Through the works we are sure that we continue in Christ, and Christ in us; and that his Spirit dwelleth in us. For his Spirit it is that keepeth us in faith, and through faith in love, and through love in works, THE FOURTH CHAPTER. Dearly beloved, believe not every spirit, but prove the spirits whether they be of God. For many false prophets are gone out into the world.
Spirits are taken here for preachers, because of the preaching or doctrine, which, if it be good, then is it? of the Spirit of God; and if it be evil, of the spirit of the devil. Now ought we not to believe every man’s doctrine unad- visedly, or condemn any man’s preaching ere it be heard and seen what it is: but a christian man’s part is to examine, judge and try it, whether it be true or no. Quench not the. Spirit,” saith Paul, “neither despise prophesyings; but prove all things, and keep that which is good.” Destroy not the gifts of the Spirit of God; but try whether they be offcveio God, and good for the edifying of his congregation: and keep that which is good, and refuse that which is evil. And suffer every person that hath any gift of God to serve God therein, in his degree and estate, after a christian manner and a due order. Why shall we try the doctrines? Verily, for there be many false prophets abroad already. We told you before that antichrist should come; as our master Christ told us that he should come: but now I certify you that antichrist’s kingdom is begun already; and his disciples are gone out to preach. Try therefore all doctrine. Wherewith shall we try it? With the doctrine of the apostles, and with the scripture, which is the touchstone: yea, and because ye love compendiousness, ye shall have a short rule to try them withal.
[2 So P. C. L., but D. omits then and it.] 13—2]
Hereby know ye the Spirit of God. Every spirit that confesseth that
Jesus Christ is come in the flesh, is of God. And every spirit that
confesseth not that Jesus Christ is come in the flesh, is not of 4 God. And the same is that spirit of antichrist, of whom ye have heard that he should come; and even now he is in the world 3 already. e Whatsoever opinion any member of antichrist holdeth, the ground of all his doctrine is, to destroy this article of our faith, that Christ is come in the flesh. For though the most part of all heretics confess that Christ is come in the flesh, τ after their manner, yet they deny that he is come as the scripture testifieth, and the apostles preached him to be come. The whole study of the devil and all his members is to destroy the hope and trust that we should have in Christ’s flesh, and in those things which he suffered for us in his flesh, and in the testament and promises of mercy which are made us in his flesh. For the scripture testifieth that Christ hath taken away the sin of the world in his flesh; and that at the P same hour that he yielded up his spirit into the hands of his — — Father, he had full purged, and made full satisfaction for all E the sins of the world: so that all the sin of the world, both a before his passion and after, must be put away through repentance toward the law, and faith and trust in his blood, 1 without respect of any other satisfaction, sacrifice, or work. For if I once sin, the law rebuketh my conscience, and setteth variance between God and me: and I shall never be at peace with God again, until I have heard the voice of his mouth, how that my sin is forgiven me for Christ’s blood sake. And as soon as I believe that, I am at peace with Godand love his law again, and of love work. 1 And that Christ hath done this service in his flesh, deny all the members of antichrist. And hereby thou shalt know [ them. All doctrine that buildeth thee upon Christ to put thy E trust and confidence in his blood, is of God, and true doctrine: and all doctrine that withdraweth thine hope and trust from Christ is of the devil, and the doctrine of antichrist. Examine ^ the Romish bishop by this rule, and thou shalt find that all he doth is to the destruction of this article. He wresteth all the scriptures, and setteth them clean against the woll’, to
[[! So P. C. L. and Day. Woll was not an unusual way of spelling]
[will; and seems equivalent here to intent or purpose]]
destroy this article. He ministereth the very sacraments of Christ unto the destruction of this article; and so doth he all other ceremonies, and his absolution, penance, purgatory, dispensations, pardons?, vows, with all disguisings. The Romish bishop preacheth that Christ is come to do away sins, E yet not in the flesh, but in water, salt, oil, candles, boughs?, ashes, friars’ coats, and monks’ cowls; and in the vows of them that forswear matrimony to keep whores, and swear beggary to possess all the treasure, riches, wealth and pleasures of the world; and have vowed obedience, to disobey with authority all the laws both of God and man. For in these hypocritish and false sacrifices teacheth he us to trust for the forgiveness of sins, and not in Christ’s flesh. Ye are of God, little children, and have overcome them. For greater is he that is in you than he that is in the world.
He that dwelleth in you, and worketh in you through faith, is greater than he which dwelleth and worketh in them through unbelief. And in his strength ye abide by your profession, and confess your Lord Jesus; how that he is come in the flesh, and hath purged the sin of all that believe in his flesh. And through that faith ye overcome them in the very torments of death: so that neither their jugglings, neither their pleasures, neither their threatenings, nor their torments, nor the very death wherewith they slay your bodies, can prevail against you. They be of the world, and therefore they speak of the world, and the world attendeth unto them. We be of God, and he that knoweth God heareth us; and he that is not of God heareth us not. And hereby we know the spirit of truth, and the spirit of error.
