argument agayne saue him that beleved not then will I saye y ◠Rastel run neth ryotte taketh his awne pleasure For god hath no power agenst him silse his scripture but loke what he hath promised and y ◠he will performe And therfore in this eā Rastell proue no purgatorye for all that he grondeth him on so many lyes But yet is it necessarye that we declare vnto you what is the very◅ satisfaccion for sinne and thē shall we se whether purgatorye maye st◅nde with it or not Paule sayeth Hebre. x. that Christ with one oblacion hath satisfyed for oure sinnes for we are halowed saieth he by the offeringe of y e bodye of Christ Iesu which was once done vppō the crosse and with that one oblacion hath he made them which are halowed perfeyte for ever Now if this be true that we are made perfey t◅ by the oblacyon of his awne bodye vppon the crosse then is purgatorye in vayne For if he ha ue so purged vs what nede we a nother purgacion If we be made perfeyte thorow him what nede we after this liffe to be purged If he haue satisfyed for vs why seke we a nother satisfaccion why leave we the fontayne of livinge water and seke oure refreshinge out of polluted pooles and speciallye sith the heedspringe is so readye at hande If we must make satisfaccion vnto god for oure sinnes then wolde I knowe why Christ dyed thinke ye y ◠his bloude was shed in vayne This is no doubte if there were any other waye vnto the father thē thorow Christes blou de whether purgatorye or sacrfiices or what thou canst imagine then was his deeth not nenessarye But alas what vnkindenesse is that so to deiecte the precious bloude of Christ and to sette his gracious favoure at nought If the re be any meanes by the which I maye satisfye for my sinnes I neade no redemer nor yet any favoure But maye calle for my r◅ght and dutye And so were there to nede of Christes bloude mercye and favoure But what maye be more blasphemous vnto Christes bloude and his fre redempcyon Christ is able fullye and for ever to save thē that come vnto god bi him seinge he ever liveth to make intercession for vs Hebre. vij If he b◅ able fullye and for ◅uer to saue vs whye runne we from him and seke a nother purgatorye If he make intercession for vs then is it like that he is no cruell stepfather towardes vs but ra ther that by al meanes he seaketh oure helth w hy flye we from him that offereth him silfe so lo vinglye to vs whye dare we not put oure trust in him which whē we were his enemyes vouch safed to dye for vs and to so reconcyle vs vnto his father Rom. 5. Now maketh he Comingo his almayne to bringe in an ensample and in confutinge that he thinketh to wynne the felde But we will she we you that his similitude is nothinge like in de de But if he wil imagine that it be like thē doth he not confute it but maketh it stronger The ensample is this If I owe the an C. li. of true debte ād humblye desyre the to forgeue dischar ge and pardō me and thou make me a clere rele se therof then am I not bounde to mak y ◠any other payment or satisfaccion To proue y ◠the similitude is nought ād nothinge like to y ◠pur posse is verye easye For the purpose and first parte of the argument was this that contriciō or repentaunce is the verye payment and satisfaccion for sinne Therfore if he will haue it like then must he suppose that this humble request of forgevenes discharge and pardon is the verye payment and satisfaccion for that C. li. and therfore vppon y ◠shulde they first haue agreed or els can the example serve for nothinge Now if he make them like ād imagine that this hum ble desyre of forgeuenesse is the verye payment and satisfaccion for that C. li. then hath he made a rod for his awne arse for he shall neuer be able to avoyde it But let vs se his answere In the case that you haue put sayeth Rastell if you desire me forgeuenesse of that C. li. yet is it at my libertye and gentlenesse whether I wil forgeue the y ◠hole C. li. or els parte therof Uvel hitte Master Johan If I shulde paye you that C. li. in good curraunte monie were it yet in you re libertye and gentlenesse whether you wolde forgeue me a parte or the hole therof Trulye I wolde be loth to be one of youre debtoures if you be so harde to youre creditours Belike you haue studied some cautell i the lawe For I never harde but that if Iowed you an C. li. ad gaue you the verye paymēt and satisfaccion the rof thē shuld I be clene discharged whether ye wolde yee or naye and neyther nede to thanke youre biberalite nor gentlenes But in youre ca se the request and desyre of forgeuenes is and must be the verye payment and satisfaccion of that C. li. or els it is nothinge like the argumēt so that you maye put youre similitude in youre purse tyll a nother