He recommends walking in truth, loving one another and to beware of false teachers.
He commendeth the lady and her sonnes for continuing in the old saith, bidding them so to doe hereafter also, lest they lose the revvard of their vvorkes in the day of iudgement: and to Ioue the true beleeuers, but vvith Heretikes to haue no societie: expressing also the points then in controuersie.
1The Ancient to the lady Elect and her children, whom I love in the truth: and not I only, but also all they that have known the truth,Il seniore ad Eletta signora, e a' figliuoli di lei, i quali io amo nella verità, e non io solo, ma anche tutti coloro, i quali conoscono la verità,THE Senior to the lady Elect and her children, vvhom I loue in truth, and not I onely, but also al that haue knowen the truth,Senior Electæ dominæ, et natis ejus, quos ego diligo in veritate, et non ego solus, sed et omnes qui cognoverunt veritatem, 2For the sake of the truth which dwelleth in us and shall be with us for ever.A causa della verità, che è in noi, e con noi sarà in eterno.for the truth vvhich abideth in vs, and shal be vvith vs for euer.propter veritatem, quæ permanet in nobis, et nobiscum erit in æternum. 3Grace be with you, mercy and peace from God the Father and from Christ Jesus the Son of the Father: in truth and charity.Sia con voi la grazia, la misericordia, e la pace da Dio Padre, e da Cristo Gesù Figliuolo del Padre, nella verità, e nella carità.Grace be vvith you, mercie, peace from God the Father, and from Christ IESVS the sonne of the Father in truth, and charitie.Sit vobiscum gratia, misericordia, pax a Deo Patre, et a Christo Jesu Filio Patris in veritate, et caritate. 4I was exceeding glad that I found of thy children walking in truth, as we have received a commandment from the Father.Mi son rallegrato molto per aver trovati de' tuoi figliuoli, che camminano nella verità, conforme ci è stato ordinato dal Padre.I vvas exceding glad, because I haue found of thy children vvalking in truth, as vve haue receiued commaundement of the Father.Gavisus sum valde, quoniam inveni de filiis tuis ambulantes in veritate, sicut mandatum accepimus a Patre. 5And now I beseech thee, lady, not as writing a new commandment to thee, but that which we have had from the beginning, that we love one another.E adesso ti prego, o signora, non come scrivendoti un nuovo comandamento, ma quello, che avemmo da principio, che ci amiamo l'un l'altro.And novv I beseeche thee Lady, not as vvriting a nevv commaundement to thee, but that vvhich vve haue had from the beginning, that vve loue one an other.Et nunc rogo te domina, non tamquam mandatum novum scribens tibi, sed quod habuimus ab initio, ut diligamus alterutrum. 6And this is charity: That we walk according to his commandments. For this is the commandment that, as you have heard from the beginning, you should walk in the same:E la carità è questa, che camminiamo secondo i comandamenti di lui. Imperocché questo è il comandamento, affinchè, conforme udiste da principio, voi lo mettiate in' pratica:And this is charitie, that vve vvalke according to his commaundements. For this is the commaundement, that as you haue heard from the beginning, you walke in the same:Et hæc est caritas, ut ambulemus secundum mandata ejus. Hoc est enim mandatum, ut quemadmodum audistis ab initio, in eo ambuletis.
7For many seducers are gone out into the world who confess not that Jesus Christ is come in the flesh. This is a seducer and an antichrist.Conciossiachè molti impostori sono usciti pel mondo, i quali non confessano, che Gesù Cristo sia venuto nella carne: questo tale è un impostore, ed un anticristo.because many seducers are gone out into the vvorld, which do not confesse IESVS Christ to haue come into flesh: this is a seducer and an antichrist.Quoniam multi seductores exierunt in mundum, qui non confitentur Jesum Christum venisse in carnem: hic est seductor, et antichristus. 8Look to yourselves, that you lose not the things which you have wrought: but that you may receive a full reward.Badate a voi stessi, che non facciate getto di quello, che avete operato: ma ne riceviate piena mercede.Looke to your selues, that you lose not the thinges vvhich you haue vvrought: but that you may receiue a ful revvard.Videte vosmetipsos, ne perdatis quæ operati estis: sed ut mercedem plenam accipiatis. 9Whosoever revolteth and continueth not in the doctrine of Christ hath not God. He that continueth in the doctrine, the same hath both the Father and the Son.Chiunque recede, e non istà fermo nella dottrina di Cristo, non ha Dio: chi sta fermo nella dottrina, questi ha il padre, ed il Figliuolo.Euery one that reuolteth, and persisteth not in in the doctrine of Christ: hath not God. He that persiteth in the doctrine: the same hath both the Father, and the Sonne.Omnis qui recedit, et non permanet in doctrina Christi, Deum non habet: qui permanet in doctrina, hic et Patrem et Filium habet. 10If any man come to you and bring not this doctrine, receive him not into the house nor say to him: God speed you.Se alcuno viene da voi, e non porta questa dottrina, nol ricevete in casa, e noi salutate.If any man come to you, and bring not this doctrine: receiue him not into the house, nor say, God saue you, vnto him.Si quis venit ad vos, et hanc doctrinam non affert, nolite recipere eum in domum, nec Ave ei dixeritis. 11For he that saith unto him: God speed you, communicateth with his wicked works.Imperocché chi lo saluta, partecipa delle opere di lui malvagge.For he that saith vnto him, God saue you, communicateth vvith his vvicked vvorkes.Qui enim dicit illi Ave, communicat operibus ejus malignis. 12Having more things to write unto you, I would not by paper and ink: for I hope that I shall be with you and speak face to face, that your joy may be full.Molte cose avendo da scrivere, non ho voluto (farlo) con carta, e inchiostro: ma spero di venir da voi, e dì parlarvi a faccia a faccia: affinchè il vostro gaudio sia compiuto.Hauing moe thinges to vvrite vnto you: I vvould not by paper and inke: for I hope that I shal be vvith you, and speake mouth to mouth: that your ioy may be ful.Plura habens vobis scribere, nolui per cartam et atramentum: spero enim me futurum apud vos, et os ad os loqui: ut gaudium vestrum plenum sit.
13The children of thy sister Elect salute thee.Ti salutano i figliuoli di tua sorella Eletta.The children of thy sister electe salute thee.Salutant te filii sororis tuæ Electæ.
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To the lady Elect. Some conjecture that elect might be the name of a family, or of a particular church; but the common opinion is, that it was the proper name of a virtuous lady.
Witham
Whom I love in truth, with a sincere Christian charity as well as her children. By reason of the truth, or the true faith, that abideth in us. (Witham)
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Bristow
This is the rule of a Christian and Catholic to walk in that faith and worship which he hath received from the beginning, and which we now call according to the Scriptures, the tradition of the apostles. Thus shall the faithful avoid seducers that start up in every age, teaching new doctrines. (Bristow)
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Witham
Many seducers are gone out into the world; antichrists, who confess not Christ to have come in the flesh. These were the disciples of Simon the magician, the Cerinthians, Ebionites, etc. See 1 John 2:18. (Witham)
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We here see the reward for adhering to the Catholic faith, and the condemnation for revolting from the received truth. The apostles, and their lawful successors in the ministry, determine the true doctrine in points which innovators call into controversy, which being once done and declared to the faithful, they need no other mark to know a false teacher, but that he cometh with another doctrine than that which has been delivered.
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Nor say to him, Hail; or peace be to you, God speed you, all hail; or use any form of saluting him, as you would a friend, much less receive or entertain him in your house: this admonition is in general to forewarn persons of the dangers which may arise from a familiarity with heretics, and such as teach evil doctrine. But by this is not forbidden civility, kindness, and a sincere charity for all men, by which we ought to wish and pray for the eternal salvation of every one. I translate Ave by peace be to you, because this was the usual salutation among the Jews, and in those times, as we see in Luke xxiv. and John xx.
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The ancient.... That is, the ancient bishop St. John, being the only one of the twelve apostles then living. To the lady Elect.... Some conjecture that Electa might be the name of a family, or of a particular church; but the general opinion is, that it is the proper name of a lady, so eminent for her piety and great charity, as to merit this Epistle from St. John.
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Nor say to him, God speed you.... This admonition is in general, to forewarn the faithful of the dangers which may arise from a familiarity with those who have prevaricated and gone from the true faith, and with such as teach false doctrine. But this is not forbidding a charity for all men, by which we ought to wish and pray for the eternal salvation of every one, even of our enemies.
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THE THIRD EPISTLE OF ST. JOHN THE APOSTLE
St. John praises Gaius for his walking in truth and for his charity, complains of the bad conduct of Diotrephes and gives a good testimony to Demetrius.
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Concordance Io. 15, 12.
Concordance 1 Io. 3, 11.
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6. From the beginning.] This is the rule of a Christian Catholike man, to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning. To hold fast the old receiued faith. Vvhich is that vvhich vve novv call according to the Scriptures, the tradition of the Apostles: that vvhich is come to vs from man to man, from Bishop to Bishop, and so from the Apostles. So shal a faithful man auoid seducers that rise vp in euery age, teaching nevv doctrine.
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Revvard for keeping fast the Catholike faith.
