62 1 John

The Rheims New Testament (1582) — 1 John

The First Epistle of Saint John, 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. 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 S. IOHNS THREE EPISTLES.

OF S. Iohn vvas ſaid in the Argument before his Goſpel. Novv here folovv his three Epiſtles: one to al Catholikes (though ſome auncients do cal it, Ad Parthos:) the other tvvo being very ſhort, vnto a certaine Ladie, & to one Gaius. The effect of al is, to vvitnes vnto them the certaintie of the Catholike faith, and to exhort them to continue ſtill in it: alſo to loue the Catholike Church▪ and ſo, neither to become heretikes, nor Schiſmatikes: but rather to auoid al ſuch, as the forerunners of Antichriſt, and to remember, that Catholikes neede not to goe to ſchole to any ſuch Maſters, hauing at home in the Catholike Church, the doctrine of the holy Ghoſt him ſelf, vvho vvas giuen to the Church viſibly in the beginning, to leade her into al truth, and to continue vvith her for euer. Therfore he ſaith▪ That vvhich you haue heard from the beginning, let it abide in you. Likevviſe a litle after. v. 27. and ep. 2. v. 6. This is the commaundement, that as you haue heard from the beginning, you vvalke in the ſame, becauſe many ſeducers are gone out into the vvorld. and v. 8. & 9. [Margin: * Higinus ep. 2. to. 1. Cōcil. Auguſt. li. 2. Euang. quaeſt. q. 39. · 1. Ioh. 2. v. 24.]

And not only thus in general, but alſo in particular he expreſſeth the pointes vvhich the heretikes did then call in queſtion. Some vvere about Chriſt him ſelf. for they denied that IESVS is Chriſt, that he is the very ſonne of God, that he is incarnate. Ep. 1. c. 2. v. 22. and Ep. 2. v. 7. And againſt ſuch it vvas that he vvrote his Goſpel alſo, as he there ſignifieth. Ioh. 20. v. 31. Other pointes are about our iuſtification, againſt onely faith, and for good vvorkes, as alſo S. Aug. noted, vvhoſe vvordes vvere cited before. Herevpon he ſaith: If vve ſay vve haue ſocietie vvith God, and vvalke in darkenes, vve lie. Ep. 1. c. 1. Againe, He that ſaith he knovveth God, and keepeth not his commaundements, is a lier. Againe, This is the charitie of God, that vve keepe his cōmaundements, and his commaundements are not heauie. Finally, Children let no man ſeduce you, he that doth iuſtice, is iuſt, euen as he is iuſt. Ep. 1. c. 3. v. 7. 8. 9. likevviſe c. 2. v. 29. and in deede in all the three Epiſtles through out, he doth inculcate good vvorkes and keeping the commaundements, againſt the hereſie of only faith. [Margin: De fid. & op. c. 14. · 1. Ioh. ⟨illegible⟩ & 5.]

Chapter 1

Good cauſe there is to beleeue the Apoſtles preaching. 5 And this is one point of their preaching, that to haue participation vvith God, vve muſt not onely beleeue, but alſo abſtaine from al mortal ſinne, 8 though vve al ſinne venially.

1 THAT vvhich vvas from the beginning, vvhich vve haue heard, vvhich vve haue ſeen vvith our eies, vvhich vve haue looked vpon, and our handes haue handled of the vvord of life: (

2 and the life vvas manifeſted: and vve haue ſeen, and do teſtifie, and declare vnto you the life eternal vvhich vvas vvith the Father, and hath appeared to vs)

3 that vvhich vve haue ſeen and haue heard, vve declare vnto you, that ⟨illegible⟩ you alſo may haue ſocietie vvith vs, and our ſocietie may be vvith the Father and vvith his Sonne IESVS Chriſt.

4 And theſe things vve vvrite to you, that you may reioyce, and your ioy may be ful.

5 And this is the annuntiation vvhich vve haue heard of him, and declare vnto you, That * God is light, and in him there is no darkeneſſe.

6 If vve ſhal ſay that we haue ſocietie vvith him, and vvalke in darkeneſſe: vve lie, and do not the truth.

7 But if we vvalke in the light, as he alſo is in the light: vve haue ſocietie one tovvard an other, and * ⟨illegible⟩ the bloud of IESVS Chriſt his ſonne cleanſeth vs ⟨illegible⟩ from al ſinne.

8 * If vve ſhal ſay ⟨illegible⟩ that vve haue no ſinne, vve ſeduce our ſelues, and the truth is not in vs.

9 If vve confeſſe our ſinnes: he is faithful & iuſt, for to forgiue vs our ſinnes, and to cleanſe vs from al iniquitie.

10 If vve ſhal ſay that vve haue not ſinned: vve make him a lier, and his vvord is not in vs.

Marginal notes to Chapter 1

v. 5 Io. 8, 12.
v. 6 Heb. 9.
v. 7 1 Pet. 1.
v. 7 Apo. 1.
v. 8 3 Reg. 8, 46.
v. 8 2 Par. 6, 36.

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

3. You may haue ſocietie.] S. Iohn ſhevveth manifeſtly, that vvhoſoeuer deſire to be partakers vvith God, muſt firſt be vnited to the Churches ſocietie, learne that faith, and receiue thoſe Sacraments, vvhich the Diſciples receiued of the Truth it ſelf, conuerſant vvith them in fleſh. So ſaith Venerable Bede vpon this place. Vvhereby vve ſee there is no ſocietie vvith God in ſectes or ſchiſmes, nor any vvhere but in the vnitie, fellovvſhip, and communion of that Church vvhich can proue it ſelf to deſcend from the Apoſtles. [Margin: No ſaluatiō but in the Societie of the Church.]

7. The bloud of Ieſus.] Vvhether ſinnes he remitted by praiers, by faſting, by almes, by faith, by charitie, by ſacrifice, by Sacraments, & by the Prieſts, (as the holy Scriptures do plainely attribute remiſſiō to euery of theſe) yet none of al theſe do othervviſe remit, but in the force, by the merite & vertue of Chriſts bloud: theſe being but the appointed meanes & inſtruments by vvhich Chriſt vvil haue his holy bloud to vvorke effectually in vs. vvhich meanes vvhoſoeuer contemneth, depriueth him ſelf of the cōmoditie of Chriſts ovvne bloud, & continueth ſtill in ſinne and vncleanneſſe, vaunt he him ſelf neuer ſo much of Chriſts death. Vvhich point let the Proteſtants marke vvel, and ceaſe to beguile their poore deceiued folovvers, perſuading them, that the Catholikes derogate from Chriſts bloud, or ſeeke remiſſion othervviſe then by it, for that they vſe humbly the meanes appointed by Chriſt to apply the benefite of his holy bloud vnto them. [Margin: Many meanes & inſtruments of remitting ſinne, but al by the force & merite of Chriſts bloud applied by them.]

7. From al ſinne.] From original and actual, venial and mortal, a culpa & poena, that is, from the fault and the paine due for the ſame. V. Bede ſaith, that Chriſts Paſſion doth not onely remit in Baptiſme the ſinnes before committed. but al other aftervvard alſo done by frailtie: yet ſo, if vve vſe for the remiſſion of them, ſuch meanes as be requiſite and as Chriſt hath appointed, vvhereof he reckeneth ſome. Bede vpon this place. See S. Auguſtine alſo vpon this place to. 9. and S. Hierome li. 2 con.▪ Pelag. c. 3. [Margin: Al remiſſion of ſinnes is by the Paſſiō of Chriſt though by ſecūdarie meanes alſo.]