place ād tyme where it shall better agre wherefore I must nedes cōclude y ◠if I desyre forgeuenes this stondinge that the sayed desyre of forgevenes is the verye paymēt and satisfaccion of that C. li. for els as I sayed it is nothinge like I am clene discharged ād nede neyther to thanke youre liberalite nor gentlenesse Now where you obiecte the recompensse for the losse of tyme and damages hurte and hinde ◅aunce that you haue had for the none payment of that C. li. and so forth that cā not be applyed vnto god and the renussion of oure sinnes For there is no soch losse of tyme damage hurte or hinderaunce towardes god For ◅e neyther hur te nor hinder him although we never aske forge uenesse but be dampned perpetuallye So that it is oure profyte to aske it and oure hurte and hinderaunce if we aske it not If Iowe a man xx pounde y ◠lēger I kepe it the more is my profyte the more his losse but god receaveth vs younge he receaveth vs at mannes state he receaveth vs olde and thinketh it no losse or hurte then to receave vs for he sayeth by his prophete The wykednes of the wyked shall not hurte him in whate daye so ever he tourne from his vngodlinesse Ezechielis xxxiij But it shuld surelye hurte him if he shulde broyle in purgatorye for it wherfore eyther there is no soch payn full purgatorye or els can not I se how the pro phete which speaketh these wordes in y ◠person of god shuld be true I shall poure vppon you clene water saieth god the father and you shalbe clensed from all youre iniquytyes Ezechie xxxvj If we be purged
oure selues haue deserved as Rastell lyeth but to clothe vs with a nother mannes iustice that is Christes and to geue vs that which christ hath deserved for vs And this iustice of god thorow the faith of Iesu cometh vnto all and vppon all them that beleue Roma iii. Now marke a 〈◊〉 Christ humbled him silfe was made obedieÌ„t vnto y â— deeth even to y â— deeth of the crosse Phi. ii This obedience and deeth was not for him silfe but for vs for he alone suffered and dyed for vs all ii Corin. v. Now sith he was obedieÌ„t vnto the deeth for vs that is even as good as though we oure selues had bene obedient ever rye man for him silfe vnto the deeth And sith he dyed for vs that is even as god as though we had dyed oure selues for oure awne sinnes 〈◊〉 wilt thou haue more of a man theÌ„ y â— he be obedieÌ„t vnto god y â— father eveÌ„vnto deeth yee dye for his sinnes wilt thou yet thrust him in to purgatorye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth hein an answere which is so confused intricate longe y â— it were not onlye folishnes to solute it but also moch lost laboure cost to â—…herse it wherfore I let it passe for everye childe shall easelye solute it sith his â—…undacion and first stone is taken from him But yet one thinge is necessarye to be touched He goeth aboute to proue his purposse with an ensample on this maner If I do bete thy servaunte or apprentisse do mayme him wherbye thou doest loose his ser visâ—… and also y t this servaunte duringe his liâ—…e is not able to gette his lyvinge If so be y t thou do forgeue me y â— offence done vnto the in that thou hast lost his service yet am I bounde to make a nother satisfaccion vnto thy servaunt for y â— hurte I haue done him which is y â— cause of y â— hinderaunce of his lyvinge And in like ma ner if I haue offended god my neyghboure â—…lbeit god forgeue me his deale yet can he not of iustice forgeue me my neyghboures dâ—…ale to but yet must I make satisfaccioÌ„ unto my neygh boure Now in case I wolde be not able to sa tisfye my neyghboure yet he forgeue me not theÌ„ must I suffer in y â— paynes of purgatorye for it and those paynes shall stonde my neighboure in profyte for parte of his purgatorye if he come there or cls to y â— encrease of his ioye if he go to heaven This is the summe but he speaketh it in manye moo wordes Now because he hath touched y â— matter of satisfaâ—…ion I will shewe you my minde therin There are two maner of satisfaccions The one is to god the tother to my neyghboure To god can not all y â— worlde make satisfaccion for one cryme In so moch y t if everye grasse of the grounde were a maÌ„ even as holye as ever was Paule or Peter shuld praye vnto god al their lyves longe for one cryme yet coulde they not make satisfaccioÌ„ for it But it is onlye y â— bloude of Christ y t hath made full satisfaccioÌ„ vnto god for all such crymes Hebre. vij or cls were there no remedye but we shuld all perysh as I haue proved before And he y t seketh any other satisfaccioÌ„ towardes god then Christ oure savioure he doth wronge vnto his precious bloude There is a nother satisfaccion which is vnto my neyghboure whom I haue offendâ—…d As