We may not believe all that boast of the spirit, but try them. Whether they teach Catholic articles of the faith (namely the incarnation of Christ:) whether their doctrine be not worldly, and themselves disobedient hearers of the Apostles. 7 We must love one another, considering the exceeding love of God in sending his Son to save us. 17 An argument of perfect charity is, if we have nothing in our conscience to fear in the day of Judgment. 19 And an argument that we love God is, if we love our brethren.We may not beleeue al that boast of the spirit, but trie them. Whether they teach Catholike articles of the faith (namely the incarnation of Christ:) whether their doctrine be not worldly, and them selues disobedient hearers of the Apostles. 7 We must loue one an other, considering the exceeding loue of God in sending his sonne to saue vs. 17 An argument of perfect charitie is, if we haue nothing in our conscience to feare in the day of Iudgement. 19 And an argument that we loue God is, if we loue our brethren.✦
Ye dearest, believe not every spirit, but probate: test, try, put to the proof the spirits if they be of God: because many false prophets are gone out into the world.YE deerest, beleeue not euery spirit, but proue the spirites if they be of God: because many false prophetes are gone out into the world.¶✦Carissimi, nolite omni spiritui credere, sed probate spiritus si ex Deo sint : quoniam multi pseudoprophetæ exierunt in mundum.
2In this is the spirit of God known. every spirit that confesseth Jesus Christ to have come in flesh, is of God:In this is the spirit of God knowen. euery spirit that confesseth IESVS Christ to haue come in flesh, is of God:¶In hoc cognoscitur Spiritus Dei : omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est :
3and every spirit that solvit: severeth, looseth asunder, divideth Jesus, is not of God: and this is antichrist, of whom you have heard that he cometh, and now he is in the world.and euery spirit that dissolueth IESVS, is not of God: and this is ᶜantichrist, of whom you haue heard that he commeth, and now he is in the world.¶✦et omnis spiritus qui solvit Jesum, ex Deo non est, et hic est antichristus, de quo audistis quoniam venit, et nunc jam in mundo est.
4You are of God, little children, and have overcome him. because greater is he that is in you, than he that is in the world.You are of God, litle children, and haue ouercome him. because greater is he that is in you, then he that is in the world.✦Vos ex Deo estis filioli, et vicistis eum, quoniam major est qui in vobis est, quam qui in mundo.
5They are of the world: therefore of the world they speak, and the world heareth them.They are of the world: therfore of the world they speake, and the world heareth them.Ipsi de mundo sunt : ideo de mundo loquuntur, et mundus eos audit.
6We are of God. He that knoweth God, heareth us. he that is not of God, heareth us not. in this we know the spirit of truth, and the spirit of error.We are of God. *He that knoweth God, heareth vs. he that is not of God, heareth vs not. in this we know the spirit of truth, and the spirit of errour.¶✦Nos ex Deo sumus. Qui novit Deum, audit nos ; qui non est ex Deo, non audit nos : in hoc cognoscimus Spiritum veritatis, et spiritum erroris.
7My dearest, let us love one another: because charity is of God. And every one that loveth, is born of God, and knoweth God.My deerest, let vs loue one an other: because charitie is of God. And euery one that loueth, is borne of God, & knoweth God.✦Carissimi, diligamus nos invicem : quia caritas ex Deo est. Et omnis qui diligit, ex Deo natus est, et cognoscit Deum.
8He that loveth not, knoweth not God: because God is charity.He that loueth not, knoweth not God: because God is charitie.✦Qui non diligit, non novit Deum : quoniam Deus caritas est.
9In this hath the charity of God appeared in us, because God hath sent his only-begotten Son into the world, that we may live by him.*In this hath the charitie of God appeared in vs, because God hath sent his only-begotten sonne into the world, that we may liue by him.✦In hoc apparuit caritas Dei in nobis, quoniam Filium suum unigenitum misit Deus in mundum, ut vivamus per eum.
