he tossed me myne owne ball agayne but when I beholde hit I perceaue it to be non of myn for he hathe cut out all that shulde make for me so that he hath geuen it cleane an other shape then euer I entended that it shulde haue as it appereth by his wryting which reherseth my wordes in this maner I am sure there are many that merueyll that I being so yonge dare atempte to dyspute this matter against these .iii. persones But my wordes are this I am sure that there are manye that wyll moche meruayll that I beynge so ionge and of so small lerning dare dispute this matter c. Here Rastell leueth out the wordes and of so smake lernynge for yf he had put that in he had be wrayed him selfe For I thynke no man so madde as to saye that he which sayeth him selfe to be both yonge of small lerninge shulde prayse boste him selfe Also immediatly after the wordes of his fyrste allegacion I say on this maner And as touchinge my lerninge I muste nedes aknowlege as the trueth is that it is verye smal which I thynke is but a base bostiÌ„ge and anon after I say I wolde not that any man shulde admitte my wordes or lerninge excepte they wyll stonde with the scripture be approued therby lay them to the touchstone and trye them with goddes worde yf they be founde false and coÌ„trary then daÌ„pne them and I shall also reuoke them wyth al myn harte c. Hynallye I exhorted them to reade my boke not aduertysynge whoo speaketh the wordes but rather what is spoken by why the wordes you myght well se that I entended not to boste my selfe and all this haue I wryten and he lefte it out eueÌ„ in the fyrste page as he calleth it wherin he reporteth that I boste my selfe Notwithstondinge one thinge doth sore vexe him that I shulde recyte the pystell of S. Paule wherbye he sayeth I wolde haue meÌ„ beleue that I had the sprete of god and thynke that though I be yonge that I se visyons and espye the truethe and that my elders haue dremed dremes and wandered in phantasyes This he recounteth to be a great boste that this one place shulde wynne hym the felde where vnto I answer that in dead my wordes do not proue that thinge which you seme â—o suerly to gather of theÌ„ but my wordes doo argue on this maner that no man ought to condeÌ„pne a thinge before he reade it 〈◊〉 then to geue senteÌ„ce and because you seme ignorant in the matter I shall declare it vnto you and howe it stondithe it is a coloure of rethoryke and is called auantopodosis that is to saye an answer to an obieccioÌ„ that a maÌ„ myghte haue here made on this maner thou grauntest thy selfe yonge and so smale lernynge doste thou theÌ„ thinke that we shall once reade or regarde thy boke speciallye sythe it is wryten agaynste auncyent men bothe of great wytte and dignyte to this twoo poyntes I answere preuentinge theyr obieccion that they shuld not dispyse it because of my youthe for as the sprete of god is bounde to no place euen so is he not addicte to anye age or person but enspyreth where he wyll and when he wyll brenge in for an ensample that he espyred yonge Tymothe prouinge ther by that the youth of it selfe is not to be dispised but accordinge to the lernynge whiche it bryngeth and that therfore they maye not dispise my youth but fyrst read what doctrine I briÌ„ge and therafter do iudge it no more in this I proued not that I am enspyred and haue the sprete of god as Tymothe had but only proue that God maye enspyre youthe as he dyd Tymothe and that therfor ye ought fyrste to reade before you condempne for you know not who is enspired who not vntyl you haue read their workes or sene their factes Thus you may se that my wordes define not that al yough is enspyred although som may be but I exhorte that no man despyse prophesies but proue all and approue that is good and to make the matter more playne I shall brynge you an example outâ— of Paule to the Hebreus whyche exhorteth theÌ„ to hospytalyte for by that som men onwares haue receaued angeles to herber be not therfore vnmyndful of it here Paule exhorteth yow to hospitalyte shewyng yow that by those meanes some men haue receaued angels into their house wolde not haue yow thynke that al the gestes which he shal receaue shalbe angels but some shal be â—ewde loselles And lykewise I inexorâ—inge yow to reade my boke and not dyspysynge my yowgth because that sumtyme godde enspyreth the yoÌ„ge worde not haue yow thiÌ„ke that the bokes made of yonge men whyche ye shal receaue shalbe holsome doctrine but some men be lewde vnfrutefull neuerthelesse euen as yf they receiued not those gestes they shulde also put awaye angels yf anye came So if yow despice to reade such bokes as be wryten by yonge men yow maye also fortune to dispyce theÌ„ which are wryten by the inspyracyen of Chrystes sprete and therfore ye ought to reade them But be it in cause I had in dead praysed my selfe as I haue not and that I had sayed that I had the sprete of god what inconuenience shulde folowe therof wolde yowe 〈◊〉 argue that my doctrine were false yf that were a good argument then were thrystes doctrine false then were Paule a false prophete and oure sayth nothynge for christ sayd to the Iewes that he was the lyght oâ— the worlde And agayne he sayd it is my father that glorifyed me whom you call youre god Nowe yf it had bene a sufficient argument to condempne his doctrine because the worlde callethe it bostynge than shulde we haue beleued no truth at all Besydes that Paull semeth not a lyttel to boste him selfe yf men loke on it with a carnall yie for he sayeth that he thinketh not him selfe inferior vnto the hyest apostels sayeth agayne that yf they glorye to be the mynisters of Chryste thoughe he speake vnwyslye he is more copyous in laboures in strypes aboue measure in preson more often often at the poynte of dethe c. Shulde we for this wordes thynke that his doctrine were not ryght Naye verelye that doth not inproue the doctrine but that it may be good and holsome for a man may boste himselfe and doo well so he referre the prayse to God from whom all goodnes cometh but be it in case that I shulde say that god of his mere mercy for the loue that he oweth me in Chryste and his bloude had geueÌ„ me his sprete that I might be to his laude prayse to whom be thankes for euer AmeÌ„ wolde you thyncke that this were so greate abostinge that the doctrine shulde be impayred therbye Ah blynde gydes I praye God geue you the lyght of vnderstondinge I beseche you brother Rastell be not