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To goe backe or reuolt from the receiued truth and doctrine Apostolical, it damnable.
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10. This doctrine.] To bring vvilfully an other doctrine then the Catholike Church setteth dovvne, is alvvaies a marke of seducers and Heretikes. The Apostles, and true Pastors their lavvful successors, and the Church of God in holy Councel, vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie. Vvhich being once done and declared to the faithful, they neede no other marke or description to knovv an Heretike or false teacher by, but that he commeth vvith an other doctrine then that vvhich is set dovvne to them. Neither can the Heretikes shift them selues, as novv a daies they vvould doe, saying, ô let vs first be proueds Heretikes by the Scriptures, let them define an Heretike. No, this is not the Apostles rule. Many a good honest shepheard knovveth a vvoolfe, that can nor define him. but the Apostle saith. If he bring not this set doctrine, he is a seducer. So holy Church saith novv, Christ is really in the B. Sacrament, vnder forme of bread and vvine &c. If therfore he bring not this doctrine, he is a seducer, and an Heretike and vve must auoide him, vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no.
10. Receiue him not.] Though in such times and places vvhere the communitie or most part be infected, Vvhen & wherein to cōuerse with Heretikes, is tolerable: vvhen & wherein, it is damnable. necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires, to salute them, to eate and speake vvith them, and the Church by decree of Councel, for the more quietnes of timorous consciences prouideth, that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde, except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatiō and secular actes of our life, vve must auoid them as much as vve may, because their familiaritie is many vvaies contagious and nolsome to good men, namely to the simple: but in matter of religion, in praying, reading their bookes, hearing their sermons, presence at their seruice, partaking of their Sacraments, and al other communicating vvith them in spiritual things. It is a great damnable sinne to deale vvith them.
10. Nor say, God saue you.] S. Iohn vvould not be in one bath with Cerinthus the Heretike. S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus, vvhich is this. There be some (saith he) that haue heard Polycarpe say, that vvhen Iohn the disciple of our Lord vvas going to Ephesus, into a bath, to vvash him self, and savv Corinthus the Heretikes vvithin the same, he so denly skipt out, saying that he feared lest the bath should fall, because Corinthus the enemie of truth vvas vvithin. So saith he of S. Iohn, and addeth also a like vvorthie example of S. Polycarpe him self: vvho on a time meeting Marcion the Heretike, The like zeale of S. Polycarpe, and other Apostolike men in not communicating with Heretikes. and the said Marcion calling vpon him, and asking him vvhether he knew him not: Yes, quoth Polycarpe, I knovv thee for Satans sound and heire. So great feare (saith S. Irernaeus) had the Apostles and their disciples to communicate in vvord onely, Tit. 3. vvith such as vvere adulterers or corrupters of the truth, as S. Paul also uvarned, vvhen he said, A man that is an Heretike, after the first and second admonition auoid. So far Irenaeus. If then, to speake vvith them or salute them, is so earnestly to be auoided according to this Apostles example & doctrines vvhat a sinne is it to flatter them, to serue them, to marie vvith them, and so forth?
Concordance Ro. 16, 17.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.24.17
17. But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. But the other two are disputed.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
11. But neither in the reputed second or third epistle of John, though they are very short, does the name John appear; but there is written the anonymous phrase, ‘the elder.’
St Jerome † AD 420 The Letters of St. Jerome 123.12
… My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her.” It is to this choice one that the same John addresses an epistle in these words, “the elder unto the elect lady and her children.”
St Jerome † AD 420 The Letters of St. Jerome 146
… If so, then listen to the blast of the gospel trumpet, that son of thunder, the disciple whom Jesus loved and who reclining on the Saviour’s breast drank in the waters of sound doctrine. One of his letters begins thus: “The presbyter unto the elect lady and her children whom I love in the truth;”
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 35
… for this is the love of God, that we keep His commandments: and His commandments are not grievous.” While, in his second Epistle, it is written, “Not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.”
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St Ignatius of Antioch † AD 108 Epistle to the Antiochians 5
… He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist.
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.8
… and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Take heed to them, that ye lose not what ye have wrought.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.12.6
6. For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docetæ
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St Irenaeus of Lyons † AD 202 Against Heresies 1.16.3
… and these men Paul commands us, “after a first and second admonition, to avoid.” And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of “good-speed;” for, says he, “He that bids them be of good-speed is a partaker with their evil deeds;”
Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
… Now, I think that we are not even to pray with such, because in the prayer which is made at home, after rising from prayer, the salutation of joy is also the token of peace. II.—Nicetas
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Also another Aurelius of Chullabi said: John the apostle laid it down in his epistle, saying: “If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.6
… For it becomes us as Christians to turn with aversion from all who speak or think against Christ, as the adversaries of God and the destroyers of souls, and “not even to wish them Godspeed, lest at any time we become partakers of their evil deeds,”
St Athanasius of Alexandria † AD 373 Deposition of Arius 6
… For it becomes us who are Christians to turn away from all who speak or think any thing against Christ, as being enemies of God, and destroyers of souls; and not even to “bid such God speed
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 53
… Lest, then, this should happen, be pleased, beloved, to shun those who hold the impiety [of Arius], and moreover to avoid those who, while they pretend not to hold with Arius, yet worship with the impious. And we are specially bound to fly from the communion of men whose opinions we hold in execration. [If then any come to you, and, as blessed John
St Jerome † AD 420 The Letters of St. Jerome 89
… I feel obliged to write thus because the brothers in your neighbourhood are mistaken concerning them. Wherefore take heed to yourselves and shun men of this type; even as it is written:—“if any man bring not to you the faith of the church, bid him not God speed.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.45
Chapter 45.— 88. Also another Aurelius of Chullabi said: "The Apostle John has laid down in his epistle the following precept: ‘If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds.’
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… For it is incumbent on us who are Christians, to turn away from all those who speak or entertain a thought against Christ, as from those who are resisting God, and are destroyers of the souls of men: neither does it become us even ‘to salute such men,’
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 24
… What but the Catholic and universal doctrine, which has continued one and the same through the several successions of ages by the uncorrupt tradition of the truth and so will continue for ever—“Receive him not into your house, neither bid him Godspeed, for he that biddeth him Godspeed communicates with him in his evil deeds.”
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The Elder: S. John, as the last survivor of the Apostles, surpassed all the three Bishops both in age and dignity. As S. Ambrose says, "an Elder, who was furnished with a sort of swan-like grace of age." And Œcumenius says, "John speaks of himself as a Bishop under the name of a Presbyter."
Elect: Serarius endeavours to prove by eight conjectural reasons that by the name Electa is signified not a person, or matron, but an Asiatic Church. For the Church is the elect Spouse of God, according to the words in Cant. vi. 9, "Fair as the moon, elect as the sun" (Vulg.); and S. Peter's 1st Epist. v. 13, “The Church in Babylon co-elect with you.” Serarius thinks that this Church was one of the seven Churches of Asia, which S. John warns and teaches in the Apocalypse: or else that it was the Church of Corinth, because Gaius the host of S. Paul was a member of it, as we gather from Rom 16:23; and 1Co 1:14. For it would seem that this Second Epistle was sent with the Third to the Church in which Gaius, to whom the Third Epistle is inscribed, lived. Moreover, this Church is called κυζία, i.e. lady, either on account of the dignity of the place, or because it excelled in virtue. But, omitting other things, it is against this opinion that S. John says in his Third Epistle, speaking to Gaius, "I might perchance have written to the Church, but Diotrephes, who loveth to have the primacy among them, receiveth not us." He shows by these words that he did not write an Epistle to the Church where Gaius was. Wherefore it is the general opinion that the Epistle was written to a particular matron. And that this is the meaning of elect Lady, or the Lady Electa. What then is the meaning of Electa ? 1st Some say it means a faithful Christian woman. For Christians generally were called the elect. Thus S. Peter (1 Ep. c. 1) writes "to the elect strangers of Pontus," &c. But others, with more probability, think that Electa is a proper name. For epistles are wont to be inscribed to particular persons, who are addressed by their proper names. This too is why the word ε̉κλακτη̃ is without the article. For if it were an appellative noun it would have the article as in the last ver. τη̃ ε̉κλακτη̃. Again, the word Electa is usually written with a capital letter. In a similar manner many Christians had appellatives conferred upon them instead of proper names, such as Justus, Justa, Christianus, Christiana. It may be that the faithful called her by this name because of her eminent virtue, especially because she brought up her daughters in the love of virginity, and had a religious household, as I shall show presently. Thus Elect, as meaning of excellent virtue and nobility, may answer to the Heb. bechira, chosen, illustrious. Again, it may have been that this matron, on account of her nobility, influence, and virtue, may have been chosen to preside over other Christian women, especially those who were poor, that she might give them instruction in the faith and Christian principles, and supply their wants by procuring alms for them. Lyra adds that she supported the ministers of the Church. She was then a mother, and refuge of the faithful, such as was S. Potentiana, the sister of S. Praxedes, in the persecution of the Emperor Antoninus. For as the Apostles chose S. Stephen and the six other deacons for such an office, so did the Bishops subsequently choose deaconesses to minister to women. The Latin translation does not call her Eclecla, following the Greek, but in the Latin form Electa. This is in favour of its being an appellative converted into a proper name by reason of her dignity and office. Lucitis Dexter, in his "Chronicle," says that this lady's original proper name was Drusia. This is what he says, "In the year of Christ 105, S. John wrote his Second Epistle to Drusia the elect female, who as a mother of the Church of that city at the time abounded in charity and alms-giving." Lastly, Clement of Alexandria says, "The Second Epistle of John is most simply written to virgins. It is inscribed to a certain lady Electa of Babylon."
