Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	wood_n	work_n	wrath_n	21	3	6.9805	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68831	The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.; Works	Tyndale, William, d. 1536.; Barnes, Robert, 1495-1540. Works. aut; Frith, John, 1503-1533. Works. aut; Foxe, John, 1516-1587. Actes and monuments. Selections.	1573 (1573)	STC 24436; ESTC S117761	1,582,599	896

the Lord as it is also written Dani. iij. And Paule sayth Roma 8. All maner of creatures long for our redemption and prayse God for it yea and mourne that the last day is not yet come that the elect children of God might enter into rest for then shall also those creatures be deliuered frō their corruptiō and bondage into the libertie and glory of the children of God Now iudge Christen reader whiche sentence standeth most with the Scripture and glory of God Doth not the blessed Apostle S. Peter as it appeareth Actes ij say of our Sauiour Christe in this wise Quem Deus suscitauit solutis doloribus inferni In these woordes he shewed that paynes of hell were losed but those paynes were not the paynes of damned soules And in limbo patrum there was no payne Ergo it was the payne of Purgatory which he loosed Alas what shall I say I am in a maner compelled to say that this mā wandreth in wilfull blindnesse For els were it not possible that he should erre so far as to bring in this text for hys purpose The woordes of Peter are these Ye men of Israell heare these wordes Iesus of Nazareth a man set foorth of God for you wyth powers wonders and tokens which God hath done by hym among you as you your selues know after he was deliuered by the purposed counsell and foreknowledge of God and you receyued hym of the handes of the wicked ye crucifyed and kylled him whom God hath raysed dissoluing the paynes of death for it was imposible that he should be subdued of it Here in stead of these wordes The paynes of death he setteth the paynes of hell as it is most like euē of a purposed deceit For albeit the mā would not take the payne to read the gréeke yet if he had but once looked vpon the translation of hys olde frende and companion Erasmus it would haue taught him to haue sayd solutis doloribus mortis that is dissoluing the paynes of death according to the Gréeke and very woordes of Luke which wrote these actes in the gréeke tongue And albeit the old translation vseth thys worde Infernus which is diuersly taken in scripture both for death for a graue for hell yet in this place is maister More wythout excuse which calleth it hell in our English tongue For albeit the woord of it self were indifferent in the Latine yet it is not indifferent in the English for there is no English man that taketh thys woord hell eyther for death or for a graue no not maister More himself For first he translateth the text falsely calling it hell and then he descanteth on a false ground and calleth hell not death but purgatory when S. Peter brought in these wordes for no other purpose but to proue y t Christ was risen from death through the power of hys Father meaning that God the Father dyd rayse hys Sonne Christ notwythstanding the sorowfull paynes and panges which he suffred vnto y t death for it was impossible that Christ should be vtterly subdued of death So that thys text proueth no more purgatory then it proueth that maister More was hyred of the spiritualty to defend purgatory Besides that if it should serue for Purgatory which no wise man wil graunt whē he séeeth the processe of the Text it should proue nothing but that Christ should lye in the paynes of purgatory vntill God hys Father had holp him out for the paynes ▪ which he speaketh of were Christes paynes which no man can deny if he read the Text. But what a fond opinion were that to fayne that Christ which was without sinne should be tormented in the paynes of purgatory The blessed Apostle Paule in his first epistle to the Corinthians the third chapter speaking of our sauiour Christ the very and only foundation of all our fayth and saluation sayth If any man builde vpon this foundation gold siluer precious stones wood hay or strawe euery mans worke shall be made open for the day of the Lord shall declare it for in the fire it shal be shewed the fire shall proue what maner of thyng euery mans worke is If any mans worke that he hath builded thereon do abide he shall haue a reward if any mans worke burne he shall suffer harme but he shal be safe but yet