8. That vve haue no ſinne.] Vve gather by theſe vvordes and the former, that there be tvvo ſortes of ſinnes: one mortal, excluding vs from light and the ſocietie of God: an other venial, vvhich is found euen in thoſe that vvalke in the light, and are in the ſocietie of God. Alſo vve note againſt the Pelagians, that vve be truely called the ſonnes of God, and ſo iuſt in deede, though vve be not vvithout al ſinnes, euery one of vs, as vvel iuſt as vniuſt, being taught and bound to confeſſe our offenſes, and to aſke pardon daily of God, by this petition of the Pater noſter, Forgiue vs our debtes. Therfore S. Auguſtine li. de natura & grat. c. 36. reckeneth vp al the holy Patriarches, Prophets, and renovvmed iuſt perſons, to haue been ſinners, euen vvhen they vvere in grace and Iuſtice: excepting alvvaies our B. Ladie, de qua propter honorem Domini, nullam prorſus, cùm de peccatis agitur, habere volo quaeſtionem. of vvhom, ſaith he, for the honour of our Lord. vvhen vve talke of ſinnes, I vvil haue no queſtion. And Pelagius aſking vvhat ſinnes Abel & ſuch iuſt men did commit, S. Auguſtine āſvvereth, that they might laugh ſometime immoderately, or ieſt to much, or couet ſomevvhat intēperatly, or plucke fruite ouer greedily, or in eating take ſomevvhat more then aftervvard vvas vvel digeſted, or haue their intention in time of praier ſomevvhat diſtracted, and ſuch like. thus in ſenſe S. Auguſtine. Vvhereby vve may learne vvhich be venial ſinnes, that conſiſt vvith true iuſtice & can not alvvaies be auoided euen of holy men in this life. In the booke de fide ad Petrum c. 41. are excepted from this common rule of ſinners, the children vvhich be nevvely baptized and haue not yet vſe of reaſon to ſinne either mortally or venially. [Margin: Some ſinnes venial. · A man may be truely iuſt, notvvithſtanding venial ſinnes. · S. Auguſtine excepteth our B. Ladie from ſinners. · * c. 3⟨illegible⟩. · Examples of venial ſinnes. · * de ⟨illegible⟩ perſeuerās. c. 2.]

Chapter 2

If any ſinne mortally, he muſt not diſpaire. 3 To knovv God rightly, is not to beleeue onley, but to keepe his commaundements: 7 and that this is no nevv doctrine, but the very primitiue, though a nevv life it is. 9 Therfore he that beleeueth muſt alſo loue his brethren: 12 and that men muſt not loue the vvorld▪ but doe that vvhich God vvilleth. 18 Many are gone out of the Church and become Seducers al the miniſters of Antichriſt: but true Chriſtians muſt continue in their old faith, conſidering the revvard, and that they neede not goe to ſchole to any Heretike, the Holy Ghoſt himſelf being the ſcholemaſter of the Church, 29 he doth earneſtly inculcate iuſti⟨illegible⟩e and good vvorkes.

1 My litle children, theſe things I vvrite to you, ⟨illegible⟩ that you ſinne not. But & if any man ſhal ſinne, vve haue ⟨illegible⟩ an aduocate vvith the Father, IESVS Chriſt the iuſt:

2 and he is the propitiation for our ſinnes: and not for ours only, but alſo ⟨illegible⟩ for the vvhole vvorldes.

3 And in this vve know that vve haue knovven him, if vve obſerue his commaundements.

4 ⟨illegible⟩ He that ſaith he knovveth him, and keepeth not his cōmaundements: is a lier and the truth is not in him:

5 But he that keepeth his vvord, in him in very deede the charitie of God is perfited: in this vve knovv that vve be in him.

6 He that ſaith he abideth in him: ought euen as he walked, him ſelf alſo to vvalke.

7 My deereſt, I vvrite not a nevv cōmaundement to you, but an old cōmmaundemēt vvhich you had from the beginning. The old cōmaundement is the vvord vvhich you haue heard.

8 Againe * a nevv commaundement vvrite I to you, vvhich thing is true both in him and in you: becauſe the darkeneſſe is paſſed, and the true light novv ſhineth.

9 He that ſaith he is in the light, and hateth his brother: is in the darkeneſſe euen vntil novv.

10 * He that loueth his brother, abideth in the light, and ſcandal is not in him.

11 But he that hateth his brother: is in the darkeneſſe, and vvalketh in the darkeneſſe, and knovveth not vvhither he goeth, becauſe the darkenes hath blinded his eies.

12 I vvrite vnto you litle children, becauſe your ſinnes are forgiuen you for his name.

13 I vvrite vnto you fathers, becauſe you haue knovven him vvhich is from the beginning. I vvrite vnto you yong men, becauſe you haue ouercome the vvicked one.

14 I vvrite to you infantes, becauſe you haue knovven the Father. I vvrite vnto you yong men, becauſe you are ſtrong, and the vvord of God abideth in you, & you haue ouercome the vvicked one.

15 Loue not the vvorld, nor thoſe things vvhich are in the vvorld. If any man loue the vvorld, the charitie of the Father is not in him.

16 becauſe al that is in the vvorld, is the concupiſcence of the fleſh, & the concupiſcence of the eies, and the pride of life, vvhich is not of the Father, but is of the vvorld.

17 And the vvorld paſſeth and the concupiſcence thereof. But he that doeth the vvil of God, abideth for euer.

18 Litle children, it is the laſt houre, & as you haue heard, that Antichriſt commeth: now there are become ⟨illegible⟩ many antichriſtes: vvhereby vve knovv, that it is the laſt houre.

19 ⟨illegible⟩ They vvent out from vs: but ″ they vvere not of vs. for if they had been of vs, they vvould ſurely haue remained with vs: but ⟨illegible⟩ that they may be manifeſt that they are not al of vs.

20 But you haue the vnction from the Holy one, and ⟨illegible⟩ knovv al things.

21 I haue not vvritten to you as to them that knovv not the truth, but as to them that knovv it: and that no lie is of the truth.

22 Vvho is a lier, but he vvhich denieth that IESVS is not Chriſt? This is Antichriſt vvhich denieth the Father and the Sonne.

23 Euery one that denieth the Sonne, neither hath he the Father. He that confeſſeth the Sonne, hath the Father alſo.

24 You, that vvhich you haue heard from the beginning, let it abide in you. If that abide in you vvhich you haue heard from the beginning, you alſo ſhal abide in the Sonne & the Father.

25 And this is the promis vvhich he promiſed vs, life euerlaſting.

26 Theſe things haue I vvritten to you concerning them that ſeduce you.

27 And you, the vnction vvhich you haue receiued from him, let it abide in you. And you haue no neede that any man teache you: but as his vnction teacheth you of al things, and it is true, and it is no lie. And as it hath taught you, abide in him.

28 And now litle children abide in him: that vvhen he ſhal appeare, vve may haue confidence, and not be cōfounded of him in his cōming.

29 If you know that he is iuſt, knovv ye that euery one alſo vvhich doeth iuſtice, is borne of him.

Marginal notes to Chapter 2

v. 1 ᶜ ⟨non-Latin script⟩
v. 7 Io. 13, 34 15, 12.
v. 9 ⟨illegible⟩ Io. 3, 14.
v. 16 ⸬ Hovv al ſinne & tentation procede of theſe three, ſee S. Thomas Summe. 1. 2. quaeſt. 77. art. 5.
v. 18 ᶜ ⟨non-Latin script⟩
v. 19 ⸬ They vvere of vs for the time, that is, of and in the Church: otherwiſe they could not haue gone out. but they vvere not of the cōſtāt ſort, or of the elect & predeſtinat: for then they had taried within, or returned before their death.
v. 20 ᶜ ⟨non-Latin script⟩ Chriſma. whereof Chriſt & Chriſtiās
v. 24 ⸬ Keepe that firmely & conſtantly vvhich you haue heard euen from the beginning, by the mouth of the Apoſtles: & not that only vvhich you haue receiued by vvriting.
v. 27 ᶜ or, in it.
v. 29 ⸬ Vve ſee it is Apoſtolical doctrine, that men may do or vvorke iuſtice, and that ſo doing they be iuſt by their workes proceding of Gods grace, & not by faith or imputation onely.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

1. That you ſinne not.] S. Iohn (ſai⟨illegible⟩h V. ⟨illegible⟩ede vpon his place) is not contrarie to him ſelf, in that he ſeeketh here to make them vvi⟨illegible⟩hout ſinne▪ vvhom he ſaid in the laſt chapter could not be vvithout al ſinnes. but in the former place he vvarned vs only of our frailety, that vve ſhould not arrogate to our ſelues per⟨illegible⟩ct innocencie: here he prouoketh vs to vvatchfulnes and diligence in reſiſting and auoiding ſi⟨illegible⟩nes, ſpecially the greater, vvhich by Gods grace may more eaſily he repelled.

