where so ever it be And therfore thus me thinketh it shulde well folow The bodye was folow and pertener with the soule in committinge the cryme and sinne and shal also be partetaker of the glorye which is prepared for them that loue god wherfore it is reason if the soule shuld be purged and punished in purgatorye y t y â— bodye shuld also suffer with him in purgatorie fayne y t place of purga torie where you will in heauen in erth or in hel But wotte ye what Rastell wolde here saye vnto me for south euen as he did in the first cha pitre of the thirde dialoge that is to saye he wolde stoutelye affirme that the bodye suffreth nother well nor woo ioye nor payne good nor euell and therfore it nedeth not go to purgatorye And by that reason it is folye that the bodye shulde go eyther to heaueÌ„ or hell for it ney ther fealeth pleasure nor payne this is newe lerninge in dede But I thinke there is no chri sten man so folish as to beleue him And as for the seconde poynte that it shulde be a good ensample to put men in feare for coÌ„mittinge such trespaces it were sone answe red For we ought not to abstayne from euel be cause of the punishment that foloweth the cryme but onlye for the loue that we haue vnto god with out any respecte eyther of saluacyoÌ„ or of damnacyon If thou abstayne for feare so arte thou vnder the lawe and vnder condemna cion The lawe of god and the lawe of man are farre vnlike for the lawe of man is fulfilled by the exterioure acte although the harte be ferre from it As if I owe a man xx pounde and be compelled by the lawe to paye him at a certen daye if I them paye it albeit myne harte be ne uer so grugginge and euill willinge yet haue I fulfilled the lawe so that there shall no processe or sentence passe agenst me But goddes lawe requireth a thinge to be done with a wel willin ge harte and euen for pure loue for if thou do it for feare or vn willinglye that shall be imputed vnto the for sine If thou do it for feare theÌ„ workest thou not of loue but rather hatest both the thinge that thou dost aÌ„d also the lawe that constrayneth the vnto it And if thou do it vnwillingly then willest thou to do the contrarye and so woldest thou that there were no such la we neyther yet any god that shuld iudge the in so doinge And sith god iudgeth the after thyne herte wil then must he nedes condeÌ„ne the. for thou willest contrarye vnto his lawe and will yee and willest in thyne harte contrarye to that thou doest in thyne out warde dede Now let vs se his solucyon which is in the xi chaptre and so folish that if it were not for the greate length of the chaptre for losse of tyme and for the more cost in prentinge I wolde surelye haue answered vnto it at length euen that he shulde haue bene ashamed of him silfe But to be shorte we will touch some of his wordes The first parte of the argumeÌ„t which he enteÌ„deth to answere to is this that it shuld seme conuenient that purgatorie shulde be here on erth because the bodye which offendeth with the soule shulde be purged with the soule This reason is of no value as I haue shewed you before But what sayeth Rastellâ—… That reason saieth Rastell proueth not on lye that there is no purgatorye but also that there shulde be neyther heaucn nor hell for if a man haue lyued so vertuouslye in erth that he ought to be saued and go to the ioyes of heauen let vs pardon him this lye for the prophe te saieth that no man shall be iustefyed in the sight of god if he entre in to iudgement with vs psalme 143 And yet did neuer meritorious arte but onlye when the soule was ioyned with the bodye theÌ„ shulde he neuer be rewarded but here in erth whyle his soule is ioyned wyth the bodie Here maie ye perceaue what Rastell thin keth of heauen and hell euen thus that y t bodie shall neuer come in heaueÌ„ nor hell which poynt I will touch more largelye a none Fyrst where Comingo in his argumeÌ„t saieth y t it shuld seame conuenient for purgatorie to be vppon erth there sayeth Rastell that he wolde take awaye the libertye prerogatyue and auctorite of god As by example yf I wolde saye It shuld seame conuenyeÌ„t that the bysshope of londons palace shulde be in london partiye because it is y â— chefest cytye of his diocesse aÌ„d partlye because it is nye the courte wherto he maye the better resor te to gette further promocyon there wold Rastell saye by and by that I toke awaye y â— bissho pes libertye prerogatiue and auctoryte that he might not sette it where he wolde belyke thys man hath droncke of a merye cuppe He aftermeth also y t this argument taketh awaye