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 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 which begat: loueth him also which was 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.
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 loue the children of God: when as we loue God, and keepe his commandements.✦In hoc cognoscimus quoniam diligimus natos Dei, cum Deum diligamus, et mandata ejus faciamus.
3For 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 we keepe his commandements: *and his commandements are not heauy.¶✦Hæc est enim caritas Dei, ut mandata ejus custodiamus : et mandata ejus gravia non sunt.
4Because 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 world. and this is the victorie which ouercommeth the world, our faith.✦Quoniam omne quod natum est ex Deo, vincit mundum : et hæc est victoria, quæ vincit mundum, fides nostra.
5Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?Who is he* that ouercommeth the world, but he that beleeueth that IESVS is the sonne of God?✦Quis est, qui vincit mundum, nisi qui credit quoniam Jesus est Filius Dei ?
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 testifieth, that Christ is the truth.This is he that came by water and bloud IESVS Christ: not in water only, but in water and bloud. And is the Spirit which 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.
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 giue testimonie in heauen, the Father, the Word, 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.
8And there be three which give testimony in earth: the spirit, water, and blood. and these three be one.And there be three which giue testimonie in earth: the spirit, water, 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.
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 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 which 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.
10He 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 which 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.
11And 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.
12He 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 thinges I write to you, that you may know 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 fiducia: filial boldness, sure trust toward God: not the Protestant infallible persuasion of one's own salvation which we have toward him: that, whatsoever we shall ask according to his will, he heareth us.And this is the confidence which we haue toward him: that, *whatsoeuer we shal aske according to his wil, he heareth vs.✦Et hæc est fiducia, quam habemus ad eum : quia quodcumque petierimus, secundum voluntatem ejus, audit nos.
15And we know that he heareth us whatsoever we shall ask: we know that we have the petitions which we request of him.And c* we know that he heareth vs whatsoeuer we shal aske: we know that we haue the petitions which we request of him.Et scimus quia audit nos quidquid petierimus : scimus quoniam habemus petitiones quas postulamus ab eo.
16He that knoweth his brother to sin a sin not to death, let him roget: pray, petition, make intercession, 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 c to 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.
17All 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, sinneth not: But the generatio: the divine begetting, our new birth in God: not an age-group of people of God preserveth him, and the wicked one toucheth him not.We know that euery one which is borne of God, sinneth not: But the generation of God preserueth him, and the wicked one toucheth him not.✦Scimus quia omnis qui natus est ex Deo, non peccat : sed generatio Dei conservat eum, et malignus non tangit eum.
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 wickednesse.✦Scimus quoniam ex Deo sumus : et mundus totus in maligno positus est.
20And 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 we know that the sonne of God commeth: and he* hath giuen vs vnderstanding, that we 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.
21My little children, keep yourselves from idols. Amen.My litle children, keepe your selues from idols. Amen.¶✦Filioli, custodite vos a simulacris. Amen.
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 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.
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 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.
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 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.
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 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.
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 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.
The reading text follows the 1582 first edition. Facsimile available in two scans.