The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

The first Booke whiche is an auns∣were vnto Rastelles Dialogue.

THere is no man as I * 1.1 thinke that hath a na∣turall wytte, but hee will graunt me that this booke of Rastels making is either true, or false, If it be false thē how so euer it séeme to agrée with naturall reason * 1.2 it is not to be allowed: if it be true, then must we approue it. Naturall reason must bee ruled by Scripture. If naturall reason conclude agaynst the Scripture, so is it false, but if it be agréeyng to Scripture then is it to be heard.

Of this may I conclude that if Ra∣stels * 1.3 booke be agréeyng to Scripture, then is it true and to be allowed, if it determine cōtrary to the Scripture, then is it false and to bee abhorred, how soeuer it séeme to agrée with na∣turall reason.

Now is there no Christen mā but hee beleueth surely that if Christ had not dyed for our sinnes we should all haue bene damned perpetually & ne∣uer haue entred into the ioyes of hea¦uen, whiche thyng is easie to be pro∣ued,

for Paule sayth Rom. 5. As tho∣rough one mās sinne, that is Adā, en∣sued * 1.4 death in all mē vnto condēnatiō: Euen so thorough one mans righte∣ousnes which is Christ, came righte∣ousnes, in al men vnto y^e iustification of lyfe. Also. Iohn. xi. It is necessary * 1.5 that one man dye for the people, that all the people perishe not: so that we had ben condemned and had perished perpetually if Christ had not dyed for vs. But Rastel with his Turke Gin¦gemin excludeth Christ and knoweth not of his death, wherfore al y^t reasōs that they can make vnto domesday cā neuer proue Purgatory (except they imagine y^• we must first go to Purga∣tory * 1.6 and then after to hell:) for this is a playne cōclusiō that without Christ (whom they exclude) we can neuer come to heauen: what fondnes were it then to inuent a Purgatory. Now may you sée that Rastels booke is ful∣ly aunswered, and lieth already in the dyrte, and that his thyrd Dialogue is all false and iniurious vnto the bloud of Christ. As for the first and second Dialogue, although there be some er∣rours both agaynst Diuinitie and all good Philosophy, yet wil I passe them ouer, for they are not so blasphemous agaynst God and his Christe as the thyrd is.

Notwithstandyng I will not thus leaue his booke, although I might full well, but I will declare vnto you what solutions he maketh to these se∣uē weake reasons which he hath pro∣pounded hym selfe) for hee auoydeth them so slenderly, that if a man had any doubte of Purgatory before, it would make hym sweare on a booke that there were none at all. Besides that it hath not one solutiō but there * 1.7 are in it certaine pointes repugnaūt vnto Scripture, so that it is greate shame that any Christen man should Printe it, and much more shame that it should be Printed with the kynges priuilege.

The first and chiefest reason that * 1.8 moueth this man (yea and all other) to affirme Purgatory is this, whiche he putteth both in the first Chapter of his third Dialogue, and also in y^• last. Man (sayth he) is made to serue and * 1.9 honour God, now if man be negli∣gent about the commaundements of God and committe some veniall sinne, for which he ought to be pu∣nished by the iustice of God, & dye sodenly without repentaunce, and haue not made sufficiēt satisfactiō vnto God here in the worlde, hys soule ought neither immediatly to come into the glorious place of heauen, because it is somewhat de∣fouled with sinne, neither ought it to go to hell vnto eternal dānatiō: but by al good order of iustice that soule must bee purged in an other place, to make satisfactiō for those offences, that it may afterward ••ee receiued into the glorious place of heauē. And so by the iustice of God there must nedes be a Purgatory.

Forsoth this reason hath some ap∣peraunce * 1.10 of truth and the similitude of wisedome, howbeit in déede it is nothyng but mans imagination and phantasie. For if we compare it vnto Gods word, then vanisheth it away. But we regarde not the word of the Lord, and therfore chaunceth euē the same thyng vnto vs, that happened before vnto the children of Israell. Psal. 81. My people regarded not my * 1.11 voyce and Israell gaue no bede vnto me: therfore let I them go after the appetites of their owne harts. They shall wander in their owne imagina∣tions. Now what goe they about in this their inuention and imaginatiō of Purgatory, but to ponder the iu∣stice of God in the balance of mās iu∣stice, saying. It is no reason that we should enter into heauen which haue not here satisfied vnto God for our iniquitie except that we should be tor∣mēted and purified in an other place. We were surely in euill takyng if God were of mans cōplection which remitteth the fault and reserueth the payne. Nay, nay, Christ is not gredy to be auenged. He thirsteth not after our bloud, but suffered all tormentes in his owne body to deliuer vs from the paines that we had deserued. But

seyng they thinke their reasō so strōg and inuincible, I will confute it with one question that they shal not know whyther to turne them. But first I will ground me vpon this Scripture. S. Paule writeth. 1. Thess. 4. on this * 1.12 maner: we that liue and are remay∣ning in the comming of the Lord (vn∣to iudgemēt) shall not come yere they that sléepe, for the Lord himselfe shall descende from heauen with a shoute and the voyce of the Archaungell and trōpe of God. And the dead in Christ shall arise first, then shall we whiche liue and remaine bée caught vp with them also in the cloudes to mete the Lorde in the ayre, and so shall we euer be with the Lord. Now harken * 1.13 to my question. Those men that shal∣be found alyue at the last day (for as it was in the tyme of Noe, euē so shall the last day come vppon vs vnwares and as a théefe in the night. Math. 24. * 1.14 those men I speake of, shall any of thē be saued or not? There is no mā that * 1.15 liueth but hee may well say his Pater nostor, of the which one part is: For∣geue vs Lorde our trespasses as we forgeue them that trespasse against vs, therfore is no man pure and with out all sinne. And this confirmeth S. Iohn, saying: If we say we haue no sinne, we deceaue our selues and the truth is not in vs. 1. Iohn. 1. what re∣medie * 1.16 now? shall they all be damned? There is no doubt but some of them shall not be very euill, although they haue not made sufficient satisfaction vnto God in this world, & they ought not to go vnto hell to euerlastyng dā∣natiō (as your owne reason proueth) and then shall there be no Purgatory to purge and punishe them. Besides that if there were a Purgatory at y^• time yet could they not be cast into it, for all shall be done in the twinklyng of an eye. 1. Cor. xv. and they shall be * 1.17 caught vp to mete the Lord. 1. Thess. 4. Is God not as iust then as he was before? will he not haue punished as well then as before. Nowe sée you no euasion for all your suttle imagina¦tions, for they are not pure and with∣out spotte (as you say) except they make satisfaction them selues vnto God. But they must be without spot or wrincle that shall enter into heauē, as Rastell him selfe doth proue in the ix. Chapter of hys thyrd Dialogue. Howbeit? I regarde not his testimo∣ny, but the Scripture affirmeth that to be true, as Paul sayth. Ephesians. * 1.18 1. and. 5. Now sith they must be pure euē without spot or wrincle that shall enter into heauen, and these persons are yet spotted with sinne, and haue neither place nor space to purge them in: you must néedes conclude whe∣ther you will or not that they must all bee damned and yet you thinke that vnreasonable to.

Sée whyther your Argumentes of naturall reason bring you. But what sayth the Scripture? verely Paule. 1. Thess. 4. espyed an other way: for he saith: and so shall we euer be with the Lord: and not damned. Of this may we euidently conclude, that some shal be saued although they be sinners & neuer come in Purgatory (there ta∣keth Rastell a fall & all his faultours) * 1.19 and sith God is as iust and mercyfull now as he shall be then: why shall we go more in Purgatory thē they? But marke I pray you how properly that substauntiall reason wherewith they go about to stablishe Purgatory con∣cludeth: which condemneth into hell so many thousandes, yea and euen them whom Paule affirmeth to be sa¦ued. And yet at the begynnyng it sée∣med very reasonable.

Now haue I proued you sufficiēt∣ly that this their reason can proue no Purgatory, for as I sayd there shall sinners enter into heauen and neuer come in Purgatory. Here peraduen∣ture you bee desirous to know how Gods iustice is pacified. For all sinne by the iustice of God must néedes be punished. Now can the world espy no punishment here, and therefore they thought it necessary to imagine a pur¦gatory to purge & punish sinne. Here aunswere I with S. Paule.

Christ the sonne of God beyng the * 1.20 brightnes of his glory & very image of his substaūce bearing vp all things with the word of his power, hath in hys owne person purged our sinnes

and is set on the right hande of God. * 1.21 Behold the true Purgatory and con∣sumyng fire, whiche hath fully burnt vp and consumed our sinnes, & hath for euer pacified the fathers wrath to∣wardes vs. Marke how he sayth, that Christ in his owne person hath pur∣ged our sinnes. If thou yet séeke an o∣ther purgation, then are you iniuri∣ous vnto the bloud of Christ. For if thou thought his bloud sufficiēt, then wouldest thou séeke no other Purga∣tory, but geue him all the thākes and all the prayse, of thy whole health and saluation, and reioyse whole in the Lord.

Paul writeth▪ Ephes. 5. on this ma∣ner, * 1.22 Christ loued the congregation. And what dyd he for it, sent he it into Purgatory there to be clensed. Nay verely, but gaue hym selfe for it that he might sāctifie it and clense it in the fountaine of water, thorough the word to make it vnto hym selfe a glo∣rious congregation, without spot or wrincle or any such thyng, but that it should bee holy and without blame. Now if Christ by these meanes haue * 1.23 sanctified it and made it without spot, wrincle and blame, then were it a∣gaynst all right to cast it into Purga∣tory, wherfore I must néedes cōclude that either Paul saith not true which affirmeth that Christ hath so purged his congregatiō, or els that Christ is vnrighteous if he cast them into Pur¦gatory whiche are w^tout spot wrincle and blame, in his sight.

Christ those vs in hym before the * 1.24 begynnyng of the worlde, that we might bee holy and without spotte in his sight. Ephes. 1. If through his cho¦syng * 1.25 and election we be without spot in his sight, Alas what blind vnthāke * 1.26 fulnes is that to suppose that he will yet haue vs tormented in Purgatory.

Peraduenture euery man per∣ceaueth not what this meaneth, that * 1.27 we are righteous in hys sight seyng that euery man is a sinner. 1. Iohn. 1 Therefore I will briefly declare the * 1.28 meanyng of the Apostle. This is first a cleare case, that there lyueth no mā vppon the earth without sinne. Not∣withstandyng all they that were cho∣sen in Christ before the foundatiō of the world were laid, are without spot of sinne in the sight of God. Ephes. 1. * 1.29 So that they are both sinners & righ∣teous. If we consider the imperfectiō of our fayth and charitie, If we consi∣der the conflict of the flesh and the spi∣rite. Gala. 5. If we consider our re∣bellious * 1.30 members, which are sold vn∣der sinne. Roma. 7. then are we gre∣uous * 1.31 sinners. And cōtrarywise, if we beleue that of mercyable fauour God gaue his most deare sonne to redeme vs from our sinne: If we beleue that he imputeth not our sinnes vnto vs, but y^• his wrath is pacified in Christ and his bloud, If we beleue that hée bath▪ fréely geuen vs hys Christ and with him all thinges so that we be de∣stitute in no gift. Roma. viij. then are * 1.32 we righteous in his sight, and our cō∣science at peace with God, not tho∣rough our selues, but thorough our Lord Iesu Christ. Roma. v. So mayst * 1.33 thou perceaue that thou art a sinner in thy selfe, & yet art thou righteous in Christ, for through him is not thy sinne imputed nor rekened vnto thée. And so are they to whom God impu∣teth not their sinnes, blessed, righte∣ous, without spot, wrincle or blame. Roma. 4. Psal. 31. And therfore will * 1.34 he neuer thrust thē into Purgatory.

Paule sayth there is no difference, * 1.35 for all haue sinned and lacke y^• glorye whiche before God is allowed, but they are iustified fréely by his grace, through y^• redemption y^• is in Christ Iesu. Roma. iij. what saye you now, * 1.36 shall they yet go into Purgatory? Cal ye that iustificatiō fréely by his grace, to lye in the paynes of Purgatory. Surely that were a newe kynde of spéech, whiche I thinke Paule neuer vnderstode.

Peraduenture some man will * 1.37 thinke myne Argumentes to bee of small pyth, and to dissolue them by a distinction, saying: It is truth y^t God hath so purged and clensed vs from all our iniquities, neuerthelesse hys mercy, purgyng & forgeuenesse, haue onely purified vs from the faulte and crime, but not from the payne which is due to the crime.

To this obiection I aunswere that * 1.38 if God of his mercy and thorough the bloud of his sonne Iesus haue not re¦mitted y^t payne due vnto that crime, then shall we all be damned: for the payne due vnto euery disobedience that is agaynst God, is eternall dam∣nation. And therefore if this payne were not forgeuen vs, then are we still vnder cōdemnation, and so were Christes bloud shed in vayne, & could saue no man.

If they will say that this euerla∣styng * 1.39 payne is not wholy forgeuen vs, but that it is altered into the tem∣porall payne of Purgatory, out of which the Pope may deliuer them by his pardon, for els haue they no eua∣s••on at all, then may we soone confute them and that by diuers reasons.

First, y^t their wordes are nothyng * 1.40 but euen their own imagination, for they cannot confirme their sayinges by the Scripture, neither ought we to accept any thyng as an article of our fayth whiche is not approued by Gods word: for we may neither de∣cline vnto the right hand nor vnto the left: but onely do that the Lord com∣maundeth vs. Deut. 4. 5. 12. 13.

And agayne if a man should aske * 1.41 them by what authoritie the pope ge∣ueth such pardon. They aunswere, that it is out of y^t merites of Christes passiō. And so at the last they are com∣pelled * 1.42 to graūt euen against them sel∣ues, that Christ hath not onely deser∣ued for vs the forgeuenes of y^t cryme but also of the payne. If Christ haue deserued all for vs, who geueth the Pope authoritie to reserue a part of his deseruynges from me, and to sell me Christes merites for money.