both heauen and hell why so Because he supposeth it conuenient that purgatorie shulde be here vp pon erth 〈◊〉 it he saye yt ys conuenient yet sayeth he not that it must nedes 〈◊〉 Naye but there is a nother thinge y t Rastels sore yies can not abyde what is that verelye for he added y â— it were most conuenyent that the bodye whych is partetaker in comittinge y t crime shulde also be purged punished with y â— soule And y t as ye know plucketh Rastell by y t berde for he went a boute to proue y t coÌ„trarie in y â— first chaptre y t the bodie hath neyther payne nor pleasure cÌ„ But how shuld this take awaye heaueÌ„ aÌ„d hell for south on thys maner Rastell thinketh not that god can and will ioyne the bodye agayne with y t soule after this traÌ„sitorye liffe that they maye together receaue ioye or payne for y t passeth his naturall philosophie But thus he ima geneth when the bodie aÌ„d soule are once depar ted then saye they adieu for euer and adaye Therfore thinketh he if god will punish them in hell together or saue them together in heauen then must he take them whyles they are he re lyuynge in erth And so thys supposycyon y â— the bodye must suffre with the soule after Rastels lerninge must proue that heauen and hell be here in erth or els there can be none Se this lerned man y t wold proue purgatorye by â— good phylosophyeâ—… The seconde cause that purgatorye shuld be a good example to the lyuynge to put them in feare to do any lyke offence is not soluted of Rastell but I haue soluted yt before aÌ„d will yet satysfye you agayne because Rastell leueth yt out we haue here in the worlde Moses and the prophetes that is the olde testament yee and al so christ and his apostles which we call the new testament now if we beleue not these theÌ„ shall we not
fore maye we praye for all men excepte we haue evident knowlege that they haue so offended as is before rehersed And thus is his texte takeÌ„ from him wherwith he laboureth to prove purgatorye Uvhat saye they to the wordes of S. Ioan. Apoca. 5. I haue harde sayeth he everye creatu re that is in heaven and vppon the erth and vn der the erth and that be in the see and all thinges that be in them all these haue I harde saye benediction and honoure and glorye and power for ever be to him that is sittinge in the tro ne and vnto y o lambe By the creatures in heaven he meaneth angelles By the creatures vppon the erth he meaneth men By the creatures vnder the erth he meaneth the soules in purgatorye And by the creatures in y â— see he meaneth men that sayle on the see By this texte I vnderstonde not onlye angel les and men but also heaven and erth and all y â— is in them even all beestes fishes wormes and other creatures and thinke that all these creatures do prayse the lorde And where he taketh the creatures vnder the erth for y â— soules in pur gatorye I take it for all maner of creatures vnder the erth both wormes 〈◊〉 and all other And where he draweth the texte and maketh y â— creatures in the see to signifye meÌ„ that are saylinge on the see I saye that the creatures in the see do signifye fishes and such other thinges 〈◊〉 that S. Ioan by this texte ment even playnlye that all maner of thinges geue prayse vnto god and the lambe yee and I dare be bolde to adde that even the verye devels and damned soules are coÌ„yelled to praise him For their iust punishment commendeth his puysaunte power and rightwisenes Neyther neadest thou to wondrâ—… or thinke this any new thinge for Dauid in y â— 148 biddeth serpentes bestes aÌ„d birdes to prayse the lord as it is also writen 〈◊〉 iij. And Paule sayeth Roma 8. All maner of creatures longe for oure redempcyon and prayse god for it yee and mourne that the last daye is not yet come that the electe children of god might entre in to rest for then shall also those creatures be 〈◊〉 vered from their corrupcyon and bondage in to the libertye and glorye of the children of god Now iudge christen reader which sentence stondeth most with the scripture and glorye of god DOth not the blessed apostle S. Peter as it appeareth Actes ij saye of oure savioure Christ in this wyse Quem deus suscitauit solu tis doloribus inferni In these wordes he shewed that paynes of hell were loosed but those paynes were not the paynes of dampned soules And in limbo patrum there was no payne â—…rgo it was the paynes of purgatorye which he loosed Alas what shall I saye I am in a maner compelled to saye that this man wandereth in wilfull blindnesse For els were it not possible y t he shulde erre so farre as to bringe in this texte