They that love God, must love his natural Son Jesus, and his sons by adoption, and keep his commandments, which in the regenerate are light. 4 But not, unless they continue in the Catholic faith, namely of this article, that Jesus is the Son of God, and therefore able to give us life everlasting. 14 and our petitions, 16 and our prayers for all our brethren that sin not unto death, dying in their mortal sins by impenitency. Last of all, he warneth them not to communicate with idols.They that loue God, must loue his natural sonne IESVS, and his sonnes by adoption, and keepe his commandements, which in 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 our petitions, 16 and our prayers for al our brethren that sinne not vnto death, dying in their mortal sinnes by impenitencie. Last of al, he warneth them not to communicate with idols.✦

Whosoever that Jesus is Christ, is born of God. And every one that him which begat: him also which was born of him.Whosoever believeth that Jesus is Christ, is born of God. And every one that loveth him which begat: loveth him also which was born of him.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.Omnis qui credit quoniam Jesus est Christus, ex Deo natus est. Et omnis qui diligit eum qui genuit, diligit et eum qui natus est ex eo.✦

Cornelius a Lapide

Everyone that believeth, with a living faith, which extends itself to charity, and worketh by love, that Jesus is the Christ, i.e. the Messiah, the Saviour and Redeemer of the world, is born of God, by a divine and spiritual birth, which takes place by faith, love, and grace, by which a man becomes not only a friend, but a son and heir of God, and a partaker of the Divine nature (2 Pet. 1:5).

And every one … loveth also Him who is born of Him. Born: 1st. Christ the Son of God is properly He who is born of God the Father. 2d. Born of God applies to every believer, who is adopted of God through the grace of Christ. And this is S. John’s reasoning, by which he proves that our neighbours ought to be loved: Whosoever loveth God the Father who begat, loveth equally God the Son who was begotten. But he who loveth God the Son loveth also all the other sons of God, as being His brethren and members. Therefore he who loveth God the Father loveth also all the children of God who are born of Him. It is in favour of this exposition, says S. Augustine, that the Apostle here says Son in the singular as understanding the Only Begotten of the Father. But presently, in the next verse he says sons in the plural, as intending the just, by adoption and regeneration sons of God.

2In this we know that we love the children of God: when as we love God, and keep his commandments.In this we know that we love the children of God: when as we love God, and keep his commandments.In this vve knovv that vve loue the children of God: vvhen as we loue God, and keepe his commandements.In hoc cognoscimus quoniam diligimus natos Dei, cum Deum diligamus, et mandata ejus faciamus.✦

Cornelius a Lapide

By this we know that we love the children (τέκνα) of God, when (ὅθαν, i.e. because) we love God, &c. We know, i.e. we conclude, we show and demonstrate. S. John uses this expression, we know, in a similar sense 3:16 and 19, and 4:2 and 6. We know, i.e. we are convinced that we love Christians as the children of God. We know this, i.e. we prove it by this argument, that we love God. The following is S. John’s syllogism and demonstration. All the sons of God are believers and Christians. Whosoever therefore loves God loves also the children of God. Therefore he who loves God loves faithful Christians as being the brethren and members of Christ, born of the same God the Father. For as from the love of our neighbour we infer and conclude the love of God, so in turn and reciprocally from the love of God we infer and conclude the love of our neighbour. Again, whosoever keeps the commands of God keeps also the love of his neighbour: for this is one of the commandments. But he who keeps the command of love, this man loves his neighbour. Therefore whosoever keeps the commands of God is a lover of his neighbour.

Moreover, in this place S. John does not speak of all our neighbours, but only of such as are born of God, that is, believing Christians, because he seeks to kindle amongst them mutual love, in order that by their faith and Christian life they may defend, animate, help, and be profitable to one another against the heathen.

3For this is the charity of God, that we keep his commandments: and his commandments are not heavy.For this is the charity of God, that we keep his commandments: and his commandments are not heavy.For this is the charitie of God, that vve keepe his commandements: and his commandements are not heauy.Hæc est enim caritas Dei, ut mandata ejus custodiamus : et mandata ejus gravia non sunt.¶✦

Cornelius a Lapide

For this is the charity of God, &c. He means, Charity consists in the keeping of the commandments of God. For charity is the love and friendship of God. For this is what is said (Wisd. 6:9), “Love is the keeping of His laws.” So it is said in Eccles. 12:13, “Fear God and keep His commandments, for this is the whole man.” It means, the whole good of man; all his duty, all his happiness; his end and perfection consist in the fear of God. As S. Jerome says, “For this man was created.” And as Salonius says, He who lives otherwise is not a man but a beast, because he does not live according to reason, which pertains to man’s nature. But if he lives gluttonously, he lives like a hog. If he lives deceitfully, he lives like a fox. If he lives proudly, he lives like a lion, and so on. All this you may apply to charity.

And His commandments are not heavy (gravia), much less impossible, as heretics say. He alludes to the words of Christ, “My yoke is sweet, and My burden light.”

The reason is, 1st. Because Christ has freed Christians from the heavy and manifold burden of the ceremonial and judicial precepts of the Old Law, and has imposed upon them only the moral Law, or the ten precepts of the natural Law, adding to them a few things concerning faith, baptism, and the rest of the sacraments. The Rabbi Moses numbers 218 positive, and 365 negative, precepts of the Old Law (More Hannebuchim, caps. 56 and 57). From all these Christ has set us free.

2d. Because to charity and him who loves God nothing is heavy. “For how can it be heavy when it is the command of love? For either a man loves not, and thus it is heavy; or else he does love, and it cannot be heavy,” says S. Augustine.

3d. Because Christ gives grace as it were wings, with which we fulfil the commandments. Yea, we as it were fly over them, according to the words, “I ran the way of Thy commandments when Thou hadst enlarged my heart.” (Ps. 119) As S. Augustine says, “There is nothing heavy either in loving, or fearing. For perfect love casts out fear, and makes the burden of the commandment light, not depressing to the ground with its weight, but lifting it up instead of wings. Let the soul therefore which feels the commandments heavy, pray and sigh with the will that it may obtain the gift of the sense of lightness.” Wherefore S. Bonaventura says, “The commandments are heavy to fallen and corrupt nature, but light to that which is whole and sound.” For grace heals our nature, even as sin wounds and as it were maims it. Therefore sin makes the commandments to be as “a talent of lead.” (Zech. 5:7)

4th. Because, although certain things be heavy in themselves, such as to mortify all the lusts, to undergo martyrdom, to suffer all adversity, yet they become light when we consider the example of Christ and His Saints, and God’s promise of heavenly glory, according as S. Paul says, “The sufferings of this present time are not comparable to the future glory which shall be revealed in us.”

As S. Augustine says (Serm. 18 de Sanct.), “If we must needs endure daily torments, if hell itself for a brief space, that we might be worthy to behold Christ coming in His glory, and to be reckoned in the company of His Saints, would it not be worth while to suffer anything that is sad, so that we were made partakers of such great good and such great glory?”