Besides that, euery Christen man * 1.43 ought to apply vnto God all thynges whiche should employ his honour as farre forth as the Scripture will suf∣fer. Now seyng it is more vnto the honour of God that he should deliuer vs in his bloud both from the cryme and from the payne, and also not re∣pugnaūt vnto the Scripture but that he hath relesed vs from the payne as * 1.44 well as from the sinne: for what en∣tent should we bee so vnkynde as to despoyle him of this great honour, & without any authoritie of Scripture imagine that he hath not deliuered vs from the payne as well as from the sinne.

Moreouer if he should reserue the * 1.45 payne, then were it no full remission and forgeuenesse, but what blasphe∣my is that to thinke y^• Christes bloud was not sufficient to geue full remis∣sion vnto his faythfull?

Furthermore, for what entent should the payne be reserued? to satis∣fie * 1.46 towardes God for their offences? Nay verely, for all mē liuyng are not * 1.47 able to satisfie towardes God for one sinne. Neither are all the paynes of hell able to purge one sinne or satisfie for it: for then at the length the dam∣ned soules should bee deliuered out of hell.

Finally, I thinke that there was * 1.48 neuer any temporall punishment in∣stitute of God to be any satisfactiō for sinne, but the vse of all tēporal paines and chiefest cause why they were or∣deyned is this.

Temporall paynes are profitable * 1.49 for the commō wealth, that they may be examples to learne the vnfaithfull (which els feare not God) that they may at the lest for feare of punishmēt absteine from committyng like offen∣ces, for if theyr sinne were vnpuni∣shed then should all vice raigne to the vtter subuersiō of the cōmon wealth.

They are also profitable for the * 1.50 faythfull, for they try and purifie the fayth of Gods elect, and subdue and mortifie their carnall members, that they may bee the more able to serue their brethren and to withstand the vehemēt assaultes of tēptation which are euer at hand: and lest they should waxe prowde and boast them selues for those giftes which they haue recei¦ued of God.

Furthermore they set out and ad∣uaunce the glory of God. For after that we be put in remembraunce and made to féele our fraile nature that so continually displeaseth God our fa∣ther: then haue we occasion to pon∣der and compare this trāsitory payne which we here suffer with those enor

mous trespasses that we haue cōmit∣ted * 1.51 and so to espy the infinite mercy and fauour of God, and euen in our aduersities to be compelled to prayse God our mercyfull and tender father whiche scourgeth vs so fauorably for those greuous offences that haue de∣serued a thousande tymes more pu∣nishment.

Howbeit (to say truth) there is no man that can take any such profite of them that men fayne to be punished in Purgatory. For we neither sée it nor heare it, neither haue we any mē¦tion made of it in Scripture, that we may be sure that it so is. Now sith we * 1.52 haue no infallible euidence, but onely phantasticall imaginatiōs, it is plaine inough that there was no such thyng ordemed neither to aduaunce Gods honour nor yet to the profit of the co∣minaltie or els of Gods elect, for then I am sure that Christ and al his Apo∣stles would not haue forgottē to haue remembred vs of it.

NOw let vs sée some of Rastels reasons which he sayth that fond felowes lay for them selues to proue that there should be no Purgatory.

They say (sayth Rastell) that con∣trition * 1.53 which some call repentaūce is that whiche is the very payment and satisfaction for sinne, and they say that when a man committeth a sinne and after is repentaunt ther∣fore, that God of his goodnesse doth forgeue him, and that that re∣pentaunce is the onely satisfaction that God woulde haue made and done for that sinne. And then sith a mā by such repētaunce hath made such payment and satisfaction for his sinne as God would haue to be made therefore, if then that man should go to Purgatory and haue a new punishement after his death, that repētaunce that he had before should be but voyde.

Forsooth I thinke that neither Ra∣stell * 1.54 euer heard any such reason, nei∣ther yet that any man euer would be * 1.55 so fonde as to say y^t this argumēt cōfu¦ted Purgatory, except it were one y^• were cleane purged of hys wytte be∣fore. But whose reason so euer it be, whether Rastels, or any other mans, let vs lay it vnto y^• touchstone, that is the Scripture, to proue whether it be gold or copper, vpright or counter∣faite, truth or vntruth. And to bee short, the first proposition and Maior of his reason is this, that cōtrition or repentaūce is the very payment and satisfaction for sinne. That is a starke * 1.56 lye to begyn withall. For if we by all our contrition, repentaūce, sacrifices and woorkes (I adde more to helpe hym) can fully pay and satisfie for our sinnes, then is Christ dead in vayne, and mought full well haue spared his bloud. This can no man deny, but he that will set at nought both Christ & all the Scripture. Now marke how he procéedeth. And they say (saith Ra¦stell) * 1.57 that when a man committeth a sinne and after is repētaunt ther∣fore, that God of hys goodnesse doth forgeue him, and that that re¦pentaunce is the onely satisfaction that God would haue to bee made and done for that sinne.

That is the next part of his argu∣ment * 1.58 and containeth two lyes at once theined together, for where he sayth that whē a man committeth a sinne and after is repentaunt therefore that God of his goodnes doth for geue him: you must first cōsider that neither he nor his Turke Gingemin know any thyng of Christ. Now if it * 1.59 were not for Christes sake, all the re∣pentaūce that man can imagine could not mo••e the goodnes of God to for∣geue one sinne. But by his iustice (where Christes death hath no ef∣fect) he must nedes condemne. The second lye is this, that that repen∣taunce is the onely satisfactiō that God would haue made and done for that sinne: for if this be true, thē is our fayth false. For our fayth hol∣deth that i•• Christe had not dyed for vs, we had all perished. Then procée∣deth * 1.60 he as though all that he had sayd before were true, on this maner. And * 1.61 then (sayth he) sith a man by such re¦pentaunce hath made such paymēt and satisfactiō for his sinne as God would haue to be made therfore, If

then that man should go to Purga∣tory and haue a new punishement after his death, that repentaunce that he had before should bee but voyde. Euen iust, if heauen fell we should catche larkes.

Now let vs sée how properly ••ée * 1.62 aunswereth vnto his owne question. And you shall finde moe blasphemies agaynst Christ in his aunswere then preceded in y^• argument. Thinke you this man hath not takē great paynes.

To prepare him selfe vnto his mat∣ter * 1.63 hee bryngeth in thrée lyes in the first chapter. The first is he sayth that onely the soule suffereth and not the body, & maketh Comingo, whō he fayneth to bee a Christen man, to * 1.64 graunt it well and wisely. Forsooth this is new learnyng in déede. For if this be true, then Christes body suffe∣red no harme, neither when he was scourged, neither whē he was crow∣ned with thorne neither whē he was nayled on the crosse. But I report me vnto your owne selues if ye cutte but your finger, féele ye no payne? and yet I thinke ye will not say that ye cutte your soule. From hence forward if you sée a poore man shiueryng for cold in the stréete, you may byd him walke a knaue and beare hym in hand that he féeleth no harme, for as this man saith his body féeleth no harme, and I promise you of honestie that his soule * 1.65 catcheth no cold. But what néede I to make mo woordes of this matter sith you may make experiēce your selues. The second lye is this. That mā was created of God, to do him honour and ser••ice. For if a mā may say the * 1.66 truth man was not made for the en∣tent to be a s••ruaūt & do seruice. For God hath no néede of our seruice, but was in as full honour and as well ser∣••ed before the world begā as he now is. So that his honour, ioye and ser∣uice is whole in hym selfe, and is by vs neither employed nor diminished.

But the cause why hee made man * 1.67 was this that man should haue y^• frui¦tion of his ioy and honour. Such was his goodnes, he made vs not that hée should haue any pleasure by vs, but that we should haue pleasure by hym. The third lye is this, that no other * 1.68 creature here in earth doth seruice and honour to God but onely mā. This is also a starke lye for all crea∣tures honour God through their crea¦tion and being, for the whole glory of their creation redowneth into the ho∣nour of God and what seruice cā they do better thē so to glorisie God? Nei∣ther y••t letteth he them bee idle but woorketh thorough them meruelous thynges and all to his glory. Fire at his commaūdement came downe frō heauen and burnt Sodome and Go∣morra. Genesis xix. was that no ho∣nour * 1.69 and seruice: he made a stronge and burnyng wynde to drye vp and deuide the red Sea. Exod. xiiij. At his voyce the winde and sea were obedi∣ent and wared calme. Math. vi••j. was this no honour & seruice? But a man may sée that his wytte was so purged in Purgatory, that hee hath not one droppe left to espye any truth at all.

But yet let vs sée how he aunswe∣reth the argument, and seuerally exa∣mine euery part. The first part was: * 1.70 that contrition or repentaunce is the very payment & satisfaction for sinne. To this hee aunswereth, that when * 1.71 thou takest repētaunce and as kest mercy of God for thyne offēce: No mā ought to be so foolish to thinke that God should bee restrayned or cōpelled, but that it is at his liber∣tie whether he will forgeue or no.

I would be loth to moue the man * 1.72 and aske hym what repentaunce is? for surely as farre as I can gather by his wordes he wotteth nothing what it meaneth. But I pray you sée how substantially he aunswereth the argu¦ment. It argueth that contrition or re¦pentaunce is the very payment and satisfaction for sinne. And to that aū∣swereth he neither yea nor nay, for feare of trappyng (all beit the wordes are cleane agaynst Scripture.) But he aunswereth that when thou takest repentaūce and askest mercy of God for thy sinne: no man ought to be so foolishe to thinke that God should bée constrayned or compelled to forgeue thée. But for all y^• this is sure inough that if repentaunce be the very pay∣ment

and satisfaction for sinne (as the * 1.73 argument falsly supposeth) that God of his iustice must néedes forgeue me when I repent. For thē haue I whol∣ly payed him his and may require my right euen by his iustice. If thou ob∣iect that God were then restrayned & compelled, I aunswere nay. But it were rather a greate pleasure vnto him to forgeue all mē if so they could make satisfaction vnto hys iustice by repentaunce, for he reioyseth not in punishyng vs. Then addeth Rastell * 1.74 that it is at his libertie alway to ex∣ecute iustice or mercy at his plea∣sure. To that I aūswere, that he hath no pleasure to do agaynst his Scrip∣ture, * 1.75 but therein hath he fully opened his pleasure. His pleasure is to for∣geue * 1.76 fréely all them that beleue in his sonne Christ Iesu, and to condemne thē that beleue not. If Rastell meane on this fashion then graunt we hym. But if he vnderstād that God taketh hys pleasure & libertie in ministryng his mercy and iustice, so that hee may condemne him which hath geuen the very payment and full satisfaction of sinne (as it séemeth ••e should meane seing hee denyeth not the first part of the argument) and agayne saue hym that beleued not, then will I say that Rastell rūneth ryotte and taketh hys * 1.77 own pleasure. For God hath no pow¦er agaynst hym selfe and hys Scrip∣ture, but looke what he hath promised and that he will performe. And ther∣fore in this can Rastell proue no pur∣gatory for all that hée groundeth hym on so many lyes.

But yet is it necessary that we de∣clare vnto you what is the very satis∣faction for sinne and then shall we sée whether Purgatory may stand with it or not.

Paule sayth Hebr. x. that Christ * 1.78 with one oblation hath satisfied for our sinnes, for we are halowed (saith hee) by the offeryng of the body of Christ Iesu whiche was once done (vppon the crosse) and with that one oblation hath hee made them whiche are halowed perfite for euer. Now if this be true that we are made perfite by the oblation of hys owne body vp∣pon the crosse, then is Purgatory in * 1.79 vayne. For if he haue so purged vs, what néede we an other purgation? If we be made perfite thorough hym what néede we after this lyfe to bee purged? I•• hee haue satisfied for vs, why séeke we an other satisfaction? why leaue we the fountaine of liuing water and séeke our refreshing out of polluted pooles and specially sith the headspryng is so ready at hand?

If we must make satisfaction vnto God for our sinnes, then would I * 1.80 know why Christ died? thinke ye that * 1.81 his bloud was shed in vayne? This is no doubt, if there were any other way vnto the father thē through Christes bloud, whether Purgatory or sacri∣fices or what thou canst imagine, thē was his death not necessary. But a∣las what vnkindnesse is y^• so to deiect the precious bloud of Christ and to set his gracious fauour at naught? If there be any meanes by the which I may satisfie for my sinnes, I néede no redemer nor yet any ••auour. But may call for my right and duety. And so were there no néede of Christes bloud mercy & fauor. But what may be more blasphemous vnto Christes bloud and his frée redemption?

Christ is able fully and for euer to * 1.82 saue thē that come vnto God by hym seyng hee euer lyueth to make inter∣cession * 1.83 for vs. Hebr. v••j. If he be able fully & for euer to saue vs, why runne we from hym and séeke an other Pur¦gatory? If he make intercession for vs, then is it lyke that he is no cruell stepfather towardes vs, but rather y^• by all meanes hee séeketh our health, why flye we from hym that offereth hym selfe so louyngly to vs? why dar•• we not put our trust in hym, whiche when we were his enemyes vouch∣safed to dye for vs, and to reconcile vs vnto his father. Rom. 5.

Now maketh he Comyngo his Al∣many, * 1.84 to bryng in an example, and in confutyng that he thinketh to wynne the fielde. But we will shew you that his similitude is nothing lyke in dede. But if he will imagine that it be lyke, then doth he not cōfute it but maketh it stronger. The example is this: If I

owe thee. an. C. li. of true debt, and humbly desire thee to forgeue, dis∣charge * 1.85 & pardon me & thou make me a cleare release therof then am I not bounde to make thee any o∣ther payment or satisfaction. To proue that the similitude is nought, * 1.86 and nothyng lyke to the purpose, is very eas••e. For the purpose and first part of the argument was this: that contrition or repētaunce is the ve∣ry paymēt and satisfactiō for sinne. Therfore if he will haue it like, then * 1.87 must he suppose that this humble re∣quest of forgeuenesse, discharge and pardon is the very payment and satis∣faction for that. C. li. and therfore vpō that should they first haue agréed or els cā the example serue for nothyng. Now if he make them lyke and ima∣gine that this humble desire or forge∣uenes is the very payment and satis∣factiō for that. C. li. then hath he made a rod for his own arse, for he shall ne∣uer be able to auoyde it. But let vs sée his aunswere.