discontent wyth me yf I axe you one questyon be ye a Chrysten man or no I am sure you wyl answere yes then yf I broughte you the texte of Paule whiche sayeth he that hathe not the sprate of god is non of his I praye you how wil you auoyde it NotwithstoÌ„ding yf you wolde auoyde that texte yet wyl I say an other blocke in the waye that you shall not be able to remoue and that is the sayinge of Paule 2. Corinth 13. Knowe ye not your selues that Chryste is in you excepte ye be reprobate persones now howe soeuer you wolde iudge of youre selfes I thynke verely that I am no suche therfore where as before I dyd not so wryte Now I certifye yow that I am chrystes conclude what ye wyl and the day shal come that you shal suerlye knowe that so it is albeit in meane season I be reputed a laughingstoke in this worlde for I knowe in whome I truste and he came not deceue me Then bryngeth he agaynste me that I saye we haue bene longe secluded frome the scripture also that oure fore fathers haue not had the lyghte of godes worde opened vnto them I meruayll what Rastell meanethe by bryngynge this for his purpose for I thiÌ„ke it no bostinge of my selfe but yf ye thynke that it be vntrue I thinke he is very blinde For what scripture hathe the poore coÌ„mens bene admitted vnto euen tyll this daye It hath ben and locked vp in a strange tounge and from theÌ„ that haue attayned the knowlege of that tounge hath it ben locked with a thousand salse gloses of antichrystes makynge and innumerable lawes And where I saye oure fore fatheres haue not hadde the lyght of goddes worde opened vnto theÌ„ I meane that they haue not the scrypture in theyr own mother tonge that they might haue conferred these iuggeling mistes wyth the lyght of goddes worde as the processe of my wordes can testifye whiche he hathe holy lefte out but I beseche the chrysten reader once to read the place for my discharge and his confusyon ye shall fynde it in the seconde lefe of my boke And now he allegeth agaynste me that I shulde saye this iudge Chrysten reader what reasons Rastell hathe broughte and how he hath soluted them for in my mynde bothe his reasons and solucyons are so childyshe and vnsauery so vnlerned and baren so fulle of fautes and phantasyes that I rather pitye the mannes depe ignoraunce blyndnes which hath so deceyued him self thorowe phylosophye and naturall reason then I feare that he by his vayne probacyons shulde allure any man to consent vnto him I thynke Rastell layeth not this against me because I boste my selfe in thes wordes And verely as touchinge the truthe of those wordes I wyll adde thus moche more vnto them that I neuer wys man that was couÌ„ted wyse whyche hathâ— broughte so slender reasons excepte he entended to destroye a thynge which ye seme to haue bylde And fynallye where as I exorte all meÌ„ to iudge and conferre the scriptures whych syr Thomas More and my lorde of Rochestre allege for theyr opinioÌ„s and wolde haue them to pondre theyr reasons and my solucions vnto them annexinge these wordes I am sure that my smale lernynge hathâ— condempned theyr hye eloquence that my folye hathe brought to nought theyr wisdom and that my youth hathâ— disclosed their festered ignoraunce There Rastell thynketh that I stonde well in my owne conceyte and boste my selfe aboue the mone because I touche Master More his kynsmaÌ„ but let Rastell take this for an answer yf Master More wolde kepe him within his owne bondes that is wythe medelynge of worldlye matteres onlye I wolde neuer coÌ„pare wyth him yet he muste remember that a dawler maye correcte him in his owne crafte but it is euen as Socrates saythe when a man is wyse in one thiÌ„ge then wyll he take vppon hym to defyne all thynges and be ignoraunt in nothynge and so dysdayneth The gyfte that he hathe and proueth himselfe onwyse Furthermore I se no great prayse that I here attribute vnto my selfe But confesse my smalle lernynge my folie and my youth neuerthelesse yf he recounte it a prayse because I saye it hathâ— condempned theyr hye eloquence and theyr wysdom and disclosed theyr ignoraunce then let him also annexe the wordes that I wrote sayinge and it is euen the olde practyse of God to chose the folyshe thynges of the worlde to confounde the wyse to chose the weake to confounde the myghtye and to chose the vyle thynges whyche are of no reputacion to confounde them of hye degre that no fleshe myghte boste it selfe in his syghte to whome only be prayse and thankes for euer Amen where all men maye se that I referre all prayse to hym whych onlye is worthye and so I maye conclude that you haue not loked indifferentlye on my boke ¶ An answere vnto Rastels seconde chaptre whych improueth me for raylynge and dyspraysynge other IN the seconde chaptre he rangethe the felde and sercheth out wythe all diligens what worde I haue spokeÌ„ that myght be takeÌ„ in the worste sence and calleth them raylynge gestynge