moveable things as being made, that those Therefore receiving an unmoveable kingdom, we have grace: by the which let us serve pleasing God, with fear and reverence. 29 For our God is a consuming fire. things may remain which are unmoveable. 28 factorum, ut maneant ea, quæ sunt immobilia. Itaque 7 Mementote præpositorum vestrorum qui vobis locuti ΙΟ Habemus altare, de quo edere non habent potestatem, II qui tabernaculo deserviunt. Quorum enim animalium infertur sanguis pro peccato in Sancta per pontificem, 12 horum corpora cremantur extra castra. Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, 13 extra portam passus est. Exeamus igitur ad eum 14 extra castra, improperium ejus portantes. Non enim habemus hic manentem civitatem, sed futuram in15 quirimus. Per ipsum ergo offeramus hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini ejus. 16 Beneficentiæ autem, et communionis nolite oblivisci: Amen. Let the charity of the fraternity abide in 2 you. And hospitality do not forget, for by things present. For he said, I will not leave do confidently say: Our Lord is my helper: I will not fear what man shall do to me. spoken the word of God to you: the end of 7 Remember your Prelates, which have whose conversation beholding, imitate their 9 With various and the same also for ever. 10 We have an altar: whereof they have not power to eat which serve the tabernacle. For is carried into the holies by the high priest, are burned without the camp. 12 For the which thing Jesus also, that he might sanctify the people by his own blood, suffered without the gate. 13 Let us go forth therefore to him without the camp: carrying his reproach. 14 For we have not here a permanent city: but we seek that which is to come. 15 By him therefore let us offer the host of praise always to God, that is to say, the fruit of lips confessing to his name. the bodies of those beasts, whose blood 16 And beneficence and communication do not forget: for with such hosts God is promerited. 17 Obey your Prelates, and be subject to them. For they watch as being to render account for your souls: that they may do this with joy, and not mourning: for this is not expedient for you. 15 Pray for us: for we have confidence that we have a good conscience, willing to converse well in all. 19 And I beseech you the more to do this, that I may the more speedily be restored 20 And the God of peace, which brought out from the dead the great Pastor of the sheep, in the blood of the eternal testament, our Lord Jesus Christ: 21 fit you in all goodness, that you may do his will, doing in you that which may please before him by Jesus Christ: to whom is glory for ever and ever. Amen. to you. 22 And I desire you brethren that you suffer the word of consolation. For in very few words have I written to you. 23 Know you our brother Timothee to be dismissed: with whom (if he come the sooner) I will see you. 24 Salute all your prelates, and all the saints. The brethren of Italy salute you. Grace be with you all. Amen. Rogo autem vos, fratres, ut sufferatis verbum solatii. 22 Etenim perpaucis scripsi vobis. Cognoscite fratrem 23 nostrum Timotheum dimissum: cum quo (si celerius venerit) videbo vos. Salutate omnes præpositos vestros, 24 et omnes sanctos. Salutant vos de Italia fratres. Gratia 25 cum omnibus vobis. Amen. EPISTOLA CATHOLICA JACOBI. JAMES the servant of God and of our Lord JACOBUS Dei et Domini nostri Jesu Christi 1 Jesus Christ, to the twelve tribes that are in dispersion, greeting. servus, duodecim tribubus, quæ sunt in dispersione, salutem. you 2 Esteem it, my brethren, all joy, when Omne gaudium existimate, fratres mei, cum in ten- 2 shall fall into divers tentations: 3 knowing tationes varias incideritis: scientes quod probatio fidei 3 that the probation of your faith worketh Patientia autem opus 4 patience. And let patience have a perfect vestræ patientiam operatur. work: that you may be perfect and entire, perfectum habet: ut sitis perfecti et integri, in nullo failing in nothing. But if any of you lack wisdom, let him ask of God, who giveth to deficientes. Si