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
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
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
maye he reioyce but not before god But what sayeth the scrypture Abraham belcued god and that was unputed vnto him for rightwysnes for he that worketh reccaueth hys rewarde not of savoure but of dutye Now if it be dutye then ne deth he not to thanke god but rather hym selfe for then god geueth hym nothinge but y t which ys hys awne of dutye Where ys then the prayse and glorye that we owe to god Therfore yt foloweth in y â— same texte vnto him y t worketh not but beleueth in hym that iustefieth the wy ked ys his faith imputed â—…or ryghtwysenes Now if oure saluacyon come of fayth and not thorow oure workes desertes thâ—… is purgato rie shutte out of dore quite vanisheth awayeâ—… Christ sayeth So hath god loued the worlde that he wolde geue hys onlye sonne that all whych beieue in hym shuld not perish but that they shulde haue everlastinge liffe Ioan. 3. TheÌ„ what nedeth purgatoriâ—… Thou wilt paraduen turesay it is true they shal haue euerlastige life but they must first go thorow purgatorye I an swere naye verelye But christ affirmeth that with an oth that he which heareth his worde beleveth his father which sent him hath everlastinge liffe yee that he is gone alreadye from deeth vnto liffe Ioan. 5. wilt thou now saye y t he shall in to purgatorye for south if that were true and the fyre also so hote as our prelates af firme then went he not froÌ„ deeth vnto lyffe but rather from a small deeth vnto a greater deeth The prophete sayeth precious is in the sight of the lorde the deeth of his sayntes Psal. 116. And. S. Ioan. sayeth blessed are the deed which dye in the lorde Apo. 14. but surelye if they shuld go in to y â— paynfull purgatorye there to be tour mented of fendes theÌ„ were they not blissed but rather wretched God sayeth by Moses Exodi 33. I will shewe mercye to whom I shew mercie and will ha ue compassioÌ„ on whom I haue coÌ„passion Now ifoure saluacion be of mercye and compassion then can there be no soch purgatorye For y â— na ture of mercye is to forgeue but purgatorye wil haue all payde and satisâ—…yed so that they tway ne be desperate and can in no wyse agre And lo ke how manye textes in scripture commeÌ„d goddes mercye even so manye deny this paynfull purgatorye The prophete sayeth he hath not dealt with vs after oure sinnes neyther hath rewarded vs accordinge to oure iniquytyes but loke how hye heauens are aboue the erth even so hye hath he made his mercye to preuayle ouer them that worshuppe him And loke how farre the east is from the west even so farre hath he sette oure sinnes from vs. Psal. 103. And before 〈◊〉 the same psalme the prophete exhorteth hys soule to prayse the lorde sayenge Prayse the lorde o my soule which forgeueth y â— all thyne iniquityes aÌ„d healeth all thy dyseas es Now yf this be true y t he ordoreth vs not accordinge to oure sinnes but poureth hys mercye so plentu â—…uslic vppoÌ„ vs if also he forgeue vs all oure inâ—… quityes why shulde there be any such purgatorye to purge and tourment the sely soules and speeyallye sith all was forgeuen them before wilt thou not calle hym a shrewed creditou â—…e whych after he hath frelye forgeuen hys deâ—… toure wyll yet cast hym in preson for the same debte I thinke euerye man wold saye on thys maner It was in hys awne pleasure whether he wolde forgeue it or not and then of favoure and compassyon he forgaue it But now he hath forgeuen yt he doeth vnryghtwyslye to punysh hys debtoure for yt And all be yt man repent hys forgeuynge and afterwarde sue for hys debte yet god can never repent hym selfe of hys mercyable giftes Roma xi And therfore wyll he uâ—…uer tourment vs for oure trespaces no nor yet once remembre them Ezechyelis 18. Hebre. 10. â—…yth god forgeueth the greater offences why shall he not also forgeue the lesse He forgaue frelye moch greater offences vnto the publycane whych knowleged hym sylfe to be a synner Luce. 18 then those be for whych men fayne that we must be tourmen ted in purgatorye For there ys no soule as they graunte them selves that suffreth in purgatorye for greate crimes and mortall syn nes But onlye for lytle preatye peccadu tyans yf a man maye be boolde to vse Master Mores worde and for veniall sinnes Dis. 25. Cap. qualis He forgaue moch greater enormityes vnto the thefe to whom he sayed this daye shalt thou be with me not in purgato rye but in paradyse Luc. xxiij He forgaue moch greater vnto Marye Mawdelene Luce. vij Is his hande now shortened Is not his power as