for his purposse The wordes of Peter are these ye meÌ„ of Israel heare these wordes Iesus of Nazareth a man sette forth of god for you with powers wondres and tokens which god hath done by him a monge you as you youre selues knowe after he was delyvered by the purposed councell and forâ—…knowlege of god and you receaved him of the handes of the wyked ye crucyfyed and killed him whom god hath raysed dissoluynge the paynes of deeth for it was impossible that he shulde be subdued of it Here in steade of these wordes the paynes of deeth he setteth the paynes of hell as it is most like even of a purposed deceyte For all be it the man wold not take the payne to read y â— greke yet if he had but once loâ—…ed vppon the translacion of his olde frinde aÌ„d companion Erasmus it wolde haue taught him to haue sayed solut is doloribus mortis that is dissolvinge the paynes of deeth aceordinge to y â— greke aÌ„d verye wordes of luke which wrote the se Actes in the greke tongue And albeit the olde translacion vseth this worde infernus which is diverslye taken in scri pture both for deeth for a graue aÌ„d for hell yet in this place is Master More with out excuse which calleth it hell in oure Englishe tongue For all be it the worde of it silfe were indiffereÌ„t in the latyne yet it is not indifferent in the English For there is none Englishe man that taketh this worde hell eyther for deeth or for a 〈◊〉 〈◊〉 no not Master More him silfe For first he translateth the texte falselye callinge it hell aÌ„d then he discanteth on a false grounde aÌ„d calleth hell not deeth but purgatory 〈◊〉 S. 〈◊〉 brought in these wordes for no nother purpossâ—… but to proue that Christ was rysen from deeth thorow the power of his father meaninge that god the father did rayse his sonne Christ notwithstondinge the sorowfull paynes and paâ—…ges which he suffered vnto the deeth for it was impossible that Christ shulde be vtterlye subdued of deeth So that this texte proveth no more purgatorye then it proveth that Masteâ—… More was hyred of the spiritualtye to defende purgatorye Besides that if it shulde serve for purgatorye which no wysemâ—…n will grauntâ—… when he seeth the processe of the texte it shoulde proue nothinge but that Christ shulde lye in thâ—… paynes of purgatorye vntill god his father had holpe him out for the paynes which he speaketh off were Christes paynes which no man can de nye if he reade the texte But whate a fonde oâ—… nion were that to fayne that Christ which was with out sinne shulde be tourmented in y â— paynes of purgatorye â—…he blessed apostle Paule in his first epistle to the Corinthians the thirde chaptre spea kinge of oure savioure Christ the verye and on lye fundacyon of all oure faith and saluacyon sayth If anye man bylde vppon this fundacyoÌ„ golde siluer preciousstones wod haye or strawe everye mans worke shalbe made open for the daye of the lorde shall declare it for in the fire it shalbe shewed and the 〈◊〉 shall prove what maner of thinge 〈◊〉 mannes worke is If anye maÌ„nes worke that he hath buylded the ten do abyde he shall haue a rewarde if anye mannes worke burne he shall suffre harme but he shalbe saffe but yet as by fire And finallye coÌ„ cludeth that this worde fire must signifye the fi 〈◊〉 of purgatorye â—…e that considereth the ordre and processe of the texte shall easelye perceyue that this man 〈◊〉 For the texte speaketh of the preachers and blameth the corinthians that they made soch sectes aÌ„d dissensions emonge them selves for one sayed that he was Paules man and heâ—… de on his syde A nother sayed that he was Peters man The thirde did sticke to Apollo and so forth even as oure fryres do now a dayes one secte holdeth on S. fraunces A nother of S
maye se his wayes walke in theÌ„ praysinge the lorde eternallye Amen The first boke whych is an an swere vnto Rastels dialoge THere is no maÌ„ as I think that hath a natural wirte but he wil graunte me that thys boke of Rastels makinge is either true or false If it be false then how so euer it seme to agre wyth naturall reason it is not to be alowed yf it be true then must we approue it Naturall reason must be ruled by scripture If naturall reason conclude agenst scrypture so is it false but if it be agreynge to scripture then is it to be harde Of this maye I conclude that if Rastels boke be agreinge to scripture then is it true and to be alowed yf it determe contrarye to the scripture then is it false and to be abhorred how so euer it seme to agre with naturall reason Now is there no christen man but he beleueth surelye that