quis autem vestrum indiget sapientia, 5 all men abundantly, and upbraideth not: and postulet a Deo, qui dat omnibus affluenter, et non imit shall be given him. But let him ask in faith, nothing doubting; for he that doubteth, properat: et dabitur ei. Postulet autem in fide nihil 6 is like to a wave of the sea, which is moved hæsitans: qui enim hæsitat, similis est fluctui maris, and carried about by the wind; 7 therefore let not that man think that he shall receive qui a vento movetur et circumfertur. Non ergo 7 any thing of our Lord. A man double of æstimet homo ille quod accipiat aliquid a Domino. Vir duplex animo inconstans est in omnibus viis suis. 8 mind is inconstant in all his ways. 9 But let the humble brother glory, in his exaltation: 10 and the rich, in his humility, because as the flower of grass shall he pass: 11 for 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. 12 Blessed 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. 13 Let 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. 14 But every one is tempted of his own con cupiscence abstracted and allured. 15 Afterward concupiscence when it hath conceived, bringeth forth sin; but sin when it is consummate, engendereth death. 16 Do not err therefore, my dearest brethren. 17 Every best gift, and every perfect gift, is Glorietur autem frater humilis in exaltatione sua: 9 dives autem in humilitate sua, quoniam sicut flos fœni 10 transibit: exortus est enim sol cum ardore, et arefecit II foenum, et flos ejus decidit, et decor vultus ejus deperiit: ita et dives in itineribus suis marcescet. Beatus vir, 12 qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitæ, quam repromisit Deus diligentibus se. Nemo cum tentatur, dicat, quoniam a Deo tentatur: 13 Deus enim intentator malorum est: ipse autem neminem tentat. Unusquisque vero tentatur, a con- 14 cupiscentia sua abstractus et illectus. Deinde con- 15 cupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem. Nolite itaque errare, fratres mei dilectissimi. 16 Omne datum optimum, et omne donum perfectum 17 309 JAMES I. 18-II. 13. GENERAL KAL LIBR LIBRARY University of lights, with whom is no transmutation, nor MICHIGAN he begotten us by the word of truth, that we desursum est, descendens a Patre luminum, apud from above, descending from the Father of quem non est transmutatio, nec vicissitudinis obum- shadowing of alteration. is Voluntarily hath 18 bratio. Voluntarie enim genuit nos verbo veritatis, 19 ut simus initium aliquod creaturæ ejus. Scitis, fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum, tardus autem ad loquendum, et tardus 20 ad iram. İra enim viri justitiam Dei non operatur. 21 the word, and not hearers only, deceiving yourselves. For if a man be a hearer of but a doer of the work: this man shall be Propter quod abjicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras. 21 For the which thing casting away all 22 Estote autem factores verbi, et non auditores tantum, uncleanness and abundance of malice, in meekness receive the engrafted word, which 23 fallentes vosmetipsos. Quia si quis auditor est verbi, is able to save your souls. But be doers of et non factor: hic comparabitur viro consideranti 24 vultum nativitatis suæ in speculo: consideravit enim 25 se, et abiit, et statim oblitus est qualis fuerit. Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed 26 factor operis, hic beatus in facto suo erit. Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, hujus vana est religio. 27 Religio munda, et immaculata apud Deum et Patrem, hæc est: Visitare pupillos et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo. 2 Fratres mei, nolite in personarum acceptione habere 2 fidem Domini nostri Jesu Christi gloriæ. Etenim si introierit in conventum vestrum vir aureum annulum habens in veste candida, introierit autem et pauper in My brethren, Have not the faith of our sordido habitu. Et intendatis in eum, qui indutus est Lord Jesus Christ of glory in acception of veste præclara, et dixeritis ei: Tu sede hic bene; assembly a man having a golden ring in persons. 