another book against Rastel named the subsidy or bulwark to his first book/ made by John Frithe presonner in the Tower.) (⸫) (⸪ ¶ Awake thou that slepeste and stand up from death/ and christ shall give the light. Ephesians. v. ¶ (.) ¶ ✚ The prologue. IT needeth not christian reader (I think) now that thou haste over red and diligently pondered in thine inward senses that the treatise of John Frith where in he confuteth all the reasons which Rastel/ More/ and Rochester made for the maintenance & upholding of the bitter pains of purgatory: to commend unto the this brief work following named a subsidy defence or bulwark to the same. And much less needeth it to dehort the from the vain & childish fear which our fore fathers have had of that place of purgatory/ as their good-works which at this day remain upon the earth founded for their thence deliverance do testify. And for as much as thou art a christian man & rejoicest in christ I dare boldly affirm for thee/ that thou takest neither pleasure nor joy of that place/ like as some persons do/ which triumphed of late & with moch● joy and clapping of hands/ send tidings in to all pertyes that purgatory was found again. Because they read in a book named the institution of a christian man this word purgatory. And yet have I not heard hitherto that the self persons have showed any tokens of gladness: for god's word translated in to english so that to me they seam to rejoice more to have the silly souls purged with puynyshmentes when they be departed then to have them purged with the word of God while they be here. who will think but as they have uttered their hearts concerning purgatory with their tongues/ even so they say in their stomachs/ that their holy father the pope (whom we may as justly call the bishop of Rome/ saying: ●hryst is 〈◊〉 in ●●to Pet. Paul. he is there the heed of S. Peter's church as we may call the heed of S. Paul's church in London bishop of London) hath recovered again here in england his old authority/ ye that ●e never yet lost it because they find in their church's/ coops/ roopes/ bells & beads/ with other like holiness/ & on themselves long gowns shaven crowns & fingers anointed with the holy oil of ydeldes/ for who will say but that these holy relics declare the bishop of Rome as clarklye as this word purgatory proveth a place to be where souls after the departure from their bodies suffer pains & punishments/ doth not this pretty pageant of purgatory signify & pronosticat what tragedy they will play hereafter/ when the word of god shall blow & scatter from the face of the earth the dark clouds & mists of men's inventions & shall score away the rust of fleslye understanding of the scriptures in other things like wise as it hath done in this if aught may be found in that book where with they may resist? that such things may be picked out of it/ the fruit which commonly hath come of all counsels convocations & synods sithence the apostles time (very few excepted) causeth me somewhat to fear for if a man way the good with the bade that hath sprung from them/ he will perchance think that the lay people of all estates may well & justly say farewell the one with the other & no marvel for they have not been all the children of one father that have been in counsels as they have not been all sheep that hath gone in sheeps clothing & oft times the greater part over cometh the better/ which things gathered by experience & by reading causeth me often times to wish that they which would be counted sincere & true ministers of the gospel either might & would clean abstain from such counsels that they have no part in them/ or else that they would give no more place to the fruits of infidelite (I mean men's inventions & carnal interpretations which the faith in christ never begat) then saint Paul gave to Peter his college when he left the table of the gentiles & went to the jews/ which fact of Peter in my judgement/ Paul mought more conveniently have approved saying Peter did it to the intent he would not offend his weak brethern● the jews with his eating; then the true and sincere ministers of christ in the gospel may wink at many things used in this days among the disciples of the gospel much less may they approve than with the fashion of there own living/ & confirm them with the authority of a counsel & with preaching they say it is not time to speak against them/ be it yet is it time to leave them & no longer to seam to allow them unless they intend always to walk in them had the auctor of this book looked after a time as some do he had not written against purgatory when he did I fear me some maintain blindness more with there simulation than they open the light with there preaching. But this have I spoken good reader besides my purpose which was none other then to admonish the that although Rochester/ More/ & Rastell have all three (as thou perceivest by reading this former treatise) stiffly defended one he resye/ yet shouldest thou not have of all three one judgement or opinion/ More and Rochestre were men of high dignity in this world/ the one a bishop/ the other chancellor of this noble realm of england/ both ancient in years of so great wit & so singular erudition in all kind of learning esteemed aswell of themselves as of many other that no ii like might in all this land be found: it was thought that for there dignity noman durst for there years wit & learning noman was able to again say them/ wherefore they were persuaded to be the most meat 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 comen with them. But only many years & awyt sophistical which he called natural reason/ as a ꝑtaininge to god's word he aknowleged himself ignorant thereof notwithstanding had such opinion of his wit that he thought he could as well prove purgatory by it as the other ii had done by the scriptures wherein I think he was not deceived and as this iii persons were not like so took they the answer made to them not a like/ More & Rochestre thought foul scorn (see what the glory of this world & high estimation of ourselves doth) that a young man of small reputation should take upon him so clean contrary to their opinion to writ against them. And to be short took the matter so grievously/ that they could never after be 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 presonner 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 & saveth all that be nourished therewith in the which he continued to his lives end with the honour and glory of God to whom be praise for ever. Amen. ¶ Here followeth te preface of this book. BRother Rastell I thank you that it had 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 & scripture that I have alleged against purgatory/ for that hath caused me to make a subsydy defence & bulwark to my book which by god's grace shallbe an occasion to open more light/ although not to you/ yet at the leastwise unto them whose hearts the prince of this world hath no● Cor●. 