as by fire And finally he concludeth that thys woord fyre must néedes signifie the fyre of Purgatorye He that considereth the order or proces of the text shall easely perceiue that thys man erreth for the Text speaketh of the preachers blameth the Corrinthians that they made such sectes and dissentions among them selues for one sayd that he was Paules man and held on hys side an other sayd that he was Peters man the thirde did sticke to Apollo and so foorth euen as our friers do now a dayes one sect holdeth on S. Fraunces an other of S. Dominike the thyrd of S. Austen c. S. Paule rebuketh these sectes called the persons carnall commaunding them to take Christ for theyr head to cleaue onely to him and as for Apollo Peter and Paule he sayth that they are but ministers of the woord ▪ euery mā according to the gyfte geuen hym of God the one more the other lesse Paule planted Apollo watred that is Paule set the Corinthians in the ground of Christes fayth and then came Apollo and preached them further of Christ and comforted them to abide in the way which they walked in howbeit it was onely God that made them prosper in the woord and gaue the encrease Neuertheles euery man shall receaue according to his labour if he preach much the more shall be his reward if he preach litle therafter shall he be rewarded For we are Gods workmē to preach hys worde and you are Gods husbandry whom we must till and dresse in declaring you the woord and perpetuall will of God you are become Gods building thorough the grace of God which he hath geuen me whome we must frame and so couch by the word of God that we may make of you a temple of liuing stones Lyke a wise woorkemaister haue I layd the foundation for I first beganne to preach you Christ Now commeth there an other and buildeth vpon this my foūdation entendyng to instruct you further in the wayes of Christ But let euery mā take hede how he buildeth or preach vnto you for no man cā lay any other foundation then is layed already for all our buildyng and preachyng leneth onely on this pointe and principall stone to declare vnto you what Christ hath done for you If any builde on this foundation gold siluer or precious stones that is if any man preach purely the word of God which is likened to gold siluer and precious stones because that as these are not consumed with matteriall fire but rather made more pure euen so the pure word of God suffreth neither hurt

nor damage in spirituall fire that is temptation and persecution Or els if any man build vpon this foūdation woode hay or stubble that is if a man of good entent but yet thorough ignoraunce preach and teach you to sticke vnto ceremonies mēs traditions although they séeme neuer so glorious and to such thynges as are not groūded on Scripture as S. Cyprian taught and defended to rebaptise hym that was once Baptised and after fallen into heresie yea many Byshops consented vnto hym yet was it surely a great errour this is woode haye and stubble that cā not endure the fire of temptation lyght of Gods word Euery mans worke shal be declared for the day shall open it Albeit it prospere for a season in the darke and can not be perceiued yet whē the day commeth which is the light of Gods worde it shal be espyed and iudged The day shal open it that shal be reuelated in fire and the fire shall proue euery mans worke what it is Fire signifieth temptation tribulation persecution c. whiche shall proue euery mans workes If any mans worke that hee hath builded doe abyde this fire that is if the word that a man hath preached do abyde all assaultes temptatiōs it is a token that they are surely grounded on the Scripture of God and then shall the preacher receiue his reward If any mans worke be burnt that is if the preachers wordes will not abyde the tryall and light but vanish away then is it a token that they are not well grounded on Scripture and so shall he suffer hurt for it shal be a great crosse and vexation to the preachers hart that he hath bene so deceiued hym selfe and hath also ledde other into his errour Notwithstādyng he shal be saued because of his fayth in the foundation which is Christ and his ignoraunce shal be pardoned sith he erreth not of a malicious purpose but of a good zeale But yet shall it be as it were a fire to him for it shall greue his hart to sée that he had laboured in vayne and that hee must destroy the same which he before through ignoraunce preached this is the processe pure vnderstandyng of the