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
tourmentes Now seinge he had occasion to make mencyon of the deed and spake not one worde of purgatorye it is playue ynough y t he knew nothinge of it or els was he verye negligent to ouerhippe it But yet had I lever saye that purgatorye were but a phantasye of mannes imaginacyoÌ„ then to ascribe such forget tefulnes or negligence vnto that Apostle ☜ The thirde reason that Rastell allegeth is in y â— vi chaptre y t summe is this There are degres of ioye in heauen and degres of payne in hell And therfore god maye passe euerye maÌ„ and geue hym accordynge to hys deserte other more or lesse and neuer nede purgatorye well letvs graunte these degres for Rastels pleasure although the questyon be so dysputable that I am sure he can not defende it what foloweth on thys forsouth he bringeth in proper exem ples if they coulde serue for the purpose But let vs passe ouer to hys solucyon whych is in the ende of the seuenth chaptre When a man sayeth Rastell is infected whith a greate mortall sinne and so departe then hys soule ought not to do seruice in heaueÌ„ vnto god because it is putrefyed with that foule sinne But if that man had taken the medicyne of ful repentaunce in hys lyffe that medycyne wolde haue restored hym agayne to hys soule helth aÌ„d vertue But here you must remeÌ„bre that chryst is deed in â—…ayne for if repentaunce be the medy cyne that restoreth agayne the helth aÌ„d vertue of the soule what neadeth Christ Now forth But if he haue taken sayeth Rastell some repentaunce for that sinne and not suffycyent aÌ„d had not sufficyeÌ„t tyme to make sufficyeÌ„t satisfaccy on therfore yet by the takinge of that medicyne of repentaunce that sinne is expelled aÌ„d gone and the soule of that syckenesse and sinne is clerelye hole but yet the spottes and tokens of the sinne whych ys a deformyte to the soule do slylie remayne tyll the soule haue a tyme to be purged from those tokeÌ„s and spottes to ma ke it pure and clene of that deformyte This man is euer in one supposicioÌ„ which is both false and iniuryous vnto the precyous bloude of Christ. I wondre who taught hym y t conclusyon and whye he graunteth so sone vn to it for he wolde not haue it grauÌ„ted that there were a god neyther that the soule was immortall although they were both true vntyll he had proued it as he thought him selfe by good naturall reason But as for thys that ys starcke false that ys to saye that repentauncâ—… whyle he excludeth chryst doth satisfie for oure sinne he neuer putteth in questyon but graunteth it by aÌ„d bye be like the turckes haue such an opinion But let hym go wyth hys turcke and let vs christen men graunte nothinge contrarye to the scripture but euer captiuate oure reason vnto that for it is the infallible reason and wysdom of god and passeth oure reason farreâ—… THe fourth reason is propounded in the viii chaptre whych is thys y t the soule vnpurged maye do some meane and lowe service to god in heauen though it be not the hiest and best whych thynge ys false and agenst scrypture Ephe. 5. Cant. 4. But let vs se what answere he maketh vnto it Hys answere beginneth in the. ix chaptre aÌ„d the summe is this Heauen ys so pure and clene of nature that yt must expell all maner of impuryte and vnclennes neyther can yt suffer any thinge the rin that ys of any maner vnclennesse or euell or other thynge vnpleasaunte So now it foloweth that when a man hath committed a mortall sinne after taketh repentafice by y t which he is healed of y t foulè infiâ—…nite Se how he harpeth all of one stringe whych ys also so far re out of tune that I wondre how any maÌ„ can a byde hym For yf I can heale myne infyrmyte thorow repentaunce wherfore dyed chryst But yet sayeth he the spottes and tokens remayne for lacke of full satysfaccyon I answere that yt remayneth euerye whytte synne spottes tokens and all together excepte Chryst had taken yt from of vs thorow hys 〈◊〉 and bytter passyon Therfore sayth Ra stell god of hys iustyce maye not condempne his soule to eternall payne in hell for that often ce whych ys purged and putte aways wherâ—… wyth ys yt pnrged and put a waye There ys no remyssyon of synne wythout bloude Hebre. 