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.

The second booke which is an aun∣were vnto Syr Thomas More.

MAister More begynneth * 1.324 with the sely soules of Purgatory and maketh them to wayle and la∣mēt, that they heare the world waxe so faynte in the fayth of Christ that any mā should neede now to proue Purgatory to Christē mē, or that any mā could be found which would in so great a thyng so fully and fastly beleued for an vn∣doubted article this. xv. hundred yeare, begyn now to staggar and stand in doubt. &c.

Verely me thinketh it a foule faute * 1.325 so sore to stomble euen at the first. It were a great blot for him, if he should be compelled by good authoritie to cut of. iiij. hundred of his foresayd nūber. Now if we can not onely proue that * 1.326 he must cut of that iiij. hundred yeare, but also bryng witnesse that it was neither at that time beleued for an ar¦ticle of y^t fayth nor yet for an vndoub∣ted truth: thē I thinke ye would sup∣pose this man somewhat out of the way. And that will I proue by Gods grace. S. Austen was foure hundred yere after Christ. And yet in his time was it not fully and fastly beleued for an article of the fayth, no nor yet ful∣ly and fastly beleued to bee true. For hee him selfe writeth in his Enchiri∣dion on this maner speakyng of Pur¦gatory.

After he expounded the place of Paul. 1. Cor. 3. and had taken this * 1.327 word fire not for Purgatory, but for temptation and tribulation, he added these wordes in the. 69. chapter. It is not incredible that such a thyng shuld also chaūce after this life, & whether it be so or not it may be questioned &c. Of these woordes may we well per∣ceaue * 1.328 that he counted it not for an ar∣ticle of y^t fayth, neither yet for an vn∣doubted truth for if it had bene an ar∣ticle of y^e faith, or an vndoubted truth then would hee not haue sayd, Potest etiā queri, that is to say: it may be que∣stioned, doubted or moued: for those holy fathers vsed not to make questi∣ons & doubtes in articles of the fayth among thē selues, neither yet in such things as were vndoubted true: they * 1.329 vsed not to dispute whether Christe dyed for our sinnes & rose agayne for our iustificatiō, but onely beleued it.

Beside: that the occasion why hée wrote the booke entitled Enchiridion was this. There was one Laurētius a Christē man, which instantly requi∣red of S. Austen that he would write him a forme of his belefe whiche hée might continually beare in hand and whereunto he should sticke. Ʋpō this wrote him S. Austen this litle booke, where in he commaundeth hym not fully and fastly to beleue (these are M. Mores wordes) that there was a Purgatory: but sayth that it may be questioned, doubted or moued whe∣ther there be such a place or not. Of this haue we playne euidence that it was none article of y^t fayth in S. Au∣stens * 1.330 tyme (which was foure hūdred yeare after Christ) neither yet vn∣doubted truth. And so may all men sée that M. More is sore deceaued and set on the sand euen at the first brunte and in the begynnyng of his viage.

His second reason that he hath to * 1.331 proue Purgatory is this. The very miscreauntes & Idolaters, Turkes, Saracenes and Paynimes haue euer for the most part thought and be∣leued * 1.332 that after the bodyes are de∣ceased: the soules of such as were neither deadly dampned wretches for euer, nor on the other side, so good but that their offences done in this world haue deserued more punishment then they had suffered and sustained there, were purged and punished by payne after the death, ere euer they were admitted vnto their wealth and rest. And so must there nedes be a Purgatory.

I aūswere, if it were lawfull to re∣quire * 1.333 wisedome in a man so wise as M. More is counted, here would I wish him a litle more wit, for I thinke * 1.334 there is no wiseman that will graunt this to be a good argumēt, y^t Turkes, Saracenes, Paynimes & Iewes be∣leue it to be true, Ergo, we must be∣leue that it is true: for I will shewe you a like argument. The Turkes, Saracenes, Paynimes & Iewes be∣leue that we haue not y^t right Christ, but that we are all damned which be∣leue in Christ. Is it therfore true? shal we turne our fayth because they be∣leue that we be deceaued? I thinke there is no man so foolish as to graūt him this. But if M. More will haue his reasō hold, he must argue on this maner: The miscreauntes and infi∣dels * 1.335 before named beleue that there is a Purgatory & their belefe is true, therfore we must beleue that there is a Purgatory. Now foloweth this ar∣gument somewhat more formally. Here might I put him to the profe of his Minor: which is, that their belefe (in beleuyng Purgatory) is true: which thyng he shall neuer be able to proue. But I haue such confidence of the truth on my side that I will take vpon me to proue the negatiue, Cut̄ that their belefe is not true as cōcer∣nyng Purgatory. For these miscre∣auntes * 1.336 which beleue Purgatory, be∣leue that there is a Purgatory for vs that be Christen: for they beleue that we are fallē from all truth and vtter∣ly dāned. But they thinke that there is a Purgatory for them selues wher∣in they shalbe purged & punished vn∣till they haue made full satisfactiō for their sinnes committed: but that is false, for neither Turkes, Saracenes Paynimes nor Iewes whiche beleue not in Christ haue or euer shall enter into any Purgatory, but they are all

dāned wretches because they beleue not in Iesu Christ. Iohn. 3. Now sith * 1.337 they be deceaued, for they haue no Purgatory, but are all damned as ma¦ny as beleue not. Alas what blindnes is that to argue that we must folow them which are both blynd and out of the right way?

After this disputeth he by naturall * 1.338 reason that there must be a Purgato∣ry, his disputation continueth a leafe and an halfe, out of the which Rastell tooke all his booke. And so are all his apparent reasons disclosed before a∣gaynst Rastell. Then begynneth he with the Scripture, on this maner.

IT semeth very probable and like¦ly * 1.339 that the good kyng Ezechias * 1.340 for no other cause wept at the war∣ning of his death geuen him by the Prophet, but onely for the feare of Purgatory.

The story is written. 4. Kinges. 2. * 1.341 And Esay. 38. Exechias was sicke vnto the death. And Esay the Pro∣phete and sonne of Amos came vnto him saying, this sayth the Lord, dis∣pose thy house for thou shalt dye and not liue. He turned his face vnto the wall and prayed the Lord saying, I beseche thée Lord, remember I pray thée, how I haue walked before thée in truth and in a perfite hart & haue done that thyng which is pleasaunt & acceptable before thée. Then Ezechi∣as wept with great cryeng: these are the wordes of the text. We cā not per¦ceaue by the text that he was a great sinner, but rather the contrary, for he sayth that hee had walked before the Lorde in truth and in a perfite hart, & hath done that thyng which is plea∣saunt and acceptable before the Lord. And therfore it is nothyng lyke that hee should feare Purgatory neither yet hell. Thou wilt peraduēture aske me, if he wept not for feare of Purga¦tory, why did he then wepe? I will al∣so aske you a question, and then will * 1.342 I shew you my minde. Christ dyd not onely wepe, but feared so sore that he sweat like droppes of bloud runnyng downe vppon the earth, whiche was more then to wepe. Now if I should aske you why Christ feared & sweate so sore: what would you aūswere me? * 1.343 that it was for feare of the paynes of Purgatory? forsooth he that would so aunswere should be laughed to scorne of all the world, as he were well wor∣thy. Wherfore was it then? Ʋerely euen for feare of death, as it playnly appeareth after: for he prayed vnto his Father, saying: my father if it be possible let this death passe fro me. Math. xxvj. So fearefull a thyng is * 1.344 death euen vnto the most purest flesh. And euen the same cause will I as∣signe in Ezechias, that he wept for feare of death and not for Purgato∣ry. Now procedeth he further & pro∣miseth to proue it by playne euident textes, as it is very needefull for the text that hee alledged before is some∣what to farre wrested and yet will it not serue him.

Haue ye not (sayth he) the wordes * 1.345 of Scripture written in the booke of the kynges, Dominus deducit ad in feros & reducit: Our Lord bryngeth folke down into hell, and bringeth them thence agayne? But they that bee in that where damned soules be, they be neuer deliuered thence againe. Wherfore it appeareth well that they whō God deliuereth and bryngeth thence agayne, be in that part of hell that is Purgatory.

This texte is written in the first * 1.346 booke of the kynges and in the second chapter, and they are the wordes of Anna which sayth: The Lord doth kill & quickē againe: he ledeth downe into hell & bryngeth agayne. Here he thinketh to haue good hold. But sure∣ly his hold will fayle hym, for in this one text hee sheweth him selfe twise ignoraunt. First because he knoweth * 1.347 not that the Hebrue word, Sheol, doth not signifie hell, but a graue or a pitte that is digged. As it is written Gene. 42. Si quid aduersitatis acciderit ei in terra ad quam pergitis, deducetis canos meos cum dolore ad inferos, that is if any euill chaūce vnto my sonne Ben∣iamin in the lād whether you go, you shall bryng down myne hoore heares with sorow vnto my graue, not vnto hell nor yet vnto Purgatory, for he

thought neither to go to hell nor Pur¦gatory for his sonne, but thought that he should dye for sorrow if his sonne had any mischaunce.

Besides that he is cleane ignoraūt * 1.348 of the cōmon maner of all Prophetes which for y^e most part in all Psalmes, Hymnes and other songes of prayse (as this is) make the first ende of the verse to expounde the last and the last to expounde the first. He that obser∣ueth this rule shall vnderstand very much in the Scripture although hee be ignoraunt in the Hebrue. So doth this place full well expounde it selfe without any imagination of Purga∣tory. Conferre the first part of y^e verse vnto the last and you shall easely per∣ceaue it. The first part of the halfe verse is this. The Lord doth kill, and * 1.349 that expoūdeth the other halfe of this verse where she sayth, hee leadeth downe to hell, so that in this place to kill and to leade downe to hell is all one thing. And likewise in the second part of the halfe verse, to quicken a∣gayne and bryng agayne is all one thyng. Now if any man be superstiti∣ous that hée dare not vnderstand this thyng as figurately spoken, then may he verifie it vpon them that God ray∣sed from naturall death as he did La∣zarus. Iohn. xj. And all beit no man * 1.350 can deny but that this sence is good and that the text may so be vnderstād, yet in my minde we shal go more nye vnto the very and pure truth, if we expounde it thus. The Lord doth kill and quickē agayne, he leadeth downe to hell and bringeth agayne: that is, hee bryngeth men into extreme affli∣ction and miserie (whiche is signified by death and hell) and after turneth not hys face vnto them and maketh them to folow hym. And to this well agréeth the. 78. Psalme that speaketh * 1.351 of the children of Israel (which figure his elect Church and congregation.) Theyr yeares passed ouer in perpe∣tuall trouble, whē he destroyed or kil∣led * 1.352 them, then they sought hym, they turned and besought him busely. He meaneth not here that he had first kil¦led them by temporal death and after their death made them to séeke hym: but that he had wrapped them in ex∣treme afflictions and perpetuall trou∣bles, and that he sore scourged them whē they brake his cōmaundements & yet after turned his mercyfull face vnto hym.

Finally, if you will haue the pure vnderstādyng of this place. Note the wordes of the iij. children Daniell. 3. * 1.353 whiche were cast into the fornace of fire and yet preserued frō death tho∣rough the mighty hand of God, theyr wordes & song was this: Benedicite Anania, Azaria, Misaell Domino, lau∣date & superexaltate eum in secula: quia eruit nos de inferno, & saluos fecit de ma¦nu mortis, & liberauit nos de medio ar∣dentis flammae, & de medio ignis eruit nos. That is: blysse ye anania, azaria, and misaell the Lord: prayse and ad∣uaūce him for euer. For he hath pluc∣ked vs out of hell, & hath saued vs frō the power of death. He hath deliue∣red * 1.354 vs from the middest of the bur∣nyng flāme and hath plucked vs out frō the middes of the fire. Here may you sée the same maner of speakyng & how the last ende expoundeth the be∣gynnyng. These childrē say that God hath plucked them out of hell, and yet were they neither dāned nor in Pur∣gatory nor dead. But the next part of this verse expoundeth their meaning which sayth: he hath saued vs from the hand of power of death. So may ye know that to bee plucked out of hell, and to be saued from the power of death, are all one thyng. And again where they say that God hath deliue∣red them from the burnyng flamme, and that hee hath plucked them from the middes of the fire, is all one sense as euery child may well perceiue: and therfore is M. More to blame to be so * 1.355 busie seyng he vnderstandeth not the phrase and manner of speache of the Scripture.

THen bryngeth hee in the Prophet * 1.356 Zachary which sayth. Tu quo{que} in sanguine Testamenti tui eduxisti vinc∣tos * 1.357 tuos de lacu in quo non erat aqua. Thou hast in the bloud of thy Te∣stament brought out thy bounden prisoners out of the pitte or lake

in which there was no water. Now in hell is there no redemption, and in lymbo patrum the soules were in rest? wherfore it appeareth clere¦ly that those prisoners whiche hee brought out of their payne, hee brought onely out of Purgatory.

This text is spoken Zachary. 9. for * 1.358 a full aunswere of this text I néeded no more but to bring the authoritie of * 1.359 my Lord of Rochester agaynst hym. For hee expoundeth the place of the Psalme. 66. for Purgatory, whiche * 1.360 sayth. Transiuimus per ignem & aquam & adduxisti nos in refrigeriū, we haue gone thorough fire and water & thou hast brought vs into colenesse: If this text of the Psalme serue for Purgato¦ry which sayth that there is both fire and water, as my Lord of Rochester doth affirme & bringeth also Origine to confirme it, then can not this place of Zacharie serue, whiche sayth that there is no water. And so must M. More néedes bee ouersene, for Ori∣gene and Rochester bee able to wey vp him. Here might I say vnto thē * 1.361 both that they should first agrée with in thē selues and then would I shape them an aūswere. Howbeit I know my part so sure that I will confute them both, and proue that neither o∣ther place speaketh any thyng of this paynfull Purgatory that the describe. But my Lord of Rochesters autho∣ritie shall be differred vntill the thyrd part whiche shalbe a seuerall booke a∣gaynst hym.

This place verely approueth not * 1.362 Purgatory but sheweth the vertue of Christes redemption which through his bloud redemed his captiues & pri∣soners that is to say them whom hee foūd bound with the strōg bondes of sinne to euerlastyng damnatiō which were subiectes vnto the deuil and the extreme enemyes of God, but why calleth hee them his? verely because they were chosen in Christ Iesu be∣fore the begynnynge of the worlde, that they with him and through hym should enioy the euerlastyng inheri∣taunce of heauen. Why are they cal∣led bounde and prisoners? Surely be∣cause they were captiues, boūde and imprisoned vnder the deuill through the sinne that Adā committed. Roma. * 1.363 v. why sayth he that he deliuered thē out of the pitte where in is no water? Forsooth that is euen as much to say, as hee deliuered them out of hell and from eternall damnation. Thou wilt * 1.364 happely say, hee deliuered them not out of hell and from eternall damna∣tion, for his prisoners that is to say, they y^t shalbe saued neuer came there. I aunswere, that they should without doubt haue gone thether & haue bene dāned perpetually, except that Christ by his death had deliuered and losed them. And therefore sayth the Scrip∣ture that Christ deliuereth vs out of hell, because he saueth and deliuereth vs that we come not there, which els should surely enter into it for euer. It is also a common maner of speach a∣mong vs, if a man should go to prison for debt or any such matter, & one of his frendes come in y^t meane season which pacified the aduersaries & pay∣eth that debt, then may we well say, that he hath deliuered this man out of prison although hee came not there, but should haue gone thether. And likewise when we say that such a mā hath deliuered his frend from the ga∣lowes, we meane not that he was all ready hanged, for then were the deli∣ueraūce to late but we meane that he deliuered him that hee should not be hanged. Furthermore if a mā might * 1.365 bee bold to aske M. More whether Christ haue redemed, loosed and deli∣uered him in the bloud of his Testa∣ment? I thinke he would aunswere yea. Now if we should aske him fur∣ther, from whence he hath deliuered him? I am sure he is not so ignoraunt as to say that Christe hath deliuered him from Purgatory, but euen that be hath deliuered him from eternall death and damnation. And so hath Christe deliuered vs from the pytte wherin is no water, that is to say, frō hell and euerlastyng damnation, not y^t we were in hell all ready (although we were bound vnder sinne and rea∣dy to be cast therein, but because we should not enter into hell. This is the pure vnderstandyng of the texte.

Here might I dispute w^t him both of * 1.366 hell & of Limbus patrum but because I wilbe as short as possible is I will de∣ferre y^t vntil an other occasiō y^t I may reason with hym somewhat at large.

AN other place is there also in * 1.367 the old Testament that putteth Purgatory quyte out of question. For (sayth he) what is playner then the places whiche in the booke of the Machebees make mention of * 1.368 the deuoute remembraunce, pray∣our, asmose & sacrifice to be done for soules, when the good and holy mā Iudas Machabeus gathered mo¦ney among the people to buy sacri∣fice withall to be offered vp for the soules of them that were dead in the battaile. What shift finde they here? Surely a very shamelesse shift * 1.369 and are fayne to take them to that talkyng which is their shote anker alway, when they finde the storme so great that they see their shyppe goeth all to wracke. For first they vse to set some false glosse vnto the text, and if that helpe not, then fall they to a shameles boldnes, and let not to deny the Scripture and all.

The place whiche hee reciteth is * 1.370 written. 2. Macha. 12. And to say the * 1.371 truth, y^t booke is not of sufficiēt autho∣ritie to make an article of our fayth: neither is it admitted in the Canō of the Hebrues. Here he obiecteth that the Church hath allowed it, and the holy Doctours, as S. Hierome. S. Au∣stine and such other I aunswere: S. Hieromes mynde is opened vnto vs by the Epistle which he wrote before y^t Prouerbes of Salomō, his wordes are these. Sicut Iudith & Tobie Ma∣chabeorum libros, legit quidem cos eccle∣sia, sed inter canonicas Scripturas non re¦cipit, sic & haec duo volumina legat ad aedificationem plebis, non ad authorita∣tem ecclesiasticorum dogmatum confir∣mandum. That is lyke as the Church * 1.372 doth read the bookes of Iudith, To∣bias, & the Machabées, but receaueth them not amōg the canonicall Scrip∣tures, euen so let it read these twoo bookes (he meaneth the booke of Sa∣pience and Ecclesiasticus) vnto the e∣difieng of the people, and not to con∣firme the doctrine of the Church ther¦by. And it is nothyng lyke that S. Au∣sten should dissent from S. Hierome, for they were both in one tyme, yea & S. Hierome out lyued S. Austen. And therfore the Church could not admit any such bookes either before S. Au∣stens tyme or in his tyme, but that S. Hierome should haue knowne of it. And so may you gather that if S. Au∣sten allow these bookes, or els say that the Churche hath allowed them, you may not vnderstād that they haue al∣lowed and receaued them as canoni∣call Scriptures, for then you make S. Hierome a lyar. But thus you must vnderstād it, that they haue receaued them to be read for the edifying of y^e people, and not to confirme the doc∣trine of the Church or articles of the fayth thereby, according to S. Hiero∣mes expositiō. Now may you sée that our shote anker (as he called it) is so strōg that all his stormes and waues can not once moue it, for we deny not but that the booke is receaued of the church to be read, and we shew by S. Hierome for what entent it is recea∣ued and read, not to proue any article of our faith therby, but onely to order our maner of liuyng therafter in such poyntes as are not repugnaunt vnto the canonicall Scripture.

But yet for this once, to do the mā pleasure we will let slyppe our shote anker & take the seas with him. And for all their furious wyndes and fro∣thy * 1.373 waues, we wil neuer strike sayle, so strong is our shyp and so well bal∣launced. Be it in case that this booke of the Machabées were of as good au∣thority as Esay: yet can he not proue this fury and paynefull Purgatorye therby. For it speaketh not one word neither of fire nor payne, but it spea∣keth of a sacrifice offred for the dead, y^t they might be losed frō their sinnes because there is a resurrectiō of y^t ded. which may wel be without any paine or fire. So that this conclusion is ve∣ry * 1.374 bare and naked? It is good to offer sacrifice for the dead that they may be loosed from their sinnes, Ergo, there is a sensible fire which doth punishe the holy and chosen people of God. I am

sure there is no child, but he may per∣ceaue that this argument is naught.

Besides that is to bee doubted * 1.375 whether Iudas did wel or not in offe∣ring this sacrifice. And therfore ought we not of a foolish presumption to so∣low his facte vntill we knowe how it was accepted. Peraduenture thou wilt say that the déede is commended in the sayd text, where it sayth: But because he considered that they which with godlynes had entred their sléepe (that is their death) had good fauour layd vp in store for them, therefore is the remēbraunce to pray for the dead holy & wholesome, that they may be loosed from their sinnes. I aunswere, that the persons whiche were slayne in the battayl for whom this prayer & sacrifice was made, were founde to haue vnder their clokes oblations of idols which were at Iamniam, & for * 1.376 that cause were they slayne as it is playne in the text, yea and all the host praysed the right iudgement of God. Now these men that were so slayne were damned by the law. Deut. vij. whiche sayth. The images of their * 1.377 Gods thou shalt burne with fire, & sée that thou couet not the siluer or gold y^t is on them nor take it vnto thée lest * 1.378 thou be snared therewith, for it is an abomination vnto the Lord thy God. Bryng not therfore the abomination vnto thine house lest thou be a dāned thing as it is: But vtterly defie it and abhorre it for it is a thyng that must be destroyed. Of this may we euidēt∣ly perceaue, that albeit Iudas dyd this thyng of a good mynde, yet was he deceaued, for his sacrifice could no∣thyng helpe them sith they were dam∣ned by the law, and entred not their slepe with godlynesse as he supposed.

Furthermore it is euident that the * 1.379 Iewes had sacrifices for the sinnes of them that liued. Leuit. 4. 5. 6. &c. But how knew they that these sacrifices would extende them selues vnto the sinnes of the dead? And they were cō∣maunded vnder the payne of cursing that they should adde nothyng vnto the word of God. Deut. 12. Ʋerely it * 1.380 is lyke that the Priestes euen at that tyme sought their owne profite, abu∣sed the sacrifices, & deceaued the sim∣ple people.

M. More also sayth, that the mo∣ney * 1.381 was sēt to buy sacrifices which shoulde be offered for the sinne of the slayne. Now knoweth euery Christen that all maner of sacrifices & offeryngs were nothyng but figures of Christ which should be offered for the sinne of his people. So that when * 1.382 Christ came, all sacrifices & oblations ceased. If thou shouldest now offer a calfe to purge thy sinne, thou were no doubt iniurious vnto the bloud of Christ, for if thou thought his bloud sufficiēt, then wouldest thou not séeke an other sacrifice for thy sinne.

Yea I will go further with you * 1.383 there was not one sacrifice in the old Testamēt that purged or tooke away sinne. For the bloud of oxē or goates can not take away sinne. Heb. x. But * 1.384 all the sacrifices which were thē offe∣red, did but signifie that Christ should come and be made a sacrifice for vs, which shuld purge our sinne for euer. Now were their sacrifices and obla∣tions institute of God and yet could they not take away sinne: but onely * 1.385 signified that Christ through his bl••d should take it away. What madnes then is come into our braynes that we thinke that our oblations whiche are ordained but of our owne imagi∣nation should take away sinne?

What if Iudas gathered such an * 1.386 offeryng in the old Testamēt, should it then folow that we must doe so to, which know that Christ is come and that all oblations are ceased in hym? shall we become Iewes and go backe agayne to the shadow and ceremonie sith we haue the body and significatiō * 1.387 whiche is Christ Iesue? Be it that Iu∣das were a holy man, might he not do yet amisse? Be it in case that he dyd well, shall we therfore straight wayes out of his worke ground an article of our fayth? Dauid was an holy man & yet committed he both murther and aduoutry shal we without further en∣searchyng the Scriptures streight∣wayes folow his example? Abraham was an holy man and was commaū∣ded of God to offer his owne sonne:

shall we offer our children therfore? Gedson and Iosue destroyed the vn∣faythfull Kyngs and Princes and did well and were praysed of God. Must we do so to? And wherfore shall we * 1.388 more felow the example of Iudas thē of the other? Shall I tell you why? Ʋerelye for this example of Iudas bringeth money vnto our spiritualty. These xij. thousād drachmas shyne so bright in their eyes, y^t without other cādle lanterne or spectacles they haue espyed an article of our fayth: you may not consider that they haue taken this text of. xij. thousand drachmes for an Epistle in soule masses, for then peraduēture you might fall into some shrewed suspection, that they should do it of couetousnes, which faulte can not be espyed in our spiritualtie, as you know well inough.