In the case that you haue put * 1.88 (sayth Rastell) if you desire me for∣geuenesse of that. C. li. yet is it at my libertie and gentlenes whether I will forgeue thee the whole. C. li. or els part therof, well hitte Master Iohn. If I should pay you that. C. li. * 1.89 in good curraunt money were it yet in your libertie and gentlenesse whe∣ther you would forgeue me a part or the whole therof? Truly I would be loth to be one of your debtours, if you ••e so hard to your creditours. Be like * 1.90 you haue studyed some cautell in the law. For I neuer heard but that if I owed you an. C. li. & gaue you the ve∣ry payment & satisfaction therof, then should I bee cleane discharged whe∣ther ye would yea or nay, and neither néede to thanke your liberalitie nor gentlenes. But in your case the re∣quest * 1.91 and desire of forgeuenes is and must be the very payment and satisfa∣ctiō of y^•. C. li. or els it is nothyng lyke the argument, so that you may put your similitude in your purse til an o∣ther place and tyme where it shal bet∣ter agrée, wherfore I must néedes cō∣clude, that if I desire forgeuenes (this * 1.92 standing that the sayd desire of forge∣uenes * 1.93 is the very payment and satis∣faction of that. C. li. (for els as I sayd it is nothyng lyke) I am cleane dis∣charged and néede neither to thanke your liberalitie nor gentlenesse.

Now where you obiect the recom∣pense for the losse of tyme and dama∣ges, hurt and hinderaunce that you haue had for the none paymēt of that. C. li. and so forth, that can not be ap∣plyed vnto God and the remission of our sinnes. For there is no such losse * 1.94 of tyme, damage, hurt or hinderaūce towardes God. For we neither hurt nor hynder hym although we neuer aske forgeuenesse but be damned per∣petually. So that it is our profite to aske it, and our hurt and hinderaūce i•• we aske it not. If I owe a mā. xx. li. the l••••ger I kéepe it the more is my profi••e & the more his losse: but God receaueth v•• young, he receaueth vs at mās state, he receaueth vs old, and thinketh it no losse or hurt then to re∣ceaue vs, for he saith by his Prophet.

The wickednes of the wicked shal * 1.95 not hurt hym in what day soeuer hée turne from his vngodlynesse ••zech * 1.96 xxxi••j. But it should surely hurt hym if hee should broyle in Purgatory for it. Wherfore either there is no such paynefull Purgatory, or els can not I sée how the Prophet, whiche spea∣keth these woordes in the person of God, should be true.

I shall poure vpon you cleane wa∣ter * 1.97 (sayth God the father) & you shal∣bee clensed from all your iniquities. Ezech. xxxvi. If we bee purged from all, what néede an other Purgatory? néede we more purgyng when all are clensed?

I will surely conuerte Iuda and turne Israell vnto me, and I will pu∣rifie them from all theyr iniquities wherewith they hau•• offended me. Hieremie. xxxi••j. If hée purifie them * 1.98 from all, what should they do in Pur∣gatory.

I will be mercyfull vnto their wic∣kednes, * 1.99 & their sinnes will I no more remember. Hieremy. xxxj. Hebr. vi••j. * 1.100 If hee will not remember our sinnes any more, then may we be sure that

he will not frye vs in the fire of Pur∣gatory for our sinnes.

NOw let vs sée his secōd argumēt * 1.101 which is in the. iiij. chap. and is surely fond, how beit his solution is yet more foolishe. The summe of his argument is this.

Man was made and ordeined to * 1.102 haue an infinite beyng, therfore af∣ter this mortalitie and death hee must haue infinite ioye or infinite payne.

I will put you a like argument. A * 1.103 man is ordeined in this world to be a kyng or a subiect therefore after he is borne he is euer a kyng or els euer a subiect. Now may this be false, for * 1.104 peraduenture he may be borne a sub∣iect and after made king or els he may bee borne a kyng and after deposed & made a subiect. Therefore this argu∣ment holdeth not formally. But it hol∣deth on this maner, as I should say to an Ape thou must néedes be an ape or an asse, whiche now is true. But if I should say the very same wordes to M. Iohn Rastell, I thinke he would * 1.105 be angry and say that it were false. And I suppose our scholemen will say that he lyeth, and put hym an example of the infantes that dye without Chri¦stendome, whiche (as the scholemen say) shall neuer haue ioy nor payne. But I wil graunt him his argument to sée how properly he will confute it.

Now marke his aunswere which standeth in the v. chapter.

There are degrees in sinnes, some * 1.106 sinnes are great and some greater, and therfore must there be degrees in punishment, some punishment is great and some greater. Well for your pleasure I am content to graūt * 1.107 you this to. But els were it a matter worthy disputation what now?

When that a man (sayth Rastell) here in earth hath committed a * 1.108 great sinne and offence and taken repentaunce whereby the sinne is forgeuē (marke that he beyng igno∣raunt of Christ, sayth through repen∣taunce the sinne is forgeuē,) and yet * 1.109 hath not taken such sufficient repē¦taunce therfore, nor had any suffi∣ciēt punishmēt which should make a full payment and satisfaction for that sinne, and dyeth before any condigne or full satisfaction made, God must then of his righteousnes ordeine a place of Purgatory, wher his soule shall haue a further punish¦ment to make a condigne and full satisfaction for that sinne, and so to bee purged and purified before it shalbe able and woorthy to be ad∣mitted to receaue the eternall ioye in heauen.

First brethren you must graunt, * 1.110 that we haue a Christ or no Christ: a redemer or no redemer: a iustifier or no iustifier. If there be none such (as * 1.111 Rastell with his Turke Gingemini suppose) then all the repentaunce in the worlde could not satisfie for one sinne, but who soeuer committed a sinne should be damned therfore. So that Rastell speaketh and seyeth all in diminutiues, for where he should of truth spye hell, there espyeth he but Purgatory. And where he should say that all sinners (if they sticke not to Christes bloud) shall be damned eter∣nally, there sayth he that they shalbe punished in Purgatory. And to be short, if Rastell say truth thē is Christ dead in vayne: If hee say not truth why sticke you to his reasō? But per∣aduenture * 1.112 thou that knowest Christ wilt say (as many doe) that Christes death and redemptiō serueth thée but for original sinne, or at most for those sinnes that thou committedest before Baptisme: To that I aunswere with S. Iohn.

Children, this do I write vnto you * 1.113 that ye sinne not. And if any man sinne, yet we haue an aduocate with the father, Iesus Christe, whiche is righteous. And he it is that obtaineth grace for our sins, not for our sinnes onely, but also for the sinnes of all the world. To whō wrote. S. Iohn. this * 1.114 Epistle? Thinke you that he wrote not vnto the Christen and them that were all ready Baptised? And yet he sayd: if any man sinne, we haue an aduocate with y^e father, Iesus Christ which is righteous: and he it is that obtaineth grace for our sinnes. Loe he adnumbreth him selfe also: for he

sayth we haue an aduocate: and saith agayn, for our sinnes. Ye may sée that he meaneth not onely original sinne, neither yet the sinnes done before baptisme: for I doubt not but he was Baptized whē he wrote this Epistle, and yet sayd he: if we sinne (meaning * 1.115 after Baptisme or when soeuer it be) we haue an aduocate with the father Iesus Christ, this is S. Iohns lear∣ning: he knew no other remedy if we fell into sinne, but onely Christ. Not∣withstandyng our Prelates haue pra∣ctised further, for they say: if any man sinne he shal lye in the paynes of pur∣gatory, vntill he be deliuered thence by Masse pence, the Popes pardon or certaine other Suffragies, but not without money you may be sure.

Christ sayth (no man commeth vn∣to * 1.116 the father but thorough me. Iohn. * 1.117 xiij. for sayth hee) I am the way, yes Lord, our Prelates haue espyed an o∣ther way, whiche although it be more paynfull vnto the poore, yet is it more profitable for Prelates.

Come vnto me all ye that labour * 1.118 and are laden & I will ease you sayth our Sauiour Christ Iesu. Math. xj. * 1.119 wilt thou send vs Lord into Purga∣tory? forsooth there is litle ease, if the * 1.120 fire bee so hote as our Prelates haue fayned it.

It is euen I that put out thine ini∣quities * 1.121 for mine own sake sayth God the father, and thy sinnes will I no more remember. Esay. xliij. Ergo, then * 1.122 hee putteth them not away for broy∣lyng in Purgatory. He addeth also that hee will no more remember our sinnes: call ye that no remembraunce to cast vs into Purgatory for them.

Whom God predestinated, them * 1.123 he called, and whom hée called, them he iustified: and what dyd he with thē * 1.124 then? Dyd he cast them in Purgatory there to be clēsed? forsooth the Apostle maketh no mentiō therof but addeth immediatly, whom he iustified them he glorified. Roma. viij. Wherfore let * 1.125 not vs put such obstacles and be vn∣kynde vnto the gracious fauour of God.

Besides that Paule forbidedth vs * 1.126 to be carefull for them that slepe (that is to say for y^t dead) as they that haue no hope. But surely if he had knowne * 1.127 of any Purgatory, hee would haue bene carefull for them, sith they fayne them in such miserable tormentes. Now seyng he had occasion to make mention of the dead, and spake not one word of Purgatory, it is playne inough that he knew nothyng of it or els was hee very negligent to ouer∣hyppe it. But yet had I leuer say that * 1.128 Purgatory were but a phantasie of mans imagination, then to ascribe such forgetfulnes or negligence vnto that Apostle.

THe thyrd reason that Rastell alle∣geth * 1.129 is in the vj. chapter, the sūme is this. There are degrees of ioye in heauen, and degrees of payne in hell. And therefore may God passe euery mā and geue him accordyng to his deserte, either more or lesse and neuer neede Purgatory. Well let vs graūt these degrées for Rastels pleasure although the question be s•• disputable that I am sure be can not defend it. What foloweth on this? for sooth he bryngeth in proper examples if they could serue for y^e purpose. But let vs passe ouer to his solutiō which is in the end of the vij. chapter.

Whē a man (sayth Rastell) is infe∣cted * 1.130 with a great mortall sinne and so depart, then his soule ought not to doe seruice in heauen vnto God because it is putrified with that foule sinne. But if that man had taken the medicine of full repen∣taunce in hys lyfe, that medicine would haue restored him againe to his soule health and vertue. (But * 1.131 here you must remember that Christ is dead in vayne, for if repentaunce be the medicine that restoreth agayne the health & vertue of the soule, what néedeth Christ.) Now forth. But if he * 1.132 haue taken (sayth Rastell) some repē¦taunce for that sinne and not suffi∣cient, and had not sufficient tyme to make sufficient satisfaction ther¦fore, yet by the takyng of that me∣dicine of repentaunce, that sinne is expelled and gone, and the soule of that sickenesse and sinne is clearely

whole, but yet the spottes and to∣kens of the sinne which is a defor∣mitie to the soule doe still remayne till the soule haue a time to be pur∣ged from those tokens and spottes to make it pure and cleane of that deformitie.

This man is euer in one supposi∣tion * 1.133 which is both false and iniurious vnto the precious bloud of Christ. I wonder who taught him that conclu∣sion, and why hee graunteth so soone vnto it, for he would not haue graun∣ted that there were a God, neither that y^• soule was immortall (although they were both true) vntil he had pro∣ued it (as he thought him self) by good naturall reason. But as for this that * 1.134 is starke false (that is to say) that re∣pentaūce while he excludeth Christ, doth satisfie for our sinne, hee neuer putteth in question, but graunteth it by and by, belike the Turkes haue such an opinion. But let him go with his Turke and let vs Christen men graunt nothing contrary to the scrip∣ture, but euer captiuate our reason vnto that, for it is the infallible reasō and wisedome of God, & passeth our reason farre.

THe fourth reason is propounded * 1.135 in the viij. chapter whiche is this: that the soule vnpurged maye doe some meane & low seruice to God * 1.136 in heauen, though it bee not the highest & best, which thing is false & agaynst Scripture. Ephes. v. Cāt. iiij. But let vs sée what aunswere he ma∣keth * 1.137 vnto it. His aūswere begynneth * 1.138 in the ix. chap. & the summe is this.

Heauen is so pure and cleane of * 1.139 nature, that it must expell all ma∣ner of impuritie and vnclennes, nei¦ther can it suffer any thyng therin, that is of any maner vnclennesse or euill, or other thyng vnpleasaunt. So now it foloweth that when a mā hath cōmitted a mortall sinne and after taketh repentaunce by the whiche he is healed of the foule in∣firmitie. (Sée how he harpeth all of one string whiche is also so farre out of tune that I wonder how any man cā abyde him. For if I can heale mine * 1.140 infirmitie through repentaūce wher∣fore dyed Christ? But yet (sayth he) * 1.141 the spots and tokens remayne for lacke of ful satisfaction. I aunswere that it remaineth euery whitte, sinne, spottes, tokens, & all together except Christ haue takē it frō of vs, through his death and bitter passiō. Therfore saith Rastel) God of his iustice may * 1.142 not condemne his soule to eternall paine in hell for that offence which is purged and put away. Wherwith is it purged and put away?

There is no remission of sinne * 1.143 without bloud. Hebr. ix. If there be no remissiō without bloud, what shall repentaunce doe, where the bloud of * 1.144 Christ is excluded? yea or what shall thy Purgatory doe, for there is no bloudshed. So is there nothyng that taketh awaye sinne: but onely the bloud of Christ Iesu, shed for our re∣demption.

And yet (sayth Rastell) God by his * 1.145 iustice and by hys discrete wyse∣dome and goodnes ought not im∣mediatly to receaue that soule in∣to that cleane and most pure place in heauen to accompany the pure aungels. &c. No mary I waraunt * 1.146 thée, be not afrayde of that, for neither Gyngemin thy companyon nor thou neither shall enter in there, either im∣mediatly or mediatlye, if ye exclude Christ as ye haue done hetherto, no not if ye had taken all the repentaūce in the world, and would thereto ima∣gine as many Purgatoryes as will pesen into a Monkes coule.