if Chryst had not dyed for oure sin nes we shuld all haue bene dampned perpetuallye and neuer haue entred in to the ioyes of heauen which thynge is easye to be proued for paule sayeth Roma 5. As thorow one mannés sinne that is Adam ensued deth in all men vnto condemnacyon Euen so thorow one mannes right wisnes which is christ came right wysnes in all men vnto the iustificacyon of lyfe Also Johan xi It it necessarye that one man dye for the people that all the people perish not so that we had bene condempned had perished perpe tuallye if christ had not died for vs. But Rastel wyth hys turcke Gingemin exclude Christ and know not of hys deeth wherfore all the reasoÌ„s that they can make vnto domesdaye can neuer proue purgatorye excepte they imagyne that we must fyrst go to purgatorye and then after 〈◊〉 hell for this is a playne conclusion that with out christ whoÌ„ they exclude we caÌ„ neuer come to heauen what fondnes were it then to inveÌ„t a purgatorye Now maye you se that Rastels boke is fullye answered and syeth all readye in the dirte And that hys thirde dialoge is all fal se aÌ„d iniurious vnto the bloude of christ As for the first and seconde dialoge although there be some erroures both agenst diuinite aÌ„d all good philosophye yet wil I passe them ouer for they are not so blaspemous agenst god and his christ as the thyrde is Not with stondinge I wyll not thus leaue hys boke although I myght full well but I wyll declare vnto you what solucyons he maketh to these seauen weake reasons whych he hath propounded hym silfe for he auoydeth theÌ„ so slenderlye that yf a man had any doubte of purgatorie before it wolde make him swere on a boke that there were none at al. Besides that it hath not onesolucioÌ„ but there are in it certeÌ„ poyntes repugnaunte vnto scripture so that it is greate shame that any cristen man shulde preÌ„ te it moch more shame that it shulde be prented with the kinges priuilege The first and chefest reason that moueth thys man yee and all other to affirme purgatorye is thys which he putteth both in the first chaptre oâ—… hys thirde dialoge aÌ„d also in the last Man sayeth he is made to serue and honoure god now if man be negligent aboute the commaundmentes of god and committe some veniall sinne for which he ought to be punyshed by the iustice of god and dye sodenlye with out repentaunce and haue not made suffycyent satisfaccyon vnto god here in the 〈◊〉 hys sou le ought neyther immediatlye to come in to the gloryous place of heaueÌ„ because it is sum what defouled with sinne neyther ought it to go to hell vnto eternall dampnacy on buâ—… by all good 〈◊〉 of iustice that soule must be puâ—… gâ—…d in a nother place to make 〈◊〉 for those effences that it maye afterwarde be receâ—…ued in to the gloryous place of heaueÌ„ And so by y â— iusti ce of god there must nedes he a purgatorye 〈◊〉 this reason hath â—…ome apperaunre of truth the similitnde of Wiâ—…dom how be it in dede it is nothinge but mannes imaginacy on and phantasie For if we coÌ„pare it vnto â—…od des worde then vanisheth it awaye But we re garde not the worde of the lorde and therfore chaunceth euen the same thinge vnto vs that happened before vnto the chyldren of Israell psal 81. My people regarded not my voyce and Israell gaue no head vnto me therfore let I theÌ„ go after the appetites of their awne hartes They shall wandre in thyer awne imaginacioÌ„s Now what go they aboute in this their inuencyon and imaginacyoÌ„ of purgatorye but to pon dre the ustice of god in the balance of mannes iustice 〈◊〉 〈◊〉 is no reason that we shulde entre in to heauen which haue not here satisfy 〈◊〉 vnto god for oure iniquite excepte that we shuld be tour meÌ„ted purefyed in a nother place we were surelie in euell takinge if god were of maÌ„nes coÌ„plexyon whych remitteth y â— faute reserueth the payne Naye naye 〈◊〉 is not greadie to be aueÌ„ged He tristeth not after oure blonde but suffered al tourmeÌ„tes in his awne bodie to deliuer vs froÌ„ the paynes y â— we had de serued But 〈◊〉 they 〈◊〉 their reason so stronge 〈◊〉 I will conâ—…ute it with one 〈◊〉 y â— they shall not knowe whether to toue ne theÌ„ But first I will grouÌ„dâ—… me vppon thys scripture S. pause 〈◊〉 1. Chessa 4. on thys maner we y â— liue and 〈◊〉 〈◊〉 in y â— cominge of the lorde vnto â—…udgemet shall not come yerte they y â— slepe for the 〈◊〉 de 〈◊〉 〈◊〉 shal descende from heaueÌ„ with a shute aÌ„d y e voice of the archangle aÌ„d tâ—…ompe oâ—… god And y â— deed in christ shal arise first theÌ„ shall we which 〈◊〉 re mayne be caught vp with theÌ„ also