text There is no man but he graūteth that these wordes foundation laying of foundation buildyng gold siluer precious stones wood haye and stubble are figuratiuely spoken and why cā they not suffer that this word fire be so taken to But where they finde this word fire what soeuer the processe be there plante they Purgatory by and by without any further consideratiō And yet if they had any iudgement at all they might well perceaue by Paules owne wordes that he tooke not this worde fire for material fire as they grossely imagine but proceded in his Allegory and spake it figuratiuely for Paule saith He shal be saued but so as it were thorough fire Marke well his wordes he sayth not that he shal be saued through fire But as it were thorough fire signifiyng that it shal be a great grief veratiō vnto him So that by these wordes of Paule a very child may perceaue what he ment Furthermore if they be so stifnecked that they will not bow to y t truth but still perseuer in their owne phantasies faynyng Purgatory out of this place thē will I boldly say vnto them that there shall no man enter into it but onely preachers For in this place Paul onely speaketh of them and affirmeth that it is their preachyng and learnyng that shall be so proued thorough fire and that such a Preacher shall be saued but yet as it were thorough fire And therfore may the temporaltie be of good comfort for I promise them that by this texte they shall neuer haue hurt in this their painfull Purgatory DOth not our blessed Sauiour him selfe say that there is a certaine sinne which a man may so cōmit agaynst the holy ghost that it shall neuer be remitted ▪ nor forgeuen neither in this world nor in the world to come Now when our Lorde sayth that the blasphemy agaynste the holy ghost shall not be forgeuē neither in this world nor in the world to come he geueth vs cleare knowledge that of other sinnes some shall bee forgeuen in this world and some in the world to come Although this argument be a very Sophisme yet is there neither one rule in Sophistry that can proue this argument nor yet one Sophister so foolish as to graunt it For if I should say vnto mine enemy that I would neither forgeue him as lōg as I lyued nor after my death because hee had done me some haynous trespasse then would men coūt hym worse thē made that would say Frith will not forgeue his enemy as long as he lyueth nor after his death Ergo some mē will forgeue their enemyes after their death For when I say that I will not forgeue hym neither in my life nor after my death I meane that I wil neuer forgeue him and make that addiction because hée should not of foolishnes looke for any such forgeuenesse But thus foloweth the argument well It shall not be forgeuen in thys world nor in the world to come ergo it shall neuer be forgeuen And euen so doth the holy euangelist S. Marke expounde these woordes of Christ in the thyrd chapter For Mathew saith chap. 12. He that speaketh agaynst the holy Ghost shal neuer haue it forgeuen in this world nor in the world to come Marke expoundeth it thus he that speaketh a blasphemy agaynst the holy Ghost hath no remission for euer but is giltie vnto euerlastyng damnation But of thys I haue spoken sufficiently before in soluting the Text 1 Ioh. 5. both what the sinne and also how the text is to be vnderstand Neither affirmeth the Scripture in any place that any sinne is forgeuen after thys lyfe but sayth be ready for ye know not the time when the Lorde shall come as who should say in this lyfe is remission and full mercy to be had labour therfore to attayne it for after thys lyfe is no such forgeuenes but euen as the Lord findeth thee so shall he iudge thée Hys next and last argument of scripture is this CHrist sayth as it is rehearsed in the xij of Matthew that men shall yeld a reckenyng of euery idle worde and that shall be after thys present lyfe Then wotteth euery man that by that reckoning is vnderstand a punishment therefore which shal not be in hell and much lesse in heauen and therfore can it be no where els but in Purgatory Verily I haue not heard of a patrone that so vnprofitably defendeth hys clyent nor yet of any man that geueth himselfe such proper trippes to cast himselfe except he went about to betray and vtterly destroy the part which he would séeme to fauour for thys text maketh more agaynst hym then any that he brought before séemeth to make with

