A14133:13
An exposition upon the v.vi.vii. chapters of Matthew which three chapters are the key…An exposycyon vpon the v.vi.vii. chapters of Mathewe which thre chapters are the keye…
An exposition upon the v.vi.vii. chapters of Matthew which three chapters are the key and the door of the scripture, and the restoring again of Moses law corrupt by the scribes and pharisees. And the exposition is the restoring again of Christs law corrupt by the Papists. Item before the book, thou hast a prologue very necessary, containing the whole sum of the covenant made between God and us, upon which we be baptised to keep it. And after thou haste a table that leadeth the by the notes in the margents, unto all that is entreated of in the book.An exposycyon vpon the v.vi.vii. chapters of Mathewe which thre chapters are the keye and the dore of the scrypture, and the restoring agayne of Moses lawe corrupt by ye scrybes and pharyses. And the exposycyon is the restorynge agayne of Chrystes lawe corrupte by the Papystes. Item before the boke, thou hast a prologe very necessary, conteynynge the whole sum of the couenaunt made betwene God and vs, vpon whiche we be baptysed to kepe it. And after thou haste a table that ledeth the by the notes in the margentes, vnto al that is intreated of in the booke.
London? : R. Redman, 1536?
Title page typeset from the transcription.
To the reader: Unto the reader.To the reader: Vnto the reader.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now if thou give the law a false gloss and say,1 that the law is a thing which a man may do of his own strength, even out of the power of his freewill. and that by the deeds of the law thou mayest deserve forgiveness of thy fore since. Then dyed Christ in vain, Galat, ii, and is made almost of no stead, seeing thou art become ⟨image 4⟩thine own saviour. Nether can Christ (where that gloss is admitted) be otherwise taken or esteemed of Christen men (for all his passion and promises made to us in his blood) then he is of the turks, how that he was a holy prophet. and that he prayeth for us as other saints do, save that we Christen think that he is somewhat more in favour then other saints be (though we imagine him so proud that he will not here us but through his mild mother and other holy saints, which all we count much more meek and merciful then he, but him most of might) and that he hath also an higher place in heaven, as the grey friars and observants set him, as it were from the chin upward above saint Francis.
Nowe yf thou geue the lawe a false glose and say,1 that the lawe is a thynge whiche a man maye do of hys owne strength, euen out of the power of his frewyll. and that by the dedes of the lawe thou mayste deserue forgyuenes of thy fore synnes. Then dyed Chiste in vayne, Galat, ii, and is made almoste of no steade, seynge thou arte become ⟨image 4⟩thyne owne sauyoure. Nether can Chryste (where that glose is admitted) be otherwyse taken or estemed of Chrysten men (for all his passyon and promyses made to vs in hys bloude) then he is of the turkes, howe that he was a holy prophete. and that he prayeth for vs as other sayntes do, saue that we Chrysten thynke that he is somewhat more in fauoure then other sayntes be (thoughe we ymagyne hym so proude that he wyll not here vs but thorowe hys mylde mother and other holye sayntes, whiche all we counte moche more meke and mercyfull then he, but hym moste of myght) and that he hathe also an hygher place in heuen, as the graye freres and obseruauntes set hym, as it were from the chynne vpwarde aboue saynt Fraunces.