The Holy Bible
Part 70 out of 74
3:10. Forty years: for which cause I was offended with this generation,
and I said: They always err in heart. And they have not known my ways.
3:11. As I have sworn in my wrath: If they shall enter into my rest.
3:12. Take heed, brethren, lest perhaps there be in any of you an evil
heart of unbelief, to depart from the living God.
3:13. But exhort one another every day, whilst it is called to day,
that none of you be hardened through the deceitfulness of sin.
3:14. For we are made partakers of Christ: yet so, if we hold the
beginning of his substance firm unto the end.
3:15. While it is said: To day, if you shall hear his voice, harden not
your hearts, as in that provocation.
3:16. For some who heard did provoke: but not all that came out of
Egypt by Moses.
3:17. And with whom was he offended forty years? Was it not with them
that sinned, whose carcasses were overthrown in the desert?
3:18. And to whom did he swear, that they should not enter into his
rest: but to them that were incredulous?
3:19. And we see that they could not enter in, because of unbelief.
Hebrews Chapter 4
The Christian's rest. We are to enter into it through Jesus Christ.
4:1. Let us fear therefore lest, the promise being left of entering
into his rest, any of you should be thought to be wanting.
4:2. For unto us also it hath been declared in like manner as unto
them. But the word of hearing did not profit them, not being mixed with
faith of those things they heard.
4:3. For we, who have believed, shall enter into rest; as he said: As I
have sworn in my wrath: If they shall enter into my rest; and this
indeed when the works from the foundation of the world were finished.
4:4. For in a certain place he spoke of the seventh day thus: And God
rested the seventh day from all his works.
4:5. And in this place again: If they shall enter into my rest.
4:6. Seeing then it remaineth that some are to enter into it, and they
to whom it was first preached did not enter because of unbelief:
4:7. Again he limiteth a certain day, saying in David; To day, after so
long a time as it is above said: To day if you shall hear his voice,
harden not your hearts.
4:8. For if Jesus had given them rest he would never have afterwards
spoken of another day.
Jesus. . .Josue, who in Greek is called Jesus.
4:9. There remaineth therefore a day of rest for the people of God.
4:10. For he that is entered into his rest, the same also hath rested
from his works, as God did from his.
4:11. Let us hasten therefore to enter into that rest: lest any man
fall into the same example of unbelief.
4:12. For the word of God is living and effectual and more piercing
than any two edged sword; and reaching unto the division of the soul
and the spirit, of the joints also and the marrow: and is a discerner
of the thoughts and intents of the heart.
4:13. Neither is there any creature invisible in his sight: but all
things are naked and open to his eyes, to whom our speech is.
4:14. Having therefore a great high priest that hath passed into the
heavens, Jesus the Son of God: let us hold fast our confession.
4:15. For we have not a high priest who cannot have compassion on our
infirmities: but one tempted in all things like as we are, without sin.
4:16. Let us go therefore with confidence to the throne of grace: that
we may obtain mercy and find grace in seasonable aid.
Hebrews Chapter 5
The office of a high priest. Christ is our high priest.
5:1. For every high priest taken from among men is ordained for men in
the things that appertain to God, that he may offer up gifts and
sacrifices for sins:
5:2. Who can have compassion on them that are ignorant and that err:
because he himself also is compassed with infirmity.
5:3. And therefore he ought, as for the people, so also for himself, to
offer for sins.
5:4. Neither doth any man take the honour to himself, but he that is
called by God, as Aaron was.
5:5. So Christ also did not glorify himself, that he might be made a
high priest: but he that said unto him: Thou art my Son: this day have
I begotten thee.
5:6. As he saith also in another place: Thou art a priest for ever,
according to the order of Melchisedech.
5:7. Who in the days of his flesh, with a strong cry and tears,
offering up prayers and supplications to him that was able to save him
from death, was heard for his reverence.
5:8. And whereas indeed he was the Son of God, he learned obedience by
the things which he suffered.
5:9. And being consummated, he became, to all that obey him, the cause
of eternal salvation:
5:10. Called by God a high priest, according to the order of
5:11. Of whom we have much to say and hard to be intelligibly uttered:
because you are become weak to hear.
5:12. For whereas for the time you ought to be masters, you have need
to be taught again what are the first elements of the words of God: and
you are become such as have need of milk and not of strong meat.
5:13. For every one that is a partaker of milk is unskilful in the word
of justice: for he is a little child.
5:14. But strong meat is for the perfect: for them who by custom have
their senses exercised to the discerning of good and evil.
Hebrews Chapter 6
He warns them of the danger of falling by apostasy and exhorts them to
patience and perseverance.
6:1. Wherefore, leaving the word of the beginning of Christ, let us go
on to things more perfect: not laying again the foundation of penance
from dead works and of faith towards God,
The word of the beginning. . .The first rudiments of the Christian
6:2. Of the doctrine of baptisms and imposition of hands, and of the
resurrection of the dead, and of eternal judgment.
6:3. And this will we do, if God permit.
6:4. For it is impossible for those who were once illuminated, have
tasted also the heavenly gift and were made partakers of the Holy
It is impossible, etc. . .The meaning is, that it is impossible for such
as have fallen after baptism, to be again baptized; and very hard for
such as have apostatized from the faith, after having received many
graces, to return again to the happy state from which they fell.
6:5. Have moreover tasted the good word of God and the powers of the
world to come,
6:6. And are fallen away: to be renewed again to penance, crucifying
again to themselves the Son of God and making him a mockery.
6:7. For the earth, that drinketh in the rain which cometh often upon
it and bringeth forth herbs meet for them by whom it is tilled,
receiveth blessing from God.
6:8. But that which bringeth forth thorns and briers is reprobate and
very near unto a curse: whose end is to be burnt.
6:9. But, my dearly beloved, we trust better things of you, and nearer
to salvation; though we speak thus.
6:10. For God is not unjust, that he should forget your work and the
love which you have shewn in his name, you who have ministered and do
minister to the saints.
6:11. And we desire that every one of you shew forth the same
carefulness to the accomplishing of hope unto the end:
6:12. That you become not slothful, but followers of them who through
faith and patience shall inherit the promises.
6:13. For God making promises to Abraham, because he had no one greater
by whom he might swear, swore by himself,
6:14. Saying: Unless blessing I shall bless thee and multiplying I
shall multiply thee.
6:15. And so patiently enduring he obtained the promise.
6:16. For men swear by one greater than themselves: and an oath for
confirmation is the end of all their controversy.
6:17. Wherein God, meaning more abundantly to shew to the heirs of the
promise the immutability of his counsel, interposed an oath:
6:18. That by two immutable things in which it is impossible for God to
lie, we may have the strongest comfort, we who have fled for refuge to
hold fast the hope set before us.
6:19. Which we have as an anchor of the soul, sure and firm, and which
entereth in even within the veil:
6:20. Where the forerunner Jesus is entered for us, made a high priest
for ever according to the order of Melchisedech.
Hebrews Chapter 7
The priesthood of Christ according to the order of Melchisedech excels
the Levitical priesthood and puts an end both to that and to the law.
7:1. For this Melchisedech was king of Salem, priest of the most high
God, who met Abraham returning from the slaughter of the kings and
7:2. To whom also Abraham divided the tithes of all: who first indeed
by interpretation is king of justice: and then also king of Salem, that
is, king of peace:
7:3. Without father, without mother, without genealogy, having neither
beginning of days nor end of life, but likened unto the Son of God,
continueth a priest for ever.
Without father, etc. . .Not that he had no father, etc., but that
neither his father, nor his pedigree, nor his birth, nor his death, are
set down in scripture.
7:4. Now consider how great this man is, to whom also Abraham the
patriarch gave tithes out of the principal things.
7:5. And indeed they that are of the sons of Levi, who receive the
priesthood, have a commandment to take tithes of the people according
to the law, that is to say, of their brethren: though they themselves
also came out of the loins of Abraham.
7:6. But he, whose pedigree is not numbered among them, received tithes
of Abraham and blessed him that had the promises.
