Whole Works, Answers · Rastell 1

Whole Works · Answers · Rastell 1

p. 7The firſt Booke whiche is an aunſwere vntounto Raſtelles Dialogue.

THere is no man as I An aunſwere to Raſtels Dialogue.thinke that hath a naturall wytte, but hee will graunt me that this booke of Raſtels making is either true, or falſe, If it be falſe thē how ſo euer it ſéeme to agrée with naturall reaſon Raſtels booke is either true or falſe.it is not to be allowed: if it be true, then muſt we approue it. Naturall reaſon muſt bee ruled by Scripture. If naturall reaſon conclude agaynſt the Scripture, ſo is it falſe, but if it be agréeyng to Scripture then is it to be heard.

Of this may I conclude that if Raſtels If naturall reaſon conclude agaynſt the Scripture then is naturall reaſō falſe.booke be agréeyng to Scripture, then is it true and to be allowed, if it determine cōtrary to the Scripture, then is it falſe and to bee abhorred, how ſoeuer it ſéeme to agrée with naturall reaſon.

Now is there no Chriſten mā but hee beleueth ſurely that if Chriſt had not dyed for our ſinnes we ſhould all hauehave bene damned perpetually & neuer hauehave entred into the ioyes of heauen, whiche thyng is eaſie to be proued, p. 8for Paule ſayth Rom. 5. As thorough one mās ſinne, that is Adā, enſued Roma. 5.death in all mē vntounto condēnatiō: Euen ſo thorough one mans righteouſnes which is Chriſt, came righteouſnes, in al men vntounto y^e iuſtification of lyfe. Alſo. Iohn. xi. It is neceſſary Iohn. 11.John 11that one man dye for the people, that all the people periſhe not: ſo that we had ben condemned and had periſhed perpetually if Chriſt had not dyed for vsus. But Raſtel with his Turke Gingemin excludeth Chriſt and knoweth not of his death, wherfore al y^t reaſōs that they can make vntounto domeſday cā neuer proue Purgatory (except they imagine y^• we muſt firſt go to Purgatory 2. Raſtels boke clearely & quickly confoūded.and then after to hell:) for this is a playne cōcluſiō that without Chriſt (whom they exclude) we can neuer come to heauen: what fondnes were it then to inuent a Purgatory. Now may you ſée that Raſtels booke is fully aunſwered, and lieth already in the dyrte, and that his thyrd Dialogue is all falſe and iniurious vntounto the bloud of Chriſt. As for the firſt and ſecond Dialogue, although there be ſome errours both agaynſt Diuinitie and all good Philoſophy, yet wil I paſſe them ouer, for they are not ſo blaſphemous agaynſt God and his Chriſte as the thyrd is.

Notwithſtandyng I will not thus leaue his booke, although I might full well, but I will declare vntounto you what ſolutions he maketh to theſe ſeuē weake reaſons which he hath propounded hym ſelfe) for hee auoydeth them ſo ſlenderly, that if a man had any doubte of Purgatory before, it would make hym ſweare on a booke that there were none at all. Beſides that it hath not one ſolutiō but there Raſtel beaten to the wall.are in it certaine pointes repugnaūt vntounto Scripture, ſo that it is greate ſhame that any Chriſten man ſhould Printe it, and much more ſhame that it ſhould be Printed with the kynges priuilege.

The firſt and chiefeſt reaſon that The firſt & chief reaſon made for Purgatorymoueth this man (yea and all other) to affirme Purgatory is this, whiche he putteth both in the firſt Chapter of his third Dialogue, and alſo in y^• laſt. Man (ſayth he) is made to ſerue and Raſtell.honour God, now if man be negligent about the commaundements of God and committe ſome veniall ſinne, for which he ought to be puniſhed by the iuſtice of God, & dye ſodenly without repentaunce, and hauehave not made ſufficiēt ſatiſfactiō vntounto God here in the worlde, hys ſoule ought neither immediatly to come into the glorious place of heauen, becauſe it is ſomewhat defouled with ſinne, neither ought it to go to hell vntounto eternal dānatiō: but by al good order of iuſtice that ſoule muſt bee purged in an other place, to make ſatiſfactiō for thoſe offences, that it may afterward …ee receiued into the glorious place of heauē. And ſo by the iuſtice of God there muſt nedes be a Purgatory.

Forſoth this reaſon hath ſome apperaunce Aunſwere to the firſt argument.of truth and the ſimilitude of wiſedome, howbeit in déede it is nothyng but mans imagination and phantaſie. For if we compare it vntounto Gods word, then vaniſheth it away. But we regarde not the word of the Lord, and therfore chaunceth euē the ſame thyng vntounto vsus, that happened before vntounto the children of Iſraell. Pſal. 81. My people regarded not my Pſal. 81.Ps 81voyce and Iſraell gaue no bede vntounto me: therfore let I them go after the appetites of their owne harts. They ſhall wander in their owne imaginations. Now what goe they about in this their inuention and imaginatiō of Purgatory, but to ponder the iuſtice of God in the balance of mās iuſtice, ſaying. It is no reaſon that we ſhould enter into heauen which hauehave not here ſatiſfied vntounto God for our iniquitie except that we ſhould be tormēted and purified in an other place. We were ſurely in euill takyng if God were of mans cōplection which remitteth the fault and reſerueth the payne. Nay, nay, Chriſt is not gredy to be auenged. He thirſteth not after our bloud, but ſuffered all tormentes in his owne body to deliuer vsus from the paines that we had deſerued. But p. 9ſeyng they thinke their reaſō ſo ſtrōg and inuincible, I will confute it with one queſtion that they ſhal not know whyther to turne them. But firſt I will ground me vponupon this Scripture. S. Paule writeth. 1. Theſſ. 4. on this 1. Theſſ. 4.1 Thess 4maner: we that liue and are remayning in the comming of the Lord (vntounto iudgemēt) ſhall not come yere they that ſléepe, for the Lord himſelfe ſhall deſcende from heauen with a ſhoute and the voyce of the Archaungell and trōpe of God. And the dead in Chriſt ſhall ariſe firſt, then ſhall we whiche liue and remaine bée caught vp with them alſo in the cloudes to mete the Lorde in the ayre, and ſo ſhall we euer be with the Lord. Now harken Queſtion.to my queſtion. Thoſe men that ſhalbe found alyue at the laſt day (for as it was in the tyme of Noe, euē ſo ſhall the laſt day come vppon vsus vnwares and as a théefe in the night. Math. 24. Math. 24.Matt 24thoſe men I ſpeake of, ſhall any of thē be ſaued or not? There is no mā that The confutatiō of Raſtels firſt & chief argument.liueth but hee may well ſay his Pater nostor, of the which one part is: Forgeue vsus Lorde our treſpaſſes as we forgeue them that treſpaſſe againſt vsus, therfore is no man pure and with out all ſinne. And this confirmeth S. Iohn, ſaying: If we ſay we hauehave no ſinne, we deceaue our ſelues and the truth is not in vsus. 1. Iohn. 1. what remedie 1. Iohn. 1.1 John 1now? ſhall they all be damned? There is no doubt but ſome of them ſhall not be very euill, although they hauehave not made ſufficient ſatiſfaction vntounto God in this world, & they ought not to go vntounto hell to euerlaſtyng dā natiō (as your owne reaſon proueth) and then ſhall there be no Purgatory to purge and puniſhe them. Beſides that if there were a Purgatory at y^• time yet could they not be caſt into it, for all ſhall be done in the twinklyng of an eye. 1. Cor. xv. and they ſhall be 1. Cor. 15. 1. Theſſ. 4.1 Cor 151 Thess 4caught vp to mete the Lord. 1. Theſſ. 4. Is God not as iuſt then as he was before? will he not hauehave puniſhed as well then as before. Nowe ſée you no euaſion for all your ſuttle imaginations, for they are not pure and without ſpotte (as you ſay) except they make ſatiſfaction them ſelues vntounto God. But they muſt be without ſpot or wrincle that ſhall enter into heauē, as Raſtell him ſelfe doth proue in the ix. Chapter of hys thyrd Dialogue. Howbeit? I regarde not his teſtimony, but the Scripture affirmeth that to be true, as Paul ſayth. Epheſians. Epheſ. 1. and. 5.Eph 11. and. 5. Now ſith they muſt be pure euē without ſpot or wrincle that ſhall enter into heauen, and theſe perſons are yet ſpotted with ſinne, and hauehave neither place nor ſpace to purge them in: you muſt néedes conclude whether you will or not that they muſt all bee damned and yet you thinke that vnreaſonable to.

Sée whyther your Argumentes of naturall reaſon bring you. But what ſayth the Scripture? verely Paule. 1. Theſſ. 4. eſpyed an other way: for he ſaith: and ſo ſhall we euer be with the Lord: and not damned. Of this may we euidently conclude, that ſome ſhal be ſaued although they be ſinners & neuer come in Purgatory (there taketh Raſtell a fall & all his faultours) Raſtell ouerthrowē in his owne turne.and ſith God is as iuſt and mercyfull now as he ſhall be then: why ſhall we go more in Purgatory thē they? But marke I pray you how properly that ſubſtauntiall reaſon wherewith they go about to ſtabliſhe Purgatory concludeth: which condemneth into hell ſo many thouſandes, yea and euen them whom Paule affirmeth to be ſaued. And yet at the begynnyng it ſéemed very reaſonable.

Now hauehave I proued you ſufficiētly that this their reaſon can proue no Purgatory, for as I ſayd there ſhall ſinners enter into heauen and neuer come in Purgatory. Here peraduenture you bee deſirous to know how Gods iuſtice is pacified. For all ſinne by the iuſtice of God muſt néedes be puniſhed. Now can the world eſpy no puniſhment here, and therefore they thought it neceſſary to imagine a purgatory to purge & puniſh ſinne. Here aunſwere I with S. Paule.

Chriſt the ſonne of God beyng the 3. Hebr. 1.Heb 1brightnes of his glory & very image of his ſubſtaūce bearing vp all things with the word of his power, hath in hys owne perſon purged our ſinnes p. 10and is ſet on the right hande of God. Chriſt is the onelyonly Purgatory and purger of our ſins.Behold the true Purgatory and conſumyng fire, whiche hath fully burnt vp and conſumed our ſinnes, & hath for euer pacified the fathers wrath towardes vsus. Marke how he ſayth, that Chriſt in his owne perſon hath purged our ſinnes. If thou yet ſéeke an other purgation, then are you iniurious vntounto the bloud of Chriſt. For if thou thought his bloud ſufficiēt, then wouldeſt thou ſéeke no other Purgatory, but geue him all the thākes and all the prayſe, of thy whole health and ſaluation, and reioyſe whole in the Lord.

Paul writeth▪ Epheſ. 5. on this maner, 4. Ephe. 5.Eph 5Chriſt loued the congregation. And what dyd he for it, ſent he it into Purgatory there to be clenſed. Nay verely, but gaue hym ſelfe for it that he might ſāctifie it and clenſe it in the fountaine of water, thorough the word to make it vntounto hym ſelfe a glorious congregation, without ſpot or wrincle or any ſuch thyng, but that it ſhould bee holy and without blame. Now if Chriſt by theſe meanes hauehave A, frutefull and excellēt argument.ſanctified it and made it without ſpot, wrincle and blame, then were it agaynſt all right to caſt it into Purgatory, wherfore I muſt néedes cōclude that either Paul ſaith not true which affirmeth that Chriſt hath ſo purged his congregatiō, or els that Chriſt is vnrighteous if he caſt them into Purgatory whiche are w^tout ſpot wrincle and blame, in his ſight.

Chriſt thoſe vsus in hym before the 5.begynnyng of the worlde, that we might bee holy and without ſpotte in his ſight. Epheſ. 1. If through his choſyng Ephe. 1.Eph 1and election we be without ſpot in his ſight, Alas what blind vnthāke Chriſt by his election doth purge and clenſe vsus.fulnes is that to ſuppoſe that he will yet hauehave vsus tormented in Purgatory.

Peraduenture eueryevery man perceaueth not what this meaneth, that 6.we are righteous in hys ſight ſeyng that eueryevery man is a ſinner. 1. Iohn. 1 Therefore I will briefly declare the 1. Iohn. 1.1 John 1meanyng of the Apoſtle. This is firſt a cleare caſe, that there lyueth no mā vppon the earth without ſinne. Notwithſtandyng all they that were choſen in Chriſt before the foundatiō of the world were laid, are without ſpot of ſinne in the ſight of God. Epheſ. 1. Ephe. 1.Eph 1So that they are both ſinners & righteous. If we conſider the imperfectiō of our fayth and charitie, If we conſider the conflict of the fleſh and the ſpirite. Gala. 5. If we conſider our rebellious Gallat. 5.members, which are ſold vnderunder ſinne. Roma. 7. then are we greuous Roma. 7.ſinners. And cōtrarywiſe, if we beleue that of mercyable fauour God gaue his moſt deare ſonne to redeme vsus from our ſinne: If we beleue that he imputeth not our ſinnes vntounto vsus, but y^• his wrath is pacified in Chriſt and his bloud, If we beleue that hée bath▪ fréely geuen vsus hys Chriſt and with him all thinges ſo that we be deſtitute in no gift. Roma. viij. then are Roma. 8.we righteous in his ſight, and our cō ſcience at peace with God, not thorough our ſelues, but thorough our Lord Ieſu Chriſt. Roma. v. So mayſt Roma. 5.thou perceaue that thou art a ſinner in thy ſelfe, & yet art thou righteous in Chriſt, for through him is not thy ſinne imputed nor rekened vntounto thée. And ſo are they to whom God imputeth not their ſinnes, bleſſed, righteous, without ſpot, wrincle or blame. Roma. 4. Pſal. 31. And therfore will Roma. 4. Pſal. 31.Ps 31he neuer thruſt thē into Purgatory.

