A14133:204
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.
Chapter Matthew 5: The .v. chapter of Matthew.Chapter Matthew 5: The .v. chapter of Mathewe.
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.
This text of hating a mans enemy / standeth not in any one place of the bible / but is gathered of many places in which God commandeth the children of Israel to destroy their enemies / the Canaanites / the Amorites / the Amalekites / and other heathen people / as the Moabites / and Ammonites / which sought to bring them out of the favour of God / and to destroy the name of God. The Amalekites came behind them and slue all that were fainty and weary by the way as they come out of Egypt. The Moabites and Ammonites hired Balaam to curse them / and beguile them with their women and made a great plague among them. These & like nations were perpetual enemies to their land which God had given them, and also of the name of God and of their faith. For which cause they not only might lawfully, but were also bound to hate them / and to study their destruction again / how be it they might not yet hate the said nations such as were converted to their faith.
Thys texte of hatynge a mannes enemye / standeth not in any one place of the byble / but is gathered of many places in which God commaundeth the chyldren of Israel to destroye theyr enemyes / the Cananytes / the Amorytes / the Amolekites / and other hethen people / as the Moabites / and Amonytes / whiche sought to brynge them out of the fauour of God / and to destroye the name of God. The Amalekites came behynde them and slue al that were fayntye and wery by the waye as they come out of Egypte. The Moabites and Ammonites hyred Balam to curse them / and begyle thē with their women and made a great plage amonge them. These & lyke nacyons were perpetual enemyes to theyr lande which God had gyuen them, and also of ye name of God and of their fayth. For which cause they not onely myght lawfully, but were also bound to hate thē / and to study theyr destruccion agayne / howe be it they myght not yet hate the sayed nacyons such as were conuerted to theyr faythe.
Now by the reason of such texts as commanded to hate the commune enemies of their country and of God and his law, and of their ⟨image 70⟩faith / the pharisees doctrine was / that a man might lawfully hate all his private enemies without exception, nor was bound to do them good. And yet Moses saith. Thou shalt not hate thy brother in thine heart. And again thou shalt not avenge thy self nor bear hate in mind against the children of thy people. And if thine enemies ass sink under his burden, help to lift him up again, and if his ox or ass go a stray / bring them home again, which all no doubt, the pharisees did interpret for good counsel, but for no precepts, wherefore Christ salteth their doctrine and proveth that a man is bound both to love and to do good to his enemy, and as a natural son, though his brethren be never so evil yet to love them and show them kindness for his fathers sake, and to study to amend them, what hast thou to rejoice of, if thy religion be not better then the religion of thieves? For thieves love among themselves,