proved 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 spake sufficiently of good works in the thirty-fourth argument against his dialogue: let all men read the place and judge.

means to

put away

sin, but

only by

Christ.

Rastell taketh the matter very grievously that I attempt to allege how St. John and St. Paul send us to Rastell. Christ, and then add that we know no other to take away sin but only Christ; and because I add this word only, therefore he thinketh that I clean destroy repen- Frith. tance. Whereunto I answer, that I added not this word There is no only for nought, but I did it by the authority of St. John, which saith, If we walk in the light, as he is in the light, we have fellowship with each other, and 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 Christian men which continue still in sin, and walk in darkness after their father the devil, must some other means be found, or else they shall never enter into the kingdom of heaven cient. But because I will be short, let Rastell note that I find two manner of repentance: one is without faith, and is such a repentance as Judas and Rastell's Chris- There are tian men which continue still in sin, have at the latter two manend, which doth rather purchase them a halter than pentances. the remission of sins.

your

Another repentance followeth justification and remission of sins, and is a flourishing fruit of faith; for when by faith we do perceive the favour and 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, and lament and be sorry that our members are so frail that they cannot fulfil the law of God; and so in mourning and bewailing our infirmity, it causeth us to abstain from both meat and drink, and all worldly pleasures, which is the pure fast

For such as

dwell in the light of Christ, his blood only is suffi

ner of re

True re

pentance is

a flourish

ing fruit of

faith.

What pure fasting is.

Repentance lively declared by

an ex

ample.

ing that we talk of; but you understand it not. And this repentance cometh not to purge the sin which is committed before, but only taketh an occasion by the sins before committed, to know what poison there remained in our flesh, and seeketh all means to make us hate this body of sin, and to subdue it with all manner of works that God hath appointed, to the 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 dreameth, I wot not. But to express to the uttermost what I mean by repentance, mark this example. If a man build a house which doth cost him much labour and money, and 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 and labour: notwithstanding, all this great sorrow and repentance cannot 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, though thou repent never so much, that cannot get remission for the sin that is past, but that must be pardoned only by the faith of Christ's blood: nevertheless, it doth teach thee wit, and learn thee to tame thy body and subdue it, and cast a low foundation, that in time thou mayest the better resist the assaults of the devil, the world, and the flesh. This doth Frith teach of repentance, let the world take it as they will, but Christ's sheep do hear his voice.

THE third error which Rastell layeth against me is, That I would make men believe that they need not to do penance for the satisfaction of their sins.

Every child may answer him to this, if he over read

How good mortify our members.

works do

Good works

are the

fruits of

faith.

or perceive what I wrote before of repentance. For as they take repentance for the sorrow and mourning that followeth the crime, even so they call penance the good works that ensue of repentance. And these good works which follow do mortify the members, and 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, than that which they call repentance. And 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, and that they are fruits of faith, and mortify our members, and are profitable to our neighbour, and a testimony unto us that we are the children of our heavenly Father. As by example, I say, That neither the sun nor the moon do justify us, or purchase remission of our sins; and yet I would not that Rastell should say, that I deny or destroy the sun and the moon, for I say that without them we can have no light, and that we cannot be without them. And as touching the solution of this, that penance taken in its largest signification, both for good works and taking of pains, is not satisfaction for sins; I must tell you once again, that there are two manner of satisfactions,—the one is to There are God, the other to my neighbour. To God cannot all the world make satisfaction for one crime; insomuch tions. that if every grass of the ground were a man as holy as ever was Paul or Peter, and should pray unto God all their life long for one crime, yet could they make no satisfaction for it, but it is only the blood of Christ that hath made full satisfaction unto God for all such crimes (Heb. vii.); or else were there none other remedy, but Heb. vii. we should all perish. There is another satisfaction, Satisfaction which is to my neighbour whom I have offended, whom to our I am bound to pacify as we two can agree, and as the laws of the realm determine between us: as if I had defamed him, then am I bound to pacify him, and to restore him to his good name again; if I have murdered any man, then by the laws of the realm I must die for

two manner of satisfac

neighbour.

it, to pacify my neighbour and the commonwealth. But yet I am sure Rastell is not so childish as to think that this civil satisfaction is the very satisfaction which pacifieth God's wrath for breaking his law; for if thou murder a man, and should die a hundred times for it, yet except thou have satisfaction of Christ's blood, thou shalt be damned thereto and so I spake that no temporal pain was instituted of God for the intent that we should satisfy God's wrath thereby; as it is plain in my book, if Rastell could see.

THE fourth error that he layeth against me is, that I would persuade the people, that good works are nothing available.

I an

Now are we come to the fourth error, where Rastell untruly reporteth on me that I would persuade the people, that good works done by any man in this world are nothing available unto him that doth them, and that it is no hurt nor hinderance unto any man, though he never do none. Because I say they justify not before God, therefore he thinketh that other men would understand me as wisely as he doth, and argue that they are nothing available; but I must desire him to put on his spectacles and look again upon my book, and Good works he shall find these words. Peradventure thou wilt answer unto me, Shall I then do no good deeds? swer, Yes. Thou wilt answer me, Wherefore? I answer, Thou must do them, because God hath commanded them. [Thou wilt answer, Why hath God commanded them ?] I answer, Thou art living in this world with men, and hast conversation with them, therefore hath God appointed thee what thou shalt do to the profit of thy neighbour, and taming of thy flesh, as Paul testiEphes. ii. fieth, (Ephes. ii.) We are his work in Christ Jesus, 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

are to be done, and why?

able to our

and also a

testimony that we are dren of

virtuous conversation of his faithful, and thereby be Good works compelled to glorify our Father which is in heaven. are profit(Matt. v.) And so are they both profitable unto thy neighbour, neighbour, and also a testimony unto thee, by the which a man may know that thou art the right son of thy heavenly Father, and a very Christ unto thy neighbour. And after teacheth that we ought to do these works without having respect either to heaven or hell, but attending through charity the wealth of our neighbour, &c.

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 profit of my neighbour; is it not available? Thirdly, 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 him that doth them, by the which men may know that he is the very son of God; is that not available? Belike, Rastell counteth nothing available but that which justifieth before God; he will say the sun is not available, because it justifieth not; fire is not available in his eyes, because it justifieth not, &c.

the chil

God.

Ephes. ii.

We are

Then Rastell saith that I make a wonder's work with the Scripture, and alleges certain texts that we ought to do good works (which I never denied), and thereupon would conclude that works save and justify, and playeth me the ball lustily over the cord; but, as God would, there stood a post right in the way, and he hit justified by it so full, that it made the ball to rebound over again grace and backward; for in the alleging of his purpose, Paul saith, which is (Ephes. ii.) he hath clean lost the game. The words not of ourare these: By grace you be saved by your faith, and is the gift selves, but that is not of you, it is the gift of God, and not of of God.

faith,