10In this is charity: not as though we have loved him, but because he hath loved us, and sent his Son a propitiationem: an atoning sacrifice that appeaseth for our sins.In this is charitie: not as though we haue loued him, but because he hath loued vs, and sent his sonne a propitiation for our sinnes.In hoc est caritas : non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos, et misit Filium suum propitiationem pro peccatis nostris.
11My dearest, if God hath so loved us: we also ought to love one another.My deerest, if God hath so loued vs: we also ought to loue one an other.✦Carissimi, si sic Deus dilexit nos : et nos debemus alterutrum diligere.
12God no man hath seen at any time. If we love one another, God abideth in us, and his charity in us is perfected.*God no man hath seen at any time. If we loue one an other, God abideth in vs, and his charitie in vs is perfited.✦Deum nemo vidit umquam. Si diligamus invicem, Deus in nobis manet, et caritas ejus in nobis perfecta est.
13In this we know that we abide in him, and he in us: because he of his Spirit hath given to us.In this we know that we abide in him, and he in vs: because he of his Spirit hath giuen to vs.✦In hoc cognoscimus quoniam in eo manemus, et ipse in nobis : quoniam de Spiritu suo dedit nobis.
14And we have seen, and do testify, that the Father hath sent his Son the Saviour of the world.And we haue seen, and doe testifie, that the Father hath sent his Sonne the Sauiour of the world.✦Et nos vidimus, et testificamur quoniam Pater misit Filium suum Salvatorem mundi.
15Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.Whosoeuer shal confesse that IESVS is the Sonne of God, God abideth in him, and he in God.✦Quisquis confessus fuerit quoniam Jesus est Filius Dei, Deus in eo manet, et ipse in Deo.
16And we have known and have believed the charity, which God hath in us. God is charity: and he that abideth in charity, abideth in God, and God in him.And we haue knowen and haue beleeued the charitie, which God hath in vs. God is charitie: and he that abideth in charitie, abideth in God, and God in him.✦Et nos cognovimus, et credidimus caritati, quam habet Deus in nobis. Deus caritas est : et qui manet in caritate, in Deo manet, et Deus in eo.
17In this is charity perfected with us, that we may have fiduciam: boldness, sure trust toward God in the day of judgment: because as he is, we also are in this world.In this is charitie perfited with vs, that we may haue confidence in the day of iudgement: because as he is, we also are in this world.¶✦In hoc perfecta est caritas Dei nobiscum, ut fiduciam habeamus in die judicii : quia sicut ille est, et nos sumus in hoc mundo.
18Fear is not in charity: but perfect charity casteth out fear, because fear hath poenam: torment, punishment: not mere distress. and he that feareth, is not perfect in charity.Feare is not in charitie: but perfect charitie casteth out feare, because feare hath painefulnes. and he that feareth, is not perfect in charitie.✦Timor non est in caritate : sed perfecta caritas foras mittit timorem, quoniam timor pœnam habet : qui autem timet, non est perfectus in caritate.
19Let us therefore love God, because God first hath loved us.Let vs therfore loue God, because God first hath loued vs.✦Nos ergo diligamus Deum, quoniam Deus prior dilexit nos.
20If any man shall say, that I love God: and hateth his brother, he is a liar. For he that loveth not his brother whom he seeth, God whom he seeth not, how can he love?If any man shal say, that I loue God: and hateth his brother, he is a lier. For he that loueth not his brother whom he seeth, God whom he seeth not, how can he loue?✦Si quis dixerit : Quoniam diligo Deum, et fratrem suum oderit, mendax est. Qui enim non diligit fratrem suum quem vidit, Deum, quem non vidit, quomodo potest diligere ?
21And this commandment we have from God: that he which loveth God, love also his brother.*And this commandement we haue from God: that he which loueth God, loue also his brother.✦Et hoc mandatum habemus a Deo : ut qui diligit Deum, diligat et fratrem suum.