There be, and ever shall be, two generations in the world: the one of the devil, which naturally hearken unto the false apostles of the devil, because they speak so agreeable unto their natural complexion; and another of God, which hearken unto the true apostles of God, and consent unto their doctrine. And this is a sure rule to judge spirits withal; that we judge Γ them to have the spirit of truth which hearken unto the true
[2 P. C. L. omits pardons.] [5 P. C. L. omits boughs.)]
doctrine of Christ’s apostles, and them to have the spirit of ἡ error, which hearken unto worldly and devilish doctrine, abhorring the preaching of the apostles. And look whether the bishop of Rome’s doctrine be worldly or no, if pride and ΐ eovetousness be worldly, yea, and lechery too. For what other is all his doctrine, than of benefices, promotions, digni- ~~ ties, bishopricks, cardinalships, vicarages, parsonages, prebends, change of bishopricks and resigning of benefices, of unions, 1 pluralities, totquots, and that which cometh once into their E hands may not out again; yea, and of whores and con- cubines, and of captiving of consciences for covetousness? And all that hearken to that doctrine abhor the doctrine of the! apostles, and persecute it, and them that preach it. Dearly beloved, let us love one another; for love is of God: and all that love are born of God, and know God. And he that loveth John singeth his old song again; and teacheth an innot, knoweth not God; for God is love. falible and sure token, which we may see and feel at our t fingers’ ends, and thereby be out of all doubt, that our faith - is unfeigned, and that we know God, and be born of Godand that we hearken unto the doctrine of the apostles purely ^ and godly, and not of any curiosity, to seek glory and honour therein unto ourselves, and to make a cloak thereof to cover our covetousness and filthy lusts: which token is, if we love one another. For the love of a man’s neighbour unfeignedly SPringeth out of the unfeigned knowledge of God in Christ’s blood: by which knowledge we be born of God, and love God and our neighbours for his sake. And so he that loveth his neighbour unfeignedly is sure of himself, that he knoweth Godand is of God unfeignedly: and contrariwise, he that loveth not, knoweth not God; for God in Christ’s blood is such a love, that if a man saw it, it were impossible that he should not break out into the love of God again, and of his neighbour for his sake. Herein appeared the love of God unto us-ward, because God sent his only Son into the world, that we should live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son a satisfaction for our sins.
In doctrine of the is wanting.)
If a man had once felt within in his conscience the fierce wrath of God toward sinners, and the terrible and most cruel damnation that the law threateneth; and then beheld with the eyes of a strong faith the mercy, favour and grace, the taking away of the damnation of the law, and restoring again of life, freely offered us in Christ’s blood, he should perceive love, and so much the more, that it was shewed us when we were sinners and enemies to God; and that without all deservings, without our endeavouring, enforcing and preparing ourselves, and without all good motions, qualities and properties of our freewill; but when our hearts were as dead unto all good working as the members of him whose soul is departed. Which thing to prove, and to stop the blasphemous mouths of all our adversaries, I will, of innumerable texts, rehearse one, in the beginning of the second chapter to the Ephesians, where Paul saith thus: “Ye were dead in trespass and sin, in which ye walked according to the course of the world, and after the governor that ruleth in the air, the spirit that worketh in the children of unbelief; among which we also had our conversation in time past, in the lusts of our flesh, and fulfilled the lusts of the flesh and of the mind,” (so that the flesh and mind were agreed both to sin, and the mind consented as well as the flesh,) “and were by nature the children of wrath as well as other. But God, being rich in mercy, through the great love wherewith he loved us, even when we were dead in sin, hath quickened us with Christ; for by grace are ye saved; and with him hath raised us up, and with him has made us sit in heavenly things, through Jesus Christ, for to shew in time to come the exceeding riches of his grace in kindness to us-ward in Jesus Christ. For by grace are ye saved through faith; and that not of yourselves; for it is the gift of Godand cometh not of works, lest any man should boast himself. But we are his workmanship, created in Christ Jesu unto good works; unto which God ordained us before, that we should walk in them.” The text is plain: we were stone dead, and without life or power to do or consent to good. The whole nature of us was captive under the devil, and led at his will. And we were as wicked as the devil now is (except that he. mow sinneth against the Holy Ghost); and we consented unto sin with soul and body, and hated the law of God. But God, of his grace only, quickened us in Christ; and raised us out of
that death, and made us sit with Christ in heavenly things: that is, he set our hearts at rest, and made us sit fast in the life of Christ’s doctrine, and unmoveable from the love of Christ. And finally we are, in this our second birth, God’s workmanship and creation in Christ; so that, as he which is yet unmade hath no life nor power to work, no more had we, till we were made again in Christ. The preaching of mercy in Christ quickened our hearts through faith wrought by the Spirit of Christ, which God poured into our hearts, ere we wist. Dearly beloved, if God so loved us, then ought we to love one another.
