We have to rejoice in persecution ( but if we be patient, and withal abstain from all mortal sin ) 9 considering how we shall be exalted and crowned for it, when the persecutor ( who enricheth himself with our spoils ) shall fade away. 13 But if any be tempted to fall, or to any other evil, let him not say, God is the author of it, who is the author of all good only. 19 Such points of the Catholic faith we must be content to learn without contradiction and anger, and to do accordingly. 26 Because otherwise we may talk of Religion, but indeed it is no Religion.We haue to reioyce in persecution ( but if we be patient, and withal absteine from al mortal sinne ) 9 considering how we shal be exalted and crowned for it, when the persecutor ( who enricheth him self with our spoiles ) shal fade away. 13 But if any be tempted to fall, or to any other euil, let him not say, God is the author of it, who is the author of al good onely. 19 Such points of the Cath. faith we must be content to learne without contradiction and anger, and to doe accordingly. 26 Because otherwise we may talke of Religion, but in deede it is no Religion.✦
James, the servant of God and of our Lord Jesus Christ, to the twelve tribes that are in dispersion, greeting.IAMES, the seruant of God and of our Lord IESVS Christ, to the twelue tribes that are in dispersion, greeting.✦Jacobus, Dei et Domini nostri Jesu Christi servus, duodecim tribubus, quæ sunt in dispersione, salutem.
2Esteem it, my brethren, all joy, when you shall fall into divers tentationes: enticements to sin; trials, testings:Esteeme it, my brethren, al ioy, when you shal fall into diuers tentations:✦Omne gaudium existimate fratres mei, cum in tentationes varias incideritis :
3knowing that the probatio: proving, trial of your faith worketh patience.knowing that * the probation of your faith worketh patience.✦scientes quod probatio fidei vestræ patientiam operatur.
4And let patience have a perfect work: that you may be perfect and entire, failing in nothing.And let patience haue a perfect worke: that you may be perfect & entire, failing in nothing.✦Patientia autem opus perfectum habet : ut sitis perfecti et integri in nullo deficientes.
5But if any of you lack wisdom, let him ask of God who giveth to all men abundantly, and improperat: reproacheth, casteth a fault in one's teeth not: and it shall be given him.But if any of you lacke wisedom, let him aske of God who giueth to al men aboundantly, and vpbraideth not: and it shal be giuen him.✦Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat : et dabitur ei.
6But let him ask in faith nothing doubting, for he that doubteth, is like to a wave of the sea, which is moved and carried about by the wind.But * let him aske in faith nothing doubting, for he that doubteth, is like to a waue of the sea, which is moued & caried about by the winde.¶✦Postulet autem in fide nihil hæsitans : qui enim hæsitat, similis est fluctui maris, qui a vento movetur et circumfertur :
7therefore let not that man think that he shall receive any thing of our Lord.therfore let not that man thinke that he shal receiue any thing of our Lord.✦non ergo æstimet homo ille quod accipiat aliquid a Domino.
8A man double of mind is inconstant in all his ways.A man double of minde is inconstant in al his waies.✦Vir duplex animo inconstans est in omnibus viis suis.
9But let the humble brother glory, in his exaltation.But let the humble brother glorie, in his exaltation.✦Glorietur autem frater humilis in exaltatione sua :
10and the rich, in his humility, because as the flower of grass shall he pass:and the riche, in his humilitie, because * as the floure of grasse shal he passe:✦dives autem in humilitate sua, quoniam sicut flos fœni transibit ;
11for the sun rose with heat, and parched the grass, and the flower of it fell away, and the beauty of the shape thereof perished: so the rich man also shall wither in his ways.for the sunne rose with heate, & parched the grasse, and the floure of it fel away, and the beautie of the shape thereof perished: so the riche man also shal wither in his waies.✦exortus est enim sol cum ardore, et arefecit fœnum, et flos ejus decidit, et decor vultus ejus deperiit : ita et dives in itineribus suis marcescet.
12Blessed is the man that suffereth tentation: for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him.Blessed is the man that suffereth tentation: for when he hath been proued, he shal receiue the crowne of life, which God hath promised to them that loue him.✦Beatus vir qui suffert tentationem : quoniam cum probatus fuerit, accipiet coronam vitæ, quam repromisit Deus diligentibus se.
