy seed be called:)
11:19. Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
For a parable... That is, as a figure of Christ, slain and coming to life again.
11:20. By faith also of things to come Isaac blessed Jacob and Esau.
11:21. By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
Adored the top of his rod... The apostle here follows the ancient Greek Bible of the seventy interpreters, (which translates in this manner, Gen. 47. 31.,) and alleges this fact of Jacob, in paying a relative honour and veneration to the top of the rod or sceptre of Joseph, as to a figure of Christ's sceptre and kingdom, as an instance and argument of his faith. But some translators, who are no friends to this relative honour, have corrupted the text, by translating it, he worshipped, leaning upon the top of his staff; as if this circumstance of leaning upon his staff were any argument of Jacob's faith, or worthy the being thus particularly taken notice of by the Holy Ghost.
11:22. By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
11:23. By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king's edict.
11:24. By faith Moses, when he was grown up, denied himself to be the son of Pharao's daughter:
11:25. Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
11:26. Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
11:27. By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
11:28. By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
11:29. By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
11:30. By faith the walls of Jericho fell down, by the going round them seven days.
11:31. By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
11:32. And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
11:33. Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
11:34. Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
11:35. Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.
11:36. And others had trial of mockeries and stripes: moreover also of bands and prisons.
11:37. They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
11:38. Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
11:39. And all these, being approved by the testimony of faith, received not the promise:
11:40. God providing some better thing for us, that they should not be perfected without us.
Hebrews Chapter 12
Exhortation to constancy under their crosses. The danger of abusing the graces of the New Testament.
12:1. And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
12:2. Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
12:3. For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
12:4. For you have not yet resisted unto blood, striving against sin.
12:5. And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
12:6. For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
12:7. Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
12:8. But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
12:9. Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
12:10. And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
12:11. Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
12:12. Wherefore, lift up the hands which hang down and the feeble knees:
12:13. And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
12:14. Follow peace with all men and holiness: without which no man shall see God.
12:15. Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
12:16. Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
12:17. For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
He found, etc... That is, he found no way to bring his father to repent, or change his mind, with relation to his having given the blessing to his younger brother Jacob.
12:18. For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
12:19. And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
12:20. For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
12:21. And so terrible was that which was seen, Moses said: I am frighted, and tremble.
12:22. But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
12:23. And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
12:24. And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
12:25. See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
12:26. Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
12:27. And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
12:28. Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
12:29. For our God is a consuming fire.
Hebrews Chapter 13
Divers admonitions and exhortations.
13:1. Let the charity of the brotherhood abide in you.
13:2. And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
13:3. Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
13:4. Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
Or, Let marriage be honourable in all... That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, St. Paul himself would have transgressed it, as he never married. Moreover, those who have already made a vow to God to lead a single life, should they attempt to marry, they would incur their own damnation. 1 Tim. 5. 12.
13:5. Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
13:6. So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
13:7. Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
13:8. Jesus Christ, yesterday, and today: and the same for ever.
13:9. Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
13:10. We have an altar whereof they have no power to eat who serve the tabernacle.
13:11. For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
13:12. Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13:13. Let us go forth therefore to him without the camp, bearing his reproach.
Let us go forth therefore to him without the camp, bearing his reproach... That is, bearing his cross. It is an exhortation to them to be willing to suffer with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man's redemption.
13:14. For, we have not here a lasting city: but we seek one that is to come.
13:15. By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
13:16. And do not forget to do good and to impart: for by such sacrifices God's favour is obtained.
13:17. Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
13:18. Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
13:19. And I beseech you the more to do this, that I may be restored to you the sooner.
13:20. And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
13:21. Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
13:22. And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
13:23. Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
13:24. Salute all your prelates and all the saints. The brethren from Italy salute you.
13:25. Grace be with you all. Amen.
This Epistle is called Catholic or Universal, as formerly were also the two Epistles of St. Peter, the first of St. John and that of St. Jude, because they were not written to any peculiar people or particular person, but to the faithful in general. It was written by the apostle St. James, called the Less, who was also called the brother of our Lord, being his kinsman (for cousins german with the Hebrews were called brothers). He was the first Bishop of Jerusalem. In this Epistle are set forth many precepts appertaining to faith and morals; particularly, that faith without good works will not save a man and that true wisdom is given only from above. In the fifth chapter he publishes the sacrament of anointing the sick. It was written a short time before his martyrdom, about twenty-eight years after our Lord's Ascension.
James Chapter 1
The benefit of tribulations. Prayer with faith. God is the author of all good, but not of evil. We must be slow to anger and not hearers only, but doers of the word. Of bridling the tongue and of pure religion.
1:1. James, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
1:2. My brethren, count it all joy, when you shall fall into divers temptations:
Into divers temptations... The word temptation, in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place: at other times, it is to be understood, tempting, enticing, or drawing others into sin.
1:3. Knowing that the trying of your faith worketh patience
1:4. And patience hath a perfect work: that you may be perfect and entire, failing in nothing.
1:5. But if any of you want wisdom, let him ask of God who giveth to all men abundantly and upbraideth not. And it shall be given him.
1:6. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.
1:7. Therefore let not that man think that he shall receive any thing of the Lord.