cōmaundementes 48. Gallat 6. Purgatory is nedelesse 49. Eccle. 14. Some imagine Purgatory to be a place of satisfaction 50 Apoca. 14 The dead that dye in the Lorde are blessed and therfore are not in Purgatory Esay 57. Sapien. 3. The cōclusiō of Iohn Frith agaynst Rastels booke M. More begynneth pitifully Frith Purgatory in 400. yeare after Christ was neither beleued as an article of y t fayth nor yet for an vndoubted truth 1. Cor. 3. S. Austen doubted of Purgatory Roma 4. M. More much deceaued in the accomptyng of hys M. More M. Mores second reason Frith M. More maketh a false and fond argument Iohn Frith amēdeth M. Mores argument Iohn Frith proueth the negatiue to be true Iohn 3. Rastell had his argumentes frō M. More M. More Ezechias Frith 4. Kinges 2 Esay 38. A question to Master More A very apt similitude Math. 26. M. More Frith 1. Kynges 2 M. More here semeth to be ignoraunt in the Hebrue toung Gene. 42. M. More 〈◊〉 of the maner of the speakyng of the Prophetes The Lord doth kill rayse again Iohn 11. Psal 78. ●hen God saith he killeth doth quicken againe what the meanyng therof is Daniell 3. A true interpretatiō of Scripture A foule fault in M. More M. More Zacharie Frith Zacharie 9 Psal 66. More and Rochester can not agree How the sauyng of the Prophete Zachary is to be vnderstand Roma 5. An obiectiō and aunswere therunto A question to master More A true and plaine exposition of the prophet Zachary M. More Machabeus Sore spo●… of M. More Frith 2 Mach. 12 The bokes of the Machabees are not in the Canon of y t Hebrues 〈◊〉 The meaning true exposition of the Machabees touching purgatory 〈◊〉 The slaughter of the Iewes was is for idolatry Deutro 7. Iudas Machabeus was deceaued in hys sacrifice 〈◊〉 Deut. 12. 4 By Christes death all sacrifices ceased 5 Heb. 〈◊〉 No sacrifice cā take away sinne but onely the sacrifice made by Christ 6 The holiest men haue fallen The example of Iudas Machabeus is profitable to y e church and therfore it must be folowed 7. Gallat 6. Actes 15. Rastell 8. The scholemē say that in the tyme of the olde Testament there was no Purgatory 9. A declaration of the meanyng of Iudas Machabeus in offeryng hys sacrifice for the dead Deut. 7. Iudas Machabeus thought of no Purgatory M. More is like to be proued an insipient Iohn Frithes iudgement of y ● bookes of the Machabees M. More 1. Iohn 5. Desperatiō and impenitency are damnable sinners Frith 1. Iohn 5. M. More is confuse in the interpretation of the scriptures Marke 3. What blasphemy and sin against the holy ghost ●s The pure vnderstanding M. More Apoca. 5. Note Frith 〈◊〉 and More doth not agree A ▪ true exposition of the Scripture M More Frith More purposely corrupteth the sence of the Scripture More falsely descāteth vppon the Scriptures M. More a proctour for Purgatory M. More 1. Cor. 3. M. More would faine proue a purgatory F●ith He shal laboreth much in Gods by 〈◊〉 nyard shall receaue much c. What it is to builde on gold siluer or precious stone What it is to buyld on wood haye or stubble Cyprian How euery mans work is tryed by fire Wordes figuratiuely spoken M. More Math. 12. Frith A subtile sophisme There is no remissiō of sinnes after this lyfe Marke 3. M. More Math. 12. Frith M. More doth quyte ouerthrow hym selfe Here by M. Mores argument Purgatory is quyte excluded M. More M. More is a subtill Sophister Esay 8. Truth is not to bee sought of the dead Luke 16. 1. Kinge ●3 An apparition of a spirite moued to certeine of Oxford M. More his solution of the two former reasons Frith M. More his argument is false Christ sayth M. M●●e 〈…〉 second reason F●ith God cānot be against himselfe M● More Frith A penny offred into S. Dominickes boxe worketh great matter Note what ve●… is in a p●…y M. More Frith Ioh. Frith declareth his opinion of Christes death How mens prayers good dedes do help one an other M. More Frith It is better not to beleue that which the scripture aloweth not thē to make a fayth where we should not M. More Frith What is heresie M. More is a sore iudge M. More The fire of purgatory is a meruellous hot fire Frith Beholde here the force of the fire of purgatory M. More fully aunswered to all that he can say for purgatory M. More was the Byshop of Rochesters Disciple Rochester the first patrone of Purgatory Rochester The Byshop of Rochesters owne wordes Frith Sectes of heretickes 1. Cor. 3. Actes 15. S. Austen S. Austen sheweth what hee thought of Purgatory Saint Ambrose S. Ambrose sheweth his opiniō of Purgatory Saint Hierome Eccle. 9. All suffrages prayers good dedes done for the dead are in vayne 1. 