Paule ſayth there is no difference, Iuſtification freely, doth exclude Purgatory.for all hauehave ſinned and lacke y^• glorye whiche before God is allowed, but they are iuſtified fréely by his grace, through y^• redemption y^• is in Chriſt Ieſu. Roma. iij. what ſaye you now, Roma. 3.ſhall they yet go into Purgatory? Cal ye that iuſtificatiō fréely by his grace, to lye in the paynes of Purgatory. Surely that were a newe kynde of ſpéech, whiche I thinke Paule neuer vnderſtode.

Peraduenture ſome man will Obiection.thinke myne Argumentes to bee of ſmall pyth, and to diſſolue them by a diſtinction, ſaying: It is truth y^t God hath ſo purged and clenſed vsus from all our iniquities, neuertheleſſe hys mercy, purgyng & forgeueneſſe, hauehave onelyonly purified vsus from the faulte and crime, but not from the payne which is due to the crime.

p. 11To this obiection I aunſwere that In aunſwere to the firſt obiection.if God of his mercy and thorough the bloud of his ſonne Ieſus hauehave not remitted y^t payne due vntounto that crime, then ſhall we all be damned: for the payne due vntounto eueryevery diſobedience that is agaynſt God, is eternall damnation. And therefore if this payne were not forgeuen vsus, then are we ſtill vnderunder cōdemnation, and ſo were Chriſtes bloud ſhed in vayne, & could ſaue no man.

If they will ſay that this euerlaſtyng Obiection.payne is not wholy forgeuen vsus, but that it is altered into the temporall payne of Purgatory, out of which the Pope may deliuer them by his pardon, for els hauehave they no euaſ…on at all, then may we ſoone confute them and that by diuers reaſons.

Firſt, y^t their wordes are nothyng 1. In aunſwere to the ſecond obiection.but euen their own imagination, for they cannot confirme their ſayinges by the Scripture, neither ought we to accept any thyng as an article of our fayth whiche is not approued by Gods word: for we may neither decline vntounto the right hand nor vntounto the left: but onelyonly do that the Lord commaundeth vsus. Deut. 4. 5. 12. 13.

And agayne if a man ſhould aſke 2.them by what authoritie the pope geueth ſuch pardon. They aunſwere, that it is out of y^t merites of Chriſtes paſſiō. And ſo at the laſt they are compelled The Pope …elleth Chriſtes merites for money.to graūt euen againſt them ſelues, that Chriſt hath not onelyonly deſerued for vsus the forgeuenes of y^t cryme but alſo of the payne. If Chriſt hauehave deſerued all for vsus, who geueth the Pope authoritie to reſerue a part of his deſeruynges from me, and to ſell me Chriſtes merites for money.

Beſides that, eueryevery Chriſten man 3.ought to apply vntounto God all thynges whiche ſhould employ his honour as farre forth as the Scripture will ſuffer. Now ſeyng it is more vntounto the honour of God that he ſhould deliuer vsus in his bloud both from the cryme and from the payne, and alſo not repugnaūt vntounto the Scripture but that he hath releſed vsus from the payne as We may not robbe God of his honour.well as from the ſinne: for what entent ſhould we bee ſo vnkynde as to deſpoyle him of this great honour, & without any authoritie of Scripture imagine that he hath not deliuered vsus from the payne as well as from the ſinne.

Moreouer if he ſhould reſerue the 4. Blaſphemy to ſay Chriſtes bloud is not full remiſſion for our ſinnes.payne, then were it no full remiſſion and forgeueneſſe, but what blaſphemy is that to thinke y^• Chriſtes bloud was not ſufficient to geue full remiſſion vntounto his faythfull?

Furthermore, for what entent ſhould the payne be reſerued? to ſatiſfie 5.towardes God for their offences? Nay verely, for all mē liuyng are not There is no ſatiſfaction for ſinne, but Chriſtes death.able to ſatiſfie towardes God for one ſinne. Neither are all the paynes of hell able to purge one ſinne or ſatiſfie for it: for then at the length the damned ſoules ſhould bee deliuered out of hell.

Finally, I thinke that there was 6.neuer any temporall puniſhment inſtitute of God to be any ſatiſfactiō for ſinne, but the vſe of all tēporal paines and chiefeſt cauſe why they were ordeyned is this.

Temporall paynes are profitable 1. Why temporall paynes are ordeined.for the commō wealth, that they may be examples to learne the vnfaithfull (which els feare not God) that they may at the leſt for feare of puniſhmēt abſteine from committyng like offences, for if theyr ſinne were vnpuniſhed then ſhould all vice raigne to the vtter ſubuerſiō of the cōmon wealth.

They are alſo profitable for the 2.faythfull, for they try and purifie the fayth of Gods elect, and ſubdue and mortifie their carnall members, that they may bee the more able to ſerue their brethren and to withſtand the vehemēt aſſaultes of tēptation which are euer at hand: and leſt they ſhould waxe prowde and boaſt them ſelues for thoſe giftes which they hauehave receiued of God.

Furthermore they ſet out and aduaunce the glory of God. For after that we be put in remembraunce and made to féele our fraile nature that ſo continually diſpleaſeth God our father: then hauehave we occaſion to ponder and compare this trāſitory payne which we here ſuffer with thoſe enor p. 12mous treſpaſſes that we hauehave cōmitted Worldly paynes can not ſufficiently puniſh ſinne.and ſo to eſpy the infinite mercy and fauour of God, and euen in our aduerſities to be compelled to prayſe God our mercyfull and tender father whiche ſcourgeth vsus ſo fauorably for thoſe greuous offences that hauehave deſerued a thouſande tymes more puniſhment.

Howbeit (to ſay truth) there is no man that can take any ſuch profite of them that men fayne to be puniſhed in Purgatory. For we neither ſée it nor heare it, neither hauehave we any mē tion made of it in Scripture, that we may be ſure that it ſo is. Now ſith we Scripture maketh no mention of Purgatoryhauehave no infallible euidence, but onelyonly phantaſticall imaginatiōs, it is plaine inough that there was no ſuch thyng ordemed neither to aduaunce Gods honour nor yet to the profit of the cominaltie or els of Gods elect, for then I am ſure that Chriſt and al his Apoſtles would not hauehave forgottē to hauehave remembred vsus of it.

NOw let vsus ſée ſome of Raſtels reaſons which he ſayth that fond felowes lay for them ſelues to proue that there ſhould be no Purgatory.

They ſay (ſayth Raſtell) that contrition Raſtels firſt argument.which ſome call repentaūce is that whiche is the very payment and ſatiſfaction for ſinne, and they ſay that when a man committeth a ſinne and after is repentaunt therfore, that God of his goodneſſe doth forgeue him, and that that repentaunce is the onelyonly ſatiſfaction that God woulde hauehave made and done for that ſinne. And then ſith a mā by ſuch repētaunce hath made ſuch payment and ſatiſfaction for his ſinne as God would hauehave to be made therefore, if then that man ſhould go to Purgatory and hauehave a new puniſhement after his death, that repētaunce that he had before ſhould be but voyde.

Forſooth I thinke that neither Raſtell Frith.euer heard any ſuch reaſon, neither yet that any man euer would be A fond argument.ſo fonde as to ſay y^t this argumēt cōfuted Purgatory, except it were one y^• were cleane purged of hys wytte before. But whoſe reaſon ſo euer it be, whether Raſtels, or any other mans, let vsus lay it vntounto y^• touchſtone, that is the Scripture, to proue whether it be gold or copper, vpright or counterfaite, truth or vntruth. And to bee ſhort, the firſt propoſition and Maior of his reaſon is this, that cōtrition or repentaūce is the very payment and ſatiſfaction for ſinne. That is a ſtarke The Maior of Raſtels argument is a lye.lye to begyn withall. For if we by all our contrition, repentaūce, ſacrifices and woorkes (I adde more to helpe hym) can fully pay and ſatiſfie for our ſinnes, then is Chriſt dead in vayne, and mought full well hauehave ſpared his bloud. This can no man deny, but he that will ſet at nought both Chriſt & all the Scripture. Now marke how he procéedeth. And they ſay (ſaith Raſtell) Raſtell.that when a man committeth a ſinne and after is repētaunt therfore, that God of hys goodneſſe doth forgeue him, and that that repentaunce is the onelyonly ſatisfaction that God would hauehave to bee made and done for that ſinne.

That is the next part of his argument Frith.and containeth two lyes at once theined together, for where he ſayth that whē a man committeth a ſinne and after is repentaunt therefore that God of his goodnes doth for geue him: you muſt firſt cōſider that neither he nor his Turke Gingemin know any thyng of Chriſt. Now if it Chriſtes death onelyonly is the cauſe of the forg… …enes of our ſinnes.were not for Chriſtes ſake, all the repentaūce that man can imagine could not mo…e the goodnes of God to forgeue one ſinne. But by his iuſtice (where Chriſtes death hath no effect) he muſt nedes condemne. The ſecond lye is this, that that repentaunce is the onelyonly ſatiſfactiō that God would hauehave made and done for that ſinne: for if this be true, thē is our fayth falſe. For our fayth holdeth that i… Chriſte had not dyed for vsus, we had all periſhed. Then procéedeth Raſtell.he as though all that he had ſayd before were true, on this maner. And Raſtels fond argument beaten to the ground.then (ſayth he) ſith a man by ſuch repentaunce hath made ſuch paymēt and ſatiſfactiō for his ſinne as God would hauehave to be made therfore, If p. 13then that man ſhould go to Purgatory and hauehave a new puniſhement after his death, that repentaunce that he had before ſhould bee but voyde. Euen iuſt, if heauen fell we ſhould catche larkes.

Now let vsus ſée how properly …ée Frith.aunſwereth vntounto his owne queſtion. And you ſhall finde moe blaſphemies agaynſt Chriſt in his aunſwere then preceded in y^• argument. Thinke you this man hath not takē great paynes.

To prepare him ſelfe vntounto his matter Three lyes at once.hee bryngeth in thrée lyes in the firſt chapter. The firſt is he ſayth that onelyonly the ſoule ſuffereth and not the body, & maketh Comingo, whō he fayneth to bee a Chriſten man, to What folye is in naturall reaſon, to reaſon agaynſt the Scripture.graunt it well and wiſely. Forſooth this is new learnyng in déede. For if this be true, then Chriſtes body ſuffered no harme, neither when he was ſcourged, neither whē he was crowned with thorne neither whē he was nayled on the croſſe. But I report me vntounto your owne ſelues if ye cutte but your finger, féele ye no payne? and yet I thinke ye will not ſay that ye cutte your ſoule. From hence forward if you ſée a poore man ſhiueryng for cold in the ſtréete, you may byd him walke a knaue and beare hym in hand that he féeleth no harme, for as this man ſaith his body féeleth no harme, and I promiſe you of honeſtie that his ſoule A good concluſion.catcheth no cold. But what néede I to make mo woordes of this matter ſith you may make experiēce your ſelues. The ſecond lye is this. That mā was created of God, to do him honour and ſer…ice. For if a mā may ſay the Gods honour conſi…teth not in our ſeruice.truth man was not made for the entent to be a ſ…ruaūt & do ſeruice. For God hath no néede of our ſeruice, but was in as full honour and as well ſer…ed before the world begā as he now is. So that his honour, ioye and ſeruice is whole in hym ſelfe, and is by vsus neither employed nor diminiſhed.

But the cauſe why hee made man Why man was made.was this that man ſhould hauehave y^• fruition of his ioy and honour. Such was his goodnes, he made vsus not that hée ſhould hauehave any pleaſure by vsus, but that we ſhould hauehave pleaſure by hym. The third lye is this, that no other God made vsus not for his pleaſure but that we ſhould receaue pleaſure by himcreature here in earth doth ſeruice and honour to God but onelyonly mā. This is alſo a ſtarke lye for all creatures honour God through their creation and being, for the whole glory of their creation redowneth into the honour of God and what ſeruice cā they do better thē ſo to gloriſie God? Neither y…t letteth he them bee idle but woorketh thorough them meruelous thynges and all to his glory. Fire at his commaūdement came downe frō heauen and burnt Sodome and Gomorra. Geneſis xix. was that no honour Gene. 19. Exod. 14. Math. 8.Gen 19Exod 14Matt 8and ſeruice: he made a ſtronge and burnyng wynde to drye vp and deuide the red Sea. Exod. xiiij. At his voyce the winde and ſea were obedient and wared calme. Math. vi…j. was this no honour & ſeruice? But a man may ſée that his wytte was ſo purged in Purgatory, that hee hath not one droppe left to eſpye any truth at all.

But yet let vsus ſée how he aunſwereth the argument, and ſeuerally examine eueryevery part. The firſt part was: Raſtell.that contrition or repentaunce is the very payment & ſatiſfaction for ſinne. To this hee aunſwereth, that when An other of Raſtels fooliſh argumentes.thou takeſt repētaunce and aſ keſt mercy of God for thyne offēce: No mā ought to be ſo fooliſh to thinke that God ſhould bee reſtrayned or cōpelled, but that it is at his libertie whether he will forgeue or no.