4Because all that is born of God, the world. and this is the victory which the world, our faith.Because all that is born of God, overcometh the world. and this is the victory which overcometh the world, our faith.Because al that is borne of God, ouercommeth the vvorld. and this is the victorie vvhich ouercommeth the vvorld, our faith.Quoniam omne quod natum est ex Deo, vincit mundum : et hæc est victoria, quæ vincit mundum, fides nostra.✦

Cornelius a Lapide

For every thing which is born of God, &c. He proves what he had said that His commandments are not heavy, because the faithful, who are born again of faith and charity, and are armed by God, overcome the world, i.e. the lusts and terrors of the world, which alone resist charity, and make the keeping of the commandments difficult. When therefore they are taken away, the commandments become easy. “The proof of a heavenly generation is victory over temptation,” says S. Bernard.

Observe: he says every thing (neuter), not every one who is born of God overcometh. This is to signify, 1st. That this victory falls to the believer, not of himself, but from the love and grace of God. This is why he adds by way of explanation, And this is the victory which overcometh the world, even our faith.

2d. The expression every thing is emphatic, and signifies the whole company of all nations. There is an allusion to the animals of every kind, both clean and unclean, which were in Noe’s ark, and which Peter saw in vision in the linen sheet of the Church. (Acts. 10:12) By these it was signified that all sorts of men, of every nation, state, and condition, were to be admitted into the Church by the new Birth of Baptism. For the same reason, and with the same emphasis, Christ said, “Every thing that the Father giveth Me shall come to Me.”

Hence S. Cyprian, S. Leo, and others say that a believer is greater than the world, and having his conversation in heaven he looks down upon the little point of the world. Beautifully does S. Augustine write (lib. 2 de Synub. and Catechum.), “Admirable, truly admirable, is our combat” (spectaculum), “in which God helps, faith obtains strength, innocence fights, holiness conquers, and the reward which follows is such that whilst he who has conquered receives, he who gives loses nothing.”

And this is the victory, &c., victory, i.e., the victor, the conqueror. The victory then is the cause of victory, the arms by which the victory is obtained, i.e. faith. This victorious faith is not naked and idle faith, but clothed with charity and good works, struggling and fighting bravely, according to the words, “Who through faith subdued kingdoms, wrought righteousness,” &c. (Heb. 11) And as S. Paul says (Eph. 6:16), “And in all taking the shield of faith by which ye can quench all the fiery darts of the most wicked one.” For overcomes the Greek has νικήσασα, aorist overcame. By this all time is signified. He hath overcome, he overcomes, and shall overcome. So S. Augustine teaches that the faith of Christ has subdued the whole world to itself by the sanctity, chastity, patience, constancy, of the Apostles, Virgins, and Martyrs, by whom the nations of the whole world have been converted to Christ. And as he saith again (Ser. 1 de Verb. Apost.), “There are no greater riches, or treasures, no substance of this world greater than the Catholic Faith. It saves sinful man, gives sight to the blind, heals the sick, baptizes catechumens, restores the penitent, helps the just, crowns the martyrs.” And S. Bernard says, “Faith reaches things inaccessible, discovers the unknown, comprehends the infinite, seizes the remotest bounds of things, and in short embraces eternity itself in its own most spacious bosom. I would say boldly that the eternal and Blessed Trinity, whom I cannot understand, I believe in and hold firmly by faith, a thing which I am not capable of by mere soundness of intellect.”

5Who is he that the world, but he that that Jesus is the Son of God?Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?VVho is he that ouercommeth the vvorld, but he that beleeueth that IESVS is the sonne of God?Quis est, qui vincit mundum, nisi qui credit quoniam Jesus est Filius Dei ?✦

Cornelius a Lapide

Who is he that overcometh the world, &c. For by believing he hopes, by hoping he invokes, by invoking he loves Christ, and therefore he is strengthened by the grace of Christ to despise the world, and by despising he overcomes it, according to the saying of S. Paul, “I am able to do all things in Him who strengtheneth me.” For he who believes in Christ, ought to follow the precepts of Christ and obey Him, not the world.

S. John proves his thesis ex hypothesi, the general from the particular. He proves, I say, that faith is the victory of believers, because the faith of Christ is the victory over the world. And at the same time he confutes Cerinthus, Ebion, and the other heretics of that age, who denied the Divinity of Christ. Hence when Peter confessed this doctrine, saying, “Thou art the Christ, the Son of the Living God,” he deserved to hear from Him, “Thou art Peter, and upon this rock I will build My Church.”

6This is he that came by water and blood Jesus Christ: not in water only, but in water and blood. And is the Spirit which , that Christ is the truth.This is he that came by water and blood Jesus Christ: not in water only, but in water and blood. And is the Spirit which testifieth, that Christ is the truth.This is he that came by vvater and bloud IESVS Christ: not in vvater only, but in vvater and bloud. And is the Spirit vvhich testifieth, that Christ is the truth.Hic est, qui venit per aquam et sanguinem, Jesus Christus : non in aqua solum, sed in aqua et sanguine. Et Spiritus est, qui testificatur quoniam Christus est veritas.✦

Cornelius a Lapide

This is He who cometh by water and blood. Some Greek codices add καὶ πιεύματος, i.e. and by spirit: not by water only but by water and blood, and by spirit.

And the Spirit it is which testifies that Christ is Truth. (Vulg.) The Greek has ὅτι τὸ πνεύμα ἔστιν ἡ ἀληθεια i.e., The Spirit is the Truth. This is also the reading of the Syriac. The meaning is, It is the Spirit who recently at Pentecost testified that Christ is the Son of God. Him therefore we must believe because He is the Spirit of Truth, and the Truth Itself. But the genuine reading is, Because Christ is Truth. For the Apostle is here treating of Christ, and Christ’s proper name is the Truth.

To the obscure and as it were dead testimony of water and blood, is added the clear and living witness of the Holy Ghost. For He as well during Christ’s (earthly) life, in which He wrought miracles by Him to bear witness to this, as also after His death and resurrection, when He was sent by Him to the Apostles at Pentecost, testified by their mouth, and preached everywhere that Christ was the Truth, i.e. true God. For Christ, in that He is God is the Word, and therefore the Truth and Wisdom of the Father. In that He is man, He is the true ambassador and interpreter of the Father, who opened out the shadows of the Old Law, and published the true doctrine concerning God, according to His own words. “I am the way. the truth, and the life.” Hence too the Aaronic High Priest bore, as a type of Christ the true and real High Priest, the Urim and Thummim, i.e. doctrine and truth, in his breastplate.

7For there be three which give testimony in heaven, the Father, the Word, and the Holy Ghost. and these three be one.For there be three which give testimony in heaven, the Father, the Word, and the Holy Ghost. and these three be one.For there be three vvhich giue testimonie in heauen, the Father, the VVord, and the Holy Ghost. and these three be one.Quoniam tres sunt, qui testimonium dant in cælo : Pater, Verbum, et Spiritus Sanctus : et hi tres unum sunt.¶✦

Cornelius a Lapide

Because there are Three which bear witness in Heaven, &c. S. John here more fully explains and confirms the testimony already adduced of the water, the blood and the spirit concerning Christ. The particle because is partly confirmatory of what He had said in the 5th ver. that Jesus is the Son of God, partly of what he said in the 6th, that the Spirit bears witness that Jesus is true God. For this is here confirmed because the Holy Spirit is one of the three witnesses who in heaven bear testimony to Christ.