and scoldiÌ„ge and because he wolde haue me to be abhorred of the reader he allegeth not onlye these wordes that are spoken agaynste himselfe but also that are spoken agaynste my lorde of Rochestre and Sir Thomas More not that he entendeth to answer for them or to defende theyr partyes ye maye be sure but only to leue nothinge behynde which shulde seme to make for him lyke a noble oratour the wordes that he reproueth are these There Rastell taketh his fondacion vp poÌ„ a starke lye and there he maketh .ii. lyes and there he maketh .iii. lyes Here I wolde desyre my brother Rastel to pardon me of a lytâ—ell ignoraunce for surely I thought it had bene no more offence to call a lye a lye them to cal a Jew a shepe notwithstondinge sith he recountethe it to be raylinge gesâ—ynge and scoldinge I wyll here after tempre my selfe and change my wordes and wyll saye that whan he lyethe that by hys leue he maketh a fytten It angreth him when I saye that Rastell hathe lost his wytte in purgatory and therfore I wyll saye so no more But this I wyl affyrme be Rastel neuer so furyous that who so euer maketh such reasons and solucions and countethâ— them good in erneste that he hathe no wytte in his hede where so euer he loste it but yf you wolde reade Rastels fyrste argumente whyche I haue sette in my boke in the twelfe lefe then you shall perceyue whether I saye truethe or not Also he allegeth that I shulde say that sayinge of Rastell is agaynst scrypture but yf he counte that raylynge and wolde not haue me saye so much vnto hym I wyll counte the man somwhat statlye and this I ensure hym that yf God suffre me to leue I
An other boke against Rastel named the subsedye or bulwark to his fyrst boke made by Ihon Frithe presoÌ„ner in the Tower ⸫ ⸪ ¶ Awake thou that slepeste and stonde vppe from deeth and Chryste shall geue the lyght EphesiaÌ„s v. ¶ ¶ ✚ The prologe IT neadeth not Chrysten reader I thynke now that thou haste ouer red and diligeÌ„tly pondered in thyne inward senses that the treatyse of Ihon Frith wher in he confuteth all the reasons whiche Rastel More and Rochester made for the maynte naunce vpholdinge of the bytter paynes of purgatory to coÌ„mend vnto the this brefe worke folowinge named a subsidy defence or bulwarke to the same And moch lesse nedeth it to dehorte the from the vayne chyldyshe feare whiche oure fore fathers haue hadde of that place of purgatorye as their goodworkes which at this day remaine vppon the yerth founded for theyr thens delyueraunce do testifye And for as moche as thou arte a christen man reioysest in christ I dare boldely affyrme for the that thou takest nother pleasure nor ioye of that place lyke as some persons do which triumphed of late with mochâ— ioye and clappynge of haÌ„des sende tydinges in to all pertyes that purgatorye was founde agayne Because they read in a boke named the institutioÌ„ of a chrysten man this worde purgatory And yet haue I not heard hetherto that the selfe ê‘sons haue shewed anye tokeÌ„s of gladnes for goddes worde translated in to englyshe so that to me they seame to reioyse more to haue the sely soules purged with puynyshmeÌ„tes when they be departed then to haue them purged with the worde of God whyle they be here who wyll thynke but as they haue vttered theyr hartes concerninge purgatory with theyr tonges eueÌ„ so they say in theyr stomakes that theyr holye father the pope whoÌ„ we may as iustly calle the bishop of Rome seynge he is there the heed of S. Peters church as we maye call the heed of S. Paules church in London byshop of LoÌ„don hath recouered agayne here in englaÌ„de his olde auctoryte yee that â—e neuer yet lost it because they fynde in theyr churches coopes roopes bels beades wyth other lyke holynes on them selues longe gownes shauen crownes fyngers anoynted withe the holy oyle of ydeldes for who wyll saye but that these holy reliques declare the bysshop of Rome as clarklye as this worde purgatory proueth a place to be where soules after the departure from theyr bodyes suffer paynes punyshmentes doth not this pretye pagent of purgatory sygnifye pronosticat what tragedie they wyll playe hereafter when the worde of god shall blowe scater froÌ„ the face of the erth the darke cloudes mistes of mens inuencions shal score away the ruste of fleslye vnderstondinge of the scriptures in other thinges lyke wyse as it hath done in this yf ought maye be fouÌ„de in that boke where with they maye resyste that such thinges maye be picked out of it the fruyte whiche coÌ„menly hath coÌ„me of all counsels coÌ„uocacions synodes sythens the apostles tyme very fewe excepted causeth me somwhat to feare for yf a man way the good with the bade that hath spronge from them he wyl ê‘chaunce thynke that the laye people of all estates maye well iustly saye farewell the one with the other no meruel for they haue not bene all the chylderne of one father that haue ben in couÌ„sels as they haue not bene al shepe that hath gone in shepes clothinge ofte tymes the greater parte ouer cometh the better which thiÌ„ges gathered by experience by readinge causethâ— me often times to wyshe that they which wolde be counted syncere trewe mynisters of the gospel eyther might wolde cleane abstaine from suche couÌ„cels that they haue no ê‘te in them or els that they wolde geue no more place to the frutes of iÌ„fidelite I meane meÌ„s inuentions carnall interpretatioÌ„s whichâ— the fayth in chryste neuer begate then saint Paule gaue to Peter his college when he leafte the table of the gentils went to the Iewes whichâ— facte of Peter in my iudgement Paule mought more coÌ„uenieÌ„tly haue aproued seynge Peter dyd it to the entent he wolde not offeÌ„d his