Lady: from this it is plain that this Electa was a noble and influential matron, to whom, though not in accordance with his usual practice, S. John writes to confirm her, and through her others in the faith, that they might not be led astray by Ebion, Cerinthus, and the Gnostics. Such heretics would seem to have crept into this lady's house, and were endeavouring to infect her with their false doctrine. S. John seems to intimate this in the 10th ver., where he strictly forbids her to wish them God speed, or to receive them into her house. There is an allusion to a very pretty Hebrew pun, libeclura gebira, meaning the same as chosen, or elect Lady. Similarly, S. Jerome instructed several noble Roman matrons by his words and his writings, and drew many of them to Bethlehem to the monastery of S. Paula and S. Eustochium under his direction. This is how he answers the charge brought against him for associating with these women (Epist. 140 ad Princip.), "If men would search the Scriptures, I should not speak to women. If Barach had been willing to go out to battle there would have been no triumph for Debora. Jeremiah is shut up in prison, and, in order that Israel should not perish for lack of a prophet amongst them, Huldah the prophetess is raised up. The priests and Pharisees crucify the Son of God, but Mary Magdalen is weeping at the Cross, is preparing ointments, is seeking Him in the tomb. She interrogates the gardener, she recognises the Lord, she runs to the disciples, she tells them He is found. While they are doubting, she is full of confidence. She is a true tower (πυζγίτις), yea a very tower of ivory and cedar looking toward Damascus, that is to the Blood of the Saviour, which calls to deeds of penitence. It ceased to be with Sara after the manner of women, and Abraham was made subject unto her, and it was said to him, 'Whatsoever Sara saith unto thee, hearken unto her voice.'" But this particular conduct of S. Jerome is certainly not for every one to imitate; indeed, with young women it should be wholly avoided.
And her children: Clement of Alexandria testifies that these children were virgins, and thus are affectionately saluted by the virgin John. It seems then that Electa brought up her daughters for virginity and holiness, so that her home might be called a very Parthenon, or convent of virgins.
Whom I love in the truth, i.e. truly, sincerely. In the truth, i.e. in Christian charity. Or, in the truth, i.e. in the Lord, who is Truth.
And not I only, &c. "This common love removes all suspicion of private affection, and makes it of greater force," says the Inter. Gloss.
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Ver. 2. For the Truth's sake. He means, I love them in the Truth, because they themselves constantly adhere to the Truth, i.e. to the true faith. And Electa and her daughters showed that they had this true faith, because they showed it in works of love to the brethren. Therefore did S. John love them. "I love them," he means to say, "for the Truth's sake, because they live a life agreeable to the truth of the Gospel."
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Ver. 3. Grace, mercy, and peace be with you. Concerning this salutation I have spoken in the beginning of St. Paul's Epistles to Titus, the Romans, and Corinthians. He adds mercy (or, as the Syriac translation, compassions) to grace, that by the mercies which they had received, and were daily receiving from God through Christ, he might stir up Electa and her children to show like mercy to their neighbours. For all, however holy they may be, still are poor and weak, and need the mercy of God, either because they fall, or are in danger of falling.
In truth and love, understand, that ye may persevere and increase in them. Catharinus takes it differently, thus: "The grace, mercy, and peace which I ask for you consist in the truth, i.e. true doctrine, in faith, and the charity in which ye sincerely love one another for God's sake. For in those two things the perfection of Christ consists." This is a very apposite meaning, easy and obvious, and requires nothing to be understood, or supplied.
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I was exceeding glad because I found of thy children. Of thy children. This is a Hebraism. There is a similar grammatical form in Ps. lxxii. 16, "To Him shall be given of the gold of Arabia, and they shall worship of Him" (de ipso), i.e. " shall worship Him. " Electa seems to have had many sons or grandsons, for they too are called children.
Walking in the Truth: ordering their lives according to the rule of the Gospel. Observe, he does not say standing, or sitting, to signify that they made daily progress in the Christian life, and went on from virtue to virtue, in which he proposes them as a model for imitation.
As we have received commandment from the Father. For the Father has commanded through the Son, even as Christ saith (John xv. 15), "All things whatsoever I have heard of the Father I have made known unto you."
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Ver. 5. And now, I beseech thee, Lady, &c. This must be referred to the end of the verse, that we love one another. I beseech thee, lady, to exercise thyself, and those who belong to thee, in mutual love. For this commandment of love is not recent and new, but delivered by Christ to me and the rest of the Apostles at the very beginning of the Gospel. Observe the modesty of S. John as something which ought to be imitated by Prelates, in that he says, I beseech thee, Lady, when he might have said, I command thee, O my daughter.
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Ver. 6. For this is the commandment... that ye should walk, &c. Viz., that ye should make careful progress in evangelical truth and love, growing and making progress in the love of God and your neighbours, as I enjoined upon you in the very beginning of my preaching.
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Ver. 7. Because many seducers are going out into the world. He now passes to the second branch of his epistle, from charity to evangelical truth. For these two virtues are inseparable sisters and companions. Now the word because gives the reason for what he had said in the verse preceding. "I have said that ye should walk in charity, should make progress in the commandment of Gospel truth and charity, because many seducers are gone out into the world, who endeavour to overturn this truth, and as a consequence Christian charity, and to tear it from you. Of such therefore ye ought to beware as of wolves. For they strive to draw you away from union with Christ to their own conventicles of Satan."
This is a seducer and an antichrist. Whosoever thinks, or teaches, that Christ has not come in the flesh, has not been incarnate; this man is a deceiver.
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Ver. 8. Lest ye lose that which ye have wrought: the Greek reads in the first person, lest we lose, &c. Lest I should have preached to you in vain, and lest both I and you should lose all our former labour. As the old saying hath it, "There is no greater unhappiness than to remember that we once were happy."
But that ye may receive a full reward. That is, if ye take heed to yourselves, and persevere, your perseverance will bring you a full reward. Full, i.e. copious and abundant. For he who falls back, even though he afterwards repent, receives only a half reward, for he loses all the time and the works of the period of his apostasy. The Greek has α̉πολάβωμεν, that we may receive, for the reward of an Apostle and teacher is full when he sees the fruit of his works in his disciples, and when he is honoured and crowned, not only in himself, but in them. As S. Paul says, "What is our hope, or joy, or crown of glory? Ye are our glory and joy."
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Ver. 9. Whosoever goeth back, &c. The Greek is παζαβαινιν, i.e., who transgresses. The Syriac reads, he who passes by, and does not abide in the doctrine of Christ, has not God for his friend.
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Ver. 10 If any one come to you, and bring not this doctrine, &c. S. John in this place not only advises, as some think, but also commands Electa and all the rest of the faithful not to receive to hospitality, nor say Hail, to any one who brings another doctrine, i.e. one which is contrary to the orthodox faith of Christ. For he who saith hail to such is partaker of their evil deeds. That is, he seems to favour and applaud the heretical teacher. Observe, not only by human and canon laws, as since the time of S. John they have been enacted by Pontiffs and Councils, heretics are to be avoided in three cases. The first is, when there is danger lest you or yours should be perverted by them, which is a thing which ordinarily happens. For, as S. Paul saith, "Their word doth creep as doth a cancer." (2Ti 2:17.) 2d. When, by receiving, you would seem to favour his heresy, and tacitly profess or encourage it. As, for example, if you were to receive to your house and table a recognised Calvinistic minister, who came for the purpose of propagating his heresy. In the same way it would be wrong to be present at his preaching, or eucharists, or to communicate with him in sacris. 3d. When you give scandal to others, so that they, thinking you to be a host and patron of heretics, should be by your example emboldened to do the same. These cases being excepted, intercourse with heretics is not forbidden by the Divine and natural law, especially if necessity, or mercy, or grave benefit counsels it. What S, John here teaches by way of precept he enforced by his example. For having entered into a bath, as soon as he saw Cerinthus there, he sprang out, crying, "Let us flee quickly lest the bath in which is Cerinthus, the enemy of the truth, should fall upon us!" S. John's disciple, S. Polycarp, followed his master, saying in his Epistle to the Philippians, in allusion to these words of S. John, "Abstain," he says, "from scandals, and from false brethren, who bear the name of the Lord in vain, who cause foolish men to go astray. For every one who confesseth not that Jesus Christ is come in the flesh, he is antichrist: and he who confesses not the mystery of the Cross is a devil." Thus wrote holy Polycarp, and he acted accordingly. For meeting the heretic Marcion, and being asked by him if he knew him, he answered, "I know thee to be the devil's first-born." Thus S. Hermenegild was slain by command of his father, Levvigild, king of the Goths, because he would not receive the Eucharist at Easter from an Arian bishop. This is related by S. Gregory (3 Dial. 31), who calls him a martyr of the Church. Eusebius of Vercelli, being taken by the Arians, preferred to die of hunger rather than take food from those heretics. S. Paphnutius took Maximus Bishop of Jerusalem by the hand when he was through simplicity associating with heretics, and led him away from them, saying, "I cannot suffer so venerable a bishop to sit in the seat of pestilence, and to communicate with unclean heretics even by a word." When S. Martin communicated with the Bishops of the Ithacian sect, in the hope of saving them, he was warned by an angel not to do so. And although he repeated, he experienced a diminution of grace, so that he did not work so many miracles as he had previously wrought. (Sulp. Sever. lib. 3 Dial) Still more are heretical books to be avoided. For these pestilent productions conceal their heresy like a plague under an appearance of elegance and wisdom, and instil it into the minds of the readers. In this present age the heresy of Luther and Calvin has been dispersed through so many kingdoms by means of their books. If you wish to take away their heresy, take away their books and their ministers. In truth you will have taken it away as soon as you have substituted pious and learned priests and preachers. Neither say godspeed (ave) to him. The Syriac has, ye shall not say either hail to him or farewell. The ancient Romans said ave, or salve at coming in, vale at going out. Ave then here means the same as the Greek χαὶζειν, rejoice. For he who saith to him Ave (Syriac rejoice) is a partaker in his evil deeds. For he who salutes a heretical teacher seems to approve his heresy. Some Latin copies add here, Lo, I have told you beforehand, that ye may not be confounded in the day of the Lord.