2. The dead can neither do good or euil nor increase in vertue 3 The sayinges of the Doctors are no farther to be credited then they agree with y t scripture Rochester The doctors haue erred in many thinges The worde of God is the touchstone tryeth all of all doctrine S. Austine S. Austen read old auctors and would also haue all mē read his workes Rochester Luc. 16. Parables in y t scripture proue nothing but only open and expound dark and hard thinges By Moses and the prophetes is meant the old Testament Rochester Frith There is but ii places after this life that is heauen and hell Abrahams bosome what it signifieth The elect are faithful the faythful are elect Abrahams bosome can proue no purgatory To rest in peace is not to lye in tormentes 1. Iohn 1. A good conclusion against purgatory Christes death hath ouercom●● our death turned it into life Rochester Math. 12. Frith If there be any purgatory it must be after domesday for before there can be none Faythfull Vnfaythfull Men. Rochester Psal 66. Frith Zacharie 9 Rochester More agree not A true interpretatiō of the 66. Psalme More and Rochester cānot agree Soules in purgatory cānot offer Oxen nor goates in sacrifice Rochester Frith The chirch sayth Rochester meaning the popes church can not erre Luke 14. Frith The parable of Luke 14. truly interpreted How men should be compelled to beleue Christ was meeke and gentle and no tyrannous schole master Luke 9. Paul sayth he had no power ouer their fayth 1. Cor. 12. Fayth is not procured by violence but is the mere onely of gift of God Feare maketh fayth no fayth at all Fayth is first the gift of God and procedeth from the hart which may not be compelled Rochester Pardons Rochester sayth herein very truly and yet was not ware of it Purgatory and pardōs haue bene goodly marchaundise for the clergye Rochester Frith The kayes Luke 11. The kay of knowledge is the word of God Apoc. 3. Math. 16. Iohn 20. Luke 24. How christ gaue the kayes to Peter and the rest of the

sent where hee heard that they begon to faynte to comforte courage strength them with the word of GOD and in that also that he sent Timothe Paules Disciple both vertuous well learned and had in great reuerence it is easy to see that he was a faythfull seruaunt of Christes and of the same doctrine that Timothe was of yea and Paule hym selfe was of and y ● he was an Apostle or in the Apostles tyme or nere thereunto And seyng the Epistle agreeth to all the rest of the Scripture if it be indifferently looked on why should it not bee authoritie and taken for holy Scripture The Prologue vpon the Epistle of S. Iames by W. Tyndall THoughe this Epistle were refused in the old tyme and denyed of many to be the epistle of a very Apostle and though also it laye not the foundation of the fayth of Christe but speaketh of a general fayth in god neyther preacheth his death and resurrection either the mercy that is layde vp in store for vs in him or euerlasting couenant made vs in his bloud which is the office and duety of a very apostle as Christ sayeth Iohn 15. ye shall testifye of me yet because it setteth vp no mans doctrine but cryeth to keepe the law of God maketh loue which is without parcialitie the fulfillyng of the law as Christ and all the Apostles did and hath thereto many good and godly sentēces in it and hath also nothing that is agreable to the rest of the scripture if it be loked indifferētly on me thinketh it ought of rigt to be takē for holy scripture For as for that place for which happely it was at the beginnyng refused of holy men as it ought if it had meant as they toke it and for which place onely for the false vnderstandyng it hath bene chiefly receiued of the Papistes yet if the circumstances be well pondered it wyll appeare that the authors entent was farre otherwise then they toke for For where he saith in the 2. chapter fayth without deedes is dead in it self he meaneth none other thyng then all the scripture doth how that that fayth which hath no good dedes following is a false fayth and none of that fayth iustifieth or receyueth forgeuenesse of sins For God promised thē only forgeuenes of theyr sinnes onely whiche turne to GOD to keepe his lawes Wherfore they that purpose to cōtinue still in synne haue no part in that promise but deceyue themselues if they beleue that GOD hath forgeuen them their olde synnes for Christes sake And after when he sayth that a man is iustified by deedes and not of faith