if I haue takeÌ„ any maÌ„nes god from him For then am I bounde to pacefye him other by restoringe it agayne or els by other meanes as we two caÌ„ agre If I haue diffamed him then am I bounde to pacefie him to restore him vnto his good fame agayne so forth But if I be not able to satisfye him then must I knowledge my silfe gyl tye desyre him to forgeue me then is he boun de to forgeue me or els shall he never entre in to heaven For god hath taught vs to praye Mat. vj. y t he shulde forgeue vs as we forgeue them y â— trespace agenst vs so y t if we forgeue not one a nother then will not god forgeue vs. To this well agreeth the parable Mat. xviij The kingdom of heaven is likened vnto a certayne kinge which wolde take accomptes of his servauntes And when he had begunne to reken one was brought vnto him which ought him ten thousand talentes but when he had nought to paye y â— lorde coÌ„maunded him to be solde his wyffe his children all y t he had paymeÌ„t to be made The servaunte fell doune besought him sa yenge Sir geue me respite I will paye it eve rye whitte Then had y â— lorde pytye on the servaunte lowsed him forgaue him the debte The same servaunte went out founde one of his felowes which ought him an C. pence And layed hondes on him toke him by y â— throte sayeÌ„ge paye y t thou owest And his felow fell dou ne besought him sayenge haue pacience with me I will paye y â— all he wold not but went cast him in to preson tyll he shulde paye y â— debte UvheÌ„ his other felowes sawe what was done they were verye sorye and came tolde vnto their lorde all y t had happened Then y e lorde call led him sayed vnto him O evell servaunte I forgaue y â— all y t debte because thou praydest me was it not mete also y t thou shuldest haue had compassion on thy felowe even as I had pitye on the And his lorde was wroth and deliuered him to the gaolers tyll he shuld paye all y t was due to him So like wyse shall youre hevenlye father do vnto you if you will not forgeue with youre hartesâ—…ech one to his brother their trespaces Here mayest thou se y t if you forgeue haâ—… relye y â— smale debte or offence y â— thy neyghboure hath done ageÌ„st the theÌ„ will thy hevenlye father forgeue the the hole greate debte y t thou owest him for y â— which thou arte well worthye to be damned And so is it more profitable for y â— to forgeue it than y t thy neyghboure shuld broy le in purgatorye for it as Rastell fayneth And coÌ„trarye wyse if thou forgeue him not theÌ„ shall not god forgeue the thy greate debte but thou shalt surelye be daÌ„pned so shal not thy neygh boures purgatorye profyte y â— be it in case there were one and y t he shuld go thyther but it is ra ther the cause of thy dampnacion but this can not Rastell se. NOw be we come vnto the seventh reason which is in y â— xiiij chap. The argumeÌ„t is this God is y â— verye owner of all aÌ„d thy neyghboure hath no properte but as a servaunte to
sacrify ces can do them no good before they be rysen agayne froÌ„ deeth for els were it not in vayne to praye for theÌ„ although they shuld never ryse agayne As by example if I saye to a maÌ„ that he shall neuer optaine his purposse excepte he shul de sue to y â— kinges grace it is even as moch to saye to a mâ—… y â— hath any witte as he shall neuer optayne hys purposse before he hath sued to y â— kinges highnes Master More goeth a boute to â—…est them out of contenaunce whych saye that the boke of Machabees ys not autentyke because yt ys not receaved in the Canon of the hebrues and sayeth that by thys reason we maye also denye y â— boke of sapience and proue oure selues insipâ—… entâ—…s but 〈◊〉 if he admitte the boke of sapâ—… ence to be true and autentike I feare me it will go nye to proue him an insipient for grauntynge y t there is a purgatorie Reade y â— 45. argument agâ—…st Rastell aÌ„d theÌ„ iudge whether I saie true or not Hetherto haue I let slippe oure shoteanker haue runne y â— sees with him grauÌ„tinge him for hâ—…s pleasure y t thys boke shulde be of as good auctorite as Esai Not that the church or holie doctours or ani wise maÌ„ supposeth it of so good auctorite but onelye to se whate coÌ„clusion myght be brought vppoÌ„ it y t once grauÌ„ted And if any maÌ„ wold require my iudgemeÌ„t as coÌ„cernin ge this boke I wolde shortlye answere that ey ther thys boke is false aÌ„d of no auctoryte or els that Christ and hys apostles all holye doctoures and scolemen therto are false and with out auctoryte For he that admitteth prayers and sacrifyce to be done for the deed yee and also af fermeth that they are holye and holesom forsuch sinnes as are damned by the lawe of god which are in dede verye mortall doth not he a genst the worde of god yee and