S. Jerome (Pref. in Epist. Canon.) observes that this verse had been erased by unbelievers, i.e. the Arians, from some Greek copies. Therefore it is not found in the Syriac, Clement of Alexandria, Bede, Œcumenius, and some others. It is, however, the constant reading of the Latin Bibles, and the more correct Greek MSS. and of many of the ancients, SS. Athanasius, Augustine, Jerome, Cyprian, the Lateran Council, at which Greeks were present. Therefore it is certain that these words are to be taken as canonical Scripture.

The meaning then is this—All the Three Persons of the Sacred Trinity in heaven and from heaven bear testimony to the angels, but especially to men (for to men S. John chiefly refers) concerning Christ, that He is the true Messiah and the Son of God. This the Father did at His Baptism and Transfiguration. Again, when He answered Christ by thunder out of heaven, “I have both glorified, and will glorify Thee again” (Jno. 12:18). Similarly also the Holy Ghost bore witness when He descended upon Christ in the form of a dove, and poured out Himself upon the Apostles and other Christians at Pentecost. And this was the result of Christ’s prediction, promise, and mission. Wherefore the same Holy Spirit by the mouths of the Apostles preached little else save Christ. The Son also very often declared, taught, and proved convincingly by His miracles that He was the Messias and the Son of God, as is plain from the whole Gospel of S. John. Therefore heaven and earth mutually agree, yea the whole universe appears at one, in bearing this witness to Christ.

And these Three are One—as in nature and Divine Essence, so likewise in intelligence, voice, and testimony, concerning Christ. For all these things in the Holy Trinity are one and the same. There is another reading of these words in the Greek, signifying These Three are into One (in unum), but the Latin and other Greek copies have These Three are One (Hi tres unum sunt), signifying the oneness of Substance of the Holy Trinity, that the Three Persons have one and the same undivided Godhead.

8And there be three which give testimony in earth: the spirit, water, and blood. and these three be one.And there be three which give testimony in earth: the spirit, water, and blood. and these three be one.And there be three vvhich giue testimonie in earth: the spirit, vvater, and bloud. and these three be one.Et tres sunt, qui testimonium dant in terra : spiritus, et aqua, et sanguis : et hi tres unum sunt.✦

Cornelius a Lapide

And there are three which give witness in earth, the Spirit, the water, and the blood. Three (tres in the masc.) He might have said tria in the neuter, for the Greek πνεῦμα, ὕδως, αἷμα, are all in that gender. But he chose to say tres, to show that these three earthly witnesses concur with, yea represent, the Three Heavenly witnesses already spoken of. So says S. Augustine. By a figure of speech, personality is attributed to these earthly witnesses, as speaking with man’s voice. S. John sets the human and earthly testimony over against the Divine. Some think that the Three Witnesses in heaven are witnesses to Christ’s Divinity, and the three on earth witnesses to His Humanity. Among these are Innocent III. (cap. in quad. de Celebrat. Miss.), and S. Thomas. But it is better to take both classes as attesting the Divinity. For this is what S. John undertook to prove (ver. 5), because Cerinthus and others denied it. And this is why he subjoins presently, He that believeth in the Son of God hath the witness of God in himself.

There are Three. S. John places a twofold Trinity of witnesses to Christ, who testify of His Divinity, and that He is the Son of God. And he sets the one over against the other. Indeed, he unites them as regards their office of witness-bearing. The first are uncreated, viz., the Father, the Son, and the Ghost. The second are created, the Spirit, the water, and the blood. These emanate from the uncreated witnesses, and correspond to them. For water refers to the Father, blood to the Son, spirit to the Holy Ghost. For the Father is the beginning (principium) of all things, as likewise is water. For out of water were formed the heavens, the air, the birds and the fishes, as I have shown in the beginning of Genesis. Again, water nourishes herbs, trees, plants, and every living thing. Wherefore, also, the heavens are called in Hebrew scamaim, i.e. waters. Again, water signifies the affluence of goods and graces which there is in God the Father, according to the words in Is. 12, “Ye shall draw water with joy from the wells of the Saviour.” (Vulg.) It is well known that the Egyptians worshipped the Nile as a god, because all their crops were due to the overflowing of the Nile. Moreover, water appositely represents the mercy and goodness of God the Father. At the present day some of the Indians adore water. Suidas, under the word Brachmans, says that the Brahmins lived to a very great age because they drank nothing but water. Apollonias of Syana was wont to say that those who drink water never suffer from giddiness in the head.

On earth—from earth: like as the first Three testify in heaven, i.e. from heaven, to men dwelling on earth.

The Spirit, the water, and the blood—the spirit, namely, which Christ when dying on the Cross committed into the hands of the Father. Also the water and the blood which flowed from the side of Christ testify that Christ was truly not only man, but God, because by these, as by a just price, Christ made satisfaction to an offended God. Again, His spirit, because it went forth with a loud cry, showed Him to be God. Wherefore the centurion, when he saw that He thus cried out and expired, said, “Truly this man was the Son of God.” For speech fails those who are at the point of death. This cry of Christ was then miraculous and not natural, signifying that Christ was more than human, and therefore that He died of His own will, and not through weakness.

2d. S. Augustine Lyra and the Gloss understand by the Spirit in this place the Holy Ghost shed forth at Pentecost. For He testified that Christ was God.

3d. Œcumenius understands by Spirit the Holy Ghost given at Baptism. “In Baptism,” he says, “by water Jesus Christ was declared to be the Son of God by the witness of the Father.”

Anagogically, but very appropriately, and almost literally, the water, the blood, and the spirit that were emitted by Christ upon the Cross, but resumed by Him at His resurrection, signify that He was the very promised Messiah, the conqueror of death and hell, and therefore the Son of God. For Christ rose again by His own power, and resumed these three things.

Mystically, by spirit, water, and blood are signified the three things which concur for our justification. As S. Ambrose says, “By the Spirit our mind is renewed, by water we are washed; the blood is the price.”

Allegorically, by these three things are signified the three chief sacraments which bear testimony to Christ, as instituted by Him, and as sanctifying by virtue of His merits. Water signifies Baptism, blood the Eucharistic Chalice, the Spirit penance. Whence by breathing the Spirit upon His Apostles Christ gave them the power of remitting sins.

Symbolically, Baldwin of Canterbury, whose work I examined in manuscript at Louvain (lib. i de Eucharist, c. 48) says, “The spirit of the righteous, the tears of penitents, the blood of the martyrs bear witness that Christ is the Redeemer.”

S. Augustine upon this passage thinks that by these three earthly witnesses the Three Persons of the Holy Trinity are denoted, viz., the Father by the spirit, the Son by the blood, the Holy Ghost by the water. For of the Father it is said, “God is a Spirit” (Jno. 4:14), the Son assumed the blood and flesh of man’s nature. Of the Holy Ghost it is spoken: “Out of his belly shall flow rivers of living water.” (Jno. 7:18.) And for this reason they are called tres in the masculine, not tria, three things, in the neuter.