2 For if there shall enter into your pauperi autem dicatis: Tu sta illic: aut sede sub goodly apparel, and there shall enter in a scabello pedum meorum: nonne judicatis apud vos- respect to him that is clothed with the poor man in homely attire, 3 and you have metipsos, et facti estis judices cogitationum iniquitatum? goodly apparel, and shall say to him, Sit thou here well: but say to the poor man, 5 Audite, fratres mei dilectissimi, nonne Deus elegit Stand thou there: or sit under my footstool: pauperes in hoc mundo, divites in fide, et heredes do you not judge with yourselves, and are become judges of unjust cogitations? 5 Hear, 6 regni, quod repromisit Deus diligentibus se? Vos my dearest brethren: hath not God chosen autem exhonorastis pauperem. Nonne divites per of the kingdom which God hath promised to the poor in this world, rich in faith, and heirs potentiam opprimunt vos, et ipsi trahunt vos ad judicia? them that love him? But you have disNonne ipsi blasphemant bonum nomen, quod invo- honoured the poor man. Do not the rich oppress you by might: and themselves draw 8 catum est super vos? Si tamen legem perficitis Si tamen legem perficitis re- you to judgments? Do not they blaspheme galem secundum Scripturas: Diliges proximum tuum If notwithstanding you fulfil the royal law the good name that is invocated upon you? 9 sicut teipsum: bene facitis: si autem personas accipitis, according to the scriptures, Thou shalt love peccatum operamini, redarguti a lege quasi trans- if you accept persons, you work sin, reproved IO gressores. Quicumque autem totam legem servaverit, of the Law as transgressors. 10 And whosoII offendat autem in uno, factus est omnium reus. ever shall keep the whole Law, but offendeth Qui in one, is made guilty of all. '11 For he that enim dixit, Non machaberis, dixit et, non occides. said, Thou shalt not commit adultery, said also, Thou shalt not kill. And if thou do Quod si non mochaberis, occides autem, factus es not commit adultery, but shalt kill: thou art 12 transgressor legis. Sic loquimini, et sic facite, sicut made a transgressor of the Law. So speak 13 per legem libertatis incipientes judicari. Judicium the law of liberty. Is For judgment without 13 3 4 7 thy neighbour as thyself, you do well: 9 but and so beginning be mercy to him that hath not done mercy. And mercy exalteth itself above judgment. 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? 15 And if a 18 But some man saith, Thou hast faith, and I have works: shew me thy faith without works: and I will shew thee by works my faith. 19 Thou believest that there is one enim sine misericordia illi, qui non fecit misericordiam: superexaltat autem misericordia judicium. Quid proderit, fratres mei, si fidem quis dicat se habere, 14 opera autem non habeat? Numquid poterit fides salvare eum? Si autem frater et soror nudi sint, et indigeant 15 victu quotidiano, dicat autem aliquis ex vobis illis: Ite 16 in pace, calefacimini et saturamini: non dederitis autem eis, quæ necessaria sunt corpori, quid proderit? Sic 17 brother or sister be naked, and lack daily food: 16 and one of you say to them, Go in et fides, si non habeat opera, mortua est in semetipsa. peace, be warmed and filled: but you give Sed dicet quis: Tu fidem habes, et ego opera habeo: 18 them not the things that are necessary for the body: what shall it profit? 17 So faith ostende mihi fidem tuam sine operibus: et ego osalso, if it have not works, is dead in itself; tendam tibi ex operibus fidem meam. Tu credis 19 quoniam unus est Deus: Bene facis: et dæmones credunt, et contremiscunt. Vis autem scire, o homo 20 inanis, quoniam fides sine operibus mortua est? vain man, that faith without works is idle? Abraham pater noster nonne ex operibus justificatus 21 21 Abraham our father was he not justified est, offerens Isaac filium suum super altare? Vides 22 altar? Seest thou that faith did work with quoniam fides cooperabatur operibus illius: et ex consummate? And the scripture was ful- operibus fides consummata est: et suppleta est Scrip- 23 filled, saying, Abraham believed God, and