in y â— cloudes to mete the lorde in the ayer and so shall we euer be with y â— lorde Now harkeÌ„ to mi queitioÌ„ Those men that shalbe founde alyue at the last daye for as it was in the time of Noe euen so shall y â— last daye come uâ—…pon vs vnwares as a thefe in the night Mat. 24. those meÌ„ I speake of shal any of theÌ„ be saued or not There is no man that lyueth but he maye well saye hys pa ter noster of the which one parte is forgeue vs lorde oure trespaces as we forgeue them y â— tres pace ageÌ„st vs therfore is no maÌ„ pure and wyth out all sinne And this coÌ„firmeth S. Jo. sayenge If we saye we haue no sinne we deceaue ou re selues and the truth is not in vs. i. Iohan. i. what remedie now shal they al be daÌ„ned The re is no doubte but some of them shall not be verie euell all though they haue not made suffi cient satisfaccioÌ„ vnto god in thys worlde they ought not to go vnto hel to
tourmentes Now seinge he had occasion to make mencyon of the deed and spake not one worde of purgatorye it is playue ynough y t he knew nothinge of it or els was he verye negligent to ouerhippe it But yet had I lever saye that purgatorye were but a phantasye of mannes imaginacyoÌ„ then to ascribe such forget tefulnes or negligence vnto that Apostle ☜ The thirde reason that Rastell allegeth is in y â— vi chaptre y t summe is this There are degres of ioye in heauen and degres of payne in hell And therfore god maye passe euerye maÌ„ and geue hym accordynge to hys deserte other more or lesse and neuer nede purgatorye well letvs graunte these degres for Rastels pleasure although the questyon be so dysputable that I am sure he can not defende it what foloweth on thys forsouth he bringeth in proper exem ples if they coulde serue for the purpose But let vs passe ouer to hys solucyon whych is in the ende of the seuenth chaptre When a man sayeth Rastell is infected whith a greate mortall sinne and so departe then hys soule ought not to do seruice in heaueÌ„ vnto god because it is putrefyed with that foule sinne But if that man had taken the medicyne of ful repentaunce in hys lyffe that medycyne wolde haue restored hym agayne to hys soule helth aÌ„d vertue But here you must remeÌ„bre that chryst is deed in â—…ayne for if repentaunce be the medy cyne that restoreth agayne the helth aÌ„d vertue of the soule what neadeth Christ Now forth But if he haue taken sayeth Rastell some repentaunce for that sinne and not suffycyent aÌ„d had not sufficyeÌ„t tyme to make sufficyeÌ„t satisfaccy on therfore yet by the takinge of that medicyne of repentaunce that sinne is expelled aÌ„d gone and the soule of that syckenesse and sinne is clerelye hole but yet the spottes and tokens of the sinne whych ys a deformyte to the soule do slylie remayne tyll the soule haue a tyme to be purged from those tokeÌ„s and spottes to ma ke it pure and clene of that deformyte This man is euer in one supposicioÌ„ which is both false and iniuryous vnto the precyous bloude of Christ. I wondre who taught hym y t conclusyon and whye he graunteth so sone vn to it for he wolde not haue it grauÌ„ted that there were a god neyther that the soule was immortall although they were both true vntyll he had proued it as he thought him selfe by good naturall reason But as for thys that ys starcke false that ys to saye that repentauncâ—… whyle he excludeth chryst doth satisfie for oure sinne he neuer putteth in questyon but graunteth it by aÌ„d bye be like the turckes haue such an opinion But let hym go wyth hys turcke and let vs christen men graunte nothinge contrarye to the scripture but euer captiuate oure reason vnto that for it is the infallible reason and wysdom of god and passeth oure reason farreâ—… THe fourth reason is propounded in the viii chaptre whych is thys y t the soule vnpurged maye do some meane and lowe service to god in heauen though it be not the hiest and best whych thynge ys false and agenst scrypture Ephe. 5. Cant. 4. But let vs se what answere he maketh vnto it Hys answere beginneth in the. ix chaptre aÌ„d the summe is this Heauen ys so pure and clene of nature that yt must expell all maner of impuryte and vnclennes neyther can yt suffer any thinge the rin that ys of any maner vnclennesse or euell or other thynge vnpleasaunte So now it foloweth that when a man hath committed a mortall sinne after taketh repentafice by y t which he is healed of y t foulè infiâ—…nite Se how he harpeth all of one stringe whych ys also so far re out of tune that I wondre how any maÌ„ can a byde hym For yf I can heale myne infyrmyte thorow repentaunce wherfore dyed chryst But yet sayeth he the spottes and tokens remayne for lacke of full satysfaccyon I answere that yt remayneth euerye whytte synne spottes tokens and all together excepte Chryst had taken yt from of vs thorow hys 〈◊〉 and bytter passyon Therfore sayth Ra stell god of hys iustyce maye not condempne his soule to eternall payne in hell for that often ce whych ys purged and putte aways wherâ—… wyth ys yt pnrged and put a waye There ys no remyssyon of synne wythout bloude Hebre. 