¶ A sermon had at Paulis by the commandment of the most reverend father in god my lord legate/ and said by John the bishop of Rochester/ upon quinquagesom sunday/ concerning certain heretics/ which than were abjured for holding the heresies of Martin Luther that famous heretic/ and for the keeping and retaining of his books against the ordinance of the bull of pope Leo the tenth.  
Cum privilegio a rege indulto.    

first here followeth an epistle unto the reder by the same bishop.  
My dear brother or sister in our saviour Christ Jesus/ who so ever ye be/ that shall fortune to read this queare our lord for his great mercy grant you his grace/ that the reading thereof some what may profit your soul.  
first I shall beseech you not to misconstrue mine intent/ in putting forth this queare to be printed/ but that ye take it to the best. For verily my will and mind is/ that some fruit might rise by the same unto the christian people/ which be the spouse of Christ. Unto whom (though unworthy) I am ordained a minister for my little portion. My duty is to endeavour me after my power power/ to resist these heretics/ the which seasse not to subvett the church of Christ. If we shall sit still and let them in every place sow their ungracious heresies/ and every where destroy the soulis/ which were so dearly bought with that most precious blood of our saviour Christ Jesus/ how terribly shall he lay this until our charge/ when we shallbe called until a reckoning for this matter? It shallbe much rebukeful and moche worthy punishment/ if we for our party shall not give diligence for the defence of the true christian people/ fro these heresies/ as these heretics give for the corruption of the same/ specially when we be certain/ that our labour shall not be unrewarded/ as saint Paul doth promise/ saying/ unusquisque propriam mercedem accipiet secundum suum laborem: Every 
1. Cor. 3.  man shall take his own reward according to his labour. And so much the more diligence we must give/ because that the wretched nature of man is more prone to every thing/ that nought is/ than it is to that/ which is of greater fruit. The dry tender is not more ready to be kindled with the least sparkle of fire/ than we be ready to be incensed to all evil. Our hearts by the old corruption of sin/ be of that mould/ that they withouten any great diligence of themself/ bring for the all manner of vices: but nothing that virtuous is/ withouten a great labour. And assuredly these herelies be like the stinking weeds/ the which in every earth spring by themself: for as these evil weeds need no setting/ no sowing/ no watering/ no wedding/ nor such other diligence/ as the good herbs require/ but spring anon withouten all that business: and where they have enteres once in any ground/ it is very herd to deliver that ground from them: even so it is of these heresies/ they need no planting/ they need no watering/ they need no lowking/ nor wedyng/ but rankly spring by themself/ of a full light occasion. Contrary wise it is of true doctrine of god/ this is like unto the good herbs/ which will not every where lightly grow/ but they must be set or sown in a chosen earth/ they must be watered/ they must be wedded/ and have moche attendance/ or else they will anon miscarry. Ye may see this evidently by the beginning of Christis church. Our saviour when he himself did sow his doctrine/ he complained of the untowardness of men's hearts/ and said: Sermo meus 
Jo. ●.  non capit in vobis: This seed of my word taketh no rote in the earth of your hearts. And upon a time a great number of his disciples forsook him and cast him up: For their hearts could not savour his doctrine. If this doctrine sown by this most mighty and cunning sour/ took none effect in these persons hearts/ ye may see/ that the earth of our hearts by itself can not receive this sed●▪ Saint Paul/ the which in like manner gave his diligence to plant and to water this seed/ yet as much as he proffitted by his preaching in one place/ he lost by his absence in an other place. Doth he not cry out therefore upon the Galathes/ because that this doctrine/ which he had sown among them/ soon after his deperture from them/ did wither in their hearts? O insensati Galathe/ quis 
●a●. ●.  vos fascinavit non obedire veritati? O ye foolish people/ who hath thus witched you/ that ye do not obey unto the troth? And every where the same saint Paul fighteth against the heretics/ and is very solicit and careful/ lest the flock of Christ shallbe corrupted by their heresies. In so moche that he saith unto the Corinthies: Timeo/ ne sicut serpens 
●. Cor̄●1.  Euam seduxit astucia sua/ ita sensus vestri corrumpantur a simplicitate/ que est in Christo: I dread me/ lest as the serpent deceived the first woman Eve by his wiliness/ so your senses shallbe corrupted by these heretics/ and so fall from the simplicity of faith/ which ye have in Christ. And therefore a little after he calleth them/ Pseudo apostolos/ & oꝑarios subdolos 
●. Cor 11.  transfigurantes se in apostolos Christi. that is to say/ falls apostles/ deceitful workers/ pretending to be the messengers of Christ/ and be not in very deed. If there were such peril of heretics in the time of saint Paul/ as it doth appear in all his epistles: and if the heresies than so lightly took root in the hearts of men: And if the seed of the doctrine of Christ with such difficulty did spring & grow in the hearts of the people/ which were in that marvelous & plenteous time of all grace: What wonder is it that likewise now/ in this miserable time/ these heretics multiply/ and their heresies do spread? When it was prophesied before not only by our saviour christ/ but also by saint Peter in his epistles/ and by saint Paul in his both/ and by saint Jude/ that such heresies should rise/ and specially toward th'end of the world. Now therefore when so little diligence is done about the ministering of this true doctrine/ it is necessary that all though that have charge of the flock of Christ/ endeavour themself to gaynestande these pernicious heresies. Wherein doubtless the most Reverend father in god my lord legate hath now meritoriously travailed/ and so intendeth to persever and to continue/ to the full extirpation of the same. For heresy is a perilous wede/ it is the seed of the devil/ the inspiration of the wicked spirits/ the corruption of oux hearts/ the blinding of our sight/ the quenching of our faith/ the destruction of all good fruit/ and finally the mourder of our souls. And therefore some what to resist this wicked sede/ by the motion of diverse people/ I have put forth this sermon to be red/ which for the great noise of the people within the church of Paul's/ when it was said/ might not be herd. And if peraventure any disciple of Luther's shall think/ that mine arguments and reasons against his master be not sufficient: first let him consider/ that I did shape them to be spoken until a multitude of people/ which were not brought vp●●●●btyll disputations of the school. second. if it may like the same disciple to come unto me secretly/ and break his mind at more length/ I bind me by these presents/ both to keep his secreasy/ and also to spare a leisure for him to here the bottum of his mind/ and he shall here mine again/ if it so please him: and I trust in our lord/ that finally we shall so agree/ that either he shall make me a Lutheran/ or else I shall induce him to be a catholic/ and to follow the doctrine of Christis church. And one thing I do ascertain him/ that though his master Luther dydlyve never so well and perfectly/ yet for as much as his doctrine is diverse from the doctrine of the church he is to be fled: for so teacheth us the holy mertyr Ignacius in his epistle ad Hereneum/ saying: Omnis igitur qui dixerit preter ea/ que tradita sunt/ tametsi fide dignus sit/ tametsi ieiunet/ tametsi virginitatem servet/ tametsi signa faciat/ tametsi prophetet/ supus tivi appareat in grege ovium/ corruptionem faciens. That is to say/ who so ever affirmeth contrary to the traditions and doctrine of the church/ though he for his life be worthy to be believed/ though he fast never so much/ though he keep his virginity/ though he work miracles though he prophecy of things for to come/ for all this take him but as a wolf/ intending corruption among a flock of sheep. Wherefore when Luther hath in him none of these good conditions above rehearsed/ as we shall prove here after/ that is to say/ he neither is faith worthy/ because of his repugnant doctrine/ nor he chastiseth not his body by fasting/ nor he keepeth not his virginity/ nor he doth no miracles/ nor he is no prophet of things for to come/ and yet nevertheless he teacheth clean contrary doctrines unto the doctrine of the church/ he is to be reputed as a wolf corrupting the flock of Christ. Thus far ye well in our lord Jesus.   