1. An aduocate.] The calling and office of an Aduocate, is in many things proper to Chriſt, and in euery condition more ſingularly and excellently agreing to him then to any Angel, Sainct, or creature liuing. though theſe alſo be rightly and cruely ſo called, & that not onely vvithout al derogation, but much to the honour of Chriſts aduocation. To him ſoly and onely it agreeth to procure vs mercie before Gods face, by the general ranſom, price, & paiment of his bloud for our deliuerie, as is ſaid in the ſentence folovving, And he is the propitiation for our ſinnes, and n⟨illegible⟩t for ours onely, but for the vvhole vvorlds. In vvhich ſort he is our onely aduocate, becauſe he is our onely redeemer, and herevpon he alone immediatly, by and through him ſelf. and vvithout the aide or aſſiſtance of any other▪ man or Angel, in his ovvne name, right, and merites, confidently dealeth in our cauſes before God our iudge, & ſo procureth our pardon, vvhich is the higheſt degree of aduocation that can be. [Margin: Hovv Chriſt is our only Aduocate.]

Al vvhich notvvithſtanding▪ yet the Angels, and Saincts▪ and our fellovves aliue, may and do pray for vs, and in that they deale vvith God by interceſſion to procure mercie for vs, may iuſtly be called our aduocates: not ſo as Chriſt is, vvho demaundeth al things immediatly by his ovvne merites, but as ſecondary interceſſors, vvho neuer aſke nor obtaine any thing for vs, but per Chriſtum Dominum noſtrum, by and through Chriſt our common Lord, Aduocate, and Redeemer of mankinde. And behold hovv S. Auguſtine (tract. 1 in ep. Io. vpon theſe very vvordes) preuented the Heretikes cauillations. Sed dicit aliquis &c. But ſome man vvil ſay, Do not the Saincts them pray for vs? do not Biſhops then or Prelates and Paſtors pray for the people? Yet⟨illegible⟩ ſaith he: Marke the Scriptures, and you ſhal finde that the Apoſtles praied for the people, and againe deſired the people to pray for them, and ſo the head praieth for al, and the members one for an other. And likevviſe (leſt the Heretikes ſhould ſay, there is a difference betvvixt the liuing and the dead in this caſe) thus the ſame holy father vvriteth vpon the 85 Pſalme in fine. Our Lord Ieſus Chriſt doth yet make interceſsion for vs, al the Martyrs that be vvith him, pray for vs: neither vvil their interceſsion ceaſe▪ til vve ceaſe our gronings. [Margin: How Angels, Saincts, & men aliue are our aduocates. · Sainctes in heauen pray for vs.]

In this ſenſe therfore vvhoſoeuer praieth for vs, either aliue or dead, is our aduocate. as S Auguſtine (ep. 59 to Paulinus circa med.) calleth Biſhops, the peoples aduocates, vvhen they giue them their benediction or bleſſing. So doth the holy Church call our B. Lady our aduocate, by the very vvordes of S. Irenaeus, that you may ſee ſuch ſpeaches be no nevv inuentions of the later ages, but Apoſtolical. The obedient Virgin MARIE (ſaith he) is made the aduocate of the diſobedient virgin Eue. And to confound the Proteſtāts plainely, in that they thinke or pretend that the aduocation or patronage of Saincts ſhould be iniurious to Chriſt, remēber that * our Sauiour acknovvledgeth Angels to be deputed for the protection (vvhich is nothing els but aduocation) of infants before the face of God, beſides the plaine examples in the old Teſtament Gen. 48. v. 16. Tob. 5. v. 27. &c. 12. v. 12. Dan. 10. And this not onely the Catholike Church, but the very Engliſh Proteſtants them ſelues in their ſeruice booke and in the Collect of Michelmas day, profeſſe, and pray for the ſame protection or aduocation of Angels, and defend the ſame againſt their yonger brethren the Puritanes. [Margin: Iren. li. 3. c. 33. & li. 5 poſt med. · The B. virgin is our aduocate. · D. Hiero. in Mat. c. 18. · Angels are our protectors.]

2. For the vvhole vvorlds.] S. Auguſtine gathereth hereof againſt the Donatiſtes, and al other Heretikes, that vvould driue the Church into corners or ſome certaine countries, from the vniuerſalitie of al Nations (vvhereof it vvas named by the Apoſtles, Catholike) that the true religion, and Church, and conſequently the effect of Chriſts propitiation, death, and aduocation, pertaineth not to one age, nation, or people, but to the vvhole vvorld. S. Auguſtine vpon this place to. 9. tract. 1 in ep. Io. [Margin: The Catholike Church is the only true Church.]

4. He that ſaith he knovveth.] To knovv God here, ſignifieth (as it doth often in the Scriptures) to loue, that is, as in the laſt chapter, to be in ſocietie vvith him, and to haue familiar and experimental knovvledge of his graces. If any vaunt them ſelues thus to knovv God, and yet keepe not his commaundements, he is a lier, as al Caluiniſtes and Lutherans, that profeſſe them ſelues to be in the fauour of God by onely faith: affirming, that they neither keepe⟨illegible⟩ not poſſibly can keepe his commaundements. [Margin: Not only faith]

18. Many antichriſts.] The holy Apoſtle S Iohn (ſaith S. Cyprian) did not put a difference betvvixt one hereſie or ſchiſme and an other, not meant any ſort that ſpecially ſeparated them ſelues, but generally called al vvithout exception, antichriſtes, that vvere aduerſaries to the Church, or vvere gone out from the ſame. And a litle after, It is euident that al be here called antichriſtes, that haue ſeuered them ſelues from the charitie and vnitie of the Catholike Church. So vvriteth he ep. 76. nu. 1 ad Magnum. Vvhereby vve may learne, that al Heretikes, or rather Arch-heretikes be properly the precurſors of that one and ſpecial Antichriſt, vvhich is to come at the laſt end of the vvorld, & vvhich is called here immediatly before, ⟨non-Latin script⟩, that peculiar and ſingular Antichriſt. [Margin: Al Heretikes are antichriſts the forerūners of the great Antichriſt.]

19. They vvent cut from vs.] An euident note and marke, vvhereby to conuince al Heretikes and falſe teachers. to vvit, that being once of the common Catholike Chriſtian fellovvſhip, they forſooke it, and vvent out from the ſame. Simon Magus, Nicolas the Deacon, Hymenaeus, Alexander, Philétus, Arîus, Macedonius, Pelagius, Neſtorius, Eutyches, Luther, Caluin, and the like, vvere of the common ſocietie of al vs that be Chriſtian Catholikes, they vvent out from vs vvhom they ſavv to liue in vnitie of faith and religion together, and made them ſelues nevv conuenticles. therfore they vvere (as the Apoſtle here ſhevveth) antichriſtes, and vve and al that abide in the auncient fellovvſhip of Chriſtian religion, that vvent not out of their fellovvſhip, in vvhich vve neuer vvere, nor out of any other ſocietie of knovven Chriſtians, can not be Schiſmatikes or Heretikes, but muſt needes be true Chriſtian Catholike men. Let our aduerſaries tel vs, out of vvhat Church vve euer departed, vvhen, and vvhere, and vnder vvhat perſons it vvas that vve reuolted, as vve can tel them the yere, the places, the Ringleaders of their reuolt. [Margin: The marke of al heretikes is, their going out of the Catholike ſocietie. · The Catholikes can not be proued to haue gone out.]