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Ver. 12. Having many things, &c. Either because they were confidential, or because letters might perish, or fall into the hands of unbelievers, who would interpret them falsely.
For I hope to come unto you. This shows that this letter was not written and sent to a lady at Babylon, as Clement of Alexandria says, but to some one in Asia Minor, or Greece near to Ephesus. For S. John, who was now in extreme old age and infirm, was wont to make excursions to the neighbouring cities of Asia to instruct and confirm them, but not to go as far as Babylon.
That your joy may be full: For the living voice of a Doctor and Apostle, especially S. John, would bring far more joy, instruction, comfort, and devotion than any mere letters.
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Ver. 13. The children of thy sister Electa salute thee. From hence Œcumenius and our Serarius maintain that the name of Electa, to whom this Epistle is inscribed, is an appellative noun and the title of some particular church. They think the meaning is, "The children of thy sister, i.e. the faithful of the elect Church of Ephesus, salute thee, O elect Church of Corinth." Some think that these Electas were particular persons, but were called sisters, not as being so in the flesh, but because they were disciples of the same master, S. John. It is probable that the sister of Electa was also called Electa on the principle that in many families two or more children bear the same name, so that there are two Johns, two Peters, two Marys, or Margarets. I add what I have intimated at the commencement of the Epistle, that Electa is not so strictly a proper as an appropriated name, a title, so to say, of dignity and office which is bestowed upon several persons discharging similar functions. Electa thus seems to have been the name of a chief matron, who like a mother supported the ministers of the Church, the widows, the orphans, and the poor, and who as a Deaconess presided over the instruction and government of other women in the Church. The meaning then is, "O Electa, mother of the faithful in the Church, say of Corinth, the children of thy sister, who is also Electa, a mother of the faithful, in the Church of Ephesus, from whence I write, salute thee." It is in favour of this that the Greek article is prefixed to Electa, which is not usual in the use of proper names, but to names of dignity and office appropriated to certain persons. It is an instance of the kindness and courtesy of S. John that he salutes Electa, not only in his own name, but in the name of his grandchildren. Some Greek and Latin codices add, Grace be with them. Amen. This is a salutation worthy of S. John and common with S. Paul.
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Electae. Non liquet, an hoc sit nomen proprium mulieris, ad quam scribitur Epistola, an commune; id quod potius existimandum videtur, quoniam in fine Epistolae etiam soror ejus vocatur Electa; non solent autem in eadem familia duae proles esse cognomines. Posse sumi tamquam commune, Oecumenius sua exposi- • all. Estii Comm. Tom. UI. tione ostendit, et recte, eo quod soleant Apostoli in suis Epistolis utriusque sexus fideles vocare electos, honoris secundum Deum causa. Nom. 16.: Salutate Rufum Col. 3.: Induite vos, sicut electi Dei, viscera misericordiae etc; Petr. 1.: Electis advenis dispersionis etc, et cap. 5. in fine: Ecclesia in Babylone coelecta, Videntur autem Apostoli, quando sic loquuntur, non solum intelligere electionem ad fidem et gratiam justificationis, sed etiam ctectionem ad gloriam aeternam; verum loqui ex bona fiducia, non ex omnimoda certitudine. Decet enim nos confidere, quod Deus, quibus dedit fidem, poenitentiam et remissionem peccatorum, cum gratia justificante, dabit etiam in bono perseverantiam et vitam aeternam; ut declarat Paulus Apostolus, scribens Philippensibus cap. 1., sese confidere, quod Deus, qui in ipsis inchoaverat bonum opus, esset illud perfecturus usque in diem Christi Jesu; sicut, ait, est mihi justum, hoc sentire pro omnibus vobis,
Dominae, xupta. Videtur fuisse mulier nobilis, sive genere, sive opibus, benefica in pauperes et peregrinos, quantum potest colligi ex vers. 8. et 10. Ea de causa videtur illam appellare Domi" nam, honoris gratia, non solum hoc loco, sed et vers. 5. Alioqui poterat vocare filiam, sicut Cajum, cui tertia Epistola scribitur, inter filios ponit illius Epist. v. 4. Sed moris est apud bene moratas gentes, infirmiorem sexum titulis et aliis decentibus modis honorare. Videmus aliquid tale factum a Paulo Apostolo Nom. 16.: Salutate, inquit, Uufum electum in Domino, et matrem ejus et meam.
Et natis ejus. Natos dixit interpres, poetico apud Latinos vocabulo, pro filiis; quo filiorum nomine passim alibi reddit illud Graecorum xexva.
Quos ego diligo in veritate. Quos, refert totum praecedens, scilicet dominam et filios ejus, ut patet ex arliculo postpositivo oug. Quod autem dicit, se illos diligere in veritate, significat, quod sincero, Christiano, et qui secundum Deum fiit, amore eos prosequatur; quodque eum amorem rebus ipsis ostenderit, et porro ostendere sit paratus. Dixit enim prioris Epistolae cap. 3.: Filioli mei, non diligamus verbo, neque lingua, sed opere et veritate.
Et non ego solus, sed et omnes, qui cognoverunt veritafem. Per veritatem intelligit veram catholicam fidem, seu ejus dogmata. Notum est autem, quod, sicut omnes calbolici toto orbe terrarum in doctrina fidei et morum i^alutarium conveniunt, ita singuli alios omnes, qua quidem paite tales sunt, ament et in Deo diligant. Id quod de bacrcticis inter se comparatis dici non potest; ut qui non minus alii ab aKis, quam omnes simul a catholica veritate diasentiant. Quae data est expositio, legitur apud Venerabilem Bedam, ct confirmari potest per sequentia Apostoli verba:
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2. Propter veritatem, quae permanet in nobis. Illud: propter veritatem, referendum est ad verbum: diligo, in prae- Cfcdente sententia positum; et consequenter ad verbum: diligunt, in tertia illius parte subauditum. Exponitur enim causa dilectionis, qua singuli catholici amant alios omnes; nimirum ea, quam nanc diximus, conformitas fidei per totam Ecclesiam catholicam, quae in ea fuit semper, et erit usque ad novissimum mundi diem, juxta divinas promissiones Jes. 59., Matth. 28., Joan. 14. Nam quod hic dicitur: nobis et nobiscum, ex persona universorum Catholicorum dictum est. Et haec Catholicorum inter se dilectio ac redamatio est illa pbiladelpbia, ille f.mor fraternitatis, qui in omnibus vere catholicis reperitur; etiamsi fortassis caritatem illam stricti nomini.s, quae amicos Dei constituit, non habeant; veluti si sint extra statum gratiae. De hac pbiladelpbia non semel nobis loqtiuntur Apostoli, Rom. 12, 10.; Hebr. 13, 1.; 1 Petr. 1,
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3. Sit vnbiscum gratia, misericordia, pax etc. His verbis B. Joannes una eadezcquo opera ct salutationem ponit (non illam vulgarem, sed Apostolo dignam, et aliis quoque Apostolis in Epistolarum exordio usitatam, Paulo scilicet passim, Petro in sua utraque, et Judae in sua), et adversus haereses tunc grassari incipientes, Christi Domini tamquam unigeniti Filii divinitatem et cum Patre aequalilatem ante omnia declarat, ac tamquam fundamentum ponit; utpote a quo Christo non minus, quam a Deo Patre, exspectanda sint dona salutaiia. Quae quidem dona Apostolus fidelibus, ad quos scribit, hic exoptat ista: Gratiam, misericordiam et pacem. De quorum distinctione hoc breviter dixisse 8ui£ciRt, quod grotia est quodvis Dei beneficium gratuitum, conducens ad salutem aeternam; misericordia est hoc ipsum beneficium, quatenus in miseros a Deo confertur, et miseriae sublevandae destinatur; pax idiotipmo Hebraeo generaliter significat salutem, sive animi, sive corporis, sive praesentis vitae, sive futurae. Hic tamen, Labita ratione ejus, qui scribit, convenit intelligere salutem animae, quae inchoatur in hac vita, et perseveiantibus in justitia durat in aeternum. Eadem haec tria commemoravit, et plane eadem salutatione usus est Paulus Apostolus initio posterioris ad Timoth. Qaod in fronte hujus versus legitur: Sit vobiscum, Graece est per futurum indicativi: erit, eotat; sed notum est, illius modi futurum saepe poni pro modo imperativo seu deprccativo. Item Graeci codices hic habeat: nobiscum; quidam tamen nostrae lectioni consentiunt, habentes: u/iuiv.