4 blinded but that the light of the gospel and glory of christ may shine in them And where as you write & protest that you will bring no scripture against me. But only rehersse my scripture again which I have alleged unꝑfeytlye and wound me with mine own darts/ & will but even do as one that playeth at tens with another tossing the ball again/ I do very well admit your similitude. Not withstodinge you know right well that it is not I 'nough for a man playing at tens to toss the ball again/ but he must so toss it that the t'other take it not. For if the other smite it over again then is the game in as great ieoberdy as it was before besides that he must take heed that he neither smite to short of the lynne nor yet under/ for than it is a loss and he had been better to let it go. And finally sometime a mansmyteth over & thinketh all won/ and yet an ungracious post standeth in the way & maketh the ball to rebound back again over the cord & loseth the game. And that will anger a man/ & I assartayne you that ye have tossed never a ball but ye offend in one of this points/ & yet besides that sometime ye play a touch of legerdemain & cast me a ball which when it commythe I perceive to be none of mine/ & all the court shall judge the same. This points shallbe declared when we come to them/ and now I will answer in order. An answer to Rastel's first prologue. IN your prologue you assigned. ●astell two causes of the making of your i book of purgatory without alleging any texts of scripture for the prove thereof which are the controversy of ii sorts of people. One sort you say be those that believe not in Christ/ but deny christ & his scripture as be the turks paynims & suh other miscreaunts another sort be they that believe in christ & his scripture nor will deny no text of holy scripture/ but yet they will construe expound and interpret this texts after their own wills and obstinate mind. etc. Now let us consider your foresaid causes & ponder whether your book have or may do any such good as you say pretended/ & whether it have converted those sorts of people/ or else by any thing likely to do such a fact. And first let us see what it profiteth the first sort which are infideles not believing in christ nor his scripture. John. 3. Our saviour christ saith/ he that believeth is not dampened/ & John Bap. confirmeth the same saying: he that believeth in the son hath everlasting life/ but he that believeth not in the sonen shall not see life/ but the wrath of god abideth upon him. Here it is evident not be my exposition/ but by the consent of all christian men/ that those in fideles are dampened/ for what intent than should Rastel teach them that there is a purgatory: without christ their is no way but dampnacy on as scripture & all faithful men testify. Then would I know by what way he would persuade that there were a purgatory (which should be away & ameane to salvation and not to damnation) for them which believe not in Chryst. This I am sure of (& I think Rastell believeth it also) that the infidels shall never come in it though their were one? This you may see that his first cause is very vain/ & that if they did believe it they were in dead deceived. Now let us proceed unto the second sort of people (which believe in christ & his scripture & yet misconstrue it/ expounding it after their own wills) And let us see what fruit they take of this book & what it profiteth them & we shall find that it less serveth these men than the fryste: for if this men believe in christ & in his scripture/ them is it not possible that they should receive or admit that thing which is against the scripture both by the exposition of themselves & 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 sith purgatory is counted away to health/ he that would go about to prove it/ secluding Chryst 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 & 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 notwitstonding so wresteth scripture/ them may I very well liken you to him that hath a wild horse to tame which when he ꝑceveth that he can not hold him with a scokry she snafle will yet labour to break him with a rotten twine thread: So that I can espy no manner of profit that can come of your book if you can allege no better causes than you yet show/ but that it had been a great deal better on written. And brother Rastel where you say that I advance & boast myself much more than becometh me/ and that I detraycte & slander my neighbours/ and that I provoke all men that read my book rather to vice than to virtue with such other things as ye lay to my charge/ I trust I shall declare my inconvenience and give you a sufficient answer. ¶ An answer to Rastel's first Chapter which reproveth me for boosting myself. IN the first chapter of this book Rastel Rastell laboureth to prove that I am sore over seen in lauding & boasting myself and that I like myself so well that he is sure that other men do like me the less/ & that he feareth that god will therefore like me & favour me rather the worse than the better. Here he iogeleth with me & would make Frith me believe that he tossed me mine own ball again/ but when I behold it/ I perceive it to be none of mine: for he hath cut out all that should make for me so that he hath given it clean an other shape then ever I intended that it should have as it appeareth by his writing which rehearseth my words in this manner. I am sure there are many that marvel Rastell. that I being so young dare atempte to dispute this matter against these iii persons. But my words are this/ I am sure that Frith there are many that will moche marvel that I being so ionge and of so small learning dare dispute this matter etc. Here Rastell leaveth out the words (and of so smake learning) for if he had put that in he had bewrayed himself. For I think no man so mad as to say that he which sayeth himself to be both young & of small learning should praise & boast himself. Also immediately after the words of his first allegation I say on this manner: And as touching my learning I must needs acknowledge (as the truth is) that it is very small which I think is but a base boasting/ and anon after I say I would not that any man should admit my words or learning except they will stand with the scripture/ & be approved thereby/ lay them to the touchstone and try them with god's word/ if they be found false and contrary then damn them/ and I shall also revoke them with all mine heart. etc. Hynallye I exhorted them to read my book not advertising who speaketh the words but rather what is spoken/ by why the words you might well see that I intended not to boast myself/ and all this have I written/ and he left it out even in the first page (as he calleth it) wherein he reporteth that I boast myself. Rastell. notwithstanding one thing doth sore vex him that I should recite the epistle of S. Paul whereby he sayeth I would have men believe that I had the spirit of god and think that though I be young that I see visions and espy the truth/ and that my elders have dreamed dreams and wandered in fantasies. This he recounteth to be a great boast & Frith that this one place should win him the field where unto I answer that in dead my words do not prove that thing/ which you seem ●o surely to gather of them/ but my words do argue on this manner/ that no man ought to condemn a thing before he read it 〈◊〉 then to give sentence/ and because you seem ignorant in the matter I shall declare it unto you/ and how it stondithe/ it is a colour of rhetoric/ and is called avantopodosis that is to say an answer to an objection that a man might have here made on this manner: thou grantest thyself young and so small learning dost thou then think that we shall once read or regard thy book/ specially sith it is written against ancient men both of great wit and dignity? to this two points I answer preventing their objection that they should not despise it because of my youth/ for as the spirit of god is bound to no place/ even so is he not addict to any age or person but inspireth where he will and when he will & bring in for an ensample that he espyred young Tymothe proving there by that the youth of itself is not to be despised/ but according to the learning which it bringeth and that therefore they may not despise my youth but first read what doctrine I bring and thereafter do judge it: no more in this I proved not that I am inspired and have the spirit of god as Tymothe had/ but only prove that God may inspire youth as he did Tymothe/ and that therefore ye ought first to read before you condemn/ for you know not who is inspired & who not until you have read their works or seen their facts. Thus you may see that my words define not that all yough is inspired although some may be/ but I exhort that no man despise 1. Tess. 1. prophecies/ but prove all and approve that is good/ and to make the matter more plain I shall bring you an example out● of Paul to the Hebreus which exhorteth Hebre. 