The Rheims New Testament (1582) — James
The Catholic (general) Epistle of Saint James, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. A note printed under the heading defends the name "Catholike" for this and the following Epistles. The page gives the edition's argument of the book, all 5 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow every chapter.
The Argument
THE ARGVMENT OF THE EPISTLE OF S. IAMES.
THIS Epiſtle (as the reſt folovving) is directed ſpecially, as S. Augustine ſaith, againſt the errour of only faith, vvhich ſome held at that time alſo, by miſconſtruing S. Paules vvordes. Yea not only that, but many other errours (vvhich then alſo vvere annexed vnto it, as they are novv) doth this Apoſtle here touche expreſly.
He ſaith therfore, that not only faith, but alſo good vvorkes are neceſſarie: that not only faith, but alſo good vvorkes do iuſtifie: that they are actes of Religion, or ſeruice and vvorſhip of God: that to keepe al the commaundements of God, and ſo to abſtaine from al mortal ſinne, is not impoſsible, but neceſſarie: that God is not author of ſinne, no not ſo much as of tentation to ſinne: that vve muſt ſtay our ſelues from ſinning, vvith feare of our death, of the Iudgement, of hel: and ſtirre our ſelues to doing of good, vvith our revvard that vve ſhall haue for it in heauen. Theſe pointes of the Catholike faith he commendeth earneſtly vnto vs, inueighing vehemently againſt them that teach the cōtrarie errors. Hovvbeit he doth vvithal admoniſh not to neglect ſuch, but to ſeeke their conuerſion, ſhevving them hovv meritorious a thing that is. Thus then he exhorteth generally to all good vvorkes, & dehorteth from al ſinne. but yet alſo namely to certaine, & from certaine: as, from acception of perſons, from detraction and raſh iudging, from concupiſcēce and loue of this vvorld, from ſvvearing: and, to praier, to almes, to humilitie, confeſsion and penance: but moſt copiouſly to patience in perſecution.
Novv, vvho this Iames vvas: It is not be, vvhoſe feaſt the Church keepeth the 25 of Iulie, vvhich vvas S. Iohns brother, and vvhoſe martyrdom vve haue Act. 12. but he, vvhom the Church vvorſhippeth the firſt of Maie, vvho is called Frater Domini, our lordes brother, and brother to Iude, and vvhich vvas the firſt Biſhop of Hieruſalem, of vvhom vve reade Act. 15 & 21. and alſo Gal. 2. of vvhoſe vvonderful auſteritie and puritie of life, the Eccleſiaſticall ſtories do report. Euſeb. li. 2. c. ⟨illegible⟩2. Hiero. in Catalogo. [Margin: Vvhich Iames vvrote this epiſtle.]
Therfore as the old High-prieſt had povver and charge ouer the Ievves, not only in Hieruſalem and Iurie, but alſo diſperſed in other Countries (as vve vnderſtand Act. 9. v. 1, & 2.) ſo S. Iames likevviſe, being Biſhop of Hieruſalem, and hauing care not only of thoſe Ievves vvith vvhom he vvas reſident there in Iurie, but of al the reſt alſo, vvriteth this Epiſtle, To the tvvelue tribes that are in diſperſion. and in them, to al Chriſtians vniuerſally diſperſed through the vvorld. [Margin: I⟨illegible⟩. 1.]
[Margin, at the head of the book: The Church readeth theſe Catholike or Canonical Epiſtles in order at Mattins, frō the 4 Sūday after Eaſter vntil Vvhitſunday.]
Note on the Title
Catholike Epiſtle.] The vvord Catholike though in the title of this Epiſtle & the reſt folovving (called The Catholike Epiſtles) it be not vvholy in the ſame ſenſe, as it is in the Creede: yet the Proteſtants ſo feare and abhorre the vvord altogether, that in ſome of their Bibles they leaue it cleane out, although it be in the Greeke, and in ſome they had rather tranſlate ridiculouſly thus, The general Epiſtle &c. vvhereas theſe are famouſly knovven and * ſpecified in antiquitie, by the name of Catholike Epiſtles, for that they are vvritten to the vvhole Church, not to any peculiar people or perſon, as S. Paules are. [Margin: The Proteſtants abhorre the vvord Catholike. · Euſeb. li. 2. hiſt. c. 22.]
Chapter 1
Vve haue to reioyce in perſecution (but if vve be patient, and vvithal abſteine from al mortal ſinne) 9 conſidering hovv vve ſhal be exalted and crovvned for it, vvhen the perſecutor (vvho enricheth him ſelf vvith our ſpoiles) ſhal fade avvay. 13 But if any be tempted to fall, or to any other euil, let him not ſay, God it the author of it, vvho is the author of al good onely. 19 Such points of the Ca⟨illegible⟩-faith vve muſt be content to learne vvithout contradiction and anger, and to doe accordingly. 26 Becauſe othervviſe vve may talke of Religion, but in deede it is no Religion.
1 IAMES the ſeruant of God and of our Lord IESVS Chriſt, to the tvvelue tribes that are in diſperſion, greeting.
2 Eſteeme it, my brethren, al ioy, vvhen you ſhal fall into diuers tentatiōs:
3 knovving that * the probatiō of your faith vvorketh patience.
4 And let patience haue a perfect vvorke: that you may be perfect & entire, failing in nothing.
5 But if any of you lacke vviſedom, let him aſke of God who giueth to al men aboundantly, and vp braideth not: and it ſhal be giuen him.
6 But * let him ⟨illegible⟩ aſke in faith nothing doubting▪ for he that doubteth, is like to a vvaue of the ſea, vvhich is moued & caried about by the vvinde.
7 therfore let not that man thinke that he ſhal receiue any thing of our Lord.
8 A man double of minde is inconſant in al his vvaies.
9 But let the humble brother glorie, in his exaltation.
10 and the riche, in his humilitie, becauſe * as the floure of graſſe ſhal he paſſe:
11 for the ſunne roſe vvith heate, & parched the graſſe, and the floure of it fel avvay, and the beautie of the ſhape thereof periſhed: ſo the riche man alſo ſhal vvither in his vvaies.
12 Bleſſed is the man ſuffereth tentation: for vvhen he hath been proued, he ſhal receiue the crovvne of life, vvhich God hath promiſed to them that loue him. ⊢
13 ″ Let no man vvhen he is tempted, ſay that he is tempted no man.
14 But euery one is tempted of his ovvne cōcupiſcence abſtracted and allured.
15 Aftervvard ″ concupiſcence vvhen it hath cōceiued, bringeth forth ſinne. but ″ ſinne vvhen it is conſummate, ingendreth death.
16 Do not erre therfore my deereſt brethren.
17 Euery beſt gift, and euery perfect gift, is from aboue, deſcending from the Father of lightes, vvith vvhom is no tranſmutation, nor ſhadovving of alteration.
18 Voluntarily hath he begotten vs by the vvord of truth, that vve may be ſome beginning of his creature. ⊢
19 You knovv my deereſt brethren, And * let euery man be ſvvift to heare: but ſlovv to ſpeake, and ſlovv to anger.
20 For the anger of man vvorketh not the iuſtice of God.
21 For the vvhich thing caſting avvay al vncleanneſſe and aboundance of malice, in meekeneſſe receiue the engraffed vvord, vvhich is able to ſaue your ſoules. ⊢
22 But * be doers of the vvord, and not hearers only, deceauing your ſelues.
23 For if a man be a hearer of the vvord, and not a doer: he ſhal be compared to a man beholding the countenance of his natiuitie in a glaſſe.