Tropologically, S. Bernard (Serm. 2 in Oct. Pasch.) says, “By the blood, the water, and the spirit thou hast witness unto righteousness, that thou art born again through Christ, if thou refrainest from sin, if thou bringest forth worthy fruits of penance, if thou doest living works.” The blood there signifies continence, the water tears, the Spirit spirit, and works which testify that we are regenerated and made holy. “He also shows that these three things are opposed to three things which are in the world, and overcome them. For the concupiscence of the flesh is overcome by the mortification of the blood, the lust of the eyes by the compunction of tears, the pride of life, or the spirit of vanity, by the spirit of charity.” S. Bernard adds (Serm. 76) that there are in like manner three witnesses in hell, the worm by which the conscience is gnawed, the fire which burns both soul and body, and the spirit of despair. “By the witnesses in heaven,” he says, “is given the witness of beatitude, by those in earth of justification, by those in hell of damnation. The first testimony is of glory, the second of grace, the third of wrath.”

And these three are one. Some Greek and Latin codices, as the Complutensian and the Royal, omit these words. Wherefore S. Thomas (Opusc. 24 in 2 decret.) says, that they were foisted in by the Arians, that it might be gathered that the Three heavenly Persons are not spoken of as being one in Essence, but only as bearing witness. But many of the Latin and the more correct Greek copies have the words, but read, These three are into one (in unum). And the Syriac, These three are in one (in uno), meaning to say, the water, the blood, and the spirit of Christ are not one as the Father, the Son, and the Holy Ghost are One, but that they are referred to One, &c., Christ and His Humanity, or mystically to one justifying and perfecting of man.

9If we receive the testimony of men, the testimony of God is greater. because this is the testimony of God which is greater, that he testified of his Son.If we receive the testimony of men, the testimony of God is greater. because this is the testimony of God which is greater, that he hath testified of his Son.If we 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.Si testimonium hominum accipimus, testimonium Dei majus est : quoniam hoc est testimonium Dei, quod majus est, quoniam testificatus est de Filio suo.✦

Cornelius a Lapide

If we receive the witness of men, &c. If we give credit to man’s testimony, much more ought we to believe the witness of God concerning Christ. It is greater both in dignity and authority, in truth and certainty. For God infinitely surpasses all men and angels in majesty and veracity. He is the first and supreme Verity, who cannot lie, neither can He deceive, or be deceived. As S. Paul declares (Rom. 3:4), “Let God be true, and every man a liar.” Moreover, the testimony of the Church, of the Apostles and Prophets, is the testimony of God, for the Church is governed by the Holy Ghost, who is the Spirit of Truth.

Because this is the witness of God, &c. The word because here is not so much causative as explanatory, and means the same as but. The meaning is, But this is God’s testimony, because, i.e. which, He has testified, &c., namely, as He testified at the Baptism of Christ, and at many other times, “This is My Beloved Son.”

10He that in the Son of God, the testimony of God in himself. He that not the Son, him a liar: because he not in the testimony which God testified of his Son.He that believeth in the Son of God, hath the testimony of God in himself. He that believeth not the Son, maketh him a liar: because he believeth not in the testimony which God hath testified of his Son.He that beleeueth in the sonne of God, hath the testimonie of God in him self. ¶ He that beleeueth not the Sonne, maketh him a lier: because he beleeueth not in the testimonie vvhich God hath testified of his sonne.Qui credit in Filium Dei, habet testimonium Dei in se. Qui non credit Filio, mendacem facit eum : quia non credit in testimonium quod testificatus est Deus de Filio suo.✦

Cornelius a Lapide

He that believeth in the Son of God hath the witness in himself. 1st. Because he hath in him the thing attested by God, namely this truth, that Christ is the Son of God.

2d. Because he hath in himself the very witness of God, and God Himself attesting.

3d. This testimony is the faith itself by which we believe the witness of God. There is a metonymy, because the object is put instead of the habit, or act tending to the object. It means, he who believes has a special gift of God, viz., faith. And this includes the witness, or testimony of God, and God Himself attests, which marvellously honours the believer, and makes him strong to confess Christ.

4th. This testimony may be taken to signify the regeneration and adoption, the grace and glory of the believer—meaning, He who believes in the Son of God hath in himself the witness of God, namely, that by which God witnesses to his soul and conscience by means of this faith with which he believes in Christ, that he is faithful, and a son and heir of God.

He that believeth not the Son, &c. As he that believeth in the Son, and receives God’s testimony concerning Him, makes God to be true, and honours and worships Him; so, on the contrary, he that believeth not the Son, and rejects God’s testimony concerning Him, makes God false, and does Him great despite.

Observe: instead of believe, the Greek has πεπίστευχεν, hath believed. This is a Hebraism by which the perfect is put for any tense.

11And this is the testimony, that God given us life everlasting. And this life is in his Son.And this is the testimony, that God hath given us life everlasting. And this life is in his Son.And this is the testimonie, that God hath giuen vs life euerlasting. And this life is in his sonne.Et hoc est testimonium, quoniam vitam æternam dedit nobis Deus : et hæc vita in Filio ejus est.✦

Cornelius a Lapide

And this is the testimony, &c. This means, 1st. God hath not only testified that Christ is His Son, but also that He is our Saviour and Redeemer, so that he who believes in Him is justified, and receives the spiritual life of grace and glory.

2d. This very thing is the end and fruit of the testimony, i.e. of the faith by which we believe God’s witness concerning Christ, that by this faith we obtain the life of grace and glory. There is an allusion and reference to the words of the Gospel (17:3), “This is life eternal, that they may know Thee the only true God and Jesus Christ whom Thou hast sent.”

Hath given to us eternal life. By these words hath given, S. John denotes the firmness and certainty both of the Divine promise and of our hope, namely, that we are just as sure of everlasting life, if we persevere in faith and obedience, as if it had been actually now bestowed upon us.

The primitive Christians represented this faith and hope of life eternal by the Phœnix, which after death is said to be born again and rise up in a fresh and youthful life, as Lactantius testifies in his poem on the Phœnix. Therefore it was often depicted on the tombs of the faithful. S. Cecilia, as the Acts relate, ordered it to be sculptured on the sarcophagus of S. Maximus the Martyr. So too at Rome the Phœnix is often found depicted on tombs in the catacombs. For Christ rising again to life eternal is our Phœnix. And He by raising up Christians to the same life, will make them phœnixes likewise.

12He that the Son, life. he that not the Son of God, not life.He that hath the Son, hath life. he that hath not the Son of God, hath not life.He that hath the Sonne, hath life. he that hath not the sonne of God, hath not life.Qui habet Filium, habet vitam : qui non habet Filium, vitam non habet.✦

13These things I write to you, that you may know that you have eternal life which believe in the name of the Son of God.These things I write to you, that you may know that you have eternal life which believe in the name of the Son of God.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.Hæc scribo vobis ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei.✦

14And this is the which we have toward him: that, whatsoever we shall ask according to his will, he us.And this is the which we have toward him: that, whatsoever we shall ask according to his will, he heareth us.And this is the confidence which vve haue toward him: that, vvhatsoeuer vve shal aske according to his vvil, he heareth vs.Et hæc est fiducia, quam habemus ad eum : quia quodcumque petierimus, secundum voluntatem ejus, audit nos.✦

15And we know that he us whatsoever we shall ask: we know that we have the petitions which we request of him.And we know that he heareth us whatsoever we shall ask: we know that we have the petitions which we request of him.And vve knovv that he heareth vs whatsoeuer vve shal aske: vve knovv that vve haue the petitions vvhich vve request of him.Et scimus quia audit nos quidquid petierimus : scimus quoniam habemus petitiones quas postulamus ab eo.