13. them to hospitality/ for by that some men onwares have received angels to herber/ be not therefore unmindful of it/ here Paul exhorteth you to hospitality & showing you that by those means some men have received angels into their house/ would not have you think that all the gests which he shall receive shallbe angels/ but some shall be rued losels. And likewise I inexor●inge you to read my book/ and not despising my yowgth because that sometime god inspireth the young/ word not have you think that the books made of young men (which ye shall receive) shallbe wholesome doctrine/ but some men be lewd & unfruitful/ nevertheless even as if they received not those gests they should also put away angels if any came So if you despice to read such books as be written by young men you may also fortune to dispyce them which are written by the inspyracyens of Christ'S spirit and therefore ye ought to read them. But be it in cause I had in dead praised myself (as I have not) and that I had said that I had the spirit of god/ what inconvenience should follow thereof? would you 〈◊〉 argue that my doctrine were false? if that were a good argument/ then were thrystes doctrine false/ then were Paul a false prophet and our saith nothing for christ said to the jews that he was the light o● the world. john. 8. And again he said: it is my father that glorified me whom you call your god. Now if it had been a sufficient argument to condemn his doctrine/ because the world calleth it boasting than should we have believed no truth at all. Besides that Paul seemeth not a little to boast himself 2. Cor. 11 if men look on it with a carnal yeah/ for he sayeth that he thinketh not himself inferior unto the highest apostles/ & sayeth again that if they glory to be the ministers of christ (though he speak unwyslye) he is more copious in labours/ in stripes above measure/ in preson more often/ often at the point of death. etc. Should we for this words think that his doctrine were not right? Nay verily that doth not inprove the doctrine/ but that it may be good and wholesome for a man may boast himself and do well so he refer the praise to God from whom all goodness cometh: but be it in case that I should say that god of his mere mercy & for the love that he oweth me in christ and his blood had given me his spirit that I might be to his laud & praise to whom be thanks for ever. Amen. would you think that this were so great abostinge that the doctrine should be impaired thereby? Ah blind guides I pray God give you the light of understanding/ I beseech you brother Rastell be not discontent with me if I axe you one question/ be ye a christian man or no? I am sure you will answer yes/ then if I brought you the text of Paul which sayeth: Rome. 8. he that hath not the sprate of god is none of his/ I pray you how will you avoid it notwithstanding if you would avoid that text/ yet will I say an other block in the way that you shall not be able to remove/ and that is the saying of Paul. ●. Cor. 13. 2. Corinth. 13. Know ye not yourselves that christ is in you? except ye be reprobate persons/ now how soever you would judge of yourselves/ I think verily that I am no such & therefore where as before I did not so write. Now I certify you that I am Christ's, conclude what ye will/ and the day shall come that you shall surely know that so it is/ albeit in mean season I be reputed a laughingstoke in this world for I know in whom I trust and he came not deceive me. Then bringeth he against me that I Bastell say we have been long secluded from the scripture & also that our fore fathers have not had the light of gods word opened unto them. I marvel what Rastell meaneth by Frith bringing this for his purpose/ for I think it no boasting of myself/ but if ye think that it be untrue/ I think he is very blind. For what scripture hath the poor commons been admitted unto even till this day? It hath been and locked up in a strange tongue and from them that have attained the knowledge of that tongue hath it been locked with a thousand false gloss of antichrists making and innumerable laws. And where I say our fore fathers have not had the light of god's word opened unto them/ I mean that they have not the scripture in their own mother tongue/ that they might have conferred these juggling mists with the light of god's word as the process of my words can testify which he hath holy left out/ but I beseech the christian reader once to read the place for my discharge and his confusion/ ye shall find it in the second leaf of my book. And now he allegeth against me that I should say this: Rastell judge christian reader what reasons Rastell hath brought and how he hath soluted them/ for in my mind both his reasons and solutions are so childish and unsavoury/ so unlearned and barren so full of faults and fantasies that I rather pity the man's deep ignorance & blindness which hath so deceived himself thorough philosophy and natural reason/ then I fear that he by his vain probations should allure any man to consent unto him. I think Rastell layeth not this against me/ because I boast myself in thes words: ●rith And verily as touching the truth of those words I will add thus moche more unto them/ that I never wis man that was counted wise which hath brought so slender reasons except he intended to destroy a thing which ye seem to have build. Rastell. And finally where as I exhort all men to judge and confer the scriptures which sir Thomas More and my lord of Rochestre allege for their opinions and would have them to ponder their reasons and my solutions unto them annexing these words I am sure that my small learning hath condemned their high eloquence/ that my folly hath brought to nought their wisdom and that my youth hath disclosed their festered ignorance. There Rastell thinketh that I stand Frith well in my own conceit and boast myself above the moan because I touch Master More his kinsman: but let Rastell take this for an answer/ if Master More would keep him within his own bonds that is with meddling of worldly matters only/ I would never compare with him/ yet he must remember that a dawler may correct him in his own craft/ but it is even as Socrates saith/ when a man is wise in one thing then will he take upon him to define all things and be ignorant in nothing and so disdaineth. The gift that he hath and proveth himself onwyse. Furthermore I see no great praise that I here attribute unto myself. But confess my small learning my folly and my youth/ nevertheless if he recount it a praise because I say it hath condemned their high eloquence and their wisdom/ and disclosed their ignorance/ then let him also annex the words that I wrote saying: and it is even the old practise of God to choose the foolish things of the world to confound the wise/ to chose the weak/ to confound the mighty/ and to choose the vile things which are of no reputation to confound them of high degree/ that no flesh might boast itself in his sight to whom only be praise and thanks for ever Amen. where all men may see that I refer all praise to him which only is worthy: and so I may conclude that you have not looked indifferently on my book. ¶ An answer unto Rastel's second chapter which improveth me for railing and dispraising other. IN the second chapter he rangeth Rastell the field and searcheth out with all diligens what word I have spoken that might be taken in the worst sense/ and calleth them railing jesting and scolding and because he would have me to be abhorred of the reader/ he allegeth not only these words that are spoken against himself/ but also that are spoken against my lord of Rochestre and Sir Thomas More/ not that he intendeth to answer for them or to defend their parties ye may be sure/ but only to