If we felt the love of God in Christ’s blood, we could not but love again, not only God and Christ, but also all that are bought with Christ’s blood. If we love God for the pleasures of that we receive, then love we ourselves. But if we love him ’ “to do him pleasure again; that can we no otherwise do, than in loving our neighbours for his sake: them that are good, to continue them in their goodness; and them that are evil, to draw them to good. Love is the instrument wherewith faith God. maketh us God’s sons, and fashioneth us like the image of Godand certifieth us that we so are. And therefore commandeth — Christ, “Love your enemies, bless them that curse you, pray for them that persecute you, that ye may be the sons of your heavenly Father; which maketh his sun rise over good and bad, and sendeth his rain upon just and unjust:” yea, which made the sun of his mercy shine upon us, and sent the rain of the blood of his dear and only child upon our souls to quicken us, and to make us see love, to love again. No man hath at any time seen God. If we love one another, God dwelleth in us, and his love is perfect in us. hath Though we cannot see God, yet if we love one another, we be sure that he abideth in us, and that his love is perfect in us; that is, that we love him unfeignedly. For to love God truly, and to give him thanks, is only to love our neighbour for his sake: for upon his person thou canst bestow no benefit. And forasmuch as we never saw God, let us make no image of him, nor do him any image-service after our own imagination; but let us go to the scripture, that hath seen him, and there wete what fashion he is of, and what service he will
be served with. Blind reason saith, God is a carved post, and will be served with a candle: but scripture saith, God is love,” and will be served withlove. If thou love thy neighbour, then art thou the image of God thyself; and he dwelleth in the living temple of thine heart. And thy loving of thy neighbour for his sake is his service and worship in the spirit, and a candle that burneth before him in thine heart, and casteth out the light of good works before the world, and draweth all to God, and maketh his enemies leave their evil, and come and worship him also. Hereby we know that we abide in him, and he in us. Fer he hath given us of his Spirit.
He that hath not Christ’s Spirit, the same is none of his. If we have the Spirit of God, then are we sure. But how shall we know whether we have the Spirit? Ask John, and he will say, If we love one another.’ And we have seen and do testify, that the Father hath sent his Son, the Saviour of the world. Whosoever confesseth that Jesus is the Son of God, in him dwelleth God, and he in God. And we have known and believed the love that God hath to us.
First, the apostles taught no fables, but that they saw and received of God by the witness of his Spirit. Secondarily, John ascendeth up step higher, from love to faith; and saith, He that believeth that Jesus is God’s Son, hath God in him.” And I doubt not but the bishop of Rome and his defenders will answer John, and say, Then the devil hath God in him, and is also in God: for other faith, than such as the devil hath, felt they never any. But John preventeth them, saying!, “We have known and believed the love that God hath to us:” that is, we believe not only with story faith, as men believe old chronicles, but we believe the love and mercy that God shewed us, and put our trust and confidence therein (and so taketh scripture belief); we believe that Jesus is the Son of God, became man and was slain? for our sins, which is a token of great love. And that love believe we, and trust thereto. Where Paul saith, No man ean call Jesus Lord except the Holy Ghost have taught him, “but through the Holy Ghost;”
[[! So P. C. L., but D. omits saying.] [2 So P. C. L., but in D. made man and slain.)]
he meaneth, not with the mouth only, but in the heart, with unfeigned faith, putting his hope and trust in the lordship 1 which he hath over sin, damnation, hell, and death. For so eould no man call Jesus lord, except the Holy Ghost had taught him; as Christ saith, (Matt. xvi.) “Flesh and blood shewed thee not that.” τῆν But yet how shall I see my faith? I must come down to love again, and thence to the works of love, ere I can see my E faith. Not always, but sometimes, thou shalt feel thy faith a without the outward deed; as in great adversity and persecu- E tion, when the devil assaulteth thee with desperation, and layeth thy sins before thee, and would bear thee in hand that God had cast thee away, and left thee succourless, for thy sins’ Sake: then cometh faith forth with her shield, and turneth back again the darts of the devil, and answereth: Nay; for ]. — Jesus is the Son of God, yea, and my very God and my very. E lord, and hath taken away my sins and all damnation. And this trouble and adversity which is come upon me, by setting 1 on of thee and of thy limbs!, is only to make me feel the ἢ mercy of my Father, and his power and help within in my — soul, and to slay the rest of the poison which remaineth in the flesh.’ 2 God is love; and he that abideth in love abideth in God, and God in him. 3 This have we heard above, and it is easy to be under- i stood. 1 Herefore? is love perfect with us, that we should have confidence in
the day of judgment, [that as he is, even so are we in this world.]