19. They vvere not of vs.] He meaneth not, that Heretikes vvere not, or could not be in or of the Church, before they vvent out or fel into their hereſie or ſchiſme: but partly that many of them vvhich aftervvard fall out, though they vvere before vvith the reſt, and partakers of al the Sacraments vvith other their fellovves, yet in deede vvere of naughtie life and conſcience vvhen they vvere vvithin, and ſo being rather as if humors and ſuperfluous excrements, then true and liuely partes of the body, after a ſort may be ſaid not to haue been of the body at al. So S. Auguſtine expoundeth theſe vvordes in his commentarie vpon this place. tract. 3. but els vvhere, more agreably as it ſeemeth, that the Apoſtle meaneth, that ſuch as vvil not tarie in the Church, but finally forſake it to the end, in the preſcience of God, and in reſpect of the ſmall benefite they ſhal haue by their temporal ſmal abode there, be not of or in the Church, though according to this preſent ſtate, they are truely members thereof. Li. de corrept. & gr. c. 9 & de dono perſeu⟨illegible⟩. c. 8. [Margin: Hovv Heretikes are of the Church, before they fall.]

19. That they may be manifeſt] God permitteth hereſie to be, that ſuch as be permanent, conſtant, and choſen members and children of the Catholike Church, onely knovven to God before, may novv alſo be made manifeſt to the vvorld, by their conſtant remaining in the CHVRCH, vvhen the vvinde and blaſt of euery hereſie or tentation driueth out the other light and vnſtable perſons. [Margin: By hereſies conſtāt Catholikes are knovven.]

20. Knovv al things.] They that abide in the vnitie of Chriſtes Church, haue the vnction, that is, the Holy Ghoſt, vvho teacheth al truth, not that euery member or man thereof hath al knovvledge in him ſelf perſonally, but that euery one vvhich is of that happie ſocietie to vvhich Chriſt promiſed and gaue the Holy Ghoſt, is partaker of al other mens giftes and graces in the ſame holy Spirit, to his ſaluation. Neither neede any to ſeeke truth at Heretikes handes or others that be gone out▪ vvhen it is vvithin them ſelues and onely vvithin them ſelues in Gods Church. If thou loue vnitie (ſaith S. Auguſtine) for thee alſo hath he, vvhoſoeuer hath any thing in it, take avvay enuie, it is thine vvhich I haue, it is mine vvhich thou haſt. &c. Tract. 32 in Euang. Ioan. [Margin: Euery good Catholike is ſufficiently taught by the Church to ſaluation.]

Chapter 3

It is not for the ſonnes of God, to ſinne mortally, but for the ſonnes of the Diuel, vvherby they are knovven one from an other, & not by onely faith. 11 True faith is, that vve alſo loue our brethren, giuing both our life and ſubſtance for them. 19 Such vnfeined loue may haue great confidence before God. 23 becauſe the keeping of his cōmaundements doth much pleaſe him, vvhich conſiſt in faith and charitie.

1 See vvhat maner of charitie the Father hath giuē vs, that vve ſhould be named and be the ſonnes of God. For this cauſe the world doth not knovv vs, becauſe it hath not knovven him.

2 My deereſt, novv vve are the ſonnes of God: & it hath not yet appeared vvhat we ſhal be. Vve know that whē he ſhal appeare, we ſhal be like to him: becauſe vve ſhal ſee him as he is.

3 And euery one that hath this hope in him, ſanctifieth him ſelf, as he alſo is holy.

4 Euery one that committeth ſinne, committeth alſo iniquitie: and ⟨illegible⟩ ſinne is iniquitie.

5 And * you knovv that he appeared to take away our ſinnes: * and ſinne in him there is none.

6 Euery one that abideth in him, ⟨illegible⟩ ſinneth not: and euery one that ſinneth, hath not ſeen him, nor knovven him.

7 Litle children, let no mā ſeduce you. ⟨illegible⟩ He that doeth iuſtice, is iuſt: euen as he alſo is iuſt.

8 * He that committeth ſinne, is of the deuil: becauſe the deuil ⟨illegible⟩ ſinneth from the beginning. For this, appeared the Sonne of God, that he might diſſolue the vvorkes of the deuil.

9 Euery one that is borne of God, committeth not ſinne: becauſe his ſeede abideth in him, and he can not ſinne becauſe he is borne of God.

10 In this are the children of God manifeſt, and the children of the deuil. Euery one that is not iuſt, is not of God, and he that loueth not his brother.

11 becauſe this is the annuntiation, vvhich you haue heard from the beginning, * That you loue one an other.

12 Not as * Cain, vvho vvas of the vvicked, and killed his brother. And for vvhat cauſe killed he him? Becauſe his vvorkes vvere vvicked: but his brothers, iuſt.

13 Maruel not brethren, if the vvorld hate you.

14 Vve knovv that vve are tranſlated from death to life, becauſe vve loue the brethren. He that loueth not, abideth in death.

15 Vvhoſoeuer hateth his brother: is a murderer. And you knovv that no murderer hath life euerlaſting abiding in him ſelf.

16 * In this vve haue knovven the charitie of God, becauſe he hath yelded his life for vs: and vve ought to yeld our liues for the brethren. ⊢

17 * He that ſhal haue the ſubſtance of the vvorld, and ſhal ſee his brother haue neede, and ſhal ſhut his bovvels from him: hovv doth the charitie of God abide in him?

18 My litle children, let vs not loue in word, nor in tongue, but in deede and truth. ⊢

19 in this vve knovv that vve are of the truth: and in his ſight vve ſhal perſuade our hartes.

20 For if our hart do reprehend vs: God is greater then our hart, and knovveth al thinges.

21 My deereſt, if our hart do not reprehend vs, vve haue confidence tovvard God.

22 and * vvhatſoeuer vve ſhal aſke, ⟨illegible⟩ vve ſhal receiue of him: becauſe vve keepe his commaundementes, and doe thoſe thinges vvhich are pleaſing before him.

23 And * this is his commaundement, that vve beleeue in the name of his ſonne IESVS Chriſt: and loue one an other, as he hath giuen cōmaundement vnto vs.

24 And * he that keepeth his commaundementes, abideth in him, and he in him. And in this vve knovv that he abideth in vs, by the Spirit vvhich he hath giuen vs.

Marginal notes to Chapter 3

v. 1 ⸬ Not by nature, as Chriſt is: but by grace and adoption.
v. 2 ᶜ Hovv we ſhal ſee God, & be like vnto him in the next life, ſee S. Auguſtine ep. 111. 112. & li. 12. de ciuit. Dei c. 29.
v. 3 ⸬ This teacheth vs that mā ſanctifieth him ſelf by his free wil working together with Gods grace. S. Auguſtine vpon this place.
v. 4 Eſ. 53, 4.
v. 5 1 Pet. 2, 24.
v. 7 Io. 8, 44
v. 10 The Epiſtle for S. Polycarpus, Ian. 26.
v. 11 Io. 13. 15
v. 11 Gen. 4, 8
v. 13 The Epiſtle vpon the 2 Sūday after Pentecoſt.
v. 15 Io. 15, 13
v. 16 I⟨illegible⟩. 2, 15.
v. 17 ⸬ Euery man is bound to giue almes according to his abilitie, when he ſeeth his brother in great neceſſitie.
v. 22 Mat. 21.
v. 22 Io. 14.
v. 22 1 Io. 5.
v. 23 Io. 17, 3. 13, 34.
v. 23 ⸬ Leſt any mā ſhould thinke by the wordes next before, onely faith in Chriſt to be commaunded or to pleaſe God, he addeth to ſaith the cōmaundemēt of charitie or loue of our neighbour.
v. 23 Io. 14, 23.