also agenâ—…t the comen consent of all men But thys boke doth so whych admitteth prayer and sacryfice to be done for the deed that were slaine in the battay le for their offence yee aÌ„d also dampned by the law Deutero 7. Now conclude youre selves what ye thinke of this boke Thus moch hath Master More brought to proue hys purposse out of the old testameÌ„t and I thynke ye se yt suffycyentlye answered And now he entendeth to proue hys purga torye by good and substancy all auctory te in the new testament also FIrst let vs considre saieth Master More the wordes of y â— blessed apostle aÌ„d eâ—…ange gelist S. Ioan. where he sayeth Est peccatuÌ„ ad morteÌ„ noÌ„ dico vt pro eo roget qs There is saith he some synne y t is vnto the deeth I byd not y â— any man shulde praye for y t this synne as y â— in terpreters agre ys vnderstonden of desperacyon and impenitencie as though Sayint Ioan wolde saye that who departe out of thys worlde impenytent or in despayre any prayer after made can never stande hym in stede Then it appareth clerelye that S. Ioan. meaâ—… neth that there are other which dye not in such case for whom he wolde men shulde praye beca use that prayer to such soules maye be profitable But that profyte can no man take beinge in hea â—…en where et nedeth not nor beinge in hell where it boteth not wherefore it appeareth y â— such praier helpeth onlye for purgagorye which thou must therfore nedes graunte excepte thou denye S. Iohan. The texte is writen 1. Ioan. 5. which sayeth there is a sinne vnto the deeth I bid not that any man shal praye for that In this place doth Master More vnderstoÌ„de by this worde deeth temporall deeth and then he taketh his pleasure But we will desyre him to loke ij lynes abo ue and not to snatch one pece of the texte on this facion I wil reherse you the hole texte and then ye shall heare myne answere The texte is this if any man perceave that his brother doth 〈◊〉 a sinne not vnto the deeth let him aske he shall geue him liffe to theÌ„ that sinne not vnto â—…th For there is somme sinne that is vnto dee th I bid not that any man shulde praye for tha 〈◊〉 Now 〈◊〉 myne answere Deeth an liffe 〈◊〉 contrarye and both wordes are in this tex te t 〈◊〉 if you vnderstonde this worde deeth 〈◊〉 emporall deeth theÌ„ must you also vnderstoÌ„ de 〈◊〉 this worde liffe teÌ„porall liffe And so shulâ—… 〈◊〉 prayer restore men agayne vnto tempo rall 〈◊〉 But I ensure you Mastre More taket 〈◊〉 this worde deeth so confusedlye that no 〈◊〉 can tell what he meaneth For in one place he taketh it for temporall deeth sayenge who so 〈◊〉 out of this worlde impeniteÌ„t cÌ„ and 〈◊〉 a nother place he is compelled to take it for therlastinge deeth Therfore will I shewe you y â— very vnderstondinge of y â— texte And better in â—…erpreters desyre I none then Christ him sâ—…lfe which sayed vnto the pharisees everye blasphe mye shall be forgeuen but the blasphemye ageÌ„st the holye gost which S. Ihoan calleth a sinne vnto the deeth shall never be forgeven but is â—…iltye vnto everlastinge dampnacion Mar. iij. â—…hat sinne or blasphemye is this â—…erelye y â— declareth S. Marc. sayenge Thâ—…y sayed that he had an vnclene sprete that was the sinne vn to deeth everlastinge that was the sinne that shulde never be forgeven He proved so evident lye vnto them that his miracles were done with the sprete of god that they coulde not denye it â—…nd yet of an harde and obstinate harte even knowinge the contrarye they sayed that he had 〈◊〉 devell with in him These pharisees died not forth with but lâ—… ved paraduenture manye yesâ—…es after Notwithstondinge if all the apostles had prayed for these 〈◊〉 whyles they were yet ly vinge for all that their sinne shulde never haue bene forgeuen them And truth it is that after they died in impenitencye and dispetaâ—…on which was the frute of that sinne but not the sinne it silfe Now se ye the meaninge of this texte and what the sinne vnto deeth or agenst the holye â—…ost is If any man perceave his brother â—…o sinne a sinne not vnto deeth that is not agenâ—… y t holye gost let him aske and he shall geve him lif fe that is let him praye vnto god for his brother and his sinne shalbe forgeuen him But if hâ—… se his brother sinne a sinne vnto deeth y â— is ageÌ„st the holye gost let him never praye for him for it â—…oteth not And so is not the texte vnderstonde of prayer after this liffe as Master More imageneth but even of prayer for oure brother which is ly vinge with vs. Notwithstondinge this sinne is not lighlye knoune excepte y â— persone knowlege it him silfe or els the 〈◊〉 of god open it vnto vs. Ther