16He that his brother to sin a sin not to death, let him , and life shall be given him, sinning not to death. There is a sin to death: for that I say not that any man ask.He that knoweth his brother to sin a sin not to death, let him , and life shall be given him, sinning not to death. There is a sin to death: for that I say not that any man ask.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 ^cto death: for that I say not that any man aske.Qui scit fratrem suum peccare peccatum non ad mortem, petat, et dabitur ei vita peccanti non ad mortem. Est peccatum ad mortem : non pro illo dico ut roget quis.¶✦

Cornelius a Lapide

He who knows his brother to sin a sin not unto death, let him ask, and life shall be given him for him that sinneth not unto death. (S. Ambrose, lib. 1 de Penitent, c. 9, and Tertullian, de Pudicit. c. 2, read, because he sinneth not to death.) There is a sin unto death, &c. Instead of I do not say, S. Augustine reads in this place, non prœcipio, I do not command. He means, If any one knows his brother to commit any sin, let him pray for him, and God will give him repentance and forgiveness. I except, however, the sin unto death. If any one sins a sin unto death, I dare not promise, nor have any certain hope, that thou wilt obtain pardon for him. Yet I do not altogether forbid prayer in such a case. Pray if thou wilt, but with a doubt of obtaining.

You will ask, what is the sin unto death? 1st. Tertullian (de pudicit. caps. 2 and 19) is of opinion from this passage that there are some sins, like those of the devils while they were yet in a state of probation, so deadly that they are absolutely irremissible in this life. Such a sin was adultery after baptism. But this is an error condemned in Scripture and the Lateran Council under Innocent III.

2d. Origen thinks it is a sin which leads to destruction, and drags down to hell.

3d. Surrianus (lib. 4 pro Epist. Pont. c. 3) thinks it is a sin which insolves excommunication. For an excommunicate person is impenitent. And it is not lawful to pray for one excommunicate in the public prayers of the Church. But S. John is speaking of any kind of prayer, even in private.

4th. S. Augustine (lib. 1 in Serm. Dom.) thought it was the sin of envy, by which any one envies his brother’s grace, virtue, and salvation. But this opinion S. Augustine afterwards modified and retracted.

5th. The same S. Augustine (lib. de corrept. et grat. c. 12) and many others think it is the sin in which any one perseveres unto death. Lorinus thinks that it is the sin of hatred and murder. Others think it means the sins of the reprobate, and of those who will be damned. But it is uncertain who and what those are. Yet S. John says, he who knows his brother sin a sin not unto death.

6th. The Gloss supposes it to be a mortal sin. For to pray for such sins is the duty ex officio, so to say, of the Priest alone. But for venial sins any layman whatever may pray. But what S. John says is opposed to this, For he intimates that he is speaking, not of venial, but of mortal sins, and subjoins, “life shall be given him.”

7th. S. Jerome (in cap. 14 Jerem.) thinks it is some very grave sin which God has determined to punish. “For he who once,” saith he, “hath been devoted to the sword, or famine, or pestilence, cannot be delivered by any prayers. Wherefore it was said to the Prophet that he should not ask in vain what he could not obtain.”

8th. Dionysius thinks it is the sin of final impenitence. Wherefore the Bishop of Rochester (Art. 17 cont. Luther) proves the doctrine of Purgatory from this passage. For S. John says we are to pray for those who are not finally impenitent, that is, who depart in a state of justification or repentance. And this surely implies prayer that they be delivered from Purgatory.

9th. Anastasius Niceenus thinks it is a sin against God, such as blasphemy, concerning which it is said (1 Sam. 2:25), “If a man sin against God, who shall pray for him?”

10th. Gagneius thinks it is the sin of apostasy and infidelity, by which any one falls from the faith into heresy or idolatry.

11th. S. Hilary (in Ps. 140) thinks it is the sin which any one commits of set purpose and malice.

12th. S. Ambrose thinks (lib. 1 de Pen. c. 8) it is every very grave sin which is remitted with difficulty.

Most of these opinons are true, and partly explain, but few touch the exact point of the difficulty.

My own opinion is, that the sin unto death is every very grave sin which, either on account of its enormity or long habit, obstinacy or malice, is irremediable according to the ordinary rule of grace which God gives. Such was the sin of Judas in betraying Christ. It was sin unto death because of its enormity; and incorrigible, because of his obstinate persistence in it. So too the sin of the Jens in blasphemy and slaying Christ was a sin unto death, because so heinous and persisted in. Therefore the sin unto death is a chronic and irremediable one, the pardon of which is despaired of, and which so provokes the wrath of God that the ordinary prayers of the saints cannot pacify it, and one therefore which with absolute certainty brings the sinner to the destruction of hell, unless some especially eminent saint, like another Moses, obtains for him from God extraordinary grace and forgiveness. This sin unto death is as if a physician was summoned to a sick man, and after examining him were to say, I cannot heal him, he is sick unto death, the vital parts are mortifying. In like manner, says S. John, when a Christian sees a heretic and an apostate, let him say, I should not dare to pray for him, he is sinning unto death. His vitality is gone. He casts away faith, which is the principle of spiritual life. This is the mind and general opinion of S. Augustine and Jerome, Origen, Bernard, Bonaventura, S. Thomas, and many others. There is a reference to the words of Christ to the Jews (John 8:21 and 24), “I go away, and ye shall seek Me, and shall die in your sin.” From which passage we gather that though the sin unto death be of various and multiform kinds, as impenitence, obstinacy, determination to persevere in any sin until death, and so on, yet strictly by the sin unto death S. John understands and intends a sin by which a Christian departs from the faith and Church of Christ, and maliciously attacks them, and strives to draw others away into his own heresy, or idolatry. This was what some were doing in S. John’s time, to his great fear and grief. Wherefore, in order to deter the faithful from being led away, he calls such persons sinners unto death.

There is a reference to such passages as Jer. 17:1, “The sin of Judah is written with an iron stylus, in an adamantine nail, it is ploughed deep upon the breadth of their heart.” (Vulg.) On which verse S. Gregory says, “The finger-nail is the extremity of the body: but the diamond is so hard a stone that it cannot be cut with iron. Now by the iron style is signified the strong sentence, but by the adamantine nail the eternal result. Therefore the sin of Judah is said to be written with an iron stylus in an adamantine nail, because the offence of the Jews by the strong sentence of God is reserved for an eternal end.”

By this sin a man opposes himself directly to Christ, from whom is the only hope of salvation. He drives Him from him, yea he blasphemes Him by whom alone he can be healed. So the disease is said to be incurable which does not admit of food or medicine. Whence S. Paul saith to the Hebrews (6:4–6), “For it is impossible for those who were once enlightened,” &c.

