Selected quad for the lemma: spirit_n
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A01272
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An other boke against Rastel named the subsedye or bulwark to his fyrst boke, made by Ihon Frithe preso[n]ner in the Tower
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Frith, John, 1503-1533.; Frith, John, 1503-1533. Disputacion of purgatorye.
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1537
(1537)
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STC 11385; ESTC S105656
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24,707
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52
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they walke not after the sprete they are not in chryst Jesu that is to say they are noÌ„ of christes althoughe Rastell wyll call theÌ„ christeÌ„ meÌ„ therfore dere brothreÌ„ loke that no maÌ„ deceiue hiÌ„ selfe for chryst is not the minister of synÌ„es If we be deliuered froÌ„ synÌ„e thorow chryst theÌ„ must we walke in a new conuersacioÌ„ of our life or els we are styll in darknes RemeÌ„bre that we haue this pÌ„cious treasure in frayle brytell and erthye vessels let vs therfore wyth feare and tremblinge worke oure helth and make stable our vocacioÌ„ eleccion for if we retayne the truthe and knowlege of God in syâ—â—e vnryghtwysnes we shall shortly perceyue the wrath of god vppoÌ„ vs with infynite delusions the ende of vs shalbe worse then the begysiinge awake therfore vnder stonde your helthe Nowe you maye se how he concludeth that I establyshe this erroure that there is no hell for seinge myne argumeÌ„tes Paule Roman 8. do conclude that there is no hell nor dampnacyon to them that are in chryst Jesu and are his faythfull followeres he thynketh it shulde well folowe that yf there be no hell for theÌ„ that there is no hell for no man for in his seconde chaptre and also in the beginninge of the thyrde he sayeth that I denye hell when we come to his probacion there is nothinge sayd but that which Paule confyrmeth that is there is no daÌ„pnacion for them that are in Chryste Jesu whyche walke not after the fleshe but after the spret whych are thorow chryst withoute spotte wryncle or blame And so thoughte Rastell appere to him selfe to conclude lyke a sage philosopher yet I answer you he coÌ„cludeth lycke an ignoraunte sophyster as almen may se for it foloweth not Paule and Frith saye there is no hell as coÌ„trary wyse it foloweth not there is no heauen for Rastels chrysten men whychâ— contynue styll in synne ergo there is no heauen for the deuell ther father and then it is there heauen for Chryst and his electe I haue before declared how Chrystes electe are synners and no synners And nowe because you shulde not mistake the textes of S. JohnÌ„ which I before alleged I wyll shewe you how they docoÌ„mitte synneÌ„ which I dyde also sufficientlye touche in my answere agaynste Rastels dialoge eueÌ„ .ii. leues from the ende and yet I wyll touche it agayne because you shall not thynke that I wolde not lede you in ygnoraunce and darknes There are .ii. partes in a faythefull man whiche rebell eâ—he agaynst other and are at contynuall stryffe and bothâ— of them haue dyuers names in scrypture the one is called the inwarde man the harte the mynde the wyll and the sprete the other is called the outwarde man the rebellyous membres the body of synne and the flesshe and these in a faythfull man kepe contynuall warre and albeit the one be subdued and taken presonner of the other yet neuer consenteth to his enemye he can not leue hym neyther wyll make peace with hiÌ„ but wyll labour what he can and wyll call for all that he thynketh wyll helpe him to be delyuered from his enemye and then warethâ— vppon him a freshe what tyme the faythfull man is brought to the knowlege of god and beleueth in chryste and hathe his wyll mynde renewed with the sprete of god that consenteth to the law of god that is good ryghtuous holye and begynneth to loue the lawe and hath a wyl and a desyre to fulfyll the law of God not to dispyse his heuenly father and loke how moche he loueth the law countynge it ryghwys and holy Euen so moche dothâ— he hate synne which the law forbiddethâ— and abhorrethâ— it in his harte and inwarde man and then albe it the outwarde man and rebellyous membres doo at tyme besege him take hym captyue vnder synne yet dothâ— not the inwarde man coÌ„sent that this synÌ„e is good and the law naught whiche forbyddeth it neyther do thâ— the harte delyte in this same synÌ„e neyther 〈◊〉 delite in such synÌ„e because