Respice/ fides tua te saluum fecit. 
THese words been written in the gospel/ red in the church this quinquagesime sunday. They may thus be englis shed. Open thine eyes/ thy faith hath made the safe. In this gospel saint Luke telleth a miracle/ the which our saviour did show upon a blind man. He saith/ that a blind man sitting nigh to the way/ heard a noise of people passing forby/ and inquired what that was. It was told him/ that Jesus of Nazareth passed that way. He gave faith unto this word/ and cried for mercy/ saying: Jesus the son of David have mercy upon me. Part of this people went before our saviour in the way/ and part came after him. They that went before (as the gospel saith) rebuked the blind man/ and he much rather cried for mercy/ saying: The son of David have mercy upon me. Our saviour standing/ commanded this man to be brought unto him. And when he was brought to his presence/ our saviour asked him what he would. O sir said this man/ that I might have my sight again. Than did our saviour this miracle upon him/ and said these words above rehearsed: Respice/ fides tua te saluum fecit: Open thine eyes/ thy faith hath made the safe. And forth with this blind man was restored to his sight/ and followed our saviour in the way with the other people.  
¶ By this word and other such/ Martin Luther hath taken occasion of many great errors: where by he hath blinded many a christian soul/ and brought them out of the way/ saying/ that only faith doth justify us/ and sufficeth to our salvation. Whereby many one little regardeth any good works/ but only resteth unto faith.  
This gospel therefore may sufficiently instruct any reasonable man/ what faith sufficeth/ and what not: For it marvelously pertaineth to this purpose/ if we with any diligence observe and mark every mystery thereof.  
first let us consider this multitude in itself/ where many went before our saviour Jesus/ and many followed after: and he in the mids of them all. though that went before him betoken unto us/ the fathers and the people of the old testament/ the which did pass the course of this world before the birth of our saviour Christ: though that followed after/ do signify the fathers & the people of the new testamennt/ the which succeeded the birth of Christ. Both these make but one people: For they be all of one faith.  
though that went before believed that Christ should come in to this world/ and die for man. though that follow/ believe that Christ is come/ and hath suffered his death for man. Never the less in some points there is difference between these two: For they were under the law of Moses'/ which was a law of dread/ and of rigour/ as saint Paul saith unto the Hebrews: Irritan● quis faciens legem Mosy/ sine ulla miseratione/ duovus aut trivus testibus moriatur: who that hath broken the law of Moses'/ if he were convinced by two or three witnesses/ he without any mercy should die. And in token hereof it is said of them that went before: Et qui preibant/ increpabant eum: And though that went before/ rebuked the blind man/ that cried for mercy. But though that followed Christ were and be under the law of grace and mercy. For when our saviour was borne in to this world/ all grace and mercy came with him. And therefore to show a difference of these two people/ saint Johan saith: Lex per Moysen data est/ gratia et veritas per Jesum Christum exorta est: That is to say/ the law was given unto that people by Moses: but grace and true performance of all promises rose unto us by our saviour Christ. All things was showed unto that people by figures and shadows/ as saint Paul saith: Omnia in figura contingebant illis. Till us (that succeed the coming of our saviour) the same things be disclosed and made open. And good reason why. For they that follow a light see more clearly by that light/ than they that go before. That people might not well and easily bear the weight and straight commandmentes/ the which were laid upon their shoulders. And therefore saint Peter in the Acts of the apostles: Neque nos/ neque patres nostri portare potuimus: The burden of the law of Moses was so heavy/ that neither we nor our fathers might sustain them.  
But now to us the laws of saviour Christ be made easy by the abundance of grace/ and by the dulcenes of love/ which the holy ghost hath put in our hearts/ as saint Paul saith: Charitas dei diffusa est in cordibus nostris per spiritum sanctum/ qui datus est nobis: that is say/ the love of god is spread in our hearts by the holy ghost/ the which is given unto us. And this is a great pre-eminence that we have above that people. This multitude that followeth Christ in the way/ and is in passage/ is the succession of Christis church/ which hath continued and shall continued unto the worlds end/ even like a flood that passeth continually/ the waters go & pass/ but yet the flood continueth/ and retaineth still the name of the flood: so the succession of Christis church ever continueth/ & is called the church catholic/ though the people yearly renew. Thus moche than I have said for this multitude/ among which our saviour Christ was. Now let us also briefly consider/ what this blind man doth mean and signify.  
This man doth betoken unto us the heretics/ and that for. iiij. conditions above rehearsed in this gospel. And here my brethren/ ye that now be abjured take heed.  
first here I say that this man was singular by himself: and so the heretics study to be singular in their opinions. Singularite and pride is the 
the ground of all heresy.  ground of all heresy. When a man studieth to be singular in his opinion/ an wylnat conform himself unto the multitude of good persons/ than falleth he into heresies.  
second. this man was blind/ and had lost his sight. And the heretics/ by the error of false doctrines and of ꝑuersed heresies/ be blyded in their hearts/ and have not the clear light of faith.  
third. this man sat out of the right way/ and walked not: And so like wise these heretics sit out of the right way/ and walk not in the journey toward heaven.  
Fourth. this man was divided from this people/ among whom Christ Jesus was: And so be the heretics like wise: they be divided from the church of Christ/ with whom our saviour Christ continueth unto the worlds end. Thus ye perceive I suppose/ that this man (which was singular/ ● blind/ and sat out of the way/ divided from Christ for these. iiij. conditions) representeth the heretics.  
¶ In the third place we may by this easily conceive/ what great diversity is between the church catholic and the heretics.  
first/ they that be of this multitude/ and of the church catholic/ they be of one mind and opinion/ concerning the substance of our faith/ to agree to gether in one doctrine. The heretics be singular/ and have opinions by themself: and they be repugnant not only with the church/ but with themself among themself/ as we shall show here after. It is a very troth that one wise man hath said: Omne verum omni vero consonat/ falsum autem tam a se ipso quam ab ipsa veritate discrepat: Every troth agreeth with other: but falsehood is both repugnant against himself & against the troth. second. The church is in the clear brightness of faith. The heretics be blinded by their false & erroneous opinions. For as truth giveth a light and a brightness/ so falsehood blindeth/ and bringeth in to darkness.  
third. The church is in the right way. The heretics be out of the right way.  
Forth. The church walketh and profiteth in their journey toward the country of heaven. The heretics sit in Cathedra pestisentie/ in the seat of pestilence/ and prophet nothing in this journey/ but rather synkethe depper and depper toward the pit of hell.  
fift. the church hath in it the presence of christ/ and shall have continually unto the worlds end: The heretics be divided from Christ in this present time/ and so finally shallbe excluded from the sight of his face for ever. All these five differences be so manifest in this gospel/ that we need not much decleration for the same.  