He that holdeth any ceremony of * 1.389 the law as necessary, is boūd to kéepe and fulfill the whole law. This is eui∣dent of Paul. Gal. 6. where he sayth, * 1.390 If ye be circumcised, then are ye deb∣tours to fulfill the whole law. That is if ye put any confidence in circum∣cision or recounte it as necessary (for els it is of it selfe, neither good nor e∣uil) then make you your selues boūde vnder the law which burthen neither we nor our fathers could beare, and tempt God. Act. xv. And this sacrifice * 1.391 of Iudas was but a ceremony & sig∣nified y^t Christ should with his bloud * 1.392 quench our sinnes. Ergo, he that kee∣peth or coūteth this ceremony as ne∣cessary (as are all the articles of the fayth) doth captiue him self vnder the law and tempteth God to speake no more sharpely.

Yet will I go a litle nere vnto you. * 1.393 Iudas hym selfe beleued not y^t there was a Purgatory. For in the tyme of * 1.394 the old Testament there was no pur¦gatory as the Scholemen graūt them¦selues but onely a place of rest which they called Limbus patrum: wherfore they are pitiously deceaued that will proue Purgatory by the textes of the old Testament, sith, as they say them¦selues, there was no Purgatory at that tyme.

Finally, I cā not finde a place that * 1.395 of it selfe more properly cōfuteth this phantasticall Purgatory, then doth this same texte whiche they sticke so sore to, imaginyng that it stablisheth Purgatory. The text saith on this ma¦ner, except hee had hoped that they which were slayne should rise agayn, It should séeme voyde and in vayne to pray for the dead. If you fayne a Purgatory, thē must this text néedes be false: for be it in case that the dead should not rise agayne. Now sayth the text that it were voyde & in vayne to pray for the dead if they should not rise agayne. But if there were a Pur∣gatory wherein they should be pur∣ged and punished in the meane sea∣son: then were it not in vayne to pray for them to deliuer them out of that payne, but rather very frutefull and necessary although they should neuer ryse agayne. And therfore if this text be of authoritie, is it impossible that there should be any Purgatory, nei∣ther is there any text that in my iudge¦ment can better vndermine Purga∣tory and make it fall.

Peraduenture you desire to know my mynde in this place, and that I should expoūd vnto you what Iudas¦ment * 1.396 in his oblatiō sith he thought of no Purgatory as y^t foresayd text doth well specifie. Ʋerely I thinke that Iu¦das beleued that there should be a re∣surrection, as this text praysed hym, saying, thinkyng well and deuoutly of the resurrection. For among the Iewes there were many that beleued not the resurrection of our flesh, and they that beleued it were yet so rude and ignoraūt, that they thought they should ryse but to obtayne a carnall kyngdome & haue their enemyes sub∣dued vnder them without rebellion. And thereto sticke the Iewes vnto this day. And it is most lyke that this should be his meanyng, we shall all ryse agayne, and possesse this land in peace, and these men which are slaine are out of the fauour of God because they haue contrary to the law. Deut. * 1.397 vij. Take of the idols oblations, ther∣fore is it best that we send a sacrifice vnto Ierusalem to pacifie the wrath of God towardes them, lest whē they

rise againe the Lord should send some plague amongest vs for their trāsgres¦siō which they committed while they were here lyuyng. If any mā can bet∣ter * 1.398 gesse I am wel cōtent to admit it, but this is playne inough: he thought that this sacrifice could not helpe thē before they should rise agayne, which doth fully destroy Purgatory. For where he sayth that it were voyde & in vayne to pray for the dead excepte they should ryse agayne: Is euen as much to say vnto hym that hath any witte as that this prayer & sacrifices can do them no good before they be ri∣sen agayne from death: for els were it not in vayne to praye for them al∣though they should neuer ryse agayn. As by example, if I say to a man that he shall neuer obtayne his purpose ex∣cept he should sue to the kings grace, it is euen as much to say to a mā that hath any wytte, as he shall neuer ob∣taine his purpose before he hath sued to the kynges hyghnes.

Master More goeth about to iest * 1.399 them out of countenaunce which say that the booke of Machabées is not au¦tētike because it is not receaued in y^t Canon of the Hebrues and sayth that by this reason we may also denye the booke of Sapience & proue our selues insipientes: but verely, if he admitte the booke of Sapience to be true and autentike, I feare me it will go nye to proue hym an insipient for graun∣tyng that there is a Purgatory. Read the. 45. argument agaynst Rastell, & then iudge whether I say true or not.

Hetherto haue I let slyp our shote∣anker and haue runne the Seas with hym, grauntyng him for his pleasure that this booke should be of as good au∣thority as Esay. Not that the Church or holy Doctours, or any wise man supposeth it of so good authoritie, but onely to sée what conclusion might be brought vpon it (that once graūted.) And if any man would require my * 1.400 iudgement as concerning this booke, I would shortly aunswere that either this booke is false and of no authori∣tie, or els that Christ & his Apostles all holy Doctours & Scholemen ther∣to are false and without authoritie. For he that admitteth prayers and sa¦crifice to be done for the dead, yea & also affirmeth that they are holy and whole some for such sinnes as are dā∣ned by the law of God (which are in déede very mortall) doth not he a∣gaynst the word of God, yea and also agaynst the cōmon consent of all mē? But this booke doth so: which admit∣teth prayer and sacrifice to bée done for the dead that were slayne in the battayle for theyr offence, yea and al∣so damned by the law. Deut. 7. Now conclude your selues what ye thinke of this booke.

Thus much hath M. More brought (to proue his purpose) out of the old Testament and I thinke ye sée it suf∣ficiently aunswered. And now he en∣tendeth to proue hys Purgatory by good and substaunciall authoritie in the new Testament also.

FIrst let vs consider (sayth Master * 1.401 More) the wordes of the blessed Apostle and Euangelist. S. Iohn. * 1.402 where he sayth. Est peccatum ad mor∣tem, non dico vt pro eo roget quis. There is sayth hee some sinne that is vnto the death, I byd not that any man should pray for that, this sinne as the interpreters agree is vnderstād * 1.403 of desperation and impenitēce, as though Saint Iohn, would say: that who departe out of this world im∣penitent or in despayre, any prayer after made can neuer stand hym in stede. Then it appeareth clearely that S. Iohn meaneth that there are other whiche dye not in such case for whom hee would men should pray, because that prayer, to such soules may be profitable. But that profite can no man take beyng in heauen where it needeth not, nor beyng in hell where it boteth not, wherefore it appeareth that such prayer helpeth onely for Purgato∣ry, which thou must therfore nedes graunt except thou deny S. Iohn.

The text is written. 1. Iohn. 5. * 1.404 which sayth: there is a sinne vnto the death, I byd not that any man shall pray for that. In this place doth M. More vnderstād by this word death,

temporall death, and then he taketh his pleasure. But we will desire hym to looke two lynes aboue, and not to snatch one péece of the text on this fa∣shion. I will rehearse you the whole text and then ye shal heare myne aun∣swere. The text is this, if any man perceaue that his brother doth sinne, a sinne not vnto y^t death, let him aske and he shall geue hym lyfe, to them that sinne not vnto death. For there is some sinne that is vnto death I bid not that any mā should pray for that. Now marke myne aunswere. Death and life be contrary and both wordes are in this text, therfore if you vnder∣stand this woord death for temporall death, then must you, also vnderstand by this word life, temporall lyfe. And so should our prayer restore men a∣gayne vnto temporall lyfe. But I en∣sure you, M. More taketh this word * 1.405 death so confusedly that no mā can tel what he meaneth. For in one place he taketh it for temporall death, say∣ing: who so depart out of this world impenitent. &c. And in an other place he is compelled to take it for euerla∣styng death. Therfore will I shewe you the very vnderstandyng of y^t text. And better interpreters desire I none then Christ him selfe which sayd vnto the Phariseis, euery blasphemy shall be forgeuen, but y^t blasphemy against the holy ghost (which S. Iohn calleth a sinne vnto the death) shall neuer be forgeuen, but is giltie vnto euerla∣styng damnation. Marke. iij. what sinne or blasphemie is this? verely * 1.406 y^t declareth S. Marke, saying. They * 1.407 sayd that he had an vncleane spirite y^t was y^t sinne vnto death euerlastyng, that was the sinne, that should neuer be forgeuen. He proueth so euidently vnto thē that his miracles were done with y^t spirite of God, that they could not deny it. And yet of an hard and ob¦stinate hart, euen knowyng the con∣trary, they sayd that he had a deuill within hym. These Phariseis dyed not forth with, but lyued peraduen∣ture many yeares after. Notwithstā∣ding if all the Apostles had prayed for these Phariseis whiles they were yet lyuing, for all that their sinne should neuer haue bene forgeuen them. And truth is that after they dyed in impe∣nitencie and desperation, which was the frute of that sinne, but not the sinne it selfe.

Now sée ye the meanyng of this * 1.408 text, and what the sinne vnto death or agaynst the holy ghost is. If any man perceaue his brother to sinne a sinne not vnto death, that is not against the holy ghost: let him aske and he shall geue him life, that is, let him pray vn∣to God for his brother and his sinne shalbe forgeuen him. But if he sée his brother sinne a sinne vnto death, that is, agaynst the holy ghost, let him ne∣uer pray for him for it boteth not. And so is not the text vnderstand of prayer after this lyfe (as M. More imagi∣neth) but euen of prayer for our bro∣ther which is lyuing with vs.

Notwithstanding this sinne is not lightly knowne, excepte the person knowledge it hym selfe, or els the spi∣rite of God opē it vnto vs. Therfore may we pray for all men, except we haue euident knowledge that they haue so offended as is before rehear∣sed. And this is his text taken from him wherwith he laboureth to proue Purgatory.

What say they to the wordes of * 1.409 S. Iohn Apoc. 5. I haue heard (sayth he) euery creature that is in heauen and vppon the earth and vnder the earth, and that be in the Sea and all thynges that be in them, all these haue I heard say, benediction, and honour, and glory and power for euer be to him, that is sitting in the throne and vnto the lambe. By the creatures in heauen hee meaneth aungels. By the creatures vpon the * 1.410 earth, he meaneth men. By the cre∣atures vnder the earth, he meaneth the soules in Purgatory. And by the creatures in the Sea hee meaneth men that sayle on the Sea.

By this text I vnderstand not one∣ly * 1.411 aungels and men, but also heauen and earth and all that is in them, euē all beastes, fishes, wormes, and other creatures & thinke that all these crea∣tures do prayse the Lord. And where he taketh the creatures vnder y^t earth

for the soules in Purgatory: I take * 1.412 it for all maner of creatures vnder y^t earth, both wormes vermine and all other. And where he draweth the text and maketh the creatures in the sea, to signifie men that are sayling on the Sea: I say that the creatures in the Sea do signifie fishes, and such other thyngs, and that S. Iohn by this text¦ment euen playnly that all maner of thynges geue prayse vnto God and the lambe, yea and I dare be bold to adde that euen the very deuils & dam∣ned soules are compelled to prayse hym. For their iust punishment com∣mendeth his puysaunt power & righ∣teousnes. Neither néedest thou to wōder or thinke this any new thyng, for Dauid in the 148. byddeth Ser∣pentes beastes and byrdes to prayse the Lord, as it is also written Dani. iij. And Paule sayth Roma. 8. All ma∣ner * 1.413 of creatures long for our redemp∣tion and prayse God for it, yea and mourne that the last day is not yet come that the elect children of God might enter into rest: for then shall also those creatures be deliuered frō their corruptiō and bondage into the libertie and glory of the children of God. Now iudge Christen reader whiche sentence standeth most with the Scripture and glory of God.

Doth not the blessed Apostle. * 1.414 S. Peter as it appeareth. Actes. ij. say of our Sauiour Christe in this wise. Quem Deus suscitauit solutis do∣loribus inferni. In these woordes he shewed that paynes of hell were lo∣sed: but those paynes were not the paynes of damned soules. And in limbo patrum there was no payne, Ergo, it was the payne of Purgatory which he loosed.

Alas what shall I say? I am in a * 1.415 maner compelled to say that this mā wandreth in wilfull blindnesse. For els were it not possible that he should erre so far as to bring in this text for hys purpose. The woordes of Peter are these: Ye men of Israell heare these wordes, Iesus of Nazareth a man set foorth of God for you wyth powers, wonders, and tokens which God hath done by hym among you, as (you your selues know) after he was deliuered by the purposed coun∣sell and foreknowledge of God, and you receyued hym of the handes of the wicked, ye crucifyed and kylled him whom God hath raysed, dissol∣uing the paynes of death: for it was imposible that he should be subdued of it. Here in stead of these wordes * 1.416 The paynes of death, he setteth the paynes of hell (as it is most like) euē of a purposed deceit. For albeit the mā would not take the payne to read the gréeke, yet if he had but once loo∣ked vpon the translation of hys olde frende and companion Erasmus, it would haue taught him to haue sayd, solutis doloribus mortis, that is, dissol∣uing the paynes of death, according to the Gréeke, and very woordes of Luke which wrote these actes in the gréeke tongue.

And albeit the old translation vseth thys worde Infernus which is diuersly taken in scripture, both for death, for a graue, & for hell, yet in this place is maister More wythout excuse which calleth it hell in our English tongue. For albeit the woord of it self were in∣different in the Latine, yet it is not indifferent in the English: for there is no English man that taketh thys woord hell, eyther for death, or for a graue, no not maister More himself. For first he translateth the text falsely * 1.417 calling it hell, and then he descanteth on a false ground, and calleth hell, not death but purgatory: when S. Peter brought in these wordes for no other purpose but to proue y^t Christ was ri∣sen from death through the power of hys Father, meaning, that God the Father dyd rayse hys Sonne Christ notwythstanding the sorowfull pay∣nes and panges which he suffred vn∣to y^t death, for it was impossible that Christ should be vtterly subdued of death. So that thys text proueth no more purgatory, then it proueth that maister More was hyred of the spiri∣tualty to defend purgatory. Besides * 1.418 that, if it should serue for Purgatory (which no wise man wil graunt whē he séeeth the processe of the Text) it should proue nothing, but that Christ

should lye in the paynes of purgatory vntill God hys Father had holp him out: for the paynes▪ which he spea∣keth of were Christes paynes, which no man can deny if he read the Text. But what a fond opinion were that, to fayne that Christ which was with∣out sinne, should be tormented in the paynes of purgatory.

The blessed Apostle Paule in his * 1.419 first epistle to the Corinthians the third chapter, speaking of our saui∣our Christ the very and only foun∣dation of all our fayth and saluati∣on, sayth: If any man builde vpon this foundation gold, siluer, preci∣ous stones, wood, hay, or strawe, euery mans worke shall be made o∣pen, for the day of the Lord shall declare it, for in the fire it shalbe shewed, & the fire shall proue what maner of thyng euery mans worke * 1.420 is. If any mans worke that he hath builded thereon do abide, he shall haue a reward: if any mans worke burne, he shall suffer harme, but he shalbe safe, but yet as by fire. And finally he concludeth that thys woord fyre, must néedes signifie the fyre of Purgatorye.

He that considereth the order or * 1.421 proces of the text shall easely perceiue that thys man erreth: for the Text speaketh of the preachers, & blameth the Corrinthians that they made such sectes and dissentions among them selues, for one sayd that he was Pau∣les man, and held on hys side: an o∣ther sayd that he was Peters man: the thirde did sticke to Apollo, and so foorth, euen as our friers do now a dayes, one sect holdeth on S. Fraun∣ces, an other of S. Dominike, the thyrd of S. Austen. &c. S. Paule re∣buketh these sectes, & called the per∣sons carnall, commaunding them to take Christ for theyr head, & to cleaue onely to him: and as for Apollo, Pe∣ter, and Paule he sayth, that they are but ministers of the woord▪ euery mā according to the gyfte geuen hym of God, the one more, the other lesse.

Paule planted Apollo watred, that is, Paule set the Corinthians in the ground of Christes fayth, and then came Apollo and preached them fur∣ther of Christ, and comforted them to abide in the way which they walked in: howbeit it was onely God that made them prosper in the woord and gaue the encrease. Neuertheles eue∣ry * 1.422 man shall receaue according to his labour: if he preach much, the more shall be his reward: if he preach litle, therafter shall he be rewarded. For we are Gods workmē to preach hys worde, and you are Gods husbandry whom we must till and dresse in de∣claring you the woord and perpetuall will of God: you are become Gods building thorough the grace of God which he hath geuen me, whome we must frame and so couch by the word of God, that we may make of you a temple of liuing stones. Lyke a wise woorkemaister haue I layd the foun∣dation, for I first beganne to preach you Christ. Now commeth there an other and buildeth vpon this my foū∣dation entendyng to instruct you fur∣ther in the wayes of Christ. But let euery mā take hede how he buildeth or preach vnto you, for no man cā lay any other foundation then is layed al¦ready, for all our buildyng and prea∣chyng leneth onely on this pointe and principall stone, to declare vnto you what Christ hath done for you.

If any builde on this foundation * 1.423 gold, siluer, or precious stones, that is: if any man preach purely the word of God, which is likened to gold, sil∣uer, and precious stones because that as these are not consumed with mat∣teriall fire, but rather made more pure, euen so the pure word of God suffreth neither hurt nor damage in spirituall fire, that is temptation and persecution.

Or els if any man build vpon this * 1.424 foūdation woode, hay, or stubble, that is, if a man of good entent (but yet tho∣rough ignoraunce) preach and teach you to sticke vnto ceremonies & mēs traditions (although they séeme ne∣uer so glorious) and to such thynges as are not groūded on Scripture (as S. Cyprian taught and defended to * 1.425 rebaptise hym, that was once Bapti∣sed and after fallen into heresie, yea &

many Byshops consented vnto hym, yet was it surely a great errour) this is woode, haye and stubble that cā not endure the fire of temptation & lyght of Gods word.

Euery mans worke shalbe decla∣red for the day shall open it. Albeit it prospere for a season in the darke and can not be perceiued, yet whē the day commeth, which is the light of Gods worde, it shalbe espyed and iudged. The day shal open it that shalbe reue∣lated in fire, and the fire shall proue euery mans worke what it is. Fire signifieth temptation, tribulation, per¦secution &c. whiche shall proue euery mans workes. If any mans worke that hee hath builded doe abyde this * 1.426 fire, that is, if the word that a man hath preached do abyde all assaultes & temptatiōs, it is a token that they are surely grounded on the Scripture of God, and then shall the preacher re∣ceiue his reward. If any mans worke be burnt, that is if the preachers wordes will not abyde the tryall and light but vanish away, then is it a to∣ken that they are not well grounded on Scripture, and so shall he suffer hurt, for it shalbe a great crosse and vexation to the preachers hart that he hath bene so deceiued hym selfe and hath also ledde other into his errour. Notwithstādyng he shalbe saued, be∣cause of his fayth in the foundation, which is Christ, and his ignoraunce shalbe pardoned sith he erreth not of a malicious purpose but of a good zeale. But yet shall it be as it were a fire to him, for it shall greue his hart to sée that he had laboured in vayne, and that hee must destroy the same which he before through ignoraunce preached: this is the processe & pure vnderstandyng of the text.

There is no man but he graūteth that these wordes, foundation, lay∣ing * 1.427 of foundation, buildyng, gold, sil∣uer, precious stones, wood, haye and stubble are figuratiuely spoken: and why cā they not suffer that this word fire be so taken to? But where they finde this word fire, what soeuer the processe be, there plante they Purga∣tory by and by, without any further consideratiō. And yet if they had any iudgement at all, they might well per¦ceaue by Paules owne wordes that he tooke not this worde fire for mate∣rial fire, as they grossely imagine, but proceded in his Allegory and spake it figuratiuely: for Paule saith, He shal∣be saued, but so as it were thorough fire. Marke well his wordes, he sayth not that he shalbe saued through fire. But as it were thorough fire, signifi∣yng that it shalbe a great grief & vera¦tiō vnto him. So that by these wordes of Paule, a very child may perceaue what he ment.

Furthermore, if they be so stifnec∣ked that they will not bow to y^t truth, but still perseuer in their owne phan∣tasies faynyng Purgatory out of this place: thē will I boldly say vnto them that there shall no man enter into it but onely preachers. For in this place Paul onely speaketh of them, and af∣firmeth that it is their preachyng and learnyng that shall be so proued tho∣rough fire, and that such a Preacher shall be saued, but yet as it were tho∣rough fire. And therfore may the tem∣poraltie be of good comfort, for I pro∣mise them that by this texte they shall neuer haue hurt in this their painfull Purgatory.

DOth not our blessed Sauiour * 1.428 him selfe say that there is a cer∣taine sinne which a man may so cō∣mit agaynst the holy ghost, that it shall neuer be remitted▪ nor forge∣uen, neither in this world, nor in the world to come? Now when our Lorde sayth that the blasphemy a∣gaynste the holy ghost shall not be forgeuē, neither in this world, nor in the world to come, he geueth vs cleare knowledge, that of other sinnes, some shall bee forgeuen in this world, and some in the world to come.

Although this argument be a very * 1.429 Sophisme, yet is there neither one rule in Sophistry that can proue this * 1.430 argument, nor yet one Sophister so foolish as to graunt it.

For if I should say vnto mine ene∣my that I would neither forgeue him

as lōg as I lyued nor after my death, because hee had done me some hay∣nous trespasse, then would men coūt hym worse thē made that would say, Frith will not forgeue his enemy as long as he lyueth nor after his death, Ergo, some mē will forgeue their ene∣myes after their death. For when I say that I will not forgeue hym, nei∣ther in my life nor after my death, I meane that I wil neuer forgeue him, and make that addiction because hée should not of foolishnes looke for any such forgeuenesse.

But thus foloweth the argument * 1.431 well, It shall not be forgeuen in thys world nor in the world to come, ergo, it shall neuer be forgeuen. And euen so doth the holy euangelist S. Marke expounde these woordes of Christ in the thyrd chapter. For Mathew saith chap. 12. He that speaketh agaynst the holy Ghost shal neuer haue it for∣geuen in this world nor in the world to come: Marke expoundeth it thus, * 1.432 he that speaketh a blasphemy agaynst the holy Ghost hath no remission for euer, but is giltie vnto euerlastyng damnation.

But of thys I haue spoken suffici∣ently before (in soluting the Text 1, Ioh. 5.) both what the sinne and also how the text is to be vnderstand. Nei¦ther affirmeth the Scripture in any place that any sinne is forgeuen after thys lyfe, but sayth, be ready for ye know not the time when the Lorde shall come, as who should say, in this lyfe is remission and full mercy to be had: labour therfore to attayne it, for after thys lyfe is no such forgeuenes, but euen as the Lord findeth thee, so shall he iudge thée. Hys next and last argument of scripture is this:

CHrist sayth, as it is rehearsed in * 1.433 the xij. of Matthew, that men shall yeld a reckenyng of euery idle worde, and that shall be after thys present lyfe. Then wotteth euery man that by that reckoning is vn∣derstand a punishment therefore, which shal not be in hell, and much lesse in heauen, and therfore can it be no where els but in Purgatory.

Verily I haue not heard of a pa∣trone * 1.434 that so vnprofitably defendeth hys clyent, nor yet of any man that geueth himselfe such proper trippes to cast himselfe, except he went about * 1.435 to betray and vtterly destroy the part which he would séeme to fauour: for thys text maketh more agaynst hym, then any that he brought before sée∣meth to make with him. The wordes of Mathew are these: I tell you that of euery idle woord that men speake, shall they yéeld a reckoning in the day of iudgement: but that leaueth he out full craftely. Now let vs reason of thys text. By the reckoning is vnder∣stood a punishment for the sinne (as maister More sayth himself) and thys reckoning shall be vppon the day of dome, ergo, then this punishment for sinne, can not be before the day of dome, but either vpon or els after the day of dome: For God will not first punish them, and then after reckon with them to punyshe them a new: And so is purgatory quite excluded: * 1.436 For all they that euer imagined any purgatory do put it before the iudge∣ment: for when Christ commeth to iudgement then ceaseth purgatory as they all consent: neyther is there any prayer or suffrage which at that time can do any helpe at all. And so hath master More by thys text geuen him selfe a proper fall.

Here may you sée how strong hys reasons are: and what wil happen to him that taketh in hand to defend the falshode agaynst the truth of Goddes woord: for hys reasons make more a∣gaynst him then wysh him. You may well know that if hys matter had ben any thing lykely, he would haue co∣loured it of an other fashion. But sith such a patrone so greatly commended for his conueyance & wisedome hand∣leth this matter so flenderly, you may well mistrust hys cause. Thys is the last reason grounded of Scripture, wherwith he hath laboured to proue purgatory. And after thys reason he reckeneth vp the doctours, and sayth for his pleasure that al make for him: but as touching the doctoures I will make a sufficient aunswer in the third

part, which is agaynst my Lorde of Rochester.