24 For he conſidered him ſelf, and vvent his vvay, and by and by forgat vvhat an one he vvas.
25 But he that hath looked in ″ the lavv of perfect libertie, and hath remained in it, not made a forgetful hearer, but a doer of the vvorke: this man ſhal be bleſſed in his deede.
26 And if any man thinke him ſelf to be religious, not bridling his tong, but ſeducing his hart: this mans religion is vaine.
27 ″ Religion cleane and vnſpotted vvith God and the Father, is this, to viſite pupilles and vvidovves in their tribulation: & to keepe him ſelf vnſpotted from this vvorld. ⊢
Marginal notes to Chapter 1
- v. 2 The Epiſtle for a Martyr.
- v. 3 Ro. 5, 3.
- v. 6 Mat. 21, 22.
- v. 6 Mar. 11, 24.
- v. 9 Pſ. 102, 15. Eccl. 14, 18.
- v. 10 Eſ. 4, 6,
- v. 11 1 Pet. 1, 24.
- v. 11 The Epiſtle for a Martyr that is a Biſhop.
- v. 12 Iob 5, 17.
- v. 14 ⸬ The groūd of tētation to ſinne, is our cōcupiſcence, & not God.
- v. 16 The Epiſtle on the 4 Sunday after Eaſter.
- v. 18 Prou. 17 27.
- v. 21 The Epiſtle on the 5 Sunday after Eaſter.
- v. 21 Mat. 7, 21.
- v. 23 Ro. 2, 13.
- v. 25 ⸬ Beatitude or ſaluation conſiſteth in vvel vvorking.
Annotations to Chapter 1
ANNOTATIONS CHAP. I.
6. Aſke in faith nothing doubting.] The Proteſtants vvould proue by this, that no man ought to pray vvithout aſſurance that he ſhal obtaine that vvhich he aſketh. Where the Apoſtle meaneth nothing els, but that the aſker of lavvful things may not either miſtruſt Gods povver and hability or be in diffidence and deſpaire of his mercie: but that our doubt be onely in our ovvne vnworthineſſe or vndue aſking. [Margin: Vvhat faith is required in praier.]
13. Let no man ſay that he is tempted of God.] Vve ſee by this, that vvhen 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 vvaies the author, cauſer, or mouer of any man to ſinne, but onely by permiſſion, and becauſe by his gratious povver he keepeth not the offender from tentations. Therfore the blaſphemie of Heretike, making God the author of ſinne, is intolerable. See S. Auguſt. ſer. 9. de diuerſ. c. 9. [Margin: God is not author of euil.]
13. 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 vvord paſſuely, in this ſenſe, that God is not tempted by our euils. Vvhere more conſonantly to the letter and circumſtance of the vvordes before & after, & as agreably to the Greeke, it ſhould be taken actiuely 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 vvordes of the Apoſtle. [Margin: Partial and vvilful tranſlation. · * ⟨non-Latin script⟩.]
15. Concupiſcence vvhen it hath conceiued.] Concupiſcence (vve ſee here) of it ſelf is not ſinne, as Heretikes falſely teach: but vvhen by any conſent of the minde vve do obey or yeld to it, then is ſinne ingendred and formed in vs. [Margin: Concupiſcēce of it ſelf no ſinne.]
15. Sinne conſummate ingendreth death.] Here vve ſee that not al ſinne nor al conſent vnto concupiſcence is mortal or damnable, but vvhen it is conſummate, that is, vvhen the conſent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiſcence moueth or inciteth vs. [Margin: Not euery ſinne mortal.]
25. The lavv of perfect libertie.] The lavv of the Goſpel and grace of Chriſt, is called the lavv of libertie, in reſpect of the yoke and burden of the old carnal ceremonies, and becauſe Chriſt hath by his bloud of the nevv Teſtament deliuered all that obey him, from the ſeruitude of ſinne and the Diuel. But not as the Libertines and other Heretikes of this time vvould haue it, that in the nevv Teſtament euery man may follovv his ovvne liking and conſcience, & may chooſe vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers, or no. [Margin: Vvhat is the lavv of libertie in the Nevv Teſtament.]
27. Religion cleane.] True religion ſtandeth not onely in talking of the Scriptures, or onely faith, or Chriſtes iuſtice: but in puritie of life, and good vvorkes, 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. [Margin: Good vvorkes a part of mans iuſtice.]
Chapter 2
Againſt acception of perſon. 10 From al and euery ſinne vve muſt abſteine, hauing in al our vvordes and deedes, the Iudgement before our eies: vvherein vvorkes of mercie ſhal be required of vs, 14 and onely faith ſhal not auaile vs. 18 And that the Catholike by his vvorkes ſhevveth that he hath faith: vvhereas the Heretikes hath no more faith than the Diuel, talke he of faith neuer ſo much, and of iuſtification thereby onely, by the example of Abraham Ro. 4. Abraham in deede vvas iuſtified by vvorkes alſo, 25 and likevviſe Rahab.
1 MY brethren, Haue not the faith of our Lord IESVS Chriſt of glorie ″ in acception of perſons.
2 For if there ſhal enter into your aſſemblie a man hauing a golden ring in goodly appareil, and there ſhal enter in a poore man in homely attire,
3 & you haue reſpect to him that is clothed vvith the goodly apparell, and ſhal ſay to him, Sitte thou here vvel: but ſay to the poore man, Stand thou there: or ſitte vnder my foote-ſtoole:
4 do you not iudge vvith your ſelues, and are become iudges of vniuſt cogitations?
5 Heare my deereſt brethren: hath not God choſen the poore in this vvorld, riche in faith, and heires of the kingdom vvhich God hath promiſed to them that loue him?
6 But you haue diſhonoured the poore mā. Do not the riche oppreſſe you by might: and them ſelues dravv you to iudgements?
7 Doe not they blaſpheme the good name that is inuocated vpon you?
8 If not-vvithſtanding you fulfil the roial lavv according to the ſcriptures, Thou ſhalt loue thy neighbour as thy ſelf, you doe vvel:
9 but if you accept perſons, you vvorke ſinne, reproued of the Lavv as tranſgreſſours.
10 And * vvhoſoeuer ſhal keepe the vvhole Lavv, but offendeth in one: ″ is made guilty of al.
11 For he that ſaid, Thou ſhalt not commit aduoutrie, ſaid alſo, Thou ſhalt not kil. And if thou doe not commit aduoutrie, but ſhalt kil: thou art made a tranſgreſſour of the Lavv.
12 So ſpeake ye, and ſo doe, as beginning to be iudged by the lavv of libertie.
13 For ″ iudgement vvithout mercie to him that hath not done mercie. And mercie exalteth it ſelf aboue iudgement.
14 ″ Vvhat ſhal it profit my brethren, if a man ſay he hath faith: but hath not vvorkes? Shal faith be able to ſaue him?
15 And * if a brother or ſiſter be naked, & lacke daily foode:
16 and one of you ſay to them, Goe in peace, be vvarmed & filled: but you giue them not the things that are neceſſarie for the bodie: vvhat ſhal it profit?
