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death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68831	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.; Works	Tyndale, William, d. 1536.; Barnes, Robert, 1495-1540. Works. aut; Frith, John, 1503-1533. Works. aut; Foxe, John, 1516-1587. Actes and monuments. Selections.	1573 (1573)	STC 24436; ESTC S117761	1,582,599	896

28. the auoyding of all threatenynges and curses of which thou readest likewyse euery where but specially in the two bookes aboue rehearsed and the auoiding of all punishment ordeyned for the transgressours of the law And the olde Testament was builte altogether vpō the kepyng of the lawe and ceremonies and was the rewarde of kepyng them in this lyfe onely and reached no farther then this lyfe this world As thou readest Leuit. 18. A mā that doth them shall lyue therin which text Paule reherseth Rom. 10. Gal. 3. That is he that keepeth them shall haue his lyfe glorious according to all the promises and blessings of the law and shal auoyde both all temporal punishments of the law all the threatnynges and cursinges also For neyther the lawe of the tenne commaundementes nor yet the ceremonies iustified in the hart before God or purified vnto the lyfe to come In so much that Moses at his death euen fourtye yeares after the lawe and ceremonies were geuen complaineth saying God hath not geuen you an hart to vnderstande nor eyes to see nor eares to heare vnto this day As who shoulde haue sayd God hath geuen you ceremonies but ye knowe not the vse of them and hath geuen you a lawe but god hath not writen it in your hartes Wherfore serueth the law then if it geue vs no power to do the law Paul answereth them that it was geuen to vtter sinne onely and to make it appeare As a corosie is layd vnto an old sore not to heale it but to stirre it vp and make the disease alyue that a man myght feele in what ●eopardie he is how nye death and not aware and to make a way vnto the healing playster Euen so sayth Paul Gal. 3. The law was geuen bycause of transgression that is to make the sinne alyue that it might be felt and sene vntill the seede came vnto whome it was promised that is to saye vntill the children of fayth came or vntill Christ that sede in whom God promised Abraham that all natiōs of the world should be blessed came That is the law was geuen to vtter sinne death damnation and cursse and to driue vs vnto Christ in whom forgeuenes lyfe iustifiyng and blessynges were promised that we might see so great loue of God to vs ward in Christ that we hence forth ouercome with kindnes might loue agayne and of loue kepe the commaundementes Now he that goeth about to quiet his consciēce and to iustifie him selfe with the law doth but heale hys woundes with freatyng coroseis And hee that goeth aboute to purchase grace with ceremonies doth but sucke the ale pole to quench his thyrst in as much as the ceremonies were not geuen to iustifie the hart but to signifie the iustifiyng and forgeuenesse that is in Christes bloud Of the ceremonies that they iustifie not thou readest Hebr. x. It is impossible that sinne should be done away with the bloud of Oxen and Goates And of the law thou readest Galla. iij. If there had bene a lawe geuen that could haue quickened or geuen lyfe then had righteousnes or iustifiyng come by the lawe in deede Now the law not onely quickeneth not the hart but also woundeth it with conscience of sinne and ministreth death and damnation vnto her ij Cor. iij. So that she must nedes dye and be damned except she find other remedy So farre it is of that she is iustified or holpen by the law The new Testament is those euerlastyng promises whiche are made vs in Christ the Lorde throughout all the the Scriptures And that Testament is built on fayth and not in workes For it is not said of that Testament He that worketh shall lyue but he that beleueth shall lyue As thou readest Iohn iij. God so loued the world that he gaue his onely begotten sonne that none that beleue in hym should perishe but haue lyfe euerlastyng And when this Testament is preached and beleued the spirit entreth the hart and quickeneth it geueth it life iustifieth her The spirite also maketh the law a liuely thyng in the hart so that a man bringeth foorth good workes of his owne accord without compulsion of the lawe without feare of threatenynges or cursings yea and without all maner respect or loue vnto any tēporall pleasure but of the very power of the spirite receiued thorough fayth as thou readest Iohn i. He gaue them power to be the sonnes of God in that they beleued on his name And of that power they worke so that he which hath the spirit of Christ is now no more a child he neither learneth nor worketh any lōger for payne of y t rod or for feare of bugges or pleasure of apples but doth all thynges of his owne courage As Christe sayeth Iohn vij He that beleueth on me shall haue riuers of liuyng waters flowyng out of hys belly That is all good workes and all giftes of grace sprynge out of hym naturally and by their owne accord Thou nedest not to wrest good woorkes out of hym as a man would wryng veriuce out of crabbes Nay they flowe naturally out of hym as sprynges out of rockes The new Testamēt was euer euen from the begynnyng of the world For there were alwaies promises of Christ to come by fayth in which promises the elect were then iustified inwardly before God as outwardly before the world by kepyng of the law and ceremonies And in conclusion as thou seest blessynges or cursynges folowe the breaking or keping of the law of Moyses euen so naturally do the blessynges or cursynges folowe the breakyng of keping of the law of nature out of which spryng all our temporall lawes So that when the people kepe the temporall lawes