wherfore yt ys onlye the 〈◊〉 pes faute whâ—…h hath the satisfaction in his po wer and wyll not geue it till he haue monye aÌ„d not goddes faute which must nedes tarie vntyl satisfactyon be made And so ys thys reason as stronge as it was before and the pope proued a cruell tyraunte BUt yet to excuse the pope he sayeth It ys not mete that the pope shulde be so quycke in delyueraunce for so shulde he geue a gre ate occasyon to men boldlye to falle in to synne and lytle to care or feare how slowlye they ryse agayne and that were not mete for hys offyce Horsouth thys ys a ientle reason He maye not be quicke in delyueraunce because he shulde geue men occasyon of synne But for one penye he wyll quyte delyuer you and that wyth spead For yf ye offer a penye vnto Saynt Dominykes boxe assone as ye hâ—…are the penye rin ge in the boxe even so sone ys the soule in heaven Call you not that quicke delyueraunce If you geue not that penye then maye he not delyuer the soule for yt shulde be an occasyon of synne But yf you geve that penye then is there no such occasyon of synne Such greate vertue hath that one penye in Master Mo res sight that yt clene wypeth awaye the occasyon of synne Hurthermore yf thys redempcyon maye be done for monye yt shalbe stylle an occasyon vnto the rych that they regarde not synne and yet had they more nede to be brydled then â—…he poore for where richesse and abundaunce is there raigneth sinne most of all How be it I haue shewed sufficientlve before agenst Rastell that they which feare not to sinne but for fea re of purgatorie shal never come in it but be daÌ„ ned in hell For we shulde not abstayne from sinne for any feare but for the pure loue that we haue to god oure most mercyfull father cÌ„ THen cometh Master More to this imagi nacyon that we shulde saye how no mannes prayer or good dead caÌ„ helpe a nother And sayeth he if that were true then coulde not christes bitter passion profite vs. Sir myne opinion of Christes deeth is this We haue al sinned in Adam with out oure aw ne consent and worke And we are losed from sinne thorow Christ with out oure workes or deservinges Sinne is comen in to the worlde thorow Adam and is punished with deeth The deeth thorow Christ is tourned in to a me dicyne and clene finisheth sinne One mannes sinne which is Adam hath condeÌ„ ned manye men One mannes grace which is Christe hath vanqueshed sinne and holpen manye If one mannes sinne be able to condemne vs with out oure workes Then moch more is goddes grace of power to saue vs with out oure workes Sinne thorow Adam was planted in vs. Grace thorow Christ is planted in vs. Sinne hath had dominion ouer all men thorow Adam Grace prevayleth ouer vs thorow Christe Deeth thorow sinne is planted in vs. Liffe thorow grace is planted in vs Deeth thorow sinne hath dominion over vs. Liffe thorow grace prevayleth ouer vs. Sinne and deeth haue condemned all men Grace and liffe haue saved all men Thorow Adam Adams sinne was counted oure awne Thorow Christ Christes rightwysnesse is repu ted vnto vs for oure awne Of this maye you perceave that we thinke that Christes deeth profiteth vs for we take his deeth and resurrection for oure hole redeâ—… cyon and saluacyon Now as concerninge mennes good deades and prayers I saye that they profitte oure neyghboures yee and good workes were ordeyned for that entent that I shulde profite my neyghboure thorow them And prayer ought to be made to god for everye state But if I shulde graunte that such workes and prayers shuld helpe them that are departed then shulde I speake cleane with out my bo ke for the worde of god knoweth no such thinge Let them therfore that praye for the deed exa mine them selves well with what faith they do it for faith leaneth onlye on the worde of god so that where his worde is not there can be no good faith and if their prayer procede not of faith surelye it can not please god Hebre. xj NOw suppose sayeth master More y t purgatorye coulde in no wyse be proved by scri pture and that some wolde yet saye playnlye y t there were one and some wolde saye playnlye naye let vs now se whether sorte of these twayne might take most harme if their parte were y e wronge Furst he that beleved there were purâ—… and that his prayer and good workes wrought for his frendes soules might relyeve them therin and because of that vsed moch pra per and almose for them he coulde not lese y â— rewarde of his good will although his opinioÌ„ we re vntrue and that there were no purgatorye at all But on the tother side he that beleveth there is none and therfore prayeth for none if his opinion be false and that there be purgatorye in dead he lesâ—…th moch good and getteth him al so moch harme For he both feareth moch lesse to sinne and to lye longe in purgatorie savinge that his heresye shall kepe him