9. If ther be no remyssyon wyth out bloude what shall repentaunce do where the bloude of Chryst ys excluded yee or what shall thy purgatorye do for there ys no bloud shed So ys there nothynge that taketh awaye sinne but onlye the bloude of Chryst Iesu shed for oure redempcyon And yet sayth Rastell god by hys iustyce and by his dyscrete wysdoÌ„ and goodnes ought not immediatlie to receaue that soule in to that clene and most pure place in heauen to accompanye the pure aungelles cÌ„ No marye I warante the be not afrayde of that for ney ther Gyngemyn thy companyon nor thou neyther shall entre in there eyther immediatlye or medyatlye yf ye exclude Chryst as ye haue done hetherto no not yf ye had taken all the re pentaunce in the worlde and wolde therto ima gyne aâ—… many purgatoryes as wyll pesen in to a monkes coulâ—… But yt ys chryst the lambe of god that ta keth awaye the synne of the worlde Ioan. 1. It ys he y â— hath purged oure synne 〈◊〉 now sitteth on the right hande of the father Hebrew It is he that hath purged oure sinne and hath made vs in his awne sight and in the sight of his father with out spotte or wrincle Ephesio j. Al be it in oure awne sight we finde oure selves sinners j. Joannis j. But he maketh vs blessed and rightwise and imputeth not oure sinnes vnto vs Romanorum iiij Then what nedeth purgatory ☜ THe fifte argument that he bringeth ageÌ„st purgatorye is touched in his tenth Chaptre the somme is this It shuld seme convenieÌ„t that this purgatorye if there were one shuld be in erth partlye because the bodyewhich offendeth with the soule might be purged with the soule and partlyâ—… to be a good ensample to all men lyvinge to put them in feare to do any like offence and so shuld cause many to abstayne from committinge any such like offence and sin ne or els where shuld purgatorye be This reason hath no greate pith Notwithstondinge if it were well prosequuted it wold be to harde for Rastell to avoyde it For this is no formall argument it is mete that the bodye which offendeth with the soule shuld be purged with the soule ergo purgatorye must be vppon the erth For god maye ioyne the bodye and sou le to gether agayne after they be departed and so punish them to gether although purgatorye were not in erth even
to descende vnto oure matter and disputacion which is of purgatorye I shall shewe you what occasion I had to take it in hande I wrote a letâ—…ter vnto a certayne frynde in englonde desyringe him instantlye to sende me certayne 〈◊〉 which I thought necessarye for my vse and were not to be gotten in these partyes as the cronicles Sir Thomas Mores boke agenst the supplicacion of beggers and certen other These bokes I reâ—… vppon S. Thomas daye before Christmas theyeare of oure sauioure a. M. ccccc and. XXX with a lettre writen in this forme Sir I haue sent you such bokes as you wrote for and one moo of Rastels makinge wherin he goeth aboute to proue purgatorye by natural philosophye which thinge quod he I think be more easye to do then to proue it by any good scripture 〈◊〉 This stuffe receaved I was mervelouslye desyrous and tickled to se what reasons he brought for his probacions And in the beginninge and prologe of the boke he sette seven reasons which he sayed that fonde felowes alleged for them to proue that there coulde be no purgatorye And in dede they are verye fonde that wolde denye purgatorye if there were no better argumentes to confute it then he assigneth But by goddes gra ce I will propounde seven tymes seven which shall haue such pith that their paynfull purgatorye shall not be able to abyde the worst of them for these seven that 〈◊〉 assigneth are not worth one bene Uvhen I had red and wel pondered these rea sons I thought that he shuld sharpelie haue confuted them as he might full well haue done speciallye â—…ith they were but of his awne imaginacyon Neuerthelesse when I came vnto his solucions I founde not one but it had â—…erten poyntes repugnaunte vnto the scripture vnto which onâ—…e reason must euer be obe dient yee and also they were extremelye iniutious vnto christ and his precious bloude Then left I him and red sir Thomas Moâ—…es boke to se what scripture might be brought for that purposse And after that made I diliget enquyre to come by my lorde of Rochesters boke which also writeth on the same matter aÌ„d when I had wel examined their reasons and had sene the ordre and processe of the scriptures which they alleged I founde that clerelye vere fyed which Aulus Gellius saieth that it were a greate deale better for a man