weake brethernâ— the Iewes with his eatinge then the trewe and syncere ministers of christ in the gospel may wincke at manye thinges vsed in this dayes amonge the disciples of the gospell moch lesse maye they approue theÌ„ with the fashioÌ„ of there owne liuing coÌ„firme theÌ„ with the auctorite of a couÌ„sel with preachinge they saye it is not tyme to speake agaynst them be it yet is it tyme to leaue them no lenger to seame to alowe theÌ„ onles they entend alwayes to walke iÌ„ theÌ„ had the auctor of this boke loked after a tyme as some doo he had not wryteÌ„ against purgatorye when he dyd I feare me some mayntaine blyndnes more with there symulacyon then they open the lyght with there preachinge But this haue I spoken good reader besydes my purpose which was non other then to admonysh the that althought Rochester More Rastell haue all thre as thou ê‘ceyuest by readinge this former treatise stiffely defended one he resye yet shuldest thou not haue of all thre one iudgement or opinion More and Rochestre were meÌ„ of high dignite in this worlde the one a byshope the other chaunceler of this noble realme of Englond both auncyent in yeres of so great wytte so synguler eruditioÌ„ in all kynde of lerninge estemed aswell of them selfes as of many other that no .ii. lyke myght in all this londe be founde it was thought that for there dignite nomaÌ„ durste for there yeres wytte lernyng nomaÌ„ was able to agayne say theÌ„ wherfore they were ê‘swaded to be the mooste meate of all other to take in hande the defence of the terrible paynes of purgatorye eyther the verye foundacion or els the cheffe buyldynge sette vppoÌ„ the foundacion of the church of Rome Rastell had nothynge coÌ„men with theÌ„ But only many yeres awyt sophisticall whych he called naturall reason as a ê‘taininge to goddes worde he aknowleged hymselfe ignoraunt therof notwithstondinge had such opinioÌ„ of his wyt that he thought he coulde as well proue purgatory by it as the other .ii. hadde done by the scryptures wherin I thynke he was not deceaued and as this iii ê‘soÌ„s were not like so toke they the answere made to them not a lyke More Rochestre thought foule scorne see what the glorye of this worlde hygh estimacion of our selfes doth that a ionge man of smale reputacioÌ„ shulde take vppon him so cleane contrarye to their opinion to wrytte agaynst theÌ„ And to be shorte toke the matter so greuouslye that they could neuer after be quyet in their stomakes vntyll they had droÌ„ken his bloud Rastell though he ê‘ceyued his natural reason to be sore sayd to yet was he not malicious as the other were And therfore wrote he agayne which worke
of Rastell came to his handes when he was presonner in the Tower of London where he made the answer folowyng to the same which answere after Rastell had reade he was well conteÌ„t to counte his natural reason folyshnes and with harty thankes geuen to god becam a chylde agayne and sucked of the wysdome which cometh from aboue saueth all that be noryshed therwith in the which he contynued to his lyfes ende with the honour and glorye of God to whome be prase for euer Amen ¶ Here foloweth te preface of this boke BRother Rastell I thanke yow that it had pleased you to be so fauourable vnto me a pore presoner as to shewe me a copie of your boke which yow haue wryten to confute my reasons scrypture that I haue alleged against purgatory for that hath caused me to make a subsydy defence bulwarke to my boke which by goddes grace shalbe an occation to open more lyght although not to yow yet at the lestwyse vnto them whose hartes the prince of this world hathe noâ— blynded but that the lyghte of the gospell and glorye of Chryste maye shyne in theÌ„ And where as yow wryte proteste that yow wyll brenge no scripture agaynst me But only rehersse my scrypture againe whiche I haue alleged vnê‘feytlye and wounde me with myne owne dartes wyll but euen do as one that playeth at tennes wyth another tossinge the balle agayne I doo verye well admitte your similitude Not withstodinge yow know ryght wel that it is not I noughe for a man playinge at teÌ„nes to tosse the ball agayn but he must so tosse it that the tother take it not For yf the other smyte it ouer agayne then is the game in as great ieoberdy as it was before besydes that he muste take hede that he neyther smyte to shorte of the lynne nor yet vnder for then it is a losse and he had ben better to let it go And finallye somtyme a maÌ„smyteth ouer thynkethe al wonne and yet an vngracious poste stondeth in the waye maketh the ball to rebounde backe agayne ouer the corde loseth the game And that wyl anger a man I assartayne yow that ye haue tossed neuer a ball but ye offende in one of this poyntes yet besydes that somtyme ye playe a touche of legerdemayne caste me a ball which when it commythe I perceaue to be non of myne all the courte shall iudge the same This poyntes shalbe declared when we come to them and nowe I wyll answer in order An answere to Rastels fyrst prologe IN youre prologe yow assigned ii causes of the makyng of youre .i. boke of purgatory without alleginge any textes of scripture for the proue therof which are the coÌ„trouersye of .ii. sortes of people One sorte you say be those that beleue not iÌ„ Christ but denie christ his scripture as be the turkes paynims suh other miscreauÌ„ts An other sorte be they that beleue in chryste his scripture nor wyll denye no texte of holy scripture but yet they wyll coÌ„strue expoÌ„de and interprete this textes after theyr owue wylles and obstinate mynde c. Now let vs coÌ„syder your forsayd causes poÌ„der whether your boke haue or may do any such good as you say pretended whether it haue