I would be loth to moue the man Frith.and aſke hym what repentaunce is? for ſurely as farre as I can gather by his wordes he wotteth nothing what it meaneth. But I pray you ſée how ſubſtantially he aunſwereth the argument. It argueth that contrition or repentaunce is the very payment and ſatiſfaction for ſinne. And to that aū ſwereth he neither yea nor nay, for feare of trappyng (all beit the wordes are cleane agaynſt Scripture.) But he aunſwereth that when thou takeſt repentaūce and aſkeſt mercy of God for thy ſinne: no man ought to be ſo fooliſhe to thinke that God ſhould bée conſtrayned or compelled to forgeue thée. But for all y^• this is ſure inough that if repentaunce be the very payment p. 14and ſatiſfaction for ſinne (as the Repentaunce is no ſatiſfactiō for our ſinne, but Chriſtes death onelyonlyargument falſly ſuppoſeth) that God of his iuſtice muſt néedes forgeue me when I repent. For thē hauehave I wholly payed him his and may require my right euen by his iuſtice. If thou obiect that God were then reſtrayned & compelled, I aunſwere nay. But it were rather a greate pleaſure vntounto him to forgeue all mē if ſo they could make ſatiſfaction vntounto hys iuſtice by repentaunce, for he reioyſeth not in puniſhyng vsus. Then addeth Raſtell Raſtell.that it is at his libertie alway to execute iuſtice or mercy at his pleaſure. To that I aūſwere, that he hath no pleaſure to do agaynſt his Scripture, Frith.but therein hath he fully opened his pleaſure. His pleaſure is to forgeue God forgeueth for Chriſtes …ake & not otherwiſe.fréely all them that beleue in his ſonne Chriſt Ieſu, and to condemne thē that beleue not. If Raſtell meane on this faſhion then graunt we hym. But if he vnderſtād that God taketh hys pleaſure & libertie in miniſtryng his mercy and iuſtice, ſo that hee may condemne him which hath geuen the very payment and full ſatiſfaction of ſinne (as it ſéemeth …e ſhould meane ſeing hee denyeth not the firſt part of the argument) and agayne ſaue hym that beleued not, then will I ſay that Raſtell rūneth ryotte and taketh hys Raſtell groundeth hym vppon lyes & imaginations.own pleaſure. For God hath no power agaynſt hym ſelfe and hys Scripture, but looke what he hath promiſed and that he will performe. And therfore in this can Raſtell proue no purgatory for all that hée groundeth hym on ſo many lyes.

But yet is it neceſſary that we declare vntounto you what is the very ſatiſfaction for ſinne and then ſhall we ſée whether Purgatory may ſtand with it or not.

Paule ſayth Hebr. x. that Chriſt 8. Heb. 10.Heb 10with one oblation hath ſatiſfied for our ſinnes, for we are halowed (ſaith hee) by the offeryng of the body of Chriſt Ieſu whiche was once done (vppon the croſſe) and with that one oblation hath hee made them whiche are halowed perfite for euer. Now if this be true that we are made perfite by the oblation of hys owne body vppon the croſſe, then is Purgatory in Chriſtes merites vtterly ſetteth aſide Purgatory.vayne. For if he hauehave ſo purged vsus, what néede we an other purgation? If we be made perfite thorough hym what néede we after this lyfe to bee purged? I… hee hauehave ſatiſfied for vsus, why ſéeke we an other ſatiſfaction? why leaue we the fountaine of liuing water and ſéeke our refreſhing out of polluted pooles and ſpecially ſith the headſpryng is ſo ready at hand?

If we muſt make ſatiſfaction vntounto God for our ſinnes, then would I 9.know why Chriſt died? thinke ye that There is no meane to purge vsus but onelyonly the death of Chriſt.his bloud was ſhed in vayne? This is no doubt, if there were any other way vntounto the father thē through Chriſtes bloud, whether Purgatory or ſacrifices or what thou canſt imagine, thē was his death not neceſſary. But alas what vnkindneſſe is y^• ſo to deiect the precious bloud of Chriſt and to ſet his gracious fauour at naught? If there be any meanes by the which I may ſatiſfie for my ſinnes, I néede no redemer nor yet any …auour. But may call for my right and duety. And ſo were there no néede of Chriſtes bloud mercy & fauor. But what may be more blaſphemous vntounto Chriſtes bloud and his frée redemption?

Chriſt is able fully and for euer to 10.ſaue thē that come vntounto God by hym ſeyng hee euer lyueth to make interceſſion Chriſt is hable fully to ſaue all that commeth to God by him.for vsus. Hebr. v…j. If he be able fully & for euer to ſaue vsus, why runne we from hym and ſéeke an other Purgatory? If he make interceſſion for vsus, then is it lyke that he is no cruell ſtepfather towardes vsus, but rather y^• by all meanes hee ſéeketh our health, why flye we from hym that offereth hym ſelfe ſo louyngly to vsus? why dar… we not put our truſt in hym, whiche when we were his enemyes vouchſafed to dye for vsus, and to reconcile vsus vntounto his father. Rom. 5.

Now maketh he Comyngo his Almany, Roma. 5.to bryng in an example, and in confutyng that he thinketh to wynne the fielde. But we will ſhew you that his ſimilitude is nothing lyke in dede. But if he will imagine that it be lyke, then doth he not cōfute it but maketh it ſtronger. The example is this: If I p. 15owe thee. an. C. li. of true debt, and humbly deſire thee to forgeue, diſcharge Raſtell.& pardon me & thou make me a cleare releaſe therof then am I not bounde to make thee any other payment or ſatiſfaction. To proue that the ſimilitude is nought, Frith.and nothyng lyke to the purpoſe, is very eaſ…e. For the purpoſe and firſt part of the argument was this: that contrition or repētaunce is the very paymēt and ſatiſfactiō for ſinne. Therfore if he will hauehave it like, then Raſtels ſimilitude is not good.muſt he ſuppoſe that this humble requeſt of forgeueneſſe, diſcharge and pardon is the very payment and ſatiſfaction for that. C. li. and therfore vpō that ſhould they firſt hauehave agréed or els cā the example ſerue for nothyng. Now if he make them lyke and imagine that this humble deſire or forgeuenes is the very payment and ſatiſfactiō for that. C. li. then hath he made a rod for his own arſe, for he ſhall neuer be able to auoyde it. But let vsus ſée his aunſwere.

In the caſe that you hauehave put Raſtell.(ſayth Raſtell) if you deſire me forgeueneſſe of that. C. li. yet is it at my libertie and gentlenes whether I will forgeue thee the whole. C. li. or els part therof, well hitte Maſter Iohn. If I ſhould pay you that. C. li. Frith.in good curraunt money were it yet in your libertie and gentleneſſe whether you would forgeue me a part or the whole therof? Truly I would be loth to be one of your debtours, if you …e ſo hard to your creditours. Be like Maior.you hauehave ſtudyed ſome cautell in the law. For I neuer heard but that if I owed you an. C. li. & gaue you the very payment & ſatiſfaction therof, then ſhould I bee cleane diſcharged whether ye would yea or nay, and neither néede to thanke your liberalitie nor gentlenes. But in your caſe the requeſt Minor.and deſire of forgeuenes is and muſt be the very payment and ſatiſfactiō of y^•. C. li. or els it is nothyng lyke the argument, ſo that you may put your ſimilitude in your purſe til an other place and tyme where it ſhal better agrée, wherfore I muſt néedes cō clude, that if I deſire forgeuenes (this Cōcluſio.ſtanding that the ſayd deſire of forgeuenes Raſtels ſimilitude clearely cō founded.is the very payment and ſatiſfaction of that. C. li. (for els as I ſayd it is nothyng lyke) I am cleane diſcharged and néede neither to thanke your liberalitie nor gentleneſſe.

Now where you obiect the recompenſe for the loſſe of tyme and damages, hurt and hinderaunce that you hauehave had for the none paymēt of that. C. li. and ſo forth, that can not be applyed vntounto God and the remiſſion of our ſinnes. For there is no ſuch loſſe Our doynges can ma… God neither better nor worſe.of tyme, damage, hurt or hinderaūce towardes God. For we neither hurt nor hynder hym although we neuer aſke forgeueneſſe but be damned perpetually. So that it is our profite to aſke it, and our hurt and hinderaūce i… we aſke it not. If I owe a mā. xx. li. the l…ger I kéepe it the more is my profi…e & the more his loſſe: but God receaueth v… young, he receaueth vsus at mās ſtate, he receaueth vsus old, and thinketh it no loſſe or hurt then to receaue vsus, for he ſaith by his Prophet.

The wickednes of the wicked ſhal 11.not hurt hym in what day ſoeuer hée turne from his vngodlyneſſe …zech Ezech. 33.Ezek 33xxxi…j. But it ſhould ſurely hurt hym if hee ſhould broyle in Purgatory for it. Wherfore either there is no ſuch paynefull Purgatory, or els can not I ſée how the Prophet, whiche ſpeaketh theſe woordes in the perſon of God, ſhould be true.

I ſhall poure vponupon you cleane water 12. Ezech. 36. If Chriſt hauehave purged vsus cleane, w… deth an other Purgatory. 13.Ezek 36(ſayth God the father) & you ſhalbee clenſed from all your iniquities. Ezech. xxxvi. If we bee purged from all, what néede an other Purgatory? néede we more purgyng when all are clenſed?

I will ſurely conuerte Iuda and turne Iſraell vntounto me, and I will purifie them from all theyr iniquities wherewith they hau… offended me. Hieremie. xxxi…j. If hée purifie them …erem. 33.from all, what ſhould they do in Purgatory.

I will be mercyfull vntounto their wickednes, 14.& their ſinnes will I no more remember. Hieremy. xxxj. Hebr. vi…j. Ierem. 32.Jer 32If hee will not remember our ſinnes any more, then may we be ſure that p. 16he will not frye vsus in the fire of Purgatory for our ſinnes.

NOw let vsus ſée his ſecōd argumēt The ſecond argument.which is in the. iiij. chap. and is ſurely fond, how beit his ſolution is yet more fooliſhe. The ſumme of his argument is this.

Man was made and ordeined to Raſtell.hauehave an infinite beyng, therfore after this mortalitie and death hee muſt hauehave infinite ioye or infinite payne.

I will put you a like argument. A Frith.man is ordeined in this world to be a kyng or a ſubiect therefore after he is borne he is euer a kyng or els euer a ſubiect. Now may this be falſe, for Raſtels ſecond argument confuted.peraduenture he may be borne a ſubiect and after made king or els he may bee borne a kyng and after depoſed & made a ſubiect. Therefore this argument holdeth not formally. But it holdeth on this maner, as I ſhould ſay to an Ape thou muſt néedes be an ape or an aſſe, whiche now is true. But if I ſhould ſay the very ſame wordes to M. Iohn Raſtell, I thinke he would Anyppyng concluſion.be angry and ſay that it were falſe. And I ſuppoſe our ſcholemen will ſay that he lyeth, and put hym an example of the infantes that dye without Chriſtendome, whiche (as the ſcholemen ſay) ſhall neuer hauehave ioy nor payne. But I wil graunt him his argument to ſée how properly he will confute it.

Now marke his aunſwere which ſtandeth in the v. chapter.

There are degrees in ſinnes, ſome Raſtell.ſinnes are great and ſome greater, and therfore muſt there be degrees in puniſhment, ſome puniſhment is great and ſome greater. Well for your pleaſure I am content to graūt Frith.you this to. But els were it a matter worthy diſputation what now?

When that a man (ſayth Raſtell) here in earth hath committed a Raſtell.great ſinne and offence and taken repentaunce whereby the ſinne is forgeuē (marke that he beyng ignoraunt of Chriſt, ſayth through repentaunce the ſinne is forgeuē,) and yet Raſtelles fond argument to proue a Purgatoryhath not taken ſuch ſufficient repē taunce therfore, nor had any ſufficiēt puniſhmēt which ſhould make a full payment and ſatiſfaction for that ſinne, and dyeth before any condigne or full ſatiſfaction made, God muſt then of his righteouſnes ordeine a place of Purgatory, wher his ſoule ſhall hauehave a further puniſhment to make a condigne and full ſatiſfaction for that ſinne, and ſo to bee purged and purified before it ſhalbe able and woorthy to be admitted to receaue the eternall ioye in heauen.

Firſt brethren you muſt graunt, Frith.that we hauehave a Chriſt or no Chriſt: a redemer or no redemer: a iuſtifier or no iuſtifier. If there be none ſuch (as Raſtels ſecond argument clearly cōfuted.Raſtell with his Turke Gingemini ſuppoſe) then all the repentaunce in the worlde could not ſatiſfie for one ſinne, but who ſoeuer committed a ſinne ſhould be damned therfore. So that Raſtell ſpeaketh and ſeyeth all in diminutiues, for where he ſhould of truth ſpye hell, there eſpyeth he but Purgatory. And where he ſhould ſay that all ſinners (if they ſticke not to Chriſtes bloud) ſhall be damned eternally, there ſayth he that they ſhalbe puniſhed in Purgatory. And to be ſhort, if Raſtell ſay truth thē is Chriſt dead in vayne: If hee ſay not truth why ſticke you to his reaſō? But peraduenture An aunſwere to an obiection.thou that knoweſt Chriſt wilt ſay (as many doe) that Chriſtes death and redemptiō ſerueth thée but for original ſinne, or at moſt for thoſe ſinnes that thou committedeſt before Baptiſme: To that I aunſwere with S. Iohn.

Children, this do I write vntounto you 15.that ye ſinne not. And if any man ſinne, yet we hauehave an aduocate with the father, Ieſus Chriſte, whiche is righteous. And he it is that obtaineth grace for our ſins, not for our ſinnes onelyonly, but alſo for the ſinnes of all the world. To whō wrote. S. Iohn. this 1. Iohn. 2.1 John 2Epiſtle? Thinke you that he wrote not vntounto the Chriſten and them that were all ready Baptiſed? And yet he ſayd: if any man ſinne, we hauehave an aduocate with y^e father, Ieſus Chriſt which is righteous: and he it is that obtaineth grace for our ſinnes. Loe he adnumbreth him ſelfe alſo: for he p. 17ſayth we hauehave an aduocate: and ſaith agayn, for our ſinnes. Ye may ſée that he meaneth not onelyonly original ſinne, neither yet the ſinnes done before baptiſme: for I doubt not but he was Baptized whē he wrote this Epiſtle, and yet ſayd he: if we ſinne (meaning If we fall into ſinne, We hauehave no remedy but Chriſt our aduocate.after Baptiſme or when ſoeuer it be) we hauehave an aduocate with the father Ieſus Chriſt, this is S. Iohns learning: he knew no other remedy if we fell into ſinne, but onelyonly Chriſt. Notwithſtandyng our Prelates hauehave practiſed further, for they ſay: if any man ſinne he ſhal lye in the paynes of purgatory, vntill he be deliuered thence by Maſſe pence, the Popes pardon or certaine other Suffragies, but not without money you may be ſure.