Thus he leaueth the Scripture, which he hath full vnmanerly hand∣led, and now endeuoureth himselfe to proue his purpose by some proba∣ble reasons. And first he bringeth in hys old argument that the church can not erre, to the which reason I néede not to aunswer, for William Tyn∣dall hath declared aboundantly in a treatise which by Goddes grace you shall shortly haue, what the church is, and also that it both may erre, & doth erre, if the pope and his adherents be the church, as M. More imagineth.

AFter thys he confirmeth hys fan∣tasie * 1.437 with phantasticall appariti∣ons, saying: that there haue in eue∣ry country and in euery age appa∣ritions bene had, and well knowne & testified, by which men haue had sufficient reuelation and proofe of purgatorye. Howe many haue by Gods most gracious fauour appea∣red to theyr freendes after theyr death, and shewed themselues hol∣pen and deliuered thence by pil∣grimages, almesdeedes, prayer. &c. If they say that these be lyes, then they be much worse then their ma∣ster Luther himselfe, for he consen∣teth in his sermons that many such apparitions bee true, and they be true: then must there needes be a purgatory.

Here playeth master More the sut∣tle * 1.438 sophister, and would deceiue men wyth a fallace, which lyeth in thys woorde, true, so that when he sayeth that such apparitions be true, thys sentence may be taken two maner of wayes. One, that it is true that such phantasticall apparitions do appeare to diuers, and that I thinke no man be so folish but he will graunt him.

And yet in déede are they no soules but very deuils that so appeare to de∣lude men, that they should fall frō the the fayth of Christ and make a God of their owne workes trustyng to be sa∣ued thereby. But to suppose this true that they are the soules of Purgatory which so appeare, is very fonde false and agaynst all Scripture, for Esay sayth, shall we go from the quicke vn∣to the dead? that is, shall we enquire * 1.439 of the dead and beleue them in such pointes as cōcerne our wealth? Nay sayth he, but vnto the law & witnes, that is vnto God and his word.

And so are we monished by Esay * 1.440 in the. 8. that we beleue no such phan¦tasies, we are commaūded by the law of God, that we enquire not of the dead, not for the truth, for God abhor¦reth it. Deut. xviij.

Besides that the parable of the rich man and Lazarus doth vtterly con∣demne all such apparitions, that they are no soules which appeare but very deuils. For when the rich man desi∣red that Lazarus might go & warne * 1.441 his brethrē, that they should not come into that place of payne, Abrahā aun∣swered, that they had Moses and the Prophetes, addyng also, that if they beleued not them, then would they not beleue although one should rise a∣gayne and tell it them.

And so may I conclude that it were in vayne to send them any such appa∣ritions of soules, & that in very déede there are no soules sent of God, but that they are verely deuils whiche come to delude the people, & to with∣draw them from Christ. Further∣more all men graunt that the appea∣ryng of Samuell was but an illusion of the deuill, thou shalt finde the story. i. Reg. xxviij.

It is not long sith such a question * 1.442 was moued in Oxford, the thing was this, there was a poore man of the coū¦trey, whiche was sore troubled with such apparitions, for there came a thyng to him which desired him to go certaine pilgrymages and to do cer∣taine other ceremonies whereby it sayd that it should be deliuered from innumerable torments which it now suffered. The poore man beleued that * 1.443 this thyng sayd truth, and dyd as it commaunded. Notwithstandyng it came so often vnto him, that what with labour and what with feare, the mā was almost besides him selfe, and then was hee sent to Oxford to aske counsell what was best to bee done. The question was moued to one Do¦ctour

Nicolas, and hee affirmed by & by that it was no soule but the very deuill, and that he should no more fo∣low the fendes appetite. Then was it moued to D. Kyngton, and he affir∣med the same. Finally, they enquy∣red of D. Roper what his minde was therin, & he sayd that he would looke on his booke, and when he had looked his pleasure, he gaue this aunswere. Let him alone a while (quoth he) and I warraunt you, that this felow shall either hang him selfe, or drowne hym selfe, or come to some other mischief. Thus determined these men whiche are a great deale to superstitious to dissent from any of the old Doctours, yea or els from their owne Schole∣men. And yet would M. More make vs beleue that they were very soules, & that by such ceremonies they might be deliuered.

Now commeth M. More to solute those two reasons that were brought agaynst Purgatory in the Supplica∣tion of Beggers, which was y^t whole occasion of his booke. And marke how slender his solutiōs are. The first rea∣son is this. If there were any Purga∣tory out of which the Pope might de∣liuer one soule by hys pardon, then may he by the same authoritie deliuer many: and if he may deliuer many, then may he deliuer them all. The se∣cond reason is this. If he can deliuer them for money: then may he also deliuer them wythout money. And then is he a very cruel tyraunt which kéepeth them in paynes so intollera∣ble (as he imagineth him selfe) vntill they pay money.

THe first hee soluteth on this ma∣ner: * 1.444 Sith our Lord sendeth them thether for satisfaction to be made in some maner for their sinne: the Pope should rather agaynst Gods purpose delyuer them free then chaunge the maner of their satisfa∣ction frō payne into prayer, almose or other good workes to be done by their frendes for them in some pointe profitable and necessary for the whole corps of Christēdome or some good member of the same.

As concernyng satisfaction, I haue spoken sufficiētly before agaynst Ra∣stell. * 1.445 The Scripture knoweth no o∣ther satisfaction to be made for sinne towardes God, but onely the bloud of his sonne Iesu Christ, for if there were an other satisfaction then dyed Christ in vayne: yea and he that sée∣keth any other satisfactiō for his sinne (towardes God) then Christes bloud (which must be receiued with a repē∣tyng hart through fayth) doth despise Christes bloud and treade it vnder his féete. And so is the first part of M. Mores solution false, that they should * 1.446 be shut in Purgatory to make satisfa∣ction.

Besides that where hee sayth that if the Pope should so deliuer them, he should deliuer them free. I say nay. For the Pope can deliuer no mā from thence vntil satisfactiō be made, as both he & all his adherentes graūt. And therefore to finde away how he might seme to deliuer thē, he fayneth that he hath in his hands the merites of Christes passion, and the merites of all Saintes to destribute them at his pleasure. And therfore might the Pope apply the merites of Christes passion & of other Saintes vnto these sely soules and so deliuer them. For those merites ar inough to satisfie for y^t soules in purgatory, if there were ten tymes so many. And so should the Pope deliuer them not frée, but chaū¦gyng the maner of their satisfaction from payne, into merites of Christes passion and of all Saintes. And so is this reason not abated but rather strō¦ger thē it was before. Howbeit to say the truth, the merites of Christes pas∣sion are onely distributed vnto the faythfull, and tha•• by God and his spirite and not by the Pope. And as for the merites of Saintes can not helpe other, for they haue to litle for them selues if God should enter into iudgement with them. Psalme. 104. And Christ sayth: Luke. 17. when * 1.447 you haue done all that is commaun∣ded you, say we are vnprofitable ser∣uauntes. To this well agréeth the parable of the x. Ʋirgins. Math. 25. whiche could not depart with any of theyr oyle, for feare that they should

not haue had inough for them selues.

THe second reason byteth him som∣what, and therefore he calleth it vnreasonable, and would auoyd it by an example on thys wise:

Presuppose that the Pope may * 1.448 deliuer al soules out of purgatory, yet if he were therfore cruell as oft as he leueth any there. This vnrea∣sonable reason layeth cruelty vnto the blame of God which may vn∣doubtedly deliuer al soules thence and yet he leaueth thē there. This blasphemye should also touch hys hye maiestie for keeping any soule in hell, from whence no man doub∣teth but that he might if he list de∣liuer them all for euer.

I aunswere, that the example is * 1.449 nothing like, for God can deliuer no man neither from hell, nor from pur∣gatory (if such one were) vntill hys iustice be counterpaysed, as I haue sufficiently proued agaynst Rastell. And if you obiect his absolute power then aunswer I that he hath an abso∣lute iustice as well as an absolute po∣wer, and so can hys absolute power do nothing vntill hys absolute iustice be satisfyed. And agayne I say, that God hath no power nor lust to do agaynst hys scripture and himself: * 1.450 but his power & lust is to fulfill that he hath promised: vnto the faythfull, euerlasting glory: and vnto the wic∣ked eternall damnation. So that god by hys scripture can deliuer no man out of hell, for then had he power to make himselfe a lyer, & so were he no God: neither can he deliuer any man out of purgatory (supposed that there were one) vntill hys iustice be pacifi∣ed. But the pope (as he sayth him∣selfe) hath the full satisfaction in hys own hand wherby Gods iustice must be pacified: wherfore it is onely the popes fault, which hath the satisfacti∣on in his power, and will not geue it till he haue money, & not Gods fault which must néedes tary vntill satisfa∣ction be made. And so is thys reason as strong as it was before, & the pope proued a cruell tyraunt.

BVt yet to excuse the pope he sayth, It is not meete that the Pope * 1.451 should be so quicke in deliueraūce: for so should he geue a great occa∣sion to mē boldly to fall into sinne and litle to care or feare how slow∣ly they ryse agayne, and that were not mete for his office.

Forsooth this is a gentle reason. He * 1.452 may not be quicke in deliueraūce be∣cause he should geue men occasion of sinne. But for one peny he will quyte deliuer you and that with spede. For * 1.453 if ye offer a peny into S. Dominikes boxe, assoone as ye heare y^e peny ryng in the boxe, euen so soone is the soule in heauē. Call you not that quicke de∣liueraūce? If you geue not that peny, then may he not deliuer the soule, for it should be an occasion of sinne. But if you geue that peny thē is there no such occasiō of sinne. Such great ver∣tue * 1.454 hath that one peny in M. Mores sight, that it cleane wypeth away the occasion of sinne.

Furthermore, if this redemption may be done for money, it shall be still an occasion vnto the rich that they re∣gard not sinne, and yet they had more néed to be brydeled then the poore: for where riches & aboundaunce is there raygneth sinne most of all. Howbeit I haue shewed sufficiently before a∣gaynst Rastell, that they which feare not to sinne but for feare of purgato∣rye, shall neuer come into it, but be damned in hell. For we should not abstaine from sinne for any feare, but for the pure loue that we haue to god our most mercifull Father. &c.

THen commeth maister More to this imagination, that we should say, how no mans prayer or good * 1.455 deed can help an other. And (saith he) if that were true, thē could not Christes bitter passion prosite vs.

Sir mine opiniō of Christes death * 1.456 is this: 1 We haue al sinned in Adam without our own consent and worke. * 1.457

• 1 And we are loosed from sinne tho∣rough Christ without our workes or deseruinges.
• 2 Sinne is come into the world tho∣row Adam, and is punished w^t death.
• 2 The death through Christ is tur∣ned into a medicine, and cleane fini∣sheth sinne.
• ...

• 3 One mans sinne whiche is Adam, hath condemned many men.
• 3 One mans grace which is Christ, hath vanquished sinne and holpen many.
• 4 If one mans sinne be able to con∣demne vs without our workes.
• 4 Then much more is Gods grace of power to saue vs without our workes.
• 5 Sinne thorough Adam was plan∣ted in vs.
• 5 Grace thorough Christ is planted in vs.
• 6 Sinne hath had dominion ouer all men through Adam.
• 6 Grace preuaileth ouer vs through Christ.
• 7 Death thorough sinne is planted in vs.
• 7 Life through grace is plāted in vs.
• 8 Death thorough sinne hath domi∣nion ouer vs.
• 8 Lyfe through grace preuayleth o∣uer vs.
• 9 Synne and death haue cōdemned all men.
• 9 Grace and life haue saued all men.
• 10 Thorough Adam, Adams synne was counted our owne.
• 10 Thorough Christ, Christes righ∣teousnesse is reputed vnto vs for our owne.

¶ Of this may you perceaue that we thinke that Christes death profi∣teth vs, for we take hys death and re∣surrection for our whole redemption and saluation. Now as concernyng * 1.458 mens good déedes and prayers, I say that they profite our neighbours: yea and good woorkes were ordeined for that entent that I should profite my neighbour through them: And prayer ought to bee made to God for euery state. But if I should graūt that such workes & prayers should helpe them that are departed, thē should I speake cleane without my booke, for the word of God knoweth no such thyng. Let them therefore that pray for the dead examine them selues well with what fayth they do it, for fayth leaneth one∣ly on the, word of God, so that where his worde is not there can be no good fayth: and if their prayer procede not of fayth, surely it can not please God. Hebrues. xj.

NOw. suppose (sayth M. More) that Purgatorye could in no * 1.459 wise be proued by Scripture, and that some wold yet say plainly that there were one and some would say playnly nay, let vs now see whether sorte of these twayne myght take most harme if their parte were the wrong. First he that beleued there were Purgatory, & that his prayer and good workes wrought for his frendes soules might relieue them therein, and because of that vsed much prayer and almose for them, he could not lese the reward of his good wil although his opiniō were vntrue and that there were no Pur∣gatory at all. But on the other side, he that beleueth there is none, and therfore prayeth for none: if his o∣piniō be false and that there be Pur¦gatory in deede, hee leseth much good, and getteth hym also much harme. For hee both feareth much lesse to sinne, and to lye lōg in Pur∣gatory, sauing that his heresie shall keepe hym thence, and sende hym downe deepe into hell.

I aūswere, that he should take most * 1.460 harme that beleued there were a Pur¦gatory, if his opiniō were wrong and could not be proued by the Scripture (as M. More supposed) for he should sinne and transgresse agaynst the law of God which sayth. Deut. xij. That I commaunde thée that onely do vnto the Lord, neither adde any thyng nor diminish. And before in the iiij. chap. of the same booke, ye shall not adde vnto the woorde that I speake vnto you neither shall ye take any thyng from it. And agayne in the v. chapter ye shall not decline neither to the left hād (doyng that which is good in your owne sight) neither yet vnto the right hand, doyng that which I manifestly forbyd you as though he should say, doe that onely whiche I commaunde thée. And where M. More sayth that hee can not lese the rewarde of hys good will, although his opinion be vntrue. I aunswere yes for it is but chosen holynesse which Paule condē∣neth.

Collos. 2. which surely shall ra∣ther be imputed vnto hym for synne then for any good worke. And because * 1.461 (as I sayd before) it can not be done through fayth. I say that it is vtterly reproued of God. And on the other side he that beleueth it not, sith it can not be proued by Scripture, cā catch no harme at all, although his opinion were false, but rather much good and prayse both of God and all good men: because he feareth to swerue frō the word of God, and had leuer not to be leue that thyng which is true (be it in case that purgatory were) and not set forth in Scripture, for so shall he be sure not to sinne: then to beleue for an article of y^t fayth that thyng which is false in déede, for so should he sure∣ly sinne and transgresse agaynst God and his holy woorde. And so is there great perill to beleue a thyng for an article of the fayth whiche is not ope∣ned nor spoken of in Scripture: But if I beleue it not (although it were true) yet is there no ryght nor law that can condemne me. Now may you sée, that to beleue for an article of the fayth that there is a Purgato∣ry, sith it can not be proued by Scrip∣ture, may condemne a man and make hym lye for euer in the paynes of hell, where as the other shoulde but a litle lenger lye in the paynes of Purgatory (if there were one) and so shal he be sure to catch most harme that beleueth there is a Purgatory. Sauyng (sayth Master More) that * 1.462 hys heresie shall keepe hym from thence, and sende him downe depe into hell.

Before he supposed y^t it could not be * 1.463 proued by scripture. And now (stan∣ding the same suppositiō) he calleth it an heresie, & anheresie is a stiffe holdē opinion repugnant vnto Scripture. * 1.464 If Purgatory can not bee proued by Scripture (as he maketh his supposi∣tion) then cā not the contrary opiniō be repugnaunt to Scripture, & thus of his own suppositiō he doth euill to cal it an heresie. And where he sayth, * 1.465 that his opiniō shall sende hym down déepe into hell, verely he steppeth to farre in Gods iudgement to conclude and determine so cruelly, & specially in the same argument where he sup∣poseth that it can not be proued, for if it can not bee proued by Scripture, whereby will ye condemne hym so déepe that holdeth the contrary? for∣sooth you are a fierce iudge. God geue you eyes to sée.

FInallye, if ye pitie any man in * 1.466 payne, neuer knewe ye payne comparable to ours, whose fire pas¦seth * 1.467 as farre in heate all the fires that euer burned vppon earth, as the hotest of all those passeth a fay∣ned fire paynted on a wall.

Verely among all his other Poe∣trie * 1.468 it is reason that we graunt hym this. Yea and that our fire is but wa∣ter in comparison to it. For I ensure you it hath alone melted more gold * 1.469 and siluer for our spiritualties profite out of poore mens purses, then all the gold smithes fires within England, neither yet therewith can the ragyng heate be aswaged. But it melteth ca∣stels, harde stones, landes and tene∣mentes innumerable. For all your sectes of Religion, Monkes, Friers, Chanons and Nunnes, with other Priestes regulare & seculare, by this fire, multiplication and alcumye haue obtayned their whole riches and plea¦sures: euen the swete of England. And so must we graunt hym that this fire is very hote.

Now may you wel perceaue what a slender foūdation their hote purga∣tory hath. For by this confutatiō may you easely sée that it hath no grounde nor authority of Scripture. Notwith¦standyng it is the foundation of all religions and cloysters, yea and of all the goodes that nowe are in these spiritualtie. Are not they witty worke men whiche can buylde so much on so slender a foundation? Howbeit they haue made it so toppeheuye, that it is surely lyke to haue a fall. Thus hath * 1.470 Master More a full aunswere, both to hys Scriptures whiche were to farre wrested out of theyr places, and also to hys owne apparent reasons. Howbeit if hys mastershyppe be not fully pacified, let hym more ground∣ly

open hys mynde, and bryng for his purpose all that he thinketh to make for it and I shall by Gods grace short∣ly make hym an aunswere and quyet his mynde.

¶ Thus endeth the second booke.

¶ The third booke, which aunswereth vnto my Lord of Rochester and declareth the mynde of the old Doctours.

NOw will I addresse me to the thirde part, which shallbe an aunswere vn∣to my lord of Rochester. And all his reasons and argumentes both of the Scriptures, and doctoures, which are not before dissouled in the seconde part, wyll I clene confute (by Gods grace) in this thirde booke. Howbeit the chéefest of * 1.471 his scriptures hath M. More perused and hath in a maner nothing but that was before writtē by my lord of Ro∣chester: sauing that he maketh the selye soules to pull, to helpe his mat∣ter withall. My lord of Rochester is * 1.472 the first patrone and defender of thys phantasie. And euē as M. More tooke his worke out of my lord of Roche∣sters: euen so plucked Rastell hys booke out of M. Mores.

My lord of Rochester to confirme hys sentence, rekoneth vp the doctors by heape, M. Iohn, M. William, M. Thomas, & omnes. But as concer∣ning the doctors, that they are not so fully on hys side as he woulde make thē séeme, is sone proued. And where should I better begin to confute him, then of hys owne wordes? for he wri¦teth himselfe vpon the xviij. article on this maner:

THere is no man now a daies that * 1.473 doubteth of Purgatorye (sayeth he) and yet among the olde aunci∣ent fathers was there eyther none, * 1.474 or els very seldome mention made of it. And also among the Grecians euen vnto this day is not purgato∣ry beleued? Let him read that will the commentaries of the olde Gre∣cians, and as I suppose he shal finde eyther no worde spoken of it, or els very few.

These are my lordes wordes. I wonder what obliuiousnes is come vppon hym, that he so cleaueth vnto the Doctors, whome he affirmed be∣fore * 1.475 eyther to make no mention of it, or els very seldome. Notwythstan∣ding I will declare you somewhat of the Doctors, that you may the better know theyr meaning.

To speake of the Doctors, & what theyr minde was in thys matter, it were necessarye to declare in what time they were, and what condition the worlde was in theyr dayes. S. Austine, Ambrose, & Hierome were in one time, euen about iiij. hundred yeares after Christ, and yet before theyr time were there arisen infinite heretikes by whole sectes, as the Ar∣rians, * 1.476 Domitians, Eunomians, Ʋi∣gilanttians, Pelagians, with infinite other, which had so swerued from the truth, and wrested the Scripture out of frame, that it was not possible for one man, no nor for one mans age to restore it agayne vnto the true sense. Among these there were some which not onely fayned a purgatory, but also doted so far, that they affirmed that euery man were he neuer so vicious should be saued through that fire, and aleaged for them the place of Paul 1. Corinthians 3. These holy doctours * 1.477 perceauing those greate erroures, thought it not best by and by to con∣demne all thinges indifferētly: but to suffer and dissemble wyth the lesse, that they might wéede out the opini∣ons which were most noysom, as the Apostles graunted vnto the Iewes, that the Gentiles should kéepe some of Moyses law, Actes xv. that they * 1.478 might the better com to their purpose to saue the Iewes with the Gentiles. For if they had at the first vtterly set of the law, then would the Iewes ne∣uer

haue geuen any audience vnto the Apostles. And euen so S. Austen * 1.479 went wisely to worke: First condem∣ning by the Scripture that errour which was most noysome, and wrote on thys maner. Albeit some might be purged through fire, yet not such as the Apostle condemneth when he say¦eth, that the persons which so do, shal not possesse the kingdome of heauen. And where they woulde haue stucke vnto Paules text 1. Cor. 3. and af∣firme that they shoulde be saued tho∣rough fire, S. Austen answered, that Paules texte was vnderstande of the spirituall fire, which is, temptation, affliction, tribulation &c. Thys wrote he in the 67. 68. of hys Enchiridion, to subuert that grosse errour, that all should be saued through y^t fire of pur∣gatory. Yet in the 69. he goeth a litle neare them and sayth, that it may be doubted whether there be any such purgatory or not. He durst not yet o∣penly cōdemne it, because he thought that men could not at that time beare it. But after in his booke which he en∣tituled, De vanitate huius soeculi, there doth he fully shew his minde in these wordes: Scitote quòd cum anima a cor∣pore * 1.480 auellitur, statim aut pro meritis bo∣nis in Paradiso collocatur, aut pro merit is malis in inferni tartara praecipitatur. i. Wote ye well that when the soule is departed from the body, eyther it is by and by put into paradise according to hys good desertes, or els it is thrust hedlong into hell for hys sinnes. Here he cleane condemneth purgatory: for if thys be done by and by assoone as the soule is departed from the body, then can there be no purgatory: and so maketh S. Austen wholy with vs. Thinke ye that S. Austen dissenteth from his companion S. Hierome, or from hys owne Master S. Ambrose? * 1.481 Nay verely: Howbeit I will alleage theyr owne wordes, and then iudge.

SAint Ambrose dissenteth not from S. Austine, but doth stablysh hys sentence as fully as is possible: for he writeth in the second chapter of hys booke which is called De bono mortis, on this maner bringing in the words of Dauid Psal. 39. Aduena ego sum in terra, & peregrinus sicut omnes patres * 1.482 mei. Et ideo tanquam peregrinus ad illā sanctorum communem omnium patriam festinabat. Petens pro huius commorati∣onis inquinamento remitti sibi peccata, priusquam discederet de vita. Qui enim hîc non acceperit remissionem peccatorum illic non erit. Non erit autem, quia ad vitam aeternam non potuerit peruenire, quia vita aeterna remissio peccatorum est. Ideo{que} dicit, remitte mihi vt refrigerer priusquam abeam. &c. that is, I am a straunger and a pilgrime in the earth as all my fathers haue bene. And therfore as a pilgrime he hasted vnto the common countrey of all saintes, requiring for the filthines that he had receaued in this bodely mansion, that his sinnes might be forgeuen him be∣fore he departed from thys lyfe. For he that here hath not receaued for∣geuenesse of hys sinnes, shall not be there. He shall not surely be there, for he can not come vnto euerlasting life, for euerlasting lyfe is the forgeuenes of sinnes. And therfore he sayth, for∣geue me that I may be cooled before I depart. Here may you euidently perceaue, that S. Ambrose knew not of purgatory, nor of any forgeuenesse that should be after thys lyfe: But plainly affirmeth that he y^t receaueth not forgeuenesse of hys sinnes here (that is, in thys life) shall neuer come in heauen. And for a more vehement affirmation he dubleth hys own wor∣des saying: He that here hath not re∣ceyued forgeuenesse of hys sinnes, he shall not be there, he shall not surely be there. He meaneth that he shall neuer come to Heauen, which here hath not his remission.

SAint Hieromes minde may sone be * 1.483 gathered by hys exposition of the ix. chapter of Ecclesiastes vpon thys text: The dead haue no part in thys world, nor in any worke that is done vnder the Sunne. There addeth * 1.484 Sainte Hierome, that the dead can adde nothing vnto that which they haue taken with them out of this life, for they can neither do good nor sinne, neyther can they encrease in vertue or vice. Albeit (sayth he) some wyll contrarie thys exposition, affirming

also that we may encrease & decrease after death.