17 So faith alſo, if it haue not vvorkes, is dead in it ſelf.
18 But ſome man ſaith, Thou haſt faith, and I haue vvorkes: ſhevv me thy faith vvithout vvorkes: & I vvil ſhevv thee by vvorkes my faith.
19 Thou beleeueſt that there is one God. Thou doeſt vvel: the deuils alſo beleeue and tremble.
20 But vvilt thou knovv ô vaine man, that faith vvithout vvorkes is idle'?
21 ″ Abraham our father vvas he not iuſtified by vvorkes, * offering Iſaac his ſonne vpon the altar?
22 Seeſt thou that ″ faith did vvorke vvith his vvorkes: and by the vvorkes the faith vvas conſummate?
23 And the Scripture vvas fulfilled, ſaying, Abraham beleeued God, and it vvas reputed him to iuſtice, and he vvas called ″ the freende of God.
24 Do you ſee that by vvorkes a man is iuſtified: & ″ not by faith only?
25 And in like maner alſo * ″ Rahab the harlot, vvas not ſhe iuſtified by vvorkes, receiuing the meſſengers, and putting them forth an other vvay?
26 For euen as the bodie vvithout the ſpirit is dead: ſo alſo ″ faith vvithout vvorkes is dead.
Marginal notes to Chapter 2
- v. 1 Leu. 19, 15. Deu. 1, 16.
- v. 1 Pro. 24, 23. Eccl. 42, 1.
- v. 8 Leu. 19, 18. Mat. 22, 39.
- v. 9 Rom. 13.
- v. 10 Leu. 19, 37. Deu. 1, 18.
- v. 13 ᶜ ⟨non-Latin script⟩
- v. 15 Io. 3, 17
- v. 20 ⸬ He ſpeaketh to al heretikes that ſay, faith onely without vvorkes doth iuſtifie, calling them vaine men, and comparing them to Diuels.
- v. 20 ` dead
- v. 21 Gen. 22, 10.
- v. 22 Gen. 15, 6. Ro. 4, 3. Gal. 3
- v. 25 Ioſ. 2, 1. 18. and 6, 22.
Annotations to Chapter 2
ANNOTATIONS CHAP. II.
1. In acception of perſons.] The Apoſtle meaneth not, as the Anabaptiſts and other ſeditious perſons ſometime gather hereof, that there ſhould be no difference in Commonvveales or aſſemblies, betvvixt the Magiſtrate and the ſubiect, the free man and the bond, the riche and the poore, betvvixt one degree and an other. for, God and nature, and the neceſſitie of man, haue made ſuch diſtinctions, and men are bound to obſerue then. But it is meant onely, or ſpecially, that in ſpiritual giftes and graces, in matters of faith, Sacraments, and ſaluation, and beſtovving the ſpiritual functions and charge of foule, vve muſt eſteeme of a poore man or a bond man, no leſſe then of the rich man and the free, then of the Prince or the Gentleman: becauſe as Chriſt him ſelf calleth all, and endueth al ſorts vvith his graces: ſo in ſuch and the like things vve muſt not be partial, but count al to be fellovves, brethren, and members of one head. And therfore the Apoſtle ſaith vvith a ſpecial clauſe, That vve ſhould not hold or haue the Chriſtian faith vvith or in ſuch differences or partialities. [Margin: Scripture abuſed by the Anabaptiſtes to make no diſtinction of perſons. · Vvhat the Apoſtle meaneth by acception of perſons.]
10. Is made guilty of al.] He meaneth not, that vvhoſoeuer is a theefe, is alſo a murderer, or that euery murderer is an aduouterer alſo: or that al ſinnes be equal, according to the Stoïkes and the Hereſie of Iouinian: much leſſe, that he ſhal haue as great damnation that tranſgreſſeth one commaundement, as if he had offended againſt euery precept. but the ſenſe is, that it ſhal not auaile him to ſaluation, that he ſeemeth to haue kept certaine and not broken al the commaundements: ſeeing that any one tranſgreſſion of the Lavv, proueth that he hath not obſerued the vvhole, vvhich he vvas bound to do, ſo far as is required, and as is poſſible for a man in this life. S. Auguſtine diſputing profoundly in his 29 Epiſtle to S. Hierom, of this place of S. Iames, expoundeth it thus: that he vvhich offendeth in one, that is, againſt the general and great commaundement of loue or charitie (becauſe it is in maner al, as being the ſumme of al, the plentitude of the lavv, and the perfection of the reſt) breaketh after a ſort and tranſgreſſeth al, no ſinne being committed but either againſt the loue of God, or of our neighbour. [Margin: How he that offendeth in one commaundement, is guilty of al.]
13. Iudgement vvithout mercie.] Nothing giueth more hope of mercie in the next life, then the vvorkes of almes, charitie, and mercie, done to our neighbours in this life. Neither ſhal any be vſed vvith extreme rigour in the next vvorld, but ſuch as vſed not mercie in this vvorld. Auguſt. de pec. merit. li. 2. c. 3. Vvhich is true, not onely in reſpect of the iudgement to euerlaſting damnation, but alſo of the temporal chaſtiſement in Purgatorie, as S. Auguſtine ſignifieth, declaring that our venial ſinnes be vvaſhed avvay in this vvorld vvith daily vvorkes of mercie, vvhich othervviſe ſhould be chaſtiſed in the next. See epiſt. 29. aforeſaid in ſine. and li. 21 de Ciu. Dei c. 17 in fine. [Margin: Vvorkes of mercie exceding grateful to God. · The proud & impudent dealing of the heretikes againſt this Epiſtle; becauſe it is ſo plaine againſt only ſaith.]
14. What ſhal it profite, if a man ſay he hath faith?] This vvhole paſſage of the Apoſtle is ſo cleere againſt iuſtification or ſaluation by onely faith, damnably defended by the Proteſtants, and ſo euident for the neceſſitie, merite, & concurrence of good vvorkes, that their firſt author Luther and ſuch as exactly folovv him, boldly (after the maner of Heretikes) vvhen they can make no ſhift nor falſe gloſe for the text, deny the booke to be Canonical Scripture. But Caluin and his companions diſagreing vvith their Maiſters, confeſſe it to be holy Scripture. but their ſhiftes and fond gloſes for anſvver of ſo plaine places, be as impudent as the denying of the Epiſtle vvas in the other. vvho vvould neuer haue denied the booke, thereby to ſhevv them ſelues Heretikes, if they had thought thoſe vulgar euaſions that the Zuinglians and Caluiniſts do vſe (vvhereof they vvere not ignorant) could haue ſerued. In both ſortes the Chriſtian Reader may ſee, that al the Heretikes vaunting of expreſſe Scriptures & the vvord of God, is no more but to delude the vvorld. vvhereas in deede, be the Scriptures neuer ſo plaine againſt them, they muſt either be vvreſted to ſound as they ſay, or els they muſt be no Scriptures at all. And to ſee Luther, Caluin, Beza, & their fellovves, ſitte as it vvere in iudgement of the Scriptures, to allovv or diſallovv at their pleaſures, it is the moſt notorious example of Heretical pride & miſerie that can be. See their prefaces and cenſures vpon this Canonical Epiſtle, the Apocalypſe, the Machabees, and other.