thence and sende him doune depe in to hell I answere that he shulde take most harme that beleved there were a purgatorye if his opinion were wronge and coulâ—…e not be proved by the scripture as master More supposed for he shulde sinne and transgresse agenst the lawe of god which sayeth Deuteronomye xij That I commaunde the y t onlye do vnto the lorde neyther adde any thinge nor diminish And before in the. iiij chaptre of y â— same boke yee shall not adde vnto the worde that I speake vnto you neyther shall ye take any thinge from it And agayne in the. v. chaptre ye shall not decline neyther to the right hand doinge y â— which is good in youre awne sight neyther yet vnto y â— left haÌ„de doinge that which I manifestlie forbide you as though he shulde saye do that onlye which I coÌ„maunde the. And where master More sayeth y t he can not lese the rewarde of his good will although his opinion be vntrue I answere yes for it is but chosen holinesse which Paule condemneth Colos. ij which surelye shall rather be imputed vnto him for sinne then for any good worke And because as I sayed before it can not be done thorow faith I saye that it is vtter lye reproved of god And on the tother side he y t beleveth it not sith it can not be proved by scripture can catch no harme at all although his opinion were false but rather moch good prayse both of god and all good men because he feareth to swerve from the worde of god and had lever not to beleue y t thinge whiâ—…h is true be it in case that purgatorye were aÌ„d not sette forth
maye se his wayes walke in theÌ„ praysinge the lorde eternallye Amen The first boke whych is an an swere vnto Rastels dialoge THere is no maÌ„ as I think that hath a natural wirte but he wil graunte me that thys boke of Rastels makinge is either true or false If it be false then how so euer it seme to agre wyth naturall reason it is not to be alowed yf it be true then must we approue it Naturall reason must be ruled by scripture If naturall reason conclude agenst scrypture so is it false but if it be agreynge to scripture then is it to be harde Of this maye I conclude that if Rastels boke be agreinge to scripture then is it true and to be alowed yf it determe contrarye to the scripture then is it false and to be abhorred how so euer it seme to agre with naturall reason Now is there no christen man but he beleueth surelye that if Chryst had not dyed for oure sin nes we shuld all haue bene dampned perpetuallye and neuer haue entred in to the ioyes of heauen which thynge is easye to be proued for paule sayeth Roma 5. As thorow one mannés sinne that is Adam ensued deth in all men vnto condemnacyon Euen so thorow one mannes right wisnes which is christ came right wysnes in all men vnto the iustificacyon of lyfe Also Johan xi It it necessarye that one man dye for the people that all the people perish not so that we had bene condempned had perished perpe tuallye if christ had not died for vs. But Rastel wyth hys turcke Gingemin exclude Christ and know not of hys deeth wherfore all the reasoÌ„s that they can make vnto domesdaye can neuer proue purgatorye excepte they imagyne that we must fyrst go to purgatorye and then after 〈◊〉 hell for this is a playne conclusion that with out christ whoÌ„ they exclude we caÌ„ neuer come to heauen what fondnes were it then to inveÌ„t a purgatorye Now maye you se that Rastels boke is fullye answered and syeth all readye in the dirte And that hys thirde dialoge is all fal se aÌ„d iniurious vnto the bloude of christ As for the first and seconde dialoge although there be some erroures both agenst diuinite aÌ„d all good philosophye yet wil I passe them ouer for they are not so blaspemous agenst god and his christ as the thyrde is Not with stondinge I wyll not thus leaue hys boke although I myght full well but I wyll declare vnto you what solucyons he maketh to these seauen weake reasons whych he hath propounded hym silfe for he auoydeth theÌ„ so slenderlye that yf a man had any doubte of purgatorie before it wolde make him swere on a boke that there were none at al. Besides that it hath not onesolucioÌ„ but there are in it certeÌ„ poyntes repugnaunte vnto scripture so that it is greate shame that any cristen man shulde preÌ„ te it moch more shame that it shulde be prented with the kinges priuilege The first and chefest reason that moueth thys man yee and all other to affirme purgatorye is thys which he putteth both in the first chaptre oâ—… hys thirde dialoge aÌ„d also in the last Man sayeth he is made to serue and honoure god now if man be negligent aboute the commaundmentes of god and committe some veniall sinne for which he ought to be punyshed by the iustice of god and dye sodenlye