Chriſt ſayth (no man commeth vntounto 16.the father but thorough me. Iohn. Iohn. 13.John 13xiij. for ſayth hee) I am the way, yes Lord, our Prelates hauehave eſpyed an other way, whiche although it be more paynfull vntounto the poore, yet is it more profitable for Prelates.

Come vntounto me all ye that labour 17.and are laden & I will eaſe you ſayth our Sauiour Chriſt Ieſu. Math. xj. Math. 11.Matt 11wilt thou ſend vsus Lord into Purgatory? forſooth there is litle eaſe, if the Purgatory …icke purſefire bee ſo hote as our Prelates hauehave fayned it.

It is euen I that put out thine iniquities 18. Eſay. 43.Isa 43for mine own ſake ſayth God the father, and thy ſinnes will I no more remember. Eſay. xliij. Ergo, then Broylyng in Purgatory putteth not away ſinne.hee putteth them not away for broylyng in Purgatory. He addeth alſo that hee will no more remember our ſinnes: call ye that no remembraunce to caſt vsus into Purgatory for them.

Whom God predeſtinated, them 19.he called, and whom hée called, them he iuſtified: and what dyd he with thē Thoſe whom God calleth he iuſtifieth … glorifieth.then? Dyd he caſt them in Purgatory there to be clēſed? forſooth the Apoſtle maketh no mentiō therof but addeth immediatly, whom he iuſtified them he glorified. Roma. viij. Wherfore let Roma. 8.not vsus put ſuch obſtacles and be vnkynde vntounto the gracious fauour of God.

Beſides that Paule forbidedth vsus 20.to be carefull for them that ſlepe (that is to ſay for y^t dead) as they that hauehave no hope. But ſurely if he had knowne 1. Theſſ 4▪1 Thess 4of any Purgatory, hee would hauehave bene carefull for them, ſith they fayne them in ſuch miſerable tormentes. Now ſeyng he had occaſion to make mention of the dead, and ſpake not one word of Purgatory, it is playne inough that he knew nothyng of it or els was hee very negligent to ouerhyppe it. But yet had I leuer ſay that Purgatory is but a phanſie of mans imagination.Purgatory were but a phantaſie of mans imagination, then to aſcribe ſuch forgetfulnes or negligence vntounto that Apoſtle.

THe thyrd reaſon that Raſtell allegeth The thyrde argument.is in the vj. chapter, the ſūme is this. There are degrees of ioye in heauen, and degrees of payne in hell. And therefore may God paſſe eueryevery mā and geue him accordyng to his deſerte, either more or leſſe and neuer neede Purgatory. Well let vsus graūt theſe degrées for Raſtels pleaſure although the queſtion be ſ… diſputable that I am ſure be can not defend it. What foloweth on this? for ſooth he bryngeth in proper examples if they could ſerue for y^e purpoſe. But let vsus paſſe ouer to his ſolutiō which is in the end of the vij. chapter.

Whē a man (ſayth Raſtell) is infected Raſtell. The ſolution of Raſtels thyrd argument.with a great mortall ſinne and ſo depart, then his ſoule ought not to doe ſeruice in heauen vntounto God becauſe it is putrified with that foule ſinne. But if that man had taken the medicine of full repentaunce in hys lyfe, that medicine would hauehave reſtored him againe to his ſoule health and vertue. (But Frith.here you muſt remember that Chriſt is dead in vayne, for if repentaunce be the medicine that reſtoreth agayne the health & vertue of the ſoule, what néedeth Chriſt.) Now forth. But if he Raſtell.hauehave taken (ſayth Raſtell) ſome repē taunce for that ſinne and not ſufficient, and had not ſufficient tyme to make ſufficient ſatiſfaction therfore, yet by the takyng of that medicine of repentaunce, that ſinne is expelled and gone, and the ſoule of that ſickeneſſe and ſinne is clearely p. 18whole, but yet the ſpottes and tokens of the ſinne which is a deformitie to the ſoule doe ſtill remayne till the ſoule hauehave a time to be purged from thoſe tokens and ſpottes to make it pure and cleane of that deformitie.

This man is euer in one ſuppoſition Frith.which is both falſe and iniurious vntounto the precious bloud of Chriſt. I wonder who taught him that concluſion, and why hee graunteth ſo ſoone vntounto it, for he would not hauehave graunted that there were a God, neither that y^• ſoule was immortall (although they were both true) vntil he had proued it (as he thought him ſelf) by good naturall reaſon. But as for this that Raſtels naturall reaſō doth fouly deceaue both hym & his Turke Ginge…in.is ſtarke falſe (that is to ſay) that repentaūce while he excludeth Chriſt, doth ſatiſfie for our ſinne, hee neuer putteth in queſtion, but graunteth it by and by, belike the Turkes hauehave ſuch an opinion. But let him go with his Turke and let vsus Chriſten men graunt nothing contrary to the ſcripture, but euer captiuate our reaſon vntounto that, for it is the infallible reaſō and wiſedome of God, & paſſeth our reaſon farre.

THe fourth reaſon is propounded The iiij. argument.in the viij. chapter whiche is this: that the ſoule vnpurged maye doe ſome meane & low ſeruice to God Epheſ. 5.Eph 5in heauen, though it bee not the higheſt & beſt, which thing is falſe & agaynſt Scripture. Epheſ. v. Cāt. iiij. But let vsus ſée what aunſwere he maketh Cant. 4.Song 4vntounto it. His aūſwere begynneth Raſtell.in the ix. chap. & the ſumme is this.

Heauen is ſo pure and cleane of Raſtelles aunſwere to his iiij. argument.nature, that it muſt expell all maner of impuritie and vnclennes, neither can it ſuffer any thyng therin, that is of any maner vnclenneſſe or euill, or other thyng vnpleaſaunt. So now it foloweth that when a mā hath cōmitted a mortall ſinne and after taketh repentaunce by the whiche he is healed of the foule infirmitie. (Sée how he harpeth all of one ſtring whiche is alſo ſo farre out of tune that I wonder how any man cā abyde him. For if I can heale mine Raſtell.infirmitie through repentaūce wherfore dyed Chriſt? But yet (ſayth he) Frith.the ſpots and tokens remayne for lacke of ful ſatiſfaction. I aunſwere that it remaineth eueryevery whitte, ſinne, ſpottes, tokens, & all together except Chriſt hauehave takē it frō of vsus, through his death and bitter paſſiō. Therfore ſaith Raſtel) God of his iuſtice may Raſtell.not condemne his ſoule to eternall paine in hell for that offence which is purged and put away. Wherwith is it purged and put away?

There is no remiſſion of ſinne 21. Frith. Hebr. 9.Heb 9without bloud. Hebr. ix. If there be no remiſſiō without bloud, what ſhall repentaunce doe, where the bloud of Sinne can not be takē away but by y^t bloud of Ieſu Chriſt.Chriſt is excluded? yea or what ſhall thy Purgatory doe, for there is no bloudſhed. So is there nothyng that taketh awaye ſinne: but onelyonly the bloud of Chriſt Ieſu, ſhed for our redemption.

And yet (ſayth Raſtell) God by his Raſtell.iuſtice and by hys diſcrete wyſedome and goodnes ought not immediatly to receaue that ſoule into that cleane and moſt pure place in heauen to accompany the pure aungels. &c. No mary I waraunt Frith. A mery cō cluſion of Iohn Frith.thée, be not afrayde of that, for neither Gyngemin thy companyon nor thou neither ſhall enter in there, either immediatly or mediatlye, if ye exclude Chriſt as ye hauehave done hetherto, no not if ye had taken all the repentaūce in the world, and would thereto imagine as many Purgatoryes as will peſen into a Monkes coule.

But it is Chriſt the lambe of God 22.that taketh awaye the ſinne of the world. Iohn. i. It is he that hath purged Iohn. 1.John 1our ſinne and now ſitteth on the right hand of the father. Hebr. i. It is Heb. 1.Heb 1he that hath purged our ſinne & hath made vsus in hys own ſight & in y^t ſight of his father, without ſpot or wrincle Epheſ. i. All beit in our own ſight we Ephe. 1.Eph 1finde our ſelues ſinners. i. Iohn. i. 1. Iohn. 1.1 John 1But he maketh vsus bleſſed and righteous and imputeth not our ſinnes vntounto Rom. 4. No nede of PurgatoryRom 4vsus. Roma. iiij. Then what néedeth Purgatory?

THe fift Argumēt that he bryngeth The v. argument. Raſtell.agaynſt Purgatory is touched in p. 19his x. chapter, the ſumme is this. It ſhould ſeeme conuenient that this Purgatory (if there were one) ſhuld be in earth: partly becauſe the body which offendeth with the ſoule might be purged with the ſoule: & partly to bee a good example to all men lyuing to put them in feare to doe any like offence, and ſo ſhould cauſe many to abſtayne from committyng any ſuch lyke offence and ſinne, or elles where ſhould Purgatory be?

This reaſon hath no great pyth. Frith.Notwithſtanding if it were well proſecuted, it would be to hard for Raſtell to auoyde it. For this is no formall How Raſtel proueth that Purgatory is vponupon the earth.argument, it is méete y^t the body which offendeth with the ſoule ſhould be purged with the ſoule, Ergo, Purgatory muſt be vppon the earth. For God may ioyne the body and ſoule together agayne after they be departed and ſo puniſhe them together although purgatory were not in earth, euen where ſoeuer it be. And therfore thus me thinketh it ſhoulde well followe.

The body was felow and partener 23.with the ſoule in committyng the crime and ſinne, and ſhall alſo be partaker of the glory, which is prepared for them that louelove God. Wherfore it is reaſon if the ſoule ſhould bee purged and puniſhed in Purgatory: that the body ſhould alſo ſuffer with hym in Purgatory: fayne the place of Purgatory where you will, in heauen, in earth or in hell. But wote ye what Raſtelles fond concluſiō of his v. argument.Raſtell would here ſay vntounto me? forſooth euen as he dyd in the firſt chapter of the thyrd Dialogue, that is to ſay: hee would ſtoutely affirme that the body ſuffereth neither well nor woe, ioy nor payne, good nor euill, and therfore it needeth not goe to Purgatory. And by that reaſon it is follie that the body ſhould go either to heauen or hell, for it neither féeleth pleaſure nor payne, this is new learnyng in déede. But I thinke there is no Chriſten man ſo fooliſhe as to beleue hym.

And as for the ſecond poynt that it ſhould be a good example to put men in feare for committyng ſuch treſpaſſes, it were ſoone aunſwered. For We may not abſteine from ſinne for feare, but for louelovewe ought not to abſtaine from eui…l becauſe of y^t puniſhmēt that foloweth the crime but onelyonly for the louelove that we hauehave to God without any reſpect either of ſaluation or of damnatiō. If thou abſtaine for feare, ſo art thou vnderunder the law and vnderunder damnatiō: The law of God and the law of man are farre vnlike: for the law of mā is fulfilled by the exteriour act although the hart be farre from it. As if I owe The law of God, & the law of man doth greatly vary.a man. xx. pound and be compelled by the law to pay hym at a certaine day: if I then pay albeit myne hart be neuer ſo grudging and euill willing, yet hauehave I fulfilled the law ſo that there ſhall no proceſſe or ſentence paſſe agaynſt me. But Gods law requireth a thyng to bee done with a well willyng hart, and euē for pure louelove. For if thou do it for feare or vnwillyngly y^t ſhall be imputed vntounto thée for ſinne. If thou do it for feare, then workeſt thou not of louelove, but rather hateſt both the thing that thou doeſt, and alſo the law that conſtraineth the vntounto it. And if thou do it vnwillyngly then The law of God requireth the hart and mynde.willeſt thou to do the contrary, and ſo wouldeſt thou that there were no ſuch lawe neither yet any God that ſhould iudge thée in ſo doyng. And ſith God iudgeth thée after thine hart The law of man requireth the body and outwarde deedes.and will, then muſt hée néedes condemne thée, for thou willeſt contrary vntounto his law and wil: yea & willeſt in thine hart contrary to that thou doeſt in thyne outward déede.

Now let vsus ſée his ſolution which is in the xi. chapter and ſo fooliſh, that if it were not for the great length of the chapter, for loſſe of tyme and for the more coſt in Printyng, I would ſurely hauehave aunſwered vntounto it at length, euen that he ſhould hauehave ben aſhamed of hym ſelfe. But to be ſhort Raſtels fooliſh ſolutiō of his fifth argument.we will touch ſome of hys woordes. The firſt part of the argument which he entendeth to aunſwere to, is this: that it ſhould ſeeme cōuenient that Purgatory ſhould be here on earth, becauſe the body which offendeth with the ſoule ſhould bee purged with the ſoule. This reaſon is of no p. 20value as I hauehave ſhewed you before. But what ſayth Raſtell?