only he will no more then that faith doth not iustify euery where that nothyng iustifieth saue fayth For dedes also do iustify And as fayth only iustifieth before God so do dedes onely iustify before the world whereof is inough spoken partly in y t Prologue on Paul to the Romaynes and also in other places For as Paule affirmeth Rom. 2. that Abraham was not iustified by workes before God but by fayth only as Gen. beareth record so wil Iames that deedes onely iustified hym before the world and faith wrought with his deedes that is to say fāyth wherwith he was righteous before God in the hart did cause hym to worke the wyll of God outwardly whereby he was righteous before the worlde and whereby the worlde perceiued that he beleued in God loued and feared God And as Hebr. 11. y t scripture affirmeth that Raab was iustified before God through faith so doth Iames affirme that through workes by whiche she sheweth her fayth she was iustified before the world and it is true And as for the Epistle of Iudas though men haue and yet do doubt of the authour and thoughe it seeme also to be drawne out of the second Epistle of S. Peter and thereto alleageth scripture that is no where founde yet seyng the matter is so godly and agreeyng to holy Scripture I see not but that it ought to haue the authoritie of holy Scripture An exposition vpō certaine wordes and phrases of the new Testament INfernus and Gehenna differ much in significatiō though we haue none interpretatiō for either of thē thē this english word Hell for Gehenna signifieth a place of punishment but Infernus is taken for any maner of place beneth in the earth as a graue sepulchre or a caue Hell it is called in Hebrue the valley of Hennon a place by Ierusalem where they brent their children in fyre vnto the Idoll Moloch and is vsurped and taken now for a place where the wicked and vngodly shal be tormented both soule and body after the generall iudgement Geue roume to the wrath of God Rom. 12. Wrath is there taken for vēgeaunce and the meanyng is let God auenge either by himselfe or by the officers that beare hys roume There tary and abide till ye go out It is Marke the 6. chap. whersoeuer ye enter into an house there abide tyll ye go out thence And Luke 9. it is Into whatsoeuer house ye enter there tary and go not out thence that is to say whosoeuer receiueth you there abyde as long as you are in the citie or towne and go not shamefully a begging from house to house as Friers doe Dust shake of the dust of your feete Math. 10. Why are they commaunded to shake of the dust for a witnes sayth Luke that that deede may testifye against them in the day of iudgement that the doctrine of saluation was offred for them but they would not receyue thē ye see also that such iestures and ceremonies haue greater power with them thē haue bare wordes onely to moue the harte and to stirre vp fayth as do the laying on of handes annointyng with oyle c. Hipocrites can ye discerne the face of heauen and not discerne the signe of the tymes that is to say they could iudge by the signes of the skye what weather should follow but they could not know Christe by the signes of the Scripture and yet other signes might not be geuen them He that sayth he knoweth Christ kepeth not his commaundementes is a lyar To know Christ is to beleue in Christ Ergo he that keepeth not the commaundementes beleueth not in Christ ¶ The end of such Prologues of the old Testament and new Testament as were made by William Tyndall The parable of the wicked Mammon published in the yeare 1527. the 8. of May by William Tyndall ¶ That fayth the mother of all good workes iustifieth vs before we can bryng forth any good worke as the husband marieth his wyfe before he can haue any lawfull children by her Furthermore as the husbande marieth not hys wyfe that she shoulde continue vnfruitefull as before and as she was in the state of virginitie wherin it was impossible for her to beare fruite but contrariwise to make her fruitefull euen so fayth iustifieth vs not that is to say marieth vs