¶ Now in the fourth place let us discuss/ how this blind man was restored unto his sight: to th'intent that we may perceive how an heretic 
How an heretic may be restored to the true faith.  may be restored to the true faith of Christis church. This blind man by. iiij. manner of ways was brought unto his sight.  
first he herring and enquiring the very troth of that multitude/ which passed forby: Audivit turbam pretereuntem/ et interrogavit/ quid hoc esset: He heard the people which was in passage/ and of them he learned what Jesus of Nazareth was. So must heretics do/ if he will be restored unto the true faith. For no where the true doctrine of Jesus can be learned/ but in the church. Here must the word of god be learned. And this is wonderfully expressed in this gospel by mystery. It is certain that the people of the Jews/ when that Manhu was sent unto them from above/ & they saw it in the likeness of the corriander sede/ they made this same question/ which this blind man now doth ask: Quid hoc? what is that. And of this question that seed took this name/ and was called Manhu. Now Manhu betokeneth in figure the word of god. Who therefore so ever will learn the true doctrine of the word of god/ he must inquire it of this multitude/ that walketh in the right way: that is to say/ of the church catholic. Doubtless out of the church this troth can not be learned.  
second. this blind man cried for mercy: so must the heretic do: he must beseech our saviour Christ to enlighten his heart by clear faith/ & to remove from his heart the blindness of all errors & heresy.  
third. our saviour did command that this blind man should be brought unto him: And so must the heretics be reduced unto the ways of the church. But by whom commandeth our saviour/ that thus they shall be reduced? truly by them that be set in spiritual authority: as now that most reverent father i god my lord Legate/ having this most sovereign authority/ hath endeavoured himself for these men here present/ & other/ which were out of the way/ to reduce them in to the ways of the church. The heretics contend/ that it shall not belefull thus to do: but they would have every man left unto their liberty. But doubtless it may not be so: For the nature of man is more prone to all naughtiness/ rather than to any goodness. And therefore many must be compelled/ according as the gospel saith in an other place: Compellite eos intrare. If every man should have liberty to say what he would/ we should have a marvelous world. No man should steer any where for heresies. And therefore saint Paul considering the pronytie of man's heart to be infected with heresies/ giveth often warning/ that we shall in any wise eschew the perilous infections of these heretics. And the same saint Paul often pronunceth excommunication against them that sow this puersed doctrines among the Christian people. Wherefore it is not leeful that any man shall have liberty to speak in these matters concerning our faith/ what so ever that he list: but he must be compelled to conform him unto the wholesome doctrine of the church.  
Fourth this blind man/ when he was brought unto our saviour/ yet had he not his sight unto than he did fully assent with his whole will unto the same. And to that purpose our saviour asked him what he would: Quid vis ut faciam tibi? And so made him to confess his full assent. Thus must the heretic do that will have his spiritual sight: he must fully assent unto the doctrine of Christis church. He may be compelled to come bodily/ but if he come not also with the feet of his soul/ and fully assent unto the church: he can not have this true faith. The faith of the church is not made our faith/ but by our assent: which assent cometh of us/ and is the womb of our soul. And therefore it is not absolutely said/ fides but fides tua: That is to say/ thy faith. The faith of the church (which by thine assent is made thy faith) doth make the safe.  
In the fift and the last place/ as touching Martin Luther's opinion of faith/ now will I speks some what. To rehearse his reasons/ and so weade in this matter with them/ it were enough for all whole day. Neither the time will serve it now/ nor yet the people can attain to the conceiving of it. But I shall briefly say. iij. things.  
The first is this. Luther sore abuseth and discey 
How Luther disceue●●e the people by his erroneous opinion of faith.  veth the people as concerning faith: For doubtless he maketh them in his common sermons to think it is an easy matter to believe/ and to have faith/ and there by to besaved: and so they care for no good works at all. But where he boulteth and discusseth this matter unto the very trial/ there he maketh it an hard matter. For in the declaration of the. vi. psalm he saith these words: Hoc certum est/ neminem perventurum ad dei misericordiam/ nisi eam vehementissime esuriat/ et sitiat: cum isso qui ait: Quenadmodum desiderat ceruus ad fontes aquarum/ it a desiderat anima mea ad te deus. Who hath this faith? Who cometh to this high prick of faith/ to desire as earnestly the presence of god/ as an heart/ when he is chased/ presseth and coveteth to come unto the soil? Here ye may see the comen people be deceived/ which be far fro this point. But if only faith doth justify us/ we can not be repelled from this mercy/ when we be fully justified.  
second. why doth Luther deny that the works do not justify us? His reason is this. He saith because they be our works: and what so ever raiseth from us/ it is but sin. Than let him observe these words: Fides tua. Our saviour saith/ not only Fides/ but Fides tua. Thy faith (a troth it is) is the gift of god: but it is not made my faith/ nor thy faith/ nor his faith/ as I said before/ but by our assent. By our assent faith (which cometh from above) is made ours. But our assent is plainly our work. wherefore at the least one work of ours joineth with faith to our iusti●ienge.  
third. saint Paul in the epistle this day/ plainly condemneth this opinion: for he saith/ that faith/ hope/ & charity be. iij. diverse things: Fides/ spes/ et charitas/ tria hec: These be. iij. diverse things/ faith/ hope/ & charity. He saith further: Si habuero oninem fidem/ ita ut montes trasferam/ charitatem a●tem non habuero/ nihil sum: If I had all and every faith/ so that I might by my faith remove any great mountain: yet if I have not charity/ I am nought. wherefore if a man have all manner of faith/ and wanteth charity/ he is never the more justified. Withouten charity therefore no man can be justified: but who that hath charity/ hath also good works: as the same saint Paul also proveth at length in the same epistle. Wherefore withouten good works/ either done/ or in a full will to be done/ no man can be fully justified. And for this saint Paul in the epistle ad Romans expresseth/ what faith doth justify a man. Fides (he saith) que per dilectionem operatur: that is to say/ faith which worketh by love/ and that is by love pregnant with good works.  
Finally for a more clearness of these words/ we shall consider. iij. manner of persons: one of them that be in the way/ a other of them that be nigh unto the way/ third is of them that be far out of the way: and each of these have a believe. The Turk believeth in god/ and peraventure more constantly than many christian men do: but he believeth not in Christ the son of god: nor upon the doctrine of the church: which doubtless was inspired by the holy ghost. And therefore his faith is not sufficient: he is very far out of the way. The heretic believeth in god and in Christ: and therefore he is one degree nearer unto the right way/ than the turk is: he sitteth by the high way side: but yet his faith is not sufficient: For he doth not assent unto the doctrine of the church: which is inspired by the holy ghost. Ye heard by the gospel/ that the blind man (when he sat out out of the high way) believed in Christ for he said/ Jesufi●● David miserere me●: Jesus the son of David have mercy upon me. By these words it appeareth that he believed he was both god and man. God in that that he might restore his sight: man in that/ that he called him the son of David. But yet this faith gave him not his sight: He recovered not his sight to than he was brought unto the way/ and joined with this multitude/ among whom Christ Jesus was/ and gave his full assent. So the heretic/ have he never so much faith of god and of christ/ if he be not common in to this way/ if he be not joined with this multitude of christian people/ if he be not made one of this number/ if he hath not given his full assent unto the doctrine of the church catholic/ which is inspired of the holy ghost/ doubtless he wanteth the sight of true faith. But when he hath fully assented to believe in god the father/ and in Christ Jesus his son/ and upon and in the doctrine of the church/ which devoutly was inspired by the holy ghost: than this miracle is done upon him. He is restored to the sight of clear faith. This is the faith good brethren that may make you safe/ and restore you unto your ꝑfet sight. And therefore if ye have this faith/ I may say now to each of you: Respice/ fides tua te fasuum fecit: Open thine eyes/ thy faith hath made the safe. It is not the faith that the turk hath/ nor the faith that the heretic hath/ but the faith catholic of Christis church that shall save thee: which faith is made thy faith/ if thou truly come unto the right way/ if thou fastly join thyself with the church catholic/ if thou entirely make thyself one of this number/ if thou uprightly walk by good works doing/ if thou freely and fully assent unto the comen doctrine of this multitude/ among whom Christ Jesus is. And to th'intent that your sightis may be the more cleared in this faith/ I shall gether. iiij. collections: by the which to all them that be not over perversedly drowned in the heresies of Luther/ it shall appear (as I verily suppose) that his doctrine is very pestilent and pernicious.  