A Deo Patre, et a Christo Jesu, Filio Patris in veritate et caritate. Illud, quod iu fine attexitur: in veritate et ca^ riiate, am.biguum est, utro pertineat; an ad illud: Sit vobiscum; an vero ad id, Quod proxime praecedit: Filio Patris. Videtur autem rectius adjungi ei, quod proxime praecedit, ut quadam amplificatione significetur, quod Christus sit Patri consubstantialis; quasi dicat: EtaJesu Christo, Filio Dei Patris verissimo et dilectissimo, utpote ejusdem cum ipso natnrao. Indicat potius, quam exprimat hanc expositionem Liraniis priore sua interpretatione. Praeter hanc autem sunt duae aut tres aliae, minus probabiles, quas omittimua; una apud Oecnmeninm, reliquae apud Liranum et Thomastrum.
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4. Gavisus sum valdcy quoniam inveni de filiis tuis ambulantes m veritate, sicut mandatum accepim^^is a Patre. Aggreditur Apostolus hortari mulierem istam nobilem Christianam et filios ejus, ut in recta de Christo fide constanter permaneant, atque in vera erga Deum et proximos caritate. Praemittit autem huic exhortationi laudem eorum, ut qui hactenus in fide et Christiana caritate perstitissent. Verum hanc ipsam laudem non laudationis forma, sed suae congratulationis, et tacitao ad Deum gratiarum actionis specie proponit. Id quod piis et prudentibus faciendum est, dum alios laudant, ut neque tentationem superbiae iis creent, neque divina beneficia hominibus, Deo praeterito, adscribant. Dicit ergo: Gavisus sum valde, utique gaudio spiritali, gaudio, quod sit in Domino, ut Apostoli solent loqui, id est, gaudio de beneficiis Domini, cum animo gratias illi pro eis agendi. Et haec gaudii istius materia veibis proximis exponitur: Quoniam, seu quod inveni de filiis tuis ambulantes in veritate. Quod ait: de filiis tuis, indicare videtur, non omnes ejus filios fuisse Christianos; et nihilominus Apostolus de paucorum illorum conversione sibi et Dominae illi gratalatur, Deoque agit gratias, docens suo exemplo, nobis idem esse faciendum. Ambulantes in veritate. Is sic ambulat, qui in via recta progreditur; quod fit a mortalibus per profectum fidei et caritatis. Monent hoc Didymus, Oecumenius et alii.
In veritate. Veritas hic recte intelligitur generaliter, ut comprehendat veritatem vitae ac morum non minus, quam veritatem fidei. Utrorumque enim veritate, id est, sinceritate ac integritate. opus CBt, ut quis ad salutem perveniat; et ntraquo haec sinceritas seu integritas passim in Scriptura verilas nominatur; ut cui nihil falsi, ficti, simulati, fucati sit admistum: Significat ergo, fijioe ejus non solum fuisse Christianos, sed etiam bonos Ohristianos.
Sicut mandatum accepimus n Patre, Ambulare seu manere in veritale, de qua nunc dictum est, nobis mandavit Deus Pater, tum [«cr legem naturalem. tum per leges suas positivas, quas per ipsum Christum nobis promulgavit hominem factum. Eac leges sunt praecepta fidei, praecepta caritatis omniumque virtutum saluti necessariaram. CJuo pertinent haec et similia Scripturarum loca: Creditis in Deum; et in me credite, Joan. 14. Qui non credit in Filium Dei, jam judicatus est, quia 7ion credidit in nomine Unigeniti Filii Dei, Joan. 3. Item: Diliges Dominum Deum tuum ex toto corde tuo etc, et proximum tuum sicut te ipaum, Malth. 22., desumptum ex vetere Scriptura. DUigite inimicos vestros; benefacite his, qui oderunt vos, Matth. 5. In summa: Siquis diligit me, mandata mea servabit, Joan. 14. Ostendit hic versus, quanto spirituali gaudio omnes veri Christiani, in primis ii, qui praesunt, exsultent de recta fide, de bona vita suorum in Christo filiorum, ac omnino suorum proximorum, deque ojus constantia. Hinc nimirum Paulus Apostolus dicebat 1 Thess. 1.: Vos estis gloria nostra et gaudium, et Phil. 4.: Fratres mei carissimi et desideratissimi, gaudium meum et corona mea, sic state in Domino.
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5. Et nunc rogo te, Domina etc. His verbis est cohortatio ad Christianam caritatem continuandam inter fideles mutuo, quum undique tot insurgerent adversarii et persecutores Christianismi.
Rogo. Sic loquitur, ut efiicacius permoveat, dum is rogat, cujus erat hortari et monere. Simile fecit Paulus Apostolus 2 Cor. 5. fin., ad Philem. vers. 9. et alibi.
Domina. Ad illam quidem hic sermo dirigitur expresse; sed simul omnes illi fideles intelliguntur, qui ad eam attinebant; filii ejus vel in primis, de quibus vers. 1. et 4. Unde in sequentibus ad et 10.
Non tamquam mandatum novum scribens tibi. Hoc apponit, ait Oecumenius, ut ostendat, id, ad quod hortatur, neque peregrinum, neque insolitum ipsis esse, neque difficile. Ab initio enim, quo facti fuerant Christiani, Dei dono didicerant et assueverant amare Christianam fraternitatem, imo omnes homines, etiam inimicos. Quare praeceptum dilectionis proximorum his non erat novum. Imo sensu quodam recte dicitur plane non esse novum; ut dictum fuit ad 1 Epist. cap. 2. vers. 7., ubi eadem iisdem paene verbis sententia est. Videtur enim prima fronte esse contrarium, quod Dominus ait Joan. 13.: Mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos. Imo, quod Apostclus ipse subjicit cap. illo 2. V. 8.: Iterum mandatum novum scribo vobis, quasi dicat: Negavi, mandatum esse novum, quod vobis scribo de sincera carilate diligendis proximis; e diverso tamen recte dicitur esse novum. Quo pacto autem haec concilianda sint, Salvator insinuat verbis illis, quae superioribus suis Joan. 13. attexit, in- (^utens: In hoc cognoscent omnes, quod discipuli mei estis, si dilectionem habueritis ad invicem. Nimirum mandatum de dilecti(»ne proximorum, etiam inimicorum, est institutione sua antiquissimum, ortnra cum ipsa natura hominum et angelorum, utpote pertinens ad legem naturalem; repetitum duntaxat \q^^ positiva divina septem posterioribus praeceptis Decalogi, et quibusdam eo pertinentibus; ut videre est Exodi 23. in princ, Prov. 25, 21. et in Evangelio. Est vero idem hoc mandatum novum et ctim Christianismo ortum, quoad generalem, publicam et manifestam sui observationem. Nam numquam sic eluxit in ullo hominum genere aut coetu fraterna caritas, ut in Ecclesia Christi Domini; ubi initio unusquisque ChristianuB ab aliis omnibus dicebatur frater, unaquaeque Christiana soror. Neque amorem inimi* corum suorum ulli alii homines tot tantis- m que exemplis declararunt, quot et quantis I Christiani, etiam ethnicis testantibus et mirantibus; ut est videre passim in historiis sanctorum martyrum. TJt diligamus alterutrum. Quamvis verba hujus sententiao nihil expresse sonent, nisi hortationem ad perseverandum in caritate, involvunt tamen adhortationem ad permanendum in vera Christi fide, sine qua non est caritas; adhortationem, dico, tunc necessariam, haeresibus undique surgentibus. Quare Venerabilis Beda hoc h>co dat hunc commentarium: Arguit hoc verbo haereticos, qui, relictis his, quae ab Apostolis audierant, nova dogmata indncerc tentabant, ac per hoc caritatis fraternae foedera dissipabant. Dicit ergo, se nequaquam novum mandatum scribere, sed hoc solum hortari, ut antiqua fide.s in omnibus et caritas illibata perseveret. Sic Beda. Quamquam hic commentarius non huic duntaxat versui quadrat, sed simul sequenti.