13Let no man when he is tempted, say that he is tempted of God. for God is not a tempter of evils, and he tempteth no man.Let no man when he is tempted, say that he is tempted of God. for God is not a tempter of euils, and he tempteth no man.¶✦Nemo cum tentatur, dicat quoniam a Deo tentatur : Deus enim intentator malorum est : ipse autem neminem tentat.
14But every one is tempted of his own concupiscence abstracted and allured.But euery one is tempted of his owne concupiscence abstracted and allured.✦Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus.
15Afterward concupiscence when it hath conceived, bringeth forth sin. but sin when it is consummatum: completed, brought to its full end, engendereth death.Afterward concupiscence when it hath conceiued, bringeth forth sinne. but sinne when it is consummate, ingendreth death.¶✦Deinde concupiscentia cum conceperit, parit peccatum : peccatum vero cum consummatum fuerit, generat mortem.
16Do not err therefore my dearest brethren.Do not erre therefore my deerest brethren.✦Nolite itaque errare, fratres mei dilectissimi.
17Every best gift, and every perfect gift, is from above, descending from the Father of lights, with whom is no transmutation, nor shadowing of alteration.Euery best gift, and euery perfect gift, is from aboue, descending from the Father of lightes, with whom is no transmutation, nor shadowing of alteration.✦Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio.
18Voluntarily hath he begotten us by the word of truth, that we may be some beginning of his creature.Voluntarily hath he begotten vs by the word of truth, that we may be some beginning of his creature.✦Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ ejus.
19You know my dearest brethren, And let every man be swift to hear: but slow to speak, and slow to anger.¶You know my deerest brethren, And * let euery man be swift to heare: but slow to speake, and slow to anger.✦Scitis, fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum : tardus autem ad loquendum, et tardus ad iram.
20For the anger of man worketh not the justice of God.For the anger of man worketh not the iustice of God.✦Ira enim viri justitiam Dei non operatur.
21For the which thing casting away all uncleanness and abundance of malice, in meekness receive the insitum: implanted, ingrafted word, which is able to save your souls.For the which thing casting away al vncleannesse and aboundance of malice, in meekenesse receiue the engraffed word, which is able to saue your soules.✦Propter quod abjicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
22But be doers of the word, and not hearers only, deceiving your selves.¶ But * be doers of the word, and not hearers only, deceauing your selues.✦Estote autem factores verbi, et non auditores tantum : fallentes vosmetipsos.
23For if a man be a hearer of the word, and not a doer: he shall be compared to a man beholding the countenance of his nativity in a glass.For if a man be a hearer of the word, and not a doer: he shal be compared to a man beholding the countenance of his natiuitie in a glasse.✦Quia si quis auditor est verbi, et non factor, hic comparabitur viro consideranti vultum nativitatis suæ in speculo :
24For he considered himself, and went his way, and by and by oblitus est: forgot what an one he was.For he considered him self, and went his way, and by and by forgat what an one he was.✦consideravit enim se, et abiit, et statim oblitus est qualis fuerit.
25But he that hath looked in the law of perfect liberty, and hath remained in it, not made a forgetful hearer, but a doer of the work: this man shall be blessed in his deed.But he that hath looked in the law of perfect libertie, and hath remained in it, not made a forgetful hearer, but a doer of the worke: this man shal be blessed in his deede.¶✦Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis : hic beatus in facto suo erit.
26And if any man think himself to be religious, not bridling his tongue, but seducing his heart: this man's religion is vain.And if any man thinke him self to be religious, not bridling his tong, but seducing his hart: this mans religion is vaine.✦Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, hujus vana est religio.
27Religion clean and unspotted with God and the Father, is this, to visit pupillos: schoolchildren; orphans, fatherless wards and widows in their tribulation: and to keep himself unspotted from this world.Religion cleane and vnspotted with God and the Father, is this, to visite pupilles and widowes in their tribulation: & to keepe him self vnspotted from this world.¶✦Religio munda et immaculata apud Deum et Patrem, hæc est : visitare pupillos et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo.
Annotationsfrom the original 1582 Rheims New Testament
6Ask in faith nothing doubting. The Protestants would prove by this, that no man ought to pray without assurance that he shall obtain that which he asketh. Where the Apostle meaneth nothing else, but that the asker of lawful things may not either mistrust God's power and ability, or be in diffidence and despair of his mercy: but that our doubt be only in our own unworthiness or undue asking.Aske in faith nothing doubting. The Protestants would proue by this, that no man ought to pray without assurance that he shal obtaine that which he asketh. Where the Apostle meaneth nothing els, but that the asker of lawful things may not either mistrust Gods power and habilitie, or be in diffidence and despaire of his mercie: but that our doubt be onely in our owne vnworthinesse or vndue asking.