greate as it was Is he not as merciful as ever he was why leave we the cisterne of lyvinge water and digge vs pittes of oure a wne which can hold no pure water Hieremie ii why forsa ke we Christ which hath hoellye purged vs an seke a nother purgatorye of oure awne imaginacion If thou beleue that Christes bloude is sufficient to purge thy sinne why sekest thou a nother purgatorye S. Paule sayeth I desyre to be loosed from this bodye and to be with Christ Phil. 1. Uerelye if he had thought to haue gone thorow purgatorye he wolde not haue bene so hastye For there shuld he haue had an hote broth an hart lesse and so might he rather haue desyred longe to have lyved And therfore I suppose that he knew nothinge of purgatorye but y t he rather thought as the truth is y t deeth shulde finish all his evylles and sorowes aÌ„d geue him rest in loosinge him from his rebellious meÌ„bres which were solde and capty ve vnder sinne All christen men shuld desyre deeth as Pau 〈◊〉 doeth Phililp 1. not because of their crosse trouble which they suffer in this present worlde for then they sought them selves and their awne profyte and not the glorye of god But if we will well desyre deeth we must first coÌ„sidre how sore sinne displeaseth god oure father and then oure awne nature and frayltye and oure membres so bounde vnder sinne that we can not do nor yet thinke a good thought of oure selues 2. Cor. 3. Then shall we finde occasion to lament oure liffe not for the troubles that we suffer in it but because we be so prone vnto sinne and so continuallye displease god oure father Uvhat desyreth he that wolde longe lyve but daylye to hepe sinne vppon sinne And therfore shuld we haue a will to dye because that in deeth oure sin ne 〈◊〉 and then we shall no more displease god oure father Now if we shuld fayne a purgatorye it were not possible to imagyne a greater obstacle to make vs feare and flye from 〈◊〉 For sith everye man must knowlege him silfe a 〈◊〉 1. Joan. 1. And
not beleue that chri stes deâ—…th were sufficient but that he must also go to purgatorye who shuld departe this worlde with a quyet minde The wiseman sayeth The soules of y â— right wise are in y â— hande of god They seamed to dye in the yies of y e folish their ende was thought to be payne and affliccion but they are in peace Sapiencie iij. There is no man but he must nedes graunte me that everye faithfull is right wi se in y â— sight of god as it is wryten Abacuc ij y â— right wiseman lyveth bi his faith And Rom. v. because we are iustifyed by faith we are at peace with god thorow oure lorde Iesus Christ. cÌ„ when these faithfull or rightwyse departe then sayth this texte that they are fooles which thin ke them to be in payne or affliccion for it affermeth that they are in peace Now sith their puâ—… gatorye which they imagyne is payne and afflic cion and yet fayne that the rightwyse onlye shall entre in to it after their deeth theÌ„ are they foles that suppose there is a purgatorye or elâ—… â—…his texte can not be true Hor what entent will god haue vs tourmen ted in purgatorye to make satisfaccion for oure sinnes verelye then is Christ deed in vayne as we haue often proved before But thinke you not reather that oure purgacion shuld be to encrease oure faith or grace or cherite for these thre couer the multitude of sinnes no verelye we can not fayne a purgatorye for any such cau se. For faith springeth by hearinge of the worde Romano 10. but the pope sendeth them no preachers thither ergo their faith can not there be encreased And agayne payne engendreth and kendleth â—…ate agenst god and not loue or charite Furthermore My lorde of Rochestre is compelled to graunte that the soules in purgatorye optayne there neyther more faith nor grace nor cherite then they brought in with them and so can I se no resonable cause why there shuld be a purgatorye Never thelesse Master More sayeth that both their grace aÌ„d cherite is encreased And so maye you perceave that lyes can never agre how wittye so ever they be that fayne and cloke them For in some poyntes they shall be founde contrarye so that at the length they maye be disclosed God is fullye pacefyed with thy will when thou hast no power to accomplish the outwarde facte For the wiseman sayeth proverb xxiij sonne geue me thy harte Now if thy will be vpright and so y â— thou haue a desyre to fulfill the lawe then doth god reken y â— will vnto the for y â— full facte If then thorow the frayltye of thy meÌ„ bres thou falle in to sinne thou mayst well saye with the apostle RomanoruÌ„ vij The good y t I wold do that do I not y t is I haue a will aÌ„d desire to