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James 1:26

Douay-Rheims version of The Bible - 1752 version

And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.

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37 Cross References  

Let no evil speech proceed from your mouth; but that which is good, to the edification of faith, that it may administer grace to the hearers.

In his sight I pour out my prayer, and before him I declare my trouble:

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.

Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks.

Better is the poor man, that walketh in his simplicity, than a rich man that is perverse in his lips, and unwise.

But as for me, when they were troublesome to me, I was clothed with haircloth. I humbled my soul with fasting; and my prayer shall be turned into my bosom.

The mouth of the just shall bring forth wisdom: the tongue of the perverse shall perish.

In the multitude of words there shall not want sin: but he that refraineth his lips is most wise.

Let your speech be always in grace seasoned with salt: that you may know how you ought to answer every man.

But be ye doers of the word, and not hearers only, deceiving your own selves.

You know, my dearest brethren. And let every man be swift to hear, but slow to speak, and slow to anger.

There is a way that seemeth to a man right: and the ends thereof lead to death.

Take heed therefore how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath, shall be taken away from him.

For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.

There is a way which seemeth just to a man: but the ends thereof lead to death.

Beware lest perhaps your heart be deceived: and you depart from the Lord, and serve strange gods, and adore them.

But of them who seemed to be some thing, (what they were some time, it is nothing to me, God accepteth not the person of man,) for to me they that seemed to be some thing added nothing.

And in vain to they worship me, teaching doctrines and precepts of men.

Part thereof is ashes. His foolish heart adoreth it, and he will not save his soul, nor say: Perhaps there is a lie in my right hand.

He longeth and desireth all the day: but he that is just, will give, and will not cease.

By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.

And in vain do they worship me, teaching doctrines and commandments of men.

And you have said: What have we spoken against thee? You have said: He laboureth in vain that serveth God, and what profit is it that we have kept his ordinances, and that we have walked sorrowful before the Lord of hosts?

Offer sacrifice no more in vain: incense is an abomination tome. The new moons, and the sabbaths, and other festivals I will not abide, your assemblies are wicked.

Yea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ; whom he hath not raised up, if the dead rise not again.

Divination is in the lips of the king, his mouth shall not err in judgment.

The tongue of the wise adorneth knowledge: but the mouth of fools bubbleth out folly.

For he spoke and they were made: he commanded and they were created.

But wilt thou know, O vain man, that faith without works is dead?

Have you suffered so great things in vain? If it be yet in vain.

And when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship: that we should go unto the Gentiles, and they unto the circumcision:

Let no man deceive himself: if any man among you seem to be wise in this world, let him become a fool, that he may be wise.

Why doth thy spirit swell against God, to utter such words out of thy mouth?

For he hath opened his quiver, and hath afflicted me, and hath put a bridle into my mouth.




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