with out repentaunce and haue not made suffycyent satisfaccyon vnto god here in the 〈◊〉 hys sou le ought neyther immediatlye to come in to the gloryous place of heaueÌ„ because it is sum what defouled with sinne neyther ought it to go to hell vnto eternall dampnacy on buâ—… by all good 〈◊〉 of iustice that soule must be puâ—… gâ—…d in a nother place to make 〈◊〉 for those effences that it maye afterwarde be receâ—…ued in to the gloryous place of heaueÌ„ And so by y â— iusti ce of god there must nedes he a purgatorye 〈◊〉 this reason hath â—…ome apperaunre of truth the similitnde of Wiâ—…dom how be it in dede it is nothinge but mannes imaginacy on and phantasie For if we coÌ„pare it vnto â—…od des worde then vanisheth it awaye But we re garde not the worde of the lorde and therfore chaunceth euen the same thinge vnto vs that happened before vnto the chyldren of Israell psal 81. My people regarded not my voyce and Israell gaue no head vnto me therfore let I theÌ„ go after the appetites of their awne hartes They shall wandre in thyer awne imaginacioÌ„s Now what go they aboute in this their inuencyon and imaginacyoÌ„ of purgatorye but to pon dre the ustice of god in the balance of mannes iustice 〈◊〉 〈◊〉 is no reason that we shulde entre in to heauen which haue not here satisfy 〈◊〉 vnto god for oure iniquite excepte that we shuld be tour meÌ„ted purefyed in a nother place we were surelie in euell takinge if god were of maÌ„nes coÌ„plexyon whych remitteth y â— faute reserueth the payne Naye naye 〈◊〉 is not greadie to be aueÌ„ged He tristeth not after oure blonde but suffered al tourmeÌ„tes in his awne bodie to deliuer vs froÌ„ the paynes y â— we had de serued But 〈◊〉 they 〈◊〉 their reason so stronge 〈◊〉 I will conâ—…ute it with one 〈◊〉 y â— they shall not knowe whether to toue ne theÌ„ But first I will grouÌ„dâ—… me vppon thys scripture S. pause 〈◊〉 1. Chessa 4. on thys maner we y â— liue and 〈◊〉 〈◊〉 in y â— cominge of the lorde vnto â—…udgemet shall not come yerte they y â— slepe for the 〈◊〉 de 〈◊〉 〈◊〉 shal descende from heaueÌ„ with a shute aÌ„d y e voice of the archangle aÌ„d tâ—…ompe oâ—… god And y â— deed in christ shal arise first theÌ„ shall we which 〈◊〉 re mayne be caught vp with theÌ„ also in y â— cloudes to mete the lorde in the ayer and so shall we euer be with y â— lorde Now harkeÌ„ to mi queitioÌ„ Those men that shalbe founde alyue at the last daye for as it was in the time of Noe euen so shall y â— last daye come uâ—…pon vs vnwares as a thefe in the night Mat. 24. those meÌ„ I speake of shal any of theÌ„ be saued or not There is no man that lyueth but he maye well saye hys pa ter noster of the which one parte is forgeue vs lorde oure trespaces as we forgeue them y â— tres pace ageÌ„st vs therfore is no maÌ„ pure and wyth out all sinne And this coÌ„firmeth S. Jo. sayenge If we saye we haue no sinne we deceaue ou re selues and the truth is not in vs. i. Iohan. i. what remedie now shal they al be daÌ„ned The re is no doubte but some of them shall not be verie euell all though they haue not made suffi cient satisfaccioÌ„ vnto god in thys worlde they ought not to go vnto hel to
surelye beleue although we had purgatorye and hell to amoÌ„ge vs. And this maye well be gathered of Christes awne wordes luce xvi where he brought in the parable of the rich maÌ„ and lazarus for the rych man beynge in paynes desyred Abraham to send lazarus vnto his fyue brothren to warne them that they myght not come in to that fyre Abraham answered agayne y t they had Moses the prophetes And added let theÌ„ heare theÌ„ TheÌ„ sayed y â— tych man Naye father AbrahaÌ„ but if any of theÌ„ y â— are de parted appeare vnto theÌ„ theÌ„ will they beleue it And AbrahaÌ„ concludeth on this maner If they beleue not Moses and the prophetes no more will they beleue if any of the deed shuld rise agayne And therfore maye I like wyse conclude That if they beleue not neyther yet feare the paynes which Moses and the prophetes ye and christ 〈◊〉 his apostles haue prophesied to falle on y â— vnfaithfull theÌ„ will they not beleue for feare of the paynes of purgatorye Now to the last poynte where purgatorye shulde be he answereth as you shal heare First that it is a folish question for he can not answe re vnto it by his philosophye And thâ—… he saieth that no man can tell neyther the place neyther yet the maner of the payne Here maketh he S. Thomas yee and all oure scolemen foles by cra ste partelye because they take vppon them to answere vnto this question which he calleth fo lysh and partelye because they fullye determe that the place of purgatorye is the thirde place in hell and also assigne fyre to be the maner of the payne And agayne in this last parte he