13Let no man say that he is tempted of God. We see by this, that when the Scriptures (as in the Pater noster and other places) seem to say, that God doth sometimes tempt us, or lead us into tentation: they mean not, that God is any ways the author, causer, or mover of any man to sin, but only by permission, and because by his gracious power he keepeth not the offender from tentations. Therefore the blasphemy of Heretics, making God the author of sin, is intolerable. See S. Aug. ser. 9 de divers. c. 9.Let no man say that he is tempted of God. We see by this, that when the Scriptures (as in the Pater noster and other places) seeme to say, that God doth sometimes tempt vs, or leade vs into tentation: they meane not, that God is any waies the author, causer, or mouer of any man to sinne, but onely by permission, and because by his gratious power he keepeth not the offender from tentations. Therfore the blasphemie of Heretikes, making God the author of sinne, is intolerable. See S. August. ser. 9 de diuers. c. 9.
13God is not a tempter of evils. The Protestants as much as they may, to diminish the force of the Apostle's conclusion against such as attribute their evil tentations to God (for other tentations God doth send to try men's patience and prove their faith) take and translate the word passively, in this sense, that God is not tempted by our evils. Where most constantly to the letter and circumstance of the words before and after, and as agreeably to the Greek, it should be taken assuredly as it is in the Latin, that God is no tempter to evil: for being taken passively, there is no coherence of sense to the other words of the Apostle.God is not a tempter of euils. The Protestants as much as they may, to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God (for other tentations God doth send to trie mens patience and proue their faith) take and translate the word passiuely, in this sense, that God is not tempted by our euils. Where most constantly to the letter and circumstance of the wordes before & after, & as agreably * to the Greeke, it should be taken assuredly as it is in the Latin, that God is no tempter to euil: for being taken passiuely, there is no coherence of sense to the other wordes of the Apostle.
15Concupiscence when it hath conceived. Concupiscence (we see here) of itself is not sin, as Heretics falsely teach: but when by any consent of the mind we do obey or yield to it, then it is sin engendered and formed in us.Concupiscence when it hath conceiued. Concupiscence (we see here) of it self is not sinne, as Heretikes falsely teach: but when by any consent of the minde we do obey or yeld to it, then it is sinne ingendred and formed in vs.
15Sin consummate engendereth death. Here we see that not all sin nor all consent unto concupiscence is mortal or damnable, but when it is consummate, that is, when the consent of man's mind fully and perfectly yieldeth to the committing or liking of the act or motion whereunto concupiscence moveth or inciteth us.Sinne consummate ingendreth death. Here we see that not al sinne nor al consent vnto concupiscence is mortal or damnable, but when it is consummate, that is, when the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion whervnto concupiscence moueth or inciteth vs.
25The law of perfect liberty. The law of the Gospel and grace of Christ, is called the law of liberty, in respect of the yoke and burden of the old carnal ceremonies, and because Christ hath by his blood of the new Testament delivered all that obey him, from the servitude of sin and the Devil. But not as the Libertines and other Heretics of this time would have it, that in the new Testament every man may follow his own liking and conscience, and may choose whether he will be under the laws and obedience of Spiritual or Temporal Rulers, or no.The law of perfect libertie. The law of the Gospel and grace of Christ, is called the law of libertie, in respect of the yoke and burden of the old carnal ceremonies, and because Christ hath by his bloud of the new Testament deliuered al that obey him, from the seruitude of sinne and the Diuel. But not as the Libertines and other Heretikes of this time would haue it, that in the new Testament euery man may folow his owne liking and conscience, & may choose whether he wil be vnder the lawes and obedience of Spiritual or Temporal Rulers, or no.
27Religion clean. True religion standeth not only in talking of the Scriptures, or only faith, or Christ's justice: but in purity of life, and good works, specially of charity and mercy done by the grace of Christ. This is the Apostolical doctrine, and far from the Heretical vanity of this time.Religion cleane. True religion standeth not only in talking of the Scriptures, or onely faith, or Christes iustice: but in puritie of life, and good workes, specially of charitie and mercie done by the grace of Christ. This is the Apostolical doctrine, and far from the Heretical vanitie of this time.
The reading text follows the 1582 first edition. Facsimile available in two scans.