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.

IN your prologue, you assigned two causes of the Rastell. making of your first book of purgatory, without

allegeth

two causes

why he first book

made his

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.

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 same, saying, He that believeth in the Son hath everlasting life, but he that believeth not in the Son shall 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

in the depurgatory.

fence of

John iii.

John Frith answereth

to Rastell's

two causes.

Rastell's

first cause

proved to be in vain.

An apt and good exam ple.

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 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.

a

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, so wresteth Scripture, then may I very well liken you to him that hath a wild horse to tame, which, when he 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

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 unwritten.

And, brother Rastell, where you say that I advance and boast myself much more than becometh me, and that I detract and 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.

Frith an

swereth gently Ras tell's bitter

taunts.

AN ANSWER UNTO RASTELL'S FIRST

CHAPTER,

WHICH REPROVETH ME FOR BOASTING MYSElf.

IN the first chapter of this book, Rastell laboureth Rastell. to prove that I am sore overseen in lauding and boasting myself, and that I like myself so well that he is sure that other men do like me the less, and that he feareth that God will therefore like me and favour me rather the worse than the better.

Here he juggleth with me, and would make me be- Frith. lieve that he tossed me mine own ball again; but when

with a false

I behold it, I perceive it to be none of mine; for he Frith meethath cut out all that should make for me, so that he eth here hath given it clean another shape than ever I intended ball. 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, that I being Rastell. so young, dare attempt to dispute this matter against these three persons.-But my words are these: I am Frith. sure that there are many that will much marvel, that I,

Note here

of John

Frith.

being so young, and of so small learning, dare dispute this matter, &c.

66

Here Rastell leaveth out the words, " and of so small learning," for if he had put that in, he had betrayed himself; for I think no man so mad as to say, that he which sayeth himself to be both young and of small learning, should praise and boast himself.

Also, immediately after the words of his first althe modesty legation, 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, and 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 also shall revoke them with all mine heart, &c.

Finally, I exhorted them to read my book, not advertising who speaketh the words, but rather what is spoken; by which 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.

Notwithstanding, one thing doth sore vex him, that I should recite the Epistle of St. Paul, whereby, he saith, 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 mine elders have dreamed dreams and wandered in phantasies.

This he recounteth to be a great boast, and that this one place should win him the field. Whereunto I answer that indeed my words do not prove that thing which you seem so 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, and then to give sentence. And because you seem ignorant in the matter, I shall