proveth them double foles Once because they stou telye affirme that thinge which no man can tell as Rastell sayeth And agayne because they re strayne god of his lib ertye that assigne any pla ce and make him of lesse auctorite then an in ferior iudge which hath no place assigned him but maâ—…e do execucion and punish the gytlye in what place he will I wondre that oure scolemen maye abyde this felow And then he saieth that purgatorye is in a place limitatyue And wher so euer god doth limitt the soule to be purged there is the 〈◊〉 ue place of that soule and there is the purgatoâ—… of that soule So that a man maye gather 〈◊〉 Rastell that the soules be not limited to one place to be purged and punished And therto agreeth also his similitude of y â— iudge which assigneth one to be punished in one place and 〈◊〉 nother in a nother place even at his pleasure If such gere had come from beyonde the see it shuld sone haue bene condemned although it had not bene halfe so grevous agenst oure scolemen But let this passe as it is well worthy 〈◊〉 let vs se and examine more of this newfangled philosophye NOw are we comen vnto the sixte argumeÌ„t which beginneth in the. 〈◊〉 chaptre y â— effecte is this Bepentaunte is the full payment and satisfaccion of sinne and bringeth remission therfore as sone as repentaunce is taken god of his iustice must geue temission and so there ought to be no purgatorye This argument is nothinge worth for the first parte as we haue often proved is false For if repentaunce were y â— full paymeÌ„t and verye sa tisfaccion for sinne then died Christ in vayne Notwithstondinge if he graunte this first parte to be true neyther he nor all his folowes shal be able to solute this argument whyle they lyve But because we will be shorte let vs passe ouer to his answere which is in y â— xiii chap. In solutinge this argument he groundeth him on two lyes atonce y â— first is y â— god never geveth remission excepte he se in vs a convenieÌ„t cause countrepaysinge his iustice What cause founde he in y â— maÌ„ y â— was brought vnot him sicke of y â— palsaye to whom he sayed be of good coÌ„forte sonne thy sinnes are forgeven y â— Mat. ix Mar. ii Luc. v. what cause foun de he in the thefe that was crucy fyed with him but y â— he had bene anvnthrifte all his liffe longe And yet even the same daye that he suffred with Christ was he partetaker of ioye with him in paradyse Lu. xxiii where was purgatorie theÌ„ where was the punishment that he shulde haue suffered for his enormytyes If any man shulde suffer in purgatorye it is like y t this these shulde haue done it But he went from deeth to liffe 〈◊〉 came in purgatorye wherfore I maye 〈◊〉 y â— no man shall come there if there were any What cause I praye you doth Paule assigne as touchinge oute redeÌ„pcion remission of oure imne for south no nother but y t we were mâ—…tched sinners y â— verye enemyes of god 〈◊〉 v. For saieth paule if wheÌ„ we were his enemies we were 〈◊〉 vnto god thorow y â— deeth of his soÌ„ne moch more now we are recoÌ„cyled shall we be saued by his liffe So y â— in vs is no maner 〈◊〉 of remission but onlye miserye and sinns But the hole cause of y â— remission of oure sin nes â—…d of oure saluaeyoÌ„ is the bloude of 〈◊〉 which hath fullye 〈◊〉 y â— iustice of god the father and hath pacefyed his wrath towar des vs that beleue He is y â— verye purgatorye for all faithfull which hath alreadye purged ou 〈◊〉 〈◊〉 〈◊〉 sitteth on the right hand of y â— father Heb. I. The secoÌ„de lye is this he saieth y t god of his iustice must geue to everye thinge his aw ne which awne is the thinge that it deserveth to haue If this were true then shuld not one of vs entre the enheritaunce of heaven for we haue everye one of vs deserved deeth and dampnatyon For as Paule sayeth Romanorum iii. we haue 〈◊〉 sinned and want the glorye which before god is alowed But we are frelye iustefyed thorow his grace by the faith that is in thrist Iesu. If it be frelye thorow his grace theÌ„ is it not 〈◊〉 oure owne deservinge for then grace were no grace And contrarye wyse if it be by oure awne deservinge then is it not of grace for then deseruinge were no deservinge Romanorum xi But the truth is this that god of his mercye had promised vnto oure forefathers his deare sonne Christ that he shuld deliuer theÌ„ from all their iniquityes and that all the nacions of the worlde shulde be blessed in him Gen xii This seed he promised of his mercye and fa voure whom also he sente in the tyme that he had ordened Galata 4. not for oure awne deservinges but for his truthes sake and to fulfill y â— he had promised This Christ is become oure right wysnes 1. Corin. 1. so that y t iustice of god is not to geue vs that we