notwithstandyng if he repent and embrace the truth in Christ he shall obtaine mercy and be saued But if Paule were now a liue would defend his owne learnyng he should be tried thorough fire not thorough fire of the iudgement of Scripture for that light men now vtterly refuse but by the popes law and with fire of Fagots WE muste all appeare before the iudgement seate of Christ for to receaue euery man accordyng to the dedes of his body 2. Corinth v. As thy dedes testifie of thee so shal thy reward be Thy dedes be euill then is y e wrath of God vpon thee and thyne hart is euil and so shall thy reward be if thou repent not Feare therfore and crye to God for grace that thou mayst loue hys lawes And whē thou louest them cease not til thou haue obtained power of God to fulfill them so shalt thou be sure that a good reward shall folow Whiche reward not thy deedes but christes haue purchased for thee whose purchasing also is that lust which thou hast to Gods law that might where with thou fulfillest them Remember also that a reward is rather called that which is giuen freely then that which is deserued That which is deserued is called if thou wilt giue hym hys right name hyre or wages A reward is giuen freely to prouoke vnto loue and to make frendes Remember that what soeuer good thyng any man doth that shall he receaue of y e Lord. Eph. vj. Remēbryng that ye shal receaue of the Lord the reward of inheritaūce Col. iij. These ij textes are excedyng playne Paul meaneth as Peter doth i. Pet. ij that seruaūtes should obey their masters with all their hartes and with good will though they were neuer so euill Yea he will that all that are vnder power obey euen of hart and of conscience to God because God will haue it so be y e rulers neuer so wicked The children must obey father and mother be they neuer so cruell or vnkynd likewise the wife her husband the seruaunt his master the subiectes and commons their Lord or Kyng Why For ye serue the Lord sayth he in the Collos iij. We are Christes and Christ hath bought vs as thou readest Rom. xiiij i. Cor. vj. i. Pet. i. Christ is our Lord and we his possession his also is the commaūdement Now ought not the cruelnesse churlishnesse of father and mother of husband master Lord or Kyng cause vs to hate the commaundement of our so kynde a Lord Christ which spared not his bloud for our sakes which also hath purchased for vs with his bloud that reward of eternall lyfe which lyfe shal folow the patience of good liuing and wherunto our good dedes testifie that we are chosen Furthermore we are so carnall that if y t rulers be good we can not know whether we keepe the commaundement for the loue that we haue to Christ and to god through him or no. But and if thou canst finde in thine hart do good vnto him that rewardeth the euill agayne then art thou sure that y e same spirite is in thee that is in Christ And it foloweth in the same Chapter to the Collossians He that doth wrong shall receaue for the wrong that he hath done That is God shall auenge thee aboundantly which seeth what wrong is done vnto thee and yet suffereth it for a tyme that thou mightest feele thy patiēce and the workyng of his spirite in thee and be made perfect Therefore see that thou not once desire vengeaunce but remit all vengeaunce vnto GOD as Christ did Which sayth Peter i. Pet. ij whē he was reuiled reuiled not agayn neither threatned when he suffered Vnto such obedience vnto such patience vnto such a poore hart and vnto such feelyng is Paules meanyng to bryng all men and not vnto the vaine disputyng of them that ascribe so hye a place in heauen vnto their peelde merites Which as they feele not the workyng of Gods spirite so obey they no man If the kyng do vnto them but right they wil interdicte the whole Realme curse excommunicate send thē down farre beneath the bottome of hell as they haue brought the people out of their wittes and made them madde to beleue THy prayers and almes are come vp into remembraunce in the presence of GOD in the Actes x. That is God forgetteth thee not though he come not at the first calling he looketh on and beholdeth thy prayers and almes Prayer commeth from the hart God looketh first on the hart and then on the dede As thou readest Gene. iiij God beheld or looked first on Abell then on his offering If the hart be vnpure the dede veryly pleaseth not as thou seest in Cain Marke the order In the begynnyng of the chapter thou readest there was a certaine man named Cornelius which feared god gaue much almes and prayed God alway He feared God that is he trembled quaked to breake the cōmaundemētes of god Then prayed he alway Prayer is the frute effect dede or act of fayth is nothyng but the longing of the hart for those thyngs which a mā lacketh which god hath promised to geue him He doth also almes Almes is y ● frute effect or deede of compassion and pitie which we haue to our neighbour Oh a