of their land temporal prosperitie and all maner of such temporall blessynges as thou readest of in Moyses do accompany them and fall vpon them And contrarywise when they sinne vnpunished and when the rulers haue no respect vnto equitie or honestie then God sendeth his cursse among them as hunger dearth morein bannyng pestilence warre oppression with straunge and wonderful diseases and new kyndes of misfortune and euill lucke If any man aske me seing that faith iustifieth me why I worke I aunswere Loue cōpelleth me For as lōg as my soule feeleth what loue GOD hath shewed me in Christ I can not but loue God agayne and his wil and commaundements and of loue worke them hor can they seme hard vnto me I thinke not my selfe better for my woorkyng nor seeke heauen nor an higher place in heauē bycause of it For a Christiā worketh to make his weake brother perfecter and not to seeke an higher place in heauen I compare not my selfe vnto hym that woorketh not No hee that worketh not to day shall haue grace to turne and to woorke to morow and in the meane tyme I pitie hym and pray for hym If I had wrought the will of

necessary to prepare this Pathway into the Scripture for you that ye might walke surely euer know the true frō the false And aboue all to put you in remembraunce of certaine pointes which are that ye well vnderstand what these wordes meane The old Testament The new Testament The law The Gospell Moses Christ Nature Grace Workyng and beleuing Dedes and faith Lest we ascribe to the one that which belongeth to the other and make of Christ Moses of the Gospell the Law despise grace and robbe fayth fal from meke learnyng into idle despitions brawlyng and scoldyng about wordes The old Testament is a booke wherein is written the law of God the dedes of them which fulfill them of them also which fulfill them not The new Testament is a booke wherein are conteined the promises of God and the dedes of them which beleue them or beleue them not Euangelion that we call the Gospel is a Breke word and signifieth good mery glad and ioyfull tydinges that maketh a mans hart glad and maketh him sing daunce and leape for ioy As when Dauid had killed Goliath the gyaunt came glad tydinges vnto the Iewes that their fearefull and cruell enemy was slayne and they deliuered out of all daunger for gladnes wherof they song daunced and were ioyful In like maner is the Euangelion of God which we call Gospell and the new Testament ioyfull tydinges and as some say a good hearing published by the Apostles throughout all the world of Christ the right Dauid how that hee hath fought with sinne with death and the deuil ouercome them wherby all men that were in bondage to sinne woūded with death ouercome of the deuill are without their owne merites or deseruinges losed iustified restored to life and saued brought to libertie and reconciled vnto the fauour of God set at one with him agayne whiche tydinges as many as beleue laude prayse thanke God are glad syng and daunce for ioy This Euangelion or Gospell that is to say such ioyfull tydinges is called y ● new Testament Because that as a mā whē he shall dye appointeth his goods to be dealt distributed after his death among them whiche he nameth to bee his heyres Euen so Christ before hys death commaūded and appointed that such Euangelion Gospell or tydynges should be declared throughout all the world and therewith to geue vnto all that repent and beleue all his goodes that is to say his lyfe wherewith hee swalowed and deuoured vp death hys righteousnes wherewith he banished sinne his saluatiō wherwith he ouercame eternall damnation Now cā the wretched man that knoweth him selfe to be wrapped in sinne and in daūger to death hell heare no more ioyous a thyng them such glad and comfortable tydinges of Christ So that he can not but be glad and laugh frō the low bottome of his hart if hee beleue that the tydinges are true To strēgth such sayth with all God promised this his Euangelion in the old Testament by the Prophetes as Paul sayth Rom. 1. How that he was chosē out to preach Gods Euāgeliō which he before had promised by the Prophetes in the Scriptures that treate of his sonne which was borne of the sede of Dauid In the Gene. iij. God sayth to the Serpent I wil put hatred betwen thee and the woman betwen thy seede and her sede that selfe sede shall treade thy head vnder foote Christ is this womās seede he it is that hath troden vnder foote the deuils head that is to say sinne death hell all his power For without this seede can no man anoyde sinne death hell and euerlasting damnation Agayne Gene. xxij God promised Abraham saying in thy seede shall all the generations of the earth be blessed Christ is that seede of Abraham sayth S. Paule Gala. iij. He hath blessed all the world through the Gospell For where Christ is not there remaineth the curse that fell on Adam as soone as he had sinned so that they are in bōdage vnder the damnation of sinne death and hell Against this curse blesseth now the Gospell all the world in asmuch as it cryeth opēly vnto all that knowledge their sinnes and repēt saying who soeuer beleueth on the sede of Abraham shal be blessed that is he shal be deliuered from sinne death and hell and shall hence forth continue righteous and saued for euer as Christ hym selfe sayth in the xj of Iohn He that beleueth on me shall neuer more dye The law sayth Iohn i. was geuē by Moses but grace and verity by Iesus Christ The law whose minister is Moses was geuen to bryng vs vnto the knowledge of our selues that we might thereby feele and perceaue what we are of nature The law cōdemneth vs and all our deedes and is called of Paule in the ij Cor. iij. the ministration of death For it killeth our consciences and driueth vs to desperation in as much as