it tura, dicens: Credidit Abraham Deo, et reputatum was reputed him to justice, and he was est illi ad justitiam, et amicus Dei appellatus est. called the friend of God. Do you see that by works a man is justified: and not by Videtis quoniam ex operibus justificatur homo, et non 24 faith only? 25 And in like manner also Rahab the harlot, was not she justified by ex fide tantum? Similiter et Rahab meretrix, nonne 25 works, receiving the messengers, and putting ex operibus justificata est, suscipiens nuncios, et alia body without the spirit is dead: so also faith via ejiciens? Sicut enim corpus sine spiritu mortuum 26 est, ita et fides sine operibus mortua est. God. Thou doest well: the devils also be lieve and tremble. But wilt thou know, O by works, offering Isaac his son upon the his works and by the works the faith was them forth another way? 26 For even as the without works is dead. great, and are driven of strong winds: yet Nolite plures magistri fieri, fratres mei, scientes 3 quoniam majus judicium sumitis. In multis enim 2 offendimus omnes. Si quis in verbo non offendit: hic Be ye not many masters, my brethren, perfectus est vir, potest etiam freno circumducere knowing that you receive the greater judg. totum corpus. Si autem equis frena in ora mittimus 3 ment. For in many things we offend all. ad consentiendum nobis, et omne corpus illorum If any man offend not in word; this is a perfect man he is able also with bridle to circumferimus. Ecce et naves, cum magnæ sint, et a 4 turn about the whole body. And if we put ventis validis minentur, circumferuntur a modico bits into the mouths of horses that they may obey us, we turn about all their body also. gubernaculo ubi impetus dirigentis voluerit. Ita et 5 And behold, the ships, whereas they be lingua modicum quidem membrum est, et magna exare they turned about with a little stern altat. Ecce quantus ignis quam magnam silvam inwhither the violence of the director will. cendit! Et lingua ignis est, universitas inquitatis. 6 and vaunteth great things. Behold how Lingua constituitur in membris nostris, quæ maculat much fire what a great wood it kindleth? And the tongue is fire, a whole world of totum corpus, et inflammat rotam nativitatis nostræ, iniquity. The tongue is set among our mem- inflammata a gehenna. Omnis enim natura bestiarum, 7 hers, which defileth the whole body, and inflameth the wheel of our nativity, inflamed et volucrum, et serpentium, et ceterorum, domantur, et of hell. 7 For all nature of beasts and fowls domita sunt a natura humana: linguam autem nullus 8 and serpents and of the rest is tamed and hath been tamed by the nature of man. hominum domare potest: inquietum malum, plena $ But the tongue no man can tame, an un- veneno mortifero. In ipsa benedicimus Deum et 9 bless God and the Father: and by it we Patrem: et in ipsa maledicimus homines, qui ad curse men which are made after the simili- similitudinem Dei facti sunt. Ex ipso ore procedit 10 proceedeth blessing and cursing. These benedictio, et maledictio. Non oportet, fratres mei, 5 So the tongue also is certes a little member, quiet evil, full of deadly poison. By it we tude of God. 10 Out of the self-same mouth II hæc ita fieri. Numquid fons de eodem foramine 12 emanat dulcem, et amaram aquam? Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam. 13 things must not be so done, my brethren. hole sweet and sour water? Can, my brethren, the fig tree yield grapes: or the Doth the fountain give forth out of one vine, figs? So neither can the salt water yield sweet. 13 Who is wise and hath knowledge among you? Let him shew by good conversation his working in mildness of wisdom. 14 But if you have bitter zeal, and there be contenliars against the truth; 15 for this is not tions in your hearts: glory not and be not wisdom descending from above: but earthly, sensual, devilish. 16 For where zeal and contention is: there is inconstancy, and every perverse work. 17 But the wisdom that is from above, first certes is chaste: then peaceable, modest, suasible, consenting to the good, full of mercy and good fruits, not judging Quis sapiens et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansue14 tudine sapientiæ. Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et 15 mendaces esse adversus veritatem. Non est enim ista sapientia desursum descendens: sed terrena, animalis, 16 diabolica. Ubi enim zelus et contentio: ibi incon17 stantia, et omne opus pravum. Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonis consentiens, plena misericordia, et fructibus bonis, non judicans, sine simula- justice, in peace is sowed, to them that make 18 tione. Fructus autem justitiæ in pace se minatur, facientibus pacem. 4 Unde bella, et lites in vobis? Nonne hinc? ex concupiscentiis vestris, quæ militant in membris vestris? 2 Concupiscitis, et non habetis: occiditis, et zelatis: et non potestis adipisci: litigatis, et belligeratis, et non 3 habetis, propter quod non postulatis. Petitis, et non accipitis: eo quod male petatis: ut in concupiscentiis 4 vestris insumatis. Adulteri, nescitis quia amicitia hujus mundi, inimica est Dei? Quicumque ergo voluerit amicus esse sæculi hujus, inimicus Dei con5 stituitur. An putatis quia inaniter Scriptura dicat: Ad invidiam concupiscit spiritus qui habitat in vobis? 6 Majorem autem dat gratiam. Propter quod dicit: Deus superbis resistit, humilibus autem dat gratiam. Subditi ergo estote Deo, resistite autem diabolo, et 7 without simulation. 18 And the fruit of peace. From whence are wars and contentions amiss that you may consume it on your : among you? Are they not hereof? of your concupiscences which war in your members? You covet, and have not you kill, and envy, and cannot obtain: you contend and war, and you have not, because you ask not. You ask, and receive not: because you ask concupiscences. 4 Adulterers, know you not that the friendship of this world, is the enemy friend of this world, is made an enemy of saith in vain: To envy doth the spirit covet which dwelleth in you? And giveth greater grace. For the which cause it saith, God humble. of God? Whosoever therefore will be a God. Or do you think that the Scripture resisteth the proud, and giveth grace to the your hearts, ye double of mind. Be miser 10 Be humbled in the sight of our lord, and 7Be subject therefore to God, but resist 8 fugiet a vobis. Appropinquate Deo, et appropinqua-proach to God, and he will approach to you. the Devil, and he will flee from you. 8 Apbit vobis. Emundate manus, peccatores: et purificate Cleanse your hands, ye sinners: and purify 9 corda, duplices animo. Miseri estote, et lugete, et able, and mourn, and weep: let your laughter plorate: risus vester in luctum convertatur, et gaudium be turned into mourning: and joy into sorrow. IO in mororem. Humiliamini in conspectu Domini, et he will exalt you. 11 Detract not one from II exaltabit vos. Nolite detrahere alterutrum, fratres. another, my brethren. He that detracteth from his brother, or he that judgeth his Qui detrahit fratri, aut qui judicat fratrem suum, brother, detracteth from the Law, and judgeth detrahit legi, et judicat legem. Si autem judicas the Law. But if thou judge the Law, thou art not a doer of the Law, but a judge. 12 legem: non es factor legis, sed judex. Unus est legis- 12 For there is one lawmaker and judge, that 13 lator, et judex, qui potest perdere, et liberare. Tu can destroy and deliver. 13 But thou, what art thou that judgest thy neighbour? autem quis es, qui judicas proximum? Ecce nunc qui dicitis: Hodie, aut crastino ibimus în illam civitatem, et faciemus ibi quidem annum, et 14 mercabimur, et lucrum faciemus: qui ignoratis quid 15 erit in crastino. Quæ est enim vita vestra? vapor est ad modicum parens, et deinceps exterminabitur; pro eo ut dicatis: Si Dominus voluerit. Et: Si vixeri Behold now you that say, To-day or tomorrow we will go into that city, and there certes will spend a year, and will traffic, and make our gain (14 who are ignorant what shall be on the morrow. For what is your while, and afterward it shall vanish away) life? It is a vapour appearing for a little 15 for that you should say, If our Lord will |