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6. Et haec est caritas, ut ambulemus secundum mundata Ejus. Videtur Apostolus sorite quodam suam adhortationem eo deducere, ut ad constantiam fidei initio Christianismi acceptae fideles istos excitet; qua^^^i dicat: Si salvi esse cupimus, est omnibus nobis necessaria caritas in Deum et proximos; caritatem in Deum non habet, qui non obtemperat mandatis ejus; inter caetera autem ipsius mandata est hoc, ut permaneamus in illis fidei dogmatibus et morum praeceptis, quae per sanctos Apostolos Domini accepimus, quum facti suraiis Christiani; ergo (sic jnngimns ultimum primo) si salvi esse vultis, fidem ab initio per Apostolos Domini vobis traditam retinere debetis. Cum verbis recitatis per omnia consentit, quod fuit 1 Joan. 5, 3., et quod toties in Evangelio nobis Dominus inculcavit: jS* guis diligit me, sermonem meum servabit. Qui non diligit me, sermones meos non servat. 8i diligitis me, mandata mea servate, Joan. 14. Ex dictis jam intelligitur, quid sibi velit posterius hemistichium hujus versus 6.: Hoc est enim mandatum, ut, quemadmodum audistis ab initio, in eo ambuletis. Illud: enim, abest Graecis; et fortassis melius cohaererent haec praecedentibus, ea vocula submota. Eadem sententia fuit supra, 1 Joan. 2, 24. Si quis autem roget, ubi exstet mandatum Dei de permanendo in his, quae ab initio Christianismi suntnobistradita, dicendum est, hoc in primis esse legis naturalis. Deinde esse et legis positivae Christi Domini et Apostolorum omnibus iis locis, quibus declaratur necessitas verae fidei ad salutem obtinendam. Dicta sunt nonnulla ad vers. 4. Haec possunt addi: Qui non crediderit, condemnabitur, Marc. 16. Corde creditur ad justitiam, Rom. 10. Sine fide impossibile est placere Deo, Hebr. 11.
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7. Quoniam multi seductores exierunt in mundum, qui non confitentur, etc. Hic in particulari commemorat Apostolus, a quibus haeresibus et haereticis tunc grassantibus debeant sibi cavere fideles hi, quibus scribit; et eadem est ratio de quibusvis aliis, quoniam bonum est ex integra causa, malum ex singulis defectibus, ut ait S. Dionysius de divin. nom. cap. 4. part. 4., et ex eo saepe repetit B. Thomas. Ita fit, ut ad amissionem fidei Catholicae, et consaquenter salutis aeternae, sufficiat, vel unam haeresim tenuisse; quare omnes omnino vitandae sunt. Porro haeresis, adversus quam specialiter istos hoc loco munit Joannes Apostolus, erat Basilidis et gregalium ipsius, qui docebant, Christum non apparuisse in vera humana natura, sed duntaxat in spectro seu phantasmate. Diximus hoc etiam superius, in argumento hujus Epist. ot ad V. 8. cap. 5. Epist. 1. Diximus autem ex Tertulliano de praescript. cap. 46., et ex S. Epiphanio haeresi 24. paulo post init Quam stnltissimam impietatem postea resorbuit Manes, unde Manichaei.
Multi seductores, Graece est TtXavot, vocabulum Latinis etiam tritum, quod significat: Impostores, deceptores. Sed hi non in re vulgari deceptores erant, verum in negotio sempiternae salutis.
Exierunt in mundum. Graece est: Ingressi sunt; sed eodem redit, eo quod dicitur: in mundum. Sensus igitur: Multi perniciosissimi hostes salutis, impii deceptores, grassantur per mundum, circumvolant omnes et omnia. Quam vero impietatem haberent et docerent, exponit dicens: Qui non confitentur, Jesum Christum venisse in carnem. Codices Graeci habent: in carne, et ita legitur etiam in nostris libris 1 hic nimirum: Qui negant, Jesum veram carnem veramque humanam naturam assumpsisse, et in ea inter mortales fuisse versatum, passum denique et mortuum. Quae haeresis toUit funditus redemptionem humani generis. Non enim sumus Deo Patri reconciliati, neque pro peccatis hominum est ei satisfactum, si Jesus non est pro nobis in vera carne passus et mortuus. Dixit inter alios ea de re S. Leo Pontifex Serm. 4. de nativ. Domini, item 8. ac 10., et prolixe Serm. 4. de Epiphan.; iterum Serm. 12. ac 15. de pass. Domini.
In carnem. Filium Dei venisse in carnem, est, eum humanam naturam assumpsisse. In carne eundem venisse, est, ipsum in seu cum humana natura assumpta fuisse in hoc mundo conversatum.
Hic est seductor et Antichristus. Quod pluraliter dictum fuerat, refert singulariter, significans, se de toto genere istius haereseos loqui, ut magis emphatica sit oratio. Quo facit etiam articuluB, Graece utrique nomini additus: Hic est ille seductor et ille Antichristus. Sensus: Qui talis est, ut neget, Jesum Christum venisse in carne, is est impostor ille perniciosissiraus, fallens homines in negotio sempiternae salutis; idem est sceleratus ille Antichristus, magni Antichristi insignis praecursor, ipse quoque scelere suo Antichristus; utpote non vulgaris Christi adversarius, haeresim spar^ens, quae directo Christum ipsum oppugnat, dum adimit ei veram humanam naturam; imo nec divinam Christo relinquens naturam, quem facit simulatorem, et in facto mendacem (quod Deo non potest convenire), dum ait, simulatam duntaxat humanitatem habuisse; omniaque, quae visus est facere aut pati, duntaxat simulasse. Observanda est hoc loco incredibilis haereticorum impudentia, qui Christum non habuisse veram humanam carnem, sed tantummodo phantasma fuisse, audebant docere, vivente adhuc Joanne Apostolo, qui unus fuerat duodecim domesticorum ipsiue, qui super pectus ejus in novisaima coena recnbaerat, qui crucifixo et morienti adstiterat, qui resuscitatum viderat. Et quid non audebit impudentia aliorum haereticorum, sive in doctrina, sive in facinoribus? Quanto autem suo malo hi fideles forent haereticorum doctrinam suscepturi, Apostolus eos docet duobus versibus sequentibus.
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8. Videte vosmet ipsos, ne perdatis, guae operati estis. Confirmat enim suam adhoitatiouem argumento ducto ab incommodis, quae iis sint eventura, si non acquiescant; perdituros nimirum eos salutem, et aeternam, ct praesentem. De aeterna hoc dicit isto versu, de praesente V. 9. Ait ergo: Videte vosmet ipsos, id est: Cavete vobis; vos ipsos circumspicite; agite circumspecte. Vult autem Apostolus istos fideles monere, nt etiam atque etiam sibi caveant, ne ab his impostoribus seducantnr in illam nefariam haeresim, qua dicitur Christus simulacrum duntaxat hominis fuisse, non verus homo. Eadem vero ratio est de qualibet alia haeresi, aut schismate, ut supra dictum est.
Ne perdatis, quae opernti nstis. Hoc est, ne, quidquid hactenus in vera Christi fide bonorum operum fecistis, id omne fiat vobis inutile, cassum et inane, si a Catholica fide excideretis.