to be sharpeâ—… lye rebuked yee and openlye to haue his fautes published of his enemye then to be coldlye and slenderlye praysed of his frende For a mannes enemie ensercheth narowlye aÌ„d gathereth to gi ther all that he can imagyne and so accuseth 〈◊〉 maÌ„ more of a fumous heate then of any verite and therfore the audience if they be wyse con sidre his wordes therafter and so geue verye small credence or els none vnto them But if a mâ—…nnes frinde before audience do prayse him slenderlye and coldlye it is an argument that the person is verye fautye for a frinde beholdeth al qualityes and circumstaunces his birth bringinge vpp and what feates he hath done all his liffe longe yee and applieth manye thinges vnto his frindes prayse which serue but smallye for it for he will leaue nothinge behinde that maye he imagened to employe his frendes fame aÌ„d honoure Now if in all these poyn res he can not coloure out a glorious apparent laude but is compelled for lacke of matter to prayse his frinde slenderlye then if the audien ce be wyse they maye sone coniecture that he is no prayse worthye and also maye well doubte whether that small prayse which he gaue him be true or not Euen so when I had red these bokes of Sir Thomas More and my lorde of Rochestre and sawe the smalle probacions aÌ„d â—…lender reasons that those two wittye and lerned men had brought to confirme purgatorye consideringe also that they are the chefest frindes proctoures and patrones therof and that they had applyed manye reasons aÌ„d scriptures for their pourposse for lacke of matter that rather made agenst them yee and not that onlye but also that they dissented betwene theÌ„ selues in their probacions for M. More sayeth that there is no water in purgatorye And my lorde of rochestre saveth that there is water there Master More sayeth that the ministres of the punishment are deuels And my lorde of rochestre sayeth that the ministres of the punishmeÌ„t are aungels master More sayeth that both the grace and cherite of them that lye in the paynes of purgatorye are in creased My lorde of Ro chestre sayeth that the soules in purgatorye on tayne there neyther more faith nor grace nor cherite then they brought in with them These thinges considered it made myne harte yerne and fullye to consent that this their paynfull purgatorye was but a vayne imaginacion and that it hath of longe tyme but deceaued the people and miâ—…ed them from their monye Notwithstondinge god hath lefte vs two pur gatoâ—…yes One to purge the herte and clense it from the filth which we haue partelye receaued of Adam for we are by nature the children of wrath Ephe. ii and partlye added therto by coÌ„sentinge vnto oure natural infirmite This pur gatorie is the worde of god as christ sayeth Io. xv Now are ye clene for the worde which I ha ue spoken vnto you This purgacioÌ„ obtayneth no maÌ„ but thorow faith for the vnfaithfull are not purged by the worde of god as the scribes and pharisees were nothinge the better for hea ringe his worde but rather the worse for it was a testimonye agenst them vnto their condemnacion And because we receaue this purgacion onlye thorow beleuinge the worde therfore is the vertue of this purginge applied also vnto faith for Peter saieth Ac. xv that the geÌ„tles har 〈◊〉 were purged thorow faith that is to saye thorow beleuinge the worde And what worde is that verelye the preachinge that christes deeth hath fullye fatisfyed for oure sinnes and pacefyed foreuer the fathers wrath towar des vs. 〈◊〉 This faith purefyeth the harte and geueth vs a will and gladnes to do what so euer oure most mercifull father commaundeth vs. Neuerthelesse because oure infirmitâ—…e is so greate and oure membres so weake and frayle that we can not eschewe sinne as oure harte wolde and as oure will desyreth therfore hath god lefte vs a no ther purgatorye which is christes crosse I meane not his materyal crosse that he him silfe died on but a spretuall crosse which is aduersite tribulacion worldlye depression 〈◊〉 And this is called the rod or scourge of god wherwith he scourgeth euerye sonne that he receaueth that we maye remembre his lawe and mortefye the olde Adam and fleshlye lust which els wolde wate so rebellious that it wolde subdue vs rai â—…ne in vs and holde vs thraulde vnder sinne when so euer we haue committed a cryme theu is god present with this rod as he sayth psalm lxxxix
