Original Douay–Rheims Annotations1 John 2

That you sin not.

S. John (saith V. Bede upon this place) is not contrary to himself, in that he seeketh here to make them without sin, whom he said in the last chapter could not be without all sins. but in the former place he warned us only of our frailty, that we should not arrogate to ourselves perfect innocency: here he provoketh us to watchfulness and diligence in resisting and avoiding sins, specially the greater, which by God's grace may more easily be repelled.

An advocate.

^◦ The calling and office of an Advocate, is in many things proper to Christ, and in every condition more singularly and excellently agreeing to him than to any Angel, Saint, or creature living, though these also be rightly and truly so called, & that not only without all derogation, but much to the honour of Christ's advocation. To him solely and only it agreeth to procure us mercy before God's face, by the general ransom, price, & payment of his blood for our delivery, as is said in the sentence following, And he is the propitiation for our sins, and not for ours only, but for the whole worlds. In which sort he is our only advocate, because he is our only redeemer. and hereupon he alone immediately, by and through himself, and without the aid or assistance of any other, man or Angel. in his own name, right, and merits, confidently dealeth in our causes before God our judge, & so procureth our pardon, which is the highest degree of advocation that can be.

^[1]

• 1 How Angels, Saints, & men alive are our advocates.
• ◦ How Christ is our only Advocate.

All which notwithstanding, yet the Angels, and Saints, and our fellows alive, may and do pray for us, and in that they deal with God by intercession to procure mercy for us, may justly be called our advocates: not so as Christ is, who demandeth all things immediately by his own merits, but as secondary intercessors, who never ask nor obtain any thing for us, but per Christum Dominum nostrum, by and through Christ our common Lord, Advocate, and Redeemer of mankind. And behold how S. Augustine ( tract. 1. in ep. Io. upon these very words) prevented the Heretics' cavillations, Sed dicet aliquis, &c. But some man will say, Do not the Saints then pray for us? Do not Bishops then or Prelates and Pastors pray for the people? Yes, saith he: Mark the Scriptures, and you shall find that the Apostles prayed for the people, and again desired the people to pray for them, and so the head prayeth for all, and the members one for another. ^[2] And likwise (lest the Heretics should say, there is a difference betwixt the living, and the dead in this case) thus the same holy father writeth upon the 85. Psalm in fine. Our Lord Jesus Christ doth yet make intercession for us, all the Martyrs that be with him, pray for us: neither will their intercession cease, till we cease our groanings.

• 2 Saints in heaven pray for us.

In this sense therefore whosoever prayeth for us, either alive or dead, is our advocate, as S. Augustine ( ep. 59. to Paulinus circa med. ) calleth Bishops, the people's advocates, when they give them their benediction or blessing. ^[1] So doth the holy Church call our B. Lady our advocate, by the very words of S. Irenæus ^[2], that you may see such speeches be no new inventions of the later ages, but Apostolical. The obedient Virgin Marie (saith he) is made the advocate of the disobedient virgin Eve. And to confound the Protestants plainly, in that they think or pretend that the advocation or patronage of Saints should be injurious to Christ, remember that ^[3] our Saviour acknowledgeth Angels to be deputed for the protection (which is nothing else but advocation) of infants before the face of God, besides the plain examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. & c. 12. v. 12. Dan. 10. ^[4] And this not only the Catholic Church, but the very English Protestants themselves in their service book and in the Collect of Michaelmas day, profess, and pray for the same protection or advocation of Angels, and defend the same against their younger brethren the Puritanes.

• 1 The B. Virgin is our advocate.
• 2 Iren. li. 3. c. 33. & li. 5. post med.
• 3 D. Hiero. in Mat. c. 18.
• 4 Angels are our protectors.

For the whole worlds.

^◦ S. Augustine gathereth hereof against the Donatists, and all other Heretics, that would drive the Church into corners or some certain countries, from the universality of all Nations (whereof it was named by the Apostles, Catholic) that the true religion, and Church, and consequently the effects of Christ's propitiation, death, and advocation, pertaineth not to one age, nation, or people, but to the whole world. S. Augustine upon this place to. 9. tract. 1 in ep. Io.

• ◦ The Catholic Church is the only true Church.

He that saith he knoweth.