coÌ„uerted those sortes of people or els by any thynge likely to do suche a facte And fyrst let vs se what it profyteth the fyrste sorte which are infideles not beleuiÌ„ge iÌ„ chryst nor his scripture Our saâ—iour christ saieth he that beleueth is not daÌ„pned IhoÌ„ Bap. coÌ„firmeth the same saying he that beleueth in the sonÌ„e hath euerlastiÌ„ge lyffe but he that beleueth not in the soneÌ„ shall not se lyfe but the wrath of god abydeth vppoÌ„ hiÌ„ Here it is euident not be my exposicyoÌ„ but by the coÌ„sent of all christeÌ„ men that those in fideles are daÌ„pned for what enteÌ„t thaÌ„ shulde Rastel teache theÌ„ that there is a purgatory without christ their is no way but daÌ„pnacy on as scripture all faythfull men testifye TheÌ„ wolde I know by what way he wolde ê‘swade that there were a purgatory which shulde be away ameane to saluacion and not to daÌ„pnacioÌ„ for them which beleue not in Chryst This I am sure of I thiÌ„ke Rastell beleueth it also that the infydeles shall neuer come in it thoughe theire were one This you maye se that his fyrst cause is verye vayne that yf they dyd beleue it they were in dead deceyued Now let vs ê“cede vnto the secoÌ„de sorte of poeple which beleue in christ his scripture yet misconstrue it expouÌ„ding it after their owne willes And let vs se what frute they take of this boke what it profyteth them we shall fynde that it lesse serueth these meÌ„ theÌ„ the fryste for if this men beleue in chryst in his scripture theÌ„ is it not possyble that they shulde receaue or admytte that thynge whiche is against the scripture bothe by the exposicioÌ„ of theÌ„ selues of al the worlde For this is both agaynst scrypture and all faithfull men that there shulde be anye waye to helth yf we exclude Christ and his scripture And syth purgatorye is counted awaye to helthe he that wolde go aboute to proue it secludynge Chryst and scrypture is against scrypture and all faythfull men Besydes that yf they be so obstynate that they wyll not receaue the verye scripture but expounde it after theyr owne wylles wrest it after the same then wyll they moche lesse receaue your boke which is so playne against scripture and therfore yf yow wolde thiÌ„ke that they coulde be tamed by your boke which notwitstonding so wresteth scrypture theÌ„ may I verye well lyken yow to him that hath a wilde horse to tame which when he ê‘ceueth that he caÌ„ not holde him with a scokry she snafle wyll yet labour to breake hiÌ„ with a rotyn twyne threde So that I can espye no maner of profyte that can come of youre boke yf yowe can allege no better causes theÌ„ yow yet shew but that it had ben a greate dele better on wryten And brother Rastel where yow say that I auaunce boste my selfe moch more then becometh me and that I detraycte slander my neyghbours and that I prouoke all meÌ„ that read my boke rather to vyce theÌ„ to vertu with such other thynges as ye lay to my charge I trust I shall declare my inconuenyence and geue yow a sufficient answere ¶ An answere to Rastels fyrst Chapter whych reproueth me for boostynge my selfe IN the fyrst chapter of this boke Rastel laboureth to proue that I am sore ouer sene in laudinge bosting my selfe and that I like my selfe so wel that he is sure that other men do lyke me the lesse that he fereth that god wyll therfore lyke me fauour me rather the worse then the better Here he iogeleth wyth me wolde make me beleue that
sayeth Rastell all wyse men wolde thinke that this were a fonde exposicioÌ„ and yet this exposicoyn wolde please chylderne foles and mad men as well as the exposicy on of Saynt Austayne or Saynte Hierom or any other doctour of the churche because it wolde make them to laugh so sayeth Rastell Frith maketh suche exposicions wyth yestynge and raylinge to make the people laugh not regardinge to edifye the people nor to prouoke them to vertue mekenes or charyte nor to leue theyr synÌ„e but rather geueth theÌ„ bouldenes and to beleue that their is no purgatory nor hell but mocketh and yestethe at those reasons that be made for proue of purgatorye Nowe as touchynge the fyrste parte where he sayeth that my exposicions be an occasion to brynge the people to bouldenes of synne I axe him why his answer is because I geue them boldnes that there is no purgatory nor yet hell therto Rastel by his leue maketh a fitten I dare not say he maketh a lye for that he wolde callâ— raylynge for I neuer denyed hel but affirme in many places of my boke and eueÌ„ in the fyrste syde of myn answer againste hym I affyrme hel and perpetuall dampnacion but when ye come to the profe of his wordes then you shall se howe wyslye the man concludethe for he thynketh that ab inferiori ad suum superius confuse distribue men shal thinke it a good consequeÌ„t as yf I shulde say that we lacke fyer in preson then wolde he conclude that there lacked fyer in all middelsex Or yf I wolde saye theyr were no wytte in Rastels heed then wolde he conclude that theyr were no wytte in no mannes hede he hath so longe studied phylosophye that he hath cleane forgotten his principals of sophistry notwythstondinge we wyl forgeue him this faute for the maÌ„ is somwhat aged and therfore I thynke it is longe synes he readde them and that they are nowe oute of his memory neuertheles he wyl say that his argument is not soluted for althougth I denye not hell yet I denye purgatory and so I geue the people an occasion to synÌ„e because they fere not purgatorye where vnto I haue so sufficiently answered in Rastels seuenthe argument that I wonder that he is not a shamed to brengeÌ„ the same agayne but he trusteth that my bokes shal neuer be reade and his may goo surely abrode and therfore he may say what