leave nothing behind which should seem to make for him/ like a noble orator the words that he reproveth are these. There Rastell taketh his foundation up Rastell 'pon a stark lie/ and there he maketh ii lies: and there he maketh iii lies. Here I would desire my brother Rastel Frith to pardon me of a little ignorance/ for surely I thought it had been no more offence to call a lie/ a lie/ them to call a Jew a sheep/ notwithstanding sith he recounteth it to be railing gesling and scolding/ I will here after temper myself/ and change my words/ and will say that when he lieth (that by his leave) he maketh a fytten. It angreth him when I say that Rastell Rastell hath lost his wit in purgatory/ and therefore I will say so no more. Frith But this I will affirm (be Rastel never so furious) that who so ever maketh such reasons and solutions/ and counteth● them good in earnest/ that he hath no wit in his heed/ where so ever he lost it/ but if you would read Rastels first argument which I have set in my book in the twelve leaf/ then you shall perceive whether I say truth or not. Also he allegeth that I should say/ that Rastell saying of Rastell is against scripture/ but if he count that railing and would not have me say so much unto him/ I will count the man somewhat statlye/ and this Frith I ensure him that if God suffer me to leave I will say so again/ take it as he will. Also he reciteth as a great reproach Rastell that I should say/ I marvel how our scolemen may abide this fellow. And surely the same I say again for Frith he proveth both/ saint Thomas and them also fools and double fools/ which if I should so do would be counted heinous heresy. Then he rehearseth what I say of Master Rastell more and my lord of Rochestre/ and all to help his matter/ that when I say the small probations and slender reasons that those ii witted men/ sir Thomas More and my lord of Rochestre had brought to confirm purgatory made my heart to yearn. what railing or jesting this is let Frith other men judge/ but this I dare avow that I said the truth/ for what should a man do or say to see them so contrary in their tales Master More saith that their is fire & no water in purgatory: & my lord of Rochester saith that their is both fire & water m more saith that the minister of punishment are devils And my lord of Rochester sayeth that the minister of punishment are angels. Master More sayeth that both the grace and charity of them that lie in pains of purgatory are increased/ my lord of Rochestre saith the souls of purgatory obtain there neither more/ faith nor grace nor charity than they brought in with them. Now judge good reader whether I have railed or said the truth/ but all this doth Rastell leave out full craftily/ he reciteth full diligently both the heed & tail/ but the middle which expoundeth the matter will he not let you see. He allegeth also against me that I say Rastell Master More is sore deceived and set on the sand even at the first brunt and in the beginning of his voyage and that I would wish master More a little more wit. Even that I say again and affirm it Frith to be true/ and is so evidently proved in the beginning of my answer against Master More that I need to say nothing/ but only refer the reader unto the place. Also he improveth me for saying in an Rastell other place that master More showeth him in one text twice ignorant and that he is to busy/ for he understandeth not the phrase of scripture. This and such other sayings he allegeth Frith (which I pass over) for I count it folly to spend paper and labour about the rehearsing of them/ for if you read my book you shall see all these points so plainly proved that he mought be ashamed to make mention of them. This he counteth gestinge sclanderinge Rastell and railing saying that no reasonable man will think these points to be things belonging to virtue/ but rather spices and branches of pride/ and that I show not myself therein charitable but rather malicious nor no wisdom therein/ but rather folly/ adding that if I had been half year at two scoles/ that is to say the school of discretion and the school of charity I should more have prospered in virtuous learning then I have done in other schools this vii year. And sayeth that I have been at the scoles of slandering railing and gestinge. Dear brother if it had been so that I Frith had spoken certain words in dead which might have seemed in your eyes to be railing/ detracting and slandering (as I have not/ saving a little jesting) would you disprove my doctrine thereby? what will you then say to S. John baptist which called the pharisees (than heads of the church/ as are now our doctors) generation of viperes? Math. 3. would you therefore conclude that his doctrines where nought/ I think you be not so childish. And it seemeth this one sentence to be more railing and slanderling than all that I have written. what will you say to christ which called the scribes and pharisees hypocrites. Math. 15. 16. 22. and in the .13. he seemeth to rail above measure/ where he calleth them hypocrites/ and blind guides/ painted sepulchres/ which onwardlye appear rightwise but within are full of hypocrisy/ serpent's and generation of vipers. Besides that he calleth Herod fox. Luce 1●. Luce xiii and the ●ewes he called a froward and adulterers generation. Math 12. 16. and in the .17. he sayeth o unfaithful and overthwart nation/ would you think it should excuse the jews which refused his doctrine to say that he railed and that no reasonable man would think those things to be points belonging to virtue/ but rather spices and branches of pride and that he showed not himself charitable/ but malicious/ nor no wisdom therein but folly/ would it excuse them to say (as you do to me) that if he had been one half year at school of discretion and chartye/ he should more have prospered in virtuous learning & that he had been at the scoles of slandering/ railing & jesting. Finally. S. Paul in your eyes might appear to rail & slander & to be clean destitute of god's spirit/ which as Luc. saith replenished with the holy ghost said to Elemas that 〈…〉 resisteth him Act. 13. o thou full of all subtlety & deceit thou son of the devil & enemy of all rightwiseness ceaseth not to pervert the rightwayes of the lord. I can bring many m● such sayings of Peter Joh. James & Judas & yet I think you will not inprove their doctrine thereby but because I study to be short/ I shall count it sufficient to have warned the reder of this. Notwithstonding peradventure Rastel will not yet be answered/ but will say that albeit I have touched enough as concerning those things that appear ra●ling & slanderig in his eyes/ yet I brought non that jest as I do/ where unto I may answer & allege for me her●as the prophet which both mocked the false priests & gested with them/ saying call loud unto your gods for peradventure they are a sleep & can not here/ or else they be gone out of town. I can not enough marvel that my brother Rastel would use such manner of reasoning with me as to improve my doctrine because of my railing and jesting. For therewith he hath made a foul hole in his kinsman's best cote for every man perceiveth that M. More his books are so full of railing/ jesting & bandy tales/ that if the furious momus & venus had take out their pertyes their should be very little left for vulcanus. After this Rastell dissenteth to the purpose Rastell of his matter & would prove that my expositions of scripture are not good because they are an occasion to bring the people to boldness of sin & to move the people to deylte in other men's faults/ and to laughte thereat/ and to put you an ensample: he sayeth/ if I should take upon me the exposition of this text. In principio erat verbum et verbum erat apud deum etc./ and expound it after this manner. In the beginning of this year John Frith is a noble clerk He killed a millstone with his