THE PROLOGUE. defence, or IT needeth not, Christian Reader, (I think,) now that thou hast overread and diligently pondered in thine inward senses, that the treatise of John Frith, wherein he confuteth all the reasons which Rastell, More, and Rochester made for the maintenance and upholding of the bitter pains of purgatory, to commend unto thee this brief work following, named a Subsidy, Defence, or Bulwark A subsidy, to the same. And much less needeth it to dehort bulwark. thee from the vain and childish fear which our forefathers 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 forasmuch as thou art a Christian man, and 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, and with much joy and clapping of hands small pursent tidings into all parts, 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-same persons have showed any tokens of gladness for God's word translated into English ; so that to me, they seem to rejoice more to have their silly souls purged with punishments Much joy the finding made for of purgatory, al though it were to pose. Christ is divided into Peter when they be departed, than to have purged them 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 say they in their stomachs, that their holy father the Pope, (whom we may as justly call the Bishop of Rome, seeing he is there the head of St. Peter's Church, as we may call the head of St. Paul's Church, in London, Bishop of London,) hath recovered again here, in England, his old authority, yea, that he never yet lost, because they find in their churches, copes, ropes, bells, and beads, with other like holiness, and on themselves long gowns, shaven crowns, and fingers anointed with the holy oil of idleness? For who will say but that these holy relics declare the Bishop of Rome as clerkly, as this word purgatory proveth a place to be where souls, after the departure from their bodies, suffer pains and punishments? Doth not this pretty pageant of purgatory signify and prognosticate what tragedy they will play hereafter, when the word of God shall blow and scatter from the face of the earth the dark clouds and mists of men's inventions, and shall scour away the rust of fleshly understanding of the Scriptures, in other things likewise as it hath done in this, if ought may be found in that book wherewith they may resist? That such things may be picked out of it, the fruit which commonly hath come of all councils, convocations, and synods since the apostles, time, (very few excepted,) causeth me somewhat to fear; for if a man weigh the good with the bad that hath sprung from them, he will, perchance, think that the lay-people of all estates may well and justly say, Farewell the one with the other; and no marvel, for they have not been all the children of one father that have been in councils, as they have not been all sheep that have gone in sheep's clothing; and oftimes the greater part overcometh the better. Which things, gathered by experience and by reading, causeth me oftentimes to wish, that they which would be counted sincere and true ministers of the gospel, either might, and would clean abstain from such councils, that they have no part in them, or else that they would give no more place to the fruits of infidelity, (I mean man's inventions and carnal interpretations, which the faith in Christ never begat,) than St. Paul gave to Peter his colleague, when he left the table of the Gentiles, and went to the Jews; which fact of Peter, in my judgment, Paul might more conveniently have approved, seeing Peter did it to the intent he would not offend his weak brethren the Jews with his eating, than the true and sincere ministers of Christ in the gospel may wink at many things used in these days among the disciples of the gospel; much less may they approve them with the fashion of their own living, and confirm them with the authority of a council, and with preaching: they say it is not time to speak against them; be it, yet is it time to leave them, and no longer to seem to allow them, unless they intend always to walk in them. Had the author 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 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 More, and 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 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, and so singular erudition in all kind of learning, esteemed as well all three defenders of one he resy. More and were men of great authority and learn- of themselves, as of many other, that no two like ing. 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 reaRastell was son. As appertaining to God's word, he acknowrior to Ro- ledged himself ignorant thereof: notwithstanding chester and 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 but an infe 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 Rastell was hands, when he was prisoner in the Tower of not maliLondon, 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. cious, but gladly recognised 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, |