But it is Christ the lambe of God * 1.147 that taketh awaye the sinne of the world. Iohn. i. It is he that hath pur∣ged * 1.148 our sinne and now sitteth on the right hand of the father. Hebr. i. It is * 1.149 he that hath purged our sinne & hath made vs in hys own sight & in y^t sight of his father, without spot or wrincle Ephes. i. All beit in our own sight we * 1.150 finde our selues sinners. i. Iohn. i. * 1.151 But he maketh vs blessed and righte∣ous and imputeth not our sinnes vn∣to * 1.152 vs. Roma. iiij. Then what néedeth Purgatory?

THe fift Argumēt that he bryngeth * 1.153 agaynst Purgatory is touched in

his x. chapter, the summe is this. It should seeme conuenient that this Purgatory (if there were one) shuld be in earth: partly because the bo∣dy which offendeth with the soule might be purged with the soule: & partly to bee a good example to all men lyuing to put them in feare to doe any like offence, and so should cause many to abstayne from com∣mittyng any such lyke offence and sinne, or elles where should Purga∣tory be?

This reason hath no great pyth. * 1.154 Notwithstanding if it were well pro∣secuted, it would be to hard for Ra∣stell to auoyde it. For this is no for∣mall * 1.155 argument, it is méete y^t the body which offendeth with the soule should be purged with the soule, Ergo, Pur∣gatory must be vppon the earth. For God may ioyne the body and soule together agayne after they be depar∣ted and so punishe them together al∣though purgatory were not in earth, euen where soeuer it be. And therfore thus me thinketh it shoulde well fol∣lowe.

The body was felow and parte∣ner * 1.156 with the soule in committyng the crime and sinne, and shall also be par∣taker of the glory, which is prepared for them that loue God. Wherfore it is reason if the soule should bee pur∣ged and punished in Purgatory: that the body should also suffer with hym in Purgatory: fayne the place of Pur¦gatory where you will, in heauen, in earth or in hell. But wote ye what * 1.157 Rastell would here say vnto me? for∣sooth euen as he dyd in the first chap∣ter of the thyrd Dialogue, that is to say: hee would stoutely affirme that the body suffereth neither well nor woe, ioy nor payne, good nor euill, and therfore it needeth not goe to Purgatory. And by that reason it is follie that the body should go either to heauen or hell, for it neither féeleth pleasure nor payne, this is new lear∣nyng in déede. But I thinke there is no Christen man so foolishe as to be∣leue hym.

And as for the second poynt that it should be a good example to put men in feare for committyng such tres∣passes, it were soone aunswered. For * 1.158 we ought not to abstaine from eui••l because of y^t punishmēt that foloweth the crime but onely for the loue that we haue to God without any respect either of saluation or of damnatiō. If thou abstaine for feare, so art thou vnder the law and vnder damnatiō: The law of God and the law of man are farre vnlike: for the law of mā is fulfilled by the exteriour act although the hart be farre from it. As if I owe * 1.159 a man. xx. pound and be compelled by the law to pay hym at a certaine day: if I then pay albeit myne hart be ne∣uer so grudging and euill willing, yet haue I fulfilled the law so that there shall no processe or sentence passe a∣gaynst me. But Gods law requireth a thyng to bee done with a well wil∣lyng hart, and euē for pure loue. For if thou do it for feare or vnwillyngly y^t shall be imputed vnto thée for sinne. If thou do it for feare, then workest thou not of loue, but rather hatest both the thing that thou doest, and al∣so the law that constraineth the vnto it. And if thou do it vnwillyngly then * 1.160 willest thou to do the contrary, and so wouldest thou that there were no such lawe neither yet any God that should iudge thée in so doyng. And sith God iudgeth thée after thine hart * 1.161 and will, then must hée néedes con∣demne thée, for thou willest contrary vnto his law and wil: yea & willest in thine hart contrary to that thou doest in thyne outward déede.

Now let vs sée his solution which is in the xi. chapter and so foolish, that if it were not for the great length of the chapter, for losse of tyme and for the more cost in Printyng, I would surely haue aunswered vnto it at length, euen that he should haue ben ashamed of hym selfe. But to be short * 1.162 we will touch some of hys woordes. The first part of the argument which he entendeth to aunswere to, is this: that it should seeme cōuenient that Purgatory should be here on earth, because the body which offendeth with the soule should bee purged with the soule. This reason is of no

value as I haue shewed you before. But what sayth Rastell?

That reason (sayth Rastell)* 1.163 pro∣ueth not onely that there is no Pur¦gatory, but also that there should be neither heauen nor hell. For if a man haue lyued so vertuouslye in earth, that he ought to be saued & goe to the ioyes of heauen, (let vs pardon hym this lye, for the Prophet sayth that no man shall be iustified in y^e sight of God, if he enter into iudge∣ment with vs Psalme. C. xliij.* 1.164 And yet did neuer meritorious acte but onely when the soule was ioyned with the body, then should he ne∣uer be rewarded, but here in earth while his soule is ioyned with the body.* 1.165 Here may ye perceaue what * 1.166 Rastell thinketh of heauen and hell, euen thus that the body shall neuer come in heauen nor hell, whiche poynte I will touche more largely a none. First where Comingo in hys argument sayth, that it should séeme conuenient for Purgatory to be vpō earth, there sayth Rastell y^t he would take away the libertie, prerogatiue, and authoritie of God. As by exam∣ple, if I would say, It should séeme cō∣uenient that the Byshop of Londons palace should be in Londō, partly be∣cause it is y^e chiefest Citie of his Dio∣cesse, * 1.167 and partly because it is nigh the Court whereto he may the better re∣sort to get further promotion, there would Rastell say by and by that I tooke the Byshops libertie, preroga∣tiue, and authoritie that he might not set it where he would: belike this mā hath dronke of a mery cuppe. He affir¦meth also that this argument taketh * 1.168 away both heauen and hell: why so? Because hee supposeth it conuenient that Purgatory should be here vppon earth? Albeit he say it is conuenient, yet sayth hee not that it must needes be. Nay, but there is an other thyng that Rastels sore yes can not abyde. What is that? verelye for he added that it were most conuenient that the body whiche is partaker in commit∣tyng the crime, should also be purged and punished with the soule. And that as ye knowe plucketh Rastell by the beard, for he went about to proue the * 1.169 contrary in the first chapter, that y^e bo¦dy hath neither payne nor pleasure. &c. But how should this take away heauen and hell? for sooth on this ma∣ner. Rastell thinketh not that God cā and will ioyne the body agayne with the soule after this transitory life that they may together receaue ioye or payne for y^t passeth his natural Philo∣sophy. But thus he imagineth, when the body and soule are once depar∣ted, thē say they adieu for euer and a day. Therfore (thinketh he) if God will punish them in hell together, or saue them together in heauen, thē he must take them whiles they are here liuyng in earth. And so this * 1.170 supposition that the body must suffer with y^e soule (after Rastels learnyng) must proue that heauen and hell be here in earth or els there cā be none. Sée this learned man y^t would proue Purgatory by good Philosophy.

The second cause, that Purgatory should be a good example to the liuing to put them in feare to do any like of∣fence, is not soluted of Rastell, but I haue soluted it before and will yet sa∣tisfie you agayne because Rastell lea∣ueth it out.* 1.171 We haue here in y^e world Moses & the Prophetes that is y^e old Testament, yea & also Christ & his A∣postles, which we call the new Testa∣ment, now if we beleue not these thē shall we not surely beleue although we had Purgatory & hel to amōg vs. And this may well bee gathered of Christes owne wordes. Luke. xvj. * 1.172 Where he brought in y^e parable of y^e rich mā & Lazarus, for y^e rich mā be∣ing in paynes desired Abrahā to send Lazarus vnto his v. brethrē to warne them that they might not come into that fire. Abrahā aunswered agayne, y^t they had Moses & the Prophetes. And added, let them heare them. Thē sayd the rich mā: Nay father Abrahā, but if any of them that are departed appeare vnto them, then will they be∣leue it. And Abraham concludeth on this maner. If they beleue not Moses and the Prophetes, no more wil they beleue if any of the dead should rise a∣gayne. And therfore may I likewise

conclude, that if they beleue not,* 1.173 nei∣ther yet feare the paynes which Mo∣ses and the Prophets, yea and Christ and his Apostles haue prophesied to fall on the vnfaythfull, then will they not beleue for feare of the paynes of Purgatory.

* 1.174Now to the last pointe where Pur∣gatory should be, he aunswereth as you shall heare. * 1.175First y^t it is a foolish question (for hee can not aunswere vnto it by his Philosophy.) * 1.176And then he sayth that no man can tell, nei∣ther the place neither yet the ma∣ner of the payne. Here maketh he. S. Thomas yea and all our Schole∣men fooles by craft: partly because they take vpon them to aunswere vn¦to this question whiche he calleth foo∣lish, and partly because they fully de∣termine that the place of Purgatory is the third place in hell, and all to as∣signe fire to be the maner of y^t payne. * 1.177And agayne in this last part hee pro∣ueth thē double fooles. Once because they stoutly affirme that thyng which no man can tell (as Rastel sayth) And agayne because they restrayne God of his libertie that assigne any place & make him oflesse authoritie then an inferiour iudge: which hath no place assigned hym, but may doe execution and punish the giltie in what place he will. I wonder that our Scholemen may abyde this felow.

* 1.178And then he sayth that Purgatory is in a place limitatiue. And where soeuer God doth limitte the soule to bee purged there is the limita∣tiue place of that soule and there is the Purgatory of that soule. * 1.179So y^t a man may gather by Rastell that the soules bee not limited to one place to be purged and punished. And therto a¦gréeth also his similitude of the iudge whiche assigneth one to be punished in one place, and an other in an other place, euen at his pleasure. If such geare had come from beyond the Sea it should soone haue bene condemned although it had not bene halfe so gre∣uous agaynst our Scholemen. But let this passe as it is well worthy, and let vs sée & examine more of this new∣fangled Philosophy.

NOw are we come vnto the sixte * 1.180 argument whiche begynneth in the. xij. chapter the effect is this.

Repentaunce is the full payment and satisfaction of sinne and bryn∣geth remission, therfore as soone as repentaunce is taken, God of his iustice must geue remissiō, and so there ought to be no Purgatory.

This argument is nothyng worth, * 1.181 for the first part as we haue oftē pro∣ued is false. For if repentaunce were the full payment and very satisfaction for sinne, then dyed Christ in vayne. Notwithstandyng if hee graunt this first part to be true, neither he nor all his felowes shal be able to solute this argument whyle they lyue. But be∣cause we will be short, let vs passe o∣uer to his aunswere whiche is in the. xiij. chapter.

In solutyng this argument hee * 1.182 groundeth hym on two lyes at once, the firste is that God neuer geueth remission except he see in vs a con∣uenient cause counterpaysyng hys iustice.

* 1.183What cause founde he in the man that was brought vnto hym sicke of the palsie, to whom he sayd:* 1.184 be of good comfort (sonne) thy sinnes are forgi∣uen thée? Math. ix. Marke. ij. Luke. v. what cause found he in the théefe that was crucified with him, but that hee had bene an vnthryft all his life lōg? And yet euen the same day that hee suffred with Christ was he partaker of ioye with him in Paradise. Luke. xxiij. Where was Purgatory then where was the punishment that hee should haue suffered for his enormi∣ties? If any mā should suffer in Pur∣gatory, it is like that this théefe should haue done it. * 1.185But he went from death to life, & neuer came in Purgatory, wherfore I may conclude that no mā shall come there, if there were any. What cause I pray you doth Paule assigne as touching our redēptiō & re∣mission of our sinne? forsooth no other but y^t we were wretched sinners and the very enemyes of God. Roma. v.* 1.186 For sayth Paule, if whē we were his enemyes, we were reconciled vnto God through the death of his sonne,

much more now we are reconciled, * 1.187 shall we besaued by his lyfe. So that in vs is no maner cause of remission but onely miserie and sinne.

But the whole cause of the remis∣sion of our sinnes & of our saluation, * 1.188 is the bloud of Christ which hath ful∣ly counterpaysed the iustice of God * 1.189 the father, & hath pacified his wrath towardes vs that beleue. He is the very Purgatory for all faithful which hath already purged our sinnes & sit∣teth on the right hand of the father. Hebr. i. The secōd lye is this, he sayth * 1.190 that God of hys iustice must geue to euery thyng his own, which own is the thyng that it deserueth to haue. If this were true then should * 1.191 not one of vs enter the inheritaunce of heauen, for we haue euery one of vs deserued death and damnation. For as Paul saith Roma. iij. we haue * 1.192 all sinned and want the glory whiche before God is allowed. But we are fréely iustified through his grace by y^t fayth that is in Christ Iesu. If it be fréely through his grace, then is it not by our owne deseruyng, for thē grace were no grace. And contrarywise if it be by our own deseruing, thē is it not of grace, for then deseruyng were no deseruyng. Roma. xj. But the truth is * 1.193 this: that God of his mercy had pro∣mised vnto our forefathers his deare sonne Christ that hee should deliuer them frō all their iniquities and that all the nations of the world should be blessed in him Gene. xij. This séede he * 1.194 promised of his mercy & fauour, whō also he sent in the time that he had or∣deined Gala. iiij. not for our owne de∣seruynges, * 1.195 but for his truthes sake & to fulfill that he had promised. This * 1.196 Christ is become our righteousnes. i. Cor. i. so y^t the iustice of God is not to geue vs y^• we our selues haue deser∣ued (as Rastell lyeth) but to cloth vs with an other mans iustice (that is Christes) & to geue vs y^• which Christ hath deserued for vs. And this iustice of God through the fayth of Iesu cō∣meth vnto all and vpon all them that beleue. Roma. iij. Now marke a my∣stery. * 1.197

Christ humbled him selfe and was made obedient vnto the death: euen to the death of y^t crosse. Phil. ij. This * 1.198 obedience and death was not for him¦selfe but for vs, for he alone suffered and dyed for vs all. Cor. v. Now sith * 1.199 hee was obedient vnto the death for vs, that is euen as good as though we our selues had bene obedient euery man for him selfe vnto the death. And * 1.200 sith he dyed for vs, that is euē as good as though we had dyed our selues for our owne sinnes. What wilt thou haue more of a man then that hee be obedient vnto God the father euen vnto death, yea & dye for his sinnes, wilt thou yet thrust hym into Pur∣gatory.