spear Keep well your geese your dogs do bark. I trow sayeth Rastell all wise men would think that this were a fond exposition and yet this exposicoyn would please children fools and mad men/ as well as the exposicy on of Saint austin or saint Hierom or any other doctor of the church/ because it would make them to laugh, so (sayeth Rastell) Frith maketh such expositions with jesting and railing to make the people laugh/ not regarding to edify the people/ nor to provoke them to virtue meekness or charity nor to leave their sin/ but rather giveth than boldness and to believe that their is no purgatory nor hell/ but mocketh and yestethe at those reasons that be made for prove of purgatory. Now as touching the first part/ where Frith he sayeth that my expositions be an occasion to bring the people to boldness of sin/ I axe him why? his answer is because I give them boldness that there is no purgatory/ nor yet hell/ thereto Rastel by his leave (maketh a fitten) I dare not say he maketh a lie for that he would call● railing for I never denied hell/ but affirm in many places of my book and even in the first side of mine answer against him I affirm hell/ and perpetual damnation/ but when ye come to the proof of his words/ then you shall see how wyslye the man concludeth/ for he thinketh that ab inferiori ad suum superius confuse distribue/ men shall think it a good consequent as if I should say that we lack fire in preson/ then would he conclude that there lacked fire in all middelsex Or if I would say their were no wit in rastel's heed/ then would he conclude that their were no wit in no man's heed/ he hath so long studied philosophy/ that he hath clean forgotten his principals of sophistry/ notwythstondinge we will forgive him this fault for the man is somewhat aged and therefore I think it is long synes he read them/ and that they are now out of his memory: nevertheless he will say that his argument is not soluted for althougth I deny not hell/ yet I deny purgatory/ and so I give the people an occasion to sin/ because they fear not purgatory/ where unto I have so sufficiently answered in Rastel's seventh argument that I wonder that he is not a shamed to brengen the same again but he trusteth that my books shall never be read/ and his may go surely abroad/ and therefore he may say what he will only he carried not what he sayeth so he hold not his peace. And where he reporteth that I make expositions Rastell to make the people to delight to here of other men's faults and to laugh thereat/ thereto will I say nay/ till he be at leisure to prove it/ & where he sayeth/ if he should Frith. ●ake upon him to expound/ In principio erat verbum in this manner. Bastell In the beginning of this year John Frith is a noble clerk He killed a millstone with his spear Keep well your geese your dogs do bark. saying that all wise men would say that this were a found exposition. Thereto I answer that/ saying: Fryth for the ●ime & metre they might well say that a goose had made it for any reason/ that is therein/ and 〈◊〉 as touching the meeter/ the second verse lacketh a foot/ and is shorter than his fellows/ but if you put out this word Frith/ & put in this word Rastel for it/ then shall his metre also be ꝑfeyte/ & that halting verse shall runue merely with his fellows upon his right feet on this manner. In the beginning of this year Iohn Rastell is a noble clerk He killed a millstone with his spear Keep well your geese the dogs do bark Thus I have amended his metre/ but as for the reason I leave it to himself to amend it at his leisure. In the end of his second chapter he saith that I intend with my expositions to bring the people to believe in iiii other great errors/ where of the i is that there is no hell/ ordained for any that is of Christ'S faith/ although he do never so many sins but let us see how he proveth it. An answer to Rastel's iii chap. which would prove that I deny hell. Rastell IT seemeth (saith Rastell) by the reasons that Frithe hath alleged that his intent is to bring the people in believe that there is no hell/ for I allege in my answer to rastel's dialogue the saying of S. Paul. Ephesi. 1. Ephe. 1. Christ chose us in him before the begyning of the world that we might be holy & without spot in his sight & again Eph. 5. Christ loved his congregation & gave himself for it that he might sanctify it in the fountain of water thorough the word to make it without spot or wrinkle or any such thing/ but that it should be holy & without blame. And upon these texts I conclude/ that if Frith. Christ have so purged us that we are without spot/ wrinkle or bame in his sight/ (as Paul testifieth/ then will he never cast us in to purgatory. For what should be purged in them/ that are without spot wrinkle or blame. And then somewhat to declare the matter how we be sinners as long as we leave/ and yet without sin in the sight of god and add this words why ●he I would that all men deed well note them and because Rastell leaveth out the best of the matter/ I will rehearse my own words again. Peradventure every man perceiveth not what this meaneth that we are rightwise in his sight/ saying that every man is a sinner .1. Iohn .2. therefore I will briefly declare the meaning of the apostle. This is first a clear case that there leaveth no man upon the earth without sin/ notwithstanding all they that we●e chosen in christ before the foundation of the world were laid are without spot of sin in the sight of God. Ephesians .1. so that they are both sinners and ryghtwyseyf we consider the imperfection of our faith and charity/ if we consider the conflict of the flesh and the spirit. Galathians .5. if we consider our rebellious membres which are under sin Romanorum .7. then are we grievous sinners; and contrary wise/ if we believe that of that merciful favour God gave his most dear son to redeem us from our sin/ if we believe that he imputeth not our sins unto us/ but that his wrath is pacified in christ and his blood, if we believe that he hath freely given us his christ and with him all things/ so that we be destitute of no gift. ●oma. 8. Romanorum .8. then are we rightwise in his sight and our conscience at peace with God/ not thorough ourselves/ but thorough our lord jesus christ. Romano. Roma. 5. So mayst thou perceive that thou art a sinner in thyself/ and yet art thou rightwise in christ/ for thorough him is not thy sin imputed nor reckoned unto thee/ and so are they to whom god imputeth not their sins/ blessed rightwise, without spot wrinkle or blame. Romanorum 4. Psalmus .31. Roma. Psal. 31 And therefore will he never thrust them in to purgatory/ and for prove of this I allege (as Rastell beareth me witness) divers texts of Saint Paul. Ephesians. 2. Roman. 4. 5. 7. 8. Rastell but that notwithstondenge Rastell sayeth that I have not recited them sufficiently/ for I have left out somewhat which I have rehearsed for the opening of the truth/ and than bringeth in that saint Paul▪ exhorteth and ●y●deth us we shall use no fornication on cleanness avarice filth or foolish speeches for such shall have no inheritance in the kingdom of heaven/ and even so say I to/ but judge good reader what is this to the purpose: Frith for it neither maketh for purgatory neither against it. This text I could have alleged if I had endeavoured myself that we should do good works (which I never knew christian man deny/ but else as touching my matter it is nothing to the purpose and as well he might have improved me because I bring in no text to prove that the father of heaven is god/ or to prove that which never man doubted of. Then he allegeth Paul. Roma. 5. 6. saying ●astell though grace do rain thorough christ shall we therefore dwell in sin/ nay god forbid saith Paul/ and even so say I again: he allegeth Rom. 8. that there is no damnation to them which be in christ jesus if they live not after the flesh/ and even so say I/ but Rastell will say the contrary anon. Besides that he allegeth Roman. 