Sed ut mercedem plenam accipiatis. Mercedem, utique eorum, quae bene operati estis. Quod vero adjicitur: plenam, non ideo apponitur, ut significetur, eos, si non perseveraverint in fide et caritate, habituros nihilominus priorum bonorum operum aliquantam mercedem; id enim falsum esse, docent Scripturae Ezech. Eccles. 9.: Qui in uno peccaverit, multa bona perdet. Sic etiam Jacobas cap. 2.: Quicumque totam legem servaverit, offendat autem in uno, factus est omnium reus. Quin et hoc ipso loco, parte proxime praecedente, absolute dicitur: Ne perdatis, quae operati estis. Istud ergo: plenam, apponitur tamquam epitheton illius mercedis; ut ex adverso amplificetur magnitudo detrimenti, quod sint accepturi, si non perseverent. Ut census sit: Ne vobis fiaat cassa et inania, quae_hactenus bene egistis; sed ut a Deo illorum respectu accipiatis coelestem illam mercedem plenam et copiosam, quae roposita est fideliter Deo usque in finem adhaerentibus. Ad eum modum Salvator inquiebat suis, pro fide ant justitia persecutionem passnris: Mercts vestra copiosa est in coelis. Est eadem locutio in Ex hoc igitur versu toto tria ant quatuor colligi possunt Theologica dogmata. Primum est, opera bona per Spiritum Dei facta mercedem apud Deum mereri. Alterum, posse amitti caritatem, omniaque priora bona morita fieri inania. Tertium, non esse absolute verum, quod nonnulli solent dicere: Nullum opus bonum manere irremuneratam a Deo. Refutatur enim per illud quoque Apostoli Gal. 3.: Tantn passi estis frustra? Si tamen frustra. Confer S. Thomam 3. p. q. 89. art. 4. ad 2. et Suppl. q. 14. art. 4. ad 1. Quartum, non esse vitiosum, si justus bene operetur intuitu aeternae mercedis. Certe enim operanti licet eara intueri, quam Spiritus Sanctus per Scripturas suas ei proponit, ut hoc loco. Illud adjicieudum, plerosque Graecos codices ista: Ne perdatis, quae operati estis, et illud: accipiatis, legere per primam personam; tametsi Robertus q^uatuor vidit antiquos, qui consentiant nostro interpreti, reddenti secundam. Verum sensus eodem redibit, si, quod per primam personam legitur, credamus Apostoinm protulisse figura Communionis, qua in rebus odiosis aut tristibus solemus uti, et saepe utuntur sacri scriptores. Velut ad Gal. 3.: Priusquam veniret fides, sub lege custodiebamur conclusi etc, et cap. 4.: NoSy cum essemus parvulij sub elementis mundi eramus servientes. Ita et Gal. 5. in fine et alibi saepe. Sunt exempla complura in 1 B. Joan. Epist. Haec expositio videtur expeditissima, et ab Oecumenio indicata, quatenus per secundam personam exponit, quae in textu legit per primam: Similis personae mutatio est 1 Joan. 2, 28. Proximo deinde versu confirmat, quod nunc dixit, perdituros omnia, nisi in fide Christi perseverent, inquiens:
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9. Omnis f qui recedit, et non per^ manet in doclrina Christi. Recedit, sensJim bene expressit interpres, etiamsi vox Graeca vel praeferire, vel transgredi significet, 6 TtapaPatvojv. Quod aatem nonnulli libri Latini habent: praecedit, vitiosum est. In doctrina Christi. Genitivus Christi active, an passive sit exponendus, quaeri potest. Illo modo vocatur doctrina Christi, quam Christus tradidit, quam Christus docet; hoc modo, quae de Christo traditur, seu qua Christus docetur. Apparet autem, Didymum, et evidens est, Oecumenium active intelligere; id quod toti eententias videtur aptius. Quamquam et alter intellectus verissimus est, nec male cohaeret. Sensus ergo est: Quicumque doctrinam a Christo Domino nobiscum in terris versante traditam (cujus una pars est de veritate utriusque naturae in Christo), et quam is per Apostolos suos eorumque subaidiarios et successores toto orbe praedicari jussit, semel receptam postea deserit, is Deum non habet; id est, ei Deus neque per gratiam adoptionis sese veluti donat et conjungit iu hac vita, ncqne per gloriam sese illi est datums in futura. Quibus?erbis innuitur, tali homini nihil esse exspectandum, nisi sempiternum interitum. Contra autem: Qui permanet in do" ctrina Christi, (addunt Graeci codicas, noster ex praecedentibus subaudit), hic et Patrem, et Filium habet. Nunc quidem per gratiam justificationis et adoptionis; habiturus autem in altero sac culo, per beatificationem, quae est gratia consummata. Consonat haec sententia cum illa Salvatoris Joan. 14.: Si quis diligit me, sermonem meum servabit, et Patermeus diliget eum, etc. Significatur autem per haec Apostoli verba, Patris et Filii eadem individua substantia, «t hic admonent Didymus, Beda, Oecumenius; et idem judicium est de Spiritu sancto, licet is hic non exprimatur; exprimitur enim alibi ad ejusdem rei declarationom.
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10. Si quis venit ad vos, et hanc doctrinam non adfert, etc. Conclusio est ex duobus versibus praecedentibus 8. et 9. deducta, sed explicata. Dixerat enim Apostolus: Videte vosmet ipsos; id nunc apertius explicatur, ut intelligant fideles, quanto studio cavero sibi debeant, ne seducantur ab haereticis; tanto scilicet, ut cum illis nihil habeant commercii. Dicit ergo: Si quis venit ad vos, et hanc doctrinam non adfert. Hanc doctrinam, Christi nimirum; nam id hic subauditur ex duobus proxime praecedentibus versibus. Non adfert, figuratus est sermo, quo minus dicitur et plus intelligitur. Sensus est: Qui hanc, quam Apostoli vobis annuntiarunt, Christi doctrinam aversa'ur, impugnat; nec enim est mens Apostoli, ut omnem eum sine exceptione vitent, domoque excludant, qui veram de Christo doctrinum non tenet, veluti ethnicum quempiam, qui Evangelium Christi nondum audivit; sed loquitur de haereticis, quos designaverat sub nomine seductorum et antichristorum, v. 7. Si quis igitur talis venit ad vos, eive tamquam amicus, sive tamquam vos docturus, sive quocumque alio coloro. Nam varios praetextus haeretici assumunt, quibus adeant domos eorum, quos cupiunt seducere; habentes in more circmncursare,^j et penetrare domos ad perdendas animas, 2 Tim. 3. et 2 Pet. 2.; itemque in Epist. B. Judae eorum tales mores et studia describuntur, sicut et in Epist. ad Tit. cap. 1.
Nolite recipere eum in domum. Quantumvis domus vestra soleat pateie pauperibus peregrinis, vel Christi servis. Nam quod idem hic Apostolus commendat in Cajo, Epistola tertia, id etiam istos facere solitos, non est ambigendum. Quid autem, si qui&piam talis irrepsisset in domum alicujus eorum, antequam fuisset notus? Manifestum est. quid eo casu Apostolus fieri voluisset; statim scilicet hominem dimittere, postquam fuisset detectus. Est euira eadem ratio. Nec hoc satis est, si exchidatur vel ejiciatur domo; sed; Nec Ave ei dixeritis, Dicere alicui Ave f est eum salutare, seu ei precari salutem. Pro illo enim, quod nos habemus: Ave, Graece est: yaipev^, gaudere. Est autem idem, optare alicui gaudium, quod optare ei salutem, dicere illi: Ave, Vale, Salve. His enim modis Latini salutem alicui precantur, sive in principio, sive in fine congressus. Ergo his verbis Apoetolus Domini idem jubet de haeretico, quod ipse Dominus de fratre in Ecclesiam rebelli, Matth. 18.: Si frater tuus abs te ad Ecclesiam delatus, eam non audierit, sit tibi sicut ethnicus et publicanus. Id est, habeas illum eo loco, quo Judaei habent ethnicos et publicanos, vitando scilicet illum, nec communem inter homines salutationem illi offerendo aut reddendo; sicut Judaei ethnicos et publicanos adeo vitabant, ut ne salutarent quidem. Jubet itaque hic fidelibus Apostolus, ut haereticum ne salutent quidem; et pro ratione addit:
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11. Qui enim dicit illi: Ave, communicat operibus ejus malignis. Nam, ait, qui illum salvare jubet, qui ei salutem dicit, fit particeps peccatorum ejus. Loquitur Apostolus de omnibus quidem ejus peccatis; sed potissimum et directe de illis operibus ejus malis, quibus conatur destruere doctrinam Christi. Nam hanc in eo qualitatem spectat, dum ait: Et hanc doctrinam non adfert. Et sane, quae hoc loco Apostolus verbis praecepit, etiam factis monstravit. Cum enim quodam tempore Ephesi balneas lavandi causa ingrederetur, videretque ibi lavantem Cerinthum haeresiarcham, continuo exsiluit, et illotus discessit, exclamans: Fugiamus hinc, ne et balneae ipsae corruentes nos opprimant, in quibus lavatur Cerinthus, hostis veritatis. Retulit hoc, tamquam a Polycarpo, discipulo B. Joannis, acceptum, Irenaeus lib. 3. cap. 3., et ex eo Eusebius hist. 3. cap. 22., atque Theodoretus lib. 2. de haereticorum fabuHs. Tametsi S. Epiphanius. fortassis levimemoriae lapsu, pro Cerintho Ebionerr. nominet haer. 30. Fieri potest, ut simul essent in balneis Cerinthus et Ebion, socii errorum, ut conjectat Baronius, Tomo 1. Anno Christi 74. §. 