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

4. Sinne is iniquitie.] Iniquitie is not taken here for vvickednes, as it is commonly vſed both in Latin and in our language, as is plaine by the Greeke vvord ⟨non-Latin script⟩, ſignifying nothing els but a ſvvaruing or declining from the ſtraight line of the lavv of God or nature. So that the Apoſtle meaneth, that euery sinne is an obliquitie or defect from the rule of the lavv: but not contrarie, that euery ſuch ſvvaruing from the lavv, ſhould be properly a ſinne, as the Heretikes do vntruely gather, to proue that concupiſcence remaining after Baptiſme is a very ſinne, though vve neuer giue our conſent vnto it. And though in the 5 chapter folovving verſ. 17. the Apoſtle turne the ſpeache, affirming euery iniquitie to be a ſinne, yet there the Greeke vvord is not the ſame as before, ⟨non-Latin script⟩, but ⟨non-Latin script⟩ by vvhich it is plaine that there he meaneth by iniquitie, mans actual and proper tranſgreſſion vvhich muſt needes be a ſinne. See S. Auguſtine cont. Iulian. li. 5 c. 3. S. Ambr. li. d⟨illegible⟩ Apologia Dauid c. 13. [Margin: Concupiſcence remaining after Baptiſme is no ſinne, vvithout conſent.]

6. Sinneth not.] Iouinian & Pelagius falſely;(as Heretikes vſe to doe) argued vpon theſe vvordes, and thoſe that folovv verſ. 9: the one, that the baptized could ſinne no more: the other, that no man being or remaining iuſt could ſinne. But among many good ſenſes giuen of this place, this ſeemeth moſt agreable, that the Apoſtle ſhould ſay, that mortal ſinne doth not conſiſt together vvith the grace of God, & therfore can not be committed by a man continuing the ſonne of God. and ſo is the like ſpeache in the 9 verſe folovving to be taken. See S. Hierom li. 2 cont. louinianum c. 1. [Margin: Heretical expoſition of Scriptures. · No man in grace ſinneth mortally.]

7. He that doeth iuſtice.] He doth inculcate this often, that mans true iuſtice or righteouſnes conſiſteth in doing or vvorking iuſtice, and that ſo he is iuſt, and biddeth them not to be ſeduced by Heretikes, in this point. [Margin: True iuſtice.]

8. Sinneth from the beginning.] The Diuel vvas created holy and in grace, and not in ſinne: but he fel of his ovvne free vvil from God. Therfore theſe vvordes, from the beginning, may be interpreted thus, from the beginning of ſinne, and ſo the Apoſtle vvil ſay, The Diuel committed the firſt ſinne. Auguſtine li. 11 de eiu. Dei c. 15 expoundeth it. The moſt ſimple meaning ſeemeth to be, that he ſinned from the beginning of the vvorld, not taking the beginning preciſely for the firſt inſtant or moment of the creation, but ſtraight vpon the beginning, as it muſt needes alſo be taken in S. Iohns Goſpel c. 8. 44. [Margin: Hovv the Diuel ſinned from the beginning.]

22. VVe ſhal receiue, becauſe.] Let the Proteſtants be aſhamed to ſay, that vve obtaine al of God by onely faith, the Apoſtle here attributing it to the keeping of Gods commaundements. Note here alſo that Gods commaundements are not impoſſible to be kept, but vvere then, and are novv obſerued of good men. [Margin: Not ony faith.]

Chapter 4

VVe may not beleeue al that boaſt of the ſpirit, but trie them, vvhether they teach Catholike articles of the faith (namely the incarnation of Chriſt:) vvhether their doctrine be not vvordly, and them ſelues diſobedient hearers of the Apoſtles. 7 Vee muſt loue one an other, conſidering the exceding loue of God in ſending his ſonne to ſaue vs. 17 An argument of perfect charitie is, if vve haue nothing in our conſcience to feare in the day of Iudgement. 19 And an argument that vve loue God is, if vve loue brethren.

1 MY deereſt, ″ beleeue not euery ſpirit, but ″ proue the ſpirites if they be of God: becauſe many falſe prophetes are goue out into the vvorld

2 In this is the ſpirit of God knovven. ″ euery ſpirit that confeſſeth IESVS Chriſt to haue come in fleſh, is of God:

3 and euery ſpirit ″ that diſſolueth IESVS, is not of God: and this is antichriſt, of vvhom you haue heard that he commeth, and novv he is in the vvorld.

4 You are of God, litle children, and haue ouercome him▪ becauſe greater is he that is in you, then he that is in the vvorld.

5 They are of the vvorld: therfore of the vvorld they ſpeake, and the vvorld heareth them.

6 Vve are of God. * He that knovveth God, heareth vs. he that is not of God, heareth vs not. ″ in this vve knovv the ſpirit of truth, and the ſpirit of errour.

7 My deereſt, let vs loue one an other: becauſe charitie is of God. And euery one that loueth, is borne of God, & knovveth God.

8 He that loueth not, knovveth not God: becauſe God is charitie.

9 * In this hath the charitie of God appeared in vs, becauſe God hath ſent his only begotten ſonne into the vvorld, that vve may liue by him.

10 In this is charitie: not as though vve haue loued him, but becauſe he hath loued vs, and ſent, his ſonne a propitiation for our ſinnes.

11 My deereſt, if God hath ſo loued vs: vve alſo ought to loue one an other.

12 * God no man hath ſeen at any time. If vve loue one an other, God abideth in vs, and his charitie in vs is perſired.

13 In this vve knovv that vve abide in him, and he in vs: becauſe he of his Spirit hath giuen to vs.

14 And vve haue ſeen, and doe teſtifie, that the Father hath ſent his Sonne the Sauiour of the vvorld.

15 Vvhoſoeuer ſhal confeſſe that IESVS is the Sonne of God, God abideth in him, and he in God.

16 And vve haue knovven and haue beleeued the charitie, vvhich God hath in vs. God is charitie: and he that abideth in charitie, abideth in God, and God in him.

17 In this is charitie perfited vvith vs, ″ that vve may haue confidence in the day of iudgement: becauſe as he is, vve alſo are in the vvorld.

18 ″ Feare is not in charitie: but perfect charitie caſteth out feare, becauſe feare hath painefulnes▪ and he that feareth, is not perfect in charitie.

19 Let vs therfore loue God, becauſe God firſt hath loued vs.

20 If any man ſhal ſay, that I loue God: and hateth his brother, he is a lier. For he that loueth not his brother vvhom he ſeeth: God vvhom he ſeeth not, hovv can he loue?

21 * And this commaundement vve haue from God: that he vvhich loueth God, loue alſo his brother. ⊢

Marginal notes to Chapter 4

v. 3 ᶜ ⟨non-Latin script⟩
v. 6 Io. 8, 47 10, 27.
v. 7 The Epiſtle vpon the firſt Sunday after Pentecoſt.
v. 8 Io. 3, 16.
v. 11 Io. 1, 18. 1 Tim. 6, 16.
v. 12 ⸬ No man in this life, nor with corporal eies, cā ſee the proper eſſence or ſubſtāce of the Deitie. See S. Auguſt. ad Paulin. de vidēdo Deo. ep. 112.
v. 20 Io. 13, 34, 15, 12.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

1. Beleeue not euery ſpirit.] That is, Receiue not euery doctrine of ſuch as boaſt them ſelues to haue the ſpirit. For there be many falſe prophets, that is to ſay, Haeretikes, which ſhal goe out of the Church, and chalenge the ſpirit, and vaunt of Gods word, Scripture, and Goſpel, vvhich in deede be ſeducers. [Margin: Heretical boaſting of the ſpirit.]