Annotationsfrom the original 1582 Rheims New Testament
1Believe not every spirit. That is, Receive not every doctrine of such as boast themselves to have the spirit. For there be many false prophets, that is to say, Heretics, which shall go out of the Church, and challenge the spirit, and vaunt of God's word, Scripture, and Gospel, which indeed be seducers.Believe not every spirit. That is, Receive not every doctrine of such as boast themselves to have the spirit. For there be many false prophets, that is to say, Heretics, which shall go out of the Church, and challenge the spirit, and vaunt of God's word, Scripture, and Gospel, which indeed be seducers.
1Prove the spirits. It is not meant that every particular person should of himself examine, try, or judge who is a true or false doctor, and which is true or false doctrine. But the Apostle here would every one to discern these diversities of spirits, by taking knowledge of them to whom God hath given the gift of discerning spirits and doctrines (which St. Paul expressly saith is given but to some, and not to every one, 1 Cor. 12.) and by obeying the Church of God, to whom Christ hath given the Spirit of truth. And this is only the sure way to come to the spirit and doctrines of these days. And all they that would bring us from our Pastors and the Church's judgment, to our own private trial, seek nothing else but to drive us to miserable uncertainty in all our belief. as Calvin doth, who upon this place saith, that private men may examine the general Councils' doctrines.Prove the spirits. It is not meant that every particular person should of himself examine, try, or judge who is a true or false doctor, and which is true or false doctrine. But the Apostle here would every one to discern these diversities of spirits, by taking knowledge of them to whom God hath given the gift of discerning spirits and doctrines (which St. Paul expressly saith is given but to some, and not to every one, 1 Cor. 12.) and by obeying the Church of God, to whom Christ hath given the Spirit of truth. And this is only the sure way to come to the spirit and doctrines of these days. And all they that would bring us from our Pastors and the Church's judgment, to our own private trial, seek nothing else but to drive us to miserable uncertainty in all our belief. as Calvin doth, who upon this place saith, that private men may examine the general Councils' doctrines.
2Every spirit that confesseth. The Apostle speaketh according to that time, and for that part of Christian doctrine which then was specially to be confessed, taught, and maintained against certain wicked Heretics, Cerinthus, Ebion, and the like, that taught wickedly against the person and both natures of Christ Jesus. The Apostle therefore giveth the faithful people this token to know the true teachers of those days from the false. Not that this mark would serve for all times, or in case of all other false doctrines, but that it was then a necessary note. As if a good Catholic writer, Pastor, or parents would warn all theirs, now in these days, to give ear only to such teachers as acknowledge Christ our Saviour to be really present, and sacrificed in the B. Mass, and that all such are true preachers and of God, the rest to be of the Devil, or to be counted the spirit of Antichrist. Which spirit of Antichrist (he saith) was come even then, and is no doubt much more now in all Heretics, all being precursors of that great Antichrist which shall come towards the later end.Every spirit that confesseth. The Apostle speaketh according to that time, and for that part of Christian doctrine which then was specially to be confessed, taught, and maintained against certain wicked Heretics, Cerinthus, Ebion, and the like, that taught wickedly against the person and both natures of Christ Jesus. The Apostle therefore giveth the faithful people this token to know the true teachers of those days from the false. Not that this mark would serve for all times, or in case of all other false doctrines, but that it was then a necessary note. As if a good Catholic writer, Pastor, or parents would warn all theirs, now in these days, to give ear only to such teachers as acknowledge Christ our Saviour to be really present, and sacrificed in the B. Mass, and that all such are true preachers and of God, the rest to be of the Devil, or to be counted the spirit of Antichrist. Which spirit of Antichrist (he saith) was come even then, and is no doubt much more now in all Heretics, all being precursors of that great Antichrist which shall come towards the later end.