^◦ To know God here, signifieth (as it doth often in the Scriptures) to love, that is, as in the last chapter, to be in society with him, and to have familiar and experimental knowledge of his graces. If any vaunt himself thus to know God, and yet keepeth not his commandments, he is a liar, as all Calvinists and Lutherans, that profess themselves to be in the favour of God by only faith: affirming, that they neither keep, nor possibly can keep his commandments.

• ◦ Not only faith.

Many Antichrists.

^◦ The holy Apostle S. John (saith S. Cyprian) did not put a difference betwixt one heresy or schism and another, nor meant any sort that specially separated themselves, but generally called all without exception, Antichrists, that were adversaries to the Church, or were gone out from the same. And a little after, It is evident that all be here called Antichrists, that have severed themselves from the charity and unity of the Catholic Church. So writeth he ep. 76. nu. 1 ad Magnum. Whereby, we may learn, that all Heretics, or rather Arch-heretics be properly the precursors of the one and special Antichrist, which is to come at the last end of the world, & which is called here immediately before, 'ὁ ἀντίχριστος', that peculiar and singular Antichrist.

• ◦ All Heretics are Antichrists, the forerunners of the great Antichrist.

They went out from us.

^[1] An evident note and mark, whereby to convince all Heretics and false teachers, to wit, that being once of the common Catholic Christian fellowship, they forsook it, and went out from the same. Simon Magus, Nicolas the Deacon, Hymenæus, Alexander, Philetus, Arius, Macedonius, Pelagius, Nestorius, Eutyches, Luther, Calvin, and the like, were of the common society of all us that be Christian Catholics, they went out from us whom they saw to live in unity of faith and religion together, and made themselves new conventicles. therefore they were (as the Apostle here sheweth) Antichrists, and we and all that abide in the ancient fellowship of Christian religion, that went not out of their fellowship, in which we never were, nor out of any other society of known Christians, cannot be schismatics or Heretics, but must needs be true Christian Catholic men. ^[2] Let our adversaries tell us, out of what Church we ever departed, when, and where, and under what persons it was that we revolted, as we can tell them the year, the places, the Ringleaders of their revolt.

• 1 The mark of all heretics is, their going out of the Catholic society.
• 2 The Catholics cannot be proved to have gone out.

They were not of us.

^◦ He meaneth not, that Heretics were not, or could not be in or of the Church, because they went out or fell into their heresy or schism: but partly that many of them which afterward fall out, though they were before with the rest, and partakers of all the Sacraments with other their fellows, yet indeed were of naughty life and conscience when they were within. and so being rather as ill humors and superfluous excrements, than true and lively parts of the body, after a sort may be said not to have been of the body at all. So S. Augustine expoundeth these words in his commentary upon this place. tract. 3. but else-where, more agreeably as it seemeth, that the Apostle meaneth, that such as will not tarry in the Church, but finally forsake it to the end, in the prescience of God, and in respect of the small benefit they shall have by their temporal small abode there, be not of or in the Church, though according to this present state, they are truly members thereof. Li. de corrept. & gr. c. 9 & de dono persever. c. 8.

• ◦ How Heretics are of the Church, before they fall.

That they may be manifest.

^◦ God permitteth heresy to be, that such as be permanent, constant, and chosen members and children of the Catholic Church, only known to God before, may now also be made manifest to the world, by their constant remaining in the Church, when the wind and blast of every heresy or tentation driveth out the other light and unstable persons.

• ◦ By heresies constant Catholics are known.

Know all things.

^◦ They that abide in the unity of Christ's Church, have the unction, that is, the Holy Ghost, who teacheth all truth. Not that every member or man thereof hath all knowledge in himself personally, but that every one which is of that happy society to which Christ promised and gave the Holy Ghost, is partaker of all other men's gifts and graces in the same Holy Spirit, to his salvation. Neither need any to seek truth at Heretics' hands or others that be gone out, when it is within themselves and only within themselves in God's Church. If thou love unity (saith S. Augustine) for thee also hath he, whosoever hath any thing in it, take away envy, it is thine which I have, it is mine which thou hast. &c. Tract. 32 in Evan. Ioan.

• ◦ Every good Catholic is sufficiently taught by the Church to salvation.