21. Abraham vvas he not iuſtified by vvorkes?] It is much to be noted that S. Auguſtine in his booke de fide & operibus c. 14. vvriteth, that the hereſie of onely faith iuſtifying or ſauing, vvas an old Hereſie euen in the Apoſtles time, gathered by the falſe interpretation of ſome of S. Paules profound diſputation in the Epiſtle to the Romans, vvherein he commended ſo highly the faith in Chriſt, that they thought good vvorkes vvere not auilable: adding further, that the other three Apoſtles, Iames, Iohn, and Iude, did of purpoſe vvrite ſo much of good vvorkes, to correct the ſaid errour of onely faith, gathered by the miſconſtruction of S. Paules vvordes. Yea vvhen S. Peter (Ep. 2 c. 3.) vvarneth the faithful that many things be hard in S. Paules vvritings, and of light vnlearned men miſtaken to their perdition: the ſaid S. Auguſtine affirmeth, that he meant of his diſputation concerning faith, vvhich ſo many Heretikes did miſtake to condemne good vvorkes. And in the preface of his commentarie vpon the 31 Pſalme, he vvarneth al men, that this deduction vpon S. Paules ſpeache, Abraham vvas iuſtified by faith, therfore vvorkes be not neceſſarie to ſaluation: is the right vvay to the gulfe of Hel and damnation. [Margin: Only faith, an old hereſie. · S. Iames & the reſt inculcate good vvorkes againſt the errour of only faith falſely gathered of S. Paules vvordes. · Ioco citate.]
And laſtly (vvhich is in it ſelf very plaine) that vve may ſee this Apoſtle did purpoſely thus commend vnto vs the neceſſitie of good vvorkes, and the inanity aud inſufficiencie of onely faith, to correct the errour of ſuch as miſconſtrued S. Paules vvordes for the ſame the ſaid holy Doctor noteth that of purpoſe he tooke the very ſame example of Abraham, vvhom S. Paul ſaid to be iuſtified by faith, and declareth that he vvas iuſtified by good vvorkes, ſpecifying the good vvorke for vvhich he vvas iuſtified and bleſſed of God, to vvitte, his obedience and immolation of his onely ſonne. But hovv S. Paul ſaith that Abraham vvas iuſtified by faith, ſee the Annotations vpon that place. Ro. 4. v. 1. [Margin: S. Auguſtines vvhole diſputation in this poīt very notable, & directly againſt only faith. · * Li. 83 q. q. 76.]
22. Faith did vvorke vvith.] Some Heretikes hold, that good vvorkes are pernicious to ſaluation and iuſtification: other, that though they be not hurtful but required, yet they be no cauſes or vvorkers of ſaluation, much leſſe meritorious, but are as effectes and fruites iſſuing neceſſarily out of faith. Both vvhich fictions, falſhods, and flightes from the plaine truth of Gods vvord, are refuted by theſe vvordes, vvhen the Apoſtle ſaith, That faith vvorketh together vvith good vvorkes: making faith to be a coadiutor or cooperator vvith vvorkes, and ſo both ioyntly concurring as cauſes and vvorkers of iuſtification: yea aftervvard he maketh vvorkes the more principal cauſe, vvhen he reſembleth faith to the body, and vvorkes to the ſpirit or life of man. [Margin: Hereſies againſt good vvorkes. · Workes cōcurre vvith faith as cauſe of iuſtification.]
23. The frend of God.] By this alſo an other falſe and friuolous euaſion of the Heretikes is ouertaken, vvhen they feine, that the Apoſtle here vvhen he ſaith, vvorkes do iuſtifie, meaneth that they ſhew vs iuſt before men, and auaile not to our iuſtice before God. For the Apoſtle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God, and therfore vvas not (as the Heretikes ſay) by his vvorkes approued iuſt before man onely. [Margin: Workes make vs iuſt in deede before God.]
24. Not by faith onely.] This propoſition or ſpeache is directly oppoſite or contradictorie to that vvhich the Heretikes hold. For the Apoſtle ſaith, Man is iuſtified by good workes, and not by faith only. but the Heretikes ſay, Man is not iuſtified by good vvorkes, but by faith only. Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames ſpeache and S. Paules. for though S. Paul ſay, man is iuſtified by faith, yet he neuer ſaith, by faith onely, nor euer meaneth by that faith vvhich is alone, but alvvaies by that faith vvhich vvorketh by charitie, as he expoundeth him ſelf. Though concerning vvorkes alſo, there is a difference betwixt the firſt iuſtification, vvhereof S. Paul ſpecially ſpeaketh: and the ſecond iuſtification, vvhereof S. Iames doth more ſpecially treate. Of vvhich thing els vvhere there is ynough ſaid. [Margin: The Proteſtants ſay, by faith only: S. Iames cleane contrarie, Not by faith only. · * Gal. ⟨illegible⟩. · * See the annot. vpon the epiſtle to the Romans c. 2. v. 13.]
The fathers in deede vſe ſometimes this excluſiue, ſola, onely: but in far other ſenſe then the Proteſtants. For ſome of them thereby exclude only the vvorkes of Moyſes law, againſt the Iewes: ſome, the vvorkes of nature and moral vertues vvithout the grace or knowledge of Chriſt, againſt the Gentiles: ſome, the neceſsitie of external good vvorkes vvhere the parties lacke time and meanes to doe them, as in the caſe of the penitent theefe: ſome, the falſe opinions, ſectes, and religions contrarie to the Catholike faith, againſt Heretikes and miſcreants: ſome exclude reaſon, ſenſe, and arguing in matters of faith and myſterie, againſt ſuch as vvil beleeue nothing but that they ſee or vnderſtand: ſome, the merite of vvorkes done in ſinne before the firſt iuſtification: ſome, the arrogant Phariſaical vaunting of mans ovvne proper vvorkes and iuſtice, againſt ſuch as referre not their actions and good deedes to Gods grace. To theſe purpoſes the holy Doctors ſay ſometimes, that only faith ſaueth and ſerueth: but neuer (as the Proteſtants vvould haue it) to exclude from iuſtification and ſaluation, the cooperation of mans free vvil, diſpoſitions and preparations of our hartes by praiers, penance, and ſacraments, the vertues of hope and charitie, the purpoſe of vvel-vvorking and of the obſeruation of Gods commaundements: much leſſe, the vvorkes and merites of the children of God, proceding of grace and charitie, after they be iuſtified and are now in his fauour: vvhich are not only diſpoſitions and preparations to iuſtice, but the meritorious cauſe of greater iuſtice, and of ſaluation. [Margin: The manifold meaning of certaine fathers, vvhen they ſay, Only faith.]
25. Rahab.] This Apoſtle alleageth the good vvorkes of Rahab by vvhich ſhe vvas iuſtified, and S. Paul (11 Hebr.) ſaith ſhe vvas iuſtified by faith. Vvhich are not contrarie one to the other. for both is true, that ſhe vvas ſaued by faith, as one faith: and that ſhe vvas ſaued by her vvorkes, as the other ſaith. But it vvere vutruely ſaid, that ſhe vvas ſaued either by onely faith, as the Heretikes ſay: or by onely good vvorkes, as no Catholike man euer ſaid. But becauſe ſome Ievves and Gentil Philoſophers did affirme: they, that they ſhould be ſaued by the vvorkes of Moyſes lavv: theſe, by their moral vvorkes: therfore S. Paul to the Romans diſputed ſpecially againſt both, prouing that no vvorkes done vvithout or before the faith of Chriſt, can ſerue to iuſtification or ſaluation. [Margin: S. Paul nameth faith, & S. Iames vvorkes, cauſes of iuſtification: but neither the one, faith only: nor the other, vvorkes only.]