he wyll only he caryed not what he sayeth so he holde not his peace And where he reporteth that I make exposicioÌ„s to make the people to delyte to here of other mens fautes and to laughe therat therto wyll I say naye tyll he be at leysure to proue it where he sayethe yf he shulde â—ake vppon him to expounde In principio erat verbum in this maner In the begynnynge of this yere JohnÌ„ Frith is a noble clarke He kylled a mylstone wyth his spere Kepe wel your geese your dogs do barke Sayinge that all wyse men wolde say that this were a founde exposicion Therto I answere that sayinge for the â—ime meter they might wel say that a gose had made it for any reason that is therin and 〈◊〉 as touchynge the meter the seconde verse lacketh a foote and is shorter theÌ„ his felowes but yf you putte oute this worde Frith put in this worde Rastel for it theÌ„ shal his meter also be ê‘feyte that haltinge verse shall runue merelye wyth his felowes vppon his ryght feete on this maner In the beginninge of this yere IohnÌ„ Rastell is a noble clarcke He kylled a mylstone with his spere Kepe wel your geese the dogges do barke Thus I haue amended his meter but as for the reason I leue it to him selfe to ameÌ„de it at his laysure In the ende of his seconde chaptre he saith that I entende with my exposicioÌ„s to bringe the people to beleue in .iiii other great erroures wher of the .i. is that there is no hell ordeyned for anye that is of Chrystes fayth although he do neuer so many synnes but let vs se how he proueth it An answer to Rastels .iii. chap. whiche wolde proue that I denye hell IT semeth sayth Rastell by the reasons that Frithe hath alleged that his enteÌ„te is to brynge the people in beleue that there is no hell for I allege iÌ„ my answer to Rastels dialoge the saieng of S. Paul Ephe. 1. Christ chose vs in him before the begynÌ„ing of the worlde that we myghte be holy without spot in his syght againe Eph. 5. Christe loued his coÌ„gregacioÌ„ gaue himselfe for it that he mighte sanctifye it in the fontayne of water thorow the worde to make it without spotte or wryncle or anye such thynge but that it shuld be holy without blame And vppoÌ„ these textes I coÌ„clude that yf Christ haue so purged vs that we are withoute spotte wryncle or bame in his syghte as Paul testifyeth then wyll he neuer cast vs in to purgatory For what shulde be purged in them that are wythout spotte wrincle or blame And then somewhat to declare the matter howe we be synners as longe as we leue and yet wythout synne in the syght of god and adde this wordes why â—he I wolde that all men dede well note theÌ„ and because Rastell leuythe out the beste of the matter I wyll reherse my owne wordes agayne Peraduenture euerye man perceyuethe not what this meaneth that we are ryghtwyse in his syght seynge that euery man is a synner .1 IohnÌ„ .2 therfore I wyll breuely declare the meanynge of the apostell This is fyrste a clere case that there leueth no maÌ„ vppon the erthe wythout synne notwythstondynge all they that weâ—e chosen in christ before the foundacyon of the worlde were layd are wythout spot of synne in the syght of God Ephesians .1 so that they are bothe synners and ryghtwyseyf we consyder the imperfeccyon of oure fayth and charyte yf we consyder the conflicte of the flesshe and the sprete GalathiaÌ„s .5 yf we consyder oure rebellyous membres whyche are vnder sinÌ„e Romanorum .7 then are we greuous synners and contrary wyse yf we beleue that of that mercyfull fauoure God gaue his mooste dere sonne to redeme vs frome oure synne yf we beleue that he imputethe not oure synnes vnto vs but that his wrathe is pacefyed in Chryste and his bloude if we beleue that he hath frelye geueÌ„ vs his christ and wyth hym all thynges so that we be destitute of no gyfte Romanorum .8 then are we ryghtwyse in his syghte and oure concience at peace wyth God not thorowe oure selfes but thorow oure lorde Iesu Chryste Romano 5. So mayste thou perceyue that thou arte a synner in thy selfe and yet arte thou ryghtwyse in Chryste for thorow him is not thy synne imputed nor rekened vnto the and so are they to whom god imputeth not theyr synnes blessed ryghtwyse wythoute spotte wryncle or blame Romanorum 4.
Psalmus .31 And therfore wyll he neuer thrust them in to purgatorye and for proue of this I allege as Rastell bereth me wytnes dyuers textes of Saynt Paull Ephesians 2. Roman 4. 5. 7. 8. but that notwithstondenge Rastell sayethe that I haue not recyted them sufficiently for I haue lefte out sumwhat whyche I haue rehersed for the openyng of the truethe and than brengyth in that Saynte Paull â–ª exhorteth and â—yâ—deth vs we shall vse no fornicacyon on clennes auarice fylth or folysh speaches for suche shall haue no inherytance in the kingdom of heauen and euen so saye I to but iudge good reader what is this to the purpose for it neyther maketh for purgatorye neither against it This texte I coulde haue alleged yf I had endeuered my selfe that we shulde do good workes which I neuer knew Chrysten man denye but els as touchynge my mater it is nothynge to the purpose and as wel he might haue improued me because I brenge in no texte to proue that the father of heueÌ„ is god or to proue that which neuer man doubted of Then he allegeth Paul Roma 5. 