Here are thrée things to be noted: first, that the Text sayth, that the dead are not partakers of any work that is * 1.485 done vnder the sunne. And there may you sée that all suffrages, offringes, and diriges for the dead are in vaine, and profite them not, for they are par∣takers of nothing vnder the sunne.

Secondarily, you may sée S. Hie∣romes * 1.486 own minde, that the dead can neyther do good nor euill, neyther en∣crease * 1.487 in vertue nor vice. And so is purgatory put out: for if they can do no good, what should they do in pur∣gatory? And agayne, if they can not encrease in vertue, they be lyke to lye long in purgatorye. Peraduenture some man would thinke that they do no good, but onely that they suffer good. To that I aunswer that he that suffereth good, doth good: for if a man should suffer hys body to be burnt for the fayth of Christ, would you not say that he did a good déed? and yet doth he but suffer.

Thirdly ye may note, that S. Hie∣rome * 1.488 was not ignorant that certeine (as they which did fayne purgatory) would denye hys exposition, and say that we might encrease and decrease in vertue and vyce after death, yet notwithstanding he held his sentence condemning theyr opinion, whych thing he would not haue done (speci∣ally sith he knew that he should haue aduersaries for it) except he had bene sure that his sentence was right. Sée I pray you how that not onely scrip∣ture, but euen theyr owne doctoures condemne this phantasticall purgato∣ry: and yet my lords are not ashamed to say that all make for them.

NEuerthelesse, I wyll go further wyth hym. Be it in case that all the Doctours dyd affirme purgatory, as they do not: what were my Lord * 1.489 the nearer hys purpose? Ʋerely not one iote: for the authoritie of doctors by my lordes owne confession exten∣deth no further, but is onely to be ad∣mitted whilest they confirme theyr wordes by Scripture, or els by some probable reason. For my Lorde writeth on this maner, Article xxxvij. The Pope hath not so allowed the * 1.490 whole doctrine of S. Thomas, that men should beleue euery poynte he wrote were true. Neither hath the church so approued eyther S. Au∣stine or S. Hierome, nor any other authors doctrine, but that in some places we may dissent from them: * 1.491 for they in many places haue open∣ly declared themselues to be men; and many times to haue erred.

These are my lordes owne words. Now sith the doctours somtime erre, and in certayne places are not to be admitted (as he graunteth himselfe) how should we know whē to approue them, and when to deny them? If we should hang on the Doctoures autho∣rity, then should we as well alow the vntruth, as the truth, sith he affirmeth both. Therfore we must haue a iudge to discerne betwéene truth and false∣hode. And who shoulde that be? the pope? Nay verely: for he being a man (as well as the Doctours were) may erre as they did, and so shall we euer be vncertaine. Our Iudge therefore must not be parciall flexible, nor igno∣raunt (and so are all naturall men ex∣cluded:) but he must be inalterable, euen searching the bottome & ground of all thing. Who must that be? Ʋe∣rely * 1.492 the scripture and woord of God, which was geuen by his Sonne, con∣firmed and sealed by the holy Ghost, and testified by miracles and bloud of all martyres. This word is the iudge that must examine the matter, the perfit touchstone that tryeth al thing, and day that discloseth all iuggeling mistes. If the doctours say any thing not dissonant from this woord, then it is to be admitted and holdē for truth. But if any of theyr doctrine discorde from it, it is to be abhorred, and hol∣den accurssed.

To this full well agréeth S. Austen * 1.493 whiche writeth vnto S. Hierome on this wise: Deare brother, I thinke that you wil not haue your bookes re∣puted lyke vnto the woorkes of the Prophetes and Apostles: for I (the Scripture reserued) do read all other

mens workes on that maner, that I * 1.494 doe not beleue them because the au∣thor so sayth, be he neuer so well lear∣ned and holy, except that he can certi∣fie me by the Scripture or cleare rea∣son that he sayth true. And euen so would I that other men should read my bookes, as I read theirs. These are S. Austēs wordes. And thus haue I proued both by S. Austen and also by my Lordes owne wordes, that no man is bound to beleue the Doctors, except they can be proued true either by Scripture or good reason not repu∣gnaunt to Scripture. Therefore let vs sée what Scripture or good reason my Lord bryngeth to approue his do∣ctours withall. For els they can not helpe hym (as we haue declared both by S. Austen & my Lordes owne con∣fession,) although they all made with hym, as they do not. First he bringeth in the sinne agaynst the holy ghost. Math. 12. And Paule. 1. Cor. 3. And. 1. Iohn. 5. And Apoca. 5. which textes I passe ouer because I haue aunswe∣red vnto them before in the seconde booke, agaynst M. More.

THe first reason that my Lord hath which is not before soluted (for as I sayd the reasons that are already dissolued will I now ouerhyp) is this which he groundeth on diuers Scrip¦tures. Of the soules that are depar∣ted, some are all ready damned in * 1.495 hell, and some are all ready in hea∣uen. And to proue this true, he alled∣geth the parable of the rich mā. Luke xv. I am sure my Lord is not so igno∣raūt as to say that a parable proueth any thyng. But the right vse of a para¦ble is this, to expound an harde texte * 1.496 or poynte, that was before touched & could not entre into euery mans ca∣pacitie. Neither are all thynges lyke which are spoken in a similitude, nei∣ther yet all thynges true that are tou∣ched in a parable: but we must consi∣der the thyng wherefore they be spo∣kē, and apply them onely to that they are spoken for, and let the residue go: as William Tyndall hath well decla∣red vnto you in the parable of wic∣ked Mammon. This parable is very hard to be expounded. The cause is this, no man can wel espye by the text for what purpose it was spoken. But this should séeme to be the cause, that there were many of the Phariseis & other multitude which would not be∣leue the preaching of Christ although he confirmed his wordes with the au∣thoritie of Moses and the Prophetes, but they were curious and some deale phantasticall and therfore would they not beleue his woordes except some apparitions had bene made vnto thē that they might haue bene assured by them that were before dead, that hys wordes were true.

Vnto such it is lyke that hee spea∣keth this parable, playnly concludyng that they should haue no such appari∣tions of the dead, and also that it was not necessary: but that they had Mo∣ses * 1.497 & the Prophetes, to whom if they would geue no credence, then should they not beleue although one of the dead should ryse againe & tell it them. Notwithstandyng let me graunt it hym, that some are all ready in hell and some in heauen (which thyng he shall neuer bee able to proue by the Scripture, yea and which playnly de∣stroyeth the resurrection and taketh awaye the argumentes wherewith Christ and Paule doe proue that we shall ryse) yet I say let me graunt it hym to sée how he will cōclude. What foloweth on that?

Neither it is credible (sayth he) * 1.498 that all whiche are cast into hell should streight way goe to heauen, therfore must we put a Purgatorye where they may be purged.

I aunswere: All that liue are fayth∣full * 1.499 or vnfaythfull. If he be vnfayth∣full * 1.500 then is he damned. Iohn. 3. If he beleue then is he not condemned, but is gone from death to lyfe. Iohn. 3. 5. The righteous man when hee dyeth shall rest in peace. Sapi. 3. And euery faithful mā is righteous before God, as y^t whole Epistle, to the Romaines proueth: Ergo, then euery faythfull man shall rest in peace and be tormen¦ted in the paynes of Purgatory. And as touchyng this poynte where they rest, I dare be bold to say that they

are in the hand of God and that God would that we should be ignoraunt where they be, and not to take vpon vs to determine the matter.

Peraduenture you would enquire of me (sith the parable sayth that La∣zarus * 1.501 rested in Abrahams bosome) what Abrahams bosome is? To that would I aūswere that Abrahams bo∣some were nothyng els then Abra∣hams fayth. For all we are called the children of Abraham because of hys perfite fayth whiche we ought to fo∣low. In this fayth are many and in a maner infinite degrées: notwithstan∣dyng if it be no greater thē a mustard séede that is to say very small, yet shal it saue vs. He that departeth in this fayth resteth in peace, and wayteth for the last day when God shall geue vnto hys faythfull, that is, to his elect (for onely are the elect faythfull & the faythfull elect) the crowne of his glo∣rie * 1.502 which he hath prepared for them that loue hym. This crowne doth Paule say that he shall receaue it in that day. 2. Timo. 4. that is in the day of iudgement. And in the meane sea∣son God hath so prouided for vs, that they shall wayte vntill the number of their brethren which dayly suffer and shall suffer for Christ, be wholy fulfil∣led, and so shall they not be made per∣fite without vs. Hebr. xj. If my Lord will vnderstād by Abrahams bosome heauen, I will not be contentious, let the Christen iudge which sentence se∣meth most true. But this is once a * 1.503 cleare case that of this he cā proue no Purgatory. For the vnfaythfull are all ready dāned, and the faythfull rest in peace, let him call that what he wil, whether to rest in heauen or to rest in their fayth vntill the last day. For I am sure there is no man so madde * 1.504 as to say, that to rest in peace should signifie to lye in the paynes of Pur∣gatory.

Furthermore, this text shal rather make sore agaynst hym thē any thyng with hym. For Lazarus whiles hée was lyuyng was not without sinne, nor no man els. 1. Iohn. 1. so that no * 1.505 man as long as he hath breath in hys body can say that he is without sinne, for then should hee make S. Iohn a lyar. And yet was not Lazarus cari∣ed into purgatory to be purged of his sinnes which were remainyng in his body the houre of his death: where∣fore * 1.506 I may conclude that there is no such Purgatory. For God is as iust vnto hym as vnto vs, and therefore would he purge hym as well as vs, & agayne he is as mercyfull vnto vs as vnto him, and will as wel forgeue vs as hym, without broyling on y^t coales in purgatory: for his iustice and mer∣cye are euer one and not alterable. But our perfite purgatiō is the pure bloud of Christ which washeth away the sinne of the world. And albeit we euer haue the remnauntes and dreg∣ges * 1.507 of sinne, and rebellion of our mē∣bers as long as we haue lyfe, yet are they wholy finished in death: for of such efficacitie is Christes death, that it hath turned the death of hys fayth∣full (which was layed vpon vs as the payne of sinne) into a medicine a∣gaynst sinne which fully cureth it and maketh an end of it, as it was well fi∣gured in Golias that was slaine with hys owne sword.

ANd where as my Lord bryngeth * 1.508 for his purpose. Math. xij. that mē shal geue accoumptes of euery idle worde. I haue soluted that before a∣gaynst * 1.509 M. More, that I thinke he shal say hym selfe that he is aunswered. For if men shall geue a rekonyng for them on the day of dome (as the text sayth) that should rather argue that there were no Purgatory wherein those sinnes should be purged, for if they had bene purged before of them, then shoulde they not geue an ac∣coumpte for them. And if it proued * 1.510 any thyng at all, it should proue that there were a Purgatory after domes∣day which no man was euer so foolish as to graunt.

But the true vnderstādyng of this text is this. There are two kyndes of men one faythfull, the other vnfayth∣full. The faythful through their fayth in Christes bloud are all ready fully * 1.511 purged in their hart, and their rebelli∣ous mēbers through death are whol∣ly

subdued. These men shall geue no reckoning, neyther of idle woorde, nor euill déed: for all theyr sinnes are couered of Christ, and hys bloud shall geue the whole accomptes for them. The vnfaythfull to theyr vtter confu∣sion shall haue the booke of theyr con∣science * 1.512 opened, and there shall be pre∣sented before them all theyr euill dea∣des, woordes, and thoughtes. And these are they that Christ speaketh of which shall geue thys great accompt. Note also that in the text they are cal∣led men, which woord in Scripture is * 1.513 euer for the most part taken in the worste sense, and signifieth wicked men, fleshly men, and men that folow their own lustes and appetites.

THen confirmeth he purgatory out of the 66. Psalme, which sayth: * 1.514 we haue gone through fire and wa∣ter and thou hast brought vs into colenesse. I am sure you haue not forgotten that M. More alledgeth the * 1.515 Prophet Zachary in the ix. and affir∣meth that th••re is no water in Pur∣gatory. It were hard to make these * 1.516 two agrée, for when mē ground them on a lye, then for the most part theyr tales and probations are cōtrary and will not well stand together. Neuer∣thelesse in one poynte they agrée full well, that is, both of them say vntru∣ly: for neither nother text serueth any whit for Purgatory. And as concer∣nyng the place of Zachary: it is suffi∣ciētly declared what it meaneth. And now wil I also declare you the vnder standyng of this text, and first that it can not serue for purgatory. I besech you that haue the psalter once to read the Psalme & I thinke you shal won∣der at their do••yng dreames and igno¦raunce which allege this text for Pur¦gatory. The text of y^e Psalme is this: * 1.517 Thou hast brought vs into a straite & laden our backes with trouble or he∣uynesse. Thou hast set men vpon our heades, we haue gone through fire & water and thou hast led vs out agayn into a place of refreshyng. The textes before and after in the same Psalme will not suffer that this place should be vnderstand of Purgatory. For the text immediately before sayth, thou hast set men vpon our heades. But the chiefest defenders of Purgatory (and euē M. More hym selfe) say that they are not men, but deuils which torment the soules in Purgatory, notwithstandyng my Lord of Roche∣ster * 1.518 (good man) affirmeth that they are aungels whiche torment the soules there: but neuer man doted so farre as to say that men torment the soules in Purgatory, wherefore I may con∣clude that this text is not ment of pur¦gatory, but that the Prophet mēt that men ranne ouer the childrē of Israell & subdued them, and wrapped thē in extreme troubles which in the Scrip∣ture are signified by fire and water. Besides that the textes folowyng wil not admit that this should be vnder∣stād of Purgatory for it foloweth im∣mediatly, I will enter into thy house with ••urt offrynges, I shall offer vn∣to thée fat sacrifices with the reke of wethers I shall burne to the Oxen & Goates. Now is there no mā so mad as to thinke that the soules of Purga∣tory * 1.519 should offer vnto God any such sacrifices. So that the text is playnly vnderstand of the children of Israell, which through the Lord were deliue∣red from their afflictiōs and enemies & then offred theyr loyall sacrifices of prayse and thankes to the Lord theyr shield and protection.

NOwe flyeth my Lorde vnto the Church & sayth, that because the * 1.520 Churche hath affirmed it we must needes beleue it, for the Church cā not erre. As touchyng this poynte I * 1.521 will referre you vnto a woorke that William Tyndal hath writtē agaynst M. More wherin ye shal wel perceiue what the Church of Christ is, & that * 1.522 hys Churche neuer determined any such thyng. But that it is the Sina∣goge of Sathan that maketh articles of the fayth & bindeth mēs consciēces further then the Scripture will.

THen waxeth his Lordshyp some∣what hote agaynst Martine Lu∣ther, because he would that no man should be compelled to beleue Purga¦tory.

For my Lord sayth that it is profitable and wel done to compel men to beleue such thynges whe∣ther they will or will not. And to sta¦blishe his opinion hée plucketh out a word of the parable of Luke. xiiij. that * 1.523 a certayne man made a great supper, and sayd vnto his seruaūtes, go forth quickly into the wayes and compell them to enter in.

Verely there Christ ment no other * 1.524 thyng, but that his Apostles should go forth into all the world and preach his * 1.525 word vnto all nations, openyng vnto them the miserable state and conditiō that they be in, and agayne what mer¦cy God hath shewed thē in his sonne Christ. This would Christ that his Apostles should expound and lay out so euidently, by reasons, Scriptures, and miracles vnto the Gentils, that they should euē by their manifest per∣suasions be compelled to graunt vnto them that he was Christ, and to take vpon them the fayth that is in Christ. On this maner did Christ compel the * 1.526 Saduces to graunt the resurrection. Math. xxij. And by these meanes com∣pelled hee the Phariseis to graunt in theyr consciences that he dyd his mi∣racles with the power of God, & yet afterward of very hate knowyng in theyr hartes the contrary, they sayd y^e he dyd them by the power of the de∣uill. Math. xij. But to say that Christ * 1.527 would haue his Disciples to compell men with prisonment, fetters, scour∣gyng, sword and fire is very false and farre from the mildenesse of a Christē spirite, although my Lord approue it neuer so much. For Christ dyd forbyd his Disciples such tyrāny, yea and re∣buked them because they would haue desired that fire should descende from heauen to consume the Samaritanes which wold not receiue Christ. Luke ix. But he commaunded them that if * 1.528 mē would not receiue their doctrine, they should departe from thence and spryncle of the dust of their féete to be a testimony agaynst the vnfaythfull that they had bene there & preached vnto them the word of life: But with violence will God haue no man com∣pelled vnto his law. Paule also testi∣fieth. 2. Cor. 1. that he had not rule o∣uer * 1.529 the Corinthiās as touchyng theyr fayth. By our fayth we stand in the Lord, & by our infidelitie we fall from hym. As no man can search the hart but onely God, so can no man iudge or order our fayth but onely God tho∣rough his holy spirite.

Furthermore fayth is a gifte of God, which he distributeth at hys owne pleasure. 1. Cor. 12. If he geue * 1.530 it not this day, he may geue it to mo∣row. And if thou perceaue by any ex∣terior worke that thy neighbour haue it not, enstruct him with Gods word, and pray God to geue hym grace to beleue: that is rather a poynte of a christen man, then to compell a man by death or exterior violence.

Finally, what doth thy compulsi∣on * 1.531 and violence? Ʋerely nothing but make a starke hypocrits: for no man can compel the hart to beleue a thing except it sée euidence and sufficiente profe. I haue herd tell of a boy which was present at hys fathers burning for hys beléefe, and assone as the offi∣cers had espyed the boy, they sayd ech to other, Let vs take hym and exa∣mine him also, peraduenture we shal finde him as great an heretike as hys father. When the boy saw that hys father was dead, and that the catch∣poles began to snatch at him, he was sore dismayed, and thought that he should dye to. And when one of them apposed him, asking him how he be∣leeued, he aunswered, Master I be∣leue euen as it pleaseth you. Euen so by tormentes and crafty handling a man may be compelled to say that he beleueth the thing which he ney∣ther thinketh, nor yet can beleue: for * 1.532 a mās fayth is not in his own power.

But how doth God accepte thys thing, to say that I beleue that which indéede I beleue not? Ʋerely he vt∣terly condemneth it, whether the opi∣nion be true or false. For if the opi∣nion be true (as by example, that the fayth in Christes bloud iustifieth me before God) and I confesse it before all the byshops in England with my mouth, and beleue it not wyth mine hart, then am I nothing the better,

(for I should haue no part of Chri∣stes bloud) but I am much the worse. For first God condemneth me, which iudgeth me after myne hart, and also mine owne hart condemneth me, be∣cause I haue openly graunted that mine hart denyeth.

And contrariwyse, if I should be∣leue thys fully in mine hart, and yet * 1.533 for feare of persecution should deny it when I were examined openly of my fayth, then shall I be condemned of God (except A repent,) and also myne owne hart shall be a witnes to condemne me. And so it is very noi∣some & vngodly to be compelled vn∣to any thing: for God euer searcheth the hart which can not be compelled. BVt my Lord obiecteth writing vp∣pon * 1.534 the xviij. article saying: If a man take away Purgatorye, for what entent shall we need any par∣dons? As long (sayth he) as no man regarded purgatory, there was no man that sought any pardon: for all the estimation of pardons han∣geth * 1.535 thereof, so that we shall haue * 1.536 no neede of them, if there be no purgatorye.

Verely I care not though I graūt him that to. And I thinke that mouy was the mother of them both. For out of the scripture shall he be able to proue neyther nother.

But Mammon is a great god, euē of power enough to innent such knackes, yea and to make them arti∣cles of the fayth, and to burne those * 1.537 that can not beleue them. And it was a preaty practise to make such pointes articles of the fayth. For after that our holy fathers had geuen vp prea∣ching, and would take no more pay∣nes, neyther serue theyr brethren a∣ny more, then sette they vp such arti∣cles of the fayth, as shoulde bring in money to vpholde theyr estate with∣all. And he that would not beleue them, rid him out of the way for feare of disclosing theyr iugling: for he that doubteth of pardons and purgatory, he plucketh our holye father by the bearde.

NOtwithstanding my lord confir∣meth * 1.538 both pardons and purgato∣ry, by the text that Christ spake vnto Peter, Math. 16. To the will I geue the kayes of the kingdome of hea∣uen: and whatsoeuer thou bindest vpon the earth, it shall be bound in heauen, and whatsoeuer thou lo∣sest on the earth it shall be losed in heauen. But these woordes (sayth my lord) had bene spoken in vayne if he could not geue pardons, and lose men out of purgatory. &c.

As touching the kayes, albeit they * 1.539 haue oftentimes bene declared, and in maner in euery treatise that hath bene put forth in the english tongue, yet will I somewhat shew my minde in them. There is but one kaye of heauen, which Christ calleth the kaye of knowledge. Luc. 11. And this kay * 1.540 is the worde of God. Christ rebuked the law geuers for taking away thys * 1.541 kay from the people: for they wyth theyr traditions, and false expositions had fully excluded the kaye of know∣ledge which is the word of God, and had cleane shut vp the Scripture, as ours haue done nowe a dayes. It is also called the kaye of Dauid, whych shutteth, and no man openeth: ope∣neth, * 1.542 and no man shutteth. Apoc. 3. And because of these two effectes which it worketh (for it both shutteth and openeth) hath it the nomination of kayes, and yet (as I sayd) indéede it is but one, which is the worde of God. Thys kay or kayes (now call it as you wyll sith you know what it meaneth) Christ deliuered vnto Pe∣ter, and vnto hys other Apostles a like, which you shall easely perceaue if you marke where and when they were geuen. For Mat. 16. they were * 1.543 onely promised, and not yet geuen: for Christ sayd, I will geue thée the kayes, and not, I geue thée. But af∣ter he was risen from death, then per¦formed he hys promise, and gaue the kayes to all indifferentlye, as thou mayst sée, Ioh. 20. And Luke cap. 24 * 1.544 expoundeth it, that he opened theyr wittes to vnderstand the Scripture, that repentaunce and forgeuenesse might be preached. &c. Therfore it is the woord that bindeth and loseth tho∣rough the preaching of it. For when

thou tellest them theyr vices and ini∣quities condemning thē, by the law then bindest thou them by the woorde of God: And when thou preachest mercy in Christ vnto all that repent, * 1.545 then doost thou loose them by the word of God. Therfore he that preacheth not the woorde of God, can neyther binde nor lose, no though he call him selfe pope. And contrarywise, he that preacheth his worde, he bindeth and looseth as well as Peter and Paule, although he be called but Sir Iohn of the countrey. And consequently, to say that the pope cā deliuer any soule out of purgatory (if there were one) is but a vaine lie, except he can proue that he goeth downe vnto them, and * 1.546 preacheth vnto them the woorde of God (which is the salt that must sea∣son them, and kay that must let them out) for other loosing there is none. And likewise, to say that the Pope can geue any pardon to redéeme sin∣nes, except he preach me that Chri∣stes bloud hath pardoned me, is euen like vanitie.

Me thinketh also that he wadeth to déepe to descende to purgatorye by thys text. For the text saith, that what soeuer he bindeth on earth, shall be * 1.547 bound in heauen, and whatsoeuer he looseth on earth, &c. But now they graunt themselues, that purgatory is * 1.548 not on earth, but the thirde place in hell: And therfore it passeth his bon∣des to stretch his hand to purgatory: and so this text can not serue him.

NOtwithstanding my lorde is not content to geue him thys power onely, but he hath so farre waded in the popes power, that he hath graun∣ted him full auctoritie to deliuer all men from hell, if they be not damned already: For (sayth he) whosoeuer hath committed a capitall crime, * 1.549 hath therby deserued damnation: * 1.550 and yet may the Pope deliuer hym both from the crime, and also frō the payne due vnto it. And he affir∣meth that thre times in the xxj. article for feare of forgetting.

Vpon this poynte will I a litle rea∣son * 1.551 with my Lord, and so wil I make an end. If the Pope may deliuer any mā from the cryme that he hath com∣mitted & also from the payne due vn∣to it, as you affirme, then may he by the same authoritie deliuer. xx. an hun¦dred, a thousand, yea & all the world: for I am sure you can shewe me no reason why he may deliuer some and not all. If he can do it, then let him de¦liuer * 1.552 euery man that is in the poynte of death both from the crime and frō the payne, & so shall neuer man more neither enter into hell nor yet into Purgatory: which were the best dede & most charitablest that euer hée dyd, yea & this ought he to do (if he could) although it should cost hym his owne lyfe and soule thereto (as Moses and * 1.553 Paule geue him exāple) but yet there is no ieoperdy of neither other. Now if he cā do it (as you say) and will not, then is he the most wretched & cruell tyraunt that euer lyued, euen the ve∣ry sonne of perdition and woorthy to bée damned in an hundred thousand helles. For if he haue receaued such * 1.554 power of God that hée may saue all men & yet wil not, but suffer so many to be damned, I report me vnto your selues what hée is worthy to haue?