1. Proue the ſpirites.] It is not meant by this place, as the Proteſtants vvould haue it, that euery particular perſon ſhould of him ſelf examine, trie, or iudge who is a true or falſe doctor, and which is true or falſe doctrine. But the Apoſtle here would euery one to diſcerne theſe diuerſities of ſpirites, by taking knovvledge of them to vvhom God hath giuen the gift of diſcerning ſpirites and doctrines (vvhich S. Paul expreſly ſaith is giuen but to ſome, and not to euery one, 1 Cor. 12.) and by obeying the Church of God, to whom Chriſt hath giuen * the Spirit of truth. And this is onely the ſure way to proue the ſpirites and doctrines of theſe daies. And al they that would bring vs from our Paſtors and the Churches iudgement, to our owne priuate trial, ſeeke nothing els but to driue vs to miſerable vncertainty in al our beleefe. as Caluin doth, who vpon this place ſaith, that priuate men may examine the general Councels doctrines. [Margin: The Church only, not euery priuate man, hath to proue and diſcerne ſpirites. · Io. 14, 16. · Caluin.]

2. Euery ſpirit that confeſſeth.] The Apoſtle ſpeaketh according to that time, and for that part of Chriſtian doctrine which then vvas ſpecially to be confeſſed, taught, & mainteined againſt certaine vvicked Haeretikes, Cerinthus, Ebion, and the like, that taught wickedly againſt the perſon and both natures of Chriſt IESVS. The Apoſtle therfore giueth the faithful people this token to knovv the true teachers of thoſe daies from the falſe. Not that this marke vvould ſerue for al times, or in caſe of al'other falſe doctrines, but that it vvas then a neceſſarie note. As if a good Catholike vvriter, Paſtor, or parents would vvarne al theirs, now in theſe daies, to giue care onely to ſuch teachers as acknowledge Chriſt our Sauiour to be really preſent, and ſacrificed in the B. Maſſe, & that al ſuch are true preachers and of God, the reſt to be of the Diuel, or to be counted the ſpirit of Antichriſt. Vvhich ſpirit of Antichriſt (he ſaith) was come euen then, and is no doubt much more novv in al Haeretikes, al being precurſors of that great Antichriſt vvhich ſhal come tovvards the later end. [Margin: To confeſſe or deny any article which the Cath. Church teacheth, is at al times a certaine marke of Catholike or heretike.]

3. That diſſolueth.] To diſſolue, looſe, or ſeparate IESVS a ſunder, vvas proper to al thoſe old Heretikes that taught either againſt his Diuinitie, or Humanitie, or the Vnitie of his perſon, being of two natures, as Cerinthus, Ebion, Neſtorius, Eutyches, Manes or Manichaeus, Cerdon, Apelles, Apollinaris and the like. And this is one place by vvhich vve may ſee that the common Greeke copies be not euer authentical, and that our old approued tranſlation may not alvvaies be examined by the Greeke that novv is, vvhich the Proteſtants onely folow: but that it is to be preſuppoſed, vvhen our old Latin text differeth plainely from the Greeke, that in old time either al or the more approued Greeke reading was othervviſe, and that often the ſaid Greeke was corrupted then or ſince by Heretikes or otherwiſe. For of the Greekes, S. Irenaeus li. 3. c. 18: among the Latin fathers, S. Auguſtine tract. 6. in fine, S. Leo ep. 10. c. 5, and Venerable Bede did reade as we doe. and this reading maketh more againſt the ſaid Heretikes, then that vvhich the common Greeke novv hath, to vvit, Euery ſpirit that confeſſeth not Chriſt to haue come in fleſh, is not of God. vvhich is alſo in effect ſaid before verſ. 2. And that therfore it vvas corrupted and altered by Heretikes, ſee the vvordes of Socrates alſo a Greeke vvriter, very agreable to this purpoſe. Neſtorius (ſaith he) being eloquent by nature, vvhich is often in Heretikes, accounted him ſelf therfore learned, & diſdained, to ſtudy the old interpreters, counting him ſelf better then them all: being ignorant that in S. Iohns Catholike epiſtle old (Greeke) copies had, EVERY ONE THAT DISSOLVETH IESVS, IS NOT OF GOD. So ſaith he, adding moreouer that ſuch as vvould ſeparate the diuinitie from the, diſpenſation of Chriſts humanitie, tooke out of the old copies this ſenſe. for vvhich the old expoſitours noted that theſe which would looſe IESVS, had corrupted this Epiſtle. See alſo the Tripartite li. 12. c. 4. [Margin: Many old hereſies that diſſolued Chriſt. · The Greeke text corrupted by old heretikes. · li. 9. 9. 3⟨illegible⟩.]

6. In this, vve knovv.] This is the moſt ſure & general marke to knovv the true ſpirites and prophets from the falſe: that thoſe vvhich be of God, wil heare and obey their Apoſtles and lavvful paſtors ſucceding the Apoſtles, and ſubmit them ſelues to the Church of God: the other, that be not of God, wil not heare either Apoſtle, paſtor, or Church, but be their ovvne iudges. [Margin: A ſure marke of true of falſe teachers.]

17. That vve may haue confidence.] Confidence called in Latin Fiducia, is neither alone with faith, nor a perſuaſion infallible that maketh a man no leſſe ſecure and certaine of his ſaluation, then of the things that vve are bound to beleeue, as the Proteſtants falſely teach: but it is onely a hope wel corroborated, confirmed, and ſtrengthened vpon the promiſes and grace of God, and the parties merites. And the vvordes both folowing & going before, proue alſo euidently againſt the Proteſtants, that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehenſion of Chriſts merites by faith, or vpon his grace and mercie, but alſo vpon our conformitie to Chriſt in this life, in charitie and good vvorkes. And that is the doctrine of S. Peter vvhen he ſaid, Labour, that by good vvorkes you may make ſure your vocation and election. and S. Paules meaning, vvhen he ſaid, I haue fought a good fight, there is laid vp for me a crovvne of iuſtice, vvhich our Lord vvil render to me in that day, a iuſt iudge. [Margin: ⟨illegible⟩ Againſt the Proteſtāts ſpecial faith and preſumptnoua ſecuritie of ſaluation. · 2 Pet. 1, 10. · 2. Tim. 4. 7.]

18. Feare is not in charitie.] The Heretikes very falſly vnderſtand this place ſo, that Chriſtian godly men ought to haue no doubt, miſtruſt, or feare of hel and damnation. Vvhich is moſt euidently againſt the Scriptures, commending euery where vnto vs the awe and feare of God and his iudgements. Feare him (ſaith our Sauiour Mat. 10) that can caſt body and ſoul into hel. And Pſal. 118. Pearſe my fleſh vvith thy feare. Vvhich feare of Gods iudgements cauſed S. Paul & al good men to chaſtiſe their bodies, leſt they ſhould be reprobate and damned. And the vviſe man for this cauſe affirmeth him to be happie, that is euer fearful. And holy Iob faith, I feared al my vvorkes. And the Apoſtle, Vvith feare and trembling vvorke your ſaluation. Vvhich kinde of feare is euen in the iuſteſt men and moſt ful of charitie, conſiſting wel with the ſame vertue, and is called Filialis is timer, becauſe it is ſuch as the good childe ought to haue toward his father. [Margin: The feare of God in iuſt men, cōn̄fiſteth with charitie. · 1. Cor. 9. · Prou. 28. · Iob c. 9. · Phil. 2.]