On these two lyes bryngeth he in an aunswere which is so confused, in¦tricate and long that it were not one∣ly foolishnes to solute it, but also much lost labour & cost to rehearse it, wher∣fore I let it passe, for euery child shall * 1.201 easely solute it sith his foūdation and first stone is taken from hym. But yet one thyng is necessary to be tou∣ched. He goeth about to proue hys purpose with an ensample on this maner.

If I do beate thy seruaunt or ap∣prentisse * 1.202 and do mayme him, wher by thou doest loose his seruice: and * 1.203 also that this seruaunt duryng hys life is not able to get his lyuyng. If so be that thou do forgeue me the offēce done vnto thee in that thou hast lost his seruice: yet am I boūd to make an other satisfaction vnto thy seruaunt for the hurt I haue done him, which is the cause of the hynderaunce of his lyuyng. And in lyke maner if I haue offended God and my neighbour, Albeit God for geue me his deale, yet can he not of iustice forgeue me my neygh∣bours deale to, but yet must I make satisfaction vnto my neyghbour. Now in case I would and be not a∣ble to fatisfie my neyghbour, and * 1.204 yet he forgeue me not, then must I suffer in the paynes of Purgatory for it: & those paynes shall stād my neighbour in profite for part of his Purgatory if he come there or els to the increase of his ioy if he go to

heauē: this is y^t sūme but he speaketh it in many mo wordes. Now because he hath touched the matter of satisfa∣ctiō I wil shew you my minde therin.

There are twoo maner of satisfa∣ctions. * 1.205 The one is to God: the other to my neighbour. To God can not all the worlde make satisfaction for one crime. In so much that if euery grasse of the grounde were a man, euen as holy as euer was Paul or Peter and should pray vnto God all their lyues long for one crime, yet could they not make satisfaction for it. But it is one∣ly the bloud of Christ that hath made full satisfaction vnto God for all such crimes. Heb. vij. or els were there no * 1.206 remedy but we should all perish: as I haue proued before. And he that see∣keth any other satisfaction towardes God then Christ our Sauiour, hee doth wrong vnto his precious bloud.

There is an other satisfactiō which is vnto my neighbour whom I haue offended. As if I haue taken any mās good from hym. For then am I bound to pacifie him either by restoring it a∣gayne or els by other meanes as we two can agrée. If I haue diffamed hym, then am I bound to pacifie him, and to restore him vnto his good fame agayne, and so forth. But if I be not able to satisfie him, thē must I know∣ledge my selfe giltie and desire him to forgeue me and then is he bounde to forgeue me, or els shal he neuer enter into heauē. For God hath taught vs to pray. Math. vj. that he should for∣geue * 1.207 vs, as we forgeue them that tres¦passe against vs, so if that we forgeue not one an other then will not God forgeue vs. To this well agréeth the parable. Math. xviij. The kyngdome * 1.208 of heauen is likened vnto a certaine kyng which would take accomptes of his seruauntes. And when he had be∣gon * 1.209 to recken, one was brought to hym, whiche ought him ten thousand talentes: but when he had nought to pay, the Lord commaunded him to be sold, and his wife and his children, & all that he had, & payment to be made. The seruaunt fell downe & besought him saying: Syr geue me respite, and I will paye it euery whit. Then had the Lord pitie on the seruaunt and lo∣sed him and forgaue him y^t debt. The same seruaunt went out and founde one of his felowes, which ought hym an. C. pence. And layed handes on hym and tooke him by the throat, say∣ing: pay that thou owest. And his fe∣low fell downe and besought him say∣ing: haue pacience with me & I will pay thée all: & he would not, but went and cast him into prison till he should pay the debt. Whē his other felowes saw what was done they were very sory and came & told vnto their Lord all that happened. Then the Lord cal∣led hym & sayd vnto him. Deuill ser∣uaunt I forgaue thée all the debt, be∣cause y^• praydest me: was it not méete also y^t thou shouldest haue had cōpas∣sion on thy felow, euen as I had pitie on thée? And his Lord was wroth and deliuered him to the gaylers, till he should paye all that was due to hym. So lykewise shall your heauenly fa∣ther doe vnto you if you will not for∣geue with your harts, ech one to his brother their trespasses. Here mayest thou sée that if you forgeue hartly the small debt or offence y^• thy neighbour * 1.210 hath done agaynst thée, then will thy heauenly father forgeue thée, y^t whole and great debt that thou owest hym, for the which thou art well worthy to be damned. And so is it more profita∣ble for thée to forgeue it then that thy neighbour should broyle in Purgato∣ry for it, as Rastell fayneth. And con∣trarywise if thou forgeue him not, thē shall not God forgeue thée thy great debt, but thou shalt surely be dāned, and so shall not thy neighbours Pur∣gatory profite thée (be it in case there were one and that he should goe the∣ther) but it is rather the cause of thy dānation: but this can not Rastell sée.

NOw be we come vnto the seuēth reason which is in the. xiiij. chap. The argumēt is this. God is the ve∣ry owner of all, and thy neighbour * 1.211 hath no propertie, but as a seruaūt to God, as but to make accompt to God. Therfore when thou doest an offence to God and to thy neygh∣bour, whē God forgeueth it thou nedest no other satisfactiō vnto thy

neighbour. And to stablish his reasō hée bringeth in a stmilitude, which is nothing to y^e purpose. The similitude is this. I put case thou haue a ser∣uaunt whom thou puttest in trust to occupy for thee, to make bar∣gaynes chaunge and sell to thy vse, to take bondes and agayn to make acquitaunces and releases in hys own name. If this seruaunt sell part * 1.212 of thy ware and take an obligation for the payment of xx. pounde, if thou afterward knowyng of this, either for loue or some other cause wilt make vnto the sayd debtour a cleare release: I suppose no mā will deny but that this debtour is fully discharged of this. xx. pounde, and is not bounde by any iustice to make any satisfaction either vnto thy seruaunt or to any other man. For thou art the very owner ther∣of, and thy seruaunt had but the occupation as to geue the accoum∣ptes therof.

This similitude can not well be ap∣plyed * 1.213 vnto God & man. For albeit it is true that all our substaunce pertai∣neth vnto God as it is writtē. Agge. ij. Gold is myne and siluer is myne: * 1.214 yet hath not God geuen it vs to occu∣py it for his profite and vse (as the ser¦uaunt doth for his master) but onely that we should vse his giftes for y^e pro¦fite of our neighbour and to y^e vse of the cōgregation. i. Cor. xij. And where * 1.215 as he induceth that when God forge∣ueth vs whiche is the principall part, y^t thou néedest no other satisfaction to ••hy neighbour. I aunswere that God * 1.216 forgeueth no mā which had offended his neighbour, vnlesse that he make satisfaction vnto his neighbour, if he be able but if he be not able, yet is he bound to knowledge his faulte vnto his neighbour and then is hys neigh∣bour bound vnder the payne of dam∣natiō to forgeue him, so that God ne∣uer forgeueth vntyll thy neyghbour be pacified in case the cryme extende vnto thy neighbour. This soluteth ••oth the reason and also improueth the similitude. Now let vs declare his solution.

God of him selfe hath two pow∣ers: * 1.217 One is an absolute power, and * 1.218 an other is an ordinary power. The absolute power is the authoritie that God hath ouer all thing in the world, by that he may geue to eue∣ry creature what pleaseth him, and also forgeue euery offence done by any creature at his pleasure with∣out any cause. And by this may he forgeue both the crime done to∣wardes him selfe, and also towards my neighbour. But by his ordina∣ry power hee doth euery thyng by order of iustice and equitie. And by this can he not forgeue the of∣fence done to him and my neygh∣bour without satisfaction. * 1.219

Now would I fayne wete, whe∣ther Rastel imagine y^e God by his ab∣solute power may saue y^e vnfaithful & dāne the faithfull. If he say nay, then may I cōclude y^e Rastels diffinition is false where he saith: that god by his absolute power may geue to euery creature what pleaseth him, and al¦so forgeue euery offence done by any creature at his pleasure with∣out * 1.220 any cause. If he say yea, thē must I cōclude that God hath power to do contrary to hys Scripture, for the Scripture saith: that he that beleueth and is Baptized shalbe saued, but ••e that beleueth not shalbe condemned. * 1.221 Mark. xvi. Now if he graunt me that he hath power to do against his scrip∣ture, (••••th his Scripture is the truth & his own word,) then must it néedes folow y^e he hath power to doe agaynst his truth: & consequētly he hath pow∣er * 1.222 to be false, and so to sinne. And sith ••••th hee hath power agaynste hys owne word, and that word is his sonne, thē must we graunt hym power agaynst hys sonne, euen to make hym a lyer where he sayth in the foresayd texte Mark. xvi. And sith hys sonne is God, then hath God power to doe agaynst God and so can not his kingdome in∣dure. * 1.223 Math. xij.

Furthermore, if I might be bold w^t Rastel, I wold aske him this questiō, whether God haue not an absolute iustice as well as an absolute power? * 1.224 If God haue also an absolute iustiee? then can not his absolute power pre∣uayle

vntil his absolute iustice be ful∣ly counterpesed. And so is it false that Rastell begynneth withall, that God by his absolute power may forgeue euery offence at his pleasure with∣out any cause. For (as I sayd) his ab¦solute iustice must néedes be satisfied & fully counterpesed. If Rastell dare say that God hath an absolute power and no absolute iustice, then taketh he his pleasure in déede. For if he make one Nocionall in God greater then an other (by this word Nocionall which y^e Scholemen vse, I would you should * 1.225 vnderstand the goodnes, wisedome, power, iustice and mercy of God &c.) then shall he make a dissentiō in God and imagine that one Nocionall sub∣dueth an other: yea and besides that, sith eche one of these Nocionals is ve∣ry God (for the power of God is no∣thyng but God hym selfe, and the iu∣stice of God is nothyng but God hym selfe, & so forth of all the other) then if his power were greater then his iu∣stice, it shuld folow y^e God were grea∣ter thē God, & consequētly we should haue a great God and a litle God and moe Gods then one, such reuell ma∣keth Rastel with his Turke. But the Christen beleue that one power of God is no greater then an other and that hys power is not aboue hys iu∣stice, neither hys iustice aboue hys mercy &c. And so may you sée that Ra¦stels * 1.226 imagination of Gods absolute power is but very childish and vnsa∣uery. For he hath no power agaynst his Scripture and hym selfe. Thus finish his seuen reasons with their so∣lutions.

But yet that his worke should lōg indure all tempestes and stormes, he addeth a batelment and weather stone to auoyde and shote of the rayne, for feare it should soke in and make his buildyng decay. And ther with conclu∣deth his booke.

To beleue (sayth hee) that there * 1.227 were no Purgatory to purge and punish our sinnes after we be de∣parted, should put away that drede of God from the most part of the people and geue them boldnes to commit offences and sinnes. And agayne, if the people should beleue that they neuer neede to make any satisfaction nor restitution to their neighbours for the wronges done vnto them, they should neuer force nor care what iniuries, extortions, theftes, robberies and murthers they did. Finally if they beleued that such a light repētaunce should be sufficient without any other sa∣tisfaction to be made, it should be an occasion to destroy all vertue & increase vice and sinne to the vtter destruction of the common wealth and quyet lyuing of the people. And thus much he maketh an end.

As to the first where he sayth that * 1.228 it would put awaye the dreade of God and geue boldnes to sinne, if we thought there were no Purga∣tory, we sée and may euidently per∣ceaue the contrary all day both in young & old of them that beleue there is a Purgatory. The young say I wil * 1.229 take my pleasure whyle I may, and if I may haue but one houres respite to cry God mercy, I care not, for then shall I go but to Purgatory & so shall I be sure to be saued. The old say: I will kéepe my goods as long as I may for I wote not what nede I shal haue. But when I dye I will cry God mer∣cy, and then shall I go but to Purga∣tory, and myne executours that haue my goodes shall redeme me thēce well inough. And so to beleue Purgatory, is rather an occasiō of rechlesse, bold∣nesse, then of the feare of God. Be∣sides that if they knew y^• there were no Purgatory, then should many the more feare God and do wel them sel∣ues and not trust to their executours for feare of damnation, howbeit as I haue sayd before they that feare not God but for payne whether it be of hell or Purgatory are yet vnder con∣demnation and not in Gods fauour. * 1.230 And this dare I boldly affirme, that they whiche feare not God but for Purgatoryes sake shall neuer come in it no nor yet in heauen. And ther∣fore it is but folye to imagine Purga∣tory for that intent.

As concernyng the second poynte. If the people beleue that they ne∣ded

not to make satisfactiō to their neighbours for their trespasses &c. I haue sufficiently aūswered before, that we must make satisfaction vnto our neighbours, if we be able or els will God neuer forgeue vs. And if we be not able, yet must we know∣ledge our offence & then is our neigh∣bour bounde to forgeue vs vnder the payne of damnation. And so can this proue no Purgatory.

Now as touchyng the thyrd, that if they beleued that such a light re∣pentaunce were sufficient without any other satisfaction, it should be an occasion of vice and subuersion of the common wealth: I aūswere, * 1.231 as I haue done before almost in eue∣ry argument: sith thou art ignoraunt of Christes death and his satisfaction vnto the father for vs, that all the re∣pentaunce whiche we can take is not sufficient to counterpese one cryme, but that if Christ were not we should all be damned. Here will I leaue Ra∣stell and his Turke Gingemin with all their naturall Philosophy (which is now proued foolishnes) for hether∣to hath he proued no Purgatory, nei∣ther hath hee one good reason nor yet to that baren reasons one good solu∣tion, as we haue sufficiently declared. But let vs heare somewhat more of Gods word: and sée how Purgatory standeth with that.