7:7. And without all contradiction, that which is less is blessed by
7:8. And here indeed, men that die receive tithes: but there, he hath
witness that he liveth.
7:9. And (as it may be said) even Levi who received tithes paid tithes
7:10. For he was yet in the loins of his father when Melchisedech met
7:11. If then perfection was by the Levitical priesthood (for under it
the people received the law), what further need was there that another
priest should rise according to the order of Melchisedech: and not be
called according to the order of Aaron?
7:12. For the priesthood being translated, it is necessary that a
translation also be made of the law,
7:13. For he of whom these things are spoken is of another tribe, of
which no one attended on the altar.
7:14. For it is evident that our Lord sprung out of Juda: in which
tribe Moses spoke nothing concerning priests.
7:15. And it is yet far more evident: if according to the similitude of
Melchisedech there ariseth another priest,
7:16. Who is made, not according to the law of a law of a carnal
commandment, but according to the power of an indissoluble life.
7:17. For he testifieth: Thou art a priest for ever according to the
order of Melchisedech.
7:18. There is indeed a setting aside of the former commandment,
because of the weakness and unprofitableness thereof:
7:19. For the law brought nothing to perfection: but a bringing in of a
better hope, by which we draw nigh to God.
7:20. And inasmuch as it is not without an oath (for the others indeed
were made priests without an oath:
7:21. But this with an oath, by him that said unto him: The Lord hath
sworn and he will not repent: Thou art a priest for ever).
7:22. By so much is Jesus made a surety of a better testament.
7:23. And the others indeed were made many priests, because by reason
of death they were not suffered to continue:
Many priests, etc. . .The apostle notes this difference between the high
priests of the law, and our high priest Jesus Christ; that they being
removed by death, made way for their successors; whereas our Lord Jesus
is a priest for ever, and hath no successor; but liveth and concurreth
for ever with his ministers, the priests of the new testament, in all
their functions. Also, that no one priest of the law, nor all of them
together, could offer that absolute sacrifice of everlasting
redemption, which our one high priest Jesus Christ has offered once,
and for ever.
7:24. But this, for that he continueth for ever, hath an everlasting
7:25. Whereby he is able also to save for ever them that come to God by
him; always living to make intercession for us.
Make intercession. . .Christ, as man, continually maketh intercession
for us, by representing his passion to his Father.
7:26. For it was fitting that we should have such a high priest, holy,
innocent, undefiled, separated from sinners, and made higher than the
7:27. Who needeth not daily (as the other priests) to offer sacrifices,
first for his own sins, and then for the people's: for this he did
once, in offering himself.
7:28. For the law maketh men priests, who have infirmity: but the word
of the oath (which was since the law) the Son who is perfected for
Hebrews Chapter 8
More of the excellence of the priesthood of Christ and of the New
8:1. Now of the things which we have spoken, this is the sum: We have
such an high priest who is set on the right hand of the throne of
majesty in the heavens,
8:2. A minister of the holies and of the true tabernacle, which the
Lord hath pitched, and not man.
The holies. . .That is, the sanctuary.
8:3. For every high priest is appointed to offer gifts and sacrifices:
wherefore it is necessary that he also should have some thing to offer.
8:4. If then he were on earth, he would not be a priest: seeing that
there would be others to offer gifts according to the law.
If then he were on earth, etc. . .That is, if he were not of a higher
condition than the Levitical order of earthly priests, and had not
another kind of sacrifice to offer, he should be excluded by them from
the priesthood, and its functions, which by the law were appropriated
to their tribe.
8:5. Who serve unto the example and shadow of heavenly things. As it
was answered to Moses, when he was to finish the tabernacle: See (saith
he) that thou make all things according to the pattern which was shewn
thee on the mount.
Who serve unto, etc. . .The priesthood of the law and its functions were
a kind of an example and shadow of what is done by Christ in his church
militant and triumphant, of which the tabernacle was a pattern.
8:6. But now he hath obtained a better ministry, by how much also he is
a mediator of a better testament which is established on better
8:7. For if that former had been faultless, there should not indeed a
place have been sought for a second.
8:8. For, finding fault with them, he saith: Behold the days shall
come, saith the Lord: and I will perfect, unto the house of Israel and
unto the house of Juda, a new testament:
8:9. Not according to the testament which I made to their fathers, on
the day when I took them by the hand to lead them out of the land of
Egypt: because they continued not in my testament: and I regarded them
not, saith the Lord.
8:10. For this is the testament which I will make to the house of
Israel after those days, saith the Lord: I will give my laws into their
mind: and in their heart will I write them. And I will be their God:
and they shall be my people.
8:11. And they shall not teach every man his neighbour and every man
his brother, saying: Know the Lord. For all shall know me, from the
least to the greatest of them.
They shall not teach, etc. . .So great shall be light and grace of the
new testament, that it shall not be necessary to inculcate to the
faithful the belief and knowledge of the true God, for they shall all
8:12. Because I will be merciful to their iniquities: and their sins I
will remember no more.
8:13. Now in saying a new, he hath made the former old. And that which
decayeth and groweth old is near its end.
A new. . .Supply 'covenant'.
Hebrews Chapter 9
The sacrifices of the law were far inferior to that of Christ.
9:1. The former indeed had also justifications of divine service and a
9:2. For there was a tabernacle made the first, wherein were the
candlesticks and the table and the setting forth of loaves, which is
called the Holy.
9:3. And after the second veil, the tabernacle which is called the Holy
9:4. Having a golden censer and the ark of the testament covered about
on every part with gold, in which was a golden pot that had manna and
the rod of Aaron that had blossomed and the tables of the testament.
9:5. And over it were the cherubims of glory overshadowing the
propitiatory: of which it is not needful to speak now particularly.
9:6. Now these things being thus ordered, into the first tabernacle,
the priests indeed always entered, accomplishing the offices of
9:7. But into the second, the high priest alone, once a year: not
without blood, which he offereth for his own and the people's
9:8. The Holy Ghost signifying this: That the way into the Holies was
not yet made manifest, whilst the former tabernacle was yet standing.
9:9. Which is a parable of the time present: according to which gifts
and sacrifices are offered, which cannot, as to the conscience, make
him perfect that serveth, only in meats and in drinks,
9:10. And divers washings and justices of the flesh laid on them until
the time of correction.
Of correction. . .Viz., when Christ should correct and settle all
9:11. But Christ, being come an high Priest of the good things to come,
by a greater and more perfect tabernacle, not made with hand, that is,
not of this creation:
9:12. Neither by the blood of goats or of calves, but by his own blood,
entered once into the Holies, having obtained eternal redemption.
Eternal redemption. . .By that one sacrifice of his blood, once offered
on the cross, Christ our Lord paid and exhibited, once for all, the
general price and ransom of all mankind: which no other priest could
9:13. For if the blood of goats and of oxen, and the ashes of an
heifer, being sprinkled, sanctify such as are defiled, to the cleansing
of the flesh:
9:14. How much more shall the blood of Christ, who by the Holy Ghost
offered himself unspotted unto God, cleanse our conscience from dead
works, to serve the living God?
9:15. And therefore he is the mediator of the new testament: that by
means of his death for the redemption of those transgressions which
were under the former testament, they that are called may receive the
promise of eternal inheritance.
9:16. For where there is a testament the death of the testator must of
necessity come in.
9:17. For a testament is of force after men are dead: otherwise it is
as yet of no strength, whilst the testator liveth.
9:18. Whereupon neither was the first indeed dedicated without blood.
9:19. For when every commandment of the law had been read by Moses to
all the people, he took the blood of calves and goats, with water, and
scarlet wool and hyssop, and sprinkled both the book itself and all the
9:20. Saying: This is the blood of the testament which God hath
enjoined unto you.
9:21. The tabernacle also and all the vessels of the ministry, in like
manner, he sprinkled with blood.
9:22. And almost all things, according to the law, are cleansed with
blood: and without shedding of blood there is no remission.
9:23. It is necessary therefore that the patterns of heavenly things
should be cleansed with these: but the heavenly things themselves with
better sacrifices than these.