1:8. A double minded man is inconstant in all his ways.
1:9. But let the brother of low condition glory in his exaltation:
1:10. And the rich, in his being low: because as the flower of the grass shall he pass away.
1:11. For the sun rose with a burning heat and parched the grass: and the flower thereof fell off, and the beauty of the shape thereof perished. So also shall the rich man fade away in his ways.
1:12. Blessed is the man that endureth temptation: for, when he hath been proved, he shall receive the crown of life which God hath promised to them that love him.
1:13. Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils: and he tempteth no man.
1:14. But every man is tempted by his own concupiscence, being drawn away and allured.
1:15. Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.
1:16. Do not err, therefore, my dearest brethren.
1:17. Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.
1:18. For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.
Some beginning... That is, a kind of first fruits of his creatures.
1:19. You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.
1:20. For the anger of man worketh not the justice of God.
1:21. Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.
1:22. But be ye doers of the word and not hearers only, deceiving your own selves.
1:23. For if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass.
1:24. For he beheld himself and went his way and presently forgot what manner of man he was.
1:25. But he that hath looked into the perfect law of liberty and hath continued therein, not becoming a forgetful hearer but a doer of the work: this man shall be blessed in his deed.
1:26. And if any man think himself to be religious, not bridling his tongue but deceiving his own heart, this man's religion is vain.
1:27. Religion clean and undefiled before God and the Father is this: to visit the fatherless and widows in their tribulation and to keep one's self unspotted from this world.
James Chapter 2
Against respect of persons. The danger of transgressing one point of the law. Faith is dead without works.
2:1. My brethren, have not the faith of our Lord Jesus Christ of glory, with respect of persons.
With respect of persons... The meaning is, that in matters relating to faith, the administering of the sacraments, and other spiritual functions in God's church, there should be no respect of persons; but that the souls of the poor should be as much regarded as those of the rich. See Deut. 1.17.
2:2. For if there shall come into your assembly a man having a golden ring, in fine apparel; and there shall come in also a poor man in mean attire:
2:3. And you have respect to him that is clothed with the fine apparel and shall say to him: Sit thou here well: but say to the poor man: Stand thou there, or: Sit under my footstool:
2:4. Do you not judge within yourselves, and are become judges of unjust thoughts?
2:5. Hearken, my dearest brethren: Hath not God chosen the poor in this world, rich in faith and heirs of the kingdom which God hath promised to them that love him?
2:6. But you have dishonoured the poor man. Do not the rich oppress you by might? And do not they draw you before the judgment seats?
2:7. Do not they blaspheme the good name that is invoked upon you?
2:8. If then you fulfil the royal law, according to the scriptures: Thou shalt love thy neighbour as thyself; you do well.
2:9. But if you have respect to persons, you commit sin, being reproved by the law as transgressors.
2:10. And whosoever shall keep the whole law, but offend in one point, is become guilty of all.
Guilty of all... That is, he becomes a transgressor of the law in such a manner, that the observing of all other points will not avail him to salvation; for he despises the lawgiver, and breaks through the great and general commandment of charity, even by one mortal sin. For all the precepts of the law are to be considered as one total and entire law, and as it were a chain of precepts, where, by breaking one link of this chain, the whole chain is broken, or the integrity of the law consisting of a collection of precepts. A sinner, therefore, by a grievous offence against any one precept, incurs eternal punishment; yet the punishment in hell shall be greater for those who have been greater sinners, as a greater reward shall be for those in heaven who have lived with greater sanctity and perfection.
2:11. For he that said: Thou shalt not commit adultery, said also: Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.
2:12. So speak ye and so do, as being to be judged by the law of liberty.
2:13. For judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment.
2:14. What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?
2:15. And if a brother or sister be naked and want daily food:
2:16. And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?
2:17. So faith also, if it have not works, is dead in itself.
2:18. But some man will say: Thou hast faith, and I have works. Shew me thy faith without works; and I will shew thee, by works, my faith.
2:19. Thou believest that there is one God. Thou dost well: the devils also believe and tremble.
2:20. But wilt thou know, O vain man, that faith without works is dead?
2:21. Was not Abraham our father justified by works, offering up Isaac his son upon the altar?
2:22. Seest thou that faith did cooperate with his works and by works faith was made perfect?
2:23. And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.
2:24. Do you see that by works a man is justified, and not by faith only?
2:25. And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers and sending them out another way?
2:26. For even as the body without the spirit is dead: so also faith without works is dead.
James Chapter 3
Of the evils of the tongue. Of the difference between the earthly and heavenly wisdom.
3:1. Be ye not many masters, my brethren, knowing that you receive the greater judgment.
3:2. For in many things we all offend. If any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.
3:3. For if we put bits into the mouths of horses, that they may obey us: and we turn about their whole body.
3:4. Behold also ships, whereas they are great and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.
3:5. Even so the tongue is indeed a little member and boasteth great things. Behold how small a fire kindleth a great wood.
3:6. And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body and inflameth the wheel of our nativity, being set on fire by hell.
3:7. For every nature of beasts and of birds and of serpents and of the rest is tamed and hath been tamed, by the nature of man.
