[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
yoke of our profession first, and run away with utter defiance, that we will never come more at school; then our stubborn and hard hearts mollify and wax soft; and in the confidence and hope that we have in Christ, and his kindness, we go to God boldly as unto our father, and receive life, that is to say, love unto God and unto the law also. That which we have seen and heard we declare unto you, that ye may have fellowship with us, and that our fellowship may be with the Father, and with his Son Jesus Christ. And these things we write unto you, that your joy may be full.
To bring unto the fellowship of God and Christ, and of them that believe in Christ, is the final intent of all the scripture, why it was given of God unto man, and the only thing which all true preachers seek; and whereby ye shall ever know and discern the true word of God from all false and counterfeited doctrine of vain traditions, and the true preacher from the wily hypocrite. We preach unto you, saith St John, that everlasting life which we have heard, and in hearing received through faith, and are sure of it, to draw you to us out of the fellowship that ye have with the [8 Probably a typographical error for Aate.]
[ So D., but P. C. L. has righteousness.)
[5 So P. C. L., but D. has meekness.]
[6 So P. C. L.; but here and where Paul occurs, D. omits S.]
10—2
damned devils in sinful lusts and ignorance of God; for we Seek you and not yours,” as saith saint Paul, 2 Cor. xii. We love you as ourselves in God, and therefore would have you fellows and equal with us, and build you upon the A foundation laid of the apostles and prophets, which is Christ Jesus, and make you of the household of God for ever; that ye and we, fellows and brethren, and coupled together in one spirit, in one faith, and in one hope, might have our fellowship thereby with God, and become his sons and heirs, and with Jesus Christ, being his brethren and co-heirs, and to make your joy full through that glad tidings, as the angel Said unto the shepherds, Luke ii. “Behold, I shew you great joy that shall be unto all the people, how that there is a Saviour born unto you this day, which is Christ the Lord.” And these tidings we bring you with the word of God only, which we received of his Spirit, and out of the mouth of his Son, as irue messengers.
We preach not ourselves, but Christ ourLord, and us and your servants for his sake:” we do not love ourselves, to — seek yours unto us, that after we had with wiles robbed you of all ye have, we should exalt ourselves over you, and separate ourselves from you, and make ourselves a several kingdom, free and frank!, reigning over you as heathen tyrants, and holding you in bondage to serve for? our lucre and lusts, tangling your conscienee with doctrine of man, which draweth from God and Christ, and fearing? you with the bug of excommunication, against God’s word; or, if that served not, shaking a sword at you. And this is the tidings which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and yet walk in darkness, we lie, and do not the truth. But and if we walk in light, as he is in light,
[[ Frank. He alludes to the expression Frank-almoigne: “Tenure]
[in Frank-almoign, in libera eleemosyna, or free alms, is that whereby]
[a religious corporation, aggregate or sole, holdeth lands of the donor]
[to them and their successors for ever. The service which they were]
[bound to render for these lands was not certainly defined, but only in]
[general, to pray for the souls of the donor and his heirs, dead or alive;]
[and therefore they did no fealty (which is incident to all other services]
[but this), because this divine service was of a higher and more exalted]
[nature.” Blackstone’s Comm. Vol. mr. p. 101.] [2 So P. C. L., but D. omits our.] [3 P. C. L. has fraying.]]
then have we fellowship together, and the blood of Christ his Son
cleanseth us from all sin.. As the devil is darkness and lies, so is God light and as truth only; and there is no darkness of falsehead and con- dois senting to wickedness in him. And the brightness of his Ant. light is his word and doctrine, as the hundred and eighteenth Psalm saith, “Thy word is a lantern unto my feet, and a ma. light to my paths.” And Christ is the light that lighteneth cuis all men.” And the apostles are called the light of the are world,” because of the doctrine. And all that know truth are light: Ye were once darkness,” saith Paul, “but now =. light in the Lord; walk therefore as the children of light.” And good works are called the fruits of light. And all that o live in ignorance are called darkness; as he saith afterwards, po mula “He that hateth his brother walketh in darkness” For if^” the light of the glorious gospel of Christ did shine in his heart, he could not hate his brother.