9:24. For Jesus is not entered into the Holies made with hands, the
patterns of the true: but into Heaven itself, that he may appear now in
the presence of God for us.
9:25. Nor yet that he should offer himself often, as the high priest
entereth into the Holies every year with the blood of others:
Offer himself often. . .Christ shall never more offer himself in
sacrifice, in that violent, painful, and bloody manner, nor can there
be any occasion for it: since by that one sacrifice upon the cross, he
has furnished the full ransom, redemption, and remedy for all the sins
of the world. But this hinders not that he may offer himself daily in
the sacred mysteries in an unbloody manner, for the daily application
of that one sacrifice of redemption to our souls.
9:26. For then he ought to have suffered often from the beginning of
the world. But now once, at the end of ages, he hath appeared for the
destruction of sin by the sacrifice of himself.
9:27. And as it is appointed unto men once to die, and after this the
9:28. So also Christ was offered once to exhaust the sins of many. The
second time he shall appear without sin to them that expect him unto
To exhaust. . .That is, to empty, or draw out to the very bottom, by a
plentiful and perfect redemption.
Hebrews Chapter 10
Because of the insufficiency of the sacrifices of the law, Christ our
high priest shed his own blood for us, offering up once for all the
sacrifice of our redemption. He exhorts them to perseverance.
10:1. For the law, having a shadow of the good things to come, not the
very image of the things, by the selfsame sacrifices which they offer
continually every year, can never make the comers thereunto perfect.
10:2. For then they would have ceased to be offered: because the
worshippers once cleansed should have no conscience of sin any longer.
They would have ceased. . .If they had been of themselves perfect to all
the intents of redemption and remission, as Christ's death is there
would have been no occasion of so often repeating them: as there is no
occasion for Christ's dying any more for our sins.
10:3. But in them there is made a commemoration of sins every year:
10:4. For it is impossible that with the blood of oxen and goats sin
should be taken away.
10:5. Wherefore, when he cometh into the world he saith: Sacrifice and
oblation thou wouldest not: but a body thou hast fitted to me.
10:6. Holocausts for sin did not please thee.
10:7. Then said I: Behold I come: in the head of the book it is written
of me: that I should do thy will, O God.
10:8. In saying before, Sacrifices, and oblations, and holocausts for
sin thou wouldest not, neither are they pleasing to thee, which are
offered according to the law.
10:9. Then said I: Behold, I come to do thy will, O God: He taketh away
the first, that he may establish that which followeth.
10:10. In the which will, we are sanctified by the oblation of the body
of Jesus Christ once.
10:11. And every priest indeed standeth daily ministering and often
offering the same sacrifices which can never take away sins.
10:12. But this man, offering one sacrifice for sins, for ever sitteth
on the right hand of God,
10:13. From henceforth expecting until his enemies be made his
10:14. For by one oblation he hath perfected for ever them that are
10:15. And the Holy Ghost also doth testify this to us. For after that
10:16. And this is the testament which I will make unto them after
those days, saith the Lord. I will give my laws in their hearts and on
their minds will I write them:
10:17. And their sins and iniquities I will remember no more.
10:18. Now, where there is a remission of these, there is no more an
oblation for sin.
There is no more an oblation for sin. . .Where there is a full remission
of sins, as in baptism, there is no more occasion for a sin offering to
be made for such sins already remitted; and as for sins committed
afterwards, they can only be remitted in virtue of the one oblation of
10:19. Having therefore, brethren, a confidence in the entering into
the holies by the blood of Christ:
10:20. A new and living way which he hath dedicated for us through the
veil, that is to say, his flesh:
10:21. And a high priest over the house of God:
10:22. Let us draw near with a true heart, in fulness of faith, having
our hearts sprinkled from an evil conscience and our bodies washed with
10:23. Let us hold fast the confession of our hope without wavering
(for he is faithful that hath promised):
10:24. And let us consider one another, to provoke unto charity and to
10:25. Not forsaking our assembly, as some are accustomed: but
comforting one anther, and so much the more as you see the day
10:26. For if we sin wilfully after having the knowledge of the truth,
there is now left no sacrifice for sins:
If we sin wilfully. . .He speaks of the sin of wilful apostasy from the
known truth; after which, as we can not be baptized again, we can not
expect to have that abundant remission of sins, which Christ purchased
by his death, applied to our souls in that ample manner as it is in
baptism: but we have rather all manner of reason to look for a dreadful
judgment; the more because apostates from the known truth, seldom or
never have the grace to return to it.
10:27. But a certain dreadful expectation of judgment, and the rage of
a fire which shall consume the adversaries.
10:28. A man making void the law of Moses dieth without any mercy under
two or three witnesses:
10:29. How much more, do you think he deserveth worse punishments, who
hath trodden under foot the Son of God and hath esteemed the blood of
the testament unclean, by which he was sanctified, and hath offered an
affront to the Spirit of grace?
10:30. For we know him that hath said: Vengeance belongeth to me, and I
will repay. And again: The Lord shall judge his people.
10:31. It is a fearful thing to fall into the hands of the living God.
10:32. But call to mind the former days, wherein, being illuminated,
you endured a great fight of afflictions.
10:33. And on the one hand indeed, by reproaches and tribulations, were
made a gazingstock; and on the other, became companions of them that
were used in such sort.
10:34. For you both had compassion on them that were in bands and took
with joy the being stripped of your own goods, knowing that you have a
better and a lasting substance.
10:35. Do not therefore lose your confidence which hath a great reward.
10:36. For patience is necessary for you: that, doing the will of God,
you may receive the promise.
10:37. For yet a little and a very little while, and he that is to come
will come and will not delay.
10:38. But my just man liveth by faith: but if he withdraw himself, he
shall not please my soul.
10:39. But we are not the children of withdrawing unto perdition, but
of faith to the saving of the soul.
Hebrews Chapter 11
What faith is. Its wonderful fruits and efficacy demonstrated in the
11:1. Now, faith is the substance of things to be hoped for, the
evidence of things that appear not.
11:2. For by this the ancients obtained a testimony.
11:3. By faith we understand that the world was framed by the word of
God: that from invisible things visible things might be made.
11:4. By faith Abel offered to God a sacrifice exceeding that of Cain,
by which he obtained a testimony that he was just, God giving testimony
to his gifts. And by it he being dead yet speaketh.
11:5. By faith Henoch was translated that he should not see death: and
he was not found because God had translated him. For before his
translation he had testimony that he pleased God.
11:6. But without faith it is impossible to please God. For he that
cometh to God must believe that he is: and is a rewarder to them that
11:7. By faith Noe, having received an answer concerning those things
which as yet were not seen, moved with fear, framed the ark for the
saving of his house: by the which he condemned the world and was
instituted heir of the justice which is by faith.
11:8. By faith he that is called Abraham obeyed to go out into a place
which he was to receive for an inheritance. And he went out, not
knowing whither he went.
He that is called Abraham. . .or, Abraham being called.
11:9. By faith he abode in the land of promise, as in a strange
country, dwelling in cottages, with Isaac and Jacob, the co-heirs of
the same promise.
11:10. For he looked for a city that hath foundations: whose builder
and maker is God.
11:11. By faith also Sara herself, being barren, received strength to
conceive seed, even past the time of age: because she believed that he
was faithful who had promised,
11:12. For which cause there sprung even from one (and him as good as
dead) as the stars of heaven in multitude and as the sand which is by
the sea shore innumerable.
11:13. All these died according to faith, not having received the
promises but beholding them afar off and saluting them and confessing
that they are pilgrims and strangers on the earth.
11:14. For they that say these things do signify that they seek a
11:15. And truly, if they had been mindful of that from whence they
came out, they had doubtless, time to return.
11:16. But now they desire a better, that is to say, a heavenly
country. Therefore, God is not ashamed to be called their God: for he
hath prepared for them a city.
11:17. By faith Abraham, when he was tried, offered Isaac: and he that
had received the promises offered up his only begotten son,
11:18. (To whom it was said: In Isaac shalt thy seed be called:)
11:19. Accounting that God is able to raise up even from the dead.
Whereupon also he received him for a parable.