fulfill the lawe of god and not to displease my hevenlye father yet that I do not But the evyll which I hate that do I that is I do coÌ„mitte sinne which in dead I hate Now if I hate the sinne which I do then loue I the lawe of god which forbiddeth sinne and do coÌ„sent vnto this lawe that it is good right wyse holye And so the sinne which I hate and yet coÌ„ mitte it thorow the frayltye of my membres is not iputed nor rekened vnto me for sinne Ney ther will S. Paule graunte that it is I which do that sinne but he sayed I haue a will to do good but I can not performe that will For I do not that good which I wolde but the evyll which I wolde not that do I. Now if I do y t thinge which I wold not do then is it not I y t do it but the sinne that dwelleth with in me I delight in the lawe of god with myne inwarde man that is with my will and mynde which is renued with the sprete of god but I se a nother lawe in my membres which rebelleth ageÌ„st the lawe of my minde and maketh me bonde vn to the lawe of sinne which is in my membres So y t I my silfe in my will and minde do obeye the lawe of god hatinge sinne as the lawe commaundeth me and not consentinge vnto it in my mynde and will but in my â—…iesh and membres I serve the lawe of sinne for the frayltâ—…e of my membres compelleth me to sinne Rom. 7. As by example if I se a poore man which is not of abilite to do me any pleasure and neuerthelesse doth all his diligence to seke my favoure and wolde with harâ—…e and minde geue me some acceptable present if he were of power beinge also sorye that he can not performe his will and minde towardes me Now if there be any poynte of humanite or gentlenesse in me I will counte this man for my frinde and accepte his good will as well as though he had in de ad performed his will For his abilite extendeth no further If his power were better better shulde I haue Even so sith we are not of power and abilite to performe the lawe of god yet beare a good harte towardes god and his lawe lamentinge oure imbecillitye that we can do him no further pleasure theÌ„ will god recoun te vs not as his enemyes but as his deare children and beloved frendes Neyther will he after warde thrust vs in to purgatorye but as a tendre father pardone vs oure trespaces and accep te oure good will for the full dede S. Paule exhorteth vs Gal. vj. that we wor ke well whyle we haue tyme for what so euer a man doth so we that shall hâ—… repe by this maye we evidentlye preceave that he shall not 〈◊〉 accordinge to his doinge or suffringe in a nother worlde and therfore caÌ„ there be no purgatorye The wyseman sayeth Eccle. xiiij worke rightu ousnes before thy deeth for after this liffe there is no meete that is to saye succoure to be founde There are some which will vnderstonde this place and also the texte in the. xlviij argument on this maner that there shulde be no place of deservinge but yet there maye well a be a place of punishment But this solucion besides that it is not groundâ—…d on scripture is verâ—…e 〈◊〉 For I praye you wherfore shuld their inveÌ„ 〈◊〉 of purgatorye serve but to be a place of pur ginge punishment and penaunce by the which the soule shuld make satisfaccion that it might so deserve to entre in to the rest of heaven Blessed are the deed which dye in the lorde from hence forwarde yee trulye saieth the sprete that they may rest from their laboures But their workes folowe with theÌ„ This texte they vse in their soulemasses as though it made for purgatorye But surelye me thinketh that it ma keth moch ageÌ„st them For let vs enquyre of all the 〈◊〉 and fautours of purgatorye whâ—…
their deeth For when I saye that I wyll not forgeue hym neyther in my liffe nor after my deeth I meane that I wyll neuer forgeue hym and make that addicion because he shulde not of folysh nes loke for any such forgevenesse But thus foloweth the argumeÌ„t well it shall not be forgeuen in thys worlde nor in the worl de to come ergo it shall neuer be forgeuen And even so doth Saynte Marce expounde these wordes of christ in the thyrde chaptre For Mathew sayeth in the. xii He that speaketh ag enst the holye goost shall neuer haue yt forgeuen in this worlde nor in the worlde to come Marc. expoundeth yt thus he that spea keth a blaspemye agenst the holye gost hath no remission for ever but is giltye vnto euerlastinge damnacyon But of thys haue I spoken suffycientlye before in solutynge the texte 1. Ioan. 5. both what the synne ys and also how the texte ys to be vnderstande Neyther affeâ—…meth the scripture in anye place y t anye sinne ys forgeueÌ„ after this liffe but saith be readye for ye knowe not