iniquytes neuerthelesse hys mercye purginge and forgeuenesse haue onlye purefyed vs froÌ„ the faute and cryme but not from the payne whych is due to the cryme To thys obieâ—…tyon I answere that if god ofhys mercye thorow the bloude of his sonne Jesê° haue not remitted y e payne due vnto y e cry me then shall we all be dampned for the payne due vnto everye dysobedyence that ys ageÌ„st god ys eternall dampnacyon And therfore yf thys payne were not forgeuen vs then are we styll vnder condempnacyon and so were christes bloude shed in vayne coulde saue no man If they wyll saye that thys euerlastynge payne is not hoellye forgeuen vs but that â—…t is altered in to the temporall payne of purga torye out of which the pope maye deliuer them by his pardoÌ„ for els haue they no evasioÌ„ at all then maye we sone confute them and that bi dâ—… verse reasons â—…irst that their wordes are nothinge but euen their awne imaginacion for they can not confirme their saynges by the scripture neyther ought we to accepte anye thinge as an article of oure faith which is not approved by god des worde for we maye neyther declyne vnto the right hande nor vnto the lifte but onlye do that the lorde commaundeth vs deuteronomye 4. 5. 12. 13. And agayne if a man shulde aske them by what auctorite the pope geueth such pardon They answere that it is out of the merites of Christes passion And so at the last they are coÌ„pelled to graunte even agenst them selues that Christ hath not onlye deserved for vs the forgevenesse of the cryme but also of the payne If Christ haue deserved all for vs who geveth the pope auctorite to reserve a parte of his deseruinges from me and to sell me Christes me rites for monye Besides that everye Christen man ought to applye vnto god al thinges which shulde employe his honoure as farre forth as the scripture will suffre Now seinge it is more vnto the honoure of god y t he shulde deliver vs in his bloude both from the crime aÌ„d from the payne and also not repugnaunte vnto the scripture but that he hath relesed vs from the payne as wel as from the sinne for what entent shulde we be so vnkinde as to delpolye him of this great honoure and without anye auctorite of scripture ymagyne that he hath not delyuered vs from the payne as well as from the sinne Moreouer if he shulde reserue the payne then were it no full remission and forge venesse but what blasphemye is that to thinke that Christes bloude was not sufficient to ge â—…e full remission vnto his faithfull â—…urthermore for what enteÌ„t shulde the pay ne be reserved to satisfye towardes god for their offences Naye verelye for all men lyvinge are not able to satisfye towardes god for one synne Neyther are al the paynes of hell able to purge one sinne or satisfye for it for then at the length the dampned soules shulde be deliuered out of hell â—…inallye I think y t there was ne ver anye temporall punishment institute of god to be any satisfaccion for sinne but the vse of all temporall paynes aÌ„d chefest cause why they were ordyned is this Temporall paynes are profitable for the co men welth that they maye be ensamples to ler ne y e vnfaythfull which els feare not god that they maye at the lest for feare of punishment ab stayne from committinge like offences for if their sinne were vnpunished then shulde all vi ce raigne to the vtter subuersion of the comen welth They are also profitable for the faithfull for they trye and purefye the faith of goddes electe and subdue and mortefye their carnall membres that they maye be the more able to serve their brethren and to with stande the vehement assautes of temptacion which are ever at hande and also lest they shulde waxe prowed and bost them selues for those giftes which they ha ue receyved of god â—…urthermore they set out and avaunce thâ—… glorye or god For after that we be put in remèbraunce and made to feale oure frayle nature y â— so continuallye displeaseth god oure father theÌ„ haue we occasion to pondre and compare this traÌ„sitorye payne which we here suffre with tho se enormous trespaces that we haue committed and so to espye the infinite mercye and favoure of god and even in oure aduersityes to be coÌ„ pelled to prayse god oure mercyfull and tendre father which scourgeth vs so favorablie for tho se grevous offences that haue deserved a thousande tymes more punishment How be it to