For a parable. . .That is, as a figure of Christ, slain and coming to
11:20. By faith also of things to come Isaac blessed Jacob and Esau.
11:21. By faith Jacob, dying, blessed each of the sons of Joseph and
adored the top of his rod.
Adored the top of his rod. . .The apostle here follows the ancient Greek
Bible of the seventy interpreters, (which translates in this manner,
Gen. 47. 31.,) and alleges this fact of Jacob, in paying a relative
honour and veneration to the top of the rod or sceptre of Joseph, as to
a figure of Christ's sceptre and kingdom, as an instance and argument
of his faith. But some translators, who are no friends to this relative
honour, have corrupted the text, by translating it, he worshipped,
leaning upon the top of his staff; as if this circumstance of leaning
upon his staff were any argument of Jacob's faith, or worthy the being
thus particularly taken notice of by the Holy Ghost.
11:22. By faith Joseph, when he was dying, made mention of the going
out of the children of Israel and gave commandment concerning his
11:23. By faith Moses, when he was born, was hid three months by his
parents: because they saw he was a comely babe, and they feared not the
11:24. By faith Moses, when he was grown up, denied himself to be the
son of Pharao's daughter:
11:25. Rather choosing to be afflicted with the people of God than to
have the pleasure of sin for a time:
11:26. Esteeming the reproach of Christ greater riches than the
treasure of the Egyptians. For he looked unto the reward.
11:27. By faith he left Egypt, not fearing the fierceness of the king:
for he endured, as seeing him that is invisible.
11:28. By faith he celebrated the pasch and the shedding of the blood:
that he who destroyed the firstborn might not touch them.
11:29. By faith they passed through the Red Sea, as by dry land: which
the Egyptians attempting, were swallowed up.
11:30. By faith the walls of Jericho fell down, by the going round them
11:31. By faith Rahab the harlot perished not with the unbelievers,
receiving the spies with peace.
11:32. And what shall I yet say? For the time would fail me to tell of
Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
11:33. Who by faith conquered kingdoms, wrought justice, obtained
promises, stopped the mouths of lions,
11:34. Quenched the violence of fire, escaped the edge of the sword,
recovered strength from weakness, became valiant in battle, put to
flight the armies of foreigners.
11:35. Women received their dead raised to life again. But others were
racked, not accepting deliverance, that they might find a better
11:36. And others had trial of mockeries and stripes: moreover also of
bands and prisons.
11:37. They were stoned, they were cut asunder, they were tempted, they
were put to death by the sword, they wandered about in sheepskins, in
goatskins, being in want, distressed, afflicted:
11:38. Of whom the world was not worthy: wandering in deserts, in
mountains and in dens and in caves of the earth.
11:39. And all these, being approved by the testimony of faith,
received not the promise:
11:40. God providing some better thing for us, that they should not be
perfected without us.
Hebrews Chapter 12
Exhortation to constancy under their crosses. The danger of abusing the
graces of the New Testament.
12:1. And therefore we also having so great a cloud of witnesses over
our head, laying aside every weight and sin which surrounds us, let us
run by patience to the fight proposed to us:
12:2. Looking on Jesus, the author and finisher of faith, who, having
joy set before him, endured the cross, despising the shame, and now
sitteth on the right hand of the throne of God.
12:3. For think diligently upon him that endured such opposition from
sinners against himself that you be not wearied, fainting in your
12:4. For you have not yet resisted unto blood, striving against sin.
12:5. And you have forgotten the consolation which speaketh to you, as
unto children, saying: My son, neglect not the discipline of the Lord:
neither be thou wearied whilst thou art rebuked by him.
12:6. For whom the Lord loveth he chastiseth: and he scourgeth every
son whom he receiveth.
12:7. Persevere under discipline. God dealeth with you as with his
sons. For what son is there whom the father doth not correct?
12:8. But if you be without chastisement, whereof all are made
partakers, then are you bastards and not sons.
12:9. Moreover, we have had fathers of our flesh for instructors, and
we reverenced them. Shall we not much more obey the Father of spirits
12:10. And they indeed for a few days, according to their own pleasure,
instructed us: but he, for our profit, that we might receive his
12:11. Now all chastisement for the present indeed seemeth not to bring
with it joy, but sorrow: but afterwards it will yield to them that are
exercised by it the most peaceable fruit of justice.
12:12. Wherefore, lift up the hands which hang down and the feeble
12:13. And make straight steps with your feet: that no one, halting,
may go out of the way; but rather be healed.
12:14. Follow peace with all men and holiness: without which no man
shall see God.
12:15. Looking diligently, lest any man be wanting to the grace of God:
lest any root of bitterness springing up do hinder and by it many be
12:16. Lest there be any fornicator or profane person, as Esau who for
one mess sold his first birthright.
12:17. For know ye that afterwards, when he desired to inherit the
benediction, he was rejected. For he found no place of repentance,
although with tears he had sought it.
He found, etc. . .That is, he found no way to bring his father to
repent, or change his mind, with relation to his having given the
blessing to his younger brother Jacob.
12:18. For you are not come to a mountain that might be touched and a
burning fire and a whirlwind and darkness and storm,
12:19. And the sound of a trumpet and the voice of words, which they
that had excused themselves, that the word might not be spoken to them.
12:20. For they did not endure that which was said: and if so much as a
beast shall touch the mount, it shall be stoned.
12:21. And so terrible was that which was seen, Moses said: I am
frighted, and tremble.
12:22. But you are come to mount Sion and to the city of the living
God, the heavenly Jerusalem, and to the company of many thousands of
12:23. And to the church of the firstborn who are written in the
heavens, and to God the judge of all, and to the spirits of the just
12:24. And to Jesus the mediator of the new testament, and to the
sprinkling of blood which speaketh better than that of Abel.
12:25. See that you refuse him not that speaketh. For if they escaped
not who refused him that spoke upon earth, much more shall not we that
turn away from him that speaketh to us from heaven.
12:26. Whose voice then moved the earth; but now he promiseth, saying:
Yet once more: and I will move, not only the earth, but heaven also.
12:27. And in that he saith: Yet once more, he signifieth the
translation of the moveable things as made, that those things may
remain which are immoveable.
12:28. Therefore, receiving an immoveable kingdom, we have grace:
whereby let us serve, pleasing God, with fear and reverence.
12:29. For our God is a consuming fire.
Hebrews Chapter 13
Divers admonitions and exhortations.
13:1. Let the charity of the brotherhood abide in you.
13:2. And hospitality do not forget: for by this some, being not aware
of it, have entertained angels.
13:3. Remember them that are in bands, as if you were bound with them:
and them that labour, as being yourselves also in the body.
13:4. Marriage honourable in all, and the bed undefiled. For
fornicators and adulterers God will judge.
Or, Let marriage be honourable in all. . .That is, in all things
belonging to the marriage state. This is a warning to married people,
not to abuse the sanctity of their state, by any liberties or
irregularities contrary thereunto. Now it does not follow from this
text that all persons are obliged to marry, even if the word omnibus
were rendered, in all persons, instead of in all things: for if it was
a precept, St. Paul himself would have transgressed it, as he never
married. Moreover, those who have already made a vow to God to lead a
single life, should they attempt to marry, they would incur their own
damnation. 1 Tim. 5. 12.
13:5. Let your manners be without covetousness, contented with such
things as you have. For he hath said: I will not leave thee: neither
will I forsake thee.
13:6. So that we may confidently say: The Lord is my helper: I will not
fear what man shall do to me.
13:7. Remember your prelates who have spoken the word of God to you:
whose faith follow, considering the end of their conversation,
13:8. Jesus Christ, yesterday, and today: and the same for ever.
13:9. Be not led away with various and strange doctrines. For it is
best that the heart be established with grace, not with meats: which
have not profited those that walk in them.
13:10. We have an altar whereof they have no power to eat who serve the
13:11. For the bodies of those beasts whose blood is brought into the
holies by the high priest for sin are burned without the camp.
13:12. Wherefore Jesus also, that he might sanctify the people by his
own blood, suffered without the gate.