the tyme when the lorde shall come as who shulde saye in thys lyfe ys remissyon and full mer cye to â—…e had laboure therfore to attayne yt for after thys lyfe ys no such forgevene sse but eueÌ„ as y â— lorde fyndeth y â— so shal he iudge y â— Hys nexte last argu meÌ„t of scriptu re is thys ☜ CHryst saeyth as yt ys rehersed in y â— xii of Mathew y â— men shall yelde a rekenynge of everye ydle worde and that shalbe after thys present lyffe TheÌ„woteth euerye man that by that rekeninge ys vnderstonde a punyshmeÌ„t therfore whych shall not be in hell moch lesse in heueÌ„ aÌ„d therfore caÌ„ yt be now here els but in purgatoye 〈◊〉 I haue not harde of a partone that so vnprofytable defendeth hys clyent nor yet of any man that geueth hym sylfe such propre trippes to cast hym selfe excepte he wâ—…nt aboute to betraye and vtterlye destroye the parte which he wolde seme to fauoure for this texte maketh more agenst him theÌ„ anye that he brought before semeth to make wi th him The wordes of Mathewe are these I tell you that of everye idle worde that men spe ake shall they yelde a rekeninge in y â— daye of iu dgement but that leuetâ—… he out full craftelye Now let vs reason of this texte By the rekenin ge is vnderstonde a punishment for the sinne as Master More sayeth him silfe and this re keninge shalbe vppon the daye of dome ergo then this punishment for sinne can not be before the daye of dome but eyther vppon or els after the daye of dome For god will not first punish them and then after reken with theÌ„ to punish them anewe And so is purgatorye quyte excluded For al they that ever imagined anye purgatorye do put it before the iudgement for when christ cometh to iudgement then ceaseth pâ—…rgatorye as they all consent neyther is there any prayer or sufrage which at that tyme caÌ„ do anye helpe at all And so hath master More by this texte geven him silfe a propre fall Here maye you se â—…ow stroÌ„ge his reasons are and what will happen to him that taketh in haÌ„ de to defende the falsehed agenst the truth of goddes worde for his reasons make more ageÌ„st him then with him you maye wel knowe that if his matter had bene anye thinge likelye he wol de haue coloured it if a nother facion But sith such a patrone so greatlye commended for his conveyaunce and wysedome handleth this mat ter so slenderlye you maye well mistrust his cau se. Thâ—…s is the last reason grounded of scripture wher with he hath laboured to proue purgatorye And after his reason he rekeneth vpp the doctoures aÌ„d saith for his pleasure that all make for him but as touchinge the doctours I wil make a suffycient answere in the thirde parte which is agenst my lorde of Rochestre Thus he leueth the scripture which he hath full vnmanerlye handled and now endevoureth him silfe to proue his purposse by some pro bable reasons And first he bringeth in his olde argument that the church can not erre to the which reason I nede not to answere for wyllyam Tindale hath declared abundantlye in a treatise which by goddes grace you shall shortlye haue whate the church is and also that it both maye erre and doth erre if the pope aÌ„d his adherentes be the church as master More imagineth After this he coÌ„firmeth his phantasye with phantasticall apparicions sayenge that there haue in everie contre and in everye age ap paricions bene had and wel knowne and testifyed by which men haue had suffycient reuelation and proâ—…e of purgatorye How manye haue by goddes most gracious fauoure appered to their frendes after their deeth and shewed them selves holpen and delyuered thence by pil grimages almosedede prayer cÌ„ If they saye y â— these be lyes then be they moch worse theÌ„ their master Luther him silfe for he coÌ„senteth in his sermons that manye such apparicions be truâ—… and if they be true then must there nedes be a purgatorye Here playeth master More the sotle sophâ—… â—…ter and wolde deceave meÌ„ with a fallace which lyeth in this worde true so that wheÌ„ he sayeth that such apparicions be true this sentence ma ye be taken two maner of wayes One that it is true that such phaÌ„tastical apparicions do ap peare to diverse and that I thinke no man be so folish but he will graunte him And yet in dede are they no soules but verye devels that so appeare to delude men that they shulde falle from the faith of Christ and make a god of their awne workes trustinge to be saved therebye But to suppose this true y â— they are the soules of purgatorye which so appeare is verye fonde false and agenst al scriptu re for Esai sayeth shall we goo for the quicke vnto the deed that is shall we enquyre of the deed and beleue