6. sayinge though grace do rayne thorow chryste shall we therfore dwel in synne nay god forbyde sayth Paule and eueÌ„ so say I againe he allegeth Rom. 8. that there is no dampnacion to them which be in chryst Iesu if they lyue not after the fleshe and euen so saye I but Rastell wyll say the contrary anon Besydes that he allegethe Roman 3. we be frelye iustifyed by grace by Chrystes redempcion to shewe his iustice for the remission of synne done before and yet sayth Rastell Paull sayeth that the lawe is not destroyed by faythe but made stable but this hath Frith lefte oute of his booke to cause the people to beleue that they be clene purged by the bloude of Chryste only and that there neade no purgatorye By these wordes you maye euydentlye perceyue what Rastell meanethe by this allegynge of paul for the establyshynge of the lawe verelye that the worke of the lawe shulde iustifye and cleane purge you from synne whyche is contrarye to Paull and al scripture for euen in this same Chapytre that he allegeth Paull sayeth that of workes of the lawe noo flesshe shalbe iustyfyed in his syghte and sayeth that the ryghtwysnes of god cometh by fayth of Iesu Chryste vnto all and vppon all that beleue But as touchynge good workes I wyll touche more hereafter Furthermore Rastell sayeth that yf my argumeÌ„tes could proue that there is no purgatory it muste folow as well that there is no hell for vs that be chrysteÌ„ meÌ„ though we continue styll in synne for yf we be blessed without spot wryncle or blame that therfore he wyll not caste vs in to purgatorye then he wyll not caste vs in to hell what soeuer synne we do commytte Here Rastell vtterith his blyndnes vnto you and sheweth you what vnderstondinge he hathe in scripture fyrste he armeth hymselfe with a false supposicyon and yet there vppon he concludeth his argument falselye his supposicion is this that all men whiche are baptysed with materiall water are verye Chrysten men and haue the true faythe be those which paule affirmeth to be without spotte blame or wryncle But therto I say nay for euen as the outwarde circumcisyon made not the Iewes the electe people and chylderne of saluacyon so doth not the outwarde baptisme make vs the faythfull membres of Chryste but as they were the chyldren of god which were inwardly circuÌ„cysed euen so they that are wasshed inwardly from the coÌ„cupiscens of this worlde are the meÌ„bres of chryste whom Paul affyrmeth so to be purged thorowe his bloude Againe you may knowe that Rastell knoweth no nother fayth but that whiche maye stonde wyth all maner of synÌ„e but the faith which we speake of is the same which worketh thorow charyte wherof Paull speaketh Galath 5. They that haue this faythe are borne of God and synne not these that haue this fayth do hope and loke dayly for deliueraunce out of this thraldome and bodye of synne And in the meane ceason they purefye theÌ„ selfe as he is pure For yf a maÌ„ wyll saye that he knoweth Chryste or beleueth in hym and kepeth not his commaundementes he is a lyar and we renouÌ„ce hym to be any of this membre that we speake of And when Rastell sayeth I wolde conclude there is no hell for them that be chrysten meÌ„ thoughe they contynue styll in synne I answere he that commytteth synne is of the deuell and I saye agayne that the Chrysten that we spoke of whiche are the chylderne of god can not continue styll in synne but seke all meanes to fulfyll godes commauÌ„dementes Notwythstondinge the chrysteÌ„ whiche Rastell speaketh of which are the chylderne of the deuel may do as they lyste and in dead they hadd nead to make a frende of Rastell to helpe them in to his purgatorye yf it be any better than hell for they shal neuer come in heauen excepte they repent and walke innocentlye in this worlde as chryst and his lettel flocke haue euer donÌ„e for they that walke otherwyse are non of his thoughe they were myteres This lyttel flocke it is that are so purged and not Rastels multitude and for this is there nother hell nor purgatorye ordeyned euen as for this hepe that continue styll in synne is ordeyned noo heauen And that there is no hell ordeyned for these faythfull followers of Chryste I wyl proue euen by this worde of Paul why â—he Raâ—â—ell rehersed before Roma 8. That there is no dampnacion to them that be in chryste Iesuâ—yf they leue not after the flesh Here Rastell hath smyte the ball quyte vnder the corde and hathe alleged that that shall coÌ„dempne hym For yf there be no daÌ„pnacion but because you are somwhat slow in perceyuing the matter I shal reduce it in to a sillogismus on this maner there is no dampnacion vnto them that be in chryst Iesu yf they â—yue not after the fleshe but after the sprete euery hell is daÌ„pnacioÌ„ Ergo their is no hell to them that be in Chryste Iesu if they lyue not after the flesshe but after the sprete This is in the fyrste fygure made by celarent not by any profyte that I thynke that the poore coÌ„menes can take by such babelinge but only to satisfie your mynde and pleasure Notwithstondynge one thynge I must put you in remeÌ„brauÌ„ce that you haue falslye translated the texte for the text hath not that condicionall all thought I was coÌ„tented to take it at your handes to se what you coulde ê“ue but the text saith thus thers is no daÌ„pnacion to them that are in christe Jesu which walke after the fleshe but after the sprete where paul doth certifie you that they which are in christe Jesu walke not after the flesh but after the sprete so that you may gather by paull that if