13:13. Let us go forth therefore to him without the camp, bearing his
Let us go forth therefore to him without the camp, bearing his
reproach. . .That is, bearing his cross. It is an exhortation to them to
be willing to suffer with Christ, reproaches, persecutions, and even
death, if they desire to partake of the benefit of his suffering for
13:14. For, we have not here a lasting city: but we seek one that is to
13:15. By him therefore let us offer the sacrifice of praise always to
God, that is to say, the fruit of lips confessing to his name.
13:16. And do not forget to do good and to impart: for by such
sacrifices God's favour is obtained.
13:17. Obey your prelates and be subject to them. For they watch as
being to render an account of your souls: that they may do this with
joy and not with grief. For this is not expedient for you.
13:18. Pray for us. For we trust we have a good conscience, being
willing to behave ourselves well in all things.
13:19. And I beseech you the more to do this, that I may be restored to
you the sooner.
13:20. And may the God of peace, who brought again from the dead the
great pastor of the sheep, our Lord Jesus Christ, in the blood of the
13:21. Fit you in all goodness, that you may do his will; doing in you
that which is well pleasing in his sight, through Jesus Christ, to whom
is glory for ever and ever. Amen.
13:22. And I beseech you, brethren, that you suffer this word of
consolation. For I have written to you in a few words.
13:23. Know ye that our brother Timothy is set at liberty: with whom
(if he come shortly) I will see you.
13:24. Salute all your prelates and all the saints. The brethren from
Italy salute you.
13:25. Grace be with you all. Amen.
THE CATHOLIC EPISTLE OF ST. JAMES THE APOSTLE
This Epistle is called Catholic or Universal, as formerly were also the
two Epistles of St. Peter, the first of St. John and that of St. Jude,
because they were not written to any peculiar people or particular
person, but to the faithful in general. It was written by the apostle
St. James, called the Less, who was also called the brother of our
Lord, being his kinsman (for cousins german with the Hebrews were
called brothers). He was the first Bishop of Jerusalem. In this Epistle
are set forth many precepts appertaining to faith and morals;
particularly, that faith without good works will not save a man and
that true wisdom is given only from above. In the fifth chapter he
publishes the sacrament of anointing the sick. It was written a short
time before his martyrdom, about twenty-eight years after our Lord's
James Chapter 1
The benefit of tribulations. Prayer with faith. God is the author of
all good, but not of evil. We must be slow to anger and not hearers
only, but doers of the word. Of bridling the tongue and of pure
1:1. James, the servant of God and of our Lord Jesus Christ, to the
twelve tribes which are scattered abroad, greeting.
1:2. My brethren, count it all joy, when you shall fall into divers
Into divers temptations. . .The word temptation, in this epistle, is
sometimes taken for trials by afflictions or persecutions, as in this
place: at other times, it is to be understood, tempting, enticing, or
drawing others into sin.
1:3. Knowing that the trying of your faith worketh patience
1:4. And patience hath a perfect work: that you may be perfect and
entire, failing in nothing.
1:5. But if any of you want wisdom, let him ask of God who giveth to
all men abundantly and upbraideth not. And it shall be given him.
1:6. But let him ask in faith, nothing wavering. For he that wavereth
is like a wave of the sea, which is moved and carried about by the
1:7. Therefore let not that man think that he shall receive any thing
of the Lord.
1:8. A double minded man is inconstant in all his ways.
1:9. But let the brother of low condition glory in his exaltation:
1:10. And the rich, in his being low: because as the flower of the
grass shall he pass away.
1:11. For the sun rose with a burning heat and parched the grass: and
the flower thereof fell off, and the beauty of the shape thereof
perished. So also shall the rich man fade away in his ways.
1:12. Blessed is the man that endureth temptation: for, when he hath
been proved, he shall receive the crown of life which God hath promised
to them that love him.
1:13. Let no man, when he is tempted, say that he is tempted by God.
For God is not a tempter of evils: and he tempteth no man.
1:14. But every man is tempted by his own concupiscence, being drawn
away and allured.
1:15. Then, when concupiscence hath conceived, it bringeth forth sin.
But sin, when it is completed, begetteth death.
1:16. Do not err, therefore, my dearest brethren.
1:17. Every best gift and every perfect gift is from above, coming down
from the Father of lights, with whom there is no change nor shadow of
1:18. For of his own will hath he begotten us by the word of truth,
that we might be some beginning of his creature.
Some beginning. . .That is, a kind of first fruits of his creatures.
1:19. You know, my dearest brethren. And let every man be swift to
hear, but slow to speak and slow to anger.
1:20. For the anger of man worketh not the justice of God.
1:21. Wherefore, casting away all uncleanness and abundance of
naughtiness, with meekness receive the ingrafted word, which is able to
save your souls.
1:22. But be ye doers of the word and not hearers only, deceiving your
1:23. For if a man be a hearer of the word and not a doer, he shall be
compared to a man beholding his own countenance in a glass.
1:24. For he beheld himself and went his way and presently forgot what
manner of man he was.
1:25. But he that hath looked into the perfect law of liberty and hath
continued therein, not becoming a forgetful hearer but a doer of the
work: this man shall be blessed in his deed.
1:26. And if any man think himself to be religious, not bridling his
tongue but deceiving his own heart, this man's religion is vain.
1:27. Religion clean and undefiled before God and the Father is this:
to visit the fatherless and widows in their tribulation and to keep
one's self unspotted from this world.
James Chapter 2
Against respect of persons. The danger of transgressing one point of
the law. Faith is dead without works.
2:1. My brethren, have not the faith of our Lord Jesus Christ of glory,
with respect of persons.
With respect of persons. . .The meaning is, that in matters relating to
faith, the administering of the sacraments, and other spiritual
functions in God's church, there should be no respect of persons; but
that the souls of the poor should be as much regarded as those of the
rich. See Deut. 1.17.
2:2. For if there shall come into your assembly a man having a golden
ring, in fine apparel; and there shall come in also a poor man in mean
2:3. And you have respect to him that is clothed with the fine apparel
and shall say to him: Sit thou here well: but say to the poor man:
Stand thou there, or: Sit under my footstool:
2:4. Do you not judge within yourselves, and are become judges of
2:5. Hearken, my dearest brethren: Hath not God chosen the poor in this
world, rich in faith and heirs of the kingdom which God hath promised
to them that love him?
2:6. But you have dishonoured the poor man. Do not the rich oppress you
by might? And do not they draw you before the judgment seats?
2:7. Do not they blaspheme the good name that is invoked upon you?
2:8. If then you fulfil the royal law, according to the scriptures:
Thou shalt love thy neighbour as thyself; you do well.
2:9. But if you have respect to persons, you commit sin, being reproved
by the law as transgressors.
2:10. And whosoever shall keep the whole law, but offend in one point,
is become guilty of all.
Guilty of all;. . .That is, he becomes a transgressor of the law in such
a manner, that the observing of all other points will not avail him to
salvation; for he despises the lawgiver, and breaks through the great
and general commandment of charity, even by one mortal sin. For all the
precepts of the law are to be considered as one total and entire law,
and as it were a chain of precepts, where, by breaking one link of this
chain, the whole chain is broken, or the integrity of the law
consisting of a collection of precepts. A sinner, therefore, by a
grievous offence against any one precept, incurs eternal punishment;
yet the punishment in hell shall be greater for those who have been
greater sinners, as a greater reward shall be for those in heaven who
have lived with greater sanctity and perfection.
2:11. For he that said: Thou shalt not commit adultery, said also: Thou
shalt not kill. Now if thou do not commit adultery, but shalt kill,
thou art become a transgressor of the law.
2:12. So speak ye and so do, as being to be judged by the law of
2:13. For judgment without mercy to him that hath not done mercy. And
mercy exalteth itself above judgment.
2:14. What shall it profit, my brethren, if a man say he hath faith,
but hath not works? Shall faith be able to save him?
2:15. And if a brother or sister be naked and want daily food:
2:16. And one of you say to them: Go in peace, be ye warmed and filled;
yet give them not those things that are necessary for the body, what
shall it profit?