But here first I must beseech you to help me with your devout prayers/ that it may please that infinite goodness of almighty god so to assist me with his grace in uttering these collections/ that it may be unto the true faithful catholic hearers some fruitful comfort: and to the favourers of these most pernicious errors and heresies a very confusion: and that these pour brethren of ours (which have been out of the way) may the better be confirmed and established now in the same. To this prayer it may like you to have recommended the universal church/ the very spouse of Christ/ with every state and degree of persons in the same/ high and low/ spiritual and temporal/ as well them that be now living as other that be departed hens/ enduring as yet the grievous pains of purgatory: where they now abide the great mercy of our lord/ and the relieve of our prayers. And to this purpose every parson of your charity say some what after your devotion.  

The first collection  
FOr a more strengthing of these collections/ we shall adjoin unto this miracle a parable of our saviour christ/ which ●● the same evangelist saint Lu●e telleth in this manner.  
The sour (he saith) went forth to sow his seed/ and in the sowing some part of his seed fell nigh unto the high way/ and so was trodden upon: and the birds of the air did eat up this seed. another part fell upon the stones/ which was covered over with a little earth/ and so the seed did sprowre: but when it was sprowted/ it might take no root for the hardness and dryness of the stones/ but anon withered for lack of moisture. A third part fell among the thorns: and this seed rooted and rose up a little: but the thorns over grew it/ and so did suffocate it/ that it might bring forth no fruit. The fourth part fell upon the good earth/ and sprowted/ and took root/ and shot up/ and brought forth great increase of fruit/ an hundred fold so moche.  
When our saviour had spoke this parable/ he cried mightily/ saying: Om havet autes audiendi/ audiat: who that hath the inward ears of hearing/ let him here and mark this parable. 
Four things noted in this patable.   
In this parable we shall note. iiij. things: and of them/ by the leave of all mighty god/ we shall gether as many collections.  
Of these. iiij. things/ the first is the sour/ the second is the sede/ the third is the good earth/ the fourth is the great increase of fruit. All these. iiij. things under other names be contained in the gospel of the miracle. There our saviour is ready to take away the blindness of our hearts. ●here is he called a sour of his seed. The multitude there instructeth the blind man where Jesus of Nazareth is/ & enfurmeth him in the doctrine of faith. He/ or the same doctrine is called the seed of the word of god. That multitude/ which there hath Christ among them/ here is called the good earth. There the multitude perfecteth in merit/ by walking & nigh approaching unto our saviour Christ: here this merit is called the plenteous increase of good fruit.  
first than as concerning the sour/ some person might 
first/ the sour.  here lightly think/ that our saviour was not fully circumspect in telling this parable. for here seemeth to want some thing that is chief necessary for the plenteous increase of fruit to be had. here is left out unspoken of the favourable disposition & influence of the heavens/ which is principally required unto the purpose. For put that the sede be never so good/ and the earth never so well prepared & ordered/ and that the sower do his part never so much/ yet if the favourable influence of the heavens want/ all that labour is but in vain/ there shall no fruit arise of that sowing. This is a very troth/ I can not say the contrary/ these. iiij. things must needs be concurrent to work each with other/ & join to gether in one purpose. I say/ the influence of the heavens/ the diligence of the sour/ the goodness of the seed/ the due preparation and tilling of the earth. And albe it that here is no special mention made of the influence of the heavens/ it is never the less included. For when we know who is the sour/ we shall well perceive he hath all the influence of the heavens in his own hand: and this shall well appear/ if we join the parable & his declaration to gether. Join I say the parable with the declaration of the same/ and ye shall find that this sour/ that is meant here/ is very god. And by this reason: the parable saith: Exiit/ qui seminat/ seminare semen suum: He that is the very sower hath issued for to sow his own seed. The declaration is/ Semen est verbum dei. This seed is the word of god. Now than if the seed that this sower doth sow/ be the word of god/ & this seed which he soweth is his very own: It followeth necessarily that this sower is very god: And so must he needs have in his hands the whole influence of the heavens. Whersore here nothing lacketh in this parable. But as for the bodily heavens let them pass: all is spiritual that is meant here: the heavens/ the influence/ the sour/ the sede/ the earth/ the fruit/ all is spiritual: and we must conceive all this spiritually. And therefore our saviour said: Oui habet aures audiendi/ audiat: who that hath the inward ears of spiritual hearing/ and spiritual conceiving he is meet to here and to conceive this parable.  
first this sour (as I have said) is the son of god▪ our saviour Christ Jesus: and he is the very spiritual son of this world/ Qui illuminat omne hominem venientem in hunc mundum/ That spreadeth his comfortable beams upon the souls of men. He issued out from the bosom of his father/ and came in to this world purposely to sow in the hearts of men the seed of troth. He it is that soweth his own seed. The preachers of this word be nothing else/ but as the cophyns and the hoppers/ wherein this seed is couched. Thus saint Augustine saith of himself: Ego quid sum/ nisi cophinus seminatoris▪ What am I saith he? verily nothing else but the cophyne/ or the hopper of him that soweth. The preacher may well rehearse the words of scripture: but they be not his words/ they be the words of Christ. And if our saviour Christ speak not within the preacher/ the seed shallbe but cast in vain. Therefore saint Paul saith unto the Corrinthies of himself: In me loquitur Christus: Christ saith 
2. Cor. 13  he/ speaketh within me. Christ that spoke in saint Paul was the very sour: and as he spoke in saint Paul/ so spoke he in the other blessed father's/ which for their time did instruct and teach the people/ and minister this seed unto them. And not only Christ did sow this seed by their mouths: but also the spirit of god gave his gracious influence unto this sede by their mouths/ in like manner. wherefore of this spirit our saviour saith: Non vos estis/ qui loquimini/ sed spiritus partis vestri/ qui 
Mar. 10.  loquitur in vobis? Ye be not the speakers (he saith) but the spirit of your father speaketh within you. Farther more/ both this sour & this influence continueth in the church unto the worlds end: For the sower saith of himself: Ecce/ ego vobiscum sum omnibus 
Matt. 18.  diebus usque ad consuminationem seculi: Trust assuredly that I am & shallbe with you unto the end of the world. And for the spirit our saviour also promised/ that he should abide with the church everlastingly/ Vt maneat vobiscum in eternum. This most holy spirit/ which 
Jo. 14.  is the bounteous fountain of influence of all graces/ after the corporal ascension of our saviour unto the heavens/ was sent down upon the church/ according to the promise of our saviour before made: to th'intent that the sowing of this seed should never want the heavenly influence of all graces.  
Now than to my purpose/ thus far we be/ ye now conceive (I suppose) that this spiritual sour/ all be it so 〈…〉 be corporally ascended unto his father/ yet nevertheless he by his godhead & by the assistance of his grace/ hath been ever since verily present with his church/ to sow therein the seed of his word. And also the heavenly influence/ that is to say/ the influence of the holy ghost/ is favourably spread upon the toward & well willing hearts/ to th'intent that this seed may bring forth a plenteous increase of good fruit/ and in this gracious purpose they both/ I say both the sour and this holy spirit/ have continued / and will so continued/ unto the worldis end. Who than may doubt/ but in this long time/ which is above fifteen hundred years/ the true seed of the word of god/ that is to say the scriptures of god have been truly taught unto the people: and the people hath truly believed and given true faith unto the same doctrine of the scriptures?  
Who is so devyllysshe/ that may think that our saviour christ/ the which so dearly beloved his church/ that for the weal of it/ would suffer so bitter/ so villainous/ so horrible a deth●▪ and shed his most precious blood in the cross▪ to prepare the hearts of his people for the receiving of this seed? I say who may think/ that ever he/ that did so moche for us/ would break his promise unto us? And if he have not broke his promise: than hath he been with his church all this long time of fifteen hundred years: and hath sown the tre●●e seed of his word: and his most holy spirit also hath been all this time present in the church: and hath given unto the toward hearts his gracious influence/ both to receive this seed/ and also to bring forth plenteous fruit.  
¶ Now than/ if this seed were thus truly sown: than would I learn/ who were the ministers of this true seed? Who but the preachers of this word: I say the holy doctors/ which taught the people: and to whom by the holy spirit was commysedde the governance of the flock of Christ/ as saint Paul saith in the Acts of the Apostles: Attendite vobis/ et universo gregi/ in 
Act. 10.  quo vos spiritus sanctus posuit episcopos/ ad regendam ecclesiam dei/ quam acquesivit sanguine suo: Take heed unto yourself/ & to the whole flock of Christ/ where the spirit of god hath ordained you bishops/ to govern his church: the which he so dearly purchased by his own most precious blood. Ye heard in the telling of the miracle/ how the first mean for the blind man to come unto his sight was hearing. For as saint Paul saith: Fides e● 
Rom. 10.  auditu: Faith cometh by hearing: by the preaching of the holy doctors the people heard the word of god/ & believed it. For as saint Paul saith: Quomodo credent ei/ de quo non audierunt? How shall the people believe/ if they here not? Et quomodo audient sine predicante? And how shall they here without it be preached unto them? This is than the order and the whole chain: the blindness of our hearts can not be put away/ but by true faith: true faith can not be gotten/ but by hearing of this word. The hearing of this word shall not be had/ but by the means of preaching: preaching can not be ministered without the preacher: the preacher can not profit/ unless christ Jesus (which is the very sour) speak within him: and also the spirit of Christ give his influence unto the same.  
It is manifest than/ that these preachers were the true ministers of this seed. It is also not to be doubted/ but the true christian people always hitherto hath given faith to the doctrine of the catholic preachers: and so did believe the scriptures as they did expound them/ that were in times passed. And it is farther more certain/ that these catholic doctors ministered this seed/ in like manner as they have left written unto us in their books. Wherefore if the preachers did err in teaching the scriptures of god: the people did err in believing their doctrine. And if both the preachers and the people did err: where was the true sowing of this seed? Where was the doctrine of the faith? where was become the promise of our saviour Christ? O cursed Luther/ O mischievous Apostata/ O most execrable heretic that deniest and dispisest all the fathers that ever were before us: For in so denying/ thou must needs affirm/ that neither the doctrine of true faith/ nor any true sowing of this seed was in the church of Christ by so many years: and that our saviour Christ Jesus nothing regarded his promise all this long time/ either as concerning his own presence to be continually with his church: or as concerning the presence of his holy spirit/ for to give his influence with the sowing of this seed. It is therefore clear and evident (as I suppose) by this collection/ that the father's/ which under our saviour Christ and this holy spirit have hitherto governed the church catholic/ have also truly ministered this seed unto the people/ & truly have interpretate the scriptures of god unto them: and that our saviour Christ Jesus by their mouths did truly sow this seed/ and the holy spirit of god gave his most gracious influence so plenteously/ both unto the father's/ and unto the people that this most gracious seed took/ effect in both their hearts.  
By this collection all the heresies of Luther at 
here the heresyed of Euther fasse.  ones fall unto the ground. For if the doctrine of the fathers be true (as it must be/ if our saviour spoke by their mouths) Luther's doctrine/ which is contrary/ must nediss be false.  
Now therefore my brethren/ ye that be abjured/ here take heed.  
Sith it is evident/ that our saviour by the mouths of the fathers hath sown this seed of his word/ and declared the scriptures of god by the same: the spirit of god hath also gyveu his influence unto this same seed: By whom suppose ye/ that the doctrine of Luther (which is plain contrary unto this doctrine/ and utterly condemned by the holy fathers) by whom (I say) suppose ye/ that this mischievous seed was sown? By whom else/ but by the devil/ and inspired by the wicked spirits. Therefore if ye love your own souls/ now flee this doctrine hens forward: and join you unto the doctrine of the church/ and believe as the church believeth: that I may say unto each of you: Rispice/ fides tua te saluum fecit: Open thine eyes/ for this faith/ that now thou haste/ beleleving as the church of Christ believeth/ hath savedthe.   

The second collection.  
THe second thing that I 
The seed.  said was to be marked/ is the seed of the word of god: which here is not called Semina/ but Semen/ not many but one. This seed for. three considerations/ is but one seed.  
first for it is fortable and agreeable/ and like unto 
The seed of the word of god is but one seed for. 3 considerations.  itself in every part. As when we see an heap of wheat/ that is clean and pure where/ without any diverse meddling of cockle/ or of any other naughty and evil sede/ though there be many diverse cornis/ yet for as much as they be all of one kind/ we say it is all one seed: and in like manner it is of the word of god: though there be many words/ and many truths in it/ many specialties/ many parables/ many similitudes/ many commandments/ many consailes/ many threats/ many promises/ many persuasions/ yet for as much as it hath no falsehood nor untruth/ none error/ no wicked doctrine meddled therewith/ but is all (as ye would say) of one grain/ of one groweth/ of one country: for all cometh from above. Est saptentia desursunt descendens a patre luminum/ as 
Jacobi. ●.  saint James saith. Therefore it is but one word/ one sede/ one doctrine. Contrary wise it is of the doctrine of Luther: For it is a medley made of many diverse colours/ & of diverse patches/ & hath a party coote: Hit is not one/ but many doctrines adulterate/ as saint Paul saith: Adulterantes verbum dei: These heretics adulterate 
●. Col. ●.  the word of god/ and make a show and a face of their heresy outward/ as though it were the word of god/ and it is not. It is diverse from the doctrine & seed of this word. I say not/ but Luther useth full often the words and scriptures of god/ I should say rather/ abuseth them: But he intermeddleth with them many great errors/ many falsehodes/ many perverse expositions/ contrary unto the true teaching/ left unto us by the holy fathers in times passed: and contrary to the whole determination of Christis church. And for because that he thus hath intermeddled moche evil seed with the seed of god: and interlaced many great heresies: Therefore his doctrine is not one but diverse/ and of many kinds.  
The second consideration/ why the sede of the word 
The second consydecation.  of god is one/ is for because there is in it no discord/ no repugnancy/ no contradiction/ of one part of it with another. It is like of it & of a song/ where be many syngers/ that diversely descant upon the plain song: but for as much as they all agree withouten any gerring/ withouten any mystuning/ they make all but one song/ & one armony. In like manner it is of the scriptures of god/ and of the doctrine of the church: There be many singers/ & some sing the plain song/ and some sing the descant/ saint Mathewe/ saint Mark/ saint Luke/ saint Johane/ saint Peter/ saint Paul/ saint James/ saint Jude sing the plain song. Than be there a great number of the doctors/ which descant upon this plain song: but for because there is no discord/ no repugnancy/ no contradiction among them/ at the least in any point concerning the substance of our faith: all their boyces make but one song/ & one armony. The doctrine of Luther can not be so: For he not only disagreeth with the father's/ but also with himself in places innumerable: as they/ which have written against him/ have evidently proved who that readeth the kings book/ the book of master More/ the books of Catharinus/ the books of Empser/ of Corleus/ of Eckius/ and many other/ he shall clearly see/ that this is a troth/ which I now say. And not only this/ but also god thereof highly be thanked/ they now gerre and difagre 
The heretihes ●isegre among themself  among themself. Three principal captains of them defend. iij. plain contrary sentêces/ and that in that most high word of Christ/ concerning the sacrament of the altar. I dare not rehearse their contrary expositions. For as saint Paul saith: Sermo eorum sicut cancer serpit: Their 
●. Tim. 2  hersies be perilous: For they spread like a canker: and as a pestilence they do infect the hearers. Nevertheless this is a very troth/ that I say unto you/ twain of them/ that is to say/ Luther and Oecolampadius fully disagree/ & make plain contradictory expositions of these same words. And the third/ which is called Carlstadius/ holdeth clean contrary to them both. Here be worthy masters for a good christian man to put his soul in their hands/ that so repugnantly vary in expounding the scriptures. And yet all these. iij. be men of great name/ and of high reputation in learning among the Lutherians. This is the singular goodness of god/ to strick them with this contradiction & repugnancy among themself: so that one of them shall not here another. Even as when the tower of Babylon was enforced to be builded/ all mighty god thus struck the builders of that tower/ that one of them did not understand another: So now hath he stricken these heretics/ which enforced them to build a tower against the church/ that among themself they have clean contrary doctrines: and one of them will not here another.  