I must dye for it to pacifye my neyghbour the comen welthe but yet I am sure Rastell is not so childish as to thinke that this ciuile satisfactioÌ„ is the verye satisfactioÌ„ which pacifyeth gods wrath for breking his law for if thou morther a maÌ„ shuld dye a c. times for it yet except thou haue satisfactioÌ„ of cristes bloud thou shalt be daÌ„pned therto and so I spake that no temporall payne was instituted of god for thenteÌ„t that we shuld satisfye gods wrathe therby as it is playne in my boke yâ— Rastell coulde see The fourthe errour that he layethe agaynste me is that I wolde perswade the people that good workes are nothynge auaylable NOw are we come to the fourth erroure where Rastel vntrulye reporteth on me that I wolde ê‘swade the people that good workes don by any man in this world is nothynge auaylable vnto him that doth them and that it is no hurte nor hynderaunce vnto any man thought he neuer do none Because I saye they iustyfye not before God therfore he thynketh that other men woide vnderstonde me as wyselye as he doth and argue that they are nothynge auaylable but I muste desyre him to put on his spectacle and loke agayne vppon my boke and he shall fynde these wordes Paraduenture thou wylt answer vnto me shall I then doâ—o good deades I answer yes thou wilt answer me wherfore I answer thou muste do them because god hathe coÌ„maunded them I answer thou arte lyuinge in this worlde wyth men and hath conuersacioÌ„ with theÌ„ therfore hath god appointed the what thou shalt do to the profyte of thy neyghboure â—aminge of thy fleshe as Paull testifyethe Ephesi 2. we are his worke in Chryst Iesu vnto good workes which workes god hath prepared that we shulde walke in theÌ„ these workes god wolde haue vs do that the vnfaythfull myght see the godlye and vertuose conuersacion of his faythfull and therby be coÌ„pelled to glorifye oure father whiche is in heauen Math. 5. and so are they bothâ— profytable vnto thy neyygboure and also a testymonie vnto the by the which a man may knowe that thou arte the ryght sonÌ„e of they heauenly father and a verye chryst vnto thy neyghbour after teacheth that we oughte to do these workes without hauiÌ„ge respecte eyther to heaueÌ„ or hell but attendinge thorow charite the welth of our neyghbour c. I wonder that Rastell is not ashamed to say that I wolde make theÌ„ beleue that they ar not auaylable therfore good reader note my wordes fyrst I saye we muste do theÌ„ because god hath coÌ„maunded them is it not auaylable to kepe the commaundementes of god secondaryly I saye that they are to the ê‘fyte of my neighbour is it not auaylable therdely I say that they tame oure fleshe is it not auaylable fourthely I saye they are to the glorie of god is it not auaylable Fiftlye I say they are a testymony to them that dothe theÌ„ by the which meÌ„ may knowe that he is the verye sonÌ„e of god is that not awaylable belyke Rastell couÌ„teth nothyng auaylable but that which iustyfieth before God he wyl say the sonÌ„e is not auailable because it iustifieth not fyer is not auaylable in his yies because it iustifyeth not c. TheÌ„ Rastell saith that I make a woÌ„ders worke with the scrypture and allegeth certayne textes that we ought to do good workes which I neuer denied thervppoÌ„ wolde coÌ„clude that workes saue iustifie plaieth me the bal lustlye ouer the corde but as god wolde there stode a poste ryght in the waye he hytte it so full that it made the ball to rebounde ouer agayne backward for in the alleginge of his purpose Paul sayeth Eph. 2. he hathe cleane loste the game the wordes are these by grace you be saued by youre faithe that is not of you it is the gyfte of god and not of workes that no man shulde glorifye him sefe we are the workes created of god in chryste Iesu which god hathe pÌ„pâ—red that we shulde walke in theÌ„ here because he wolde haue the latter ende of the texte to serue for his purpose whiche teacheth good workes which I neuer denyed he bringeth in that thynge which clene coÌ„futeth his opinion for his opinion which in all places he hath laboured to proue is that we are saued by good workes but now marke what he allegeth out of Paule by grace you be saued by your faith that is not of you it is the gyfte of god not of workes For that no man shulde glorifye hym selfe here paule saith plainly that oure saluacion is not of workes so hathe Rastell cast don that he bilt before maye be likened to a shrowde cowe whiche whan she hath geuen a large messe of milke torneth it don with her hele Thus haue I answered to as moche of Rastels treatice as I coulde get yf there be any more which may come to my handes I shall do my diligence to disclose his disceyte so that god geue me leue to kepe the courte with him he shal wynne but lyttel except he conueye his balles more craftly and yet the truth to saye we playe not on euen haÌ„de for I am in a maner as a maÌ„ bouÌ„de to a poste can not so wel bestowe me in my playe as yf I were at lybertye for I maye not haue suche bokes as are necessary for me neither yet peÌ„ne ynke ne paper but onlye secretlye so that I am in coÌ„tinual feare bothe of the Leuetenante of my keper leste they shulde espye any such thynge by me therfore it is lyttel meruel though the worke be on ê‘feyte for wheÌ„ soeuer I here the keyes ringe at the dore strayte al muste be conueyed out of the waye and then yf any notable thinge hadd bene in my minde it was cleane lost therfore I beseche the good reader couÌ„te it as a thynge borne out of ceason whiche for many causes caÌ„ not haâ—e his ê‘feyte forme shape perdone me my rudenes imperfection Finis â—hryst is 〈◊〉 in â—â—to Pet. Paule Corâ— 4 â—astell John 3. Rastell Frith Rastell Frith Rastell Frith 1. Tess 1. Hebre. 13. Iohn 8. 2. Cor. 11 Rome 8. â— Cor. 13. Bastell Frith Rastell â—rith Rastell Frith Rastell Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rastell Frith Math. 3. Luce 1◠〈…〉 Rastell Frith Rastell Frith Bastell Fryth Rastell Ephesi 1. Frith â—oma 8. Roma Roma Psal 31 Rastell Frith â—astell Frith Rastâ— Frith â—la 5. â—ohnÌ„ .3 â—â—hnÌ„ .3 â—ohnÌ„ .2 â—e 12. Rom. maioâ— mino◠〈◊〉 8 â—a 2. ma. 6. â—â—hnÌ„ 2 â—â—lip 2. 〈◊〉 1. â—â—a 1. Rom â—â—telâ— â—◠〈◊〉 15. â—â— Rastell Frith Hebreo 7 Ephesi 2 Ephesi 2.