3:8. But the tongue no man can tame, an unquiet evil, full of deadly poison.
3:9. By it we bless God and the Father: and by it we curse men who are made after the likeness of God.
3:10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
3:11. Doth a fountain send forth, out of the same hole, sweet and bitter water?
3:12. Can the fig tree, my brethren, bear grapes? Or the vine, figs? So neither can the salt water yield sweet.
3:13. Who is a wise man and endued with knowledge, among you? Let him shew, by a good contestation, his work in the meekness of wisdom.
3:14. But if you have bitter zeal, and there be contention in your hearts: glory not and be not liars against the truth.
3:15. For this is not wisdom, descending from above: but earthly, sensual, devilish.
3:16. For where envying and contention is: there is inconstancy and every evil work.
3:17. But the wisdom that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.
3:18. And the fruit of justice is sown in peace, to them that make peace.
James Chapter 4
The evils that flow from yielding to concupiscence and being friends to this world. Admonitions against pride, detraction and the like.
4:1. From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members?
4:2. You covet, and have not: you kill and envy and cannot obtain. You contend and war, and you have not: because you ask not.
4:3. You ask and receive not: because you ask amiss, that you may consume it on your concupiscences.
4:4. Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world becometh an enemy of God.
4:5. Or do you think that the scripture saith in vain: To envy doth the spirit covet which dwelleth in you?
4:6. But he giveth greater grace. Wherefore he saith: God resisteth the proud and giveth grace to the humble.
4:7. Be subject therefore to God. But resist the devil: and he will fly from you.
4:8. Draw nigh to God: and he will draw nigh to you. Cleanse your hands, ye sinners, and purify your hearts, ye double minded.
4:9. Be afflicted and mourn and weep: let your laughter be turned into mourning and your joy into sorrow.
4:10. Be humbled in the sight of the Lord: and he will exalt you.
4:11. Detract not one another, my brethren. He that detracteth his brother, or he that judgeth his brother, detracteth the law and judgeth the law. But if thou judge the law, thou art not a doer of the law, but a judge.
4:12. There is one lawgiver and judge, that is able to destroy and to deliver.
4:13. But who art thou that judgest thy neighbour? Behold, now you that say: To-day or to-morrow we will go into such a city, and there we will spend a year and will traffic and make our gain.
4:14. Whereas you know not what shall be on the morrow.
4:15. For what is your life? It is a vapour which appeareth for a little while and afterwards shall vanish away. For that you should say: If the Lord will, and, If we shall live, we will do this or that.
4:16. But now you rejoice in your arrogancies. All such rejoicing is wicked.
4:17. To him therefore who knoweth to do good and doth it not, to him it is sin.
James Chapter 5
A woe to the rich that oppress the poor. Exhortations to patience and to avoid swearing. Of the anointing the sick, confession of sins and fervour in prayer.
5:1. Go to now, ye rich men: weep and howl in your miseries, which shall come upon you.
5:2. Your riches are corrupted: and your garments are motheaten.
5:3. Your gold and silver is cankered: and the rust of them shall be for a testimony against you and shall eat your flesh like fire. You have stored up to yourselves wrath against the last days.
5:4. Behold the hire of the labourers who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hath entered into the ears of the Lord of Sabaoth.
5:5. You have feasted upon earth: and in riotousness you have nourished your hearts, in the day of slaughter.
5:6. You have condemned and put to death the Just One: and he resisted you not.
5:7. Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth: patiently bearing till he receive the early and latter rain.
5:8. Be you therefore also patient and strengthen your hearts: for the coming of the Lord is at hand.
5:9. Grudge not, brethren, one against another, that you may not be judged. Behold the judge standeth before the door.
5:10. Take, my brethren, for example of suffering evil, of labour and patience, the prophets who spoke in the name of the Lord.
5:11. Behold, we account them blessed who have endured. You have heard of the patience of Job and you have seen the end of the Lord, that the Lord is merciful and compassionate.
5:12. But above all things, my brethren, swear not, neither by heaven, nor by the earth, nor by any other oath. But let your speech be: Yea, Yea: No, No: that you fall not under judgment.
5:13. Is any of you sad? Let him pray: Is he cheerful in mind? Let him sing.
5:14. Is any man sick among you? Let him bring in the priests of the church and let them pray over him, anointing him with oil in the name of the Lord.
Let him bring in, etc... See here a plain warrant of scripture for the sacrament of extreme unction, that any controversy against its institution would be against the express words of the sacred text in the plainest terms.
5:15. And the prayer of faith shall save the sick man. And the Lord shall raise him up: and if he be in sins, they shall be forgiven him.
5:16. Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much.
Confess your sins one to another... That is, to the priests of the church, whom (ver.14) he had ordered to be called for, and brought in to the sick; moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means, that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name.
5:17. Elias was a man passible like unto us: and with prayer he prayed that it might not rain upon the earth. And it rained not for three years and six months.
5:18. And he prayed again. And the heaven gave rain: and the earth brought forth her fruit.
5:19. My brethren, if any of you err from the truth and one convert him:
5:20. He must know that he who causeth a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins.