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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00769	A sermon had at Paulis by the co[m]mandment of the most reuerend father in god my lorde legate, and sayd by Ioh[a]n the bysshop of Rochester, vpo[n] qui[n]quagesom sonday, concernynge certayne heretickes, whiche tha[n] were abiured for holdynge the heresies of Martyn Luther that famous hereticke, and for ye kepyng and reteynyng of his bokes agaynst the ordinance of the bulle of pope Leo the tenthe.	Fisher, John, Saint, 1469-1535.	1526 (1526)	STC 10892; ESTC S109701	31,994	64

be nat his wordes they be the wordes of Christe And if our sauiour Christ speke nat within the preacher the sede shal be but caste in vayne Therfore saint Paule sayth vnto the Corrinthies of hym selfe In me loquitur Christus Christe sayth 2. Cor. 13 he speketh within me Christe that spake in saint Paule was the veray sower and as he spake in saynt Paule so spake he ī the other blessed fathers whiche for their tyme dyd instructe and teache the people and minister this sede vnto them And nat only Christ dyd sowe this sede by their mouthes but also the spirite of god gaue his gratious influence vnto this sede by theyr mouthes in lyke maner wherfore of this spirite our sauiour saythe Nō vos estis qui loquimini sed spiritus partis vestri qui Mar. 10. loquitur in vobis Ye be nat the speakers he sayth but the spirite of your father speaketh within you Farther more bothe this sower this influēte cōtinueth in the churche vnto the worldes ende For the sower sayth of hym selfe Ecce ego vobiscū sum omnibꝰ Matt. 18. diebus vsque ad cōsuminationē seculi Trust assuredly that I am shal be with you vnto the ende of the worlde And for the spirite our sauiour also promest that he shuld abyde with the churche euerlastȳgly Vt maneat vobiscū in eternū This most holy spirite whiche Jo. 14. is the bountious fontayne of influence of all graces after the corporall ascention of our sauiour vnto the heuens was sēte downe vpon the churche accordyng to the promyse of our sauiour before made to th entent that the sowyng of this sede shulde neuer want the heuenly influence of al graces Nowe than to my purpose thus farre we be ye nowe conceyue I suppose that this spirituall sower all be it so 〈…〉 be corporally ascēded vnto his father yet neu●●thelesse he by his godhed by the assistence of his grace hath ben euer sens veryly presente with his churche to sowe therein the sede of his worde And also the heuenly influence that is to saye the influence of the holy gost is fauorably spred vpō the toward well wyllyng hartes to th entent that this sede may brynge forthe a plentuous encrease of good frute and in this gratious purpose they both I say bothe the sower and this holy spirite haue cōtinued and wyll so cōtinue vnto the worldis ende Who thā may dout but in this lōge time whiche is aboue fyftene hūdred yeres the true sede of the worde of god that is to say the scriptures of god haue bene truely taught vnto the people and the people hath truely beleued and gyuen true faithe vnto the same doctryne of the scriptures Who is so deuyllysshe that maye thynke that our sauiour Christe the whiche so derely beloued his churche that for the weale of hit wolde suffre so bytter so villaynous so horrible a deth● ▪ and shede his mooste precious blode in the cross● ▪ to prepare the hartes of his people for the receyuyng of this sede I saye who may thynke that euer he that dyd so moche for vs wolde breake his promyse vnto vs And if he haue nat broke his promyse than hath he ben with his churche all this longe tyme of fyftene hūdred yeres and hath sowen the tre●●e sede of his worde and his moste holy spirite also hath bene al this tyme present in the churche and hath gyuen vnto the towarde hartes his gratious influence both to receyue this sede and also to brynge forthe plentuous frute ¶ Nowe than if this sede were thus truely sowen than wolde I lerne who were the mynysters of this trewe sede Who but the preachers of this worde I say the holy doctours whiche taughte the people and to whome by the holy spirite was commysedde the gouernaunce of the flocke of Christe as saynt Paule sayth in the Actes of the Apostles Attendite vobis et vniuerso gregi in Act. 10. quo vos spiritus sanctus posuit episcopos ad regēdam ecclesiam dei quam acquesiuit sanguine suo Take hede vnto your selfe to the holle flocke of Christe where the spirite of god hath ordeyned you bisshoppes to gouerne his churche the whiche he so derely purchased by his owne moste precious bloode Ye herde in the tellyng of the miracle howe the fyrste meane for the blynde man to come vnto his sight was heryng For as saynt Paule saythe Fides e● Rom. 10. auditu Faith cometh by heryng by the preaching of the holy doctours the people herde the worde of god beleued it For as saint Paule sayth Quomodo credent ei de quo non audierunt Howe shall the people beleue if they here nat Et quomodo audient sine predicante And howe shall they here without it be preached vnto them This is than the ordre and the holle cheane the blyndenes of our hertes can nat be put away but by true faith true faith can nat be gotten but by herynge of this worde The heryng of this worde shal nat be had but by the meanes of preachynge prechynge can nat be ministred without the preacher the preacher can nat profitte onles Christe Jesu whiche is the veray sower speke within hym and also the spirite of Christe gyue his influence vnto the same It is manifest than that these preachers were the true ministers of this sede It is also nat to be douted but the true christen people alwayes hitherto hath gyuen faithe to the doctrine of the catholicke preachers and so dyd beleue the scriptures as they dyd expounde them that were in tymes paste And it is farther more certeyne that these catholicke doctours ministred this sede in lyke maner as they haue lefte writen vnto vs in theyr bokes Wherfore if the preachers dyd erre in teachynge the scriptures of god the people dyd erre in beleuyng their doctryne And if bothe the preachers and the people dyd erre where was the true sowynge of this sede Where was the doctryne of the faithe where was bicome the promyse of our sauiour Christ O cursed Luther O mischeuous Apostata O moste execrable hereticke that denyest and dispisest all the fathers that euer were before vs For in so denyeng thou must nedes affirme that neither the doctrine of true faith nor any trewe sowyng of this sede was in the churche of Christe by so many yeres and that our sauiour Christe Jesu nothyng regarded his promyse all this long tyme either as concernyng his owne presence to be continually with his churche or as concernȳg the presence of his holy spirite for to gyue his influence with the sowynge of this sede It is therfore clere and euident as I suppose by this collection that the fathers whiche vnder our sauiour Christe and this holy spirite haue hitherto gouerned the churche catholicke haue also truely ministred this sede vnto the people truely haue interpretate the scriptures of god vnto them and that our

sauiour Christe Jesu by their mouthes dyd truly sowe this sede and the holy spirite of god gaue his most gratious influence so plentiously both vnto the fathers and vnto the people that this moost gratious sede toke effecte in bothe theyr hartes By this collection all the heresies of Luther at here the heresyed of Euther fasse ones falle vnto the grounde For if the doctryne of the fathers be true as it must be if our sauiour spake by their mouthes Luthers doctryne whiche is contrary muste nedis be false Now therfore my bretherne ye that be abiured here take hede Sith it is euidēt that our sauiour by the mouthes of the fathers hath sowen this sede of his worde and declared the scriptures of god by the same the spirite of god hath also gyueu his influence vnto this same sede By whom suppose ye that the doctryne of Luther whiche is playne contrary vnto this doctryne and vtterly cōdemned by the holy fathers by whom I say suppose ye that this mischeuous sede was sowen By whom els but by the deuyl and inspired by the wicked spirites Therfore if ye loue your owne soules nowe flee this doctryne hens forwarde and ioyne you vnto the doctryne of the churche and beleue as the churche beleueth that I may saye vnto eche of you Rispice fides tua te saluum fecit Open thyne eies for this faithe that nowe thou haste beleleuynge as the churche of Christe beleueth hath sauedthe The seconde collection THe seconde thyng that I The sede sayde was to be marked is the sede of the worde of god whiche here is nat called Semina but Semē nat many but one This sede for iii. considerations is but one sede Fyrst for it is fortable and agreable and lyke vnto The sede of the word of god is but one sede for 3 consyderations it selfe in euery parte As whan we se an heape of wheate that is clene and pure wheare without any diuerse medlyng of cockel or of any other noughty and euyll sede though there be many diuerse cornis yet for as moche as they be all of one kynde we say it is al one sede and in lyke maner it is of the worde of god though there be many wordes and many trouthes in it many specialties many parables many similitudes many cōmaundemētes many consailes many thretes many promises many persuasions yet for as moche as it hath no falsehod nor vntrouth none errour no wicked doctryne medled therwith but is all as ye wolde say of one grayne of one groweth of one countre for all cometh from aboue Est saptentia desursunt descendens a patre luminum as Jacobi ● saint James saith Therfore it is but one worde one sede one doctryne Contrary wyse it is of the doctryne of Luther For it is a medley made of many dyuerse colours of dyuerse patches hath a partye coote Hit is nat one but many doctrines adulterate as saynt Paule saith Adulterantes verbum dei These heretickes adulterate ● Col. ● the worde of god and make a shewe and a face of their heresie outward as though it were the worde of god and hit is nat It is diuerse from the doctrine sede of this worde I say nat but Luther vseth full often the wordes and scriptures of god I shulde say rather abuseth them But he intermedleth with them many great errours many falsehodes many peruerse expositions contrary vnto the true teachyng lefte vnto vs by the holy fathers in tymes paste and contrary to the holle determinatiō of Christis churche And for bycause that he thus hath intermedled moche euyll sede with the sede of god and interlaced many great heresies Therfore his doctryne is nat one but diuerse and of many kyndes The secōde cōsideration why the sede of the worde The secōd consydecation of god is one is for bicause ther is in it no discord no repugnancy no contradiction of one parte of it with another It is lyke of it of a songe where be many syngers that diuersely descant vpon the playne songe but for as moche as they all agre withouten any gerryng withouten any mystunynge they make al but one sōge one armony In lyke maner it is of the scriptures of god and of the doctryne of the churche There be many singers some synge the playne songe and some synge the descant saynt Mathewe saint Marke saynt Luke saynt Johane saynt Peter saint Paule saint James saint Jude syng the playne songe Than be there a great nombre of the doctours whiche descante vpon this playne songe but for bicause ther is no discorde no repugnancy no contradiction amonge them at the leest in any poynt concernyng the substance of our faithe all their boyces make but one songe one armony The doctryne of Luther can nat be so For he nat onely disagreeth with the fathers but also with hym selfe in places innumerable as they whiche haue writē ageynst hym haue euidently proued who that redeth the kynges boke the boke of maister More the bokes of Catharinus the bokes of Empser of Corleus of Eckius and many other he shal clerely se that this is a trouth whiche I nowe saye And nat only this but also god therof highly be thanked they nowe gerre and difagre The heretihes ●isegre amōge them selfe amonge them selfe Thre principall capitaynes of them defende iij. playne contrary sentêces and that in that most high worde of Christ concernyng the sacramēt of the auter I dare nat reherse theyr contrary expositions For as saynt Paule saith Sermo eorum sicut cancer serpit Theyr ● Tim. 2 hersies be perillous For they spredde lyke a canker and as a pestilence they do infecte the herers Neuerthelesse this is a veray trouth that I say vnto you twayne of them that is to say Luther and Oecolāpadius fully disagre make playne contradictorie expositions of these same wordes And the thyrde whiche is called Carlstadius holdeth clene contrary to them both Here be worthy maisters for a good christen man to put his soule in their hādes that so repugnantly vary in expoūdyng the scriptures And yet all these iij. be mē of great name and of high reputacion in lernyng amonge the Lutherians This is the syngular goodnes of god to stricke them with this contradiction repugnancy amōge them selfe so that one of them shall nat here another Euen as whā the towre of Babylon was enforsed to be buylded all mighty god thus stroke the builders of that towre that one of them dyd nat vnderstād another So nowe hath he striken these heretikes whiche enforsed them to buylde a towre agaynst the churche that amonge them selfe they haue clene contrary doctrynes and one of them wyll nat here another The thyrde consideration why the sede of the The thyrd consyderation worde of god is but one is this Though there be many bokes of scripture bothe in the olde testament and in the newe also yet

all these bokes be so fully agreed by the expositiōs and interpretations of the holy doctours that they make but one boke and one body of scripture and haue in them all but one spirite of lyfe that is to saye the spirite of Christe Jesu Euen as in the body of man there be many partes and many membres yet for as moche as in euery of them is but one lyfe and one soule therfore the body is but one This thynge was figured in a vision shewed vnto the prophet Ezechiell he sawe one roundell and many roundels and eche of them in the myddis of other but in all these roundels was but one spirite of lyfe So euery parte of scripture is lyke a roundel For it hath no corners Trouth is roūde and hath none angles The psalter of Dauid is a roundell of trouthe and eche of the gospels is a roundell of trouthe The gospelles be in the psalter and the psalter is in the gospelles and the spirite of Christe maketh one roundell of them all The newe testament is a roundell and the olde testament is a roundell and either of them is in the other but there is but one spirite of lyfe in them bothe and so in euery roundell of scripture and this spirite maketh one roundell of all And with these also the expositiōs of the fathers whiche were inspired by the same spirite make one roundell with the same The doctrine of Luther can nat be thus nor yet partiner of this spirite of lyfe bicause it is repugnant and deuyded frome the holle corps of the doctryne of the churche Wherfore we maye necessarily The doctrine of Luther is nat one with the doctrine of Christe conclude that the doctryne of Luther is nat one with the doctryne of Christe nor hath in it the spirite of lyfe For as moche as it is repugnant and contradyctorily dyuerse from the doctryne of the churche Whiche thynge we maye proue by iij. reasons The fyrst is this The doctrine of the churche wherin all the fathers agree is spoken by Christe and inspired by the holy spirite of Christe as it doth appere of the fyrste collection But Christe and his holy spirite can nat teache and inspire two doctrynes the whiche be clene contrary Wherfore the doctryne of Luther is nat the doctrine of Christe and of his most holy spirite Seconde Christe Jesu sayth of hym selfe that he is the veray trouth Ego sum veritas But one trouth can nat be deuided at ones to two contradictories And why If that one of them haue the trouth that other muste nedes want it For one trouth can nat be commune vnto them bothe Thyrde the holy goste is the spirite of lyfe vnto the doctryne of the churche But the sprite of lyfe can nat be deuided but it must go holle As we se that whā a mannes arme is cutte from his body the lyfe is nat deuided parte vnto the arme and parte vnto the body but the holle lyfe gothe with the body and the arme hath no parte therof So for bicause that Luther by his intricate expositions maketh one parte of scripture to be repugnāt agaynst an other as he confesseth hym selfe that he can nat frame his other expositions with the Epistole of saynt James and with the gospell of Luke Therfore it is manifest ▪ that his doctryne is deuided from the holle corps of scripture and is nat one with the doctryne of the churche nor hath nat in it the spirite of lyfe ¶ But nowe by your sufferance I wyll speke a fewe wordes vnto these ꝑsons which be abiured My bretherne ye may perceyue by this that I haue sayd that the sede of the worde of god that is to say the doctrine of Christis churche for these iij. considerations afore rehersed is one And that the doctryne of Luther is by the same iij. considerations nat one Wherfore ye may sufficiently cōclude that the doctryne of Luther is nat the gratious sede of the worde of god nor hath in it the spirite of lyfe but is an euyll sede a sede of corruption a sede of pestilent infection a sede that bly●●deth mēnes hertes a sede that enueougleth their sight a sede that extincteth in them the true faith ▪ a sede that distroyeth their soules finally the veray sede of the deuyll whiche is inspired by the wicked spirites Therfore good bretherne I wold aduise both you euery other true christen mā to eschew this sede And if it be sowen ī your hartes to plucke it out by the routis to receyue the gratious sede of the worde of god and fully to assent to the doctrine of Christis churche that the wordes aboue rehersed may be sayde to eche of you Respice fides tua te safu●i fecit Open thyn●ies this is the faithe that may make the safe The thyrde collection THe thyrde thynge to be marked is The good erthe the good erthe by the whiche our sauiour vnderstandeth in this parable one certayne maner of people For he so declareth it hym selfe sayeng Quod autem in terram bonam hi sunt qui corde honesto et bono That is to say this good erthe betokeneth them whiche be of one hart honest good I meane the people of whom we spake in the gospell of the miracle before the multitude I saye whiche had Christe amonge them Soone after that our sauiour had begonne together this people to giders whiche we calle the christen people he sayd vn them that than were present Amen di●o ●obis non preteribit generatio ●ec donec ●ec omnia fucta Mat. 24. fuerint I tell you for a certayne this generation shall nat passe vnto than all these thynges that I nowe haue spoken of shal be perfourmed He ment nat here any carnall generation No. for that carnall generation to whom he than spake were deed many hūdred yeres ago And also tho thynges that he than spake of be nat yet perfurmed but shal be perfourmed about th ende of the worlde Wherfore doubtles he ment a spiritual generation that is to say the generation of christē people whiche hitherto in dispite of all theyr ennemies haue contynued and shall continue vnto the worldis ende Great malice and persecution hath ben vsed agaynst this generation bothe by the Jewes and by the gentiles by the tyrantes by the philosophers and the heretickes but all they myght nat preuaile agaynst this generatiō accordyng as our sauiour Christe hath promised Et porte inferi non preuasebunt aduersue ●am And al the Mat. 16. malice of helle shal nat preuayle agaynst this generation nor interrupt it ¶ The wonderfull continuance of this generation was one thyng specially that kepte saynt Augustyne as he reportethe hym selfe and helde hym in the catholicke faith In the boke contra ij thinges did establishe saynt Augustyne ī the catholyke faith Manichesi he remembreth ij thynges concernyng this matter That one is this Tenet me ab ipsa

sede Petri apostoli cui pascendas oues suas post resurrectionem dominus commendauit vsque ad presentem episcopatū successio sacerdotum It holdeth me fyrste to be one of the churche the continuall succession that I se of popes one after an other fro the fyrst sittyng of Peter in the See apostolice to whom our sauiour commysed his flocke to be fedde vnto this present tyme. This holy doctour saint Augustyne cōsidred what name Christe gaue vnto Peter ▪ callynge hym Cephas whiche is as moche to saye as Petra or ●apis And he marked also well what promyse our sauioure dyd make vnto hym sayenge Et super hanc petram edificabo ecclesiam m●am And he obserued farther more howe that amonge all the other apostles onely the succession of Peter doth continue and to se the promyse of our sauiour thus truely put in effecte This was some thynge that made saynt Augustine to folowe constantly the doctryne of the churche An other is this Tenet ipsum cotholice nomen quod nō sine causa inter tam multas hereses ista ecclesia sola obtinuit That is to say and this thyng also kepeth me fast in the doctrine of the churche that this congregation whiche is deriuied from the see of Peter hath amonge so many heresies and agaynst so many heretickes only and nat withoutē cause opteyned this name Catholica that it is called the catholicke churche These two thynges dyd conferme and establisshe saint Augustine in the catho like faith And truely who that depely weyeth al these thynges shall thynke the same I say if he cōsydre depely with hym selfe fyrst that suche a maner of name Pet receiued of our sauiour Christe he was called Cephas whiche is as moche to saye as a stone This no man can denye Seconde if he considre howe that our sauiour sayde vnto Peter that vpon that stone he wolde buylde his churche agaynst the whiche the gates of helle shulde nat preuayle Thyrde if he remembre besyde this howe vnto the same Peter he seriously cōmysed his flocke to be fedde and to be gouerned Fourth if he considre that the true christen people whiche we haue at this day was deriuied by a continuall succession from the see of Peter For where is nowe the christen people of the region of Scithia whiche came of the succession of saynt Andrewe Be they nat nowe infidels Where is nowe the people of Ephesus and of all Asia whiche came of the succession of saynt John̄ Be they nat infidels Where is nowe the people of bothe Aethiops whiche came of the succession of saynt Mattheu saynt Mathye Be they nat infidels And breuely to say where is all the other people whiche came of the succession of the other apostles either they nowe be infidels or els schismatickes or other wyse deuided from the churche of Christe Fynally if he put vnto these that onely the successiō of Peter in dispite of al their ēnemyes dothe yet continue and yet beareth the name of the veray catholicke churche and so shall do vnto the worldis ende he shall se euidently that this multitude and this successiou is the veray churche of Christe agaynst the whiche the gates of hell shal neuer preuaile Thus than ye se whiche is the good erthe I say the multitude of christen people whiche hitherto by a continuall succession was deriuied from the see of Peter But nowe let vs here what conditions our sauiour The conditiōs of the good erth adioyneth vnto this good erthe he sayth hi sunt qui in corde honesto et bono Pardō me though I reherse the wordes aft the greke boke for they make better agaynst our ēnemies he sayth In corde honesto et vono Here be iij. conditions Fyrst in corde The fyrste cōdition Act. 4. that is to saye of one harte and mynde accordyng as it is writen Mustitudinis credentium erat cor vnum et anima vna All that multitude that beleued in Christe was of one harte and of one mynde that is to say they were nat deuided by contrary doctrynes And therfore lykewise saynt Paule writyng vnto the Corinthies sayth Idem loquamini 1. Cor. 1. omnes et non sint inter vos dissidia sed s●itis integrum corpus eadem mente et eadē sententia That is to say speake ye all one way and let there be no contrary opinions amonge you but be ye as an holle body of one mynde and of one sentence Syth that Luther with his secte is of an other mynde and sentence and of a diuerse harte and opinion fro the churche as I haue shewed before it is manifest by this fyrst condition that they be excluded fro this good erthe and fro this succession of christen people whiche we call the churche catholicke As for vs it is certeyne that we come derectly of this succession and ioyne fully with the fathers in all their doctrynes Contrariwyse Luther dispiseth them and their doctrynes as I sayd before and there he deuideth hym selfe frō the doctryne of the churche and fro this good erthe For what is the doctryne of the churche but the doctryne of the fathers Nat many yeres ago as Luther cōfesseth hym selfe he ioyned with the fathers and with the churche as we do but nowe he hath cutte hym selfe fro the churche We cam nat out of hym and of his secte but all they cam out of vs and so haue deuided them selfe from vs. We styl kepe and folowe the doctryne whiche hath bene lefte vnto vs by the gratious fathers men of singular lernynge and excellent holynes whiche by the holy goost had the continuall gouernance of the churche vnto this day as saint Paule doth witnesse in the Actis of the apostles as I sayd before We than that folowe suche doctrynes as haue bene lefte vnto vs by these gouernours which went before vs be of one harte and mynde with them and with the churche And Luther with his adherentes whiche wyll nat accepte and alowe these doctrynes be of a dyuerse harte and mynde fro the fathers and haue so deuided them selfe fro the churche Wherfore it is manifest that they wante this fyrst condition of the good erthe they be nat of one harte and of one mynde with vs. The seconde condition is honesto that is honeste The sec●● condition and fayre For the greke worde is indifferent to bothe The lyght of true faith whiche is a clere brightnes without any errours moche doth honeste and make beautious the harte of a christen man For withouten hit there is no honeste nor beautie in a soule Sine fide impossibile est placere deo This faith can nat be in the Lutherians but remayneth only in the succession of the churche wherof we come But the Lutherās as I sayd be deuided from the churche and their faith is a clene contrarye doctryne from ours and agaynst all them that were in the same succession before vs. It is also full of