2:17. So faith also, if it have not works, is dead in itself.
2:18. But some man will say: Thou hast faith, and I have works. Shew me
thy faith without works; and I will shew thee, by works, my faith.
2:19. Thou believest that there is one God. Thou dost well: the devils
also believe and tremble.
2:20. But wilt thou know, O vain man, that faith without works is dead?
2:21. Was not Abraham our father justified by works, offering up Isaac
his son upon the altar?
2:22. Seest thou that faith did cooperate with his works and by works
faith was made perfect?
2:23. And the scripture was fulfilled, saying: Abraham believed God,
and it was reputed to him to justice, and he was called the friend of
2:24. Do you see that by works a man is justified, and not by faith
2:25. And in like manner also Rahab the harlot, was not she justified
by works, receiving the messengers and sending them out another way?
2:26. For even as the body without the spirit is dead: so also faith
without works is dead.
James Chapter 3
Of the evils of the tongue. Of the difference between the earthly and
3:1. Be ye not many masters, my brethren, knowing that you receive the
3:2. For in many things we all offend. If any man offend not in word,
the same is a perfect man. He is able also with a bridle to lead about
the whole body.
3:3. For if we put bits into the mouths of horses, that they may obey
us: and we turn about their whole body.
3:4. Behold also ships, whereas they are great and are driven by strong
winds, yet are they turned about with a small helm, whithersoever the
force of the governor willeth.
3:5. Even so the tongue is indeed a little member and boasteth great
things. Behold how small a fire kindleth a great wood.
3:6. And the tongue is a fire, a world of iniquity. The tongue is
placed among our members, which defileth the whole body and inflameth
the wheel of our nativity, being set on fire by hell.
3:7. For every nature of beasts and of birds and of serpents and of the
rest is tamed and hath been tamed, by the nature of man.
3:8. But the tongue no man can tame, an unquiet evil, full of deadly
3:9. By it we bless God and the Father: and by it we curse men who are
made after the likeness of God.
3:10. Out of the same mouth proceedeth blessing and cursing. My
brethren, these things ought not so to be.
3:11. Doth a fountain send forth, out of the same hole, sweet and
3:12. Can the fig tree, my brethren, bear grapes? Or the vine, figs? So
neither can the salt water yield sweet.
3:13. Who is a wise man and endued with knowledge, among you? Let him
shew, by a good contestation, his work in the meekness of wisdom.
3:14. But if you have bitter zeal, and there be contention in your
hearts: glory not and be not liars against the truth.
3:15. For this is not wisdom, descending from above: but earthly,
3:16. For where envying and contention is: there is inconstancy and
every evil work.
3:17. But the wisdom that is from above, first indeed is chaste, then
peaceable, modest, easy to be persuaded, consenting to the good, full
of mercy and good fruits, without judging, without dissimulation.
3:18. And the fruit of justice is sown in peace, to them that make
James Chapter 4
The evils that flow from yielding to concupiscence and being friends to
this world. Admonitions against pride, detraction and the like.
4:1. From whence are wars and contentions among you? Are they not
hence, from your concupiscences, which war in your members?
4:2. You covet, and have not: you kill and envy and cannot obtain. You
contend and war, and you have not: because you ask not.
4:3. You ask and receive not: because you ask amiss, that you may
consume it on your concupiscences.
4:4. Adulterers, know you not that the friendship of this world is the
enemy of God? Whosoever therefore will be a friend of this world
becometh an enemy of God.
4:5. Or do you think that the scripture saith in vain: To envy doth the
spirit covet which dwelleth in you?
4:6. But he giveth greater grace. Wherefore he saith: God resisteth the
proud and giveth grace to the humble.
4:7. Be subject therefore to God. But resist the devil: and he will fly
4:8. Draw nigh to God: and he will draw nigh to you. Cleanse your
hands, ye sinners, and purify your hearts, ye double minded.
4:9. Be afflicted and mourn and weep: let your laughter be turned into
mourning and your joy into sorrow.
4:10. Be humbled in the sight of the Lord: and he will exalt you.
4:11. Detract not one another, my brethren. He that detracteth his
brother, or he that judgeth his brother, detracteth the law and judgeth
the law. But if thou judge the law, thou art not a doer of the law, but
4:12. There is one lawgiver and judge, that is able to destroy and to
4:13. But who art thou that judgest thy neighbour? Behold, now you that
say: To-day or to-morrow we will go into such a city, and there we will
spend a year and will traffic and make our gain.
4:14. Whereas you know not what shall be on the morrow.
4:15. For what is your life? It is a vapour which appeareth for a
little while and afterwards shall vanish away. For that you should say:
If the Lord will, and, If we shall live, we will do this or that.
4:16. But now you rejoice in your arrogancies. All such rejoicing is
4:17. To him therefore who knoweth to do good and doth it not, to him
it is sin.
James Chapter 5
A woe to the rich that oppress the poor. Exhortations to patience and
to avoid swearing. Of the anointing the sick, confession of sins and
fervour in prayer.
5:1. Go to now, ye rich men: weep and howl in your miseries, which
shall come upon you.
5:2. Your riches are corrupted: and your garments are motheaten.
5:3. Your gold and silver is cankered: and the rust of them shall be
for a testimony against you and shall eat your flesh like fire. You
have stored up to yourselves wrath against the last days.
5:4. Behold the hire of the labourers who have reaped down your fields,
which by fraud has been kept back by you, crieth: and the cry of them
hath entered into the ears of the Lord of Sabaoth.
5:5. You have feasted upon earth: and in riotousness you have nourished
your hearts, in the day of slaughter.
5:6. You have condemned and put to death the Just One: and he resisted
5:7. Be patient therefore, brethren, until the coming of the Lord.
Behold, the husbandman waiteth for the precious fruit of the earth:
patiently bearing till he receive the early and latter rain.
5:8. Be you therefore also patient and strengthen your hearts: for the
coming of the Lord is at hand.
5:9. Grudge not, brethren, one against another, that you may not be
judged. Behold the judge standeth before the door.
5:10. Take, my brethren, for example of suffering evil, of labour and
patience, the prophets who spoke in the name of the Lord.
5:11. Behold, we account them blessed who have endured. You have heard
of the patience of Job and you have seen the end of the Lord, that the
Lord is merciful and compassionate.
5:12. But above all things, my brethren, swear not, neither by heaven,
nor by the earth, nor by any other oath. But let your speech be: Yea,
Yea: No, No: that you fall not under judgment.
5:13. Is any of you sad? Let him pray: Is he cheerful in mind? Let him
5:14. Is any man sick among you? Let him bring in the priests of the
church and let them pray over him, anointing him with oil in the name
of the Lord.
Let him bring in, etc. . .See here a plain warrant of scripture for the
sacrament of extreme unction, that any controversy against its
institution would be against the express words of the sacred text in
the plainest terms.
5:15. And the prayer of faith shall save the sick man. And the Lord
shall raise him up: and if he be in sins, they shall be forgiven him.
5:16. Confess therefore your sins one to another: and pray one for
another, that you may be saved. For the continual prayer of a just man
Confess your sins one to another. . .That is, to the priests of the
church, whom (ver.14) he had ordered to be called for, and brought in
to the sick; moreover, to confess to persons who had no power to
forgive sins, would be useless. Hence the precept here means, that we
must confess to men whom God hath appointed, and who, by their
ordination and jurisdiction, have received the power of remitting sins
in his name.
5:17. Elias was a man passible like unto us: and with prayer he prayed
that it might not rain upon the earth. And it rained not for three
years and six months.
5:18. And he prayed again. And the heaven gave rain: and the earth
brought forth her fruit.
5:19. My brethren, if any of you err from the truth and one convert
5:20. He must know that he who causeth a sinner to be converted from
the error of his way shall save his soul from death and shall cover a
multitude of sins.