That reaſon (ſayth Raſtell)Raſtelles ſolution. proueth not onelyonly that there is no Purgatory, but alſo that there ſhould be neither heauen nor hell. For if a man hauehave lyued ſo vertuouſlye in earth, that he ought to be ſaued & goe to the ioyes of heauen, (let vsus pardon hym this lye, for the Prophet ſayth that no man ſhall be iuſtified in y^e ſight of God, if he enter into iudgement with vsus Pſalme. C. xliij.Pſal. 143.Ps 143 And yet did neuer meritorious acte but onelyonly when the ſoule was ioyned with the body, then ſhould he neuer be rewarded, but here in earth while his ſoule is ioyned with the body. Raſtels reaſon fayleth hym.Here may ye perceaue what Frith.Raſtell thinketh of heauen and hell, euen thus that the body ſhall neuer come in heauen nor hell, whiche poynte I will touche more largely a none. Firſt where Comingo in hys argument ſayth, that it ſhould ſéeme conuenient for Purgatory to be vpō earth, there ſayth Raſtell y^t he would take away the libertie, prerogatiue, and authoritie of God. As by example, if I would ſay, It ſhould ſéeme cō uenient that the Byſhop of Londons palace ſhould be in Londō, partly becauſe it is y^e chiefeſt Citie of his Dioceſſe, Raſtell doth to much abuſe him ſelfe.and partly becauſe it is nigh the Court whereto he may the better reſort to get further promotion, there would Raſtell ſay by and by that I tooke the Byſhops libertie, prerogatiue, and authoritie that he might not ſet it where he would: belike this mā hath dronke of a mery cuppe. He affirmeth alſo that this argument taketh Raſtell. Frith.away both heauen and hell: why ſo? Becauſe hee ſuppoſeth it conuenient that Purgatory ſhould be here vppon earth? Albeit he ſay it is conuenient, yet ſayth hee not that it muſt needes be. Nay, but there is an other thyng that Raſtels ſore yes can not abyde. What is that? verelye for he added that it were moſt conuenient that the body whiche is partaker in committyng the crime, ſhould alſo be purged and puniſhed with the ſoule. And that as ye knowe plucketh Raſtell by the beard, for he went about to proue the Raſtell is contrary to hym ſelfe.contrary in the firſt chapter, that y^e body hath neither payne nor pleaſure. &c. But how ſhould this take away heauen and hell? for ſooth on this maner. Raſtell thinketh not that God cā and will ioyne the body agayne with the ſoule after this tranſitory life that they may together receaue ioye or payne for y^t paſſeth his natural Philoſophy. But thus he imagineth, when the body and ſoule are once departed, thē ſay they adieu for euer and a day. Therfore (thinketh he) if God will puniſh them in hell together, or ſaue them together in heauen, thē he muſt take them whiles they are here liuyng in earth. And ſo this Raſtell hath here a foule ouerthrow.ſuppoſition that the body muſt ſuffer with y^e ſoule (after Raſtels learnyng) muſt proue that heauen and hell be here in earth or els there cā be none. Sée this learned man y^t would proue Purgatory by good Philoſophy.

The ſecond cauſe, that Purgatory ſhould be a good example to the liuing to put them in feare to do any like offence, is not ſoluted of Raſtell, but I hauehave ſoluted it before and will yet ſatiſfie you agayne becauſe Raſtell leaueth it out.Raſtels ſolution confuted. We hauehave here in y^e world Moſes & the Prophetes that is y^e old Teſtament, yea & alſo Chriſt & his Apoſtles, which we call the new Teſtament, now if we beleue not theſe thē ſhall we not ſurely beleue although we had Purgatory & hel to amōg vsus. And this may well bee gathered of Chriſtes owne wordes. Luke. xvj. Luke. 16.Luke 16Where he brought in y^e parable of y^e rich mā & Lazarus, for y^e rich mā being in paynes deſired Abrahā to ſend Lazarus vntounto his v. brethrē to warne them that they might not come into that fire. Abrahā aunſwered agayne, y^t they had Moſes & the Prophetes. And added, let them heare them. Thē ſayd the rich mā: Nay father Abrahā, but if any of them that are departed appeare vntounto them, then will they beleue it. And Abraham concludeth on this maner. If they beleue not Moſes and the Prophetes, no more wil they beleue if any of the dead ſhould riſe agayne. And therfore may I likewiſe p. 21conclude, that if they beleue not,A true and good concluſion. neither yet feare the paynes which Moſes and the Prophets, yea and Chriſt and his Apoſtles hauehave propheſied to fall on the vnfaythfull, then will they not beleue for feare of the paynes of Purgatory.

Raſtell.Now to the laſt pointe where Purgatory ſhould be, he aunſwereth as you ſhall heare. Frith.Firſt y^t it is a fooliſh queſtion (for hee can not aunſwere vntounto it by his Philoſophy.) Raſtell can not tell where purgatory is, whether on the earth or els where.And then he ſayth that no man can tell, neither the place neither yet the maner of the payne. Here maketh he. S. Thomas yea and all our Scholemen fooles by craft: partly becauſe they take vponupon them to aunſwere vntounto this queſtion whiche he calleth fooliſh, and partly becauſe they fully determine that the place of Purgatory is the third place in hell, and all to aſſigne fire to be the maner of y^t payne. Raſtell proueth all the ſcholemen to be double fooles.And agayne in this laſt part hee proueth thē double fooles. Once becauſe they ſtoutly affirme that thyng which no man can tell (as Raſtel ſayth) And agayne becauſe they reſtrayne God of his libertie that aſſigne any place & make him ofleſſe authoritie then an inferiour iudge: which hath no place aſſigned hym, but may doe execution and puniſh the giltie in what place he will. I wonder that our Scholemen may abyde this felow.

Raſtell.And then he ſayth that Purgatory is in a place limitatiue. And where ſoeuer God doth limitte the ſoule to bee purged there is the limitatiue place of that ſoule and there is the Purgatory of that ſoule. Purgatory is not in one place onelyonly but in many & diuers plates.So y^t a man may gather by Raſtell that the ſoules bee not limited to one place to be purged and puniſhed. And therto agréeth alſo his ſimilitude of the iudge whiche aſſigneth one to be puniſhed in one place, and an other in an other place, euen at his pleaſure. If ſuch geare had come from beyond the Sea it ſhould ſoone hauehave bene condemned although it had not bene halfe ſo greuous agaynſt our Scholemen. But let this paſſe as it is well worthy, and let vsus ſée & examine more of this newfangled Philoſophy.

NOw are we come vntounto the ſixte Raſtels vi. argument.argument whiche begynneth in the. xij. chapter the effect is this.

Repentaunce is the full payment and ſatiſfaction of ſinne and bryngeth remiſsion, therfore as ſoone as repentaunce is taken, God of his iuſtice muſt geue remiſsiō, and ſo there ought to be no Purgatory.

This argument is nothyng worth, Frith.for the firſt part as we hauehave oftē proued is falſe. For if repentaunce were the full payment and very ſatiſfaction for ſinne, then dyed Chriſt in vayne. Notwithſtandyng if hee graunt this firſt part to be true, neither he nor all his felowes ſhal be able to ſolute this argument whyle they lyue. But becauſe we will be ſhort, let vsus paſſe ouer to his aunſwere whiche is in the. xiij. chapter.

In ſolutyng this argument hee Raſtell.groundeth hym on two lyes at once, the firſte is that God neuer geueth remiſsion except he ſee in vsus a conuenient cauſe counterpayſyng hys iuſtice.

Frith.What cauſe founde he in the man that was brought vntounto hym ſicke of the palſie, to whom he ſayd:There can bee no cauſe in vsus that may deſerue the forgeuenes of ſinne. Luke. 23.Luke 23 be of good comfort (ſonne) thy ſinnes are forgiuen thée? Math. ix. Marke. ij. Luke. v. what cauſe found he in the théefe that was crucified with him, but that hee had bene an vnthryft all his life lōg? And yet euen the ſame day that hee ſuffred with Chriſt was he partaker of ioye with him in Paradiſe. Luke. xxiij. Where was Purgatory then where was the puniſhment that hee ſhould hauehave ſuffered for his enormities? If any mā ſhould ſuffer in Purgatory, it is like that this théefe ſhould hauehave done it. There is no Purgatory,But he went from death to life, & neuer came in Purgatory, wherfore I may conclude that no mā ſhall come there, if there were any. What cauſe I pray you doth Paule aſſigne as touching our redēptiō & remiſſion of our ſinne? forſooth no other but y^t we were wretched ſinners and the very enemyes of God. Roma. v.Roma. 5. God of his mere mercy For ſayth Paule, if whē we were his enemyes, we were reconciled vntounto God through the death of his ſonne, p. 22much more now we are reconciled, reconciled vsus when we were hys enemyes.ſhall we beſaued by his lyfe. So that in vsus is no maner cauſe of remiſſion but onelyonly miſerie and ſinne.

But the whole cauſe of the remiſſion of our ſinnes & of our ſaluation, 25.is the bloud of Chriſt which hath fully counterpayſed the iuſtice of God The ſhedyng of Chriſtes bloud is our ſaluation.the father, & hath pacified his wrath towardes vsus that beleue. He is the very Purgatory for all faithful which hath already purged our ſinnes & ſitteth on the right hand of the father. Hebr. i. The ſecōd lye is this, he ſayth Heb. 1. Raſtell.Heb 1that God of hys iuſtice muſt geue to eueryevery thyng his own, which own is the thyng that it deſerueth to hauehave. If this were true then ſhould Frith.not one of vsus enter the inheritaunce of heauen, for we hauehave eueryevery one of vsus deſerued death and damnation. For as Paul ſaith Roma. iij. we hauehave Roma. 3.all ſinned and want the glory whiche before God is allowed. But we are fréely iuſtified through his grace by y^t fayth that is in Chriſt Ieſu. If it be fréely through his grace, then is it not by our owne deſeruyng, for thē grace were no grace. And contrarywiſe if it be by our own deſeruing, thē is it not of grace, for then deſeruyng were no deſeruyng. Roma. xj. But the truth is Rom. 11.Rom 11this: that God of his mercy had promiſed vntounto our forefathers his deare ſonne Chriſt that hee ſhould deliuer them frō all their iniquities and that all the nations of the world ſhould be bleſſed in him Gene. xij. This ſéede he Gene. 12.Gen 12promiſed of his mercy & fauour, whō alſo he ſent in the time that he had ordeined Gala. iiij. not for our owne deſeruynges, Gallat. 4.but for his truthes ſake & to fulfill that he had promiſed. This God for his truthes ſake is mercyfull vntounto vsus. 1. Cor. 1.1 Cor 1Chriſt is become our righteouſnes. i. Cor. i. ſo y^t the iuſtice of God is not to geue vsus y^• we our ſelues hauehave deſerued (as Raſtell lyeth) but to cloth vsus with an other mans iuſtice (that is Chriſtes) & to geue vsus y^• which Chriſt hath deſerued for vsus. And this iuſtice of God through the fayth of Ieſu cō meth vntounto all and vponupon all them that beleue. Roma. iij. Now marke a myſtery.Roma. 3. and 26.

Chriſt humbled him ſelfe and was made obedient vntounto the death: euen to the death of y^t croſſe. Phil. ij. This Phil. 2.Phil 2obedience and death was not for himſelfe but for vsus, for he alone ſuffered and dyed for vsus all. Cor. v. Now ſith 2. Cor. 5.2 Cor 5hee was obedient vntounto the death for vsus, that is euen as good as though we our ſelues had bene obedient eueryevery man for him ſelfe vntounto the death. And Chriſt onelyonly ſubmitted himſelfe to death for our ſinnes.ſith he dyed for vsus, that is euē as good as though we had dyed our ſelues for our owne ſinnes. What wilt thou hauehave more of a man then that hee be obedient vntounto God the father euen vntounto death, yea & dye for his ſinnes, wilt thou yet thruſt hym into Purgatory.

On theſe two lyes bryngeth he in an aunſwere which is ſo confuſed, intricate and long that it were not onelyonly fooliſhnes to ſolute it, but alſo much loſt labour & coſt to rehearſe it, wherfore I let it paſſe, for eueryevery child ſhall Raſtels ignorauncy.eaſely ſolute it ſith his foūdation and firſt ſtone is taken from hym. But yet one thyng is neceſſary to be touched. He goeth about to proue hys purpoſe with an enſample on this maner.

If I do beate thy ſeruaunt or apprentiſſe Raſtell.and do mayme him, wher by thou doeſt looſe his ſeruice: and A fooliſhe example ſet foorth by Raſtell.alſo that this ſeruaunt duryng hys life is not able to get his lyuyng. If ſo be that thou do forgeue me the offēce done vntounto thee in that thou haſt loſt his ſeruice: yet am I boūd to make an other ſatiſfaction vntounto thy ſeruaunt for the hurt I hauehave done him, which is the cauſe of the hynderaunce of his lyuyng. And in lyke maner if I hauehave offended God and my neighbour, Albeit God for geue me his deale, yet can he not of iuſtice forgeue me my neyghbours deale to, but yet muſt I make ſatiſfaction vntounto my neyghbour. Now in caſe I would and be not able to fatiſfie my neyghbour, and There is no way to pacifie the wrath of God agaynſt our ſinnes, but fayth in Chriſt.yet he forgeue me not, then muſt I ſuffer in the paynes of Purgatory for it: & thoſe paynes ſhall ſtād my neighbour in profite for part of his Purgatory if he come there or els to the increaſe of his ioy if he go to p. 23heauē: this is y^t ſūme but he ſpeaketh it in many mo wordes. Now becauſe he hath touched the matter of ſatiſfactiō I wil ſhew you my minde therin.

There are twoo maner of ſatiſfactions. Frith.The one is to God: the other to my neighbour. To God can not all the worlde make ſatiſfaction for one crime. In ſo much that if eueryevery graſſe of the grounde were a man, euen as holy as euer was Paul or Peter and ſhould pray vntounto God all their lyues long for one crime, yet could they not make ſatiſfaction for it. But it is onelyonly the bloud of Chriſt that hath made full ſatiſfaction vntounto God for all ſuch crimes. Heb. vij. or els were there no Hebr. 7.Heb 7remedy but we ſhould all periſh: as I hauehave proued before. And he that ſeeketh any other ſatiſfaction towardes God then Chriſt our Sauiour, hee doth wrong vntounto his precious bloud.