them in such poyntes as concerne oure welth Naye saith he but vnto the lawe and witnes that is vnto god and his worde And so are we monished by Esay in the. 8. that we beleue no such phantasyes we are also commaunded by the lawe of god that we enquyre not of the deed not for the truth for god abhorreth it Deuteronomye xviij Besides that the parable of the rich man and Lazarus doth vtterlye condemne all such appa ricyons that they are no soules which appeare but verye devels For when the rich man desyred that Lazarus might go and warne his brothren that they shulde not come in to that place of payne Abraham answered that they had Moses and the Prophetes addinge also that if they beleved not them then wolde they not beleue although one shulde ryse agayne and tell it thâ—…m And so maye I conclude that it were in vay 〈◊〉 to
hath not so alowed y â— hole doctrine of S. thomas That meÌ„ shulde beleue everye â—…oyn te he wrote were true Neither hath the church so approued eyther S. Augustyne or S. Hierom no nor any other auctours doctrine but that in some places we maye dissent from them for they in many places haue openlye declared them selves to be men and manye tymes to ha ve erred These are my lordes awne wordes Now sith the doctours somtime erre and in cer tayne places are not to be admitted as he grauÌ„ teth hym silfe how shulde we knowe when to approue them and when to denye them If wâ—… shulde hange on the doctoures auctorite then shulde we as well alowe y â— vntruth as y â— truth sith he affirmeth both Therfore we must haue a iudge to disserne betwene truth and falsehed And who shuld that be the Pope Naye 〈◊〉 lye for he beynge a man as well the doctoures were maye erre as they dyd and so shall we ever be vncertayne Oure iudge therfore must not be percyall flexible nor ignoraunte and so are all natural meÌ„ excluded but he must be inal terable even serchinge the botome and grounde of all thinge who must that be verelye the scripture and worde of god whych was geuen by hys sonne confirmed and sealed by the holye gost and testefyed by myracles and bloude of all martyrs Thys worde ys the iudge that must examyne the matter the perfeyte touchstone that tryeth all thinge and daye that disâ—… seth al iuggelinge mistes If the doctoures saye anye thynge not dyssonaunte from thys worde then ys yt to be admitted and holden for truth But yf any of theyr doctrine dyscorde from yâ—… it is to be abhorred aÌ„d holden a curste To thys full well agreeth S. Austine which writeth vnto S. Hyerome on this wyse Dear brother I thinke that you will not haue youre bokes reputed like vnto the workes of the prophetes and apostles for I the scrypture reserved do read all other mennes workes on that maner that I do not beleue them because the auctoure so sayth be he never so well lerned aÌ„d holye excepte that he can certefye me by y â— scrip ture or cleare reason that he sayeth true And even so wolde I that other men shulde readâ—… my bokes as I reade theyrs These are S. Austyns wordes And thus haue I proved both by Saynt Augustyne aÌ„d also by my lordes aw ne wordes that no man is bouÌ„de to beleue the doctours excepte they can be proued true either by scrypture or good reason not repugnaunte to scrypture Therfore let vs se what scripture or good reason my lorde bryngeth to approue hys doctours withall For els they can not helpe him as we haue declared both by S. Augustyne and my lordes awnâ—… confession although they all made with him as they do not First he bringeth in the sinne ageÌ„st the holy gost Mat. xii And paule i. Cor. iii. And. 1. Joan. 5. And apo calipsis 5. whych textes I passe ouer because I haue answered vnto them before in the seconde boke agenst Master More THe first reason that my lorde hath whych is not before soluted for as I sayed y â— rea sons y t are all readye dissolued will I now ouer hippe ys thys which he groundeth on diuerse scriptures Of y â— soules y â— are departed some a re all readye daÌ„pned in hell aÌ„d some are all readye in heaven And to proue thys true he allegeth the parable of the rych man Luce. xv I am sure my lorde is not so ignoraunt as to saye that a parable proueth anye thynge But the ryght vse of a parable is this to expouÌ„ de an harde texte or pointe that was before tou ched aÌ„d coulde not entre in to euerye maÌ„nes capacite â—…yther are all thynges like which are spoken in a similitude neyther yet all thynges true that are touched in a parable but we must consyder the thinge wherfore they be spokeÌ„ aÌ„d applye theÌ„ onlye to that they are spoken for aÌ„d let the resydue goo as wyllyam Tindale hath wel declared