THE FIRST EPISTLE OF ST. PETER THE APOSTLE
The first Epistle of St. Peter, though brief, contains much doctrine
concerning Faith, Hope, and Charity, with divers instructions to all
persons of what state or condition soever. The Apostle commands
submission to rulers and superiors and exhorts all to the practice of a
virtuous life in imitation, of Christ. This Epistle is written with
such apostolical dignity as to manifest the supreme authority with
which its writer, the Prince of the Apostles, had been vested by his
Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively
he calls Babylon, about fifteen years after our Lord's Ascension.
1 Peter Chapter 1
He gives thanks to God for the benefit of our being called to the true
faith and to eternal life, into which we are to enter by many
tribulations. He exhorts to holiness of life, considering the holiness
of God and our redemption by the blood of Christ.
1:1. Peter, an apostle of Jesus Christ, to the strangers dispersed
through Pontus, Cappadocia, Asia and Bithynia, elect,
1:2. According to the foreknowledge of God the Father, unto the
sanctification of the Spirit, unto obedience and sprinkling of the
blood of Jesus Christ. Grace unto you and peace be multiplied.
1:3. Blessed be the God and Father of our Lord Jesus Christ, who
according to his great mercy hath regenerated us unto a lively hope, by
the resurrection of Jesus Christ from the dead:
1:4. Unto an inheritance, incorruptible, and undefiled and that cannot
fade, reserved in heaven for you,
1:5. Who, by the power of God, are kept by faith unto salvation, ready
to be revealed in the last time.
1:6. Wherein you shalt greatly rejoice, if now you must be for a little
time made sorrowful in divers temptations:
1:7. That the trial of your faith (much more precious than gold which
is tried by the fire) may be found unto praise and glory and honour at
the appearing of Jesus Christ.
1:8. Whom having not seen, you love: in whom also now though you see
him not, you believe and, believing, shall rejoice with joy unspeakable
1:9. Receiving the end of your faith, even the salvation of your souls.
1:10. Of which salvation the prophets have inquired and diligently
searched, who prophesied of the grace to come in you.
1:11. Searching what or what manner of time the Spirit of Christ in
them did signify, when it foretold those sufferings that are in Christ
and the glories that should follow.
1:12. To whom it was revealed that, not to themselves but to you, they
ministered those things which are now declared to you by them that have
preached the gospel to you: the Holy Ghost being sent down from heaven,
on whom the angels desire to look.
1:13. Wherefore, having the loins of your mind girt up, being sober,
trust perfectly in the grace which is offered you in the revelation of
1:14. As children of obedience, not fashioned according to the former
desires of your ignorance,
1:15. But according to him that hath called you, who is holy, be you
also in all manner of conversation holy:
1:16. Because it is written: You shall be holy, for I am holy.
1:17. And if you invoke as Father him who, without respect of persons,
judgeth according to every one's work: converse in fear during the time
of your sojourning here.
1:18. Knowing that you were not redeemed with corruptible things, as
gold or silver, from your vain conversation of the tradition of your
1:19. But with the precious blood of Christ, as of a lamb unspotted and
1:20. Foreknown indeed before the foundation of the world, but
manifested in the last times for you:
1:21. Who through him are faithful in God who raised him up from the
dead and hath given him glory, that your faith and hope might be in
1:22. Purifying your souls in the obedience of charity, with a
brotherly love, from a sincere heart love one another earnestly:
1:23. Being born again, not of corruptible seed, but incorruptible, by
the word of God who liveth and remaineth for ever.
1:24. For all flesh is as grass and all the glory thereof as the flower
of grass. The grass is withered and the flower thereof is fallen away.
1:25. But the word of the Lord endureth for ever. And this is the word
which by the gospel hath been preached unto you.
1 Peter Chapter 2
We are to lay aside all guile and go to Christ the living stone, and,
as being now his people, walk worthily of him, with submission to
superiors and patience under sufferings.
2:1. Wherefore laying away all malice and all guile and dissimulations
and envies and all detractions,
2:2. As newborn babes, desire the rational milk without guile, that
thereby you may grow unto salvation:
2:3. If so be you have tasted that the Lord is sweet.
2:4. Unto whom coming, as to a living stone, rejected indeed by men but
chosen and made honourable by God:
2:5. Be you also as living stones built up, a spiritual house, a holy
priesthood, to offer up spiritual sacrifices, acceptable to God by
2:6. Wherefore it is said in the scripture: Behold, I lay in Sion a
chief corner stone, elect, precious. And he that shall believe in him
shall not be confounded.
2:7. To you therefore that believe, he is honour: but to them that
believe not, the stone which the builders rejected, the same is made
the head of the corner:
2:8. And a stone of stumbling and a rock of scandal, to them who
stumble at the word, neither do believe, whereunto also they are set.
2:9. But you are a chosen generation, a kingly priesthood, a holy
nation, a purchased people: that you may declare his virtues, who hath
called you out of darkness into his marvelous light:
2:10. Who in times past were not a people: but are now the people of
God. Who had not obtained mercy: but now have obtained mercy.
2:11. Dearly beloved, I beseech you, as strangers and pilgrims, to
refrain yourselves from carnal desires which war against the soul,
2:12. Having your conversation good among the Gentiles: that whereas
they speak against you as evildoers, they may, by the good works which
they shall behold in you, glorify God in the day of visitation.
2:13. Be ye subject therefore to every human creature for God's sake:
whether it be to the king as excelling,
2:14. Or to governors as sent by him for the punishment of evildoers
and for the praise of the good.
2:15. For so is the will of God, that by doing well you may put to
silence the ignorance of foolish men:
2:16. As free and not as making liberty a cloak for malice, but as the
servants of God.
2:17. Honour all men. Love the brotherhood. Fear God. Honour the king.
2:18. Servants, be subject to your masters with all fear, not only to
the good and gentle but also to the froward.
2:19. For this is thankworthy: if, for conscience towards God, a man
endure sorrows, suffering wrongfully.
2:20. For what glory is it, if, committing sin and being buffeted for
it, you endure? But if doing well you suffer patiently: this is
thankworthy before God.
2:21. For unto this are you called: because Christ also suffered for
us, leaving you an example that you should follow his steps.
2:22. Who did no sin, neither was guile found in his mouth.
2:23. Who, when he was reviled, did not revile: when he suffered, he
threatened not, but delivered himself to him that judged him unjustly.
2:24. Who his own self bore our sins in his body upon the tree: that
we, being dead to sins, should live to justice: by whose stripes you
2:25. For you were as sheep going astray: but you are now converted to
the shepherd and bishop of your souls.
1 Peter Chapter 3
How wives are to behave to their husbands. What ornaments they are to
seek. Exhortations to divers Virtues.
3:1. In like manner also, let wives be subject to their husbands: that,
if any believe not the word, they may be won without the word, by the
conversation of the wives,
3:2. Considering your chaste conversation with fear.
3:3. Whose adorning, let it not be the outward plaiting of the hair, or
the wearing of gold, or the putting on of apparel:
3:4. But the hidden man of the heart, in the incorruptibility of a
quiet and a meek spirit which is rich in the sight of God.
3:5. For after this manner heretofore, the holy women also who trusted
in God adorned themselves, being in subjection to their own husbands:
3:6. As Sara obeyed Abraham, calling him lord: whose daughters you are,
doing well and not fearing any disturbance.
3:7. Ye husbands, likewise dwelling with them according to knowledge,
giving honour to the female as to the weaker vessel and as to the
co-heirs of the grace of life: that your prayers be not hindered.
3:8. And in fine, be ye all of one mind, having compassion one of
another, being lovers of the brotherhood, merciful, modest, humble:
3:9. Not rendering evil for evil, nor railing for railing, but
contrariwise, blessing: for unto this are you called, that you may
inherit a blessing.
3:10. For he that will love life and see good days, let him refrain his
tongue from evil, and his lips that they speak no guile.
3:11. Let him decline from evil and do good: Let him seek after peace
and pursue it:
3:12. Because the eyes of the Lord are upon the just, and his ears unto
their prayers but the countenance of the Lord upon them that do evil
3:13. And who is he that can hurt you, if you be zealous of good?
3:14. But if also you suffer any thing for justice' sake, blessed are
ye. And be not afraid of their fear: and be not troubled.