it requireth of vs that which is vnpossible for our nature to do It requireth of vs the deedes of an whole man It requireth perfect loue from the low bottome and grounde of the hart as well in all thinges whiche we suffer as in the thinges which we do But sayth Iohn in the same place grace and veritie is geuē vs in Christ So that when the law hath passed vpō vs and condemned vs to death which is his nature to do then haue we in Christ grace that is to say fauour promises of life of mercy of pardon freely by y e merites of Christ in Christ haue we veritie truth in that God for his sake fulfilleth all his promises to them that beleue Therfore is y ● Gospell the ministration of life Paule calleth it in the fore rehearsed place of the Cor. ij the ministration of the spirite and of righteousnes In the Gospell when we beleeue the promises we receaue the spirit of life and are iustified in the bloud of Christ from all thyngs wherof the law condemned vs. And we receaue loue vnto the law and power to fulfill it and grow therein dayly Of Christ it is written in the fore rehearsed Ioh. i. this is he of whose aboundaunce or fulnes all we haue receaued grace for grace or fauour for fauour That is to say for the fauour that God hath to his sonne Christ he geueth vnto vs his fauour good wil al giftes of his grace as a father to his sonnes As affirmeth Paule saying whiche loued vs in his beloued before the creation of y ● world So y ● Christ bringeth the loue of God vnto vs and not our owne holy woorkes Christ is made Lord ouer all and is called in Scripture Gods mercy stole who soeuer therfore flyeth to Christ can neither heare nor receaue of God any other thyng saue mercy In the old Testamēt are many promises which are nothyng els but the Euāgelion or Gospel to saue those

also coueteth to counterfayte his kinsmā although the beames of his braines be nothyng so radiaunt nor his cōueyaunce so commendable in the eyes of the wise Notwithstandyng this Rastell hath enterprised to dilate this matter and hath diuided it into three Dialoges imaginyng that two men dispute this matter by natural reason and Philosophie secludyng Christ and all Scripture The one of them that should dispute this matter he calleth Gingemen fayneth hym to be a Turke and of Mahometes law The second he nameth Comingo an Almany of Christes fayth And he maketh the Turke to teach the Christen mā what he should beleue The first Dialoge goeth about to proue by reason that there is a God which is mercyfull and righteous The second entendeth to proue that the soule of a man is immortall Agaynst these two Dialogues I will not dispute partly because this treatise should not be ouer long and tedious and partly because that those twoo poyntes which he there laboureth to proue are such as no Christen man will deny although many of his probations are so slender that they may well be improued but as concerning his thyrd Dialogue wherin he would proue Purgatory it is wholly iniurious vnto the bloude of Christe and the destruction of all Christen fayth if men were so mad as to beleue his vayne persuasions And therfore I thought expedient to cōpare this third Dialoge with all the deceitfull reasons vnto the true light and pure worde of God that at the least Rastell hym selfe might perceiue his owne blind ignoraunce and returne agayne into the right way And if any man haue bene deceiued through his booke as I trust there are but few except they bee very ignoraunt that they may repent with hym and glorifie GOD for his inestimable mercy which hath sent his light into this world to disclose and expell theyr darke and blynd ignorauncy that they may see his wayes and walke in them praysing the Lord eternally Amen The first Booke whiche is an aunswere vnto Rastelles Dialogue THere is no man as I thinke that hath a naturall 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 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 Rastels 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 naturall 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 neuer haue entred into the ioyes of heauen whiche thyng is easie to be proued for Paule sayth Rom. 5. As thorough one mās sinne that is Adā ensued death in all mē vnto condēnatiō Euen so thorough one mans righteousnes which is Christ came righteousnes in al men vnto y e iustification of lyfe Also Iohn xi It is necessary 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 Gingemin 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 Purgatory 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 fully 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 errours 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 seuē weake reasons which he hath propounded 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 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 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 honour God now if man be negligent about the commaundements of God and committe some veniall sinne for which he ought to be punished 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 defouled 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 apperaunce 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 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 imaginations Now what goe they about in this their inuention and imaginatiō of Purgatory but to ponder the iustice of God in the balance of mās iustice 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 tormēted 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