Paul saith, we must all be brought * 1.232 before the iudgement seate of Christ, that euery man may receaue accor∣dyng to the workes of his body, whe∣ther it be good or bad. 2. Cor. 5. If this * 1.233 be true, then can there be no Purga∣tory whiche shall profite hym after he is dissolued from his body, for then should he not receaue accordyng to y^e workes of his body. But rather accor¦dyng to the paynes that he suffered in Purgatory. Now if this text be true then must it folow that all thyne exe∣cutours dealyng, & offeryng of Masse pence. &c. helpe thée not a myte. And by this text it is not possible that there should be a Purgatory.

Vpon this text would I fayne dis∣pute a poynt of Sophistry, whiche I would gladly haue dissolued of them that thinke thē selues learned in Phi∣losophy. My Sophisme is, y^e ij. contra∣dictories * 1.234 may stād together & be both true. Whiche I am sure no Sophi∣ster dare graunt, for it hath in tymes past ben condemned in Oxford for an heresie. The cōtradictories are these. Euery man shall receaue accordyng to the workes of his body. And some mā shall not receaue accordyng to the workes of his body, that these two cō∣tradictories be both true I wil proue. The firste proposition is Paules. 2. * 1.235 Cor. 5. which no man will deny to be true. And the secōd may easely be pro∣ued true, which is, that some mā shall not receaue accordyng to the workes of his body. For be it in case y^• there depart a mā out of this world, which is not cleane purged by fayth and the word of God, neither are his rebelli∣ous members subdued through death (as they imagine) but that the spottes and remnauntes of sinne remaine in him, for the which he is worthy to lye in the paynes of Purgatorye for the space of sixe yeare. This graunted, which I am sure they will not deny, then also put I the case that this man lyeng in Purgatory by the space of a moneth, haue a frend which offereth for hym a peny vnto S. Dominikes boxe (which hath such power that as∣soone as the tinging is hard in y^e boxe, so soone the soule is frée in heauen) or that a frende of his bye a Pardon for hym which may absolue him a poena & a culpa for all commeth to one effect. This man deliuered on that maner doth not receaue accordyng to the workes of his body for by the workes of his body he should yet lye in Pur∣gatory more thē fiue yeares? And that doth he not, but is by and by deliue∣red from Purgatory. Ergo, I may con∣clude that some mā receaueth not ac∣cordyng to the workes of his body, & so are two contradictories true or els there can be no such deliueraunce out of Purgatory, whiche destroyeth all Pardons, Massepence and Suffra∣gies for the dead. This would I haue soluted. How beit I will not adnum∣ber it for an argument because the vn¦learned people (to whom I write this

booke) can not well perceaue it. But this Sophisme haue I writtē to stop the chatteryng mouthes of the Sophi¦sters and to cast them a bone to gnaw vpon.

Paule sayth, you whiche were in * 1.236 tymes past straungers and enemyes because your myndes were set in euil workes hath he now recōciled in the body of hys fleshe thorough death to make you holy & such as no man can complayne on, and without ••aulte in his owne sight if ye continue groun∣ded and stablished in the fayth, and be not moued away from the hope of the Gospell. Collos. i. Here Paule affir∣meth * 1.237 that you are reconciled through his death, so that ye are made holy and without faulte in his sight (I haue ex∣pounded what it is to bee without fault in his ••ixt argument) looke ye yet for an other Purgatory? are ye so chil∣dish and insensible no imagine that ye must yet go through Purgatory, ••ith ye are already without faulte in his ••ight? This a playne ••ase, God of his * 1.238 righteousnes will not punishe a man for nothyng: but all that are groūded and stablished in the fayth are in hys ••ight without faulte (for their sinnes are not imputed vnto them but for∣geuen through Christes bloud (wher∣fore of necessitie I must conclude that no faythfull shall euer come there.

Euery man that departeth this * 1.239 world is either faithfull or vnfaithful if he be faithful then commeth he not there, as y^e foresaid argumēt proueth. And if he be vnfaythfull thē commeth he neuer in Purgatory, but is all rea∣dy damned. Iohn. iij. Marke the last. * 1.240 Now if neither ••aythfull nor vnfaith∣full * 1.241 enter into it, then should it be in vayne: but there is nothyng made in vaine wherfore I must conclude that there is no such Purgatory.

Paule sayth he that spared not his * 1.242 owne sonne but deliuered him for vs all, how shal he not with him geue vs all thynges also? who shall lay any thyng to the charge of Gods chosen? Roma. viij. Forsooth Lord God our * 1.243 prelates lay so sore vnto their charge, that they would haue them broyle in Purgatory. But Lord be our protec∣tour for it is thou that iustifiest vs, & * 1.244 hast fréely geuen vs all thynge with him. Roma. viij.

Paule sayth the law of the spirite, wherein is lyfe through Christ Iesu hath deliuered me from the lawe of sinne and death. Roma. viij. Seyng * 1.245 we be so deliuered what n•…•…de vs seke an other deliueraunce specially ••ith they make it so paynefull? S••yng, we are on y^e maner deliuered, how ••haū∣ceth it that we are taken prisoners a∣gayne vnder sinne, that we must be purged a fresh by the fire of Purgato∣ry? I pray God geue vs grace that * 1.246 we may be purged frō this our blynd ignoraunce thorough hys spirite of knowledge, that we may perceaue how it is Iesus Christ that purgeth our sinnes, and hath deliuered vs tho∣rough his bloudshedyng. So should we geue hym the prayse whiche hath deserued it. And not be so vnkind vn∣to hym as we now be.

Paule sayth y^e there is no condēna∣tiō to them which are in Christ Iesu. Roma. 8. But if we continue firme & * 1.247 stable in Christ vnto the end thē shall we be saued. Math. 24. what néedeth * 1.248 thē purgatory yea & what should pur∣gatory * 1.249 doe? Is not Christ sufficient? thē is our faith in vayne. And if he be sufficient, thē is Purgatory in vayne.

Paule sayth if you be iustified by * 1.250 the law then is Christ dead in vayne. Now if the lawe beyng good iust and holy. Roma. vij. And euen of Gods * 1.251 owne makyng cā not iustifie vs, thin∣kest thou to be iustified by fryenge in Purgatory?

They that are the chief patrones * 1.252 and proctours of Purgatory, do fayne it for no other intent, but to purgee∣uill workes, and to be as a penaunce to supply the good workes whiche we lacked beyng in this world. But all this can not bryng vs into heauē. For then were Christ dead in vayne. And of this haue we euident examples. A∣braham, Isaac, Iacob, Dauid and all * 1.253 holy Prophetes were excluded from heauen vntill Christe had suffered death, this all men testifie. But if good workes or penaunce could haue brought them to heauen they should

not haue taryed out of it so lōg. Ther∣fore I may conclude that it is but va∣nitie to imagine a Purgatory for to purge euill workes and supply good. For as I haue shewed, that holpe not the Patriarches.

Peraduenture thou wilt say vnto * 1.254 me, shall I then do no good workes? I aunswere yes. Thou wilt aske me * 1.255 wherfore? I aunswere, thou must do them because God hath commaūded them. Thou wilt say, for what intent hath he commaunded them? I aun∣swere, because thou art liuing in this * 1.256 world, and must nedes haue conuer∣sation with men, therfore hath God appointed ••hée what thou shalt doe to the profite of thy neighbour and ta∣myng of thy flesh. As Paule testifieth. Ephes. 2. we are his worke made in * 1.257 Christ Iesu to good woorkes, whiche woorkes God hath prepared that we should walke in them. These workes God would haue vs doe that the vn∣faythfull might sée the godly and ver∣tuous conuersation of his faythfull & thereby be compelled to glorifie our father whiche is in heauen. Math. v. * 1.258 And so are they both profitable for thy neighbour and also a testimonie vnto thée by the which mē may know that thou art the right sonne of thy heauē∣ly father and a very Christe vnto thy neighbour: and euen as our heauen∣ly father gaue his Christ vnto vs not for any profit that he should haue ther by, but onely for our profite, likewise y^• shouldest do all thy good workes not hauing respect what cōmodities thou shalt haue of it, but euer attendyng through charitie, the wealth and pro∣fite of thy neighbour. Thou wilt yet obiect, then sée I no great profite that I shall haue by them: I aunswere, * 1.259 what wouldest y^• haue? First Christ is geuen thée fréely and with him hast thou all thinges. He is thy wisedome, righteousnes, halowyng and redem∣ption. i. Cor. i. by him art thou made * 1.260 inheritour of God, and felowheyre with Christ. Roma. viij. This is frée∣ly * 1.261 geuen thée with Christ before thou wast borne thorough the fauour and election of God whiche election was done before the foundations of the world were cast. Ephes. i. Now were * 1.262 thou very fonde and vnkynde if thou thoughtest to purchase by thy workes the thyng which is already geuē thée. Therefore must thou do thy workes * 1.263 with a single eye, hauyng neither re∣spect vnto the ioyes of heauē, neither yet to the paynes of hell, but onely do them for the profite of thy neighbour as God commaundeth thée, and let him a lone with the residue.

To this well agréeth Paule. Ephe. * 1.264 2. saying: by grace are ye made safe through fayth and that commeth not of your selues, but it is y^t gift of God & cōmeth not of workes lest any man should boast him selfe. Loe here sayth * 1.265 Paule playnly that our saluatiō is the gift of God & cōmeth not of workes, if it come not of workes then are we worse then mad to fayne a Purgato∣ry. For the chiefest operation of that should be but to supply the woorkes which we haue not accomplished be∣yng in this body.

Paule sayth Roma. xi. The rem∣naunt * 1.266 which are left at this time, are through the election of grace. If it be through grace thē is it not by workes, for then grace were no grace. Or if it be for the workes sake so is it not of fauour and grace, accordyng to that which he wrote before. Roma. iiij. If * 1.267 Abrahā (sayth Paul) were iustified by his workes, then may he reioyse but not before God. But what sayth the * 1.268 Scripture? Abraham beleued God & that was imputed vnto hym for righ∣teousnes, for he that worketh recea∣ueth his reward not of fauour but of dutye. Now if it be duty, then nedeth he not to thanke God, but rather him selfe for thē God geueth him nothing but that which is his owne of dutye. Where is then the prayse and glory that we owe to God? Therfore it fo∣loweth * 1.269 in the same texte: vnto hym that worketh not, but beleueth in him that iustifieth the wicked, is his faith imputed for righteousnes. Now if our saluatiō come of fayth and not through our workes & desertes, then is Purgatory shut out of doore & quite vanisheth away.

Christ sayth. So hath God loued * 1.270

the world that hee would geue hys onely sonne that all whiche beleue in him should not perishe: but that they should haue euerlasting life. Iohn. iij. * 1.271 Thē what néedeth Purgatory? Thou wilt peraduenture say, it is true they * 1.272 shall haue euerlastyng lyfe but they must first go through Purgatory. I aunswere nay verely. But Christ af∣firmeth and that with an oth, that he which heareth his word and beleueth his father which sent him, hath euer∣lastyng life. Yea and that he is gone already from death vnto life. Iohn. v. * 1.273 wilt thou now say that hee shall into Purgatory? forsooth if that were true, and the fire also so hote as our Pre∣lates affirme, then went he not from * 1.274 death vnto lyfe, but rather frō a small death vnto a greater death.

The Prophet sayth: precious is in * 1.275 the sight of the Lord the death of his Saintes. Psal. C. xvi. And S. Iohn. * 1.276 sayth, blessed are the dead whiche dye in the Lord. Apocal. 14. but surely if * 1.277 they shoulde goe into the paynefull Purgatory, there to be tormented of fendes, thē were they not blessed, but rather wretched.

God sayth by Moses Exod. 33. I * 1.278 will shewe mercy to whom I shewe mercy and will haue compassion on whom I haue compassiō. Now if our saluation be of mercy and compassiō, then cā there be no such Purgatory. For y^t nature of mercy is to forgeue, * 1.279 but Purgatory will haue all payde & satisfied so that they twayne bee des∣perate and can in no wise agrée. And looke how many textes in Scripture commende Gods mercy, euen so ma∣ny deny this paynefull Purgatory.

The Prophet sayth, hee hath not * 1.280 dealt with vs after our sinnes nei∣ther hath rewarded vs accordyng to our iniquities, but looke how high hea¦uens are aboue the earth, euē so high * 1.281 hath he made his mercy to preuayle ouer them that worshyppe him. And looke how farre the East is from the Weast, euen so farre hath he set our sinnes from vs. Psal. Citj. And before * 1.282 in the same Psalme y^e Prophet exhor∣teth his soule to prayse the Lord, say∣ing. Prayse the Lord (O my soule) whiche forgeueth thée all thyne ini∣quities and healeth all thy diseases. Now if this be true that he ordereth vs not accordyng to our sinnes, but powreth his mercy so plenteously vp∣pon vs, if also he forgeue vs all our iniquities, why should there be any such Purgatory to purge and tormēt the sely soules, & specially sith all was for geuen them before?