3:15. But sanctify the Lord Christ in your hearts, being ready always
to satisfy every one that asketh you a reason of that hope which is in
3:16. But with modesty and fear, having a good conscience: that whereas
they speak evil of you, they may be ashamed who falsely accuse your
good conversation in Christ.
3:17. For it is better doing well (if such be the will of God) to
suffer than doing ill.
3:18. Because Christ also died once for our sins, the just for the
unjust: that he might offer us to God, being put to death indeed in the
flesh, but enlivened in the spirit,
3:19. In which also coming he preached to those spirits that were in
Spirits that were in prison. . .See here a proof of a third place, or
middle state of souls: for these spirits in prison, to whom Christ went
to preach, after his death, were not in heaven; nor yet in the hell of
the damned: because heaven is no prison: and Christ did not go to
preach to the damned.
3:20. Which had been some time incredulous, when they waited for the
patience of God in the days of Noe, when the ark was a building:
wherein a few, that is, eight souls, were saved by water.
3:21. Whereunto baptism, being of the like form, now saveth you also:
not the putting away of the filth of the flesh, but, the examination of
a good conscience towards God by the resurrection of Jesus Christ.
Whereunto baptism, etc. . .Baptism is said to be of the like form with
the water by which Noe was saved, because the one was a figure of the
other. Not the putting away, etc. . .As much as to say, that baptism
has not its efficacy, in order to salvation, from its washing away any
bodily filth or dirt; but from its purging the conscience from sin,
when accompanied with suitable dispositions in the party, to answer the
interrogations made at that time, with relation to faith, the
renouncing of Satan with all his works; and the obedience to God's
3:22. Who is on the right hand of God, swallowing down death that we
might be made heirs of life everlasting: being gone into heaven, the
angels and powers and virtues being made subject to him.
1 Peter Chapter 4
Exhortations to cease from sin, to mutual charity, to do all for the
glory of God, to be willing to suffer for Christ.
4:1. Christ therefore having suffered in the flesh, be you also armed
with the same thought: for he that hath suffered in the flesh hath
ceased from sins:
4:2. That now he may live the rest of his time in the flesh, not after
the desires of men but according to the will of God.
4:3. For the time past is sufficient to have fulfilled the will of the
Gentiles, for them who have walked in riotousness, lusts, excess of
wine, revellings, banquetings and unlawful worshipping of idols.
4:4. Wherein they think it strange that you run not with them into the
same confusion of riotousness: speaking evil of you.
4:5. Who shall render account to him who is ready to judge the living
and the dead.
4:6. For, for this cause was the gospel preached also to the dead: That
they might be judged indeed according to men, in the flesh: but may
live according to God, in the Spirit.
4:7. But the end of all is at hand. Be prudent therefore and watch in
4:8. But before all things have a constant mutual charity among
yourselves: for charity covereth a multitude of sins.
4:9. Using hospitality one towards another, without murmuring,
4:10. As every man hath received grace, ministering the same one to
another: as good stewards of the manifold grace of God.
4:11. If any man speak, let him speak, as the words of God. If any
minister, let him do it, as of the power which God administereth: that
in all things God may be honoured through Jesus Christ: to whom is
glory and empire for ever and ever. Amen.
4:12. Dearly beloved, think not strange the burning heat which is to
try you: as if some new thing happened to you.
4:13. But if you partake of the sufferings of Christ, rejoice that,
when his glory shall be revealed, you may also be glad with exceeding
4:14. If you be reproached for the name of Christ, you shall be
blessed: for that which is of the honour, glory and power of God, and
that which is his Spirit resteth upon you.
4:15. But let none of you suffer as a murderer or a thief or a railer
or coveter of other men's things.
4:16. But, if as a Christian, let him not be ashamed: but let him
glorify God in that name.
4:17. For the time is, that judgment should begin at the house of God.
And if at first at us, what shall be the end of them that believe not
the gospel of God?
4:18. And if the just man shall scarcely be saved, where shall the
ungodly and the sinner appear?
Scarcely. . .That is, not without much labour and difficulty; and
because of the dangers which constantly surround, the temptations of
the world, of the devil, and of our own corrupt nature.
4:19. Wherefore let them also that suffer according to the will of God
commend their souls in good deeds to the faithful Creator.
1 Peter Chapter 5
He exhorts both priests and laity to their respective duties and
recommends to all humility and watchfulness.
5:1. The ancients therefore that are among you, I beseech who am myself
also an ancient and a witness of the sufferings of Christ, as also a
partaker of that glory which is to be revealed in time to come:
5:2. Feed the flock of God which is among you, taking care of it, not
by constraint but willingly, according to God: not for filthy lucre's
sake but voluntarily:
5:3. Neither as lording it over the clergy but being made a pattern of
the flock from the heart.
5:4. And when the prince of pastors shall appear, you shall receive a
never fading crown of glory.
5:5. In like manner, ye young men, be subject to the ancients. And do
you all insinuate humility one to another: for God resisteth the proud,
but to the humble he giveth grace.
5:6. Be you humbled therefore under the mighty hand of God, that he may
exalt you in the time of visitation:
5:7. Casting all your care upon him, for he hath care of you.
5:8. Be sober and watch: because your adversary the devil, as a roaring
lion, goeth about seeking whom he may devour.
5:9. Whom resist ye, strong in faith: knowing that the same affliction
befalls, your brethren who are in the world.
5:10. But the God of all grace, who hath called us unto his eternal
glory in Christ Jesus, after you have suffered a little, will himself
perfect you and confirm you and establish you.
5:11. To him be glory and empire, for ever and ever. Amen.
5:12. By Sylvanus, a faithful brother unto you, as I think, I have
written briefly: beseeching and testifying that this is the true grace
of God, wherein you stand.
5:13. The church that is in Babylon, elected together with you,
saluteth you. And so doth my son, Mark.
5:14. Salute one another with a holy kiss. Grace be to all you who are
in Christ Jesus. Amen.
THE SECOND EPISTLE OF ST. PETER THE APOSTLE
In this Epistle St. Peter says (chap. 3.), Behold this second Epistle I
write to you: and before (chap. 1. 14,) Being assured that the laying
away of this my tabernacle is at hand. This shews, that it was written a
very short time before his martyrdom, which was about thirty-five years
after our Lord's Ascension. In this Epistle he admonishes the faithful
to be mindful of the great gifts they received from God and to join all
other virtues with their faith. He warns them against false teachers,
by describing their practices and foretelling their punishments. He
describes the dissolution of this world by fire and the day of
2 Peter Chapter 1
He exhorts them to join all other virtues with their faith, in order to
secure their salvation.
1:1. Simon Peter, servant and apostle of Jesus Christ: to them that
have obtained equal faith with us in the justice of our God and Saviour
1:2. Grace to you and peace be accomplished in the knowledge of God and
of Christ Jesus our Lord.
1:3. As all things of his divine power which appertain to life and
godliness are given us through the knowledge of him who hath called us
by his own proper glory and virtue.
1:4. By whom he hath given us most great and precious promises: that by
these you may be made partakers of the divine nature: flying the
corruption of that concupiscence which is in the world.
1:5. And you, employing all care, minister in your faith, virtue: And
in virtue, knowledge:
1:6. And in knowledge, abstinence: and in abstinence, patience: and in
1:7. And in godliness, love of brotherhood: and in love of brotherhood,
1:8. For if these things be with you and abound, they will make you to
be neither empty nor unfruitful in the knowledge of our Lord Jesus
1:9. For he that hath not these things with him is blind and groping,
having forgotten that he was purged from his old sins.
1:10. Wherefore, brethren, labour the more, that by good works you may
make sure your calling and election. For doing these things, you shall
not sin at any time.
1:11. For so an entrance shall be ministered to you abundantly into the
ever-lasting kingdom of our Lord and Saviour Jesus Christ.
1:12. For which cause, I will begin to put you always in remembrance of
these things: though indeed you know them and are confirmed in the
1:13. But I think it meet, as long as I am in this tabernacle, to stir
you up by putting you in remembrance.
1:14. Being assured that the laying away of this my tabernacle is at
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