9. If ther be no remyssyon wyth out bloude what shall repentaunce do where the bloude of Chryst ys excluded yee or what shall thy purgatorye do for there ys no bloud shed So ys there nothynge that taketh awaye sinne but onlye the bloude of Chryst Iesu shed for oure redempcyon And yet sayth Rastell god by hys iustyce and by his dyscrete wysdoÌ„ and goodnes ought not immediatlie to receaue that soule in to that clene and most pure place in heauen to accompanye the pure aungelles cÌ„ No marye I warante the be not afrayde of that for ney ther Gyngemyn thy companyon nor thou neyther shall entre in there eyther immediatlye or medyatlye yf ye exclude Chryst as ye haue done hetherto no not yf ye had taken all the re pentaunce in the worlde and wolde therto ima gyne aâ—… many purgatoryes as wyll pesen in to a monkes coulâ—… But yt ys chryst the lambe of god that ta keth awaye the synne of the worlde Ioan. 1. It ys he y â— hath purged oure synne 〈◊〉 now sitteth on the right hande of the father Hebrew It is he that hath purged oure sinne and hath made vs in his awne sight and in the sight of his father with out spotte or wrincle Ephesio j. Al be it in oure awne sight we finde oure selves sinners j. Joannis j. But he maketh vs blessed and rightwise and imputeth not oure sinnes vnto vs Romanorum iiij Then what nedeth purgatory ☜ THe fifte argument that he bringeth ageÌ„st purgatorye is touched in his tenth Chaptre the somme is this It shuld seme convenieÌ„t that this purgatorye if there were one shuld be in erth partlye because the bodyewhich offendeth with the soule might be purged with the soule and partlyâ—… to be a good ensample to all men lyvinge to put them in feare to do any like offence and so shuld cause many to abstayne from committinge any such like offence and sin ne or els where shuld purgatorye be This reason hath no greate pith Notwithstondinge if it were well prosequuted it wold be to harde for Rastell to avoyde it For this is no formall argument it is mete that the bodye which offendeth with the soule shuld be purged with the soule ergo purgatorye must be vppon the erth For god maye ioyne the bodye and sou le to gether agayne after they be departed and so punish them to gether although purgatorye were not in erth even
wherfore yt ys onlye the 〈◊〉 pes faute whâ—…h hath the satisfaction in his po wer and wyll not geue it till he haue monye aÌ„d not goddes faute which must nedes tarie vntyl satisfactyon be made And so ys thys reason as stronge as it was before and the pope proued a cruell tyraunte BUt yet to excuse the pope he sayeth It ys not mete that the pope shulde be so quycke in delyueraunce for so shulde he geue a gre ate occasyon to men boldlye to falle in to synne and lytle to care or feare how slowlye they ryse agayne and that were not mete for hys offyce Horsouth thys ys a ientle reason He maye not be quicke in delyueraunce because he shulde geue men occasyon of synne But for one penye he wyll quyte delyuer you and that wyth spead For yf ye offer a penye vnto Saynt Dominykes boxe assone as ye hâ—…are the penye rin ge in the boxe even so sone ys the soule in heaven Call you not that quicke delyueraunce If you geue not that penye then maye he not delyuer the soule for yt shulde be an occasyon of synne But yf you geve that penye then is there no such occasyon of synne Such greate vertue hath that one penye in Master Mo res sight that yt clene wypeth awaye the occasyon of synne Hurthermore yf thys redempcyon maye be done for monye yt shalbe stylle an occasyon vnto the rych that they regarde not synne and yet had they more nede to be brydled then â—…he poore for where richesse and abundaunce is there raigneth sinne most of all How be it I haue shewed sufficientlve before agenst Rastell that they which feare not to sinne but for fea re of purgatorie shal never come in it but be daÌ„ ned in hell For we shulde not abstayne from sinne for any feare but for the pure loue that we haue to god oure most mercyfull father cÌ„ THen cometh Master More to this imagi nacyon that we