26. Faith vvithout vvorkes is dead.] S. Iames (as the Proteſtants feine) ſaith that faith vvithout good vvorkes is no faith, and that therfore it iuſtifieth not, becauſe it is no faith. for he ſaith that it is dead vvithout vvorkes, as the body is dead vvithout the ſoule, and therfore being dead hath no actiuity or efficacie to iuſtifie or ſaue. But it is a great difference, to ſay that the body is dead, and to ſay that is no body. euen ſo it is the like difference, to ſay that faith vvithout vvorkes is dead, and to ſay that faith vvithout vvorkes is no faith. And if a dead body be notvvithſtanding a true body, then according to S. Iames compariſon here, a dead faith is notvvithſtanding a true faith, but yet not auailable to iuſtification, becauſe it is dead, that is, becauſe it is onely faith vvithout good vvorkes. [Margin: Faith vvithout vvorkes is a true ſaith, but not auailable: as the body vvithout the ſpirit is a true body, though it be dead.]
And therfore it is a great impudencie in Heretikes, and a hard ſhift, to ſay that the faith of vvhich the Apoſtle diſputeth al this vvhile, is no true or proprely called faith at all. It is the ſame faith that S. Paul defined and commended in al the 11 chapter to the Hebrues, and the ſame vvhich is called the Catholike faith, and the ſame vvhich being formed & made aliue by charitie, iuſtifieth. Mary true it is, that it is not that ſpecial faith vvhich the Heretikes feine onely to iuſtifie, to vvit, vvhen a man doth firmely beleeue as an article of his faith, that him ſelf ſhal be ſaued. this ſpecial faith it is not vvhereof the Apoſtle here ſpeaketh. for neither he, nor S. Paul, nor any other ſacred vvriter in al the holy Scriptures euer ſpeake or knevve of any ſuch forged faith. [Margin: Vvhat faith the Apoſtle ſpeaketh of: & that he knevv no ſpecial faith.]
Chapter 3
Againſt proud Maiſters and authors of Sectes. 5 Of the manifold ſinnes of the vnbrideled tongue. 13 The difference betvvixt proud, cōtentious, and vvorldly vviſedom, and that vviſedom vvhich is heauenly, peaceable, modeſt, and ſo forth.
1 BE yee not ″ many maiſters my brethren, knovving that you receiue the greater iudgement,
2 For in many things vve offend al. * If any man offend not in vvord: this is a perfect man. he is able alſo vvith bridle to turne about the whole body.
3 And if vve put bittes into the mouthes of horſes that they may obey vs, vve turne about al their body alſo.
4 And behold, the ſhippes, vvhereas they be great, and are driuen of ſtrong vvindes: yet are they turned about vvith a litle ſterne whither the violēce of the director vvil.
5 So the tongue alſo is certes a litle mēber, & vaunteth great things. Behold hovv much' fire what a great vvood it kindleth?
6 And the tongue, is fire, a vvhole vvorld of iniquitie. The tongue is ſet among our members, vvhich defileth the vvhole bodie, & inflameth the vvheele of our natiuitie, inflamed of hel.
7 For al nature of beaſtes & foules and ſerpents & of the reſt is tamed & hath been tamed by the nature of man.
8 but the tongue no man can tame, an vnquiet euil, ful of deadly poiſon.
9 By it vve bleſſe God & the Father: & by it vve curſe men vvhich are made after the ſimilitude of God.
10 Out of the ſelf ſame mouth procedeth bleſſing & curſing. Theſe things muſt not be ſo done my brethrē.
11 Doth the fountaine giue forth out of one hole ſvveete & ſoure water?
12 Can, my brethren, the figge tree yeld grapes: or tho vine, figges? So neither can the ſalt water yeld' ſweete.
13 Vvho is vviſe and hath knowledge among you? Let him ſhevv by good conuerſation his vvorking in mildeneſſe of vviſedom.
14 But if you haue bitter zeale, and there be contentions in your hartes: glorie not and be not liers againſt the truth.
15 for this is not vviſedom deſcending from aboue: but earthly, ſenſual, diueliſh.
16 For vvhere zeale and contention is: there is inconſtancie, and euery peruerſe vvorke.
17 But the vviſedom that is from aboue, firſt certes is chaſt: then peaceable, modeſt, ſuaſible, cōſenting to the good, ful of mercie and good fruites, not iudging, vvithout ſimulation.
18 And the fruite of iuſtice, in peace is ſovved, to them that make peace.
Marginal notes to Chapter 3
- v. 1 Mat. 23, 8.
- v. 2 Eccl. 14, 1. 19, 16.
- v. 5 ᶜ ⟨non-Latin script⟩.
- v. 5 ` litle
- v. 12 ` can it yeld ſalt and ſvveete vvater.
- v. 15 ⸬ The difference betwixt the humane vviſedom, ſpecially of heretikes: and the vviſedom of the Catholike Church & her children.
Annotations to Chapter 3
ANNOTATIONS CHAP. III.
1. Many maiſters.] He meaneth principally Sect-maiſters that make them ſelues ſeueral Ringleaders in ſundry ſortes of new deuiſed doctrines: euery one arrogating to him ſelf to be maiſter, and none ſo humble as to be a ſcholer, either to Gods Church and true Paſtors, or to other guides and authors of the ſaid ſectes. So did Zuinglius diſdaine to be Luthers ſcholer, and Caluin to be the folower of Zuinglius. [Margin: Many maiſters are many proud Sectmaiſters.]
Chapter 4
By concupiſcence and loue of this vvorld, vve are made enemies to God: but vve ſhould rather humble vs to him, puniſhing our ſelues for our ſinnes. 11 Againſt detraction, and raſh iudging. 13 To remember alvvaies the vncertenti⟨illegible⟩ of our life.
1 FROM vvhence are vvarres & contentions among you? Are they not hereof? of your concupiſcences vvhich vvarre in your members?
2 You couet: and haue not, you kil, & enuie: and can not obtaine, you contend and vvarre: and you haue not, becauſe you aſke not.
3 You aſke, and receiue not: becauſe you aſke amiſſe: that you may conſume it on your cōcupiſcences.
4 Aduouterers, know you not that the * frendſhip of this vvorld, is the enemie of God? Vvhoſoeuer therfore vvil be a frende of this vvorld: is made an enemie of God.
5 Or do you thinke that the Scripture ſaieth in vaine: To enuie doth the ſpirit couet vvhich dvvelleth in you?
6 And giueth greater grace. For the which cauſe it ſaith, God reſiſteth the proud, & giueth grace to the humble.
7 Be ſubiect therfore to God, but reſiſt the Deuil, and he vvil flee from you.
8 Approche to God, & he vvil approche to you. Cleanſe your handes, ye ſinners: and ″ purifie your hartes, ye double of minde.
9 Be miſerable, and mourne, & vveepe: let your laughter be turned into mourning: and ioy, into ſorovv.
10 * Be humbled in the ſight of our lord, and he vvil exalt you.
