[1 P. C. L. has is.] [2 So P. C. L. Day has at their.]
The Exposition of the First Epistle of St John. Here beginneth the first epistle of St John. The First Chapter
Tar which was from the beginning declare we unto you, which we have heard, which we have seen with our eyes, which we looked upon, and our hands have handled of the word of life. For the life appeared, and we have seen, and bear witness, and shew unto you that everlasting life, which was with the Father, and appeared unto us.
IN that St John saith, “The thing which was from the beginning,” and “the everlasting life that was with the Father,” he witnesseth that Christ is very God; as he doth in the beginning of his gospel, saying: The word,” or the thing?, was at the beginning, and the thing was with Godand that thing was God, and all things were made by it.”
And when he saith, Which we heard, and saw with our eyes, and our hands handled” him; he testifieth that Christ is very man also; as he doth in the beginning of his gospel saying: “The word,” or that thing, “was made flesh,” that is, became man. And thus we have in plain and open words a manifest article of our faith, that our Saviour Christ is very God and very man.
Which article whosoever not only believeth, but also believeth in it, the same is the son of God, and hath everlasting life in him, and shall never come into condemnation: as it is written, John i. He gave them power to be the sons of God, in that they believed in his name;” and John iii., He that believeth in the Son hath everlasting life; and a little before in the said chapter, He that believeth in him shall not be condemned.” And to believe in the words of this article is that eating of Christ’s flesh, and drinking his blood, [8 As the Hebrew word 137 means alike word and thing, Tyndale was led to consider the apostle as using Aóyos for its equivalent.]
[4 So Tyndale’s translation of John i. 12.] 10
[Tyndale, 11.]
of which is spoken, John vi. “The words which I speak are T spirit and life, and the flesh profiteth not at all;” meaning of the fleshly eating of his body, and fleshly drinking of his = blood. There is therefore great difference between believing = that there is a God, and that Christ is God and man; and to believe in God and Christ, God and man, and in the promises of mercy that are in him. The first is common to good and bad, and unto the devils also, and is called an historical faith and belief. The second is proper unto the sons of Godand is their life, as it is written, “The righteous liveth by — faith;” that is, in putting his trust, confidence, and whole hope in the goodness, mercy and help of God, in all adversities, LI bodily and ghostly, and all temptations, and even in sin and — hell?, how deep soever he be fallen therein. But as he which feeleth not his disease can long for no health, even so it is impossible for any man to believe in Christ’s blood, except Moses have had him first in cure, and with his law have robbed him of his righteousness, and con- ——— demned him unto everlasting death, and have shewed him under what damnation they are in by birth in Adam, and how all their deeds (appear they never so holy) are yet but damnable sin, because they can refer nothing unto the glory of God, but seek themselves, their own profit, honour and glory: so that repentance toward the law must go before this belief; and he which repenteth not, but consenteth unto the life of sin, hath no part in this faith. i our And when John calleth Christ the everlasting life that was Ἷ with the Father, he signifieth that Christ is our life; as after 2 in the epistle, and in the first also of his gospel, saying, “In ——— him was life.” For until we receive life of Christ by faith, We are dead, and can be but dead, as saith John iii, “He that believeth not in the Son, can see no life, but the wrath of God abideth upon him.” Of which wrath we are heirs by birth, gait Paul, (Eph. ii.) Of which wrath we are ignorant, until the law be published; and walk quietly after our lusts, and love God wickedly, that he should be content therewith, and maintain us therein, contrary unto his godly and righteous nature. But as soon as the law (whose nature is to utter sin, Rom. iih, —
[ So P. C. L., but D. has devils thereto, and is called the faith and t belief of the history.)
[2 Tyndale probably adverted to Ps.xlix. 15, or xxxvi. 13.]
and to set man at variance with God) is preached; then we first awake out of our dream, and see our damnation, and have? the law which is so contrary unto our nature, and grudge against God thereto, as young children do against their elders when they first command, and count God a cruel tyrant because of his law, in that he condemneth us for that thing which we cannot love, nor of love fulfil.
But when Christ is preached, how that God for his sake receiveth us to mercy, and forgiveth us all that is past, and henceforth reckoneth not unto us our corrupt and poisoned nature, and taketh us as his sons, and putteth us under grace and merey, and promiseth that he will not judge us by the rigorousness of the law, but nurture us with all merey and patience, as a father most merciful, only if we will submit ourselves unto his doctrine and learn to keep his laws; yea, and he will thereto consider our weakness, and, whatsoever chanceth, never taketh away his mercy, till we cast off the