Now if any man would solute this reason and say that he may do it, but that it is not méete for hym to do it, be¦cause that by theyr paynes Gods iu∣stice may be satisfied: I say that this their euasion is nothyng worth, ney∣ther yet cā I imagine any way wher∣by they may haue any apparēce to es∣cape. For my Lord sayth hym selfe that the Pope must pacifie Gods iu∣stice for euery soule that hée deliue∣reth from Purgatory, and therefore * 1.555 hath he imagined that the Pope hath in hys hand the merites of Christes passiō which he may apply at his plea∣sure where he will. And also he sayth that the merites of Christes passion are sufficient to redeme all the sinnes in the world. Now sith these merites on their part are sufficiēt to satisfie y^e iustice of God and redeme the whole world, & also that the pope hath them in his hand to distribute at his plea∣sure, then lacketh there no more but euen the Popes distribution vnto the

the saluatiō of the world. For he may pacifie Gods wrath and satisfie hys iustice (sayth my Lord) by applying these merites to them that lacke good workes. And so if the pope wil, Gods iustice may bée fully satisfied & the whole worlde saued. Now if hée may so iustly & easely saue the whole world (charitie also mouyng him vn∣to it) and yet will not apply these me∣rites * 1.556 so frutefully, then is the faulte onely his, and he the sonne of perdi∣tion and worthy more payne then can be imagined. And so is not the reason improued but much more stablished, and as I thinke ineuitable.

Beholde I pray you whether my Lord of Rochester hath brought our holy father in auauncyng hys power so high, euen into y^t déepest pit of hell. which (if my Lord sayd true) it is im∣possible for hym to auoyde. But it chaunceth vnto hym euen as it doth customably where such pryde raig∣neth: for whē they are at the hyghest, then fall they downe headlong vnto their vtter confusion and ruine.

If any man féele himselfe gréeued, and not yet fully satisfied in this mat∣ter, let him write hys minde, and by Gods grace I shall make hym an aunswere, and that with spéede.

Pray christen Reader that the woord of God may encrease.

Amen.

¶ An other booke agaynst Rastell, named the subsedye or bulwarke to his first booke, made by Iohn Frithe prysoner in the Tower.

IT neadeth not Christē reader (I thinke) now that thou hast ouerread and diligentlye ponde∣red in thine inward sen¦ses that the treatise of Iohn Frith, wherein he confuteth all the reason which Rastel, More, and Ro∣chester, made for the maintenance and vpholding of the bitter paynes of pur∣gatory: to commende vnto thee thys briefe worke folowing, named a sub∣sedy, * 1.557 defence, or bulwarke to the same. And much les nedeth it to dehorte thee from the vayne & childish feare, which our forefathers haue had of that place of purgatory, as theyr good woorkes which at this day remayne vppon the earth founded for theyr thence deliue∣raunce, do testifie. And forasmuch as thou art a Christen man, and reioysest in Christ, I dare boldlye affirme for thee, that thou takest neyther pleasure nor ioy of that place, like as some per∣sons * 1.558 do, which triumphed of late, and with much ioy and clapping of handes sent tidinges into all partes, that pur∣gatorye was founde agayne: because they read in a booke named the Insti∣tution of a Christen man, this worde Purgatory. And yet haue I not heard hetherto, that the selfe same persons haue shewed any tokens of glad∣nes, for Gods woorde translated into english: so that to me they seeme to re∣ioyce more, to haue the sely soules pur∣ged with punishmentes when they be departed, then to haue them purged with the worde of God while they be here. Who wil think but as they haue vttered theyr hartes concerning Pur∣gatory with theyr tongues, euen so say they in theyr stomakes, that their holy father the Pope (whome we may as iustly call the Bishop of Rome, seeing * 1.559 he is there the head of S. Peters church: as we may call the head of S. Paules church in London, Byshop of London) hath recouered agayne here in England his old authority, yea that he neuer yet lost, because they finde in theyr churches copes, ropes, bels and beades, with other lyke holinesse, and on themselues long gownes, shauen crownes, and fingers annointed with the holy oyle of idlenes. For who will say but that these holy reliques declare the byshop of Rome as clarkly as this worde purgatory proueth a place to be where soules after the departure from theyr bodies suffer paines and punish∣mentes. Doth not this preaty page∣ant of purgatory signifie and progno∣sticate what Tragedye they will play

hereafter, when the word of God shall blow and scatter from the face of the earth, the darke cloudes and mistes of mens inuentions, and shall scoure a∣way y^t rust of fleshly vnderstanding of the scriptures in other things likewise as it hath done in this, if ought may be found in that booke wherwith they may resist? that such thinges may be picked out of it, the fruite which com∣monly hath come of all counsels, con∣uocations, and synodes since the Apo∣stles time (very few excepted) causeth me somewhat to feare: for if a mā wey the good with the bad that hath sprong from them, he will perchaunce thinke that the lay people of all estates may well and iustly say, farewell the one wyth the other: and no maruayll, for they haue not bene all the children of one father that haue bene in counsels, as they haue not bene all sheepe that haue gone in sheepes clothing: and oft times the greater part ouercommeth the better. Which things gathered by experience and by reading, causeth me oftentimes to wishe, that they which would be counted sinceere and true ministers of the Gospell, eyther might and would cleane abstayne from such counselles, that they haue no part in them, or els that they would geue no more place to the fruites of infidelitie (I meane mans inuentions and car∣nall interpretations which the fayth in Christ neuer begatte) then S. Paule gaue to Peter hys colleague, when he left the table of the Gentiles and went to the Iewes, which facte of Peter in my iudgement Paule might more con¦ueniently haue approued, seeing Peter did it to the entent he would not offēd his weake brethren the Iewes wyth hys eating: then the true and sincere ministers of Christ in the Gospell may winke at many thinges vsed in these dayes among the disciples of the Go∣spell: much lesse may they approue thē with the fashion of theyr own liuing, and confirme them with the auctoritye of a Counsell, and with preching they say it is not time to speake against thē: yet is it time to leaue them, and no longer to seeme to allow them, vnlesse they entend alwayes to walk in them. Had the author of this booke looked after a time, as some do, he had not written against Purgatorye when he did. I feare me some maintaine blind∣nes more with theyr simulation, then they open the lyght with theyr prea∣ching. But this haue I spoken (good Reader) besides my purpose, which was none other then to admonish the * 1.560 that although Rochester, More, and Rastell, haue all three (as thou percei∣uest by reading thys former treatise) stiffely defended one heresie, yet shoul∣dest thou not haue of all three, one iudgement or opinion.

More and Rochester were men of high dignitie in thys worlde, the one a Byshop, the other Chauncelor of this noble realme of England, both aun∣cient in yeares, of so great wit, and so * 1.561 singular erudition in all kinde of lear∣ning, esteemed as well of themselues, as of many other, that no two lyke might in all this land be found: it was thought that for theyr dignity no man durst, for theyr yeares witte and lear∣ning no man was hable to gay••••ayt them: wherfore they were persw•…•…d to be the most meete of all other to ••ake in hand the defence of the terrible pay∣nes of purgatory, eyther the very ••oū∣datiō, or els the chief building se•• vpō y^t foūdatiō of y^e church of Rome. Rastell had nothing cōmon w^t them. But onely many yeares, and a witte sophisticall, which he called naturall reason. As * 1.562 appartayning to Gods worde, he ac∣knowledged himselfe ignoraunt ther∣of: notw^tstanding he had such opinion of his witte, that he thought he could as well proue purgatory by it, as the other two had done by the scriptures, wherin I thinke he was not deceiued. And as these three persons were not like, so tooke they the aunswer made to them not a like: More and Roche∣ster * 1.563 thought foule scorne (see what the glory of this world, and high estima∣tion of our selues doth) that a yong man of small reputation shoulde take vppon him so cleane contrary to theyr opinion to write against them, and (to be short) tooke the matter so greuous∣lye, that they could neuer be at quiet in theyr stomackes vntill they had dron∣ken his bloud. Rastell though he per∣ceaued his naturall reason to be sore sayd to, yet was he not malicious, as the other were: and therfore wrote he agayne. Which worke of Rastell came * 1.564 to his handes, when he was prisoner in the Tower of London, where he made the aunswere following to the same: which aunswer after Rastel had read, he was well content to count his naturall reason foolishnes, and wyth harty thankes geuen to God, became a childe againe, and sucked of the wise∣dome which commeth from aboue and

saueth all that be norished therewith: In the which he continued to his liues end with the honor and glory of God. To whome be prayse for euer.

Amen.

¶ Here foloweth the Pre∣face of this booke.

BRother Rastell I thāke you that it hath pleased you to be so fa∣uourable vnto me a poore pri∣soner, as to shew me a copie of your booke whiche you haue written to confute my reasons and Scripture that I haue alledged agaynst Purgatory, for that hath caused me to make a subsidie defēce and bulwarke to my booke, whiche by Gods grace shalbe an occasion to open more light, although not to you, yet at the lestwise vnto them whose hartes the prince of this world hath not blinded but * 1.565 that the light of the Gospell and glorie of Christ may shyne in them. And where as you write and protest that you will bryng no Scripture agaynst me. But onely re∣hearse my Scripture agayne which I haue alledged vnperfeitly and woūde me with myne owne dartes, and will but euen do as one that playeth at tennes with an o∣ther tossing the balle agayne, I doe verye well admitte your similitude.

Notwithstanding you know right well that it is not inough for a man playing at tennes to tosse the balle agayne, but he * 1.566 must so tosse it that the other take it not. For if the other smite it ouer agayne then is the game in as great ieoberdy as it was before, besides that hee must take heede that he neither smite to short of the line not yet vnder, for then it is a losse and he had bene better to let it goe. And finally sometyme a man smiteth ouer and thyn∣keth all won, and yet an vngracious post standeth in the way and maketh the ball to rebounde backe againe ouer the corde & so loseth the game. And that wil anger a man, and I assartayne you that ye haue tossed neuer a ball but ye offende in one of these pointes, & yet besides that some tyme ye playe a touche of legerdemayne and cast me a ball which whē it commeth I perceaue to be none of mine, and all the court shall iudge the same. These poyntes shalbe declared when we come to them and now I will aunswere in order.

* 1.567IN your Prologue you assigned two causes of the making of your first booke of purgatory with out allegyng any textes of scripture for y^e profe therof, which are the controuersie of two sortes of people. One sorte you * 1.568 say be those that beleue not in Christ, but deny Christ and his Scripture as bee the Turkes Paynimes and such other miscreauntes. An other sort be they that beleue in Christ & his scrip∣ture nor wil deny no text of holy scrip¦ture, but yet they will construe ex∣pounde and interprete these texts af∣ter theyr owne willes and obstinate mynde. &c.

Now let vs consider your foresayd causes & ponder whether your booke haue or may do any such good as you say pretended, & whether it haue con∣uerted those sortes of people, or els be any thyng lykely to do such a fact. And first let vs sée what it profiteth y^t first sort which are infidels not bele∣uyng in Christ nor his scripture. Our sauiour Christ sayth, he that beleueth * 1.569 is not damned, & Iohn Baptist con∣firmeth the same saying: he that bele¦ueth in y^e sonne hath euerlastyng lyfe, but he that beleueth not in the sonne shal not sée life, but the wrath of God abydeth vpon hym. Here it is euidēt not by my exposition, but by the con∣sent of all Christen men, that those in∣fidels are damned, for what entent then should Rastell teach them that there is a Purgatory: without Christ ther is no way but dānation, as scrip∣ture & all faythfull men testifie. Then would I know by what way he wold persuade that there were a Purgato∣ry (which should be away & a meane to saluation and not to damnatiō) for thē which beleue not in Christ. This * 1.570 I am sure of (and I thinke Rastell be leueth it also) that the infideles shall neuer come in it though there were one? This you may sée that his first cause is very vayne, and that if they dyd beleue it they were in déede de∣ceyued.

Now let vs procéede vnto the se∣cond sort of people (which beleue in Christ and his scripture) and yet mis∣construe it expoundyng it after theyr own willes. And let vs sée what frute they take of this booke & what it profi∣teth them & we shall finde that it lesse serueth these men then the first: for if

this men beleue in Christ and in hys Scripture, then is it not possible that they should receaue or admitte that thyng which is agaynst the Scripture both by the exposition of them selues & of all the world. For this is both a∣gaynst Scripture and all faithfull mē that there should be any way to health if we exclude Christ and hys Scrip∣ture. And sith Purgatory is counted away to health, he that would go a∣bout to proue it (secludyng Christ and Scripture) is agaynst Scripture and all faythfull men.

Besides that if they be so obstinate that they will not receaue the verye Scripture but expounde it after their own willes & wrest it after the same, then wil they much lesse receaue your booke which is so playne agaynst scrip¦ture, & therfore if you would thinke that they could bee tamed by your booke which notwithstandyng so wre∣steth Scripture, then may I very wel * 1.571 lyken you to hym that hath a wilde horse to tame which when he percei∣ueth that hee can not hold hym with a scoktishe snafle will yet labour to breake him with a rootē twine threde: So that I can espye no maner of pro∣fite that cā come of your booke if you can alledge no better causes then you yet shew, but that it had bene a great deale better vnwritten.

And brother Rastel where you say * 1.572 that I auaunce & boast my selfe much more then becommeth me, and that I detract and slaūder my neighbours, & that I prouoke all men that read my booke rather to vyce then to vertue with such other thynges as ye lay to my charge, I trust I shall declare my inconuenience and geue you a suffi∣cient aunswere.

¶ An aunswere to Rastels first chapter which reproueth me for boastyng my selfe.

IN the first chapter of this booke Ra¦stell * 1.573 laboureth to proue that I am sore ouer séene in laudyng & boastyng my selfe & that I lyke my selfe so well that he is sure that other men do lyke me the lesse, and that he feareth that God will therfore lyke me & fauour me rather the worse then the better.

Here he iuggeleth wyth me, and * 1.574 would make me beleue that he tossed me mine own ball agayne, but when I beholde it, I perceaue it to be none of mine: for he hath cut out all that * 1.575 shoulde make for me, so that he hath geuen it cleane an other shape then e∣uer I entended that it should haue, as it appeareth by hys writing which rehearseth my words in this maner.

I am sure, there are many that * 1.576 maruell that I being so yong dare at∣tempt to dispute thys matter agaynst these thrée persons. But my wordes * 1.577 are these: I am sure that there are many that will much maruell, that I being so yong and of so smal learning dare dispute this matter. &c.

Here Rastell leaueth out the wor∣des, (and of so small learning) for if he had put that in, he had bewrayed himselfe. For I thincke no man so mad as to say, that he which sayeth himselfe to be both yong and of small learning, shoulde prayse and boaste hym selfe.

Also immediatly after the wordes * 1.578 of hys first allegation I say on thys maner: And as touching my lerning I must needes acknowledge (as the truth is) that it is very small, which I thinke is but a base boasting: and a∣none after I say, I would not that a∣ny man should admit my wordes or learning except they will stand wyth the scripture, and be approued ther∣by. Lay them to the touchstone, and trye them with Gods word, if they be found false and contrary, then damne them, and I also shall reuoke them with all mine hart. &c.

Finally, I exhorted them to read my booke, not aduertising who spea∣keth the wordes, but rather what is spoken: by which wordes you might well see, that I entended not to boast my selfe, and all this haue I written, and be left it out euē in the first page (as he calleth it) wherin he reporteth that I boast my selfe.

Notwithstanding one thing doth * 1.579 sore vexe him, that I should recite the Epistle of S. Paule, wherby he saith

I would haue men beleue that I had the spirite of God, and thinke that though I be young that I sée visions and espye the truth, and that myne elders haue dreamed dreames and wandered in phantasies.

Thys he recounteth to be a great * 1.580 boast, and that thys one place shoulde winne him the fielde: whereunto I aunswer that indéede my wordes do not proue that thing which you séeme * 1.581 so surely to gather of them: but my wordes do argue on this maner, that no man ought to condemne a thing before he read it, and then to geue sentence, and because you séeme ig∣noraunt in the matter, I shall declare it vnto you, and how it standeth, It is a coulour of Rhetorike, and is cal∣led Auantopodosis, that is to saye, An aunswere to an obiection that a man might haue here made, on thys ma∣ner: thou grauntest thy self yong and of so small learnyng, doost thou then thinke that we shall once read or re∣gard thy booke, specially sith it is writ∣ten against auncient mē both of great wit & dignity? To these two pointes I aunswer preuenting theyr obiecti∣on, that they should not despise it be∣cause of my youth: for as the spirite of God is bound to no place, euen so is he not addict to any age or person, but enspyreth where he will, & when he will, and bring in for an example * 1.582 that he enspyred yong Timothy pro∣uing thereby, that the youth of it selfe is not to be despised, but according to the learning which it bringeth, and that therfore they may not despise my youth, but first read what doctrine I bring, and therafter to iudge it. No more in this I proue not, that I am enspyred, and haue the spirite of God as Timothie had, but onely proue that God may enspyre youth, as he did Tymothe, and that therefore ye ought first to read before you con∣demne: for you know not who is en∣spyred, and who not, vntill you haue read theyr workes, or séene theyr fac∣tes. Thus you may sée that my wor∣des define not, that all youth is enspi∣red, although some may be: but I ex∣hort * 1.583 that no man despise prophesies, but proue all, and approue that is good. And to make the matter more playne I shall bring you an example out of Paule to the Hebrues, which * 1.584 exhorteth them to hospitalitie, for by that some men vnwares haue recea∣ued Angels to harbour, be not there∣fore vnmindfull of it. Here Paule ex∣horteth you to hospitalitie, and shew∣ing you that by those meanes some men haue receaued angels into their house, he would not haue you thinke y^t all the gestes that you shall receaue shall be angels, but some shall be leud losels. And likewise I in exhorting you to read my booke, and not despi∣sing my youth, because that sometime God enspireth the yong, would not haue you thinke that the bookes made of yong men (which ye shall receaue) shall be holesome doctrine, but some men be lewd and vnfruitfull, neuer∣thelesse euen as if they receaued not those gests they should also put away angels if any came. So if you despise to read such bookes as be written by young men, you may also fortune to despise them which are written by the inspiration of Christes spirit, and therefore ye ought to read.

But be it in case I had indéed prai∣sed * 1.585 my selfe (as I haue not) and that I had sayd that I had the Spirite of God, what inconuenience should fo∣low thereof? would you therof argue that my doctrine were false? If that were a good argument, then were Christes Doctrine false, then were Paule a false prophet, and our fayth nothing: for Christ said to the Iewes * 1.586 that he was the light of the worlde. And againe he sayd, It is my Father that glorified me, whome ye call your God. Now if it had bene a sufficient * 1.587 argument to condemne hys doctrine because the world calleth it boasting, thē should we haue beleued no truth at all. Besides that Paul séemeth not * 1.588 a little to boast him selfe, if men looke on it with a carnall eye, for he sayth, that he thincketh not him selfe inferi∣our vnto y^t hyest Apostles: and sayth againe, that if they glory to be the mi∣nisters of Christ (though he speake vnwisely) he is more copious in la∣bours,

in stripes aboue measure, in prison more often, often at the poynt of death. &c.

Should we for these words thinke that his doctrine were not right? Nay¦verely that doth not improue the doc∣trine, but that it may be good & hole∣some for a man may boast him selfe & do well so he referre y^t prayse to God from whom all goodnes commeth: but be it in case that I should say that God of hys mere mercy and for the loue that he oweth me in Christ and hys bloud had geuen me hys spirite * 1.589 that I might be to his laude & prayse to whom be thankes for euer. Amen. would you thinke that this were so greate a boastyng that the doctrine should be impayred therby? Ah blinde guides I pray God geue you the light of vnderstandyng, I beseche you bro∣ther Rastell be not discōtent with me if I aske you one question, be ye a Christen man or no? I am sure you will aunswere yes, then if I brought you the text of Paule which sayth, he that hath not y^t spirite of God is none * 1.590 of his, I pray you how will you a∣uoyde it, notwithstādyng if you wold auoyde y^t text, yet will I lay an other blocke in the way that you shal not be able to remoue, and that is the saying of Paule. 2. Corin. 13. Know ye not * 1.591 your selues that Christ is in you? ex∣cept ye be reprobate persons, now how soeuer you would iudge of your selues, I thinke verely that I am no such & therfore whereas before I dyd not so write. Now I certifie you that * 1.592 I am Christes, cōclude what ye wil, & the day shall come that you shall sure∣ly know that so it is, albeit in meane season I be reputed a laughyng stoke in this world for I know in whom I trust and he can not deceaue me.

Then bryngeth he against me that * 1.593 I say we haue bene long secluded frō the Scripture and also that our fore fathers haue not had y^t light of Gods word opened vnto them.

I maruell what Rastell meaneth * 1.594 by bryngyng this for his purpose, for * 1.595 I thinke it no boastyng of my selfe, but if ye thinke that it be vntrue, I thinke he is very blynde. For what Scripture hath the poore commons bene admitted vnto euen til this day? It hath bene hid and locked vp in a straunge tounge and from them that haue attayned the knowledge of that toung hath it bene locked with a thou¦sand false gloses of Antichristes ma∣kyng and innumerable lawes. And where I say our forefathers haue not * 1.596 had the light of Gods worde opened vnto them, I meane that they haue not the Scripture in their owne mo∣ther toung, that they might haue con∣ferred these iugglyng mistes with the light of Gods word as the processe of my wordes can testifie which he hath holy left out, but I besech the Christē reader once to read the place for my discharge and his confusion, ye shall finde it in the secōd leafe of my booke.

And now he alledgeth agaynst me that I should say this: iudge Christen * 1.597 reader what reasons Rastell hath brought and how he hath soluted thē, for in my minde both his reasons and solutions are so childish and vnsaue∣ry, so vnlearned and baren so full of faultes and phantasies that I rather pitie the mans déepe ignoraunce and blyndnes which hath so deceiued him selfe through Philosophie and natu∣rall reason, then I feare that he by his vayne probations should allure any man to consent vnto hym.

I thinke Rastell layeth not this a∣gaynst * 1.598 me, because I boast my selfe in these wordes: And verely as tou∣chyng the truth of those woordes I will adde thus much more vnto thē, that I neuer wyst man y^t was coūted wise whiche hath brought so slender reasons except he entended to destroy a thing which ye séeme to haue build.

And finally where as I exhorte all men to iudge and conferre the Scrip∣tures * 1.599 which Syr Thomas More and my Lorde of Rochester alleadge for theyr opinions and would haue them to ponder their reasons and my * 1.600 solutions vnto them annexyng these wordes I am sure y^t my smal learning hath condēned their hygh eloquence, that my folye hath brought to nought their wisedome & that my youth hath disclosed their festered ignoraunce.

There Rastell thinketh that I stād * 1.601 well in my owne conceite and boast my selfe aboue the Moone because I touch M. More his kynsman: but let Rastell take this for an aunswere, if M. More would kéepe him within his owne bondes that is with medling of * 1.602 worldly matters onely, I would ne∣uer compare with him, yet he must remember that a dawber may correct hym in his owne craft, but it is euen as Socrates sayeth, when a man is wise in one thyng then will hée take vpon him to define all thynges and be ignoraunt in nothyng and so disday∣neth the gift that he hath and proueth hym selfe vnwise.

Furthermore I sée no great praise that I here attribute vnto my selfe: but confesse my small learning, my folly, and my youth: neuerthelesse if he recount it a prayse, because I say it hath cōdemned theyr hie eloquence and theyr wisedome, and disclosed theyr ignoraunce, then let hym also annexe the wordes that I wrote say∣ing. And it is euen the olde practise of God, to choose the foolish things of the worlde to confound the wise, to choose the weak to confound the migh¦ty, * 1.603 and to choose the vile things which are of no reputation to confound thē of hye degrée, that no flesh might bost it selfe in his sight, to whom onely be prayse and thankes for euer. Amen.

Where all men may sée that I re∣ferre all prayse to him which onely is worthy: and so I may conclude, that you haue not looked indifferently on my booke.

An aunswer vnto Rastels second chapter, which improueth me for rayling & dispraising others.

IN the second chapter he raungeth * 1.604 the field, and searcheth out with all diligence, what worde I haue spoken that might be takē in the worst sence, and calleth them rayling, gesting, and scolding woordes: And because he would haue me to be abhorred of the Reader, he alleageth not onely these wordes that are spoken against him∣selfe, but also that are spoken against my lorde of Rochester, and syr Tho∣mas More, not that he entendeth to aunswer for them, or to defend theyr parties ye may be sure, but onely to leaue nothing behinde which should séeme to make for him, like a noble o∣rator, the wordes that he reproueth are these:

There Rastell taketh hys founda∣tion * 1.605 vpon a starke lye, and there he maketh two lyes: and there he ma∣keth thrée lyes.