saye truth there is no man y t can takâ—… any such profitte of them that meÌ„ fayne to â—…e punished in purgatorye For we neyther se it nor heare it neyther haue we anye meÌ„â—…yon made of it in scripture that we maye be su re that it so is Now sith we haue no infallible evideÌ„ce but onlye phantasticall imaginacioÌ„s it 〈◊〉 plaâ—…ne ynough that there was no such thinge orleyned neyther to avaunce goddes honoure nor yet to the profite of the cominaltye or els of goddes electe for then I am sure that Christ aÌ„d all his apostles wolde not hauâ—… forgoten to haue remembred vs of it NOw let vs se some of rastâ—…ls reasoÌ„s which â—…e sayeth that fonde felowes laye for them selves to prove that there shulde be no purgatorye They saye saieth Rastell that contricion which some calle repentaunce is that which is the verye payment and satisfaccion for sinne and they saye that when a man committeth a sinne and after is repentaunte therfore that god of his goodnesse dooth forgeue him thaâ—… that repentaunce is the onlye satisfaccion that god wolde haue made and done for that sinne And then sith a man by such repentaunce hath made such payment and satisfaccion for his sin ne as god wolde haue to be made therfore if theÌ„ that man shuld go to purgatorye and haue a new punishment after his deeth that repeÌ„taunce that he had before shulde be but voyde â—…orsouth I thinke that neyther Rastell euer harde any such reason neyther yet that anye man ever wolde be so fonde as to saye that this argument confuted purgatorye excepte it were one that were clene purged of his witte before But whose reason so ever it be whether Rastels or any other mannes let vs laye it vn to the touchstone that is the scripture to proue whether it be golde or copper vpright or coun trefayte truth or vntruth And to be shorte the first proposicion Maior of his reason is this that contricion or repentaunce is the verye pay ment and satisfaccion for sinne That is a starcke lye to beginne with all For if we by all oure contricion repentaunce sacrifices and workes I adde more to helpe him can fullye paye and satisfye for oure sinnes then is Christ deed in vayne and mought full well haue sparâ—…d his bloude This can no maÌ„ denye but he that will sette at nought both
from all what nede another purgatorye nede we more purginge when all are clensed I will surelye converte Iuda and turne Israhell vnto me and I will purefye them from all their iniquytyes wherwith they haue offended me Hieremie xxxiij If he purefye them from all what shulde they do in purgatâ—…rye I wilbe mercifull vnto their wykednes and their sinnes will I no more remembre Hieremie xxxj Hebreo viij If he will not remembre oure sinnes any more theÌ„ maye we be sure that he will not frye vs in y â— fyre of purgatorye for oure sinnes NOw let vs se his seconde argumeÌ„t which is in the fourth chaptre and is surelye fon de how be it his solucioÌ„ is yet more folysh The some of his argument is this Dan was made and ordeyned to haue an in finite beinge therfore after this mortalite and deeth he must haue ifinite ioye or infinite payne I will put you a like argument A man is or deyned in this worlde to be a kinge or a subiecte therfore after he is borne he is ever a kinge or â—…s ever a subiecte Now maye this be false for paradventure he maye be borne a subiecte and after made kinge or els he maye be borne a kin ge and after deposed and made a subiecte Ther fore this argument holdeth not formallye But it holdeth on this maner as I shulde saye to an ape thou must nedes be an ape or an asse which now is true But if I shuld saye the verye same wordes to Master Iohan Rastell I thinke he wolde be angrye and saye that it we re false And I suppose oure scolemen will saye that he lyeth aÌ„d put him an ensample of the enâ—…auntes that dye with out christndome whiche as the scolemeÌ„ saye shall never haue ioye nor payne But I will graunte him his argumeÌ„t to se how properlye he wil confute it Now marke his answere which stondeth in the. v. chaptre There are degrees in sinnes some sinnes are greate and some greater and therfore must there be degrees in punishment some punishment is greate and some greater 〈◊〉 for youre ple asure I â—…m content to graunte you this to But els were it a matter worthye disputacion what now 〈◊〉 that a man saieth Rastel here in erth hath committed a greate sinne and