From what has been said it is plain that the sin unto death is distinguished from blasphemy against the Spirit, spoken of in S. Matt. 12:21, although it is akin to it. Christ calls the sin of the Scribes blasphemy against the Holy Ghost, because they ascribed His Divine works, such as the casting out devils, which He did by the power of the Holy Ghost, to an unclean spirit. And they did this knowingly and maliciously, because they might and ought easily have known that those works were wrought by the Holy Ghost, and not by a devil. Christ opposes such blasphemy against the Holy Spirit of God to blasphemy against the Son of Man, by which some who were offended at the human conversation and condescension of Christ caluminated His actions as man. They called him a wine-bibber, a friend of publicans and sinners. And this was a less, and therefore more easily remissible, sin. But as the sin spoken of in S. Matthew was the blasphemy against the Holy Ghost, so here the sin unto death is blasphemy and treachery against Christ. And both one and the other are with difficulty remitted.

This sin is not to be healed by any one but by Christ alone. For such a sinner is like unto Lazarus, of whom Martha said unto Christ, “Lord, by this time he stinketh, for he has been buried four days.” Wherefore Jesus, with great effort, weeping and lifting up His eyes to heaven, and crying with a loud voice, “Lazarus, come forth!” raiseth him again to life.

I do not say that any one should pray for it. Thus the Greek and Latin. S. Gregory has a reading, that any one should pray for him. The meaning is, I do not forbid prayer for such, but I dare not promise that the prayer will be answered. For often God will not hear those who pray on behalf of the sin unto death, according to the words in Jeremiah, 7:16, “Pray not thou for this people, for I will not hear thee.”

S. Bernard says (de Grad. Humil. cap. ult.), “The Apostle John says, for such a one I do not say that any one should pray. But dost thou say, O Apostle, that any one should despair? Indeed let him who loves him groan. Though he may not persume to pray, yet let him weep. Thus Martha and the Magdalen wept the death of Lazarus, and by weeping obtained his resurrection.”

17All iniquity, is sin. And there is a sin to death.All iniquity, is sin. And there is a sin to death.Al iniquitie, is sinne. And there is a sinne to death.Omnis iniquitas, peccatum est : et est peccatum ad mortem.✦

18We know that every one which is born of God, not: But the of God him, and the wicked one him not.We know that every one which is born of God, sinneth not: But the of God preserveth him, and the wicked one toucheth him not.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.Scimus quia omnis qui natus est ex Deo, non peccat : sed generatio Dei conservat eum, et malignus non tangit eum.✦

Cornelius a Lapide

We know that every one who is born of God sinneth not, but the generation of God preserveth him. The Latin translator reads, γένεσις ἐκ τοῦ Θεοῦ τηρεῖ αὐτόν. The present Greek reading is γεννηθείς ἐκ τοῦ Θεοῦ τηρεῖ αὐτόν, i.e. he who is born of God keepeth himself, viz., by the virtue received from his divine birth.

And the wicked one toucheth him not. This is the third fruit of the living faith, or regeneration, by which any one through faith and grace is born again in Christ, viz., preservation from at least grave and deadly sin, and consequently from the power of the malignant one, i.e. the devil. I have explained this in cap. 3 vers. 6 and 9.

Generation is here put for the grace generating. S. Gregory and S. Bernard, for generation of God read heavenly generation. By generation here S. Gregory understands knowledge of the Divine will, with the love of the same; S. Bernard, the Divine predestination; Didymus, the regeneration of the will which takes place by voluntary conversion and repentance. But others better understand it to mean grace and charity. For by these are wrought the regeneration and renovation of the new man, that is to say, of the faithful and holy soul, and its continuance in charity.

And the wicked one (malignus), &c. By the wicked one Didymus and Thomas English understand the world. But others, generally with more correctness, understand it of the devil. For the devil is more especially the wicked or the evil one. He does not touch, i.e. does not hurt, him who is born of God. The Syriac translates, doth not come nigh him. This is what is said in Zach. 2:8, “He that toucheth you toucheth the apple of Mine eye.” And Ps. 104:15, “Touch not My Christs” (Vulg.); and S. Paul says, “God is faithful, who will not suffer you to be tempted above that ye are able.”

19We know that we are of God, and the whole world is set in wickedness.We know that we are of God, and the whole world is set in wickedness.VVe knovv that vve are of God, and the vvhole vvorld is set in vvickednesse.Scimus quoniam ex Deo sumus : et mundus totus in maligno positus est.✦

Cornelius a Lapide

We know that we are of God, and the whole world is placed in the wicked one. For is placed the Greek reads κεῖται, i.e. lieth. The wicked one (malignus), i.e. the devil, as in the last verse. This is the epilogue of the Epistles. As though S. John said, This is the conclusion and the sum of my words. We ought greatly to rejoice that, being born of God, we live and abide in Him, and lead in Him a pure and holy and heavenly life. Whilst, on the contrary, the world, i.e. worldly men, are situated in the wicked one. That is, they live oppressed beneath the tyrannical power and domination of the devil, and in him they lead a life impure and wicked, which leads to hell. The Manichæans, however, are in error who think that the world is placed in the wicked one because it was made by the devil, as if he in making it breathed into it his own wickedness and malignity.

Another meaning that may be given to wicked is that it is put for wickedness, depravity. Whence Salviatus (lib. 4 de Provid.) recalls, The whole world is placed in evil. There is an allusion to Gen. 6:5, “God saw that the wickedness of man was great upon the earth, and that the whole thought of his heart was intent to evil.” The Hebrew is, “the whole fashioning, or imagination, of the thoughts of his heart was evil.” The whole world therefore is placed in wickedness and concupiscence which entices to every wickedness. For indeed the world, i.e. all the people of the world, in the Sin of Adam contracted original sin and concupiscence, and by this they are led to all evil. The world therefore is an ocean of crimes and a deluge of vices, according to the words in Osee (4:2), “Cursing and lying and murder and theft and adultery have been a flood, and blood hath touched blood.”

Experience teaches us that the world, like Sodom, is full of covetousness, pride, deceit, luxury, gluttony, and every evil.

S. John seems to be alluding to the three evils of the world which he spoke of in chap. 2:16, the lust of the flesh, the lust of the eyes, and the pride of life. Wherefore he who is wise flies from the world, and the conversation of worldlings, and betakes himself to a congregation of the Saints, as Lot saved himself from the burning of Sodom by fleeing to the mountain.

Listen to what was represented to S. Anselm in a heavenly vision concerning the unnumbered evils of the world, as it is related in his life:—“Being rapt in an ecstasy, he beheld a mighty rushing river, into which all the filth in the world flowed from every quarter, so that nothing could be more horribly polluted than its waters. And wherever these waters reached, they carried off and bore down with them men and women, rich and poor. Anselm being full of wonder and pity at this sight, inquired how these persons were fed, and how they could live. He was told that the unhappy wretches drank and were delighted with the filthy mud by which they were borne along. Then there was added an explanation of this mystery. The world itself was the torrent in which blind mortals are hurried along by the riches and honours and other objects of their lust. And although they are so wretched that they cannot even stand, yet they count themselves happy and fortunate. After this he was led into a certain spacious and ample enclosure, and whose walls were overlaid with the purest silver, and shone in a marvellous manner. In the midst there was a meadow, and the plants which were therein were not common herbs, but all of a soft and living silver. They gently gave way to him who sat upon them, and when he arose they again stood up. The air, too, was calm and pleasant. And in short all things were sweet and delightful, so that nothing more could seem to be desirable for felicity. And it was shown to him that this was the religious life. So that without doubt God willed to teach him by this image that all things in the world are unclean, uncertain, deadly, ever rushing headlong; but that in religion, on the other hand, all things are pleasant—in fine, they are all like silver, fair and precious.”