glorious fayth and a right which so trusteth God and beleueth his promises that she feareth to breake his commaundementes and is also mercyfull vnto her neighbour This is that faith wherof thou readest namely in Peter Paule and Iohn that we are thereby both iustified and saued And who soeuer imagineth any other fayth deceaueth him selfe and is a vaine disputer and a brauler about wordes and hath no feelyng in his hart Though thou consent to the law that it is good righteous holy sorowest and repentest because thou hast broken it mornest because thou hast no strength to fulfill it yet art not thou therby at one with GOD. Yea thou shouldest shortly despayre and blaspheme God if the promises of forgiuenes and of helpe were not there by fayth in thyne hart to beleue them Fayth therfore setteth thee at one with God Fayth prayeth alway For she hath alway her infirmities weakenesses before her eyes and also Gods promises for which she alway longeth and in all places But blind vnbeleffe prayeth not alway nor in all places but in the Churche onely and that in such a Churche where it is not lawfull to preach gods promises neither to teach men to trust therein Fayth when she prayeth setteth not her good dedes before her saying Lorde for my good dedes do this or that Nor bargaineth with god saying Lord graūt me this or do this or that and I wil do this or that for thee as mumble so much dayly go so farre or fast this or that fast enter in this Religion or that with such other pointes of infidelitie yea

tormentes in his owne body to deliuer vs from the paines that we had deserued But seyng 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 vpon this Scripture S. Paule writeth 1. Thess 4. on this maner we that liue and are remayning in the comming of the Lord vnto 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 to my question Those men that shal be found alyue at the last day for as it was in the tyme of Noe euē so shall the last day come vppon vs vnwares and as a théefe in the night Math. 24. those men I speake of shall any of thē be saued or not There is no mā that liueth but hee may well say his Pater nostor of the which one part is Forgeue vs Lorde our trespasses as we forgeue them that trespasse against vs therfore is no man pure and with out all sinne And this confirmeth S. Iohn saying If we say we haue no sinne we deceaue our selues and the truth is not in vs. 1. Iohn 1. what remedie now shall they all be damned There is no doubt but some of them shall not be very euill although they haue not made sufficient satisfaction vnto God in this world they ought not to go vnto hell to euerlastyng dānatiō 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 caught vp to mete the Lord. 1. Thess 4. Is God not as iust then as he was before will he not haue 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 vnto 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 1. 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 haue 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 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 haue 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 brightnes 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 and is set on the right hande of God Behold the true Purgatory and consumyng fire whiche hath fully burnt vp and consumed our sinnes hath for euer pacified the fathers wrath towardes vs. 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 vnto 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 Christ 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 vnto 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 haue 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 wtout spot wrincle and blame in his sight Christ those vs in hym before the begynnyng of the worlde that we might bee holy and without spotte in his sight Ephes 1. If through his chosyng and election we be without spot in his sight Alas what blind vnthāke fulnes is that to suppose that he will yet haue vs tormented in Purgatory Peraduenture euery man perceaueth not what this meaneth that we are righteous in hys sight seyng that euery man is a sinner 1. Iohn 1 Therefore I will briefly declare the meanyng 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. So 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 members which are sold vnder sinne Roma 7. then are we greuous sinners And cōtrarywise if we beleue that of mercyable fauour God gaue his most deare sonne to redeme vs