3That dissolveth. To dissolve, loose, or separate Jesus asunder, was proper to all those old Heretics that taught either against his Divinity, or Humanity, or the Unity of his person, being of two natures, as Cerinthus, Ebion, Nestorius, Eutyches, Manes or Manichaeus, Cerdon, Apelles, Apollinaris and the like. And this is one place by which we may see that the common Greek copies be not ever authentical, and that our old approved translation may not always be examined by the Greek that now is, which the Protestants only follow: but that it is to be presupposed, when our old Latin text differeth plainly from the Greek, that in old time either all or the more approved Greek reading was otherwise, and that often the said Greek was corrupted then or since by Heretics. St. Irenaeus li. 3. c. 18: among the Latin Fathers, St. Augustine tract. 6. in fine, St. Leo ep. 10. c. 5, and Venerable Bede did read as we do, and this reading maketh more against the said Heretics, than that which the common Greek now hath, to wit, Every spirit that confesseth not Christ to have come in flesh, is not of God, which is also in effect said before vers. 2. And that therefore it was corrupted and altered by Heretics, see the words of Socrates also a Greek writer, very agreeable to this purpose. Nestorius (saith he) being eloquent by nature, which is often in Heretics, accounted himself therefore learned, and disdained to study the old interpreters, counting himself better than them all: being ignorant that in S. John's Catholic epistle the old (Greek) copies had, EVERY ONE THAT DISSOLVETH JESUS, IS NOT OF GOD. So saith he, adding moreover that such as would separate the divinity from the dispensation of Christ's humanity, took out of the old copies this sense. for which the old expositors noted that these which would loose Jesus, had corrupted this Epistle. See also the Tripartite li. 12. c. 4.That dissolveth. To dissolve, loose, or separate Jesus asunder, was proper to all those old Heretics that taught either against his Divinity, or Humanity, or the Unity of his person, being of two natures, as Cerinthus, Ebion, Nestorius, Eutyches, Manes or Manichaeus, Cerdon, Apelles, Apollinaris and the like. And this is one place by which we may see that the common Greek copies be not ever authentical, and that our old approved translation may not always be examined by the Greek that now is, which the Protestants only follow: but that it is to be presupposed, when our old Latin text differeth plainly from the Greek, that in old time either all or the more approved Greek reading was otherwise, and that often the said Greek was corrupted then or since by Heretics. St. Irenaeus li. 3. c. 18: among the Latin Fathers, St. Augustine tract. 6. in fine, St. Leo ep. 10. c. 5, and Venerable Bede did read as we do, and this reading maketh more against the said Heretics, than that which the common Greek now hath, to wit, Every spirit that confesseth not Christ to have come in flesh, is not of God, which is also in effect said before vers. 2. And that therefore it was corrupted and altered by Heretics, see the words of Socrates also a Greek writer, very agreeable to this purpose. Nestorius (saith he) being eloquent by nature, which is often in Heretics, accounted himself therefore learned, and disdained to study the old interpreters, counting himself better than them all: being ignorant that in S. John's Catholic epistle the old (Greek) copies had, EVERY ONE THAT DISSOLVETH JESUS, IS NOT OF GOD. So saith he, adding moreover that such as would separate the divinity from the dispensation of Christ's humanity, took out of the old copies this sense. for which the old expositors noted that these which would loose Jesus, had corrupted this Epistle. See also the Tripartite li. 12. c. 4.
6In this we know. This is the most sure and general mark to know the true spirits and prophets from the false: that those which be of God, will hear and obey their Apostles and lawful pastors succeeding the Apostles, and submit themselves to the Church of God: the other, that be not of God, will not hear either Apostle, pastor, or Church, but their own judges.In this we know. This is the most sure and general mark to know the true spirits and prophets from the false: that those which be of God, will hear and obey their Apostles and lawful pastors succeeding the Apostles, and submit themselves to the Church of God: the other, that be not of God, will not hear either Apostle, pastor, or Church, but their own judges.
17That we may have confidence. Confidence called in Latin Fiducia, is neither all one with faith, nor a persuasion infallible that maketh a man no less secure and certain of his salvation, than of the things that we are bound to believe, as the Protestants falsely teach.That we may have confidence. Confidence called in Latin Fiducia, is neither all one with faith, nor a persuasion infallible that maketh a man no less secure and certain of his salvation, than of the things that we are bound to believe, as the Protestants falsely teach.
The reading text follows the 1582 first edition. Facsimile available in two scans.