Wilt thou not call him a shrewed * 1.283 creditour whiche after he hath fréely forgeuē his debtour, will yet cast him in prison for the same debt? I thinke euery man would say on this maner▪ * 1.284 It was in his own pleasure whether hee would forgeue it or not and then of fauour and compassion he forgaue it. But now he hath forgeuen it hee doth vnrighteously to punish his deb∣tour for it. And albeit man repente his forgeuyng and afterward sue for his debt, yet God can neuer repēt him selfe of his mercyable gifts. Roma. xi. * 1.285 And therefore will he neuer torment vs for our trespasses no nor yet once remember them Ezech. xviij. Heb. x. * 1.286

Sith God forgeueth the greater offences why shal he not also forgeue * 1.287 y^t lesse? He forgaue fréely much grea∣ter offēces vnto the Publicane which knowleged him selfe to bee a sinner. Luke. xviij. then those be for whiche * 1.288 men fayne that we must be tormēted in Purgatory. For there is no soule (as they graunt them selues) that suf∣freth in purgatory for great crimes & mortal sinnes. But onely for litle pre∣tie pecca duliās (if a mā may be bold to vse M. Mores word) and for venial sinnes. Dis. xxv. Cap. qualis. He for∣gaue much greater enormities vnto the théefe, to whom hee sayd this day shalt thou be with me, not in Purga∣tory, but in Paradise. Luke. 23. He * 1.289 forgaue much greater to Marie Mag∣dalene. Luke. vij. Is his hand now * 1.290 shortned? Is not his power as great as it was? Is he not as mercyfull as euer he was? why leaue we y^t cisterne * 1.291 of liuyng water, and digge vs pittes of our owne which can hold no pure water? Iere. ••j. why forsake we Christ which hath wholly purged vs & séeke an other Purgatory of our own ima∣ginatiō?

If thou beleue that Christes bloud is sufficient to purge thy sinne, why sekest thou an other purgatory?

S. Paul sayth: I desire to be losed * 1.292 from this body and to be with Christ Phil. i.* 1.293 Ʋerely if hee had thought to haue gone thorough Purgatory hee would not haue bene so hasty. For there shoulde hee haue had an hote broth and an hartlesse, and so might he rather haue desired long to haue li∣ued. * 1.294And therefore I suppose that he knew nothyng of Purgatory but that he rather thought (as y^e truth is) that death should finish all his euils and so rowes and geue hym rest in losing hym from his rebbellious members whiche were solde and captiue vnder sinne.

* 1.295All Christē mē should desire death as Paule doth. Phil. 1. not because of their crosse and trouble whiche they suffer in this present worlde for then they sought thē selues and their own profite and not the glory of God. But if we will well desire death, we must first consider howe sore sinne displea∣seth God our father, & then our owne nature and frailtie and our members so bounde vnder sinne that we cā not doe nor yet thinke a good thought of our selues. 2. Cor. 3.* 1.296 Then shall we finde occasion to lament our lyfe, not for the troubles that we suffer in it, * 1.297 but because we be so prone vnto sinne and so continually displease God our father. What desireth he that would lōg lyue, but dayly to heape sinne vp∣pon sinne? And therefore should we haue a will to dye bycause y^t in death our sinne is finished, and thē shall we no more displease God our father. Now if we should fayne a Purgato∣ry, it were not possible to imagine a greater obstacle to make vs feare & flye from death. For sith euery man must knowledge him self a sinner. 1. Iohn. 1.* 1.298 And not beleue that Christes death were sufficiēt, but that he must also go to Purgatory: who should de∣part this world with a quiet mynde?

* 1.299The wiseman sayth: The soules of the righteous are in the hande of God. They séemed to dye in the eyes of the foolish & their end was thought to be payne and afflictiō, but they are in peace. Sapi. 3.* 1.300 There is no mā but he must néedes graunt me that euery faythfull is righteous in the sight of God as it is written Abac. ij.* 1.301 the righ∣teous man lyueth by his fayth. And Roma. v.* 1.302 because we are iustified by fayth we are at peace with God tho∣rough our Lord Iesus Christ &c. * 1.303Whē these faithfull or righteous departe, thē sayth this text that they are fooles which thinke them to be in payne or affliction: for it affirmeth that they are in peace. Now sith their Purgatory whiche they imagine is payne and af∣fliction, and yet fayne that the righte∣ous onely shal enter into it after their death, then are they fooles that sup∣pose there is a Purgatory, or els this text can not be true.

* 1.304For what entent will God haue vs tormented in Purgatory, to make satisfaction for our sinnes? verely thē is Christ dead in vayne as we haue often proued before. But thinke you not rather that our purgation should be to encrease our fayth, or grace, or charitie (for these thrée couer the mul∣titude of sinnes) no verely we can not fayne a purgatory for any such cause. For fayth springeth by hearing of the word. Roma. x.* 1.305 But the Pope sendeth thē no preachers thether,* 1.306 Ergo, theyr fayth can not there be encreased. And agayne, payne ingendreth and kynd∣leth hate against God and not loue or charitie. * 1.307Furthermore My Lord of Rochester is cōpelled to graunt that the soules in Purgatorye obtayne there neither more fayth nor grace nor charitie then they brought in with them, and so can I sée no reaso∣nable cause why there should be a pur¦gatory. Neuerthelesse M. More sayth that both their grace and charitie is encreased. And so may you per∣ceaue that lyes can neuer agrée how wyttie so euer they be that fayne and cloke them. For in some poyntes they shall be founde contrary so that at the length they may be disclosed.

* 1.308 when thou hast no power to accom∣plish the outward fact. For the wise∣man sayth Prou. xxiij. sonne geue me * 1.309God is fully pacified with thy will

thy hart. Now if thy will be vpright and so that thou haue a desire to ful∣fill the law, then doth God reken that will vnto thée for the full fact. If then through the frayltie of thy members thou fall into sinne, thou mayest well say with the Apostle Roma. v••j. The * 1.310 good that I would doe, that do I not: that is, I haue a will and desire to ful¦fill the law of God, & not to displease my heauenly father, yet that I do not. But the euill which I hate, that do I, that is I do committe sinne whiche in déede I hate. Now if I hate the sinne whiche I do, then loue I the law of God whiche forbiddeth sinne, and do consent vnto this law that it is good righteous and holy. And so the sinne whiche I hate and yet commit it tho∣rough the frayltie of my members, is not imputed or rekened vnto me for sinne. Neither will S. Paule graunt that it is I which do that sinne: but he sayd: I haue a will to doe good: but I can not performe that will. For I do not that good which I would, but the euill whiche I would not, that do I. Now if I doe that thyng whiche I would not do, then is it not I that do it but the sinne that dwelleth with in me. I delight in the law of God with myne inward man (that is with my will and minde which is renued with the spirite of God) but I sée an other law in my members which rebelleth agaynst the law of my mynde and ma¦keth me bonde vnto the law of sinne which is in my members. So that I * 1.311 my selfe in my will and mynde do o∣bey the law of God (hatyng sinne as the law cōmaundeth me and not con∣sentyng vnto it in my mynde & will) but in my flesh and members I serue the law of sinne, for the frayltie of my members compelleth me to sinne. Rom. 7.

As by example if I sée a poore man * 1.312 whiche is not of abilitie to do me any pleasure, and neuertheles doth all his diligence to séeke my fauour & would with hart and mynde geue me some acceptable presēt if he were of power beyng also sory that hee can not per∣forme his will ••nd mynde towardes me. Now if there be any point of hu∣manitie or gentlenesse in me, I will count this man for my frende, and ac∣cept his good will as well, as though he had in dede performed his wil. For his habilitie extendeth no further. If his power were better, better should I haue. Euen so sith we are not of * 1.313 power and habilitie to performe the law of God, and yet beare a good hart towardes God and his law, lamen∣tyng our imbecillitie that we can do him no further pleasure: then will God recount vs not as his enemyes, but as his deare children and beloued frendes. Neither will hee afterward thrust vs into Purgatory, but as a tender father pardon vs our tres∣passes, and accept our good will for the full déede.

S. Paule exhorteth vs Gal. vj. that * 1.314 we worke well while we haue tyme, for what soeuer a man doth sow that shall he réepe, by this may we euident∣ly perceaue that hée shall not receaue according to his doing or sufferyng in * 1.315 an other world, and therfore cā there be no Purgatory.

The wiseman sayth Eccle. xiiij. * 1.316 worke righteousnes before thy death for after this lyfe there is no méete, that is to say succour to bee founde. There are some which wil vnderstād this place & also the text in the xlviij. argument on this maner that there should be no place of deseruyng, but yet there may well bee a place of pu∣nishment. But this solution besides * 1.317 that it is not grounded on Scripture, is very slender. For I pray you wher¦fore should their inuention of Purga∣tory serue but to bee a place of pur∣gyng, punishment, and penaunce, by the which the soule should make satis∣faction, that it might so deserue to en∣ter into the rest of heauen?

Blessed are the dead which dye in * 1.318 the Lord from hēce forward, yea tru∣ly sayth the spirite, that they may rest frō their labours. But theyr workes folow with them. This text they vse * 1.319 in theyr soule masses as thoughe it made for Purgatory. But surely me thinketh that it maketh much against them. For let vs enquire of all the pro¦ctours and fautours of Purgatory,

whether y^• soules that must be prayed * 1.320 for, are departed in the Lord or not? And they must néedes aunswere that they are departed in the Lord, for the vnfaithfull which dye not in the Lord must not be prayed for. And therfore must they be vpright Christen soules which are tormēted, for the other are all damned. Now sayth the text that all such dead as dye in the Lord are blessed: but what blessednesse were that to broyle in Purgatory? And if they would here fayne a glose (as their maner is) when they are in a straite euer to séeke a startyng hole & say that they are blessed because they are in a good hope, although they haue not yet the rest, but must suffer before in Purgatory: that euasion will not this text suffer, for the text sayth that they rest and are in peace as Esayas also sayth in the. lvij. that the righte∣ous * 1.321 (and euery faythfull man is righ∣teous in the sight of God as we haue often proued before) when he depar∣teth resteth in peace as in a bed. And Sapiē. iij. it is sayd that the righteous * 1.322 soules are in peace: & so is it not possi∣ble that there should be such a payne∣full Purgatory.

Thus haue we confuted Rastell: both his argumentes and also soluti∣ons, for all that he writeth is false & agaynst Scripture. Furthermore, we haue brought in, to proue that there cā be no such Purgatory l. argumētes all grounded on Scripture. And if néede were a mā might make a thou∣sand of which our Clergy should not be able to auoyde one?

Here I thinke some mē will won∣der * 1.323 that I haue the Scripture so full on my side because that there are cer∣taine mē, as my Lord of Rochester & Syr Thomas More, which by Scrip¦ture go about to proue Purgatory: & this is sure that Scripture is not con∣trary vnto it selfe. Therfore it is ne∣cessary that we examine the textes which they bring in for their purpose, in markyng the processe both what goeth before and what cōmeth after. And then shal we easely perceaue the truth, & how these ij. men haue bene piteously deceaued. First I will aun∣swere vnto M. More which hath in a maner nothyng but that he tooke out of my Lord of Rochester, although he handle it more suttelly. And what soe∣uer is not aunswered in this parte, shalbe touched and fully conuinced in the third, whiche shall be a seuerall booke agaynst my Lord of Rochester.

¶ Thus endeth the first Booke.

Notes

• * 1.1

  An auns∣were to Ra¦stels Dia∣logue.
• * 1.2

  Rastels booke is ei∣ther true or false.
• * 1.3

  If naturall reason con∣clude a∣gaynst the Scripture then is na∣turall reasō false.
• * 1.4

  Roma. 5.
• * 1.5

  Iohn. 11.
• * 1.6

  2. Rastels boke cleare¦ly & quickly confoūded.
• * 1.7

  Rastel bea∣ten to the wall.
• * 1.8

  The first & chief reason made for Purgatory
• * 1.9

  Rastell.
• * 1.10

  Aunswere to the first argument.
• * 1.11

  Psal. 81.
• * 1.12

  1. Thess. 4.
• * 1.13

  Question.
• * 1.14

  Math. 24.
• * 1.15

  The confu∣tatiō of Ra¦stels first & chief argu∣ment.
• * 1.16

  1. Iohn. 1.
• * 1.17

  1. Cor. 15. 1. Thess. 4.
• * 1.18

  Ephes. 1. and. 5.
• * 1.19

  Rastell o∣uerthrowē in his owne turne.
• * 1.20

  3. Hebr. 1.
• * 1.21

  Christ is the onely Purgatory and purger of our sins.
• * 1.22

  4. Ephe. 5.
• * 1.23

  A, frutefull and excellēt argument.
• * 1.24

  5.
• * 1.25

  Ephe. 1.
• * 1.26

  Christ by his election doth purge and clense vs.
• * 1.27

  6.
• * 1.28

  1. Iohn. 1.
• * 1.29

  Ephe. 1.
• * 1.30

  Gallat. 5.
• * 1.31

  Roma. 7.
• * 1.32

  Roma. 8.
• * 1.33

  Roma. 5.
• * 1.34

  Roma. 4. Psal. 31.
• * 1.35

  Iustifica∣tion freely, doth ex∣clude Pur∣gatory.
• * 1.36

  Roma. 3.
• * 1.37

  Obiection.
• * 1.38

  In aun∣swere to the first ob∣iection.
• * 1.39

  Obiection.
• * 1.40

  1. In aun∣swere to the second obiection.
• * 1.41

  2.
• * 1.42

  The Pope ••elleth Christes merites for money.
• * 1.43

  3.
• * 1.44

  We may not robbe God of his honour.
• * 1.45

  4. Blasphe∣my to say Christes bloud is not full re∣mission for our sinnes.
• * 1.46

  5.
• * 1.47

  There is no satisfac∣tion for sinne, but Christes death.
• * 1.48

  6.
• * 1.49

  1. Why tem∣porall pay∣nes are or∣deined.
• * 1.50

  2.
• * 1.51

  Worldly paynes can not suffici∣ently pu∣nish sinne.
• * 1.52

  Scripture maketh no mention of Purgatory
• * 1.53

  Rastels first argu∣ment.
• * 1.54

  Frith.
• * 1.55

  A fond ar∣gument.
• * 1.56

  The Ma∣ior of Ra∣stels argu∣ment is a lye.
• * 1.57

  Rastell.
• * 1.58

  Frith.
• * 1.59

  Christes death onely is the cause of the forg••¦••enes of our sinnes.
• * 1.60

  Rastell.
• * 1.61

  Rastels fond argu∣ment bea∣ten to the ground.
• * 1.62

  Frith.
• * 1.63

  Three lyes at once.
• * 1.64

  What folye is in natu∣rall reason, to reason a∣gaynst the Scripture.
• * 1.65

  A good con¦clusion.
• * 1.66

  Gods ho∣nour consi∣••teth not in our seruice.
• * 1.67

  Why man was made.
• * 1.68

  God made vs not for his plea∣sure but that we should re∣ceaue plea∣sure by him
• * 1.69