Here I would desire my brother * 1.606 Rastell to pardon me of a little igno∣raunce, for surely I thought it had bene no more offence to call a lye, a lye, then to call a shéepe a shéepe: not∣withstanding sith he recounteth it to be rayling, gesting, and scolding, I will hereafter temper my selfe, and chaunge my words, and will say that when he lyeth (that by hys leaue) he maketh a fitten.

It angreth him when I say, that * 1.607 Rastel hath lost his wit in purgatory, and therefore I will say so no more. * 1.608 But thys I will affirme (be Rastell neuer so furious) that whosoeuer ma¦keth such reasons and solutions, and counteth them good in earnest, that he hath no wit in hys head, wheresoe∣uer he lost it: but if you would read Rastels first argument which I haue set in my booke in the twelf leafe, then you shall perceyue whether I say the truth, or not.

Also he aleageth that I should say, that * 1.609 saying of Rastell is against scrip∣ture: but if ye count that railing, and and would not haue me say so much vnto him, I will count the man som∣what * 1.610 stately: and this I ensure him, that if God suffer me to liue, I wyll say so agayne, take it as he will.

Also he reciteth as a great reproch * 1.611 that I should say, I marueyll how our scholemen may abide this felow. And surely the same I say agayne, for * 1.612 he proueth both sainte Thomas and them also foles & double f••oles, which if I shoulde so do, would be counted baynous heresie.

Then he rehearseth what I say of * 1.613 M. More, and my L. of Rochester,

and all to helpe his matter, that when I say, the small probations and slen∣der reasons that those two witted men, Syr Thomas More, and my Lorde of Rochester had brought to confirme Purgatorye, made my hart to yerne.

What rayling or iesting this is, let * 1.614 other men iudge, but thys I dare a∣uow that I sayd the truth: for what should a man do or say, to sée them so contrary in theyr tales. M. More say∣eth, * 1.615 that there is fire and no water in purgatory: and my lord of Rochester sayth, that there is both fire and wa∣ter. M. More sayth, that the mini∣sters of punishment are deuils: and my lorde of Rochester sayth, that the ministers of punishment are angels. M. More sayth, that both the grace & charity of them that lye in the paynes of purgatory are increased: my lorde of Rochester sayth, the soules of pur∣gatory obtayne there neyther more fayth, nor grace, nor charitie thē they brought in with them. Now iudge good Reader, whether I haue rayled, or sayde the trueth, but all this doth Rastell leaue out full craftely: he reci∣teth full diligently both the head and tayle, but the middle which expoun∣deth the matter wil he not let you sée.

He alleageth also against me, that * 1.616 I say, M. More is sore deceaued, and set on the sand euen at the first brunt, and in the beginning of hys voyage, and that I would wish M. More a lit∣tle more witte.

Euen that I say agayne, and af∣firme * 1.617 it to be true, and is so euidently proued in the beginning of mine aun¦swer agaynst M. More, that I néed to say nothing, but only referre the rea∣der vnto the place.

Also he improueth me for saying in * 1.618 an other place, that M. More sheweth him in one text twise ignoraunt, and y^t he is to buste, for he vnderstandeth not the phrase of scripture.

This and such other sayinges he * 1.619 alleageth (which I passe ouer:) for I count it folly to spend paper and la∣boure about the rehearsing of them, for if you read my booke, you shall sée all these points so plainly proued that he mought be ashamed to make men∣tion of them.

This he counteth gesting, slaun∣dering, * 1.620 and rayling, saying that no reasonable man will thincke these poyntes to be thinges belonging to vertue, but rather spices and braun∣ches * 1.621 of pride, and that I shew not my self therin charitable but rather mali∣cious, nor no wisedome therein but rather ••olly, adding that if I had bene halfe a yeare at two scholes, that is to say, the schole of discretion, and the schole of charitie, I should more haue prospered in vertuous learning, then I haue done in other scholes this vij. yeare: and sayth, that I haue bene at the scholes of slaundering, rayling, and gesting.

Deare brother, if it had bene so, * 1.622 that I had spoken certayne wordes in déede, which mighte haue séemed in your eyes to be rayling, detracting, and slaundring (as I haue not, sauing a little gesting) woulde you disproue my doctrine thereby? What will you then say to S. Iohn baptist which cal∣leth * 1.623 the pharisies (then heades of the church, as are now our doctoures) ge∣neration of vipers? would you there∣fore conclude that his doctrines were naught? I thinke you be not so chyl∣dish. And it séemeth this one sentence to be more rayling, and slaundering, then all that I haue written.

What wil you say to Christ which called the scribes and pharisies hypo∣crites, Math. 15. 16. 22. And in the 13. he séemeth to rayle aboue mea∣sure where he calleth thē hypocrites, * 1.624 and blinde guides, paynted sepul∣chers, whych outwardlye appeare righteous, but within are full of hy∣pocrisie, serpents, and generation of Ʋipers. Besides that he calleth He∣rode Foxe. Luc. 13: and the Iewes * 1.625 he called a froward and aduouterous generation, Math. 12. 16: and in the 17. he sayth, O vnfaythfull and ouer∣thwart nation: woulde you thinke it should excuse the Iewes which refu∣sed his doctrine to say that he rayled, and that no reasonable man woulde thinke those things to be pointes, be∣longing to vertue, but rather spices

and braunches of pride and that hée shewed not hym selfe charitable, but malicious, nor no wisedome therein but folie, would it excuse them to say (as you do to me) that if he had bene one halfe yeare at schole of discretion and charitie, he should more haue pro¦spered in vertuous learning and that he had bene at the scholes of sclande∣ryng, rayling and iestyng.

Finally S. Paule in your eyes might appeare to rayle and slaunder and to be cleane destitute of Gods spi¦rite, which as Luke saith replenished * 1.626 with the holy Ghost sayd to Clemas that resisteth hym. Actes. 13. O thou ful of all suttelty & deceite thou sonne of the deuill and enemy of all righte∣ousnes ceaseth not to peruerte the rightwayes of the Lord. I can bryng many ••••o such sayinges of Peter, Iohn, Iames, and Iudas, and yet I thincke you will not improue their doctrine thereby but because I stu∣dye to be shorte, I shall count it suffi∣cient to haue warned the reader of this. Notwithstanding peraduenture Rastell wil not yet be aunswered, but will say that albeit I haue touched i∣nough as concernyng those thynges that appeare railyng and slanderyng in his eyes, yet I brought none that iest as I do, whereunto I may aun∣swere and alledge for me Helias the * 1.627 Prophet which both mocked the false Priestes and iested with them, say∣ing call loude vnto your Gods for peraduenture they are a sléepe and cā not here, or els they be gone out of towne. I cannot inough meruell that my brother Rastell would vse such maner of reasoning with me as to im¦proue my doctrine because of my ray∣lyng and iestyng.

For ther with he hath made a foule hole in his kinsmans best coate for e∣uery mā perceiueth that M. More his bookes are so full of rayling, gestyng and baudye tales, that if the furious Momus & Venus had take out theyr partes there should be very little left for Vulcanus.

* 1.628After this Rastell dissenteth to the purpose of his matter & would proue that my expositions of Scripture are not good because they are an occasion to bryng y^t people to boldnes of sinne and to moue the people to delite in o∣ther mens faultes, and to laugh ther∣at, and to put you an exāple: he sayth, if I should take vpon me the expositiō of this text. In principio erat verbum & verbum erat apud deum &c. and ex∣pound it after this maner.

* 1.629In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylstone with his spere Keepe well your geese your dogges do barke.

I trowe sayth Rastell all wise men would thinke that this were a fonde exposition & yet this exposition would please childrē fooles and mad men, as well as the exposition of S. Austen or S. Hierome or any other Doctor of y^e Church, because it would make them to laugh, so (sayth Rastell) Frith ma∣keth such expositiōs with iestyng and rayling to make the people laugh, not regardyng to edifie the people, nor to prouoke them to vertue mekenes or charitie nor to leaue their sinne, but rather geueth them boldnes & to be∣leue that there is no Purgatory nor * 1.630 hell, but mocketh and iesteth at those reasons that bee made for proofe of Purgatory.

Now as touchyng the first part, * 1.631 where he saith that my expositions be an occasion to bryng the people to boldnes of sinne, I aske hym why? his aunswere is because I geue thē bold∣nes that there is no Purgatory, nor yet hell, thereto Rastell by his leaue (maketh a fitten) I dare not say hee * 1.632 maketh a lye for that hee would call rayling for I neuer denyed hell, but affirme in many places of my booke & euē in the first side of myne aunswere agaynst him I affirme hell, and perpe¦tuall damnation, but when ye come to the proofe of his wordes, then you shall sée how wisely the mā cōcludeth, for he thinketh that ab inferiori ad suū superius confuse distribue, men shall thinke it a good consequent as if I should say that we lacke fire in prisō, then would he cōclude that there lac∣ked fire in all Middlesex. Or if I wold say their were no wit in Rastels head

then would hee conclude that there were no witte in no mās head, but he hath so long studyed Philosophy, that hee hath cleane forgotten his princi∣pals of Sophistry, notwithstandyng we wil forgeue him this faute for the man is somewhat aged and therfore I thinke it is lōg since he read them, and that they are now out of his me∣mory: neuerthelesse he will say that hys argument is not soluted for al∣though I denye not hell, yet I denye Purgatory, and so I geue the people an occasiō to sinne, because they feare not Purgatory, whereunto I haue so sufficiently aunswered in Rastels vij. argument that I wonder that hee is not a shamed to bryng the same a∣gayne but he trusteth that my bookes shall neuer be read, and his may go surely abroad, and therefore he may say what he will onely hee careth not what he saith so he hold not his peace.

And where hee reporteth that I * 1.633 make expositions to make the people to delite to heare of other mēs fautes and to laugh thereat, therto will I say nay, till he be at laysure to proue it, * 1.634 and where he sayth, if he should take vppon hym to expounde, In principio erat verbum in this maner.

* 1.635In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylstone with his spere Keepe well your geese the dogges do barke.

Saying that all wise men would say that this were a fonde exposition.

Therto I aunswere that, saying: * 1.636 for the ryme & meter they might well say that a goose had made it for any * 1.637 reason, that is therin, and yet as tou∣chyng the meter, the second verse lac∣keth a foote, and is shorter then his fe∣lowes, but if you put out this word Frith, and put in this worde Rastell for it, then shall his meter also be per∣fite, and that halting verse shal runne merely with his felowes vppon hys right féete on this maner.

In the begynnyng of this yeare Iohn Rastell is a noble Clerke He killed a mylstone with his spere Keepe well your geese the dogges do barke.

Thus I haue amended his meter, * 1.638 but as for the reason I leaue it to him selfe to amende it at his laysure. In the end of his second chapter he sayth that I entende with my expositions to bring the people to beleue in foure other great errours, wherof the first is that there is no hell, ordeined for any that is of Christes faith, although he do neuer so many sinnes but let vs sée how he proueth it.

An Aunswer to Rastels third Chapter, which would proue that I deny hell.

IT séemeth (sayth Rastel) by the rea∣sons * 1.639 that Frith hathe alleaged that his entēt is to bring the people in be∣léefe that there is no hel, for I alleage in my aunswer to Rastels dialoge the saying of S. Paule. Ephe. 1. Christe * 1.640 chose vs in him before the beginning of the world, that we might be holy & without spot in his sight, and againe Eph. 5. Christ loued his cōgregation * 1.641 and gaue himself for it, that he might sanctifie it in the fountaine of water thorow the word to make it wythout spot or wrincle or any such thing, but that it should be holy and wythoute blame.

And vpon these textes I conclude, * 1.642 that if Christe haue so purged vs that we are w^tout spot, wrinckle or blame in his sight, (as Paule testifieth) then wil he neuer cast vs into Purgatorie. For what should be purged in them, that are withoute spotte, wrinckle or blame. And then somwhat to declare the matter how we be sinners as lōg as we liue, and yet without synne in the sight of God, adde these woordes which I would that all men did well note, and bicause Rastell leaueth out the best of the matter, I will rehearse my owne wordes againe.

Peraduenture euery man percei∣ueth not what this meaneth that we are rightwise in his sight, séeing that euery man is a sinner. 1. Ioh. 2. ther∣fore I will bréefely declare the mea∣ning of the Apostel. This is fyrste a cleare case, that there liueth no man vppon the earthe without synne, not withstanding all they that were cho∣sen

in Christ before the foundation of * 1.643 the world were laid, are without spot of sinne in the sight of God. Ephes. 1. so that they are both sinners, & right∣wise if we consider the imperfection of our faith and charitie, if we consy∣der the conflict of the flesh and the spi∣rite. Galath. 5. if we consider our re∣bellious membres whiche are vnder sinne. Rom. 7. then are we gréeuous sinners: and contrary wise, if we be∣léeue that of that mercifull fauor God gaue his most deare sonne to redeme vs from oure sinne, if we beléeue that he imputeth not our sinnes vnto vs, but y^• his wrath is pacified in Christe & his bloud, if we beléeue that he hath fréely giuen vs his Christe, and with him all things, so that we be destitute of no gift. Rom. 8. then are we righte¦ous * 1.644 in his sight, and oure conscience at peace with God, not thorowe oure selues, but thorowe oure Lorde Iesu Christ. Ro. 5. So maist thou perceiue * 1.645 that thou art a sinner in thy selfe, and yet art thou rightwise in Christe, for * 1.646 thorow him is not thy sinne imputed nor reckened vnto thée, & so are they to whome God imputeth not theyr sinnes, blessed rightwise w^tout spot, wrinkle, or blame. Rom. 4. Psal. 31. * 1.647 And therfore will he neuer thrust thē into purgatorie, and for proofe of this I alledge (as Rastel beareth me wit∣nesse) diuers texts of S. Paul. Eph. 2. Rom. 4. 5. 7. 8. but that notwithstan∣ding * 1.648 Rastel sayth that I haue not re∣cited them sufficiently, for I haue left out somwhat which I haue rehersed for the opening of the truth, and then bringeth in that S. Paule exhorteth and biddeth vs we shall vse no forni∣cation, vnclennesse, auarice, filthe or foolish speaches, for such shall haue no inheritance in the kingdom of heauē, and euen so say I too, but iudge good * 1.649 reader, what is this to the purpose: for it neither maketh for purgatorie, neither agaynst it. This text I coulde haue alleaged if I had endeuored my selfe that we should doe good woorkes (which I neuer knew christian man deny) but else as touching my matter it is nothing to the purpose, and as well he mighte haue improued me bi∣cause I bring in no text to proue that y^t father of heauen is god, or to proue that which neuer man doubted of.

Then he alleageth Paul. Ro. v. vj. * 1.650 saying, though grace doe raigne tho∣row Christ, shall we therfore dwel in sinne, nay God forbid sayth Paule, & euen so say I againe: he alleageth Rom. viij. that there is no dampnati∣on * 1.651 to them which be in Christ Iesu if they liue not after the fleshe, and euen so say I, but Rastell will say the con∣trary anone.

Besides that he alleageth Rom. iij. we be fréely iustified by grace, by Christes redemption to shew hys iu∣stice for the remissyon of synne done before (and yet saythe Rastell) Paule sayth that the law is not destroyed by fayth but made stable, but thys hathe Frith left out of his boke to cause the people to beléeue that they be cleane purged by the bloud of Christe only, and that there néede no purgatorie.

By these words you may euident∣ly * 1.652 perceyue what Rastell meaneth by thys alleaging of Paule, for the esta∣blishing of the lawe, verely that the worke of the lawe should iustifie and * 1.653 cleane purge you from synne whyche is contrary to Paul and all scrypture, for euen in thys same Chapter that he alleageth, Paule saith: that of wor∣kes of the law no flesh shalbe iustified in hys syght, and saythe that the right∣wisenesse of God commeth by faythe of Iesu Christ vnto all, and vppon all that beléeue. But as touching good works, I wil touch more héereafter.

Furthermore Rastell sayth, that if * 1.654 my argumentes coulde proue that there is no purgatory, it must follow * 1.655 as wel that there is no hell for vs that be christen men though we continue still in sinne: for if we be blessed with out spot, wrinkle, or blame, and that therefore he will not cast vs into pur∣gatory, then he will not cast vs into hell whatsoeuer sinne we do commit.

Here Rastell vttereth his blinde∣nes * 1.656 vnto you, and sheweth you what vnderstanding he hath in scripture: first he armeth himselfe wyth a false supposition, and yet therupon he con∣cludeth his argument falsly. His sup∣position

is this, that al men which are baptized with materiall water are ve∣ry Christen men and haue the true fayth, * 1.657 and be those which Paule af∣firmeth to be without spot, blame, or wrinkle. But thereto I say nay, for euen as the outwarde circumcision made not the Iewes the elect people and children of saluation, so doth not the outwarde baptisme make vs the faythfull members of Christ: but as they were the children of God, which were inwardly circumcised, euen so they that are washed inwardly from the concupiscens of thys worlde, are the members of Christ, whom Paule affirmeth so to be purged through his bloud. Agayne, you may know that Rastell knoweth none other faith but that which may stand with all maner of sinne, but the faith which we speak of, is the same which worketh thro∣ugh charitie, wherof Paule, speaketh Gal. 5. They that haue thys fayth, are borne of God and sinne not, these * 1.658 that haue this faith do hope and looke daily for deliuerance out of this thral∣dome and body of sinne: and in the meane season they purify themselues * 1.659 as he is pure. For if a man will say that he knoweth Christ or beléeueth in him, and kepeth not his commaun∣dementes, he is a lyar, and we re∣nounce him to be any of this number that we speake of. And when Rastell sayth, I woulde conclude there is no hell for them that be Christen men, though they continue still in sinne. I * 1.660 aunswer, he that committeth sinne is of the deuill, and I say agayne, that the Christen that we spake of, which are the children of God cannot conti∣nue * 1.661 still in sinne, but séeke all meanes to fulfill Gods commaundementes. Notwithstanding the christen which Rastel speaketh of which are the chil∣dren of the deuill, may do as they list: and indéede they had néede to make a frende of Rastell to helpe them into his purgatory, if it be any better then hell: for they shall neuer come in hea∣uen, except they repent and walke in∣nocently * 1.662 in this world, as Christ and his little flocke haue euer done: for they that walke otherwyse are none of his, though they weare miters.

This little flocke it is that are so * 1.663 purged (and not Rastels multitude) and for this is there neyther hell nor purgatory ordeyned, euen as for the hope that continueth still in sin is or∣dayned no heauen. And that there is no hell ordained for these faythfull fo∣lowers of Christ, I will proue euen by this worde of Paule which Rastel rehearsed before. Rom. 8. That there * 1.664 is no damnation to them that be in Christ Iesu, if they liue not after the flesh. Here Rastell hath smitten the ball quite vnder the corde, and hath * 1.665 alleged that, that shall condemne him. For if there be no damnation, but be∣cause you are somewhat slow in per∣ceauing the matter, I shall reduce it into a Sillogismus on this manner: There is no damnation vnto them * 1.666 that be in Christ Iesu if they liue not after the flesh, but after the spirite. Euery hell is dānation. Ergo, there is no hell to them that be in Christ Iesu * 1.667 if they liue not after the flesh but af∣ter the spirite. This is in the first fi∣gure made by Relarent. not by any pro¦fite that I thinke that the poore cōmōs can take by such babblyng but onely to satisfie your mynde and pleasure. Notwithstandyng one thyng I must * 1.668 put you in remembraunce, that you haue falsly translated the text for the text hath not that cōditional although I was contented to take it at your handes to sée what you could proue, but the text sayth thus there is no dā∣nation to them that are in Christ Ie∣su, which walke not after the flesh but after the sprite: where Paul doth cer∣tifie you that they which are in Christ Iesu, walke not after the flesh but af∣ter * 1.669 the spirite, so that you may gather by Paule that if they walke not after the spirit they are not in Christ Iesu, that is to say: they are none of Chri∣stes, although Rastell will call them Christen men, therfore deare brethrē looke that no man deceiue hym selfe, for Christ is not y^t minister of sinnes. If we be deliuered frō sinne through * 1.670 Christ, then must we walke in a new conuersation of our life, or els we are still in darknes. Remember that we

haue this precious treasure in frayle, britell and earthy vessels, let vs ther∣fore with feare and trembling, worke our health, and make stable our voca∣tion and electiō, for if we retayne the * 1.671 truth & knowledge of God in sinne and vnrighteousnes we shall shortly perceiue the wrath of God vppon vs with infinite delusions, and the ende of vs shalbe woorse then the begyn∣nyng: awake therfore and vnderstād your health.

Now you may sée howe he conclu∣deth that I establyshe thys error, that there is no hell, for séeing mine argu∣ments, * 1.672 and Paule Rom. viij. doe con∣clude that there is no hel nor dampna∣tion to them that are in Chryst Iesu, and are hys faythfull followers, he thinketh it should well folowe that if there be no hell for them, that there is no hell for no man: for in hys seconde chapter, and also in the beginnyng of the third, he saythe that I deny hell, * 1.673 and when we come to hys probation, there is nothyng sayd but that whych Paul confyrmeth, that is, there is no damp••ton for them that are in Chryst Iesu, which walke not after the flesh, but after the sprite, whych are thorow Chryste wythoute spotte wrynkle or blame. And so though Rastel appeare to hymselfe to conclude lyke a sage Philosopher, yet I answer you he cō∣cludeth lyke an ignorante Sophyster as all mē may sée, for it foloweth not: Paule and Fryth say there is no hel, as contrarywise it foloweth not there * 1.674 is no heauen for Rastelles Chrysten men whych contynue styll in synne, Ergo there is no heauen for the deuil theyr father, and yet is there heauen for Chryste and hys electe. I haue be∣fore declared how Chrystes elect are synners and no synners. And nowe bycause you shoulde not mistake the tertes of S. Iohn whych I before al∣leaged, I wyll shew you how they do commyt synne, whych I dyd also fuf∣ficiently touch in my answer agaynst Rastels dialoge, euen two leaues frō the ende, and yet I wyll touche it a∣gayne, bycause you shall not thyncke that I woulde not leade you in igno∣rance and darknesse.

There are two partes in a fayth∣full * 1.675 man, whych rebell eche agaynste other, and are at contynuall stryfe, and both of them haue diuers names in serypture, the one is called the in∣ward man, the heart, the mynde, the wyll, and the spryte: the other is cal∣led the outward man, the rebellyous membres, the bodye of synne and the fleshe, and these in a faythfull man kéepe contynuall warre, and allbeit the one be subdued and taken pryson∣ner of the other, yet neuer consenteth to hys ennemy, he can not leaue him, neyther will make peace wyth hym, but wyll laboure what he can, and wyll call for all that he thynketh wyll helpe hym to be deliuered from hys ennemie, and then warreth vppon hym a freshe, what tyme the faith∣full man is brought to the knowledge of God, and beléeueth in Chryst, and hath his will and mynde renued with the spryte of God that consenteth to the lawe of God, that is good, ryghte∣ous and holy, and beginneth to loue the lawe, and hath a will and a desire to fulfill the lawe of God, and not to despyse hys heauenly father, and looke howe much he loueth the lawe, coun∣tyng it ryghtwise and holye. Euen so muche doth he hate synne whych the * 1.676 lawe forbiddeth and abhoreth it in hys heart and inward man, and then albeit the outwarde man and rebelli∣ous membres do at time beséege him and take hym captyue vnder synne, yet doth not the inward man consent that thys synne is good and the lawe naught, whych forbyddeth it, neyther dothe the heart delighte in thys same synne, neyther can it delyght in suche synne, bycause the spirite of God te∣styfieth vnto hym that it is abhomy∣nable in the syghte of God, and then fyghteth the inwarde man agaynste the outwarde wyth faythe, prayer, al∣mose déedes and fastyng, and labou∣reth * 1.677 to subdue the membres, lamen∣ting that he hath bene ouercome, by∣cause he feareth to displease God hys father, and desyreth him for the bloud of hys sonne Christe, that he will for∣geue that whych is past, and hys dili∣gence that he taketh in tamyng hys

membres, is not recompēce towards God for the sinne that is paste, but to subdue the fleshe y^t he synne no more, thys rebellion had Paule. Rom. 7. saying, that he dyd not that good thing * 1.678 whych he would, but the euill whych he hated, that he did, that is, he did not fulfil y^t good lawe of God, as hys hart, will, and inwarde man desyred, but dyd the euill as touchyng hys fleshe and outwarde man whych he hated, and so he synned with hys outwarde man, then howe is thys true, that he that committeth synne is of the De∣uill, and he that is of God committeth no synne, was not Paule of God? yes verely, and all be it he committeth synne wyth his membres & outwarde man, yet he sinned not, for he saythe. If I doe that thyng that I hate, then * 1.679 is it not I that doe it, but the synne that dwelleth in me, and euen lyke∣wyse the faythfull folowers of Christ commit no synne, for they hate it, and if they fortune to be entangled wyth synne, it is not they that doe it (as Paule saith) but the synne that dwel∣leth in them, which God hathe left to exercise them, as he left y^t Philistians to exercise and nurtoure the children of Israell, and if the remnauntes of * 1.680 sinne fortune at anye time to looke a∣loft and begin to raigne, then he sen∣deth some crosse of aduersitie or sick∣nesse to helpe to suppresse them. And thus shall it be as long as we liue, but when we be once deade, then oure members rebell no more, and then néedeth neyther purgatorie nor anye other crosse, for the outwarde man is turned into vanitie, and our inwarde * 1.681 mā was euer pure thorow beléeuing the worde of God, and neuer consen∣ted to sinne, and néedeth nother pur∣gatorie in this world nor in the world to come, but only for subduing the outward man, and therfore after this lyfe he shall neuer haue any purgato∣rie. Marke well what I say and reade it againe, for more shall reade it then shall vnderstande it, but he that hathe eares let hym heare.