20And we know that the Son of God : and he given us understanding, that we may know the true God, and may be in his true Son. This is the true God, and life everlasting.And we know that the Son of God cometh: and he hath given us understanding, that we may know the true God, and may be in his true Son. This is the true God, and life everlasting.And vve know that the sonne of God commeth: and he hath giuen vs vnderstanding, that vve may know the true God, & may be in his true sonne. This is the true God, & life euerlasting.Et scimus quoniam Filius Dei venit, et dedit nobis sensum ut cognoscamus verum Deum, et simus in vero Filio ejus. Hic est verus Deus, et vita æterna.✦

Cornelius a Lapide

And we know that the Son of God has come, &c. S. Ambrose (lib. 1 de Fid. c. 7) reads, hath appeared. The Apostle now explains what he had said, that we are of God, and therefore have overcome the world and the wicked one; namely, that this has been done and is being done through Christ. God for this very end sent His Son into the world in our flesh, that by His Divine doctrine He might give us the sense and the knowledge of heavenly things, that forsaking our idols, and being freed from sin, the devil, and the world, as from false gods, we might know the true God, and might, by faith, hope, and charity, be incorporated into Christ His Son and His Church, and so be endowed by Him with the life of grace and everlasting glory. For He is the very true God, and the true, uncreated, everlasting Life itself.

And hath given us sense. (Vulg.). Instead of sense the Greek has διανοίαν, which the Syriac renders understanding, i.e., illumination of the mind, divine knowledge. Vatablus translates, mind.

That we may know the true God, i.e. the Father.

And may be in His true Son. (Vulg.). The Greek, the Syriac, and S. Athanasius (Orat. Deus de Deo) read, And may be in Himself the True, namely in His Son Jesus Christ. By this is meant that the Son is of the same substance with the Father, because He is True and the Truth essentially; namely, true God, even as the Father.

In these few words S. John gives as it were a compendium of his whole epistle, and of the Christian faith and creed. He marks its two chief mysteries; namely, the oneness of Substance of the Father and the Son, and the Incarnation of Christ. Wherefore Bede saith, “What can be plainer than these words? What more sweet? What stronger utterances can there be against all heresies?” And S. Athanasius (Disp. c. Arius) says, “This is the very thing which Arius asked for, a written demonstration of the Godhead of the Son.” And S. Cyril (12 Thesau. c. 13) says, “If He (the Son) is true God, this must be as to His Substance, not participatively, as a creature. For He who is true God is God by nature.” And S. Ambrose (lib. 1 de fide, cap. ult.) says, “If He be true God, surely He was not created, having nothing fallacious or unreal, nothing confused or dissimilar.” And in the 8th chap. he intimates that the expressions in the Nicene Creed, “God of God, Light of Light, very God of very God,” &c., are drawn from this verse. And S. Jerome says, “If He were not true (God), He would be like an idol.”

This is the true God. Erasmus, Arianising after his manner, says, and twisting, as he does many passages of Scripture which speak of the Divinity of the Son, perverts this passage also. He, he says, viz., the true God—that is, the Father, not the Son—is true God. But this would be tautology. For who does not know that the true God is true God? Wherefore the pronoun He, or This (hic), does not refer to the words true God, which preceded, but refers to the true Son of God. We may add that in S. John’s age, just as in later ages, no one doubted about the Divinity of the Father, but many doubted about, yea denied, the Godhead of the Son. It is this therefore which S. John labours to maintain. Listen to S. Athanasius on the words, All things are delivered to Me of My Father: “This Father is Light, the Son is a beam and ray of Light, the Father is true Light and true God. The Son is true God. For so it is written by S. John, We are in Jesus Christ the True: He is the true God and eternal Life.”

21My little children, keep yourselves from idols. Amen.My little children, keep yourselves from idols. Amen.My litle children, keepe your selues from idols. Amen.Filioli, custodite vos a simulacris. Amen.¶✦

Cornelius a Lapide

Little children, keep yourselves from idols. Amen. S. John gives this last admonition, because in that age idolatry was a great danger, and it was most needful to warn against it. For at that time the whole world lay in the wicked one, i.e. in idolatry, and so Christians who were recently converted from it were obliged to be continually conversant with their Gentile and idolatrous relations and friends, to dine and feast with them, when meats offered to idols were set before them as sacred things to be eaten, concerning which I have spoken on 1 Cor. 8. Lest, therefore, by their examples and entreaties they should fall back into idolatry which they had lately forsaken, S. John in this last verse diligently warns them, so that he may fasten it deeply in their mind and their memory, that they should abstain from all commerce with idols, and from all meats offered to idols. So Didymus, Lyra, Cajetan, &c. Beza and the heretics falsely render the words, Little children, keep yourselves from images. For an image is the likeness of something true, or real: but a simulchrum or idol, of something false, as for instance of a false god. Thus Scripture and the Fathers distinguish those two words. And the Seventh Œcumenical Council pronounces an anathema against those who say that the images of Christ and the Saints are idols.

Now S. John says, Keep yourselves from, he does not say, Destroy idols, for this would excite the rage of the heathen against all Christians. Wherefore S. Augustine warns us that the idols in men’s hearts ought first to be destroyed, afterwards those in the temples. He adds that those must not be accounted Martyrs who are killed for destroying idols. But this must be understood of those who did it rashly and imprudently so as to cause scandal. For those who did it advisedly out of greatness of soul, or by a Divine prompting, either to confound the heathen or to confirm the faithful, are reckoned among the Martyrs. Such were S. Theodoras, S. Barbara, S. Christina, and many others.

Keep yourselves from idols. This means, Do not carve, or paint, or polish them. Do not uncover the head or bend the knee to them, or pay them any honour. Do not swear by them. Do not eat meats offered to them. Do not hold any office connected with their worship or honour. Do not bear offerings, frankincense or wine, to them. Do not celebrate their fame either in prose or verse. With the greatest circumspection, therefore, were the faithful to keep themselves from idols, and to be on their guard against them, so as not to consent to, or take part in, and so be defiled in any manner with idolatrous rites and ceremonies. Lastly, S. John in these words rebukes the heresy of Elxai, which arose towards the close of his life. Amongst other things he taught that it was no sin if any one chanced to adore idols in a time of hot persecution, if only a man did not adore them in his conscience, and if belief in them were professed only with the lips and not in the heart. And this crafty deceiver was not ashamed to cite in confirmation of his doctrine a certain priest of the name of Phinees, a descendant of Aaron and of the ancient Phinees, who in the time of the Babylonish captivity worshipped Diana, and thus at Susa escaped destruction in the presence of King Darius. So S. Epiphanius (Hæres. 19).