  Gene. 19. Exod. 14. Math. 8.
• * 1.70

  Rastell.
• * 1.71

  An other of Rastels foo¦lish argu∣mentes.
• * 1.72

  Frith.
• * 1.73

  Repen∣taunce is no satisfa∣ctiō for our sinne, but Christes death onely
• * 1.74

  Rastell.
• * 1.75

  Frith.
• * 1.76

  God forge∣ueth for Christes ••ake & not otherwise.
• * 1.77

  Rastell groundeth hym vppon lyes & ima∣ginations.
• * 1.78

  8. Heb. 10.
• * 1.79

  Christes merites vt∣terly setteth aside Pur∣gatory.
• * 1.80

  9.
• * 1.81

  There is no meane to purge vs but onely the death of Christ.
• * 1.82

  10.
• * 1.83

  Christ is hable fully to saue all that com∣meth to God by him.
• * 1.84

  Roma. 5.
• * 1.85

  Rastell.
• * 1.86

  Frith.
• * 1.87

  Rastels si∣militude is not good.
• * 1.88

  Rastell.
• * 1.89

  Frith.
• * 1.90

  Maior.
• * 1.91

  Minor.
• * 1.92

  Cōclusio.
• * 1.93

  Rastels si∣militude clearely cō∣founded.
• * 1.94

  Our do∣ynges can ma•…•… God neither bet¦ter nor worse.
• * 1.95

  11.
• * 1.96

  Ezech. 33.
• * 1.97

  12. Ezech. 36. If Christ haue pur∣ged vs cleane, w•…•…∣deth an o∣ther Pur∣gatory. 13.
• * 1.98

  ••erem. 33.
• * 1.99

  14.
• * 1.100

  Ierem. 32.
• * 1.101

  The second argument.
• * 1.102

  Rastell.
• * 1.103

  Frith.
• * 1.104

  Rastels se∣cond argu∣ment confu¦ted.
• * 1.105

  Anyppyng conclusion.
• * 1.106

  Rastell.
• * 1.107

  Frith.
• * 1.108

  Rastell.
• * 1.109

  Rastelles fond argu∣ment to proue a Purgatory
• * 1.110

  Frith.
• * 1.111

  Rastels se∣cond argu∣ment clear∣ly cōfuted.
• * 1.112

  An aun∣swere to an obiection.
• * 1.113

  15.
• * 1.114

  1. Iohn. 2.
• * 1.115

  If we fall into sinne, We haue no remedy but Christ our aduocate.
• * 1.116

  16.
• * 1.117

  Iohn. 13.
• * 1.118

  17.
• * 1.119

  Math. 11.
• * 1.120

  Purgatory ••icke purse
• * 1.121

  18. Esay. 43.
• * 1.122

  Broylyng in Purga∣tory put∣teth not a∣way sinne.
• * 1.123

  19.
• * 1.124

  Those whom God calleth he iustifieth 〈◊〉〈◊〉 glorifieth.
• * 1.125

  Roma. 8.
• * 1.126

  20.
• * 1.127

  1. Thess 4▪
• * 1.128

  Purgatory is but a phansie of mans ima∣gination.
• * 1.129

  The thyrde argument.
• * 1.130

  Rastell. The solu∣tion of Ra∣stels thyrd argument.
• * 1.131

  Frith.
• * 1.132

  Rastell.
• * 1.133

  Frith.
• * 1.134

  Rastels na¦turall reasō doth fouly deceaue both hym & his Turke Ginge•…•…in.
• * 1.135

  The iiij. ar∣gument.
• * 1.136

  Ephes. 5.
• * 1.137

  Cant. 4.
• * 1.138

  Rastell.
• * 1.139

  Rastelles aunswere to his iiij. argument.
• * 1.140

  Rastell.
• * 1.141

  Frith.
• * 1.142

  Rastell.
• * 1.143

  21. Frith. Hebr. 9.
• * 1.144

  Sinne can not be takē away but by y^t bloud of Iesu Christ.
• * 1.145

  Rastell.
• * 1.146

  Frith. A mery cō∣clusion of Iohn Frith.
• * 1.147

  22.
• * 1.148

  Iohn. 1.
• * 1.149

  Heb. 1.
• * 1.150

  Ephe. 1.
• * 1.151

  1. Iohn. 1.
• * 1.152

  Rom. 4. No nede of Purgatory
• * 1.153

  The v. ar∣gument. Rastell.
• * 1.154

  Frith.
• * 1.155

  How Ra∣stel proueth that Pur∣gatory is vpon the earth.
• * 1.156

  23.
• * 1.157

  Rastelles fond conclu¦siō of his v. argument.
• * 1.158

  We may not absteine from sinne for feare, but for loue
• * 1.159

  The law of God, & the law of man doth great∣ly vary.
• * 1.160

  The law of God re∣quireth the hart and mynde.
• * 1.161

  The law of man requi∣reth the bo∣dy and out∣warde deedes.
• * 1.162

  Rastels foo¦lish solutiō of his fifth argument.
• * 1.163

  Rastelles solution.
• * 1.164

  Psal. 143.
• * 1.165

  Rastels rea¦son fayleth hym.
• * 1.166

  Frith.
• * 1.167

  Rastell doth to much abuse him selfe.
• * 1.168

  Rastell. Frith.
• * 1.169

  Rastell is contrary to hym selfe.
• * 1.170

  Rastell hath here a foule ouer∣throw.
• * 1.171

  Rastels so∣lution con∣futed.
• * 1.172

  Luke. 16.
• * 1.173

  A true and good con∣clusion.
• * 1.174

  Rastell.
• * 1.175

  Frith.
• * 1.176

  Rastell can not tell where pur∣gatory is, whether on the earth or els where.
• * 1.177

  Rastell pro¦ueth all the scholemen to be dou∣ble fooles.
• * 1.178

  Rastell.
• * 1.179

  Purgatory is not in one place onely but in many & diuers pla∣tes.
• * 1.180

  Rastels vi. argument.
• * 1.181

  Frith.
• * 1.182

  Rastell.
• * 1.183

  Frith.
• * 1.184

  There can bee no cause in vs that may de∣serue the forgeuenes of sinne. Luke. 23.
• * 1.185

  There is no Purga∣tory,
• * 1.186

  Roma. 5. God of his mere mercy
• * 1.187

  reconciled vs when we were hys ene∣myes.
• * 1.188

  25.
• * 1.189

  The she∣dyng of Christes bloud is our salua∣tion.
• * 1.190

  Heb. 1. Rastell.
• * 1.191

  Frith.
• * 1.192

  Roma. 3.
• * 1.193

  Rom. 11.
• * 1.194

  Gene. 12.
• * 1.195

  Gallat. 4.
• * 1.196

  God for his truthes sake is mer¦cyfull vnto vs. 1. Cor. 1.
• * 1.197

  Roma. 3. and 26.
• * 1.198

  Phil. 2.
• * 1.199

  2. Cor. 5.
• * 1.200

  Christ one∣ly submit∣ted himselfe to death for our sinnes.
• * 1.201

  Rastels ig∣norauncy.
• * 1.202

  Rastell.
• * 1.203

  A foolishe example set foorth by Rastell.
• * 1.204

  There is no way to pacifie the wrath of God a∣gaynst our sinnes, but fayth in Christ.
• * 1.205

  Frith.
• * 1.206

  Hebr. 7.
• * 1.207

  Math. 6.
• * 1.208

  Math. 18.
• * 1.209

  There are two maner of satisfac∣tions one to God and the other to our neigh∣bour.
• * 1.210

  Except we be ready to forgeue thē that offend vs God will not for¦geue vs.
• * 1.211

  Rastelles seuē argu∣ment.
• * 1.212

  This simi∣litude is not proper betwene God and man, as it is betwene man and man.
• * 1.213

  Frith.
• * 1.214

  Agge. 2.
• * 1.215

  〈◊〉〈◊〉. Cor. 12.
• * 1.216

  God forge∣ueth no mā that offen∣deth hys neighbour, except he first recon∣cile him self to his neigh¦bour.
• * 1.217

  Rastell.
• * 1.218

  Rastel•…•… so∣lution to his seuen argument.
• * 1.219

  Frith.
• * 1.220

  A perfect definition of Gods ab¦solute pow∣er.
• * 1.221

  Marke. ••6.
• * 1.222

  God cā not be agaynst hym selfe.
• * 1.223

  Math. 1••.
• * 1.224

  Whether God haue an absolute iustice?
• * 1.225

  There is no one power in God grea∣ter then an other.
• * 1.226

  Rastels imaginatiō of Gods ab¦solute pow∣er is chil∣dish.
• * 1.227

  The conclu¦sion of Ra∣stels booke.
• * 1.228

  Frith.
• * 1.229

  The feare of Purga∣tory cannot kepe vs frō sinne but ra¦ther y^• fear•• of hell and euerlastyng damnation.
• * 1.230

  Such as feare not God but for Purga∣tory and helles sake shall neuer come in hea¦uen.
• * 1.231

  All the pe∣naunce and repentaūce in y^e worlde without fayth in Christes bloud can not saue vs.
• * 1.232

  27.
• * 1.233

  2. Cor. 5.
• * 1.234

  Contradi∣ctories.
• * 1.235

  How two contradic∣tories may be both true.
• * 1.236

  28.
• * 1.237

  We are recō¦ciled to god by y^e death of Christ, & therefore neede not to booke for any other Purgatory
• * 1.238

  The •…•…th〈…〉〈…〉〈◊〉〈◊〉 Pur∣gatory al∣though there were one.
• * 1.239

  29.
• * 1.240

  Iohn. 3.
• * 1.241

  •…•…e •…•…ō to say there is a Purga¦tory.
• * 1.242

  30.
• * 1.243

  Roma. 8.
• * 1.244

  W•…•… d•…•… that God 〈…〉〈…〉. 〈…〉〈…〉.
• * 1.245

  R•…•…
• * 1.246

  Christ hath purged ou•• sinnes.
• * 1.247

  Roma. 8.
• * 1.248

  Math. 24.
• * 1.249

  There is no Purga∣tory.
• * 1.250

  33.
• * 1.251

  Roma. 〈…〉〈…〉
• * 1.252

  34.
• * 1.253

  Purgatory is a vayne imaginatiō.
• * 1.254

  Obiections
• * 1.255

  Good wor∣kes.
• * 1.256

  we must do good wor∣kes because God hath so commaū¦ded vs.
• * 1.257

  Ephe. 2.
• * 1.258

  Math. 5.
• * 1.259

  An aun∣swere to an other obie∣ction.
• * 1.260

  1. Cor. 1.
• * 1.261

  Roma. 8.
• * 1.262

  Ephe. 〈◊〉〈◊〉.
• * 1.263

  We must worke with a single eye.
• * 1.264

  35. Ephe. 2.
• * 1.265

  Our salua∣tiō is y^t gift of God, and cōmeth not by workes.
• * 1.266

  36. Roma. 11.
• * 1.267

  Rom. 4.
• * 1.268

  Faith in Christ is our righte∣ousnes.
• * 1.269

  Fayth is imputed for righteous∣nes.
• * 1.270

  37.
• * 1.271

  Iohn. 3.
• * 1.272

  Purgatory is nedelesse.
• * 1.273

  Iohn. 5.
• * 1.274

  I forged & famed Pur¦gatory.
• * 1.275

  38.
• * 1.276

  Psal. 116.
• * 1.277

  Apoca. 14.
• * 1.278

  39. Exod. 33.
• * 1.279

  Mercy and Purgatory cannot a∣gree.
• * 1.280

  40.
• * 1.281

  God is mer¦cyfull & for∣geueth vs our sinnes.
• * 1.282

  Psal. 103.
• * 1.283

  41.
• * 1.284

  God hath forgeuē vs our sinnes and ther∣fore wil not punish vs in Purga∣tory.
• * 1.285

  Rom. 11.
• * 1.286

  Ezech. 18.
• * 1.287

  42.
• * 1.288

  Luke. 18.
• * 1.289

  Luke. 23.
• * 1.290

  Luke. 7.
• * 1.291

  The thefe went not to Purgatory but to Pa∣radise.
• * 1.292

  43.
• * 1.293

  Phil. 1.
• * 1.294

  S. Paule knewe of no Purga∣tory.
• * 1.295

  Howe a Christen man should desire death
• * 1.296

  2. Cor. 3.
• * 1.297

  Because dayly we offēd God, therfore we should pray to be dissol∣ued as Paul dyd.
• * 1.298

  1. Iohn. 1.
• * 1.299

  45.
• * 1.300

  Sapien. 3.
• * 1.301

  Abacuc. 2.
• * 1.302

  Roma. 5.
• * 1.303

  It is mere foolishnes to thinke there is a Purgatory
• * 1.304

  46.
• * 1.305

  Rom. 10.
• * 1.306

  The Pope sendeth no preachers into Pur∣gatory.
• * 1.307

  M. More & my Lord of Roche∣ster can not agree.
• * 1.308

  47.
• * 1.309

  Prou. 23.
• * 1.310

  Roma. 7.
• * 1.311

  we haue a will and minde to o∣bey the law of God, but our sinfull flesh will not consent thereunto.
• * 1.312

  Example.
• * 1.313

  God accep∣teth our good will if we do that in vs is to obey his cō¦maunde∣mentes.
• * 1.314

  48. Gallat. 6.
• * 1.315

  Purgatory is nedelesse.
• * 1.316

  49. Eccle. 14.
• * 1.317

  Some ima¦gine Pur∣gatory to be a place of satisfac∣tion.
• * 1.318

  50,
• * 1.319

  Apoca. 14,
• * 1.320

  The dead that dye in the Lorde are blessed, and ther∣fore are not in Purga∣tory.
• * 1.321

  Esay. 57.
• * 1.322

  Sapien. 3.
• * 1.323

  The cōclu∣siō of Iohn Frith a∣gaynst Ra∣stels booke.