The seconde erroure that Rastell layeth to my charge, is, that I wold bring the people in belefe that repentance of a man, hel∣peth not for the remission of his sinne.

IN prouing this second error against me, Rastel taketh so great paynes, * 1.682 that he is almoste besydes hym selfe. For he saith that I would make men * 1.683 beléeue that it forceth not, whether they sinne or no. Why so brother Ra∣stel? verely because I allege S. Iohn, * 1.684 S. Paule, Erechiell and Hieremie to quenche the hotte fire of purgatorie, and allege no aucthorities to proue good woorks, whervnto I answer (as I did before) that it is nothing to my purpose, for the prouyng of good wor∣kes doth neither make for purgatorie nor against it, I coulde haue alleaged all those textes if I had entended my selfe to proue that I shoulde doe good woorkes (which I neuer knewe chri∣sten man denie) but as touchyng my matter it is nothyng to the purpose, and as well he mighte haue improued me, bicause I bryng in no textes to proue that the father of heauē is god, or to proue that whych neuer manne doubted of, notwithstanding if Rastel had indifferent eyes, I spake suffici∣ently of good woorkes in the. 34. argu∣ment against hys dialoge, let all men read the place and iudge.

Rastel taketh the matter very grée∣uously that I attempt to allege howe S. Iohn & S. Paul send vs to Christ, * 1.685 and then adde that we know no other to take away sinne but only Christe, and because I adde this worde only, therfore he thinketh that I cleane de∣stroy * 1.686 repentance, whereunto I aun∣swere, that I added not thys woorde only for naught, but I did it by the au∣thoritie of S. Iohn, which saith: if we walke in the lighte, as he is in the lyght, we haue felowship with eche o∣ther, and in the bloud of Iesu Christe hys sonne, purifyeth vs frō all sinne, wherupon I say that for vs which are in the lyght, hys bloud only is suffici∣ent, but for your christen men whych continue still in sinne, and walke in

darkenesse after theyr father the De∣uill, muste some other meanes be * 1.687 founde, or else they shall neuer enter into the kingdome of heauen.

But bicause I will be short, let Ra∣stell note that I fynde two manner of repentance, one is without faith, and * 1.688 is suche a repentaunce as Iudas and Rastels christen men which continue still in sinne haue at the latter ende, which dothe rather purchace them an halter then the remission of sinnes.

An other repentance foloweth, iu∣stification and remissiō of sinnes, and is a florishing frute of faith, for when * 1.689 by faith we do perceiue the fauor and kindnesse that our louing father hath shewed vs in his sonne Chryst Iesu, and that he hathe reconcyled vs vnto hymselfe by the bloude of hys sonne. Thē begin we to loue him, the more we hate the body of sinne, and lamēt and be sory that our membres are so fraile, that they can not fulfil the lawe of God, and so in mourning and be∣wayling our infirmitie, it causeth vs to abstaine from bothe meat & drinke and all worldly pleasures, which is * 1.690 is the pure fasting that we talke of, but you vnderstande it not: and thys repentaunce commeth not to purge the sinnes which is cōmitted before, but only taketh an occasyon by the sinnes before committed, to knowe what poyson there remained in oure sleshe, and séeketh all meanes to make vs hate this body of sinne, and to sub∣due it wyth all manner of works that God hathe appoynted, to the entente that it should in time to come no more displease God our moste merciful fa∣ther, which of gentlenesse so often pardoneth and forgeueth vs, as I haue touched before. This is the ma∣ner of repentaunce which I finde in scripture, but this helpeth that we shoulde sinne no more, but what Ra∣stell dreameth, I wot not. But to ex∣presse to the vttermost what I meane * 1.691 by repentaunce, marke this example. If a man build an house which dothe cost him muche labor and money, and haue layde no sure foundation, but that when a tempest commeth, hys house dothe fall, then will he be very sory, and repente that he hathe so foo∣lishly bestowed his money and labor. Not w^tstanding, all thys great sorow & repentance can not set vp his house againe whych is fallen, but only it ta∣keth an occasion by the ruine of the house, to teache the owner witte a∣gainste an other time, that when he buildeth againe, he may make a sure foundation. Euen so though thou re∣pent neuer so much, that can not get remission for the sinnes that is past, but that muste be pardoned onely by the faithe of Christes bloude. Neuer∣thelesse it dothe teache thée witte, and learne thée to tame thy body and sub∣due it, and cast a lowe foūdacion, that in time thou mayste the better resiste the assaultes of the deuill, the worlde and the fleshe. This doth Frith teach of repentaunce, let the worlde take it as they will, but Chrystes shéepe doe heare his voyce.

¶ The third errour which Ra∣stell layeth against me is, that I would make men beleue that they need not to do penaunce for the satisfaction of their sinnes.

EVery childe may aunswer him to thys if he euer read or perceaue what I wrote before of repentaunce, for as they take repentaunce for the sorow and mourning that followeth the crime, euen so they call penaunce the good workes that ensue of repen∣taunce, and these good woorks which folow do mortifie the members, and * 1.692 exercise vs in Gods commaunde∣mentes that we sinne no more: but they can get no more remission of the sinne which is once past, then that which they call repentaunce: and yet do we neyther destroy sorowing for sinne, nor good workes as he falsly re∣porteth by vs, but we teach you how they ought to be done, and that they are fruites of fayth, and mortifie our members, and are profitable to our neighbour, and a testinony vnto vs * 1.693 that we are the children of our hea∣uenly Father, as by example I say, that neither the sunne nor the moone do iustiūe vs, or purchase remission

of our sinnes, and yet I woulde not that Rastell should say, that I deny or destroy the sunne and the moone, for I say that without them we can haue no light, and that we can not be with∣out them. And as touching the soluti∣on of this, that penaunce taking in his largest signification, both for good workes and taking of paynes, is not satisfaction for sinnes. I must tell you once againe that there are two man∣ner of satisfactions, the one is to God the other to my neighbour. To God * 1.694 can not all the world make satisfacti∣on for one crime: insomuch that if e∣uery grasse of the ground were a mā as holy as euer was Paule or Peter, and shoulde pray vnto God all theyr life long for one crime, yet could they not make satisfaction for it, but it is onely the bloud of Christ, that hath made ful satisfaction vnto God for all such crimes. Heb. 7: or els were * 1.695 there none other remedye, but wee should all perish. There is an other satisfaction which is to my neighbour whom I haue offended, whom I am * 1.696 bound to pacifie as we two can agrée, and as the lawes of the realme deter∣mine betwéene vs, as if I had defa∣med him, then am I bound to pacifie hym, and to restore hym to hys good name againe: if I haue murdered a∣ny man, then by the lawes of the Realme I must dye for it, to pacifie my neighbour & the common wealth: But yet I am sure Rastell is not so childish, as to thincke that thys ciuyle satisfaction is the verye satisfaction which pacifieth Gods wrath for brea∣king his law: For if thou murther a man, and should dye a hundred times for it, yet except thou haue satisfaction of Christes bloud, thou shalt be dam∣ned thereto: and so I spake that no tēporall paine was instituted of God for the intent that we should satisfye Gods wrath therby, as it is plaine in my booke if Rastell could sée.

¶ The fourth errour that he lay∣eth agaynst me is, that I would perswade the people that good works ar nothing auailable.

NOw are we come to the fourthe errour, where Rastell vntruly re∣porteth on me that I would persuade the people that good woorkes done by any man in thys worlde is nothing a∣uayleable vnto him that doth them, & that it is no hurt nor hindraunce vnto any man, though he neuer do none. Because I say they iustifie not before God, therfore he thinketh that other men would vnderstand me as wisely as he doth, and argue that they are no thing auayleable, but I must desire him to put on hys spectacles and looke agayne vppon my booke, and he shall finde these woordes. Peraduenture * 1.697 thou wilt aunswere vnto me, shall I then do no good déedes? I aunswere, yes: thou wilt aunswere me, where∣fore? I aunswere, thou must do them because God hath commaunded thē. I aunswere, thou art lyuing in thys worlde with men, and hast conuersa∣tion with them, therfore hath God ap¦poynted thée what thou shalt do to the profite of thy neighbour and taming of thy flesh, as Paule testifieth, Ephe. 2. We are his worke in Christ Iesu, * 1.698 vnto good woorkes, which woorkes God hath prepared that we shoulde walke in them. These woorkes God would haue vs do that the vnfaithfull might sée the godly and vertuous con∣uersation of his faythfull, and therby be compelled to glorifie our Father which is in heauen. Math. 5. and so are they both profitable vnto thy nei∣ghbour, * 1.699 & also a testimony vnto thée, by the which a man may know that thou art the right sonne of thy heauē∣ly Father, and a very christ vnto thy neighbour: and after teacheth that we ought to do these woorkes with∣out hauyng respect eyther to heauen or hell, but attending through chari∣tie the wealth of our neighbour. &c.

I wonder that Rastell is not asha∣med to say that I would make them beleue that they are not auaylable, therfore good reader note my wordes, first I say we must do them because God hath commaūded them, is it not auaylable to kéepe the commaunde∣ments of God? secondaryly I say that they are to the profite of my neygh∣bour:

is it not auaylable? thirdly I say that they tame our flesh, is it not auai∣lable? fourthly I say they are to the glory of God, is it not auailable? Fift¦ly I say they are a testimony to them that doth them by the which mē may know y^t he is y^t very sonne of God, is that not auaylable? belyke Rastell coū¦teth nothing auailable but that which iustifieth before God, he will say the sonne is not auaylable because it iusti¦fieth not, fire is not auaylable in his eyes bycause it iustifieth not. &c.

Then Rastell sayth that I make a wonders worke with y^t Scripture, & alledgeth certaine textes y^t we ought to do good workes (which I neuer de∣nyed) and thereupon would conclude that woorkes saue and iustifie, and playeth me the ball lustly ouer the corde, but as God would there stode a post right in the way and he hytte it so full, that it made the ball to reboūd ouer agayne backward, for in the al∣ledgyng of his purpose Paule sayth. Ephe. 2. he hath cleane lost the game: * 1.700 the wordes are these, by grace you be saued by your fayth and that is not of * 1.701 you, it is the gift of God and not of woorkes that no man should glorifie hym selfe, we are the workes created of God in Christ Iesu whiche God hath prepared that we should walke in them, here because he would haue the latter ende of the text to serue for hys purpose whiche teacheth good workes (which I neuer denyed) hée bryngeth in that thyng whiche cleane confuteth his opiniō, for his opinion (which in all places he hath laboured to proue) is that we are saued by good workes, but now marke what he al∣ledgeth out of Paule by grace you be saued by your fayth: and that is not of you, it is the gift of God and not of workes. For that no man should glo∣rifie him selfe, here Paule saith plain∣ly that our saluatiō is not of workes: and so hath Rastell cast down that he * 1.702 built before, and may be likened to a shrewde cowe, whiche when she hath geuen a large messe of milke turneth it downe with her hele.

Thus haue I aunswered to as much of Rastels treatise as I could get, if there be any more whiche may come to my handes I shall do my dili∣gence to disclose hys disceite so that God geue me leaue to kéepe the court with hym he shall wynne but litle, ex∣cept he conuey his balles more craft∣ly, and yet the truth to say we play not on euen hand, for I am in a ma∣ner as a man bound to a post, and can not so well bestow me in my play, as as if I were at libertie, for I may not haue such bookes as are necessary for me, neither yet penne, inke, ne paper, but onely secretly, so that I am in con¦tinuall feare, both of the Lefetenaūt and of my kéeper, lest they should espy any such thyng by me: and therfore it is litle meruell though the woorke be vnperfite: for when soeuer I heare * 1.703 the keyes ryng at the doore, strayte all much be cōueyed out of the way (and then if any notable thyng had bene in my mynde) it was cleane lost, & ther∣fore I besech thée good reader count it as a thyng borne out of season, which for many causes can not haue his perfeite forme and shape, and pardon me my rudenes and im∣perfection.

¶ FINIS.

Iohn Frithes iudgement vpon master William Tracyes Testament. 1531.

¶ Iohn Frith to the Chri∣stian Reader.

THere is nothyng in this world that is so firme, stable or god∣ly, but that it may be vndermined, and frowardlye wrested of mē, and specially if they be voyd of charitie. As it is euident by Wil∣liam Tracyes Testamēt and last will that he left, agaynst the which ma∣ny men, and that of long continu∣aunce haue blasphemously barked. Whether of a godly zeale, or of a dasing brayne, let other mē iudge. But this I dare boldly professe, that his godly sayinges are vngodly hād led, which thyng I can not so iustly ascribe vnto ignoraunce, as vnto rancour, vnto the furies I had al∣most sayd, for if they had conferred all things vnto the rule of charitie, which enuyeth not, whiche is not puffed vp, whiche is not styrred to vengeaunce, which thinketh none euill: but suffereth all things, bele∣ueth all thyngs, trusteth all things, and beareth all thyngs, they would not so heddely haue cōdēned those thynges, whiche might haue bene full deuoutly expounded, howbeit they haue not onely attēpted that thyng, but haue proceeded vnto such madnes, that they haue taken vppon them to stryue with dead folkes, for it is a most common iest in euery mās mouth that after the maker of this Testament was depar¦ted, and buryed, they tooke vp hys body and burnt it, which thing de∣clared their furye although he felt no fire, Therfore we hūbly require our most redoubted Prince, with∣all his nobles, & present assembly, that euen as all other thyngs do of right depende of their iudgement, that euen so they would by their di∣scret aduise, cure this disease, pon∣deryng all thynges with a more e∣quall ballaunce. So shall this enor∣mous facte be looked vppon with worthy correction, and the condi∣tion of the common wealth shalbe more quyet, marke you therefore what thynges they are, which they so cruelly condemne.

Master Tracie.

IN the name of God. Amen.

I William Tra∣cie of Todyngton in the Countie of Gloceter Es∣quier, make my Testamēt and last will, as hereafter folow∣eth. &c.

The rest of whiche Testament you shall fynde before in the woorkes of William Tyndall. fol. 429.

Iohn Frith.

IT is maruell but here be somwhat that they improue, for their mynde is so intoxicate that there is no∣thyng, but they will note it with a blacke coale, and yet all may be esta∣blished by the testimony of Scripture, for fayth is the sure persuasion of our mynde, of God and hys goodnesse to∣wardes vs. And wheras is a sure per¦suasion of the mynde, there can be no doubtyng or mistrust, for he that dou∣teth is like the floude of the sea which is tossed with wyndes & caried with violence, and let not that man thinke that he shal obtaine any thing of God Ia. i. And therfore, S. Austen sayth, if I doubt I shalbe no holy séede, fur∣thermore wheras he looketh through the grace and merites of Christ to ob∣taine remission of his sinnes, surely it is a faythful saying, and worthy to be cōmended, for it is euen the same that Peter professed Actes. xv. where hee sayth, vnto hym do all the Prophetes beare witnes, that through his name as many as beleue in hym shall re∣ceiue remissiō of their sinnes, moreo∣uer in that he trusteth through Christ

to haue resurrectiō of body and soule they haue no cause to blame hym, for thus doth Paule argue, if Christ be risen, then shall we also ryse and if Christ be not risen, then shall not we rise, but Christ is risen, for his soule was not lest in hell, therfore shall we also rise (whō Christ shall bryng with hym) and be immortall, both body & soule. 1. Cor. 15. And therfore he doth both righteously and godly deduce his resurrectiō by Christes, by whom the father hath geuē vs all thinges, or els we should not be, but there are some, that gather of his woordes, that hee should recount the soule to be mortall whiche thyng after my iudgement is more suttelly gathered then either truly or charitably, for seyng there was neuer Christen man that euer so thought (no not the very Paganes) what godly zeale, or brotherly loue was there whiche caused them so to surmise, for a good man would not once dreame such a thyng: but I pray you why should we not say that the soule doth verely rise which through Christ rising from the filth of sinne, doth enter with the body into a new conuersation of life, whiche they shall leade together without possibilitie of sinnyng, we say also of God (by a cer∣taine phrase of Scripture) that he a∣riseth, when he openeth vnto vs hys power, and presence: And why may we not say the same thing of the soule which in the meane season semeth to lye secret, & then shal expresse vnto vs (through Christ) her power and pre∣sence, in takyng agayne her naturall body, why should ye then condemne these thynges? There is no man that can receiue venome by those wordes, except hee haue such a spyderous na∣ture that he can turne an hony combe into perilous poyson. Therfore let vs looke on the residue.

Master Tracie.

And as touching the wealth of my soule. &c.

Frith.

Héere he onely cleaueth to God and hys mercye, being surely persua∣ded that according to the testimony of Peter, who so euer beléeueth in hym, thorowe hys name shall receyue re∣missyon of synnes. Act. 15. Paule also affirmeth, that who so euer trusteth in him shall not be cōfounded. Ro. 10. And who can denye but thys is moste true, when it is vnderstande of that fayth which is formed wyth hope and charitie, which y^t Apostle calleth faith, that worketh by charitie. Gal. 5. Now sith these things may be expounded so purely, forsoothe he vttereth his owne enuie, which woulde otherwise wrest the mynde of the maker of thys Te∣stament.

And as touchyng the addition of this particle w^tout any other mannes worke, or woorkes: it séemeth that he had respect vnto thys saying of Peter, whych declareth that there is none o∣ther name vnder heauen geuen vnto men, in whych we shoulde be saued. Act. 4. Besides that, S. Paule commit∣teth the power of sanctifying to Christ only. Heb. 2. where he sayth, bothe he that sanctifyeth (that is to say Christe) and they that are sanctified (that is to say the faithfull) are all of one (that is God) and surely if we labored to pre∣cel eche other in loue and charitie, we should not condempne this innocent, but we shoulde rather measure hys wordes by the rule of charitie, in so muche that if a thyng at the first sight did appeare wycked, yet shoulde we take it in the best sense, not iudging wickedly of oure brother, but refer∣ring that secreate iudgemente vnto Christe whych can not be disceyued, and thoughe they be disceiued by the pretence of charitie, yet therein they may reioyse, and therfore they would be lothe to condempne the innocent, but lette vs passe these things, and sée what foloweth.

Master Tracie.

My ground & my beleefe is, that there is but one God. &c.

Frith.

Why looke you so sowerly good brethren? why do you not rather giue hym great thankes? syth he hathe ope∣ned

vnto you suche a proper distincti∣on, by the whiche you may escape the scholasticall snares and mases, he on∣ly deserueth the name of a mid dea∣ler, which being God, became man to make men Gods. And who cā by right be called a mid dealer betwéene God and man, but he that is both God and man, therefore sithe we haue suche a mid dealer, which in all poyntes hath proued our infirmitie (sauing only in sinne) which is exalted aboue the hea∣uens, and sitteth on the right hande of God, and hath in all thyngs obtayned the nexte power vnto him, of whose Emperie all things depende, lette vs come wyth sure confidence vnto the throne of grace. Heb. 4. All other be calleth peticioners whyche receyue grace, but are not able to empresse & power therof into any other man, for that dothe only God distribute wyth hys finger (that is to say, the spirite of God) thorowe Christe, I maruell that you are angrye with him that hathe done you such a great pleasure, howe be it I doe ascribe this condemnation rather vnto the canonistes than vnto deuines. For the godly deuines wold neuer dote so farre, as to condemne so proper sayings, but peraduenture this myght moue theyr pacience, that he will distribute no portion of hys goodes, for that entent that anye man should say or doe for the weale of hys soule, are you so sore afraide of youre market? Be not afraid, ye haue salues inoughe to souple that sore, ye knowe that he is not bounde vnder payne of dampnation to distribute his goodes on that fashion, for then those holy fa∣thers were in shreud cause, which cō∣tinuing in long penurie, scant lefte at theyr departing, a halfe pennie. Thou wilt peraduenture say, that they shall suffer the gréenous paines of purga∣torie, be it so, yet may they be quēched both with lesse cost & labor, the popes pardon is ready at hand, where bothe the crime and the paine are remytted at once, and verily there is such plen∣tie of them in all places, that I canne scantly beléeue that there liueth anye man that is worth an halfe peny, but that he is sure of some pardones in store, And as for thys man he had in∣numerable. Notwithstanding this di∣stribution is not of necessitie (for vn∣to him that is dampned, it profiteth nothing, and he that is not dampned, is sure of saluation) why are ye so hot against thys man? are not hys goodes in his owne power? he shall giue a reckoning of them vnto God, and not vnto you, héere you maye sée of howe light iudgement you haue condemp∣ned these things, nowe let vs ponder the residue.

Master Tracie.

And as touching the bury∣ing of my body. &c.

Frith.

What hath he here offēded which rehearseth nothing but the woords of S. Austine. If you improue these thinges then reproue you S. Austine himselfe. Now if you can finde the meanes to allow S. Austen, and cha∣ritably to expound his woordes, why do you not admit the same fauour vn¦to your brother, especially séeing cha∣ritie requireth it? Besides that, no man can deny but that these thinges are true, although S. Austines aucto∣ritie were of no reputation with you, for if these thinges were of so great value before God, then Christ had e∣uill prouided for his martyres, whose bodies are commonly cast out to be consumed with fire and wild beastes: notwithstanding I would be afrayde to say that they were any thing the worse for the burning of theyr bodies or tearing of it in péeces. Be there∣fore charitable towards your brother and ponder his woordes (which are rather Saint Austines) somewhat more iustly.

M. Tracie.

As touching the distributi∣on of my temporall goods, my purpose is. &c.

Frith.

There is no man doubteth, but that fayth is the roote of the trée, and

the quickning power out of which all good fruites spring, therfore it is ne∣cessary that this fayth be present, or els we should looke for good workes in vayne: for without fayth it is im∣possible to please God. Heb. 11. In∣somuch that S. Austine called those woorkes that are done before fayth, swift running out of the way. More∣ouer that our merite cannot proper∣ly be ascribed vnto our workes doth the Euangelist teach vs saying, Whē ye haue done all things that are com∣maunded you, say, we are vnprofita∣ble seruaunts, we haue done but our duety. Luke 17. By the which saying he doth in a maner feare vs from put∣ting any confidence in our own wor∣kes: and so is our glorious pride and hygh minde excluded: then where is our merite? Harke what S. Austine sayth, The death of the Lorde is my merite: I am not without merite as long as that mercifull Lorde fayleth me not. &c. This death of the Lorde can not profite me except I receaue it through fayth: and therfore he reko∣neth right wel that the faith in Christ is all his merite, I meane the fayth which worketh through charitie, that is to say, fayth formed with hope and charitie, and not that dead historicall fayth which the deuils haue and trem¦ble. Iam. 2. Furthermore what S. Austine iudgeth of our merite he ex∣presseth in these woordes: marke the Psalme, how the proud head will not receiue the crowne when he sayth he that redéemed thy life from corrupti∣on: which crowneth thée (sayth the Psalme) Hereuppon woulde a man say, which crowneth thée, my merites graunt that, my vertue hath done it, I haue deserued it, it is not fréely ge∣uen, but geue care rather to the plea∣sure, for that is but thine owne say∣ing, and euery man is a lyer: but heare what God sayth, which crow∣neth thée in compassion and mercy, of mercy he crowneth thée, of compassi∣on he crowneth thée, for thou wast not worthye that he shoulde call thée, and whome he should iustifie when he called thée, and whome he shoulde glorifie, when he iustifieth thée: For the remnantes are saued by the electi∣on which is by grace & fauour. Rom. 11. Now if it be by grace thē is it not of woorkes, for then were grace no grace. Rom. 4. For vnto hym that worketh is the rewarde imputed not of grace but of duety. Rom. 4. the A∣postle sayth, not of grace but of duety, but he crowneth thée in compassion and mercy: and if thy merites haue procéeded, God sayth vnto thée, boult out thy good merites, and thou shalte finde that they are my giftes, this is the righteousnesse of God, not mea∣ning the righteousnesse whereby he himselfe is right wise, but the righte∣ousnes wherewith he iustifieth them whome he maketh rightwise, where before they were wicked. These are Austines wordes.