The third consideration/ why the seed of the 
The third consideration.  word of god is but one/ is this. Though there be many books of scripture/ both in the old testament and in the new also/ yet all these books be so fully agreed by the expositions and interpretations of the holy doctors/ that they make but one book/ and one body of scripture: and have in them all but one spirit of life: that is to say/ the spirit of Christ Jesus. Even as in the body of man there be many parts and many membres/ yet for as much as in every of them is but one life and one soul: therefore the body is but one. This thing was figured in a vision/ showed unto the prophet ezechiel: he saw one roundel and many roundels/ and each of them in the mids of other: but in all these roundels was but one spirit of life. So every part of scripture is like a roundel: For it hath no corners. Troth is round and hath none angles. The psalter of David is a roundel of truth/ and each of the gospels is a roundel of truth: The gospels be in the psalter: and the psalter is in the gospels: and the spirit of Christ maketh one roundel of them all. The new testament is a roundel/ and the old testament is a roundel/ and either of them is in the other: but there is but one spirit of life in them both: and so in every roundel of scripture: and this spirit maketh one roundel of all. And with these also the expositions of the father's/ which were inspired by the same spirit/ make one roundel with the same.  
The doctrine of Luther can not be thus/ nor yet partner of this spirit of life/ because it is repugnant and divided from the whole corpse of the doctrine of the church. Wherefore we may necessarily 
The doctrine of Luther is not one with the doctrine of Christ.  conclude/ that the doctrine of Luther is not one with the doctrine of Christ/ nor hath in it the spirit of life: For as much as it is repugnant and contradyctorily diverse from the doctrine of the church. Which thing we may prove by. iij. reasons. The first is this. The doctrine of the church/ wherein all the fathers agree/ is spoken by Christ/ and inspired by the holy spirit of Christ/ as it doth appear of the first collection. But Christ and his holy spirit can not teach and inspire two doctrines/ the which be clean contrary. Wherefore the doctrine of Luther is not the doctrine of Christ/ and of his most holy spirit.  
second. Christ Jesus saith of himself/ that he is the very troth: Ego sum veritas. But one troth can not be divided at ones to two contradictories. And why? If that one of them have the troth/ that other must needs want it: For one troth can not be common unto them both.  
third. the holy ghost is the spirit of life unto the doctrine of the church. But the spirit of life can not be divided: but it must go whole: As we see that when a man's arm is cut from his body/ the life is not divided/ part unto the arm/ and part unto the body: but the whole life goeth with the body/ and the arm hath no part thereof. So for because that Luther by his intricate expositions maketh one part of scripture to be repugnant against an other/ as he confesseth himself/ that he can not frame his other expositions with the epistle of saint James/ and with the gospel of Luke. Therefore it is manifest▪ that his doctrine is divided from the whole corpse of scripture/ and is not one with the doctrine of the church/ nor hath not in it the spirit of life.  
¶ But now by your sufferance/ I will speak a few words unto these persons/ which be abjured.  
My brethren/ ye may perceive by this that I have said/ that the seed of the word of god/ that is to say the doctrine of Christis church/ for these. iij. considerations afore rehearsed/ is one: And that the doctrine of Luther is by the same. iij. considerations not one. Wherefore ye may sufficiently conclude/ that the doctrine of Luther is not the gracious seed of the word of god/ nor hath in it the spirit of life: but is an evil seed/ a sede of corruption/ a sede of pestilent infection/ a sede that bly●●deth men's hearts/ a sede that enueougleth their sight/ a sede that extincteth in them the true faith▪ a seed that destroyeth their soul's/ finally the very seed of the devil/ which is inspired by the wicked spirits. Therefore good brethren/ I would advise both you & every other true christian man/ to eschew this seed. And if it be sown in your hearts/ to pluck it out by the routis/ & to receive the gracious seed of the word of god/ and fully to assent to the doctrine of Christis church/ that the words above rehearsed may be said to each of you: Respice/ fides tua te safu●i fecit: Open thyn●ies/ this is the faith/ that may make the safe.   

The third collection.  
THe third thing to be marked is 
The good earth.  the good earth: by the which our saviour understandeth in this parable one certain manner of people: For he so declareth it himself/ saying: Quod autem in terram bonam/ hi sunt qui cord honesto et bono: That is to say/ this good earth betokeneth them/ which be of one heart honest & good. I mean the people/ of whom we spoke in the gospel of the miracle before: the multitude I say/ which had Christ among them. Soon after that our saviour had begun together this people to giders/ which we call the christian people/ he said un 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 certain/ this generation shall not pass/ unto than all these things that I now have spoken of/ shallbe performed. He meant not here any carnal generation. No. for that carnal generation/ to whom he than spoke/ were deed many hundred years ago. And also though things that he than spoke of/ be not yet perfurmed/ but shallbe performed about th'end of the world. Wherefore doubtless he meant a spiritual generation: that is to say/ the generation of christian people: which hitherto in despite of all their enemies/ have continued/ and shall continue unto the worldis end. Great malice and persecution hath been used against this generation/ both by the Jews and by the gentiles/ by the tyrants/ by the philosophers/ and the heretics: but all they might not prevail against this generation/ according as our saviour Christ hath promised: Et port inferi non prevasebunt adversue ●am: And all the 
Mat. 16.  malice of hell shall not prevail against this generation/ nor interrupt it.  
¶ The wonderful continuance of this generation was one thing specially/ that kept saint Augustyne (as he reporteth himself) and held him in the catholic faith. In the book contra 
ij. things did establish saint Augustyne in the catholic faith.  Manichesi he remembreth. ij. things concerning this matter. That one is this. Tenet me ab ipsa sede Petri apostoli/ cui pascendas oves suas post resurrectionem dominus commendavit/ usque ad presentem episcopatum successio sacerdotum: It holdeth me first to be one of the church/ the continual succession/ that I see of pope's one after an other/ fro the first sitting of Peter in the See apostolic/ to whom our saviour commised his flock to be fed/ unto this present tyme. This holy doctor saint Augustyne considered what name Christ gave unto Peter▪ calling him Cephas/ which is as much to say as Petra/ or ●apis. And he marked also well/ what promise our saviour did make unto him/ saying: Et super hanc petram edificabo ecclesiam m●am. And he observed farther more/ how that among all the other apostles only the succession of Peter doth continue/ and to see the promise of our saviour thus truly put in effect: This was some thing that made saint Augustine to follow constantly the doctrine of the church. An other is this. Tenet ipsum cotholice nomen/ quod non sine causa inter tam multas hereses ista ecclesia sola obtinuit: That is to say/ and this thing also keepeth me fast in the doctrine of the church/ that this congregation/ which is derived from the see of Peter/ hath among so many heresies/ and against so many heretics/ only and not withouten cause obtained this name Catholica/ that it is called the catholic church. These two things did confirm and establish saint Augustine in the catho like faith. And truly who that deeply weigheth all these things shall think the same. I say/ if he consider deeply with himself: first that such a manner of name Pet received of our saviour Christ: he was called Cephas/ which is as much to say as a stone. This no man can deny.  
second. if he consider/ how that our saviour said unto Peter/ that upon that stone he would build his church: against the which the gates of hell should not prevail.  
third. if he remember beside this/ how unto the same Peter he seriously commised his flock to be fed and to be governed.  