There is an other ſatiſfactiō which is vntounto my neighbour whom I hauehave offended. As if I hauehave taken any mās good from hym. For then am I bound to pacifie him either by reſtoring it agayne or els by other meanes as we two can agrée. If I hauehave diffamed hym, then am I bound to pacifie him, and to reſtore him vntounto his good fame agayne, and ſo forth. But if I be not able to ſatiſfie him, thē muſt I knowledge my ſelfe giltie and deſire him to forgeue me and then is he bounde to forgeue me, or els ſhal he neuer enter into heauē. For God hath taught vsus to pray. Math. vj. that he ſhould forgeue Math. 6.Matt 6vsus, as we forgeue them that treſpaſſe againſt vsus, ſo if that we forgeue not one an other then will not God forgeue vsus. To this well agréeth the parable. Math. xviij. The kyngdome Math. 18.Matt 18of heauen is likened vntounto a certaine kyng which would take accomptes of his ſeruauntes. And when he had begon There are two maner of ſatiſfactions one to God and the other to our neighbour.to recken, one was brought to hym, whiche ought him ten thouſand talentes: but when he had nought to pay, the Lord commaunded him to be ſold, and his wife and his children, & all that he had, & payment to be made. The ſeruaunt fell downe & beſought him ſaying: Syr geue me reſpite, and I will paye it eueryevery whit. Then had the Lord pitie on the ſeruaunt and loſed him and forgaue him y^t debt. The ſame ſeruaunt went out and founde one of his felowes, which ought hym an. C. pence. And layed handes on hym and tooke him by the throat, ſaying: pay that thou oweſt. And his felow fell downe and beſought him ſaying: hauehave pacience with me & I will pay thée all: & he would not, but went and caſt him into priſon till he ſhould pay the debt. Whē his other felowes ſaw what was done they were very ſory and came & told vntounto their Lord all that happened. Then the Lord called hym & ſayd vntounto him. Deuill ſeruaunt I forgaue thée all the debt, becauſe y^• praydeſt me: was it not méete alſo y^t thou ſhouldeſt hauehave had cōpaſſion on thy felow, euen as I had pitie on thée? And his Lord was wroth and deliuered him to the gaylers, till he ſhould paye all that was due to hym. So lykewiſe ſhall your heauenly father doe vntounto you if you will not forgeue with your harts, ech one to his brother their treſpaſſes. Here mayeſt thou ſée that if you forgeue hartly the ſmall debt or offence y^• thy neighbour Except we be ready to forgeue thē that offend vsus God will not forgeue vsus.hath done agaynſt thée, then will thy heauenly father forgeue thée, y^t whole and great debt that thou oweſt hym, for the which thou art well worthy to be damned. And ſo is it more profitable for thée to forgeue it then that thy neighbour ſhould broyle in Purgatory for it, as Raſtell fayneth. And contrarywiſe if thou forgeue him not, thē ſhall not God forgeue thée thy great debt, but thou ſhalt ſurely be dāned, and ſo ſhall not thy neighbours Purgatory profite thée (be it in caſe there were one and that he ſhould goe thether) but it is rather the cauſe of thy dānation: but this can not Raſtell ſée.

NOw be we come vntounto the ſeuēth reaſon which is in the. xiiij. chap. The argumēt is this. God is the very owner of all, and thy neighbour Raſtelles ſeuē argument.hath no propertie, but as a ſeruaūt to God, as but to make accompt to God. Therfore when thou doeſt an offence to God and to thy neyghbour, whē God forgeueth it thou nedeſt no other ſatiſfactiō vntounto thy p. 24neighbour. And to ſtabliſh his reaſō hée bringeth in a ſtmilitude, which is nothing to y^e purpoſe. The ſimilitude is this. I put caſe thou hauehave a ſeruaunt whom thou putteſt in truſt to occupy for thee, to make bargaynes chaunge and ſell to thy vſe, to take bondes and agayn to make acquitaunces and releaſes in hys own name. If this ſeruaunt ſell part This ſimilitude is not proper betwene God and man, as it is betwene man and man.of thy ware and take an obligation for the payment of xx. pounde, if thou afterward knowyng of this, either for louelove or ſome other cauſe wilt make vntounto the ſayd debtour a cleare releaſe: I ſuppoſe no mā will deny but that this debtour is fully diſcharged of this. xx. pounde, and is not bounde by any iuſtice to make any ſatiſfaction either vntounto thy ſeruaunt or to any other man. For thou art the very owner therof, and thy ſeruaunt had but the occupation as to geue the accoumptes therof.

This ſimilitude can not well be applyed Frith.vntounto God & man. For albeit it is true that all our ſubſtaunce pertaineth vntounto God as it is writtē. Agge. ij. Gold is myne and ſiluer is myne: Agge. 2.yet hath not God geuen it vsus to occupy it for his profite and vſe (as the ſeruaunt doth for his maſter) but onelyonly that we ſhould vſe his giftes for y^e profite of our neighbour and to y^e vſe of the cōgregation. i. Cor. xij. And where …. Cor. 12.as he induceth that when God forgeueth vsus whiche is the principall part, y^t thou néedeſt no other ſatiſfaction to …hy neighbour. I aunſwere that God God forgeueth no mā that offendeth hys neighbour, except he firſt reconcile him ſelf to his neighbour.forgeueth no mā which had offended his neighbour, vnleſſe that he make ſatiſfaction vntounto his neighbour, if he be able but if he be not able, yet is he bound to knowledge his faulte vntounto his neighbour and then is hys neighbour bound vnderunder the payne of damnatiō to forgeue him, ſo that God neuer forgeueth vntyll thy neyghbour be pacified in caſe the cryme extende vntounto thy neighbour. This ſoluteth …oth the reaſon and alſo improueth the ſimilitude. Now let vsus declare his ſolution.

God of him ſelfe hath two powers: Raſtell.One is an abſolute power, and Raſtel… ſolution to his ſeuen argument.an other is an ordinary power. The abſolute power is the authoritie that God hath ouer all thing in the world, by that he may geue to eueryevery creature what pleaſeth him, and alſo forgeue eueryevery offence done by any creature at his pleaſure without any cauſe. And by this may he forgeue both the crime done towardes him ſelfe, and alſo towards my neighbour. But by his ordinary power hee doth eueryevery thyng by order of iuſtice and equitie. And by this can he not forgeue the offence done to him and my neyghbour without ſatiſfaction.Frith.

Now would I fayne wete, whether Raſtel imagine y^e God by his abſolute power may ſaue y^e vnfaithful & dāne the faithfull. If he ſay nay, then may I cōclude y^e Raſtels diffinition is falſe where he ſaith: that god by his abſolute power may geue to eueryevery creature what pleaſeth him, and alſo forgeue eueryevery offence done by any creature at his pleaſure without A perfect definition of Gods abſolute power.any cauſe. If he ſay yea, thē muſt I cōclude that God hath power to do contrary to hys Scripture, for the Scripture ſaith: that he that beleueth and is Baptized ſhalbe ſaued, but …e that beleueth not ſhalbe condemned. Marke. …6.Mark 6Mark. xvi. Now if he graunt me that he hath power to do againſt his ſcripture, (…th his Scripture is the truth & his own word,) then muſt it néedes folow y^e he hath power to doe agaynſt his truth: & conſequētly he hath power God cā not be agaynſt hym ſelfe.to be falſe, and ſo to ſinne. And ſith …th hee hath power agaynſte hys owne word, and that word is his ſonne, thē muſt we graunt hym power agaynſt hys ſonne, euen to make hym a lyer where he ſayth in the foreſayd texte Mark. xvi. And ſith hys ſonne is God, then hath God power to doe agaynſt God and ſo can not his kingdome indure. Math. 1….Matt 1Math. xij.

Furthermore, if I might be bold w^t Raſtel, I wold aſke him this queſtiō, whether God hauehave not an abſolute iuſtice as well as an abſolute power? Whether God hauehave an abſolute iuſtice?If God hauehave alſo an abſolute iuſtiee? then can not his abſolute power preuayle p. 25vntil his abſolute iuſtice be fully counterpeſed. And ſo is it falſe that Raſtell begynneth withall, that God by his abſolute power may forgeue eueryevery offence at his pleaſure without any cauſe. For (as I ſayd) his abſolute iuſtice muſt néedes be ſatiſfied & fully counterpeſed. If Raſtell dare ſay that God hath an abſolute power and no abſolute iuſtice, then taketh he his pleaſure in déede. For if he make one Nocionall in God greater then an other (by this word Nocionall which y^e Scholemen vſe, I would you ſhould There is no one power in God greater then an other.vnderſtand the goodnes, wiſedome, power, iuſtice and mercy of God &c.) then ſhall he make a diſſentiō in God and imagine that one Nocionall ſubdueth an other: yea and beſides that, ſith eche one of theſe Nocionals is very God (for the power of God is nothyng but God hym ſelfe, and the iuſtice of God is nothyng but God hym ſelfe, & ſo forth of all the other) then if his power were greater then his iuſtice, it ſhuld folow y^e God were greater thē God, & conſequētly we ſhould hauehave a great God and a litle God and moe Gods then one, ſuch reuell maketh Raſtel with his Turke. But the Chriſten beleue that one power of God is no greater then an other and that hys power is not aboue hys iuſtice, neither hys iuſtice aboue hys mercy &c. And ſo may you ſée that Raſtels Raſtels imaginatiō of Gods abſolute power is childiſh.imagination of Gods abſolute power is but very childiſh and vnſauery. For he hath no power agaynſt his Scripture and hym ſelfe. Thus finiſh his ſeuen reaſons with their ſolutions.

But yet that his worke ſhould lōg indure all tempeſtes and ſtormes, he addeth a batelment and weather ſtone to auoyde and ſhote of the rayne, for feare it ſhould ſoke in and make his buildyng decay. And ther with concludeth his booke.

To beleue (ſayth hee) that there The concluſion of Raſtels booke.were no Purgatory to purge and puniſh our ſinnes after we be departed, ſhould put away that drede of God from the moſt part of the people and geue them boldnes to commit offences and ſinnes. And agayne, if the people ſhould beleue that they neuer neede to make any ſatiſfaction nor reſtitution to their neighbours for the wronges done vntounto them, they ſhould neuer force nor care what iniuries, extortions, theftes, robberies and murthers they did. Finally if they beleued that ſuch a light repētaunce ſhould be ſufficient without any other ſatiſfaction to be made, it ſhould be an occaſion to deſtroy all vertue & increaſe vice and ſinne to the vtter deſtruction of the common wealth and quyet lyuing of the people. And thus much he maketh an end.

As to the firſt where he ſayth that Frith.it would put awaye the dreade of God and geue boldnes to ſinne, if we thought there were no Purgatory, we ſée and may euidently perceaue the contrary all day both in young & old of them that beleue there is a Purgatory. The young ſay I wil The feare of Purgatory cannot kepe vsus frō ſinne but rather y^• fear… of hell and euerlaſtyng damnation.take my pleaſure whyle I may, and if I may hauehave but one houres reſpite to cry God mercy, I care not, for then ſhall I go but to Purgatory & ſo ſhall I be ſure to be ſaued. The old ſay: I will kéepe my goods as long as I may for I wote not what nede I ſhal hauehave. But when I dye I will cry God mercy, and then ſhall I go but to Purgatory, and myne executours that hauehave my goodes ſhall redeme me thēce well inough. And ſo to beleue Purgatory, is rather an occaſiō of rechleſſe, boldneſſe, then of the feare of God. Beſides that if they knew y^• there were no Purgatory, then ſhould many the more feare God and do wel them ſelues and not truſt to their executours for feare of damnation, howbeit as I hauehave ſayd before they that feare not God but for payne whether it be of hell or Purgatory are yet vnderunder condemnation and not in Gods fauour. Such as feare not God but for Purgatory and helles ſake ſhall neuer come in heauen.And this dare I boldly affirme, that they whiche feare not God but for Purgatoryes ſake ſhall neuer come in it no nor yet in heauen. And therfore it is but folye to imagine Purgatory for that intent.

As concernyng the ſecond poynte. If the people beleue that they neded p. 26not to make ſatiſfactiō to their neighbours for their treſpaſſes &c. I hauehave ſufficiently aūſwered before, that we muſt make ſatiſfaction vntounto our neighbours, if we be able or els will God neuer forgeue vsus. And if we be not able, yet muſt we knowledge our offence & then is our neighbour bounde to forgeue vsus vnderunder the payne of damnation. And ſo can this proue no Purgatory.

Now as touchyng the thyrd, that if they beleued that ſuch a light repentaunce were ſufficient without any other ſatiſfaction, it ſhould be an occaſion of vice and ſubuerſion of the common wealth: I aūſwere, All the penaunce and repentaūce in y^e worlde without fayth in Chriſtes bloud can not ſaue vsus.as I hauehave done before almoſt in eueryevery argument: ſith thou art ignoraunt of Chriſtes death and his ſatiſfaction vntounto the father for vsus, that all the repentaunce whiche we can take is not ſufficient to counterpeſe one cryme, but that if Chriſt were not we ſhould all be damned. Here will I leaue Raſtell and his Turke Gingemin with all their naturall Philoſophy (which is now proued fooliſhnes) for hetherto hath he proued no Purgatory, neither hath hee one good reaſon nor yet to that baren reaſons one good ſolution, as we hauehave ſufficiently declared. But let vsus heare ſomewhat more of Gods word: and ſée how Purgatory ſtandeth with that.

Paul ſaith, we muſt all be brought 27.before the iudgement ſeate of Chriſt, that eueryevery man may receaue accordyng to the workes of his body, whether it be good or bad. 2. Cor. 5. If this 2. Cor. 5.2 Cor 5be true, then can there be no Purgatory whiche ſhall profite hym after he is diſſolued from his body, for then ſhould he not receaue accordyng to y^e workes of his body. But rather accordyng to the paynes that he ſuffered in Purgatory. Now if this text be true then muſt it folow that all thyne executours dealyng, & offeryng of Maſſe pence. &c. helpe thée not a myte. And by this text it is not poſſible that there ſhould be a Purgatory.