offence and taken repentaunce wherbye the sinne is forgeven marke that he beinge ignoraunt of Christ saieth thorow repentaunce the sinne is forgeven and yet hath not taken such suffycyent repentaunce therfore nor had any suffycyent punishment which shulde make a full payment and satisfaccioÌ„ for that sinne and dyeth before any condigne or full satisfaccioÌ„ made god must then of his rightwysnes ordeyne a place of pur gatorye where his soule shall haue a further pu nishment to make a condigne and full satis faccion for that sinne and so to be purged and purefyed before it shalbe able and worthy to be ad mitted to receave the eternall ioye in heaven First brethren you must graunte that we haue a Christ or no Christ a redemer or no reâ—… mer a iustefyer or no iustefyar If there be none such as Rastell with his turcke Gingemin suppose then al the repentaunce in the worlde coul de not satisfye for one synne but whosocuer coÌ„ mitted a sinne shulde be dampned therfore So that Rastell speaketh and seyth al in diminutyues for where he shulde of truth spye hell the re espyeth he but purgatorye And where he shuld saye that al sinners if they stick not to Christes bloude shall be dampned eternallye there saieth he that they shalbe punished in pur gatorye And to be shorte if Rastell saye truth theÌ„ is Christ deed in vayne If he saye not truth why stick you to his reason But paraduentute thou that knowest Christ wilt saye as manie do that Christes deeth and redempcion serueth the but for originall sinne or at most for those sinnes that thou committedst before baptyme To that I answere with S. Ioan. Children this do I wryte vnto you y â— ye sin ne not And if any maÌ„ sinne yet we haue an ad vocate with the father Iesus Christ which is rightwyse And he it is that obtayneth grace for oure sinnes not for oure sinnes onlye but also for the sinnes of all the worlde To whom wrote S. IoaÌ„ this epistle Thinke you that he wrote not vnto the christen and them that were all readye baptized And yet he sayed if any maÌ„ sinne we haue an aduocate with the father Ie sus Christ which is rightwysâ—… and he it is that obtayneth grace for oure sinnes Loo he adnum breth him 〈◊〉 also for he sayeth we haue an ad vocate and sayeth agayne for oure sinnes â—…e maye se that he meaneth not onlye originall sin ne neyther yet the sinnes done before baptyme for I doubte not but he was baptized when he wrote this pistle and yet sayed he if we sinne meaninge after baptyme or when so euer it be we haue an advocate with the father Ihesus Christ this is S. Ioans lerninge he knew no nother remedye if we felle in to sinne but onlye Christ. Not withstandinge oure prelates haue pactized further for they saye if any man sinne he shall lye in the paynes of purgatorye vntill he be delyuered thence by masse pence the popes pardon or certen other suffragyes but not with out Monye you maye be sure Christ saieth no man cometh vnto the father but thorow me Iohan. xiii for sayeth he I am the waye yes lorde oure prelates haue espyed a nother waye which although it be more payn full vnto the poore yet is it more profitable for the prelates Come vnto me all ye that laboure and are laden and I will ease you saieth oure savioure Christ Iesu. Matthei xi wilt thou sende vs lor de in to purgatorye forsouth there is litle ease if the fyre be so hote as oure prelates haue fayned it It is even I that put out thyne iniquytyes for myne awne sake saieth god the father and thy sinnes will I no more remembre Estate 〈◊〉 Ergo then he putteth them not a waye for broylinge in purgatorye He addeth also that he will no more remembre oure sinnes calle ye that no remembraunce to cast vs in to purgatorye for them â—…hom god predestinated them he called and whom he called them he iustefyed and what did he with them then Did he cast them in to purgatorye there to be clensed forsouth the apostle maketh no mencion therof but addeth immedi atlye whom he iustefyed them he glorefyed Romano viiâ—… wherfore let not vs put such obstacles and be vâ—…kinde vnto the gracious favoure of god Besides that Paule forbiddeth vs to be ca refull for them that slepe that is to saye for the deed as they that haue no hope But surelye if he had knowne of any purgatorye he wolde ha ue bene carefull for them sith they fayne them in such miserable
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