Finallye, let not that moue you where he addeth, that a good woorke maketh not a good man, but rather a good man maketh the woorke good, for there is no man but he is eyther good or euyll. If he be euill then can he not do good but euill: for according to Christes testimonye, A rotten trée beareth no good fruite. Math. 7. And agayne he sayeth, Howe can you say well séeing you your selues are euill. Math. 12. But if he be good, he shall also bring foorth good fruite at his sea∣son: howbeit that fruite maketh not the man good, for except the man be first good he can not bring foorth good fruite, but the trée is knowne by the fruite. And therfore fayth, as a quic∣kening roote must euer goe before, whyche of wicked maketh vs ryght∣wise and good, which thing our wor∣kes coulde neuer bring to passe. Out of thys fountayne spryng those good woorkes which iustifie vs before mē, that is to saye, declare vs to be verye rightwise, for before God we are ve∣rely iustified by that roote of fayth, for he searcheth the hart, and therefore this iust iudge doth inwardly iustifie or condemne, geuing sentence accor∣ding to fayth: but men must looke for the woorkes, for theyr sight cannot enter into the hart, and therfore they first geue iudgement of woorkes, and are many times deceaued vnder the

cloke of hypocrisie.

You may sée that here is nothyng, but that a good man may expounde it well albeit the children of this world (which with their wiles deceiue thē selues enteryng so presumptuously in to Gods iudgement) do séeke a doubt where none is, Go ye therfore and let charitie be your guide, for God is cha¦ritie, and though our Lawyers hart would breake, yet must you néedes iudge him a Christē man, which saith nothyng but that Scripture confir∣meth. And verely the iudgement of this cause came out of season and euē vngraciously vnto our Canonistes, for they are cleane ignoraūt of Scrip∣ture & therfore condemne all thinges that they read not in their law, wher∣fore we renounce their sentence and appeale vnto the deuines, which will soone knowe the voyce of theyr shep∣heard and gladly admitte those thynges which are allowed by the Scripture whereunto they are accustomed.

¶ FINIS.

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.
• * 1.324

  M. More begynneth pitifully.
• * 1.325

  Frith.
• * 1.326

  Purgatory in 400. yeare after Christ was neither be∣leued as an article of y^t fayth nor yet for an vndoubted truth.
• * 1.327

  1. Cor. 3.
• * 1.328

  S. Austen doubted of Purgatory
• * 1.329

  Roma. 4.
• * 1.330

  M. More much de∣ceaued in the accomp¦tyng of hys
• * 1.331

  M. More.
• * 1.332

  M. Mores second rea∣son.
• * 1.333

  Frith.
• * 1.334

  M. More maketh a false and fond argu∣ment.
• * 1.335

  Iohn Frith amē∣deth M. Mores ar∣gument.
• * 1.336

  Iohn Frith pro∣ueth the ne∣gatiue to be true.
• * 1.337

  Iohn. 3.
• * 1.338

  Rastell had his argu∣mentes frō M. More.
• * 1.339

  M. More.
• * 1.340

  Ezechias.
• * 1.341

  Frith. 4. Kinges. 2 Esay. 38.
• * 1.342

  A question to Master More.
• * 1.343

  A very apt similitude.
• * 1.344

  Math. 26.
• * 1.345

  M. More.
• * 1.346

  Frith. 1. Kynges. 2
• * 1.347

  M. More here semeth to be igno∣raunt in the Hebrue toung. Gene. 42.
• * 1.348

  M. More 〈◊〉〈◊〉 of the ma∣ner of the speakyng of the Pro∣phetes.
• * 1.349

  The Lord doth kill & rayse again.
• * 1.350

  Iohn. 11.
• * 1.351

  Psal. 78.
• * 1.352

  ••hen God saith he kil∣leth & doth quicken a∣gaine, what the mea∣nyng ther∣of is.
• * 1.353

  Daniell. 3.
• * 1.354

  A true in∣terpretatiō of Scrip∣ture.
• * 1.355

  A foule fault in M. More.
• * 1.356

  M. More.
• * 1.357

  Zacharie.
• * 1.358

  Frith.
• * 1.359

  Zacharie. 9
• * 1.360

  Psal. 66.
• * 1.361

  More and Rochester can not a∣gree.
• * 1.362

  How the sa∣uyng of the Prophete Zachary is to be vnder¦stand.
• * 1.363

  Roma. 5.
• * 1.364

  An obiectiō and aun∣swere ther∣unto.
• * 1.365

  A question to master More.
• * 1.366

  A true and plaine expo∣sition of the prophet Zachary.
• * 1.367

  M. More.
• * 1.368

  Macha∣beus.
• * 1.369

  Sore spo∣•…•… of M. More.
• * 1.370

  Frith.
• * 1.371

  2, Mach. 12
• * 1.372

  The bokes of the Ma∣chabees are not in the Canon of y^t Hebrues.
• * 1.373

  〈◊〉〈◊〉.
• * 1.374

  The mea∣ning & true exposition of the Ma∣chabees touching purgatory.
• * 1.375

  〈◊〉〈◊〉.
• * 1.376

  The slaugh¦ter of the Iewes was is for i∣dolatry.
• * 1.377

  Deutro. 7.
• * 1.378

  Iudas Machabe∣us was de∣ceaued in hys sacri∣fice.
• * 1.379

  〈◊〉〈◊〉.
• * 1.380

  Deut. 12.
• * 1.381

  4
• * 1.382

  By Chri∣stes death all sacrifi∣ces ceased.
• * 1.383

  5
• * 1.384

  Heb. 〈◊〉〈◊〉.
• * 1.385

  No sacri∣fice cā take away sinne but onely the sacrifice made by Christ.
• * 1.386

  6
• * 1.387

  The holiest men haue fallen.
• * 1.388

  The exam∣ple of Iu∣das Ma∣chabeus is profitable to y^e church, and ther∣fore it must be folowed.
• * 1.389

  7.
• * 1.390

  Gallat 6.
• * 1.391

  Actes. 15.
• * 1.392

  Rastell.
• * 1.393

  8.
• * 1.394

  The schole¦mē say that in the tyme of the olde Testament there was no Purga∣tory.
• * 1.395

  9.
• * 1.396

  A declara∣tion of the meanyng of Iudas Machabe∣us in offe∣ryng hys sacrifice for the dead.
• * 1.397

  Deut. 7.
• * 1.398

  Iudas Machabe∣us thought of no Pur∣gatory.
• * 1.399

  M. More is like to be proued an insipient.
• * 1.400

  Iohn Frithes iudgement of y^• bookes of the Ma∣chabees.
• * 1.401

  M. More.
• * 1.402

  1. Iohn. 5.
• * 1.403

  Desperatiō and impeni¦tency are damnable sinners.
• * 1.404

  Frith. 1. Iohn. 5.
• * 1.405

  M. More is confuse in the inter∣pretation of the scrip∣tures.
• * 1.406

  Marke. 3.
• * 1.407

  What blas∣phemy and sin against the holy ghost ••s.
• * 1.408

  The pure vnderstan∣ding.
• * 1.409

  M. More. Apoca. 5.
• * 1.410

  Note.
• * 1.411

  Frith.
• * 1.412

  〈◊〉〈◊〉 and More doth not agree.
• * 1.413

  A▪ true ex∣position of the Scrip∣ture.
• * 1.414

  M More.
• * 1.415

  Frith.
• * 1.416

  More pur∣posely cor∣rupteth the sence of the Scripture.
• * 1.417

  More false¦ly descāteth vppon the Scriptu∣res.
• * 1.418

  M. More a proctour for Purga∣tory.
• * 1.419

  M. More. 1. Cor. 3.
• * 1.420

  M. More would faine proue a pur¦gatory.
• * 1.421

  F••ith.
• * 1.422

  He shal la∣boreth much in Gods by 〈◊〉〈◊〉¦nyard shall receaue much. &c.
• * 1.423

  What it is to builde on gold, siluer or precious stone.
• * 1.424

  What it is to buyld on wood, haye or stubble.
• * 1.425

  Cyprian.
• * 1.426

  How euery mans work is tryed by fire.
• * 1.427

  Wordes fi∣guratiuely spoken.
• * 1.428

  M. More. Math. 12.
• * 1.429

  Frith.
• * 1.430

  A subtile sophisme.
• * 1.431

  There is no remissiō of sinnes after this lyfe.
• * 1.432

  Marke. 3.
• * 1.433

  M. More. Math. 12.
• * 1.434

  Frith.
• * 1.435

  M. More doth quyte ouerthrow hym selfe.
• * 1.436

  Here by M. Mores argument, Purgatory is quyte ex∣cluded.
• * 1.437

  M. More.
• * 1.438

  M. More is a subtill Sophister.
• * 1.439

  Esay. 8.
• * 1.440

  Truth is not to bee sought of the dead.
• * 1.441

  Luke. 16.
• * 1.442

  1. Kinge. ••3
• * 1.443

  An appari∣tion of a spi¦rite moued to certeine of Oxford.
• * 1.444

  M. More his solution of the two former rea∣sons.
• * 1.445

  Frith.
• * 1.446

  M. More his argu∣ment is false.
• * 1.447

  Christ sayth.
• * 1.448

  M. M••••e〈…〉〈…〉second rea∣son.
• * 1.449

  F••ith.
• * 1.450

  God cānot be against himselfe.
• * 1.451

  M•• More.
• * 1.452

  Frith.
• * 1.453

  A penny offred into S. Domi∣nickes boxe worketh great mat∣ter.
• * 1.454

  Note what ve•…•… is in a p•…•…y.
• * 1.455

  M. More.
• * 1.456

  Frith.
• * 1.457

  Ioh. Frith declareth his opinion of Christes death.
• * 1.458

  How mens prayers & good dedes do help one an other.
• * 1.459

  M. More.
• * 1.460

  Frith.
• * 1.461

  It is bet∣ter not to beleue that which the scripture a∣loweth not, thē to make a fayth where we should not.
• * 1.462

  M. More.
• * 1.463

  Frith.
• * 1.464

  What is heresie.
• * 1.465

  M. More is a sore, iudge.
• * 1.466

  M. More.
• * 1.467

  The fire of purgatory is a meruel¦lous hot fire.
• * 1.468

  Frith.
• * 1.469

  Beholde here the force of the fire of pur∣gatory.
• * 1.470

  M. More fully aun∣swered to all that he can say for purgatory.
• * 1.471

  M. More was the Byshop of Rochesters Disciple.
• * 1.472

  Rochester the first pa∣trone of Purgatory
• * 1.473

  Rochester.
• * 1.474

  The By∣shop of Ro¦chesters owne wordes.
• * 1.475

  Frith.
• * 1.476

  Sectes of heretickes.
• * 1.477

  1. Cor. 3.
• * 1.478

  Actes. 15.
• * 1.479

  S. Austen.
• * 1.480

  S. Austen sheweth what hee thought of Purgatory
• * 1.481

  Saint Am∣brose.
• * 1.482

  S. Am∣brose shew∣eth his opi∣niō of Pur¦gatory.
• * 1.483

  Saint Hie∣rome. Eccle. 9.
• * 1.484

  All suffra∣ges pray∣ers & good dedes done for the dead are in vayne.
• * 1.485

  1.
• * 1.486

  2.
• * 1.487

  The dead can neither do good or euil, nor in∣crease in vertue.
• * 1.488

  3
• * 1.489

  The say∣inges of the Doc∣tors are no farther to be credited then they a∣gree with y^t scripture.
• * 1.490

  Rochester.
• * 1.491

  The doc∣tors haue erred in ma¦ny thinges.
• * 1.492

  The worde of God is the touch∣stone & try∣eth all of all doctrine.
• * 1.493

  S. Austine
• * 1.494

  S. Austen read old au∣ctors, and would also haue all mē read his workes.
• * 1.495

  Rochester. Luc. 16.
• * 1.496

  Parables in y^t scrip∣ture proue nothing, but only o∣pen and ex∣pound dark and hard thinges.
• * 1.497

  By Mo∣ses and the prophetes is meant the old Testa∣ment.
• * 1.498

  Rochester.
• * 1.499

  Frith.
• * 1.500

  There is but ii. pla∣ces after this life, that is, heauen and hell.
• * 1.501

  Abrahams bosome, what it sig∣nifieth.
• * 1.502

  The elect are faithful & the fayth∣ful are elect
• * 1.503

  Abrahams bosome can proue no purgatory.
• * 1.504

  To rest in peace is not to lye in tormentes.
• * 1.505

  1. Iohn. 1.
• * 1.506

  A good con¦clusion a∣gainst pur∣gatory.
• * 1.507

  Christes death hath ouercom•••• our death, & turned it into life.
• * 1.508

  Rochester. Math. 12.
• * 1.509

  Frith.
• * 1.510

  If there be any purga∣tory it must be after domesday, for before there can be none.
• * 1.511

  Faythfull.
• * 1.512

  Vnfayth∣full.
• * 1.513

  Men.
• * 1.514

  Rochester. Psal. 66.
• * 1.515

  Frith. Zacharie. 9
• * 1.516

  Rochester & More a∣gree not,
• * 1.517

  A true in∣terpretatiō of the 66. Psalme.
• * 1.518

  More and Rochester cānot agree
• * 1.519

  Soules in purgatory cānot offer Oxen nor goates in sacrifice.
• * 1.520

  Rochester.
• * 1.521

  Frith.
• * 1.522

  The chirch sayth Ro∣chester, meaning the popes church can not erre.
• * 1.523

  Luke. 14.
• * 1.524

  Frith.
• * 1.525

  The para∣ble of Luke 14. truly in¦terpreted.
• * 1.526

  How men should be compelled to beleue.
• * 1.527

  Christ was meeke and gentle and no tyran∣nous schole master.
• * 1.528

  Luke. 9.
• * 1.529

  Paul sayth he had no power ouer their fayth.
• * 1.530

  1. Cor. 12.
• * 1.531

  Fayth is not procu∣red by vio∣lence, but is the mere & onely of gift of God
• * 1.532

  Feare ma∣keth fayth no fayth at all.
• * 1.533

  Fayth is first the gift of God and procedeth from the hart, which may not be compelled.
• * 1.534

  Rochester.
• * 1.535

  Pardons.
• * 1.536

  Rochester sayth here∣in very tru¦ly and yet was not ware of it.
• * 1.537

  Purgatory and pardōs haue bene goodly mar¦chaundise for the cler∣gye.
• * 1.538

  Rochester.
• * 1.539

  Frith.
• * 1.540

  The kayes Luke. 11.
• * 1.541

  The kay of knowledge is the word of God.
• * 1.542

  Apoc. 3.
• * 1.543

  Math. 16.
• * 1.544

  Iohn. 20. Luke. 24. How christ gaue the kayes to Peter and the rest of the Apo∣stles.
• * 1.545

  To open, & to shut, to binde & to lose, what it is.
• * 1.546

  The pope can deliuer no soule out of purgato∣ry, except he first go thether, & preach vnto them.
• * 1.547

  Math. 16.
• * 1.548

  Purgatory is not on earth, but as Roche∣ster sayth is the third place in hel.
• * 1.549

  Rochester.
• * 1.550

  Rochester is in this place far beside him∣selfe.
• * 1.551

  Frith.
• * 1.552

  A playne declaration of y^e popes tyranny.
• * 1.553

  Exod. 〈◊〉〈◊〉. Roma 9.
• * 1.554

  The Pope a proude shamelesse & tyranous Antichrist.
• * 1.555

  A blasphe∣mous pope & the deuils vicar.
• * 1.556

  The pope is the sonne of perdition worthy of more payne then can be imagined, if Rochesters doctrine be true.
• * 1.557

  A subsedy, defence, or bulwarke.
• * 1.558

  Much ioy made for y^t finding of purgatory although it were to small pur∣pose.
• * 1.559

  Christ is deuided in∣to Peter & Paule.
• * 1.560

  Rochester More, and Rastel, are all three de∣fenders of one herely.
• * 1.561

  More and 〈…〉〈…〉of 〈…〉〈…〉 and 〈◊〉〈◊〉.
• * 1.562

  Rastel was but an •…•…∣rior to Ro∣chester and More.
• * 1.563

  More and Rochester thoughte foule •…•…ne of Iohn F••••th•••• answere.
• * 1.564

  Rastel was not malici∣ous, but gladly re∣cognised his ignorance.
• * 1.565

  2. Cor. 4.
• * 1.566

  Iohn Frith semeth that he could pla•• well at ten∣•…•…e.
• * 1.567

  Rastell.
• * 1.568

  Rastel al∣leageth two causes why he made hys fyrst booke in the de∣fence of purgatorie.
• * 1.569

  Iohn. 3 Iohn Frith answereth to Rastels two causes.
• * 1.570

  Rastelles first cause proued to be in vaine.
• * 1.571

  In apt and good exam∣ple.
• * 1.572

  Frith aun∣swereth gently Ra∣stels bitter tauntes.
• * 1.573

  Rastell.
• * 1.574

  Frith.
• * 1.575

  Frith me∣teth here with a false ball.
• * 1.576

  Rastell.
• * 1.577

  Frith.
• * 1.578

  Note here the modesty of Iohn Frith.
• * 1.579

  Rastell.
• * 1.580

  Frith.
• * 1.581

  No man ought to cō¦demne, that which he hath not sene.
• * 1.582

  God inspi∣reth youth aswell as age.
• * 1.583

  〈◊〉〈◊〉. Thess. 1.
• * 1.584

  Hebr. 13.
• * 1.585

  Frith spea∣keth to ca∣uillers.
• * 1.586

  Iohn 8.
• * 1.587

  A mā may vse godly & modest boa¦styng.
• * 1.588

  2. Cor. 11.
• * 1.589

  This is a thankfull, & godly boa∣sting.
• * 1.590

  Roma. 8.
• * 1.591

  2. Cor. 13.
• * 1.592

  Frith the faithful ser∣uaunt and true martyr of Christ.
• * 1.593

  Rastell.
• * 1.594

  Frith.
• * 1.595

  Rastell sheweth himself to be very ig∣noraunt.
• * 1.596

  Frith shew¦eth his mea¦ning how y^t scripture was kept from our forefathers
• * 1.597

  Rastell.
• * 1.598

  Frith.
• * 1.599

  Rastell.
• * 1.600

  Rastell ca∣uileth.
• * 1.601

  Frith.
• * 1.602

  More would not be ignorant in any thing & therfore vnderstood nothing as he should haue vnder¦stand, ney∣ther his du∣ty to the prince, nor yet to God.
• * 1.603

  A good con¦clusiō made by Iohn Frith a∣gainst Ra∣stels first chapter.
• * 1.604

  Rastell.
• * 1.605

  Rastell.
• * 1.606

  Frith.
• * 1.607

  Rastell.
• * 1.608

  Frith.
• * 1.609

  Rastell.
• * 1.610

  Frith.
• * 1.611

  Rastell.
• * 1.612

  Frith.
• * 1.613

  Rastell.
• * 1.614

  Frith.
• * 1.615

  Rochester contrary to More, and More con∣trary to Rochester.
• * 1.616

  Rastell.
• * 1.617

  Frith.
• * 1.618

  Rastell.
• * 1.619

  Frith.
• * 1.620

  Rastell.
• * 1.621

  Rastell is a bitter taun∣ter.
• * 1.622

  Frith.
• * 1.623

  Math. 3.
• * 1.624

  The repro∣uing of the papisticall hypocrites must not be called ray∣ling.
• * 1.625

  Luc. 13.
• * 1.626

  Luc. 13.
• * 1.627

  The Pro∣phetes and Apostles were great reprouers of the vn∣godly and wicked.
• * 1.628

  Rastell.
• * 1.629

  As it is a fond exposi∣tion, so it is false metre.
• * 1.630

  A sore and fond saying of Rastell.
• * 1.631

  Firth.
• * 1.632

  Frith is a good scho∣ler & sone hath lerned his lesson, he will say no more they lye, for that is bit∣ter.
• * 1.633

  Rastell.
• * 1.634

  Frith.
• * 1.635

  Rastell.
• * 1.636

  Frith.
• * 1.637

  I goose would haue made better ryme and meter then Rastell did.
• * 1.638

  Frith ta∣keth payne to amende Rastels me¦ter, but not his reason.
• * 1.639

  Rastell.
• * 1.640

  Ephe. 1.
• * 1.641

  Frithes aunswere to Rastels thyrd chap∣ter.
• * 1.642

  Frith.
• * 1.643

  How we are righte∣ous in the sight of God, & yet •…•…e sinners.
• * 1.644

  Roma. 8.
• * 1.645

  Roma. 5.
• * 1.646

  We are sin∣ners in our selues and yet righte∣ous in Christ.
• * 1.647

  Roma. 4. Psal. 31.
• * 1.648

  Rastell.
• * 1.649

  Fi••••h.
• * 1.650

  Rastell.
• * 1.651

  Rastell set∣teth a trap wherein he wilbe taken hym selfe.
• * 1.652

  Frith.
• * 1.653

  The wor∣kes of the law can not iustifie vs.
• * 1.654

  Rastell.
• * 1.655

  Rastelles blind argu∣ment.
• * 1.656

  Frith.
• * 1.657

  Note well this wor∣thy & lear∣ned argu∣ment.
• * 1.658

  Gallat. 5. 1. Iohn 3.
• * 1.659

  1. Iohn. 3. 〈◊〉〈◊〉. Iohn. 2.
• * 1.660

  Frith.
• * 1.661

  Such chri∣sten people as are the children of God, will not dwell nor abide in sin••e, and so for thē there is no hell.
• * 1.662

  Luke. 12.
• * 1.663

  The smal∣ler number belong to Christ, and not y^• grea∣ter.
• * 1.664

  Rom. 8.
• * 1.665

  Here Ra∣stel is taken in his owne trappe.
• * 1.666

  Maior.
• * 1.667

  Minor.
• * 1.668

  Rastel fal∣syfieth the scripture.
• * 1.669

  1. Cor. 8. Galath. 2.
• * 1.670

  Roma. 6. 1. Iohn. 2. Phil. 2. Pet. 1.
• * 1.671

  Roma. 1.
• * 1.672

  There is no hell to those that are in christ Iesu.
• * 1.673

  There is a •…•…or suche as feare not God nor 〈◊〉〈◊〉 his cō∣maunde∣ments.
• * 1.674

  As there is no heauē for good & euil, so there is▪ no hell for good and euill.
• * 1.675

  There are two partes in man, that is. the out∣warde man and the in∣ward man.
• * 1.676

  Howe the inward mā resisteth the assaultes of the outward man.
• * 1.677

  The faith∣ful man fea∣reth Gods displeasure.
• * 1.678

  Roma. 7.
• * 1.679

  How a mā may cōmit sinne, and yet sinne not.
• * 1.680

  Sinnere∣maineth in oure out∣ward mem∣bres, to ex∣ercise the inward mā in resisting of sinne.
• * 1.681

  Iohn. 15.
• * 1.682

  Rastell.
• * 1.683

  Frith.
• * 1.684

  Rastelwold faine canel, but he can∣not tell at what.
• * 1.685

  Rastell.
• * 1.686

  Frith. There is no meane to put away sinne, but only by Christe.
• * 1.687

  For suche as dwell in the lyght of Christ, hys bloud onlye to sufficiēt.
• * 1.688

  There are two maner, of repen∣tances.
• * 1.689

  True repē∣tance is a florishing frute of faith.
• * 1.690

  What pure fasting is.
• * 1.691

  Repentāce liuely decla¦red by an example.
• * 1.692

  How good workes do mortify our membres.
• * 1.693

  Good wor∣kes are the fruites of fayth.
• * 1.694

  There are two maner of satisfac∣tions.
• * 1.695

  Hebr. 7.
• * 1.696

  Satisfactiō to our neighbour.
• * 1.697

  Good wor∣kes are to be done and why?
• * 1.698

  Ephes. 2.
• * 1.699

  Good wor∣kes are pro¦fitable to our neigh∣bour and also a testi∣mony that we are the children of God.
• * 1.700

  Ephe. 2.
• * 1.701

  We are iusti¦fied by grace and fayth, whiche is not of our selues, but is the gift of God.
• * 1.702

  Rastell hath here ouerthrowē all that he hath before built and set vp.
• * 1.703

  Ihon Frith was streightly kept.