VponUpon this text would I fayne diſpute a poynt of Sophiſtry, whiche I would gladly hauehave diſſolued of them that thinke thē ſelues learned in Philoſophy. My Sophiſme is, y^e ij. contradictories Contradictories.may ſtād together & be both true. Whiche I am ſure no Sophiſter dare graunt, for it hath in tymes paſt ben condemned in Oxford for an hereſie. The cōtradictories are theſe. EueryEvery man ſhall receaue accordyng to the workes of his body. And ſome mā ſhall not receaue accordyng to the workes of his body, that theſe two cō tradictories be both true I wil proue. The firſte propoſition is Paules. 2. How two contradictories may be both true.Cor. 5. which no man will deny to be true. And the ſecōd may eaſely be proued true, which is, that ſome mā ſhall not receaue accordyng to the workes of his body. For be it in caſe y^• there depart a mā out of this world, which is not cleane purged by fayth and the word of God, neither are his rebellious members ſubdued through death (as they imagine) but that the ſpottes and remnauntes of ſinne remaine in him, for the which he is worthy to lye in the paynes of Purgatorye for the ſpace of ſixe yeare. This graunted, which I am ſure they will not deny, then alſo put I the caſe that this man lyeng in Purgatory by the ſpace of a monethmonth, hauehave a frend which offereth for hym a peny vntounto S. Dominikes boxe (which hath ſuch power that aſſoone as the tinging is hard in y^e boxe, ſo ſoone the ſoule is frée in heauen) or that a frende of his bye a Pardon for hym which may abſolue him a poena & a culpa for all commeth to one effect. This man deliuered on that maner doth not receaue accordyng to the workes of his body for by the workes of his body he ſhould yet lye in Purgatory more thē fiue yeares? And that doth he not, but is by and by deliuered from Purgatory. Ergo, I may conclude that ſome mā receaueth not accordyng to the workes of his body, & ſo are two contradictories true or els there can be no ſuch deliueraunce out of Purgatory, whiche deſtroyeth all Pardons, Maſſepence and Suffragies for the dead. This would I hauehave ſoluted. How beit I will not adnumber it for an argument becauſe the vnlearned people (to whom I write this p. 27booke) can not well perceaue it. But this Sophiſme hauehave I writtē to ſtop the chatteryng mouthes of the Sophiſters and to caſt them a bone to gnaw vponupon.

Paule ſayth, you whiche were in 28.tymes paſt ſtraungers and enemyes becauſe your myndes were ſet in euil workes hath he now recōciled in the body of hys fleſhe thorough death to make you holy & ſuch as no man can complayne on, and without …aulte in his owne ſight if ye continue grounded and ſtabliſhed in the fayth, and be not moued away from the hope of the Goſpell. Colloſ. i. Here Paule affirmeth We are recō ciled to god by y^e death of Chriſt, & therefore neede not to booke for any other Purgatorythat you are reconciled through his death, ſo that ye are made holy and without faulte in his ſight (I hauehave expounded what it is to bee without fault in his …ixt argument) looke ye yet for an other Purgatory? are ye ſo childiſh and inſenſible no imagine that ye muſt yet go through Purgatory, …ith ye are already without faulte in his …ight? This a playne …aſe, God of his The …th… … Purgatory although there were one.righteouſnes will not puniſhe a man for nothyng: but all that are groūded and ſtabliſhed in the fayth are in hys …ight without faulte (for their ſinnes are not imputed vntounto them but forgeuen through Chriſtes bloud (wherfore of neceſſitie I muſt conclude that no faythfull ſhall euer come there.

EueryEvery man that departeth this 29.world is either faithfull or vnfaithful if he be faithful then commeth he not there, as y^e foreſaid argumēt proueth. And if he be vnfaythfull thē commeth he neuer in Purgatory, but is all ready damned. Iohn. iij. Marke the laſt. Iohn. 3.John 3Now if neither …aythfull nor vnfaithfull …e …ō to ſay there is a Purgatory.enter into it, then ſhould it be in vayne: but there is nothyng made in vaine wherfore I muſt conclude that there is no ſuch Purgatory.

Paule ſayth he that ſpared not his 30.owne ſonne but deliuered him for vsus all, how ſhal he not with him geue vsus all thynges alſo? who ſhall lay any thyng to the charge of Gods choſen? Roma. viij. Forſooth Lord God our Roma. 8.prelates lay ſo ſore vntounto their charge, that they would hauehave them broyle in Purgatory. But Lord be our protectour for it is thou that iuſtifieſt vsus, & W… d… that God …. ….haſt fréely geuen vsus all thynge with him. Roma. viij.

Paule ſayth the law of the ſpirite, wherein is lyfe through Chriſt Ieſu hath deliuered me from the lawe of ſinne and death. Roma. viij. Seyng R…we be ſo deliuered what n…de vsus ſeke an other deliueraunce ſpecially …ith they make it ſo paynefull? S…yng, we are on y^e maner deliuered, how …haū ceth it that we are taken priſoners agayne vnderunder ſinne, that we muſt be purged a freſh by the fire of Purgatory? I pray God geue vsus grace that Chriſt hath purged ou… ſinnes.we may be purged frō this our blynd ignoraunce thorough hys ſpirite of knowledge, that we may perceaue how it is Ieſus Chriſt that purgeth our ſinnes, and hath deliuered vsus thorough his bloudſhedyng. So ſhould we geue hym the prayſe whiche hath deſerued it. And not be ſo vnkind vntounto hym as we now be.

Paule ſayth y^e there is no condēnatiō to them which are in Chriſt Ieſu. Roma. 8. But if we continue firme & Roma. 8.ſtable in Chriſt vntounto the end thē ſhall we be ſaued. Math. 24. what néedeth Math. 24.Matt 24thē purgatory yea & what ſhould purgatory There is no Purgatory.doe? Is not Chriſt ſufficient? thē is our faith in vayne. And if he be ſufficient, thē is Purgatory in vayne.

Paule ſayth if you be iuſtified by 33.the law then is Chriſt dead in vayne. Now if the lawe beyng good iuſt and holy. Roma. vij. And euen of Gods Roma. …owne makyng cā not iuſtifie vsus, thinkeſt thou to be iuſtified by fryenge in Purgatory?

They that are the chief patrones 34.and proctours of Purgatory, do fayne it for no other intent, but to purgeeuill workes, and to be as a penaunce to ſupply the good workes whiche we lacked beyng in this world. But all this can not bryng vsus into heauē. For then were Chriſt dead in vayne. And of this hauehave we euident examples. Abraham, Iſaac, Iacob, Dauid and all Purgatory is a vayne imaginatiō.holy Prophetes were excluded from heauen vntill Chriſte had ſuffered death, this all men teſtifie. But if good workes or penaunce could hauehave brought them to heauen they ſhould p. 28not hauehave taryed out of it ſo lōg. Therfore I may conclude that it is but vanitie to imagine a Purgatory for to purge euill workes and ſupply good. For as I hauehave ſhewed, that holpe not the Patriarches.

Peraduenture thou wilt ſay vntounto Obiectionsme, ſhall I then do no good workes? I aunſwere yes. Thou wilt aſke me Good workes.wherfore? I aunſwere, thou muſt do them becauſe God hath commaūded them. Thou wilt ſay, for what intent hath he commaunded them? I aunſwere, becauſe thou art liuing in this we muſt do good workes becauſe God hath ſo commaū ded vsus.world, and muſt nedes hauehave conuerſation with men, therfore hath God appointed …hée what thou ſhalt doe to the profite of thy neighbour and tamyng of thy fleſh. As Paule teſtifieth. Epheſ. 2. we are his worke made in Ephe. 2.Eph 2Chriſt Ieſu to good woorkes, whiche woorkes God hath prepared that we ſhould walke in them. Theſe workes God would hauehave vsus doe that the vnfaythfull might ſée the godly and vertuous conuerſation of his faythfull & thereby be compelled to glorifie our father whiche is in heauen. Math. v. Math. 5.Matt 5And ſo are they both profitable for thy neighbour and alſo a teſtimonie vntounto thée by the which mē may know that thou art the right ſonne of thy heauē ly father and a very Chriſte vntounto thy neighbour: and euen as our heauenly father gaue his Chriſt vntounto vsus not for any profit that he ſhould hauehave ther by, but onelyonly for our profite, likewiſe y^• ſhouldeſt do all thy good workes not hauing reſpect what cōmodities thou ſhalt hauehave of it, but euer attendyng through charitie, the wealth and profite of thy neighbour. Thou wilt yet obiect, then ſée I no great profite that I ſhall hauehave by them: I aunſwere, An aunſwere to an other obiection.what wouldeſt y^• hauehave? Firſt Chriſt is geuen thée fréely and with him haſt thou all thinges. He is thy wiſedome, righteouſnes, halowyng and redemption. i. Cor. i. by him art thou made 1. Cor. 1.1 Cor 1inheritour of God, and felowheyre with Chriſt. Roma. viij. This is fréely Roma. 8.geuen thée with Chriſt before thou waſt borne thorough the fauour and election of God whiche election was done before the foundations of the world were caſt. Epheſ. i. Now were Ephe. ….thou very fonde and vnkynde if thou thoughteſt to purchaſe by thy workes the thyng which is already geuē thée. Therefore muſt thou do thy workes We muſt worke with a ſingle eye.with a ſingle eye, hauyng neither reſpect vntounto the ioyes of heauē, neither yet to the paynes of hell, but onelyonly do them for the profite of thy neighbour as God commaundeth thée, and let him a lone with the reſidue.

To this well agréeth Paule. Ephe. 35. Ephe. 2.Eph 22. ſaying: by grace are ye made ſafe through fayth and that commeth not of your ſelues, but it is y^t gift of God & cōmeth not of workes leſt any man ſhould boaſt him ſelfe. Loe here ſayth Our ſaluatiō is y^t gift of God, and cōmeth not by workes.Paule playnly that our ſaluatiō is the gift of God & cōmeth not of workes, if it come not of workes then are we worſe then mad to fayne a Purgatory. For the chiefeſt operation of that ſhould be but to ſupply the woorkes which we hauehave not accompliſhed beyng in this body.

Paule ſayth Roma. xi. The remnaunt 36. Roma. 11.which are left at this time, are through the election of grace. If it be through grace thē is it not by workes, for then grace were no grace. Or if it be for the workes ſake ſo is it not of fauour and grace, accordyng to that which he wrote before. Roma. iiij. If Rom. 4.Rom 4Abrahā (ſayth Paul) were iuſtified by his workes, then may he reioyſe but not before God. But what ſayth the Faith in Chriſt is our righteouſnes.Scripture? Abraham beleued God & that was imputed vntounto hym for righteouſnes, for he that worketh receaueth his reward not of fauour but of dutye. Now if it be duty, then nedeth he not to thanke God, but rather him ſelfe for thē God geueth him nothing but that which is his owne of dutye. Where is then the prayſe and glory that we owe to God? Therfore it foloweth Fayth is imputed for righteouſnes.in the ſame texte: vntounto hym that worketh not, but beleueth in him that iuſtifieth the wicked, is his faith imputed for righteouſnes. Now if our ſaluatiō come of fayth and not through our workes & deſertes, then is Purgatory ſhut out of doore & quite vaniſheth away.

Chriſt ſayth. So hath God loued p. 2937.the world that hee would geue hys onelyonly ſonne that all whiche beleue in him ſhould not periſhe: but that they ſhould hauehave euerlaſting life. Iohn. iij. Iohn. 3.John 3Thē what néedeth Purgatory? Thou wilt peraduenture ſay, it is true they Purgatory is nedeleſſe.ſhall hauehave euerlaſtyng lyfe but they muſt firſt go through Purgatory. I aunſwere nay verely. But Chriſt affirmeth and that with an oth, that he which heareth his word and beleueth his father which ſent him, hath euerlaſtyng life. Yea and that he is gone already from death vntounto life. Iohn. v. Iohn. 5.John 5wilt thou now ſay that hee ſhall into Purgatory? forſooth if that were true, and the fire alſo ſo hote as our Prelates affirme, then went he not from I forged & famed Purgatory.death vntounto lyfe, but rather frō a ſmall death vntounto a greater death.

The Prophet ſayth: precious is in 38.the ſight of the Lord the death of his Saintes. Pſal. C. xvi. And S. Iohn. Pſal. 116.Ps 116ſayth, bleſſed are the dead whiche dye in the Lord. Apocal. 14. but ſurely if Apoca. 14.they ſhoulde goe into the paynefull Purgatory, there to be tormented of fendes, thē were they not bleſſed, but rather wretched.

God ſayth by Moſes Exod. 33. I 39. Exod. 33.Exod 33will ſhewe mercy to whom I ſhewe mercy and will hauehave compaſſion on whom I hauehave compaſſiō. Now if our ſaluation be of mercy and compaſſiō, then cā there be no ſuch Purgatory. For y^t nature of mercy is to forgeue, Mercy and Purgatory cannot agree.but Purgatory will hauehave all payde & ſatiſfied ſo that they twayne bee deſperate and can in no wiſe agrée. And looke how many textes in Scripture commende Gods mercy, euen ſo many deny this paynefull Purgatory.

The Prophet ſayth, hee hath not 40.dealt with vsus after our ſinnes neither hath rewarded vsus accordyng to our iniquities, but looke how high heauens are aboue the earth, euē ſo high God is mercyfull & forgeueth vsus our ſinnes.hath he made his mercy to preuayle ouer them that worſhyppe him. And looke how farre the Eaſt is from the Weaſt, euen ſo farre hath he ſet our ſinnes from vsus. Pſal. Citj. And before Pſal. 103.Ps 103in the ſame Pſalme y^e Prophet exhorteth his ſoule to prayſe the Lord, ſaying. Prayſe the Lord (O my ſoule) whiche forgeueth thée all thyne iniquities and healeth all thy diſeaſes. Now if this be true that he ordereth vsus not accordyng to our ſinnes, but powreth his mercy ſo plenteouſly vppon vsus, if alſo he forgeue vsus all our iniquities, why ſhould there be any ſuch Purgatory to purge and tormēt the ſely ſoules, & ſpecially ſith all was for geuen them before?