Fourth. if he consider/ that the true christian people/ which we have at this day/ was derived by a continual succession from the see of Peter. For where is now the christian people of the region of Scythia/ which came of the succession of saint Andrew: Be they not now infidels? Where is now the people of Ephesus/ and of all Asia/ which came of the succession of saint John? Be they not infidels? Where is now the people of both Aethiops/ which came of the succession of saint Mattheu & saint Mathye? Be they not infidels? And briefly to say/ where is all the other people/ which came of the succession of the other apostles? either they now be infidels/ or else schismatics/ or other wise divided from the church of Christ.  
Finally/ if he put unto these/ that only the succession of Peter in despite of all their enemies doth yet continue/ and yet beareth the name of the very catholic church/ and so shall do unto the worldis end/ he shall see evidently/ that this multitude and this successiou is the very church of Christ: against the which the gates of hell shall never prevail.  
Thus than ye see which is the good earth: I say the multitude of christian people/ which hitherto by a continual succession was derived from the see of Peter.  
But now let us here what conditions our saviour 
The conditions of the good earth.  adjoineth unto this good earth/ he saith: hi sunt/ qui in cord honesto et bono. Pardon me/ though I rehearse the words aft the greek book: for they make better against our enemies/ he saith: In cord honesto/ et vono. Here be. iij. conditions. first in cord/ 
The first condition. Act. 4.  that is to say of one heart and mind/ according as it is written/ Mustitudinis credentium erat cor unum/ et anima una: All that multitude that believed in Christ/ was of one heart and of one mind/ that is to say/ they were not divided by contrary doctrines. And therefore likewise saint Paul/ writing unto the Corinthies/ saith: Idem loquamini 
1. Cor. 1.  omnes/ et non sint inter vos dissidia/ sed s●itis integrum corpus/ eadem mente/ et eadem sententia: That is to say/ speak ye all one way/ and let there be no contrary opinions among you/ but be ye as an whole body of one mind and of one sentence. Sith that Luther with his sect/ is of an other mind and sentence/ and of a diverse heart and opinion fro the church/ as I have showed before/ it is manifest by this first condition/ that they be excluded fro this good earth/ and fro this succession of christian people/ which we call the church catholic. As for us it is certain/ that we come directly of this succession/ and join fully with the fathers in all their doctrines. contrariwise Luther despiseth them and their doctrines/ as I said before: and there he divideth himself from the doctrine of the church/ and fro this good earth. For what is the doctrine of the church/ but the doctrine of the fathers? Nat many years ago/ as Luther confesseth himself/ he joined with the father's/ and with the church/ as we do: but now he hath cut himself fro the church. We came not out of him and of his sect/ but all they came out of us/ and so have divided themself from us. We still keep and follow the doctrine/ which hath been left unto us by the gracious father's/ men of singular learning and excellent holiness/ which by the holy ghost had the continual governance of the church unto this day/ as saint Paul doth witness in the Acts of the apostles/ as I said before. We than that follow such doctrines/ as have been left unto us/ by these governors/ which went before us/ be of one heart and mind with them/ and with the church. And Luther with his adherentes/ which will not accept and allow these doctrines/ be of a diverse heart and mind fro the father's/ and have so divided themself fro the church. Wherefore it is manifest/ that they want this first condition of the good earth: they be not of one heart and of one mind with us.  
The second condition is honesto/ that is honest 
The sec●● condition.  and fair: For the greek word is indifferent to both. The light of true faith/ which is a clear brightness without any errors/ moche doth honest and make beauteous the heart of a christian man: For withouten it there is no honest nor beauty in a soul. Sine fide impossibile est placere deo. This faith can not be in the Lutherians/ but remaineth only in the succession of the church/ whereof we come. But the Lutherans (as I said) be divided from the church/ and their faith is a clean contrary doctrine from ours/ and against all them that were in the same succession before us. It is also full of many great errors. One error sufficeth to spill and to destroy any man's faith: but moche rather many great errors/ and specially such as here before have been condemned by many general counsels/ had in the church. At the which counsels were present great numbered of honourable fathers assembled to gether by the holy ghost/ men of singular learning and excellent holiness/ the which was confirmed by many great miracles. Wherefore the faith of the Lutherans and the faith of the church/ can not agree/ but be clean repugnant one against an other. And therefore if they both be true faiths/ than shall there be two faiths: the which saint Paul utterly denieth/ saying: Dnus dominus/ una 
Ephe. 4  fides. Wherefore also they want this second condiction/ that is to say/ honesty and beauty of faith.  
The third condition is bono/ that meaneth the 
The third condition.  towardness of a good will to bring forth the fruit of good works: For withouten that all faith is nought/ as saith saint James: Fides sine operibus 
Jac. 2.  mortua est. It sufficeth not for a christian man to believe the doctrine of the church/ but he must also work & bring forth some increase of good fruit. This fruit they bring not forth/ as it more plainly shall appear here after. Wherefore they want also this condition of the good earth. But what than be they? Surely they be the trod earth in the high way/ and the stones/ and the thorns/ whereof the gospel here speaketh. Saint Peter in his second epistle/ where he prophiseth of such heretics/ hath 
●. Peir●●  expressedly described the Lutherans/ and telleth. iij. conditions of them: Whereby they 
How the Lutherans may be known.  may be clerery known.  
The first is this. Qui carnem sequentes in concupiscentia polutionis ambulant. That is to say/ they follow the ways of their flesh/ & walk in the unclean disires of the same. Thus Luther doth withouten doubt and they all/ which be of his sect: for he saith it is necessary for every man and woman to have the carnal use of their body/ as it is to eat or to drink. But where this carnality reigneth/ there the wicked spirits have full domination: and there they keep their haunt/ and make that soul and heart as common a trod as is the high way. These be the birds of the air/ which eat up the seed of the word of god: they leave nothing but the very hull of that seed/ the virtue o● it they convey away. The fair speech/ the eloquece/ the knowledge of languages/ these be but the very hull of the scriptures. This hull these heretics have: But the very pith and substance of the seed is picked out of their hearts by these evil spirits/ that keep them in this carnality.  
The second condition is. Dominationem contenmunt audaces/ prefracti. That is to say/ they despise all governors/ and them that be in authority/ & they be stiff & heedy in their ways: be not the Lutherans thus? who is more stiff/ yea more furious than Luther is? For he despiseth kings/ princes/ pope's/ bishops/ and all authority both spiritual and temporal. And what is this/ but a very stonynes/ indurate of pride and obstynacie?  
The third condition is this. Qui gloria precesientes non verentur convitus incessere. That is to say/ they dread not/ nor be a shamed to scoff/ and check/ and to rebuke/ yea to tear/ scratch and rent the fames and lives of noble men. And this the Lutherans also do/ and Luther himself principally: and thus they show themself to be very thorns and briars/ which/ as the gospel saith/ doth strangle the good seed.  
