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God inspireth youth as well as

age.

declare it unto you, and how it standeth: 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 of so small learning; dost thou then think that we shall once read or regard thy book, especially since it is written against ancient men both of great wit and dignity? To these 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; and bring in for an example, that he inspired young Timothy; proving thereby, 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 to judge it. No more. In this I prove not that I am inspired, and have the Spirit of God as Timothy had, but only prove that God may inspire youth, as he did Timothy, and that, therefore, ye ought first to read before you condemn; for you know not who is inspired, and who not, until you have read their works, or seen their facts. Thus you may see, that my words define not that all Thes. i. youth is inspired, although some may be; but I exhort that no man despise 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 Hebrews, which exhorteth them to hospitality, for by that Heb. xiii. some men unawares have received angels to harbour; be not therefore unmindful of it. Here Paul exhorteth you to hospitality; and showing you that by those means some men have received angels into their house; he would not have you think that all the guests that you shall receive shall be angels, but some shall be lewd losels. And likewise, I, in exhorting you to read my book, and not despising my youth, because that some

Frith

cavillers.

John viii.

A man may use godly and modest

times God inspireth the young, would not have you think that the books made of young men (which ye shall receive,) shall be wholesome doctrine, but some men be lewd and unfruitful: nevertheless, even as if they received not those guests, they should also put away angels if any came; so if you despise to read such books as be written by young men, you may also fortune to despise them which are written by the inspiration of Christ's Spirit, and therefore ye ought to read.

But be it in case I had indeed praised myself, (as I speaketh to have not,) and that I had said that I had the Spirit of God, what inconvenience should follow thereof? Would you thereof argue that my doctrine were false? If that were a good argument, then were Christ's doctrine false, then were Paul a false prophet, and our faith nothing; for Christ said to the Jews that he was the Light of the world. And again he said, It is my Father that glorified me, whom call ye God. Now if it had been a your sufficient argument to condemn his doctrine, because the world calleth it boasting, then should we have believed no truth at all. Besides that Paul seemeth not a little to boast himself, if men look on it with a carnal eye, for he saith, that he thinketh not himself inferior unto the highest apostles: and saith again, that if they glory to be the ministers of Christ, (though he speak unwisely,) he is more copious in labours, in stripes above measure, in prison more often, often at the point of death, &c.

boasting.

2 Cor. xi.

Should we for these words think that his doctrine were not right? Nay, verily, that doth not improve 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, and for the love that he oweth me in Christ and his blood, had given me his Spirit, that I might be to his

thankful

laud and praise, to whom be thanks for ever: Amen. This is a Would you think that this were so great a boasting and godly that the doctrine should be impaired thereby? Ah, boasting. blind guides! I pray God give you the light of understanding. I beseech you, brother Rastell, be not discontent with me if I ask 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 saith, He that hath not the Spirit of God is none of his; I pray you, Rom. viii. how will you avoid it? Notwithstanding, if you would avoid the text; yet will I lay another block in the way, that you shall not be able to remove, and that is the saying of Paul: (2 Cor. xiii.) Know ye not yourselves 2 Cor. xiii. that Christ is in you, except ye be reprobate persons? Now, howsoever you would judge of yourselves, I think, verily, that I am no such; and therefore, whereas before I did not so write, now I certify you that I Frith, the am Christ's; conclude what ye will; and the day shall come that you shall surely know that so it is, albeit in true martyr mean season I be reputed a laughing-stock in this world; for I know in whom I trust, and he cannot deceive me. Then bringeth he against me, that I say we have been Rastell. long secluded from the Scripture, and also that our forefathers have not had the light of God's word opened unto them.

if

faithful ser

vant and

of Christ.

showeth

norant.

I marvel what Rastell meaneth, by bringing this for Frith. his purpose, for I think it no boasting of myself; but Rastell ye think that it be untrue, I think he is very blind. himself to For what Scripture hath the poor commons been ad- be very igmitted unto even till this day? It hath been hid 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 glosses of Antichrist's making, and innumerable laws. And where I say our forefathers have not had the light of God's word opened unto them, I mean that they have not the Scripture in

Frith show

eth his how the meaning Scripture

was kept

from our forefathers.

Rastell.

Frith.

Rastell.

Rastell cavilleth.

Frith.

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 wholly 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: Judge, Christian reader, what reasons Rastell hath brought, and how he hath solved them; for in my mind both his reasons and solutions are so childish and unsavory, so unlearned and barren, so full of faults and phantasies, that I rather pity the man's deep ignorance and blindness, which hath so deceived himself through philosophy and natural reason, than 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 these words. And verily, as touching the truth of those words, I will add thus much more unto them that I never wist man that was counted wise which hath brought so slender reasons, except he intended to destroy a thing which ye seem to have built.

And finally, whereas I exhort all men to judge and confer the Scriptures which Sir Thomas More and my Lord of Rochester 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 ig

norance:

There Rastell thinketh that I stand well in my own conceit, and boast myself above the moon, because I touch M. More his kinsman: But let Rastell take this for an answer: if M. More would keep him within his own bounds, that is, with meddling of worldly matters

would not

be ignorant

therefore

nothing as he should

derstood,

only, I would never compare with him; yet he must More remember that a dauber may correct him in his own craft but it is even as Socrates saith, when a man is in any wise in one thing, then will he take upon him to define thing, and all things, and be ignorant in nothing, and so disdaineth understood the gift that he hath, and proveth himself unwise. 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 practice of God, to choose the A good foolish things of the world to confound the wise; to

have unneither his duty to the

prince, nor yet to God.

conclusion made by John Frith against

choose the weak, to confound the mighty; and to choose the vile things, which are of no reputation, to confound Rastell's them of high degree, that no flesh might boast itself in first chaphis 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.

ter.

AN ANSWER UNTO RASTELL'S SECOND
CHAPTER,

WHICH IMPROVETH ME FOR RAILING AND DIS

PRAISING OTHERS.

IN the second chapter, he rangeth the field, and Rastell. searcheth out, with all diligence, what word I have spoken that might be taken in the worst sense, and calleth them railing, jesting, and scolding words; and because he would have me to be abhorred of the reader, he

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