the sprete of god testifieth vnto hym that it is abhominable in the sighte of God then fighteth the inward maÌ„ agaiÌ„st â—he outward with faithâ— prayer aâ—mose dedes â–ª fastynge laboreth to subdue the meÌ„bres â—ameÌ„tinge that he hath ben ouercome because â—e ferith to displease god his father desyreth hym for the bloude of his sone christe â—that he wil forgeue that which is past and his diligens that he taketh in taming his meÌ„bres is not recoÌ„pence towardes god for the synÌ„e that is past but to subdue the flesshe that he synne no more this rebellion had Paule Rom. 7. sayinge that he dyd not that good thynge which he wolde but the euell whiche he hated that he dyd that is he dyd not fulfyl the good law of god as his harte wyll and inwarde maÌ„ desyred but dyd the euell as touchinge his flesh outwarde maÌ„ which he hated so he synÌ„ed with his outwarde maÌ„ theÌ„ how is this true that he that coÌ„mitteth sinÌ„e is of the deuell he that is of god coÌ„mitteth no synne was not Paule of god yes verely â— all be it he coÌ„mitteth synne with his membres outwarde men yet be synÌ„ed not for he sayeth If I do that thinge that I hate then is it not I that do it but the synÌ„e that dwelleth in me eueÌ„ lykewyse the faythful followers of christe coÌ„mitte no synÌ„e for they hate it and yf they fortune to be entangled with synÌ„e it is not they that do it as paule sayth but the synne that dwellethâ— in them whiche god hath lefte to exercyse theÌ„ as he lefte the philistins to exercise nuâ—tour the childreÌ„ of Israel if the reÌ„nauÌ„tes of sinÌ„e fortune at any time to loke a lofte beginne to rayne theÌ„ he sende thâ— soÌ„ crosse of aduersite or sicknes to helpe to suppresse theÌ„ And thus shall it be as longe as we lyue but wheÌ„ we be once dyd then our meÌ„bres rebel no more then nedeth neyther purpatory nor any other crosse for the outwarde maÌ„ is tourned in to vanite and our inward maÌ„ was euer pure thorow beleuinge the worde of god neuer coÌ„sented to synÌ„e neadeth nother purgatorye in this worlde nor in the worlde to come but only for subduinge the outwarde man therfore after this lyfe he shall neuer haue any purgatorye marke well what I saye reade it againe for more shal reade it then shall vnderstonde it but he that hathe eares let him heare The seconde erroure that Rastel layeth to my charge is that I wolde briÌ„ge the people in beleue that repeÌ„tance of a maÌ„ helpeth not for the remissioÌ„ of his synÌ„e IN prouinge this secoÌ„de errour againste me Rastell taketh so great paynes that he is almoste besydes him selfe For he sayth that I wolde make meÌ„ beleue that it forsith not whether they synÌ„e or no.
sayeth Rastell all wyse men wolde thinke that this were a fonde exposicioÌ„ and yet this exposicoyn wolde please chylderne foles and mad men as well as the exposicy on of Saynt Austayne or Saynte Hierom or any other doctour of the churche because it wolde make them to laugh so sayeth Rastell Frith maketh suche exposicions wyth yestynge and raylinge to make the people laugh not regardinge to edifye the people nor to prouoke them to vertue mekenes or charyte nor to leue theyr synÌ„e but rather geueth theÌ„ bouldenes and to beleue that their is no purgatory nor hell but mocketh and yestethe at those reasons that be made for proue of purgatorye Nowe as touchynge the fyrste parte where he sayeth that my exposicions be an occasion to brynge the people to bouldenes of synne I axe him why his answer is because I geue them boldnes that there is no purgatory nor yet hell therto Rastel by his leue maketh a fitten I dare not say he maketh a lye for that he wolde callâ— raylynge for I neuer denyed hel but affirme in many places of my boke and eueÌ„ in the fyrste syde of myn answer againste hym I affyrme hel and perpetuall dampnacion but when ye come to the profe of his wordes then you shall se howe wyslye the man concludethe for he thynketh that ab inferiori ad suum superius confuse distribue men shal thinke it a good consequeÌ„t as yf I shulde say that we lacke fyer in preson then wolde he conclude that there lacked fyer in all middelsex Or yf I wolde saye theyr were no wytte in Rastels heed then wolde he conclude that theyr were no wytte in no mannes hede he hath so longe studied phylosophye that he hath cleane forgotten his principals of sophistry notwythstondinge we wyl forgeue him this faute for the maÌ„ is somwhat aged and therfore I thynke it is longe synes he readde them and that they are nowe oute of his memory neuertheles he wyl say that his argument is not soluted for althougth