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 intollerable as he imagineth him selfe vntill they pay money THe first hee soluteth on this maner 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 satisfaction 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 Rastell The Scripture knoweth no other 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 séeketh any other satisfactiō for his sinne towardes God then Christes bloud which must be receiued with a repētyng 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 be shut in Purgatory to make satisfaction 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 chaūgyng 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 strōger thē it was before Howbeit to say the truth the merites of Christes passion 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 you haue done all that is commaunded you say we are vnprofitable seruauntes To this well agréeth the parable of the x. Virgins 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 somwhat and therefore he calleth it vnreasonable and would auoyd it by an example on thys wise Presuppose that the Pope may deliuer al soules out of purgatory yet if he were therfore cruell as oft as he leueth any there This vnreasonable reason layeth cruelty vnto the blame of God which may vndoubtedly 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 doubteth but that he might if he list deliuer them all for euer I aunswere that the example is nothing like for God can deliuer no man neither from hell nor from purgatory 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 absolute iustice as well as an absolute power 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 but his power lust is to fulfill that he hath promised vnto the faythfull euerlasting glory and vnto the wicked 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 pacified But the pope as he sayth himselfe hath the full satisfaction in hys own hand wherby Gods iustice must be pacified wherfore it is onely the popes fault which hath the satisfaction in his power and will not geue it till he haue money not Gods fault which must néedes tary vntill satisfaction 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 should be so quicke in deliueraūce for so should he geue a great occasion to mē boldly to fall into sinne and litle to care or feare how slowly they ryse agayne and that were not mete for his office Forsooth this is a gentle reason He may not be quicke in deliueraūce because he should geue men occasion of sinne But for one peny he will quyte deliuer you and that with spede For 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 deliueraūce 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 vertue 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 regard 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 agaynst Rastell that they which feare not to sinne but for feare of purgatorye 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 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 is this 1 We haue al sinned in Adam without our own consent and worke 1 And we are loosed from sinne thorough Christ without our workes or deseruinges 2 Sinne is come into the world thorow Adam and is punished w t death 2 The death through Christ is turned into a medicine and cleane finisheth 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 condemne vs without our workes 4 Then much more is Gods grace of power to saue vs without our workes 5 Sinne thorough Adam was planted 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 dominion ouer vs. 8 Lyfe through grace preuayleth ouer 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 righteousnesse is reputed vnto vs for our owne ¶ Of this may you perceaue that we thinke that Christes death profiteth vs for we take hys death and resurrection for our whole redemption and saluation Now as concernyng 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 onely 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 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 Purgatory at all But on the other side he that beleueth there is none and therfore prayeth for none if his opiniō be false and that there be Purgatory 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 Purgatory sauing that his heresie shall keepe hym thence and sende hym downe deepe into hell I aūswere that he should take most harme that beleued there were a Purgatory 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 condēneth Collos 2. which surely shall rather be imputed vnto hym for synne then for any good worke And because 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 surely 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 opened 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 Purgatory sith it can not be proued by Scripture 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 hys heresie shall keepe hym from thence and sende him downe depe into hell Before he supposed y t it could not be proued by scripture And now standing the same suppositiō he calleth it an heresie anheresie is a stiffe holdē opinion repugnant vnto Scripture If Purgatory can not bee proued by Scripture as he maketh his supposition 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 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 supposeth 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 forsooth you are a fierce iudge God geue you eyes to sée FInallye if ye pitie any man in payne neuer knewe ye payne comparable to ours whose fire passeth as farre in heate all the fires that euer burned vppon earth as the hotest of all those passeth a fayned fire paynted on a wall Verely among all his other Poetrie it is reason that we graunt hym this Yea and that our fire is but water in comparison to it For I ensure you it hath alone melted more gold 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 castels harde stones landes and tenementes 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 pleasures euen the swete of England