vnto you in the parable of wicked 〈◊〉 Thys parable is verye harde to be expounded The cause ys this no man can well espye by the texte for what purposse it was spoken But this shulde seme to be the cause that there were manye of the pharisees aÌ„d other mul titude whych wolde not beleue the preachingâ—… of Christ although he coÌ„firmed his worâ—…s with the auctorite of Moses and the prophetes but they were curious and somedeale phantasticall and therfore wolde they not beleue hys wordes excepte some apparycyons had bene made vn to them that they myght haue bene assured by theÌ„ that were before deed that hys wordes were true Unto such yt ys lyke that he speaketh this parable playnlye concludynge that they shulde haue no such apparyâ—…yons of the deed and also that yt was not â—…cessarye but that they had Moses and the prophetes to whom if they wolde gâ—…ue no credence then shulde â—…hey not 〈◊〉 leue although one of the deed shuld ryse agayâ—… and tell yt thâ—… Notwithstondinge let me graunte it hym that some are all readye in hell and some in heauen which thinge he shall never be able to proue bi the scripture yee and whych playnlye destroyeth the resurrexion and taketh awaye the argu mentes wherwith christ aÌ„d paule do proue that we shall ryse yet I saye let me graunte yt hym to se how he will conclude what foloweth on y t Neyther it is credible sayeth he that all which are not cast in to hell shulde streyght waye goo to heauen therfore must we put a purga torye where they maye be purged I answere All that lyue are faithfull or vn faythfull If he be vnfaithfull then is he dampned Ioan. â—…ii If he beleue theÌ„ is he not condeÌ„p ned but is gone from deeth to lyfe Ioan. 3. 5 The rightwyse man when he dyeth shall rest in peâ—…ce Sapi. iii. And everye faithfull maÌ„ is right wyse before god as the hole pystle to the Romans proueth Ergo then euerye faithfull man shall rest in peace and not be tormented in the paynes of purgatorye And as touchinge thys poynte where they rest I dare be bolde to saye that they are in the hande of god and that god wolde that we shulde be ignorauÌ„te where they be and not to take vppon vs to determine the matter Parad veÌ„ture you wolde enquyre of me sith y â— parable sayeth y â— Lazarê° rested in AbrahaÌ„s bo some what AbrahaÌ„s bosome is To y â— wolde I aÌ„swere y â— AbrahaÌ„s bosome were nothinge els theÌ„ AbrahaÌ„s fayeth for all we are called y â— chyldreÌ„ of AbrahaÌ„ because of his perfeite faith wh ich we ought to folow in this faith are manye 〈◊〉 in a maner infinite degrees notwhitstoÌ„diÌ„ge if it beno greter theÌ„ a 〈◊〉 sed y t is to saie verye yet shall yt save vs. He that departeth in
Dominike the thirde of S. Austyne 〈◊〉 S. Pau le rebuked these sectes and called the persones carnall commaundinge them to take Christ for their hed and to cleave onlye to him And as for Apollo Peter and Paule he sayth that they are but ministres of the worde everye man accordinge to the gifte geven him of god the one more the other lesse â—…aule planted Apollo watred that is Pau le set the corinthians in the grounde of Christes faith and then came Apollo and preached them further of Christ and comforted them to abyde in the waye which they walked in How be it it was onlye god that made them prosper in the worde and gave the encrease Neverthelesse eve rye man shall receave accordinge to his laboure If he preach moch the more shalbe his rewar de if he preach litle therafter shall he be rewar ded For we are goddes workemeÌ„ to preach his worde and you are goddes husbandrye whome we must till and dresse in declaringe you the worde and perpetuall will of god you are become goddes buyldinge thorow the grace of god which he hath geven me whom we must frame and so couch by the worde of god that we maye make of you a temple of lyvinge stones Like a wyse workemaster haue I layed the fun dacyon for I first begane to preach you Christ. Now cometh there a nother and buyldeth vppon this my fundacyon entendinge to enstruâ—… cte you further in the wayes of Christ. But let everye man take hede how he buyldeth or preach vnto you for no man can laye any other fundacion then is layed all readye for al oure buyldinge and preachinge leneth onlye on this poynte and principall stone to declare vnto you what Christ hath done for you If any buylde on this fundation golde silver or precious stones that is if any maÌ„ preach purelye the worde of god which is lykened to golde silver and precious stones because that as these are not consumed with materiall fire but rather made more pure even so the pure worde of god suffreth neyther hurte