I denye not hell yet I denye purgatory and so I geue the people an occasion to synÌ„e because they fere not purgatorye where vnto I haue so sufficiently answered in Rastels seuenthe argument that I wonder that he is not a shamed to brengeÌ„ the same agayne but he trusteth that my bokes shal neuer be reade and his may goo surely abrode and therfore he may say what he wyll only he caryed not what he sayeth so he holde not his peace And where he reporteth that I make exposicioÌ„s to make the people to delyte to here of other mens fautes and to laughe therat therto wyll I say naye tyll he be at leysure to proue it where he sayethe yf he shulde â—ake vppon him to expounde In principio erat verbum in this maner In the begynnynge of this yere JohnÌ„ Frith is a noble clarke He kylled a mylstone wyth his spere Kepe wel your geese your dogs do barke Sayinge that all wyse men wolde say that this were a founde exposicion Therto I answere that sayinge for the â—ime meter they might wel say that a gose had made it for any reason that is therin and 〈◊〉 as touchynge the meter the seconde verse lacketh a foote and is shorter theÌ„ his felowes but yf you putte oute this worde Frith put in this worde Rastel for it theÌ„ shal his meter also be ê‘feyte that haltinge verse shall runue merelye wyth his felowes vppon his ryght feete on this maner In the beginninge of this yere IohnÌ„ Rastell is a noble clarcke He kylled a mylstone with his spere Kepe wel your geese the dogges do barke Thus I haue amended his meter but as for the reason I leue it to him selfe to ameÌ„de it at his laysure In the ende of his seconde chaptre he saith that I entende with my exposicioÌ„s to bringe the people to beleue in .iiii other great erroures wher of the .i. is that there is no hell ordeyned for anye that is of Chrystes fayth although he do neuer so many synnes but let vs se how he proueth it An answer to Rastels .iii. chap. whiche wolde proue that I denye hell IT semeth sayth Rastell by the reasons that Frithe hath alleged that his enteÌ„te is to brynge the people in beleue that there is no hell for I allege iÌ„ my answer to Rastels dialoge the saieng of S. Paul Ephe. 1. Christ chose vs in him before the begynÌ„ing of the worlde that we myghte be holy without spot in his syght againe Eph. 5. Christe loued his coÌ„gregacioÌ„ gaue himselfe for it that he mighte sanctifye it in the fontayne of water thorow the worde to make it without spotte or wryncle or anye such thynge but that it shuld be holy without blame And vppoÌ„ these textes I coÌ„clude that yf Christ haue so purged vs that we are withoute spotte wryncle or bame in his syghte as Paul testifyeth then wyll he neuer cast vs in to purgatory For what shulde be purged in them that are wythout spotte wrincle or blame And then somewhat to declare the matter howe we be synners as longe as we leue and yet wythout synne in the syght of god and adde this wordes why â—he I wolde that all men dede well note theÌ„ and because Rastell leuythe out the beste of the matter I wyll reherse my owne wordes agayne Peraduenture euerye man perceyuethe not what this meaneth that we are ryghtwyse in his syght seynge that euery man is a synner .1 IohnÌ„ .2 therfore I wyll breuely declare the meanynge of the apostell This is fyrste a clere case that there leueth no maÌ„ vppon the erthe wythout synne notwythstondynge all they that weâ—e chosen in christ before the foundacyon of the worlde were layd are wythout spot of synne in the syght of God Ephesians .1 so that they are bothe synners and ryghtwyseyf we consyder the imperfeccyon of oure fayth and charyte yf we consyder the conflicte of the flesshe and the sprete GalathiaÌ„s .5 yf we consyder oure rebellyous membres whyche are vnder sinÌ„e Romanorum .7 then are we greuous synners and contrary wyse yf we beleue that of that mercyfull fauoure God gaue his mooste dere sonne to redeme vs frome oure synne yf we beleue that he imputethe not oure synnes vnto vs but that his wrathe is pacefyed in Chryste and his bloude if we beleue that he hath frelye geueÌ„ vs his christ and wyth hym all thynges so that we be destitute of no gyfte Romanorum .8 then are we ryghtwyse in his syghte and oure concience at peace wyth God not thorowe oure selfes but thorow oure lorde Iesu Chryste Romano 5. So mayste thou perceyue that thou arte a synner in thy selfe and yet arte thou ryghtwyse in Chryste for thorow him is not thy synne imputed nor rekened vnto the and so are they to whom god imputeth not theyr synnes blessed ryghtwyse wythoute spotte wryncle or blame Romanorum 4.