3. we be freely justified by grace/ by Christ'S redemption to show his justice for the remission of sin done before (and yet saith Rastell) Paul sayeth that the law is not destroyed by faith but made stable/ but this hath Frith left out of his book to cause the people to believe that they be clean purged/ by the blood of christ only/ and that there need no purgatory. By these words you may evidently Frith perceive what Rastell meaneth by this alleging of paul/ for the establishing of the law/ verily that the work of the law should justify and clean purge you from sin which is contrary to Paul and all scripture/ for even in this same chapter that he allegeth Paul sayeth: that of works of the law no flesh shallbe justified in his sight/ and sayeth that the rightwiseness of god cometh by faith of jesus christ unto all and upon all that believe. But as touching good works I will touch more hereafter. Furthermore Rastell sayeth that if my Rasty arguments could prove that there is no purgatory/ it must follow as well that there is no hell for us that be christen men though we continue still in sin/ for if we be blessed without spot wrinkle or blame/ & that therefore he will not cast us in to purgatory/ then he will not cast us in to hell what soever sin we do commit. Here Rastell uttereth his blindness unto Frith you/ and showeth you what understanding he hath in scripture/ first he armeth himself with a false supposition and yet there upon he concludeth his argument falsely his supposition is this/ that all men which are baptized with material water are very christian men/ and have the true faith & be those which paul affirmeth to be without spot blame or wrinkle. But thereto I say nay/ for even as the outward circumcision made not the jews the elect people and children of salvation/ so doth not the outward baptism make us the faithful membres of christ/ but as they were the children of god which were inwardly circumcised/ even so they that are washed inwardly from the concupiscence of this world are the members of christ/ whom Paul affirmeth so to be purged thorough his blood. Again: you may know that Rastell knoweth no nother faith/ but that which may stand with all manner of sin/ but the faith which we speak of is the same which worketh thorough charity/ whereof Paul speaketh. Galath. 5. ●la. 5. ●ohn̄ .3. They that have this faith are borne of God and sin not/ these that have this faith do hope and look daily for deliverance out of this thraldom and body of sin. ●●hn̄ .3. ●ohn̄ .2. And in the mean season they purify themself as he is pure. For if a man will say that he knoweth christ or believeth in him and keepeth not his commandments he is a liar and we renounce him to be any of this member that we speak of And when Rastell sayeth I would conclude there is no hell for them that be christian men though they continue still in sin: I answer he that committeth sin is of the devil/ and I say again that the christian that we spoke of which are the children of god can not continue still in sin/ but seek all means to fulfil gods commandments. Notwythstondinge the christen which Rastell speaketh of which are the children of the devil may do as they list/ and in dead they had nead to make a friend of Rastell to help them in to his purgatory if it be any better than hell/ for they shall never come in heaven/ except they repent and walk innocently in this world as christ ●e. 12. and his lettel flock have ever done (for they that walk otherwise are none of his/ though they were myteres. This little flock it is that are so purged (and not rastel's multitude) and for this is there neither hell nor purgatory ordained/ even as for this heap that continue still in sin is ordained no heaven. And that there is no hell ordained for these faithful followers of christ/ I will prove even by this word of Paul why ●he Ra●●ell rehearsed before. Roma. 8. Rom. That there is no damnation to them that be in christ Iesu●yf they leave not after the flesh. Here Rastell hath smite the ball quite under the cord and hath alleged that/ that shall condemn him. For if there be no damnation/ but because you are somewhat slow in perceiving the matter I shall reduce it in to a sillogismus on this manner: mayor there is no damnation unto them that be in christ jesus if they ●yue not after the flesh/ but after the spirit, mino● every hell is damnation Ergo their is no hell to them that be in christ Iesu/ if they live not after the flesh but after the spirit. This is in the first figure made by celarent/ not by any profit that I think that the poor commenes can take by such babelinge but only to satisfy your mind and pleasure. notwithstanding one thing I must put you in remembrance/ that you have falsely translated the text for the text hath not that conditional all thought I was contented to take it at your hands to see what you could prove/ but the text saith thus there's is no damnation to them that are in christ Jesus/ which walk after the flesh but after the spirit: where paul doth certify you that they which are in christ Jesus/ walk not after the flesh but after the spirit/ so that you may gather by paul that if they walk not after the spirit they are not in christ Jesus/ that is to say: 〈◊〉 8 ●a. 2. they are none of christes/ although Rastell will call them christian men/ therefore dear brethren look that no man deceive him self/ for christ is not the minister of sins. If we be delivered from sin thorough christ/ them must we walk in a new conversation of our life/ or else we are still in darkness. Remember that ma. 6. ●●hn̄. 2 ●●lip. 2. 〈◊〉 1. we have this precious treasure in frail/ brytell and earthy vessels/ let us therefore with fear and trembling work our health/ and make stable our vocation & election/ for if we retain the truth and knowledge of God in ●●a. 1. sy●●e & unrightwiseness we shall shortly perceive the wrath of god upon us with infinite delusions/ & the end of us shallbe worse than the begysiinge: awake therefore & under stand your health. Now you may see how he concludeth that I establish this error/ that there is no hell for seeing mine arguments/ & Paul Roman. 8. do conclude that there is no hell/ nor damnation to them that are in christ Jesus/ and are his faithful followeres/ he thinketh it should well follow that if there be no hell for them/ that there is no hell for no man: for in his second chapter and also in the beginning of the third he sayeth that I deny hell/ & when we come to his probation/ there is nothing said but that which Paul confirmeth/ that is there is no damnation for them that are in christ Jesus/ which walk not after the flesh but after the spirit which are thorough christ without spot wrinkle or blame. And so thought Rastell appear to himself to conclude like a sage philosopher/ yet I answer you he concludeth lick an ignorant sophister as almen may see/ for it followeth not: Paul and Frith say there is no hell/ as contrary wise it followeth not there is no heaven for Rastels christian men which continue still in sin ergo there is no heaven for the devil their father/ and than it is there heaven for Chryst and his elect. I have before declared how Christ'S elect are sinners and no sinners. And now because you should not mistake the texts of S. John which I before alleged I will show you how they docommitte synnen/ which I died also sufficiently touch in my answer against rastel's dialogue/ even ii leaves from the end/ and yet I will touch it again/ because you shall not think that I would not lead you in ignorance and darkness. There are ii parts in a faithful man which rebel e●he against other and are at continual strife and both● of them have divers names in scripture/ the one is called the inward man the heart/ the mind/ the will/ and the spirit/ the other is called the outward