But there is a kinde of feare vvhich ſtandeth not with charitie, and is cleane againſt hope alſo, that vvhich bringeth ſuch perplexitie and auxietie of conſcience, that it induceth a man to miſtruſt or deſpaire of Gods mercies. That ſeruile feare alſo vvhich maketh a man often to leaue ſinning and to doe the external vvorkes of iuſtice, not for any loue or delight he hath in God or his lawes, but onely for feare of damnation, though it be not il in it ſelf, but very profitable, as that vvhich helpeth toward the loue of God, yet it ſtandeth not with charitie neither, but is daily more and more leſſened, and at length quite driuen out by charitie. Of theſe kinde of feares then the Apoſtle ſpeaketh, and (as ſome expound) of the feare of men alſo, of vvhich our Sauiour ſaith, Feare not them that kil the body. [Margin: Vvhat feare agreeth not with charitie. · Seruile feare is not il. · Mat. 10.]

Chapter 5

They that loue God, muſt loue his natural ſonne IESVS, and his ſonnes by adoption, and keepe his commaundements, vvhich to the regenerate are light. 4 But not, vnles they continue in the Catholike faith, namely of this article, that IESVS is the ſonne of God, and therfore able to giue vs life euerlaſting, 14 and al our petitions, 16 and our praiers for al our brethren that ſinne not vnto death, dying in their mortal ſinnes by impenitence. Laſt of al, he vvarneth them not to communicate vvith idols.

1 WHOSOEVER beleeueth that IESVS is Chriſt, is borne of God. And euery one that loueth him vvhich begat: loueth him alſo vvhich vvas borne of him.

2 In this vve knovv that vve loue the children of God: vvhen as vve loue God, and keepe his commaundementes.

3 For this is the charitie of God, that vve keepe his commaundements: * and ″ his commaundementes are not heauy.

4 Becauſe al that is borne of God, ouercommeth the vvorld. and this is the victorie vvhich ouercommeth the vvorld, our faith.

5 Vvho is he * that ouercōmeth the vvorld, but he that beleeueth that IESVS is the ſonne of God?

6 This is he that came by vvater and bloud IESVS Chriſt: not in vvater only, but in vvater and bloud. And it is the Spirit vvhich teſtifieth, that Chriſt is the truth.

7 For there be ″ three vvhich giue teſtimonie in heauen, the Father, the Vvord, and the Holy Ghoſt▪ and theſe three be one.

8 And there be three vvhich giue teſtimonie in earth: the ſpirit, vvater, and bloud. and theſe three be one':

9 If vve receiue the teſtimonie of men, the teſtimonie of God is greater. becauſe this is the teſtimonie of God vvhich is greater, that he hath teſtified of his ſonne.

10 * He that beleeueth in the ſonne of God, hath the teſtimonie of God in him ſelf. ⊢ He that beleeueth not the Sōne, maketh him a lier: becauſe he beleeueth not in the teſtimonie vvhich God hath teſtified of his ſonne.

11 And this is the teſtimonie, that God hath giuen vs life euerlaſting. And this life is in his ſonne.

12 He that hath the Sonne, hath life. he that hath not the ſonne of God, hath not life.

13 Theſe thinges I vvrite to you, that you may knovv that you haue eternal life which beleeue in the name of the ſonne of God.

14 And this is the confidence which vve haue toward him: that, * vvhat ſoeuer vve ſhal aſke according to his vvill, he heareth vs.

15 And vve knovv that he heareth vs vvhatſoeuer vve ſhal aſke: vve knovv that vve haue the petitions vvhich vve requeſt of him.

16 He that knoweth his brother to ſinne a ſinne not to death, let him aſke, and life ſhal be giuen him, ſinning not to death. There is ″ a ſinne to death: ″ for that I ſay not that any man aſke.

17 Al iniquitie, is ſinne. And there is a ſinne to death'.

18 Vve know that euery one vvhich is borne of God, ſinneth not: but the generation of God preſerueth him, and the vvicked one toucheth him not.

19 Vve knovv that vve are of God, and the vvhole vvorld is ſet in vvickedneſſe.

20 And vve knovve that the ſonne of God commeth: and he * hath giuen vs vnderſtanding, that vve may knovv the true God, & may be in his true ſonne. This is the true God, & life euerlaſting.

21 My litle children, keepe your ſelues ″ from Idols. Amen.

Marginal notes to Chapter 5

v. 3 Mao. 11, 30.
v. 4 The Epiſtle vpon Dominica in albis or Low Sunday.
v. 5 1 Cor. 15, 57.
v. 9 Io. 3, 36.
v. 14 Mt. 7, 7. 21, 22. 1 Io. 3, 22.
v. 15 ᶜ or, if vve knovv.
v. 17 ᶜ ⟨non-Latin script⟩
v. 17 ` not to death.
v. 20 Luc. 24, 45.
v. 20 ⟨non-Latin script⟩

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

5. His commaundements are not heauie.] Hovv can the Proteſtants ſay that Gods commaundements can not poſſibly be fulfilled or kept in this life, ſeing the Apoſtle ſaith, they be not heauie: and Chriſt ſaith, his yoke is ſvveete, and his burden light? See for the ful vnderſtanding of this place. S. Auguſtine de perfectione iuſtitia c. 10. The Heretikes in fauour of their foreſaid errour, rather tranſlate, His commaundements are not greuous; then, are not heauie. [Margin: The cōmaundements poſſible to be kept. · Mat. ⟨illegible⟩. · Heret. tranſlation. · * ⟨non-Latin script⟩]

7. Three vvhich giue teſtimonie.] An expreſſe place for the diſtinction of three perſons, & the vnitie of nature and eſſence in the B. Trinitie: againſt the Arians and other like Heretikes, vvho haue in diuers ages found them ſelues ſo preſſed vvith theſe plaine Scriptures, that they haue (as it is thought) altered and corrupted the text both in Greeke and Latin many vvaies: euen as the Proteſtants handle thoſe textes that make againſt them. But becauſe vve are not novv troubled vvith Arianiſme ſo much as vvith Caluiniſme, vve neede not ſtand vpon the varietie of readings or expoſitions of this paſſage. See S. Hierom in his epiſtle put before the 7 Canonical or Catholike Epiſtles. [Margin: Three perſons & one ſubſtāce in the B. Trinitie. · The Arians corrupt the text of Scripture.]

16. A ſinne to death.] A ſinne to death is an other thing then a mortal ſinne, for it is that mortal ſinne onely, vvhereof a man is neuer penitent before his death, or in vvhich he continueth til death, and dieth in it. I affirme (ſaith S. Auguſtine de correp. & grat. c. 12) that a ſinne to death is to leaue faith vvorking by charitie euen til death. So likevviſe in the vvordes before, a ſinne not to death, is not that vvhich vve call a venial ſinne, but any that a man committeth and continueth not therin til death. [Margin: Vvhat is a ſinne to death.]

16. For that I ſay not.] If the ſinne to death vvhere of he ſpeaketh, be the ſinne vvherein a man dieth vvithout repentance, according to S. Auguſtines vvordes before rehearſed: then the praier vvhich he ſpeaketh of, muſt needes be praier for the dead. becauſe he ſpeaketh of praying, or not praying, for them that died in deadly ſinne, exhorting vs to pray, and encouraging vs to doe it vvith confidence to be heard, if vve pray, for them that departed this life not in deadly ſinne: and contrarivviſe in maner diſſuading & diſcouraging vs from praying for ſuch as continued in vvickednes euen til their liues end. And S. Auguſtine ſetteth dovvne the Churches practiſe agreable to the Apoſtles meaning, li. 21 c. 24. de Ciuit. Dei. if there be any (ſaith he) that perſiſt til death in impenitence of hart, doth the Church novv pray for them, that is for the ſoules of them that ſo are departed? So ſaith he. And this is the cauſe, that Concilium Bracharenſe primum sap. 34 forbiddeth to pray for ſuch as die in deſperation, or kil them ſelues: and the reaſon, vvhy the Church forbeareth to pray for Heretikes that die in their hereſie, or mainteine hereſie vnto death and by their death. [Margin: Praier for the dead▪ · Some of the dead may not be praied for. · It is proued that the Apoſtle ſpeaketh of praying for the dead.]