shulde saye how no mannes prayer or good dead caÌ„ helpe a nother And sayeth he if that were true then coulde not christes bitter passion profite vs. Sir myne opinion of Christes deeth is this We haue al sinned in Adam with out oure aw ne consent and worke And we are losed from sinne thorow Christ with out oure workes or deservinges Sinne is comen in to the worlde thorow Adam and is punished with deeth The deeth thorow Christ is tourned in to a me dicyne and clene finisheth sinne One mannes sinne which is Adam hath condeÌ„ ned manye men One mannes grace which is Christe hath vanqueshed sinne and holpen manye If one mannes sinne be able to condemne vs with out oure workes Then moch more is goddes grace of power to saue vs with out oure workes Sinne thorow Adam was planted in vs. Grace thorow Christ is planted in vs. Sinne hath had dominion ouer all men thorow Adam Grace prevayleth ouer vs thorow Christe Deeth thorow sinne is planted in vs. Liffe thorow grace is planted in vs Deeth thorow sinne hath dominion over vs. Liffe thorow grace prevayleth ouer vs. Sinne and deeth haue condemned all men Grace and liffe haue saved all men Thorow Adam Adams sinne was counted oure awne Thorow Christ Christes rightwysnesse is repu ted vnto vs for oure awne Of this maye you perceave that we thinke that Christes deeth profiteth vs for we take his deeth and resurrection for oure hole redeâ—… cyon and saluacyon Now as concerninge mennes good deades and prayers I saye that they profitte oure neyghboures yee and good workes were ordeyned for that entent that I shulde profite my neyghboure thorow them And prayer ought to be made to god for everye state But if I shulde graunte that such workes and prayers shuld helpe them that are departed then shulde I speake cleane with out my bo ke for the worde of god knoweth no such thinge Let them therfore that praye for the deed exa mine them selves well with what faith they do it for faith leaneth onlye on the worde of god so that where his worde is not there can be no good faith and if their prayer procede not of faith surelye it can not please god Hebre. xj NOw suppose sayeth master More y t purgatorye coulde in no wyse be proved by scri pture and that some wolde yet saye playnlye y t there were one and some wolde saye playnlye naye let vs now se whether sorte of these twayne might take most harme if their parte were y e wronge Furst he that beleved there were purâ—… and that his prayer and good workes wrought for his frendes soules might relyeve them therin and because of that vsed moch pra per and almose for them he coulde not lese y â— rewarde of his good will although his opinioÌ„ we re vntrue and that there were no purgatorye at all But on the tother side he that beleveth there is none and therfore prayeth for none if his opinion be false and that there be purgatorye in dead he lesâ—…th moch good and getteth him al so moch harme For he both feareth moch lesse to sinne and to lye longe in purgatorie savinge that his heresye shall kepe him thence and sende him doune depe in to hell I answere that he shulde take most harme that beleved there were a purgatorye if his opinion were wronge and coulâ—…e not be proved by the scripture as master More supposed for he shulde sinne and transgresse agenst the lawe of god which sayeth Deuteronomye xij That I commaunde the y t onlye do vnto the lorde neyther adde any thinge nor diminish And before in the. iiij chaptre of y â— same boke yee shall not adde vnto the worde that I speake vnto you neyther shall ye take any thinge from it And agayne in the. v. chaptre ye shall not decline neyther to the right hand doinge y â— which is good in youre awne sight neyther yet vnto y â— left haÌ„de doinge that which I manifestlie forbide you as though he shulde saye do that onlye which I coÌ„maunde the. And where master More sayeth y t he can not lese the rewarde of his good will although his opinion be vntrue I answere yes for it is but chosen holinesse which Paule condemneth Colos. ij which surelye shall rather be imputed vnto him for sinne then for any good worke And because as I sayed before it can not be done thorow faith I saye that it is vtter lye reproved of god And on the tother side he y t beleveth it not sith it can not be proved by scripture can catch no harme at all although his opinion were false but rather moch good prayse both of god and all good men because he feareth to swerve from the worde of god and had lever not to beleue y t thinge whiâ—…h is true be it in case that purgatorye were aÌ„d not sette forth