man the rebellious membres the body of sin and the flesh/ and these in a faithful man keep continual war/ and albeit the one be subdued and taken prisoner of the other/ yet never consenteth to his enemy/ he can not leave him/ neither will make peace with him/ but will labour what he can and will call for all that he thinketh will help him to be delivered from his enemy/ and then warreth upon him a fresh. what time the faithful man is brought to the knowledge of god and believeth in christ and hath his will & mind/ renewed with the spirit of god that consenteth to the law of god/ that is good righteous & holy and beginneth to love the law and hath a will and a desire to fulfil the law of God & not to despise his heavenly father and look how moche he loveth the law counting it ryghwys and holy. Even so moche doth he hate sin which the law forbiddeth● and abhorreth● it in his heart and inward man/ and than albe it the outward man and rebellious membres do at time besiege him & take him captive under sin/ yet doth not the inward man consent that this sin is good and the law nought/ which forbiddeth it/ neither do th● the heart delight in this same sin/ neither 〈◊〉 delight in such sin because the spirit of god testifieth unto him that it is abominable in the sight of God/ & then fighteth the inward man against ●he outward with faith's prayer/ almose deeds▪ & fasting & laboureth to subdue the members lamenting/ that he hath been overcome because ●e ferith to displease god his father/ & desireth him for the blood of his son christ ●that he will forgive that which is passed/ and his diligens that he taketh in taming his members/ is not recompense towards god for the sin that is passed/ but to subdue the flesh that he sin no more this rebellion had Paul. Rom. 7. Rom saying/ that he did not that good thing which he would/ but the evil which he hated that he did/ that is he did not fulfil the good law of god/ as his heart will and inward man desired/ but did the evil as touching his flesh & outward man/ which he hated ●●tel● & so he sinned with his outward man/ then how is this true that he that committeth sin is of the devil/ & he that is of god committeth no sin/ was not Paul of god: yes verily ● all be it he committeth sin with his membres & outward men/ yet be sinned not/ ●● for he sayeth If I do that thing that I hate/ then is it not I that do it but the sin that dwelleth in me/ & even likewise the faithful followers of christ commit no sin/ for they hate it/ and if they fortune to be entangled with sin/ it is not they that do it (as paul saith) but the sin that dwelleth● in them which god hath left to exercise them as he left the philistines to exercise & nu●tour the children of Israel/ & if the rennauntes of sin fortune at any time to look a loft & begin to rain/ then he send th● some cross of adversity or sickness to help to suppress them And thus shall it be as long as we live/ but when we be once did/ then our members rebel no more/ & then needeth neither purpatory nor any other cross for the outward man is turned in to vanity/ and our inward man was ever 〈◊〉 15. pure thorough believing the word of god/ & never consented to sin/ & needeth neither purgatory in this world nor in the world to come/ but only for subduing the outward man/ & therefore after this life he shall never have any purgatory/ mark well what I say & read it again/ for more shall read it then shall understand it/ but he that hath ears let him hear. The second error that Rastel layeth to my charge is that I would bring the people in believe that repentance of a man helpeth not for the remission of his sin. IN proving this second error against me Rastell taketh so great pains that he is almost besides himself. ●● For he saith that I would make men believe that it forsith not/ whether they sin or no. why so brother Rastel/ verily because I allege S. joh. S. Paul/ ezechiel & Hieremye to quench the note fire of purgatory and allege no auctorityes to prove good works/ where unto I answer (as I did before) that it is nothing to my purpose/ for the proving of good works doth neither make for purgatory nor against it/ I could have alleged all those texts if I had intended myself to prove that I should do good works (which I never knew christen man deny/ but as touching my matter it is nothinnge to the purpose & as well he might have improved me because I bring in no texts to prove that the father of heaven is god/ or to prove that which never man doubted of/ notwithstanding if Rastell had indifferent eyes/ I spoke sufficiently of good works in the .34. argument against his dialogue let all men read the place and judge. Rastell taketh the matter very grievously Rastell that I attempt to allege how S. Iohn S. Paul send us to christ/ and then add that we know no nother to take away sin but only christ/ & because I add this word only/ therefore he thinketh that I clean destroy repentance where unto I answer Frith that I added not this word only/ for nought but I did it by the authority of s. Iohn which saith: if we walk in the light as he is in the light we have fellowship with each other & in the blood of jesus christ his son purifieth us from all sin/ whereupon I say that for us which are in the light/ his blood only is sufficient/ but for your christen men which continue still in sin & walk in darkness after their father the devil, must some other meanness be found or else they shall never enter in to the kingdom of heaven. But because I will be short let Rastel note that I find ii manner of repentance one is without faith & is such a repentance as judas & Rastels christian men which continue still in sin/ have at the later end which doth rather purchase than an halter then the remission of sins. another repentance followeth justification & remission of sins & is a flourishing fruit of faith/ for when by faith we do perceive the favour & kindness that our loving father hath showed us in his son christ jesus/ and that he hath reconciled us unto himself by the blood of his son/ then begin we to love him/ the more we hate the body of sin & lament and be sorry that our members are so frail/ that they can not fulfil the law of God and so in morning and bewailing our infirmity/ it causeth us to abstain from both/ meat & drink & all worldly pleasures which is the pure fasting that we talk of/ but you understand it not: and this repentance cometh not to purge the sins which is committed before/ but only taketh an occasion by the sins before committed to know what poison their remained in our flesh & seaketh● all means to make us hate this body of sin and to subdue it with all manner of works that God hath appointed to th'intent that it should in time to come no more displease god our most merciful father which of gentleness so often pardoneth and forgiveth us/ as I have touched before. This is the manner of repentance which I find in scripture/ but this helpeth that we should sin no more/ but what Rastell dremethe I wot not. But to express to the uttermost what I mean by repentance/ mark this example if a man build an house which doth cost him much labour and money/ & have laid no ●sure foundation/ but that when a tempest cometh his house doth fall/ then will he be very sorry/ and repent that he hath so foolishly bestowed his money & labour. notwithstanding all this great sorrow and repentance can not set up his house again which is fallen/ but only it taketh an occasion by the ruin of the house to teach the owner wit against another time that when he buildeth again he may make a sure foundation. Even so thought thou repent never so much that can not get remission for the sins that is passed/ but that must be pardoned only by the faith of Christ'S blood. Nevertheless it doth teach the wit & learn the to tame thy body and subdue it/ & cast a low foundation/ that in time thou mayst the better resist the assaults of