Wilt thou not call him a ſhrewed 41.creditour whiche after he hath fréely forgeuē his debtour, will yet caſt him in priſon for the ſame debt? I thinke eueryevery man would ſay on this maner▪ God hath forgeuē vsus our ſinnes and therfore wil not puniſh vsus in Purgatory.It was in his own pleaſure whether hee would forgeue it or not and then of fauour and compaſſion he forgaue it. But now he hath forgeuen it hee doth vnrighteouſly to puniſh his debtour for it. And albeit man repente his forgeuyng and afterward ſue for his debt, yet God can neuer repēt him ſelfe of his mercyable gifts. Roma. xi. Rom. 11.Rom 11And therefore will he neuer torment vsus for our treſpaſſes no nor yet once remember them Ezech. xviij. Heb. x.Ezech. 18.Ezek 18

Sith God forgeueth the greater offences why ſhal he not alſo forgeue 42.y^t leſſe? He forgaue fréely much greater offēces vntounto the Publicane which knowleged him ſelfe to bee a ſinner. Luke. xviij. then thoſe be for whiche Luke. 18.Luke 18men fayne that we muſt be tormēted in Purgatory. For there is no ſoule (as they graunt them ſelues) that ſuffreth in purgatory for great crimes & mortal ſinnes. But onelyonly for litle pretie pecca duliās (if a mā may be bold to vſe M. Mores word) and for venial ſinnes. Diſ. xxv. Cap. qualis. He forgaue much greater enormities vntounto the théefe, to whom hee ſayd this day ſhalt thou be with me, not in Purgatory, but in Paradiſe. Luke. 23. He Luke. 23.Luke 23forgaue much greater to Marie Magdalene. Luke. vij. Is his hand now Luke. 7.Luke 7ſhortned? Is not his power as great as it was? Is he not as mercyfull as euer he was? why leaue we y^t ciſterne The thefe went not to Purgatory but to Paradiſe.of liuyng water, and digge vsus pittes of our owne which can hold no pure water? Iere. …j. why forſake we Chriſt which hath wholly purged vsus & ſéeke an other Purgatory of our own imaginatiō? p. 30If thou beleue that Chriſtes bloud is ſufficient to purge thy ſinne, why ſekeſt thou an other purgatory?

S. Paul ſayth: I deſire to be loſed 43.from this body and to be with Chriſt Phil. i.Phil. 1.Phil 1 Ʋerely if hee had thought to hauehave gone thorough Purgatory hee would not hauehave bene ſo haſty. For there ſhoulde hee hauehave had an hote broth and an hartleſſe, and ſo might he rather hauehave deſired long to hauehave liued. S. Paule knewe of no Purgatory.And therefore I ſuppoſe that he knew nothyng of Purgatory but that he rather thought (as y^e truth is) that death ſhould finiſh all his euils and ſo rowes and geue hym reſt in loſing hym from his rebbellious members whiche were ſolde and captiue vnderunder ſinne.

Howe a Chriſten man ſhould deſire deathAll Chriſtē mē ſhould deſire death as Paule doth. Phil. 1. not becauſe of their croſſe and trouble whiche they ſuffer in this preſent worlde for then they ſought thē ſelues and their own profite and not the glory of God. But if we will well deſire death, we muſt firſt conſider howe ſore ſinne diſpleaſeth God our father, & then our owne nature and frailtie and our members ſo bounde vnderunder ſinne that we cā not doe nor yet thinke a good thought of our ſelues. 2. Cor. 3.2. Cor. 3.2 Cor 3 Then ſhall we finde occaſion to lament our lyfe, not for the troubles that we ſuffer in it, Becauſe dayly we offēd God, therfore we ſhould pray to be diſſolued as Paul dyd.but becauſe we be ſo prone vntounto ſinne and ſo continually diſpleaſe God our father. What deſireth he that would lōg lyue, but dayly to heape ſinne vppon ſinne? And therefore ſhould we hauehave a will to dye bycauſe y^t in death our ſinne is finiſhed, and thē ſhall we no more diſpleaſe God our father. Now if we ſhould fayne a Purgatory, it were not poſſible to imagine a greater obſtacle to make vsus feare & flye from death. For ſith eueryevery man muſt knowledge him ſelf a ſinner. 1. Iohn. 1.1. Iohn. 1.1 John 1 And not beleue that Chriſtes death were ſufficiēt, but that he muſt alſo go to Purgatory: who ſhould depart this world with a quiet mynde?

45.The wiſeman ſayth: The ſoules of the righteous are in the hande of God. They ſéemed to dye in the eyes of the fooliſh & their end was thought to be payne and afflictiō, but they are in peace. Sapi. 3.Sapien. 3. There is no mā but he muſt néedes graunt me that eueryevery faythfull is righteous in the ſight of God as it is written Abac. ij.Abacuc. 2.Hab 2 the righteous man lyueth by his fayth. And Roma. v.Roma. 5. becauſe we are iuſtified by fayth we are at peace with God thorough our Lord Ieſus Chriſt &c. It is mere fooliſhnes to thinke there is a PurgatoryWhē theſe faithfull or righteous departe, thē ſayth this text that they are fooles which thinke them to be in payne or affliction: for it affirmeth that they are in peace. Now ſith their Purgatory whiche they imagine is payne and affliction, and yet fayne that the righteous onelyonly ſhal enter into it after their death, then are they fooles that ſuppoſe there is a Purgatory, or els this text can not be true.

46.For what entent will God hauehave vsus tormented in Purgatory, to make ſatiſfaction for our ſinnes? verely thē is Chriſt dead in vayne as we hauehave often proued before. But thinke you not rather that our purgation ſhould be to encreaſe our fayth, or grace, or charitie (for theſe thrée couer the multitude of ſinnes) no verely we can not fayne a purgatory for any ſuch cauſe. For fayth ſpringeth by hearing of the word. Roma. x.Rom. 10.Rom 10 But the Pope ſendeth thē no preachers thether,The Pope ſendeth no preachers into Purgatory. Ergo, theyr fayth can not there be encreaſed. And agayne, payne ingendreth and kyndleth hate againſt God and not louelove or charitie. M. More & my Lord of Rocheſter can not agree.Furthermore My Lord of Rocheſter is cōpelled to graunt that the ſoules in Purgatorye obtayne there neither more fayth nor grace nor charitie then they brought in with them, and ſo can I ſée no reaſonable cauſe why there ſhould be a purgatory. Neuertheleſſe M. More ſayth that both their grace and charitie is encreaſed. And ſo may you perceaue that lyes can neuer agrée how wyttie ſo euer they be that fayne and cloke them. For in ſome poyntes they ſhall be founde contrary ſo that at the length they may be diſcloſed.

47.when thou haſt no power to accompliſh the outward fact. For the wiſeman ſayth Prou. xxiij. ſonne geue me Prou. 23.Prov 23God is fully pacified with thy will p. 31thy hart. Now if thy will be vpright and ſo that thou hauehave a deſire to fulfill the law, then doth God reken that will vntounto thée for the full fact. If then through the frayltie of thy members thou fall into ſinne, thou mayeſt well ſay with the Apoſtle Roma. v…j. The Roma. 7.good that I would doe, that do I not: that is, I hauehave a will and deſire to fulfill the law of God, & not to diſpleaſe my heauenly father, yet that I do not. But the euill which I hate, that do I, that is I do committe ſinne whiche in déede I hate. Now if I hate the ſinne whiche I do, then louelove I the law of God whiche forbiddeth ſinne, and do conſent vntounto this law that it is good righteous and holy. And ſo the ſinne whiche I hate and yet commit it thorough the frayltie of my members, is not imputed or rekened vntounto me for ſinne. Neither will S. Paule graunt that it is I which do that ſinne: but he ſayd: I hauehave a will to doe good: but I can not performe that will. For I do not that good which I would, but the euill whiche I would not, that do I. Now if I doe that thyng whiche I would not do, then is it not I that do it but the ſinne that dwelleth with in me. I delight in the law of God with myne inward man (that is with my will and minde which is renued with the ſpirite of God) but I ſée an other law in my members which rebelleth agaynſt the law of my mynde and maketh me bonde vntounto the law of ſinne which is in my members. So that I we hauehave a will and minde to obey the law of God, but our ſinfull fleſh will not conſent thereunto.my ſelfe in my will and mynde do obey the law of God (hatyng ſinne as the law cōmaundeth me and not conſentyng vntounto it in my mynde & will) but in my fleſh and members I ſerue the law of ſinne, for the frayltie of my members compelleth me to ſinne. Rom. 7.

As by example if I ſée a poore man Example.whiche is not of abilitie to do me any pleaſure, and neuertheles doth all his diligence to ſéeke my fauour & would with hart and mynde geue me ſome acceptable preſēt if he were of power beyng alſo ſory that hee can not performe his will …nd mynde towardes me. Now if there be any point of humanitie or gentleneſſe in me, I will count this man for my frende, and accept his good will as well, as though he had in dede performed his wil. For his habilitie extendeth no further. If his power were better, better ſhould I hauehave. Euen ſo ſith we are not of God accepteth our good will if we do that in vsus is to obey his cō maundementes.power and habilitie to performe the law of God, and yet beare a good hart towardes God and his law, lamentyng our imbecillitie that we can do him no further pleaſure: then will God recount vsus not as his enemyes, but as his deare children and beloued frendes. Neither will hee afterward thruſt vsus into Purgatory, but as a tender father pardon vsus our treſpaſſes, and accept our good will for the full déede.

S. Paule exhorteth vsus Gal. vj. that 48. Gallat. 6.we worke well while we hauehave tyme, for what ſoeuer a man doth ſow that ſhall he réepe, by this may we euidently perceaue that hée ſhall not receaue according to his doing or ſufferyng in Purgatory is nedeleſſe.an other world, and therfore cā there be no Purgatory.

The wiſeman ſayth Eccle. xiiij. 49. Eccle. 14.Sir 14worke righteouſnes before thy death for after this lyfe there is no méete, that is to ſay ſuccour to bee founde. There are ſome which wil vnderſtād this place & alſo the text in the xlviij. argument on this maner that there ſhould be no place of deſeruyng, but yet there may well bee a place of puniſhment. But this ſolution beſides Some imagine Purgatory to be a place of ſatiſfaction.that it is not grounded on Scripture, is very ſlender. For I pray you wherfore ſhould their inuention of Purgatory ſerue but to bee a place of purgyng, puniſhment, and penaunce, by the which the ſoule ſhould make ſatiſfaction, that it might ſo deſerue to enter into the reſt of heauen?

Bleſſed are the dead which dye in 50,the Lord from hēce forward, yea truly ſayth the ſpirite, that they may reſt frō their labours. But theyr workes folow with them. This text they vſe Apoca. 14,in theyr ſoule maſſes as thoughe it made for Purgatory. But ſurely me thinketh that it maketh much againſt them. For let vsus enquire of all the proctours and fautours of Purgatory, p. 32whether y^• ſoules that muſt be prayed The dead that dye in the Lorde are bleſſed, and therfore are not in Purgatory.for, are departed in the Lord or not? And they muſt néedes aunſwere that they are departed in the Lord, for the vnfaithfull which dye not in the Lord muſt not be prayed for. And therfore muſt they be vpright Chriſten ſoules which are tormēted, for the other are all damned. Now ſayth the text that all ſuch dead as dye in the Lord are bleſſed: but what bleſſedneſſe were that to broyle in Purgatory? And if they would here fayne a gloſe (as their maner is) when they are in a ſtraite euer to ſéeke a ſtartyng hole & ſay that they are bleſſed becauſe they are in a good hope, although they hauehave not yet the reſt, but muſt ſuffer before in Purgatory: that euaſion will not this text ſuffer, for the text ſayth that they reſt and are in peace as Eſayas alſo ſayth in the. lvij. that the righteous Eſay. 57.Isa 57(and eueryevery faythfull man is righteous in the ſight of God as we hauehave often proued before) when he departeth reſteth in peace as in a bed. And Sapiē. iij. it is ſayd that the righteous Sapien. 3.ſoules are in peace: & ſo is it not poſſible that there ſhould be ſuch a paynefull Purgatory.

Thus hauehave we confuted Raſtell: both his argumentes and alſo ſolutions, for all that he writeth is falſe & agaynſt Scripture. Furthermore, we hauehave brought in, to proue that there cā be no ſuch Purgatory l. argumētes all grounded on Scripture. And if néede were a mā might make a thouſand of which our Clergy ſhould not be able to auoyde one?

Here I thinke ſome mē will wonder The cōcluſiō of Iohn Frith agaynſt Raſtels booke.that I hauehave the Scripture ſo full on my ſide becauſe that there are certaine mē, as my Lord of Rocheſter & Syr Thomas More, which by Scripture go about to proue Purgatory: & this is ſure that Scripture is not contrary vntounto it ſelfe. Therfore it is neceſſary that we examine the textes which they bring in for their purpoſe, in markyng the proceſſe both what goeth before and what cōmeth after. And then ſhal we eaſely perceaue the truth, & how theſe ij. men hauehave bene piteouſly deceaued. Firſt I will aunſwere vntounto M. More which hath in a maner nothyng but that he tooke out of my Lord of Rocheſter, although he handle it more ſuttelly. And what ſoeuer is not aunſwered in this parte, ſhalbe touched and fully conuinced in the third, whiche ſhall be a ſeuerall booke agaynſt my Lord of Rocheſter.

¶ Thus endeth the firſt Booke.