9. De ipso Polycarpo idem Irenaeus ibidem haec recitat: Ipse Polycarpus Marcioni, aliquando sibi occurrenti, et dicenti: Cognosce nos, respondit: Gog~ nosco te primogenitum satanae. Tum addit Irenaeus: Tantum Apostoli et eorum. discipuU habuerunt timorem, ut neque verbotenus communicarent alicui eorum, qui adulteraverant veritatem. Atque haec ad qualemcumque horum Apostoli Joannis verborum sufficere poterant explicationem; sed expedit paulo distinctius declarare, quae, et quo animo, vel quibus aliis circumstantiis facta cum haereticifi conversatio sit prohibita Ecclesiae filiis; et quo jure, quave ratione sit prohibita. Igitur hominem haereticum hospitio recipere, vel etiam salutare duntaxat, favorehaereseos, est peccatum contra Deum ac Dei cultura, lege naturali prohibitum. Et eo casu est manifestum, quod locum habeat ratio ab Apostolo allata: Qui eum salutat, fieri participem peccatO' rum ejus. Ponitur enim favere haeresi. Qui autem non favore haereseos, sed tamen cum periculo seductionis sui, familiariter versatur cum haeretico alicjuo, 18 similiter peccat in legem naturalem, qua jubetur unusquisque vitare periculum animae suae; et in hunc quoque quadrat ratio allata ab Apostolo: Qui dicit illi: Ave, communicat operibus ejus malignis. Nam talis in hoc consentit et cooperatur haeretico, quod, sicut ille pericuhim quaerit animis eorum, quibuscum versalur, sic iste suae ipsius animae periculum creat una cum illo, dura cum eo conversatur. Quod si neutrum eorum, quao dicta sunt, adfuerit (quamquam non facile sibi quisquam debet persuadere, nuUum ipsi ex contubernio haereticorum imminere periculum; meretur enim a Deo deseri, qui eos non vitat), tum periculum saltem est scandali infirmorum ex familiari alicujus Catholici cum haeretico quopiam conversatione. Infirmorum, dico, sive Catholicorum, siveabhaereticis seducfcorum. Praebelur enim hujusmodi facto infirmis Catholicis occasio minus male de haeresi et haereticis sentiendi; similiter autem et his, qui seducti quidem sunt ab haereticis, sed nondum in haeresi sunt pertinaces, praebetur occasio, ut sine scrupulo progrediantur in haeresi, tandemque fiant obstinati. Itaque et hic peccat in legem naturae, qua scandalum infirmorum prohibetur; et in ipso quoque locum habet ratio Apostoli: Qui dicit haeretico: Ave, communicat operibus ejus malignis. Haereticus scandalizat infirmos; scandalizat et iste, qui cum eo exercet familiaritatem. Si vero quispiam, vel timore, vel pudore mundano, agit familiariter cum haereticis, et in mensa communi (exempli causa), licet ipse non sumat ex cibis ecclesiastica lege suo tempore interdictis, tamen facit, quae professioni fidei catholicae repugnant, veluti ministrando haereticis carnes, ipse tamen eas non comedens, sed solum pisces: hic communicat operibus eorum malignis in conculcando Ecclesiae praeceptam, et fidei professionem violat, atque scandalizat ipsos etiam haereticos per istam mollitiem; licet fortassis Ecclesiae praeceptum in corde suo nullo modo contemnat. Quod si aliquis familiariter cum haereticis versatur ex contemptu vero vel interpretativo legis Apostolicae, quae hic exstat, vel ecclesiasticae, qua communio cum excommunicatis prohibetur, certis casibus exceptis (quo de negotio omnes Theologi morales et juris canonici prudentes suis locis agunt), is delinquit contra legem etiam divinam et naturalem, qua tenetur obedire Apostolis Christi ejusque Ecclesiae. Et in iHum quoque cadit ratio hic a Joanne Apostolo posita, quia communicat peccato haeretici contemnentis Ecclesiam, dum et ipse contemnit. Ex his omnibus intelligendum relinquitur, quanto studio unusquisque catholicus fugere debeat conversationem cum haereticis; et idem judicium est de lectione librorum ipsorum, vel de haeresi suspectorum; quamvis nulla esset alia causa, quam seductionis periculum. Multo igitur magis, quando plares ex istis causis concurrunt. Quibus et illa potest addi, salus ipsius haeretici, ut, dum se videt ab hominibus vitari, pudefactus ad Ecclesiam redeat. Hanc enim causam inspectavit Paulus, quando fratres propter minora etiam crimina, quam sit haeresis, a praefectis Ecclesiae notatos ita vitari voluit, ut ne mensam quidem communem cum iis haberent alii fideles, 1 Cor. 5. sub finem et 2 Thess. 3. Quaeret quispiam, an igitur non liceat Catholicis vivere in iis regionibus, ubi major pars est haereticorum; imo ubi haeretici dominantur, et soli gerunt omnia ofBcia publica. Item, an faciat contra hoc Apostolicum praeceptum, qui necessitate quadam constringitur et cogitur habitare aut versari in eadem familia cum aliquo haeretico. Rursum, an nobis non liceat precari homini haeretico meliorem mentem, aut eum in domum recipere, ut iHum doceamus, et ab errore viae suae convertere studeamus. Ad has omnes quaestiones respondendam esl, Apostolicum aut Ecclesiasticum praeceptum talibus modis non violari; fieri tamen posse, ut violetur legis naturalis praeceptum de vitando periculo seductionis, et de vitando scandalo infirmorum. Itaque, si sine horum praeceptorum naturalium violationo, ista, quae praeposita sunt, fieri nenueunt, facienda non esse. Conferatur, quod Labet S. Thomas 2. sec. q. 10. art. 10. et q. 39. art. 4. ad 2. Videantur etiam, quae sunt in hoc commentario ad illa Apostoli Pauli loca proxime allegata. Si roget quispiam, au in extrema vel arcta necessitate nobis non liceat haereticum in domum recipere, vel aliud misericordiae opus in illum exercere, facile apparet, quid sit respondendum; nempe quod haereticus non desiit esse ex numero proximorum nostrorum, quos omnes jubemur diligere, sicut nos ipsos; ac propterea esse ei praestandum of us misericordiae, quo valde indiget; sed interim cavendum ab omni peccato, peccati specie, peccati periculo. Scribitur philosophus, cum reprehenderetur, quod homini improbo eleemosynam dedisset, respondisse, non improbitati se dedisse, sed homini misero. Adde, quod ista humanitas Catholicorum potest haeretico esse occasio resipiscentiae, Deo hac via salutem ejus operante.
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12. Plura habens vobis scribere, nO' lui per chartam et atramentum. Plura, Graece est: multa, ut et nos habemus in fine Epistolae tertiae; quare comparativus, quem nos habemus, pro positivo est accipiendus, ut fit saepissime.
Spero enim etc. Haec pars ita sonat Graece: Sed spero venire ad vos, et os ad 08 loqui. lu illo priore os, oto/ia, quidam subaudiunt t6 xaxa^ quod non videtur necesse; sed per synecdochen locutionis utrumque istud OTOjuia, os, potest pro toto homine accipi; quasi dicat: Spero, me ipsum ad vos, praesentem ad praesentes, locuturum.
Ut gaudium vestrum plenum sit. Ita habent etiam Graeci codices nonnulli, quos vidit Robertus: 6|ia)v; sed plerique habent: '^/jiu>v. Verum id sensam non variat. Similia his, vel potius eadem sunt in fine Epistolae tertiae. Non est autem existimandum, illa multa, quae Apostolus in utraque Epistola se habero scribenda dixit, fuisso parvi momenti, aut pertinuisse ad res hujus saeculi; verum pertinuisse ad animarum salutem. Talia enim demum erant digna Apostolo Christi; et de talibus eum hic loqui, significat illa hujus versus finalis clausula: JJt gaudium vestrum sit pJenum; gaudium utique spirituale, quod boni tideles solent capere, quando de fidei dogmatibus accuratius, pro suo captu, instituuntur, et ad bene vivendum cum Dei gratia acrius incitantur, singuli apposite ad suam indolem. Quare ex hoc loco, praeter alios complures ac praeter ipsam rei evidentiam, manifestum est, Apostolos non omnia volaisse scripto committere, quae ad salutem pertinentia vellent nota esse fidelibus; sed ranlta sermone solo tradidisse. Certe et nos, quae majoris sunt momenti, aut quae secretiora, non solemus chartis committere; sed coram dicenda reservare. Illud nemo negare potest, Apostolos, occasionibus exigentibus, quaedam absentibus scripsisse, quae scripturi non erant, si vel fuissent praesentes, vel mox futuros sese sperassent, uti hic de se sperat B. Joannes. Quocirca si apud Corinthios (exempli causa) quaestiones tales non fuissent exortae; aut si Paulus Apostolus iis tunc fuisset praesens, aut panlo post se iis adfuturum existimasset, nos priorem illam ad Corinthios Epistolam, tam varia doctrina refertam, non haberemus. Et ita de aliis similibus censendum.
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13. Solutant te filii sororis tuae Electae. Haec et similes salutationes, quae in literis Apostolicis legunlur, non sunt duntaxat civiles, quibus nimirum etiam Ethnici corporis et remra externarum prosperum statum precantuf alii aliis; sed sunt salutMiones Christianae, id est, iis Christiani precantur aliis salutem animae, praesentem in primis, quae est per veram fidem et carilatem, qui est status gratiae; deinde futuram, quae est in vita aeterna. Cum enim salutare sit salutem alicui optare, liiijusque bonae optationis signum aliquod edere: Christiani, dum Balutant, eam certe salutem intelligunt, quae ut ipsis colis est nota, ita solis est cuiae et cordi; nimirum veram animae in Deo salutem, per gratiam in praesenti saeculo, per beatitudincra in futuro. Addunt Graeci codices pro coronide: Amen. Qua de vocula, quantum necesse videbatar, dictum est ad finem Epistolae primae, ubi nostri quoque codices eam coostanter legunt.
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… Jn. 14, 16 ff.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 ff.), every man must fully adhere to it (Mk. 16, 16; Rom. 1, 5; II Cor. 10, 4; I Jn. 2, 24), nor ever give ear to contrary doctrines (Rom. 6, 16; Gal. 1, 8; II Jn. 1, 10) under penalty of shipwreck in the faith (I Tim. 1, 19). In these simple propositions: there are truths revealed by God, of which the sole depositary and infallible interpreter is …
… Now the mission and power of Christ had as their object the preaching of the doctrine received from the Father: cf. Mt. 18:18; 28:18-20; Mk. 16:15-16, 20; Lk. 10:16; Rom. 1:5; I Cor. 1:17; II Cor. 5:20; 10:4; I Tim. 1:19; I Jn. 2:24; II Jn. 1:10.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.