11 Detracte not one frō an other my brethrē. He that detracteth from his brother, or he that iudgeth his brother, detracteth from the Law, and iudgeth the Law. But if thou iudge the Lavv, thou art not a doer of the Lavv, but a iudge.
12 For there is one lavv-maker, and iudge that can deſtroy and deliuer.
13 But thou, * vvhat art thou that iudgeſt thy neighbour? Behold novv you that ſay, To day or to morovv vve vvil goe into that citie, and there certes vvil ſpend a yere, and vvil traficke, and make our gaine (
14 vvho are ignorāt vvhat ſhal be on the morovv. For vvhat is your life? It is a vapour appearing for a litle vvhile, and aftervvard it ſhal vaniſh avvay)
15 for that you ſhould ſay, If our Lord vvil: and, If vve ſhal liue, vve vvil doe this or that.
16 But novv you reioyce in your arrogancies. Al ſuch reioycing, is vvicked.
17 To one therfore knovving to doe good, and not doing it: to him it is ſinne.
Marginal notes to Chapter 4
- v. 4 1. Io. 2, 15.
- v. 6 ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus, And the Scripture giueth greater grace.
- v. 6 Prou. 3, 35. 1 Pet. 5, 5.
- v. 8 ᶜ Free vvil & mans owne endeuour neceſſarie in comming to God.
- v. 9 1 Pet. 5, 6.
- v. 11 ᶜ He forbiddeth detractiō, euil ſpeaking, ſlaundering.
- v. 11 ᶜ ⟨non-Latin script⟩
- v. 12 Ro. 14, 4.
- v. 15 ⸬ Al promiſes and purpoſes of our worldly affaires are to be made vnder condition of Gods good liking & pleaſure: and it becommeth a Chriſtian man to haue vſually this forme of ſpeache in that caſe, if God vvil, if God otherwiſe diſpoſe not.
Annotations to Chapter 4
ANNOTATION CHAP. IIII.
8. Purifie your hartes.] Man (vve ſee here) maketh him ſelf cleane and purgeth his owne hart. Vvhich derogateth nothing to the grace of God being the principal cauſe of the ſame. Yet Proteſtants thinke vve derogate from Chriſts Paſsion vvhen vve attribute ſuch effects to our owne vvorkes, or to other ſecundarie helpes and cauſes. [Margin: Mans vvorking vvith Gods grace, is no derogation therevnto.]
Chapter 5
By the damnatiō to come vpon the vnmerciful riche, he exhorteth the perſecuted to patience▪ and by their ovvne revvard, and by examples. 12 Not to ſvveare at all ⟨illegible⟩ talke. talke. ⟨illegible⟩ In affliction, to pray: in proſperitie, to ſing: in ſicknes, to call for the Prieſts, and that they pray ouer them and anoile them vvith oile: and ⟨illegible⟩ the ſicke perſons confeſſe their ſinnes. 19 Finally, hovv meritorious it is, to conuert the erring vnto the Catholike faith, or the ſinner to amendment of life.
1 GOE to novv ye riche men, vveepe, hovvling in your miſeries vvhich ſhal come to you.
2 Your riches are corrupt: and your garmentes are eaten of mothes.
3 Your gold and ſiluer is ruſted: and their iuſt ſhal be for a teſtimonie to you, and ſhal eate your fleſh as fire. You haue ſtored to your ſelues vvrath in the laſt daies.
4 Behold ″ the hire of the vvorkemen that haue reaped your fields, vvhich is defrauded of you, crieth: and their crie hath entred into the eares of the Lord of Sabboth.
5 You haue made merie vpon the earth: and in riotouſnes you haue nouriſhed your hartes in the day of ſlaughter.
6 You haue preſented, and ſlaine the iuſt one: and he reſiſted you not.
7 Be patient therfore brethren, vntil the comming of our Lord. Behold, the huſband man expecteth the pretious fruite of the earth: patiently bearing til he receiue the timely and the latevvard.
8 Be you alſo patient, and confirme your hartes: becauſe the comming of our Lord vvil approche'.
9 Grudge not brethren one againſt an other: that you be not iudged. Behold, the iudge ſtandeth before the gate.
10 Take an example, brethren, of labour and patience, the prophetes: vvhich ſpake in the name of our Lord.
11 Behold vve accoūt them bleſſed that haue ſuffered. The ſufferance of Iob you haue heard, and the end of our Lord you haue ſeen, becauſe our Lord is merciful and pitieful.
12 But before al things my brethren, * ″ ſvveare not, neither by heauen, nor by earth, nor other othe whatſoeuer. But let your talke be, yea, yea: no, no: that you fall not vnder iudgement.
13 Is any of you in heauineſſe? let him pray. Is he of a cheereful hart? let him ſing.
14 Is any man ſicke amōg you? ″ let him bring in the prieſtes of the Churche, and let them pray ouer him, * ″ anoiling him vvith oile in the name of our Lord.
15 and ″ the praier of faith ″ ſhal ſaue the ſicke: and our Lord ″ ſhal lift him vp: and if he be in ſinnes, ″ they ſhal be remitted him.
16 ″ Confeſſe therfore your ſinnes one to an other: & pray one for an other that you may be ſaued. ⊢ for the continual praier of a iuſt man auaileth much.
17 * Elias vvas a man like vnto vs paſſible: and vvith praier ″ he praied that it might not raine vpon the earth, and it rained not for three yeres and ſixe monethes.
18 And * he praied againe: and the heauen gaue raine, and the earth yelded her fruite.
19 My brethren, if any of you ſhal erre from the truth, & a man conuert him:
20 he muſt know that he vvhich maketh a ſinner to be conuerted from the errour of his vvay, ″ ſhal ſaue his ſoule from death, and couereth a multitude of ſinnes.⊢
Marginal notes to Chapter 5
- v. 1 ⸬ A feareful deſcription of the miſeries that ſhal befall in the next life to the vnmerciful couetous men.
- v. 6 ` condemned
- v. 7 ᶜ He meaneth either fruite or raine.
- v. 8 ` is as hand.
- v. 11 Mt. 5, 34
- v. 12 The Epiſtle in a votiue Maſſe for the ſicke.
- v. 14 Mr. 6, 13
- v. 16 ᵇ The Epiſtle in Maioribus Litanijs on S. Markes day, and in the Rogation daies.
- v. 16 the heretikes tranſlate, Acknovvledge your ſinnes. &c. So litle they can abide the very vvord of confeſsion.
- v. 17 3 reg. 17.
- v. 17 Eccl. 48.
- v. 17 Lu. 4, 25
- v. 18 3. reg. 18, 41.
- v. 20 ⸬ He that hath the zeale of conuerting ſinners, procureth thereby mercie and remiſſion to him ſelf: vvhich is a ſingular grace.
Annotations to Chapter 5
ANNOTATIONS CHAP. V.
4. The hire.] To vvithhold from the poore or labourer the hire or vvages that is due or promiſed to him for his ſeruice or vvorke done, is a great iniquitie, and one of thoſe fiue ſinnes vvhich in holy Vvrite be ſaid to call for vengeance at Gods hand, as vve ſee here, They be called in the Catechiſme, Sinnes crying to heauen. The other foure be, Murder. Gen. 18 v. 20. Vſurie, Exod. 22. v. 27. The ſinne againſt nature, Gen. 18. v. 20. The oppreſſion and vexation of vvidovves, pupilles, ſtrangers, and ſuch like, Ib. & Exod. 3. v. 9. [Margin: The ſinnes crying to heauen.]