By walking understand consenting, doing, and working. If then we walk in darkness, that is, consent and work wick- waking edness, and say we have fellowship with God, we lie: for m to have fellowship with him is to know, and consent, and ~~ profess his doctrine in our hearts. Now if the commandments of God be written in our hearts, our members cannot but practise them, and shew the fruit of them 80. whether light or darkness be in the heart, it will appear in the walking. For though our members be never so dead unto virtue, yet if our souls knowledge the truth, and consent unto righteousness, we have the spirit of life in us. And therefore Paul saith, If the Spirit of him that raised up Jesus from Rom. death be in you, then will he that raised up Jesus from death {he quicken your mortal bodies by the reason of the Spirit that then dwelleth in you.” So that it is not possible for him that Gm” knoweth the truth, and consenteth thereto, to continue in Ante sin. And then, finally, if we have the light in our hearts, and walk therein, then we have fellowship with God, and are his sons and heirs, and are purged from all sin through Christ’s blood.
[4 The 118th of the vulgate, but the 119th of the Hebrew and of]
[the English version. Day’s edit. has, c and xix.] (5 So P. C. L., but D. omits of them.) [9 So P. C. L., though D. omits therefore.]]
If we say we have no sin, we deceive ourselves, and the! truth is not in us.
If we think there is no sin in us, we are beguiled and blind, and the light of God’s word is not in us; and either follow gin as beasts without conscience at all; or if we see the gross sins, as murder, theft, and adultery, yet we have hanged a vail of false glosses upon Moses’s face, and see not? the brightness of the law, how that it requireth of us as pure a heart to God, and as great love unto our neighbours, as was in our Saviour Jesus, and ceaseth not before to condemn us as sinners. If we knowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
If we confess our sins, not in the priest’s ear, (though that tradition, restored unto the right use, were not damnable,) but in our hearts to God, with true repentance and fast us. belief; then is he faithful to forgive and to purge us, because of his merciful truth and promise. For he promised Abraham, that in his Seed all the world should be blessed from the curse of sin; and hath abundantly renewed his everlasting mercy unto, us in the new Testament, promising that our sins shall be forgiven us in Christ’s blood, if we repent, and trust thereto. If we say we have not sinned, we make him a liar, and his word is not in us. are For his word testifieth against us, that we are all sinners; i yea, and else Christ died in vain. Salomon saith, that “there is no man that sinneth not against God” And Paul proveth by the authority of the scripture unto the Romans, that we are all sinners without exception. And the scripture witnesseth that we are damnable sinners, and that our nature is to sin: which corrupt and poisoned nature, though it be begun to be healed?, yet it is never thorough whole until the hour of death. For the which cause, with all our best fruits, there grow weeds among. Neither can there be amy deed so perfect that could not be amended. When a blind bungler
[[ So P. C. L., but D. and Tyndale’s version have not the.) [? So D., but P. C. L. has do not see nor perceive.] [ P. C. L. has cured and healed.)]
wondereth at his glorious works, a cunning workman, that hath a clear judgment, perceiveth that it is unpossible to done, make a work that could not be made better. Now the law requireth works of us in the highest degree of perfection, and ceaseth not to accuse us, until our works flow naturally as glorious in perfection as the works of Christ. And Christ teacheth us to pray in our pater-noster, Forgive us our trespasses as we forgive our trespassers.” Whereby ye may easily understand, that we sin daily one against another, and all against God. Christ taught also to pray, that our Father should not let us slip into temptation; signifying that our nature cannot but sin, if occasions be given, except that God of his special grace keep us back: which readiness to sin is damnable sin in the law of God. David prayed, Let not the tempest drown me, let me not fall into the bottom, and let not the pit shut her mouth upon me:” as who should say, First, keep me, Ὁ God, from sinning; then, if I shall chance to fall, as no flesh can escape, one time or other, then call me shortly back again, and let me not sink too deep therein: and though I yet fall never so deep, yet, Lord, let not the way of mercy be stopped: signifying that it is unpossible to stand of ourselves, and much less to rise again. Which impoteney and feebleness is damnable in the law of God, except that we saw it and repented, and were fled to Christ for mercy; which he giveth abundantly unto them that require it with a faithful heart, and not wavering faith. [ So D., but P. C. L. has pronyte, i.e. proneness.]
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