Annotationsfrom the original 1582 Rheims New Testament

3His commandments are not heavy. How can the Protestants say that God's commandments cannot possibly be fulfilled or kept in this life, seeing the Apostle saith, they be not heavy, that is to say, possible to be kept, and Christ saith, his yoke is sweet, and his burden light? See for the full understanding of this place, Mat. 11. and St. Augustine de perfectione iustitiæ c. 10. The Heretics in favour of their foresaid error, rather translate, His commandments are not grievous: than, are not heavy.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, that is to say, possible to be kept, and Christ saith, his yoke is svvete, and his burden light? See for the ful vnderstanding of this place, Mat. 11. and S. Augustine de perfectione iustitiæ c. 10. The Heretikes in fauour of their foresaid errour, rather translate, His commaundements are not greeuous: then, are not heauie.

The commandments possible to be kept.βαρεῖα.

The commaundements possible to be kept.* βαρεῖα.

Heretical translation.

Heret. translation.

7There be three which give testimony. An express place for the distinction of three persons, and the unity of nature and essence in the B. Trinity: against the Arians and other like Heretics, who have in divers ages found themselves so pressed with these plain Scriptures, that they have (as it is thought) altered and corrupted the text both in Greek and Latin many ways: even as the Protestants handle those places that make against them. But because we are not now troubled with the Arianism so much as with Calvinism, we need not stand upon the variety of readings or expositions of this passage. See St. Jerome in his epistle put before the 7 Canonical or Catholic Epistles.There be three which 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 the 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.

Three persons and one substance in the B. Trinity.The Arians corrupt the text of Scripture.

Three persons & one substãce in the B. Trinitie.The Arians corrupt the text of Scripture.

16A sin to death. A sin to death is another thing than a mortal sin. for it is that mortal sin only, whereof a man is never penitent before his death, or in which he continueth till death, and dieth in it. I affirm (saith St. Augustine de correp. & grat. c. 12) that a sin to death is to leave faith working by charity even till death. So likewise in the words before, a sin not to death, is not that which we call a venial sin, but any that a man committeth and continueth not therein till death.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.

What is a sin to death.

Vvhat is a sinne to death.

16For that I say not. If the sin to death whereof he speaketh, be the sin wherein a man dieth without repentance, according to St. Augustine's words before rehearsed: then the prayer which he speaketh of, must needs be prayer for the dead. because he speaketh of praying, or not praying, for them that died in deadly sin, exhorting us to pray, and encouraging us to do it with confidence to be heard: if we pray, for them that departed this life not in deadly sin: and contrariwise in manner dissuading and discouraging us from praying for such as continued in wickedness even till their lives' end. And St. Augustine setteth down the Church's practice agreeable to the Apostle's meaning, li. 21 c. 24 de Civit. Dei. If there be any (saith he) that persist till death in impenitence of heart, doth the Church now pray for them, that is, for the souls of them that so are departed? So saith he. And this is the cause, that Concilium Bracharense primum cap. 34 forbiddeth to pray for such as die in desperation, or kill themselves: and the reason, why the Church forbeareth to pray for Heretics that die in their heresy, or maintain heresy unto death and by their death. And that the place is most properly or only meant of praying for the departed, this convinceth, that neither the Church nor any man is dehorted here from praying for any sinner yet living, nor for the remission of any sin in this life: all sins (of what sort soever) 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 world. And we see that the Church prayeth, and is often heard, for Heretics, Jews, Turks, Painims, Schismatics, Apostates, and what other infidels or ill men soever, during their lives. And it is great blasphemy that the Calvinists utter upon this place: to wit, that Apostasy and certain other sins of the reprobate, cannot be forgiven at all in this life. Which they hold, only to avoid the sequel of praying for the dead upon these words of St. John. besides that they must take upon them presumptuously, to know and discern of God's secrets, who be reprobate, and who be not, and according to that, pray for some, and not for othersome. all which is most wicked and absurd presumption. As for their allegation, that S. Jeremy the Prophet was warned that he should not be heard, Chap. 7, 11, 14: there is great difference. first, he had a revelation by the words of God, that they would continue in their wickedness, as we have not of any certain person, whereof St. John here speaketh. secondly, Jeremy was not forbidden to pray for the remission of their sins, nor had denial to be heard therein for any man's particular case, whereof the Apostle here speaketh: but he was told that they should not escape the temporal punishment and affliction which he had designed for them, and that he would not hear him therein.For that I say not. If the sinne to death vvhereof 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 contrariwise 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 cap. 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. 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, nor for the 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, Painims, Schismatikes, 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. As for their allegation, that S. Ieremie the Prophet vvas 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 heare him therein.

Prayer for the dead.Some of the dead may not be prayed for.It is proved that the Apostle speaketh of praying for the dead.The Calvinists' blasphemy, to avoid this sense of the Apostle.

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.The Caluinists blasphemie, to auoid this sense of the Apostle.

21From idols. It is so known a treachery of Heretics to translate idola images (as here and in a number of places, specially of the English Bible printed the year 1562) that we need not be much to stand upon it. As this also is seen to all the world, that they do it of purpose to seduce the poor ignorant people, and to make them think, that whatsoever in the Scriptures is spoken against the idols of the Gentiles (which the Prophet calleth Simulachra Gentium) is meant of pictures, sacred images, and holy memories of Christ and his Saints. Against such seducers the second sacred Council of Nice, called the seventh Synod, decreeth thus Act. 4. pag. 122. Quicunque sententias sacræ scripturæ de Idolis, contra venerandas imagines adducunt, anáthema. Qui venerandas imagines vt Deos idola appellant, anáthema. Qui dicunt q̃ Christiani adorant imagines vt Deos, anáthema. that is, Anathema to all them that bring the sentences of holy Scripture touching Idols, against the venerable images: Anathema to them that call the venerable images, idols. Anathema to them that say, Christians adore images as gods. Now in their later translations the Heretics perceiving that the world seeth their unhonest dealing, corrected themselves in some places, and in this place have put, idols, in the text: but to give the people a watch-word that the Church's images are to be comprised in the word, idols.From idols. It is so knovven a treacherie of Heretikes to translate idola images (as here and in a number of places, specially of the English Bible printed the yere 1562) that vve neede not be 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 sacræ scripturæ de Idolis, contra venerandas imagines adducunt, anáthema. Qui venerandas imagines vt Deos idola appellant, anáthema. Qui dicunt q̃ Christiani adorant imagines vt Deos, anáthema. that is, Anáthema 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, Christians adore images as gods. 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.

Psal. 113.Edit. Colon. an. 1567.

Heretical translation against sacred images.The 2 Council of Nice pronounceth anathema, that is, a curse against the Calvinists.

Heret. translation against sacred images.The 2 Councel of Nice pronoũceth anathema, that is, a curse against the Caluinists.

The reading text follows the 1582 first edition. Also available: 1582 first edition, Plantin Louvain (Latin).

Cornelius a Lapide’s commentary on 1 John 5 — verse-by-verse exposition→

Chapter 5 of 5

Annotationsfrom the original 1582 Rheims New Testament