12. Svveare not.] He forbiddeth not al othes, as the Anabaptiſts falſely ſay▪ for in iuſtice and iudgement vve may be by our lavvful Magiſtrate put to ſvveare, and may lavvfully take an othe, as alſo for the aduantaging of any neceſſarie truth vvhen time and place require, but the cuſtom of ſvvearing, and al vaine, light, and vnneceſſarie othes in our daily ſpeache do diſpleaſe God highly, and are here forbidden by the Apoſtle, as alſo by our Sauiour. Mat. 5. [Margin: Vvhat othes are lawful, vvhat are not.]
14. Let him bring in the Prieſts.] The Proteſtants for their ſpecial hatred of the holy order of Prieſthod, as els vvhere often, ſo here they corrupt the text euidently, tranſlating Presbyteros, elders. As though the Apoſtle had meant men of age, and not ſuch as vvere by holy office, Prieſts. S. Chryſoſtom vvho knevv the ſenſe and ſignification of the Greeke vvord according to the Eccleſiaſtical vſe and the vvhole Churches iudgement, better then any Proteſtant aliue, taketh it plainely for Sacerdotes, that is, Prieſts li. 3 de Sacerdotio prope initium. And if they confeſſe that it is a vvord of office vvith them alſo, though they call them Elders, and not Prieſts: then vve demaund vvhether the Apoſtle meane here men of that function vvhich they in their nevv Churches call Elders. If they ſay no, as they muſt needes (for Elders vvith their are not deputed ſpecially to publike praying or adminiſtration of the Sacraments, ſuch as the Apoſtle here requireth to be ſent for) then they muſt needes graunt, that their Elders anſvver not to the function of thoſe vvhich in the nevv Teſtament are called Presbyteri in Greeke and Latin, and therfore both their tranſlation to be falſe and fraudulent, and alſo their naming of their nevv degrees or orders to be fond and incongruous. [Margin: Heretical trāſlation againſt Prieſthod. · Neither their Elders (ſo called) nor their Miniſters, can be thoſe vvhō the Apoſtle here calleth, Preſbyteros.]
If they ſay their Miniſters be correſpondent to ſuch as vvere called Presbyteri in holy vvrite and in the Primitiue Church, and that they are the men vvhom the Apoſtle vvi⟨illegible⟩eth to be called for to anoile the ſicke & to pray for him▪ vvhy do they not then tranſlate Presbyter⟨illegible⟩s▪ Miniſters? ⟨illegible⟩hich they might doe vvith as good reaſon, as call ſuch as they haue taken in ſteede of our Catholike Prieſts, Miniſters. Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things, vvas neuer appropriated by the vſe either of Scripture or of the holy Church, to that higher function of publike adminiſtration of the Sacraments and Seruice, vvhich is Prieſthod: but to the order next vnder it, vvhich is Deaconſhip. And therfore if any ſhould be called Miniſters, their Deacons properly ſhould be ſo termed. And the Proteſtants haue no more reaſon to keepe the ancient Greeke vvord of Deacon▪ appropriated to that office by the vſe of antiquity, then to keepe the vvord Prieſt, being made no leſſe peculiar to the ſtate of ſuch onely as miniſter the holy Sacraments, & offer the Sacrifice of the Altar. But theſe fellovves folovv neither Gods vvord nor Eccleſiaſtical vſe, nor any reaſon, but me⟨illegible⟩e phantaſie, noueltie, and hatred of Gods Church▪ And hovv litle they folovv any good rule or reaſon in theſe things may appeare by this, that here they auoid to tranſlate Prieſts, and yet in their Cōmunion booke, in their order of viſiting the ſicke, they commonly name the Miniſter, Prieſt. [Margin: They haue no reaſon to call their Miniſters by that name. · Their Deacōs ſhould rather be called Miniſters. · They ſhould keepe the name Prieſt, as vvel as deacon.]
14. Anoiling vvith oils.] Here is the Sacrament of extreme Vnction ſo plainely promulgated (for it vvas inſtituted, as al other Sacraments of the nevv Teſtament, by our Sauiour Chriſt him ſelf, and, as Venerable Bede thinketh and other auncient vvriters, the anoiling of the ſicke vvith oile Marc. 6. pertaineth therevnto) that ſome Heretikes, for the euidence of this place alſo (as of the other for good vvorkes) deny the Epiſtle. Other (as the Caluiniſts) through their confidence of cunning ſhiftes and gloſes, confeſſing that S. Iames is the author, yet condemne the Church of God for vſing and taking it for a Sacrament. But vvhat diſhonour to God is it (vve pray them) that a Sacrament ſhould be inſtituted in the matter of oile, more then in the element of vvater? Vvhy may not grace & remiſſion of ſinnes be annexed to the one as vvel as to the other, vvithout derogation to God? [Margin: The Sacramēt of EXTREME VNCTION.]
But they ſay, Sacraments endure for euer in the Church, this but for a ſeaſon in the Primitiue Church. Vvhat Scripture telleth them that this general and abſolute preſcription of the Apoſtle in this caſe, ſhould endure but for a ſeaſon? vvhen vvas it taken avvay, abrogated, or altered? They ſee the Church of God hath alvvaies vſed it vpon this vvarrant of the Apoſtle, vvho knevve Chriſts meaning and inſtitution of it better then theſe deceiued men, vvho make more of their ovvne fond gheſſes and cōiectures, grounded neither on Scripture nor vpon any circumſtance of the text, no⟨illegible⟩ any one authentical author that euer vvrote, then of the expreſſe vvord of God. It vvas (ſay they) a miraculous practiſe of healing the ſicke, during onely in the Apoſtles time, and not long after. Vve aſke them vvhether Chriſt appointed any certaine creature or external element vnto the Apoſtles generally to vvorke miracles by. Him ſelf vſed ſometimes clay and ſpittle, ſometimes he ſent them that vvere diſeaſed, to vvaſh them ſelues in vvaters. but that he appointed any of thoſe or the like things for a general medicine or miraculous healing onely, that vve reade not for in the beginning, for the better inducing of the people to faith and deuotion▪ Chriſt vvould haue miracles to be vvrought by ſundry of the Sacraments alſo. Vvhich miraculous vvorkes ceaſing, yet the Sacraments remaine ſtill vnto the vvorldes end. [Margin: The heretikes ob⟨illegible⟩ections againſt the ſaid Sacrament, anſvvered: and vvithal it is proued to be a Sacrament.]
