More, and all three defenders of one he resy. More and were men some do, he had not written against purgatory when he did. I fear me, some maintain blindness more with their simulation, than they open the light with their preaching. But this have I spoken, (good Reader,) besides my purpose, which was none other than to admonish thee, that alRochester, though Rochester, More, and Rastell, have all Rastell, are three, (as thou perceivest by reading this former treatise,) stiffly defended one heresy, yet shouldest thou not have of all three, one judgment or opinion. More and Rochester were men of high diguity in this world, the one a bishop, the other chancellor of this noble realm of England, both ancient in years, of so great wit, and so singular erudition in all kind of learning, esteemed as well of themselves, as of many other, that no two like might in all this land be found: it was thought that for their dignity no man durst, for their years, wit and learning, no man was able to gainsay them; wherefore they were persuaded to be the most meet of all other to take in hand the defence of the terrible pains of purgatory, either the very foundation, or else the chief building set upon the foundation of the church of Rome. Rastell had nothing common in them, but only many years, and a wit sophistical, which he called natural reaAs appertaining to God's word, he acknowrior to Ro- ledged himself ignorant thereof: notwithstanding he had such opinion of his wit, that he thought he could as well prove purgatory by it, as the other two had done by the Scriptures, wherein I think he was not deceived. And as these three of great authority and learning. Rastell was son. but an infe chester and More. persons were not alike, so took they the answer Rochester thought of John answer. made to them not alike: More and Rochester More and thought foul scorn (see what the glory of this world, and high estimation of ourselves doth!) foul scorn that a young man of small reputation should Frith's take upon him, so clean contrary to their opinion, to write against them, and (to be short) took the matter so grievously, that they could never be at quiet in their stomachs, until they had drunken his blood. Rastell, though he perceived his natural reason to be sore said to, yet was he not malicious as the other were, and therefore wrote he again, which work of Rastell came to his hands, when he was prisoner in the Tower of London, where he made the answer following to the same; which answer after Rastell had read, he was well content to count his natural reason foolishness, and with hearty thanks given to God, became a child again, and sucked of the wisdom which cometh from above, and saveth all that he nourished therewith; in the which he continued to his life's end, with the honour and glory of God: to whom be praise for ever. Amen. Rastell was not mali cious, but gladly re cognised his igno rance. HERE FOLLOWETH THE PREFACE BROTHER Rastell, I thank you that it hath pleased you to be so favourable unto me, a poor prisoner, as to show me a copy of your book, which you have written to confute my reasons, 2 Cor. iv. seemeth that he could play well at tennis. and Scripture, that I have alleged against purgatory; for that hath caused me to make a subsidy, defence, and bulwark to my book, which by God's grace shall be an occasion to open more light, although not to you, yet at the least wise unto them whose hearts the prince of this world hath not blinded, but that the light of the gospel and glory of Christ may shine in them. And whereas you write and protest that you will bring no Scripture against me, but only rehearse my Scripture again, which I have alleged imperfectly, and wound me with mine own darts, and will but even do as one that playeth at tennis with another, tossing the ball again, I do very well admit your similitude. Notwithstanding, you know right well that it is not enough for a man playing at tennis to toss John Frith the ball again, but he must so toss it that the other take it not; for if the other smite it over again, then is the game in as great jeopardy as it was before; besides that he must take heed that he neither smite too short of the line, nor yet under, for then it is a loss, and he had been better to let it go. And finally, sometimes a man smiteth over, and thinketh all won; and yet an ungracious post standeth in the way and maketh the ball to rebound back again over the cord, and so loseth the game; and that will anger a man. And I ascertain you, that ye have tossed never a ball, but ye offend in one of these points; and yet besides, that sometimes ye play a touch of legerdemain, and cast me a ball, which, when it cometh, I perceive to be none of mine, and all the court shall judge the same. These points shall be declared when we come to them, and now I will answer in order. ANSWER TO RASTELL'S PROLOGUE. allegeth why he first book two causes IN your prologue, you assigned two causes of the Rastell. making of your first book of purgatory, without alleging any texts of Scripture for the proof thereof, which are the controversy of two sorts of people. One Rastell sort, you say, be those that believe not in Christ, but deny Christ and his Scripture, as be the Turks, Paynims, and such other miscreants. Another sort be they that believe in Christ and his Scripture, nor will deny no text of holy Scripture, but yet they will construe, expound, and interpret these texts after their own wills and obstinate minds, &c. made his in the depurgatory. fence of Now let us consider your foresaid causes, and ponder whether your book have or may do any such good as you say pretended, and whether it have converted those sorts of people, or else be any thing likely to do such a fact. And first, let us see what it profiteth the first sort, which are infidels, not believing in Christ nor his Scripture. Our Saviour Christ saith, He that believeth is not damned; and John Baptist confirmeth the John iii. same, saying, He that believeth in the Son hath ever- John Frith lasting life, but he that believeth not in the Son shall answereth not see life, but the wrath of God abideth upon him. Here it is evident, not by my exposition, but by the consent of all Christian men, that those infidels are to Rastell's two causes. Rastell's first cause proved to be in vain. damned; for what intent then should Rastell teach them that there is a purgatory? Without Christ there is no way but damnation, as Scripture and all faithful men testify. Then would I know by what way he would persuade that there were a purgatory (which should be a way and a means to salvation, and not to damnation) for they which believe not in Christ. This I am sure of, (and I think Rastell believeth it also,) that the infidels shall never come in it, though there were one. This you may see, that his first cause is very vain, and that if they did believe it, they were indeed deceived. Now let us proceed unto the second sort of people, which believe in Christ and his Scripture, and yet misconstrue it, expounding it after their own wills; and let us see what fruit they take of this book, and what it profiteth them, and we shall find that it less serveth these men than the first; for if these men believe in Christ and in his Scripture, then is it not possible that they should receive or admit that thing which is against the Scripture, both by the exposition of themselves and of all the world; for this is both against Scripture and all faithful men, that there should be any way to health, if we exclude Christ and his Scripture. And since purgatory is counted a way to health, he that would go about to prove it (secluding Christ and Scripture) is against Scripture and all faithful men. Besides that, if they be so obstinate that they will not receive the very Scripture, but expound it after their own wills, and wrest it after the same, then will they much less receive your book which is so plain against Scripture; and therefore, if you would think that they could be tamed by your book, which, notwithstanding, An apt and so wresteth Scripture, then may I very well liken to him that hath a wild horse to tame, which, when he ple. perceiveth that he cannot hold him with a Scottish snaffle, will yet labour to break him with a rotten twine thread; so that I can espy no manner of profit good exam. you |