Howsoever this text doth? sound, this methinketh should be the meaning: that we should provoke each other to love, and ever have those examples of edifying before our eyes: that should most move us to love. For perfect love serveth ( to make a man bold, because it is the keeping of the com- —mandments And therefore he that is perfect in love, when he seeth himself, yet in this world, to be unto his neighbour
[1 So P. C. L.: Day has, setting of thee and one of thy limbs.] as God is unto him, and to be like his heavenly Father in
[2 So both P, C. L., and D.; but in Tyndale’s translation of 1526]
[the word is herein. The clause in brackets is in that translation, but]
[omitted in D.] [3 D. omits doth.] 1]
all example of kindness, is bold in the presence of God; yea, though he come to judge sinners: when, on the other side, they that continue ever in their wickedness, and grow not in love, fall often; and therefore their conscience ever accuseth them, and putteth them in fear, by the reason of the fresh memory of the offence, that they cannot at once be bold, though they have never so great promises of mercy. There is no fear in love; but perfect love casteth out fear: for fear hath painfulness. He therefore that feareth, is not perfect in love. Love is not painful; but maketh all things easy and pleasant: fear of punishment, for the trespass newly committed, is painful: therefore, where love is perfect, there is no such fear. Love is the fulfilling of all commandments: and therefore, where love is perfect, there is no sin; and where the conscience doth not accuse of sin, there is faith bold to go in to God and to stand before him and look him in the face, and to conjure him by all his mercies, and to ask the petitions of his desire. Lack of love is the breaking of the commandments, and cause of sin; and where the conscience accuseth of sin, their faith is abashed, dismayed, ashamed and afraid to go in, for fear of rebuke. Love therefore serveth to make a man bold in the day of judgment, and in all temptations.
John speaketh not generally of all manner fear, but of that only which the conscience of sin putteth a man in. For divers fears there be that accompany love, and grow as she doth. The more a woman loveth her child, the more she eareth for it; and feareth, lest aught should chance unto it amiss. Even so the more we love our brethren, the more we care for them, and fear lest any temptation should trouble them: as Paul saith, (2 Cor. xi.) Who is sick, and I am not sick? Who is offended or hurt, and mine heart burneth? not?” How cared he for Timothy, for Titus, and for all that were weak, and for the Corinthians, Galatians, and for all congregations! And how diligently wrote he to them in his absence! And the more we love God, the more diligent and circumspect are we, that we offend him not. And tell me, I pray thee, whosoever hast had experience, what a pain and grief, yea, and what a fretting corosy is it, unto the
Corrosive. In corose.]
204 EXFOSITION OF THE [cnAP. 1 heart of a true lover of God, to hear the poison generation of ] vipers, the pestilent sect of hypocritish Pharisees, wittingly and willingly to blaspheme and rail on the open and manifest n truth of the Holy Ghost! 3 If ye will see how bold love is, go to Moses (Exod. the thirty-second chapter, and Numb. the fourteenth chapter); - and there behold how he conjureth God, and among all E! saith: Forgive this people; or put me out of the book that — thou hast written. As who should say, They be thy —— — people, and thou commandest me to love them; and for thy sake I love them, and teach them, and care for them, as a mother that had borne them, and love them no less than 3 myself. Wherefore, if thou love me, as thou promisest me, - i then save them with me; or if not, then cast me away with them, and let me have such part as they take.’ And Paul said as much, Rom. ix. Look upon worldly love, and see what pageants she playeth now and then, and how drunken a £ thing it is: and be sure, where the love of God is perfect, she will not only go between bodily death and her lover, but Εἰ also between him and hell. If a man would take of this, that a man might be so perfect in this life that he might not be perfecter, it would not follow. For though the spirit at a time get the upper hand of the flesh, and winneth herself to L God, that she cannot tell whether she be in the body or no; yet the flesh will pull her down again, and not let her continue, and now and then pluck off some of her feathers, Y for mounting so high again. For Moses fell through unbelief d well enough after that ferventness. τ We love him, because he loved us first. We deserve not the love of God first; but he deserveth i our love, and loveth us first, to win us, and to make us his friends of his enemies; and as soon as we believe his love We love again. And so faith is mother of all love: and as E: great as my faith is, so great is love, though faith cannot be E perfectly seen, but through the works of love and in the fire of temptation.
[If a man say, I love God, and hateth his brother, he is a liar. For ’ how can he, that loveth not his brother whom he seeth, love God whom he seeth not? And this commandment have we of him, that he which loveth God, love his brother also.]
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