And that the place is moſt properly or onely meant of praying for the departed, this conuinceth, that neither the Church nor any man is dehorted here from praying for any ſinner yet liuing, not for: he remiſſion of any ſinne in this life: al ſinnes (of vvhat ſort ſoeuer) being pardonable, ſo long as the committers of them be in caſe and ſtate to repent: as they be, ſo long as they be in this vvorld. And vve ſee that the Church praieth, and is often heard, for Heretikes, Ievves, Turkes, Apoſtataes, and vvhat other infidels or il men ſoeuer, during their liues. And it is great blaſphemie that the Caluiniſtes vtter vpon this place: to vvit, that Apoſtaſie and certaine other ſinnes of the reprobate, can not be forgiuen at al in this life. Vvhich they hold, onely to auoid the ſequele of praying for the dead vpon theſe vvordes of S. Iohn, beſides that they muſt take vpon them preſumptuouſly, to knovv and diſcerne of Gods ſecretes, vvho be reprobate, and vvho be not, and according to that, pray for ſome, and not for otherſome▪ al vvhich is moſt vvicked and abſurd preſumption. [Margin: The Caluiniſts blaſphemie, to auoid this ſenſe of the Apoſtle.]

As for their allegation, that S. Ieremie the Prophet vvas forbidden to pray for the Ievves, and vvarned that he ſhould not be heard, Chap. 7. 11. 14: there is great difference. firſt, he had a reuelation by the vvordes of God, that they vvould continue in their vvickednes, as vve haue not of any certaine perſon, vvhereof S. Iohn here ſpeaketh. ſecondly, Ieremie vvas not forbidden to pray for the remiſſion of their ſinnes, nor had denial to be heard therein for any mans particular caſe, vvhereof the Apoſtle here ſpeaketh: but he vvas told that they ſhould not eſcape the temporal puniſhment and affliction vvhich he had deſigned for them, and that he vvould not heard him therein.

21. From idols.] It is ſo knovven a treacherie of Heretikes to trāſlate idola images (as here and in a number of places, ſpecially of the Engliſh Bible printed the yere 1562) that vve neede not much to ſtand vpon it. As this alſo is ſeen to al the vvorld, that they doe it of purpoſe to ſeduce the poore ignorant people, and to make them thinke, that vvhatſoeuer in the Scriptures is ſpoken againſt the idols of the Gentiles (vvhich the Prophet calleth Simulachra Gentium) is meant of pictures, ſacred images, & holy memories of Chriſt and his Saincts. Againſt ſuch ſeducers the ſecond ſacred Councel of Nice, called the ſeuenth Synode, decreeth thus Act. 4. pag. 122. Quicunque ſententias ſacrae ſcriptura de Idolis, contra venerendas imagines addu⟨illegible⟩unt, anathema. Qui venerandas imagines idola appellant, anāthema, Qui dicunt⟨illegible⟩ Chriſtiani adorant imagines vt Deos, anathema▪ that is, Anāthema to al them that bring the ſentences of holy Scripture touching Idols; againſt the venerable images, Anáthema to them that call the venerable images, idols. Anáthema to them that ſay, Chriſtiam adore images as gods. [Margin: Heret, tranſlation againſt ſacred images. · Pſal. 113. · The 2 Councel of Nice pronoūceth anathema, that is, a curſe againſt the Caluiniſts. · Edit. Colō. an. 1567.]

Novv in their later tranſlations the Heretikes perceiuing that the vvorld ſeeth their vnhoneſt dealing, corrected them ſelues in ſome places, and in this place haue put, idols, in the text: but to giue the people a vvatchvvord that the Churches images are to be compriſed in the vvord, idols, they haue put, images, in the margent. But concerning this matter, it is moſt euident that neither euery idol is an image, nor euery image an idol: and that, hovvſoeuer the origine or etymologie of the vvord, idol, may be taken in the Greeke, yet both the vvordes and the things be in truth and by the vſe of al tonges, far differing. The great dragon that the Babylonians adored (Dan. 14) vvas an idol, but not an image: the Cherubins in Salomons temple vvere images, but not idols▪ and the face of the Queene in her coine or elsvvhere, as Caeſars face vpon the coine that Chriſt called for, is an image, but not an idol▪ and the Heretikes dare not tranſlate that text of Scripture thus, Vvhoſe idol is this ſuperſcription? nor call the Queenes image, the idol of the Queene: nor Chriſt, the idol of his father: nor vvoman, the idol of the man: nor man, the idol of God▪ al vvhich in Scripture be named images for al that, and be ſo in deede, and not idols. vvhich conuinceth, that the Heretikes be falſe & corrupt tranſlatours in this place and other the like, confounding theſe tvvo vvordes as if they vvere al one. [Margin: * The Bible of the yere 1577. · The great difference of idol & image.]

But as for the hauing of images or purtraites of holy things, not onely in priuate houſes, but alſo in Churches, God him ſelf doth vvarrant vs, vvho * cōmaunded euen the Ievves them ſelues (a people moſt prone to idolatrie, and that after he had giuen them a ſpecial precept of not hauing, making, or vvorſhipping of idols) to make the images of Angels (the Cherubins) and that in the ſoueraine holieſt place of adoration that vvas in the Temple, & about the Arke▪ yea and in reſpect of vvhich ſacred images partly, they did (as S. Hierom ſaith ep. 17 c. 3) ſo great reuerence to the holy place called Sancta ſanctorum. If they then vvere vvarranted and commaunded to make and haue in ſo great reuerēce the images of mere ſpirites or Angels, vvhoſe natural ſhape could not be expreſſed▪ hovv much more may vve Chriſtians haue and reuerence the images of Chriſt, his B. mother, the Apoſtles, and other Saincts, being men, vvhoſe ſhape may be expreſſed? So doth the ſaid Nicene Councel argue againſt the Heretikes vvhich at that time vvere the Aduerſaries of images. [Margin: Sacred images in Churches, by Gods ovvne vvarrant. · Exod. 25. · The 2 Councel of Nice vvas gathered againſt Imagebreakers.]

And note here, that eight hundred yeres agoe, they vvere ſtraight counted Heretikes, that began to ſpeake againſt images, and that Councel vvas called purpoſely for them, and condemned them for Heretikes, & confirmed the former auncient reuerence and vſe of ſacred images. vvhich began euen in our Sauiours time or litle after, vvhen good religious folke for loue and reuerence made his image, namely the vvoman that he healed of the blouddy fluxe. vvhich image vvas alſo approued by miracles, as the Eccleſiaſtical hiſtorie telleth, and namely Euſebius Eccl. hiſt. li. 7 c. 14. vvho alſo vvitneſſeth that the images of Peter and Paul vvere in his daies. as you may ſee alſo in S. Auguſtine (li. d. conſenſ. Euangeliſt. c. 10) that their pictures commonly ſtoode together in Rome, euen as at this day. Of our Ladies image ſee S. Gregorie li. 7. ep. 5. indict. 2 ad Ianuar. & ep 53. In vvhom alſo (li. 7. ep. 109) you may ſee the true vſe of images, & that they are the bookes of the vnlearned, and that the people ought to be inſtructed and taught the right vſe of them, euen as at this day good Catholike folke doe vſe them to helpe & increaſe their deuotion, in al Catholike Churches: yea the Lutherans them ſelues reteine them ſtill. S. Damaſcene vvrote three bookes in defenſe of ſacred images againſt the foreſaid Heretikes. [Margin: The antiquitie of holy images. · * ⟨illegible⟩ citato. · The vſe and fruite of holy images.]

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 FIRST EPISTLE OF IOHN THE APOSTLE." The page title gives it in ordinary capitals and lower case, without other change.

On this page 39 places are marked ⟨illegible⟩ and 11 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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