nor damage in spirituall fire that is temptacion and persecution Or els if any man buylde vppon this fundacion wod haye or stubble that is if a man of good entente but yet thorow ignoraunce preach and teach you to sticke vnto ceremonyes aÌ„d mennes tradicions although they seme never so glorious and to soch thinges as are not grounded on scripture as S. Cipriane taught and defended to rebaptise him that was once baptized and after fallen in to heresye yee and manye bisshopes consented vnto him yet was it surelye a greate erroure this is wod haye and stubble that caÌ„ not endure the fire of temp tacyon and light of goddes worde â—…verye 〈◊〉 worke shalbe declared for y t daye shall open it Albeit it prospere for a ceason in the darke and can not be perceyved yet wheÌ„ the daye cometh which is the light of goddes worde it shalbe espyed and iudged The daye shall open it that shalbe revelated in fyre and the fyre shall proue everye mannes worke what it is Fyre signifyeth temptacioÌ„ tribulacyoÌ„ persecution cÌ„ which shal proue everye mannes workes If anye mannes worke that he hath buylded do abyde this fyre that is if the worde that a man hath preached do abyde all assautes and temptacions it is a token that they ar surelye grounded on the scripture of god and theÌ„ shall the preacher receyve his rewarde If anye mannes worke be burnte that is if y â— preachers wordâ—…s will not abyde the tryall and light but vaniâ—…h awaye then is it a token that they are not well grounded on scripture and so shall he suffre hurte for it shalbe a greate crosse and vex acyon to the preachers harte that he hath bene so deceyved him silse and hath also led other in to his erroure Notwithstondinge he shalbe saved because of his faith in the fundacioÌ„ which is Christ and his ignoraÌ„unce shalbe pardoned sith he erreth not of a malicious purposse but of a good zele But yet shall it be as it were a fyre to him for it shall greue his harte to se that he hath laboured in vayne and that he must destroye the same which he before thorow ignoraunce preached this is the processe aÌ„d pure vn derstondinge of the texte There ys no man but he grauÌ„teth y â— these wordes fundacyon layinge of fundacyon buyl dynge golde syluer precyous stoones wod haye and stubble are figuratyuelye spoken and why can they not suffre that thys worde 〈◊〉 be so takeÌ„ to But where thei finde this worde fyre what so ever the processe be there plance they purgatorye by and by wyth out any further consyderacyon And yet yf they had any iudgâ—…ment at all they myght well perceaue by paules awne wordes that he toke not this wor de fyre fore materyall fyre as they grosselye ima gyne but proceded in hys allygorye and spake yt fyguratyuelye for paule sayeth he shalbe sa ued but so as yt were thorow fyre Marke well hys wordes he sayeth not that he shal be saved thorow fyre But as yt were thorow fyre sygnyfyinge that yt shalbe a greate 〈◊〉 and vexatyon vnto hym So that by these wordes of paule a verye chylde maye perceave what he ment Hurthermore yf they be so styffnecked that they wyll not bowe to the truth but 〈◊〉 perseuer in theyr awne phantasyes sayninge a purgatorye out of thys place then wyll I boldelye saye vnto theÌ„ that there shall no man entre in to yt but onelye prechers For in thys pla ce paule onlye speaketh of them and affermeth that it is theyr preachynge and lerninge that shallbe so proued thorow fyre and that such a preacher shalbe saued but yet as yt were thorow fyre And therfore maye the temporaltye be of good comforte for I promysse them that by this texte they shall never haue hurte in thys theyr paynfull purgatorye DOth not oure blyssed savioure hym selfe saye that there is a certen sinne whych a man maye so committe agenst the holye goost that yt shall never be remitted nor forgeuen neyther in thys worlde nor in the worlde to come Now when oure lorde sayeth that the blas phemye agenst the holyâ—… goost shall not be forge ven neyther in thys worlde nor in the worl de to come he geveth vs clere knowlege that of other sinnes some shalbe forgeven in thys worlde and some in the worlde to come Although thys argument be a verye sophysme yet is there neyther one rule in so phystrye that can proue thys argument nor yet one sophyster so folysh as to graunte yt For yf I shulde saye vnto myne enemye that I wolde neyther forgeue hym as longe as I lyved nor after my deeth because he had done me some haynouse trespasse then wolde men counte hym worse them mad that wolde saye Frith wyl not forgeue hys enemye as longe as he lyveth nor after hys deeth ergo some men will forgeue their enimyes after