the devil/ the world & the flesh. This doth Frith teach of repentance/ let the world take it as they will/ but chyrstes sheep do here his voice. The third error which Rastell layeth against me is that I would make men believe that they need to do penance for the satisfaction for their sins. EVery child may answer him to this if he over read or perceive what I wrote before of repentance/ for as they take repentance for the sorrow and morning that followeth the crime/ even so they call penance the good works that ensue of repentance/ & this good works which follow do mortify the members/ & exercise us in god's commandments that we sin no more/ but they can get no more remission of the sin which is once past them that which they call● repentance & yet do we neither destroy sorrowing for sin nor good works as he falsely reporteth by us/ but we teach you how they ought to be done & that they are fruits of faith/ & mortify our membres and are profitable to our neighbour/ & a testimony unto us that we are children of our heavenly fat. as by example I say that neither the son nor the moan do justify us/ or purchase remission of our sins & yet I would not that Rastel should say that I deny or destroy the sons the move/ for I say it that without that we can have no day/ & that we can not be without them/ and as touching the solution of this that penance taking in his largest signification/ both for good works & taking of pains is not satisfaction for sins/ I must tell you once again that there are ii manner of satisfactions/ the one is to god/ the other to my neighbour. To god can not all the world make satisfaction for one crime/ in so much that if every grass of the ground were a man as holy as ever was. Paul or Peter & should pray to god all their life long for one crime/ yet could they not make satisfaction for it/ but it is only the blood of christ that hath made full satisfaction unto god/ for all such crimes. heb. 7. Hebreo. 7 or else were there no nother remedy/ but we should all perish. There is an other satisfaction which is to my neighbour whom I have offended/ whom I am bound to pacify as we ii can agree/ & as the laws of the realm determine between us/ as if I had deformed him: them am I bound to pacify him & to restore him to his good name again/ if I have morthered any man then by the laws of the realm I must die for it to pacify my neighbour & the comen wealth/ but yet I am sure Rastell is not so childish as to think that this civil satisfaction is the very satisfaction which pacifieth gods wrath for breaking his law: for if thou murder a man & should die a c. times for it yet except thou have satisfaction of Christ's blood thou shalt be dampened thereto: and so I spoke that no temporal pain was instituted of god for th'intent that we should satisfy gods wrath thereby/ as it is plain in my book y● Rastell could see. The fourth error that he layeth against me is that I would persuade the people that good works are nothing available. NOw are we come to the fourth error where Rastel untrue reporteth on me that I would persuade the people that good works done by any man in this world is nothing available unto him that doth them and that it is no hurt nor hindrance unto any man thought he never do none. Because I say they justify not before God/ therefore he thinketh that other men woide understand me as wisely as he doth/ and argue that they are nothing available/ but I must desire him to put on his spectacle/ and look again upon my book/ and he shall find these words. Peradventure thou wilt answer unto me/ shall I then do●o good deeds/ I answer yes: thou wilt answer me wherefore? I answer thou must do them because god hath commanded them? I answer thou art living in this world with men? and hath conversation with them/ therefore hath god appointed the what thou shalt do to the profit of thy neighbour & naming of thy flesh/ as Paul testifieth. Ephesi. 2. Ephesi. 2 we are his work in Chryst Iesu/ unto good works/ which works god hath prepared that we should walk in them/ these works god would have us do that the unfaithful might see the godly and vertuose conversation of his faithful and thereby be compelled to glorify our father which is in heaven. Math. 5. and so are they both● profitable unto thy neyygboure and also a testimony unto the by the which a man may know that thou art the right son of they heavenly father and a very christ unto thy neighbour: & after teacheth that we ought to do these works without having respect either to heaven or hell/ but attending thorough charity the wealth of our neighbour etc. I wonder, that Rastell is not ashamed to say that I would make them believe that they are not available/ therefore good reader note my words/ first I say we must do them because god hath commanded them/ is it not available to keep the commandments of god: secondarily I say that they are to the perfit of my neighbour: is it not available? therdely I say that they tame our flesh/ is it not available: fourthly I say they are to the glory of god is it not available. fifthly I say they are a testimony to them that doth them by the which men may know that he is the very son of god/ is that not awaylable? belike Rastell counteth nothing available but that which iustyfieth before God/ he will say the son is not available because it justifieth not/ fire is not available in his eyes because it justfieth not. etc. Then Rastell saith that I make a wonders work with the scripture/ and allegeth certain texts that we ought to do good works (which I never denied) & thereupon would conclude that works save & justify/ & playeth me the ball lustlye over the cord/ but as god would there stood a post right in the way & he hit it so full/ that it made the ball to rebound over again backward/ for in the alleging of his purpose Paul sayeth Eph. 2. he hath clean lost the game: Ephesi. 2. the words are these/ by grace you be saved by your faith & that is not of you/ it is the gift of god and not of works that no man should glorify him sefe/ we are the works created of god in christ jesus which god hath prep●red that we should walk in them/ here because he would have the latter end of the text to serve for his purpose which teacheth good works (which I never denied) he bringeth in that thing which clean confuteth his opinion for his opinion which in all places he hath laboured to prove/ is that we are saved by good works/ but now mark what he allegeth out of Paul by grace you be saved by your faith: & that is not of you/ it is the gift of god & not of works. For that no man should glorify himself/ here paul saith plainly that our salvation is not of works: & so hath Rastell cast done that he bilt before/ & may be likened to a shroud cow/ which when she hath given a large mess of milk turneth it done with her heel. Thus have I answered to as much of rastel's treatise as I could get/ if there be any more which may come to my hands I shall do my diligence to disclose his disobeyed so that god give me leave to keep the court with him he shall win but little/ except he convey his balls more craftily/ and yet the truth to say we play not on even hand/ for I am in a manner as a man bound to a post/ & can not so well bestow me in my play/ as if I were at liberty/ for I may not have such books as are necessary for me/ neither yet pen/ ink/ ne paper/ but only secretly/ so that I am in continual fear/ both of the Levetenante & of my keeper/ lest they should espy any such thing by me: & therefore it is little marvel though the work be on ꝑfeyte: for when soever I here the keys ring at the door/ straight all must be conveyed out of the way (and then if any notable thing had been in my mind) it was clean lost/ & therefore I beseech the good reader count it as a thing borne out of season/ which for many causes can not ha●e his ꝑfeyte form & shape/ & pardon me my rudeness & imperfection. Finis.