Againe vve demaund, vvhether euer they read or heard that men vvere generally commaunded to ſeeke for their health by miraculous mea⟨illegible⟩es. Thirdly, vvhether al Prieſts, or (as they call them) Elders, had the gift of miracles in the primitiue Church? No, it can not be, for though ſome had, yet al theſe indifferently of vvhom the Apoſtle ſpeaketh, had not the gift: and many that vvere no Prieſts, had it, both men and vvomen, vvhich yet could not be called for, as Prieſts vvere in this caſe. And though the Apoſtle and others could both cure men and reuiue them againe, yet there vvas no ſuch general precept for ſicke or dead men, as this, to call for the Apoſtles to heale or reſtore them to life againe. Laſtly, had any external element or miraculous practiſe, vnles it vvere a Sacrament, the promiſſe of remiſſion of al kinde of actual ſinnes ioyned vnto it? or could S. Iames inſtitute ſuch a ceremonie him ſelf, that could ſaue both body and ſoule, by giuing health to the one, and grace and remiſſion to the other? At other times theſe contentious vvranglers raile at Gods Church, for annexing only the remiſſion of venial ſinnes to the element of vvater, made holy by the Prieſts bleſſing thereof in the name of Chriſt, and his vvord: and loe here they are driuen to hold that S. Iames preſcribed a miraculous oile or creature vvhich had much more povver and efficacie. Into theſe ſtraites are ſuch miſcreants brought that vvil not beleeue the expreſſe vvord of God, interpreted by the practiſe of Gods vniuerſal Church. [Margin: Remiſsion of ſinnes annexed to creatures. · Holy vvater.]
Venerable Bede in 9 Luc. ſaith thus. It is cleere that this cuſtome was deliuered to the holy Church by the Apoſtles them ſelues, that the ſicke ſhould be anointed vvith oile conſecrated by the Biſhops bleſsing. See for this, and for the aſſertion & vſe of this Sacrament, S. Innocentius ep. 1 ad Decentium Eugubinum cap. 8. to. 1. Conc & Lib. 2. de viſitatione infirmorum in S. Auguſtine cap. 4. Concil. Cabilonenſe 2. cap. 48. Conc. Wormati⟨illegible⟩nſe cap. 72. to. 3. Conc. Aquiſgra. c. 8. Flcrentinum, and other later Councel⟨illegible⟩. S. Bernard in the life of Malachie in fine. This holy oile becauſe the faithful ſavv to haue ſuch vertue in the primitiue Church, diuers caried it home and occupied it in their infirmities, not vſing it in the Sacramental ſort vvhich the Apoſtle preſcribeth, as the Aduerſaries vnlearnedly obiect vnto vs: but as Chriſtians novv do (and then alſo did) concerning the vvater of Baptiſme, vvhich they vſed to take home vvith them after it vvas hallovved, and to giue it their diſeaſed to drinke [Margin: Holy oile bleſſed by the Biſhop. · The peoples deuotion tovvard ſuch hallowed creatures. · The ſacramētal vvordes.]
15. The praier of faith.] He meaneth the forme of the Sacrament, that is, the vvordes ſpoken at the ſame time vvhen the partie is anoiled, vvhich no doubt are moſt auncient and Apoſtolike. Not that the vvord or praier alone ſhould haue that great effect here mentioned, but ioyned vvith the foreſaid vnction, as is plaine.
15. Shal ſaue.] The firſt effect of this Sacrament is, to ſaue the ſoule, by giuing grace and comfort to vvithſtand the terrours and tentations of the enemie, going about (ſpecially in that extremitie of death) to driue men to deſperation or diſtreſſe of minde and other damnable inconueniences. the vvhich effect is ſignified in the matter of this Sacrament ſpecially. [Margin: The three effects of this Sacrament.]
15. Shal lift him vp.] Vvhen it ſhal be good for the ſaluation of the partie, or agreable to Gods honour, this Sacramēt reſtoreth alſo a man to bodily health againe, as experience oftē teacheth vs. Vvhich yet is not done by vvay of miracle, to make the partie ſodenly vvhole, but by Gods ordinarie prouidence and vſe of ſecond cauſes, vvhich othervviſe ſhould not haue had that effect, but for the ſaid Sacrament. This is the ſecond effect.
15. They ſhal be remitted him.] Vvhat ſinnes ſoeuer remaine vnremitted, they ſhal in this Sacrament and by the grace thereof be remitted, if the perſons vvorthely receiue it. this is the third effect. S. Chryſoſtom of this effect ſaith thus: They (ſpeaking of Prieſts) do not onely remit ſinnes in baptiſme, but aftervvard alſo, according to the ſaying of S. Iames. If any be ſicke, let him bring in the Prieſts &c. Li. 3 de Sacerd. prope initiū. Let the Proteſtāts marke that he calleth Presbyter⟨illegible⟩s, ſacerdotes: that is, Prieſts, and maketh them the onely miniſters of this Sacrament, and not elders or other lay men. By al vvhich you ſee this Sacrament of al other to be maru⟨illegible⟩lous plainely ſet forth by the Apoſtle. Onely ſicke men and (as the Greeke vvord giueth) men very vveake muſt receiue it: onely Prieſts muſt be the miniſters of it: the matter of it is holy oile: the forme is praier, in ſuch ſort as vve ſee novv vſed: the effects be as is aforeſaid. Yet this ſo plaine a matter and ſo profitable a Sacrament, the enemie by Heretikes vvould vvholy aboliſh. [Margin: Prieſts (and not Elders) are the miniſters of this ſacrament. · * ⟨non-Latin script⟩]
16. Confeſſe therfore.] It is not certaine that he ſpeaketh here of ſacramental Confeſſion: yet the circumſtance of the letter vvel beareth it, and very probable it is that he meaneth of it: and Origen doth ſo expound it ho. 2 in Leuit. & Venerable Bede vvriteth thus, In this ſentence (ſaith he) there muſt be this diſcretion, that our daily and litle ſinnes vve confeſſe one to an other, vnto our equals, and beleeue to be ſaued by their daily praier. but the vncleannes of the greater leproſie let vs according to the lavv open to the Prieſt, and at his pleaſure in vvhat maner and hovv long time he ſhal commaund, let vs be careful to be purified. But the Proteſtants fleing from the very vvord confeſſion in deſpite of the Sacrament, tranſlate thus, Acknovvledge your faultes one to an other. They do not vvel like to haue in one ſentence, Prieſts, praying ouer the ſicke, anoiling them, forgiuing them their ſinnes, confeſſion, and the like. [Margin: In hunc locum. · Confeſsion]
17. He praied.] The Scriptures to vvhich the Apoſtle alludeth, make no mētion of Elias praier. therfore he knevv it by tradition or reuelation. Vvhereby vve ſee that many things vnvvritten be of equal truth vvith the things vvritten. [Margin: Truthes vnvvritten and knovven by tradition.]
20. Maketh to be conuerted.] Here vve ſee the great revvard of ſuch as ſeeke to conuert Heretikes or other ſinners from errour and vvickednes: and hovv neceſſarie an office it is, ſpecially for a Prieſt. [Margin: Conuerting of ſoules]
20. Shal ſaue.] Vve ſee, it derogateth not from God, to attribute our ſaluation to any man or Angel in heauen or earth, as to the vvorkers thereof vnder God, by their praiers, preaching, correction, counſel, or othervviſe. Yet the Heretikes are ſo foliſh and captious in this kinde, that they can not heare patiently, that our B. Lady or others ſhould be counted meanes or vvorkers of our ſaluation. [Margin: Our ſaluation attributed to men, vvithout derogation to Chriſt.]
Colophon
Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).
Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.
What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.
The book's heading in the edition reads: "THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE." The page title gives it in ordinary capitals and lower case, without other change.
Notes on this transcription: The paragraph printed under the title of the book, an annotation on the title itself, is given under the heading "Note on the Title".
On this page 20 places are marked ⟨illegible⟩ and 5 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.
This is an archival transcription of a historic English Bible. It is not a Good Works Translation.
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