Now than to you my brethren/ which be abjured/ I must direct my speech. For as much as by this collection ye perceive/ that the earth meant in this parable is the true christian people/ which have Christ among them/ according as the gospel of the miracle telleth: and that this people hath continued their succession hitherto/ fro the see of Peter: and that also they have in them. iij. conditions/ that is to say/ they be of one heart/ by true doctrine: they be of one honesty/ by the brightness of faith: And third/ they be of one good will to bring forth increase of good fruit. The Lutherans want these. iij. conditions: they be not of one heart and of one doctrine with this multitude: Nor they have not one faith with them: And as for any fruit they care not: as shallbe clearly showed in the fourth collection. Wherefore they be not this good earth/ but they rather have the conditions of thorns and stones/ and of the clonge earth/ as it manifestly appeareth by the prophecy of saint Peter/ as ye have herd. Wherefore it shallbe expedient that ye from henceforth i'll their company/ & adjoin you with the good earth/ with the catholic people/ and follow the doctrine of Christis church: that I may repeat unto every of you the words above rehearsed: Respice/ fides tua te saluum fecit/ Open thine eyes/ this thy faith/ now believing as the church believeth/ hath made the safe.   

The fourth collection concerning the increase of good fruit.  
THe fourth/ and the last thing to be marked in this parable/ is the increase of fruit▪ the which in the gospel of Mattheu is told more expressly▪ Aliud quidem centuplam/ aliud sex●●●agecuplum 
Mat. 1●. / aliud trigecupsum: In some earth this seed bringeth forth an hundred fold increase/ in some sixtyfold/ in some thyrtyfolde. This diversity of increase betokeneth unto us diverse degrees of spiritualness/ which the seed of the word of god worketh in our hearts/ more or less/ according as our hearts better or worse be disposed. The heart that is more towardly disposed/ is made more spiritual: and the heart that is less towarly/ is less spiritual.  
The same diversity of fruit was signified in the gospel of the miracle. For there all that multitude that followed christ/ was not elyke nigh unto christ/ every one of them. Wherefore though that were next until him/ betoken the most perfect: though that were farther of/ less perfect: and though that were farthest of/ the least perfect. But we shall now speak of the diverse degrees of increase of fruit.  
conceive me what I mean. Ye see that though the ground in the fields/ by the diligence of men/ be never so well broken and seasoned/ yet if there be no good seed sown in it/ it bringeth nothing forth of itself but weeds/ and all his natural moisture turneth in to weeds: But when some good seed is cast in to it/ than that seed by his natural virtue/ and by the influence of the heavens/ so mightily draweth that earthly moisture of the ground/ and changeth it/ and assembleth it in to his own substance: in so much that in some well prepared earth there springeth not one weed/ but all the moisture of the ground is turned in to corn. In some other be fewer or more weeds/ according to the goodness of the earth/ or better/ or less diligence in preparing of the same. In like manner it is of the seed of the word of god/ and of the heart of man. An heart that is not sown with the word of god/ but left until his own nature/ bringeth nothing forth but the weeds of carnality/ carnal thoughts/ carnal affection's/ and carnal works. But when the word of god is sown/ and the spirit of god giveth the influence of his grace: than that seed of the word of god/ by his supernatural virtue/ and by the gracious influence of the holy spirit of god/ worketh in that heart/ and changeth the carnality thereof in to a spiritualness/ according as the heart is better or worse disposed/ by three manners of degrees.  
The lowest degree of this spiritualness is in the state of matrimony: where though there be many weeds/ yet there is moche increase of fruit/ if this sacrament truly be kept/ there the increase of fruit is thyrtyfolde.  
The middle degree is in the state of wydowheed/ the which hath fewer weeds & more fruit. Here the increase of fruit is three score fold.  
The third is in the state of virginity/ which hath 
The state of virginity.  very few weeds/ or none at all/ but all is fruit: and this increase is an hundred fold so moche. first than let us begin to speak of this high state of virginity.  
The word of god with the influence of grace so worketh in the hearts of true virgins/ that in manner it leaveth no carnality there/ but changeth all in to a spiritualness/ that it maketh them to despise all thoughts/ all affections/ all works/ that be carnal/ save only these/ which be necessarily requisite unto the bodily life: that is to say/ to keep the soul and the body together. Of this virginity our saviour gave example himself: the same followed his blessed mother/ and saint Johan the Evangelist likewise: which for his cleanness was singularly beloved of our saviour: and for the same he commised the custody of his mother until him. And likewise to saint Paul he gave example him self of cleanness/ and continency of his body. And therefore he doth wish/ that other would do the same/ and persuadeth there unto saying thus: Velim omnes homines esse/ sicut et ipse sum. And a little after: 
1. Cor. 7.  Bonsi eye est/ si manserint/ ut et ego. Of such also our saviour speaketh in the gospel/ and praiseth them saying: Sunt enuchi/ qui se castraverunt propter regnum 
Mat. 19  cesorun: There be some/ which have splayed themself spiritually/ that is to say/ have cut from their hearts the carnal affections of their body es/ for the love of the kingdom of heaven. A troth it is/ all will not do thus/ and so our saviour saith in the same place: Non omnes capiunt ver●● hoc: This word worketh not in every heart. Yet nevertheless he doth exhort there unto/ saying: Qui potest capere/ capiat: He that may take this word and keep his virginity/ let him take it. But thus did a great number of christian people in Alexandria/ which by the preaching of saint Mark/ consecrate their virginity unto Christ both men and women/ as Philo the Hebrew telleth. Such were also great number of women/ the which in Jerusalem likewise unto Christ did consecrate their virginity/ as telleth Euseby in his story. And these thus did by the preaching of the apostles. Innumerable such also both men and women were in the deserts of Eyry of Egypte & Ethiop. All these by watch/ fasting/ prayer contemned their flesh/ chastised their body's/ and kept them low/ to th'intent that they might keep their souls clean unto Christ. And it is not to be doubted/ but that there is in Christendom/ at this day/ many thousands of religious men and women/ that full truly keep their religion & their chastity unto Christ. For when Hely the prophet had supposed that so great a persecution was made against the true servants of god/ that he was left alone/ it was answered until him by almighty god/ as saith saint Paul. Adhuc reliqui mihi septem milia/ 
Ro. ●●.  qui non curuaverunt genu ante Baal: I have yet reserved unto me seven thousand/ the which hath done none idolatry before Baal. And if almighty god did reserve in that little portion of Jury so great a multitude beyond the estimation of this prophet Hely: what number suppose ye. doth yet remain in all Christendom of religious men and women/ not withstanding this great persecution of religious monasteries both of men and of women/ done by these heretics/ by this most execrable doctrine? It is not to be doubted/ but in all Christendom be left many thousands/ which at this hour live chaste/ and truly keep their virginity unto Christ.  
Now let us see/ whether the sede of god work this 
The fruit of Luther's doctrine.  high fruit among the Lutherans or not. No. no. nothing less. Halas it will make a true christian man's heart to bleed bloody tears within his breast/ for to here their living. The priests of his sect/ which should keep their hands and hearts clean for to minister the blessed sacrament/ follow the lust and carnality of their flesh. The religious men forsake their religion/ and return unto the world/ and take them queans. The virgins that were consecrate unto god/ & had promised to keep themself self as true spouses unto Christ/ now give their bodies till all wretched pleasure/ and suffer themself to be stuprate and abominably defiled and soused in all carnality O Jesus/ this is the fruit that cometh of the wicked sede/ which this ungracious heretic hath sown among them. How far is this from the example of Christ/ and from the other blessed father's innumerable/ which both lived chaste themself/ & procured likewise that other should do the same? If the devil have not excecate our eyes/ we may see by this evidently/ that this doctrine cometh not from above: For than it should not be contrary unto the counsels of Christ/ and of saint Paul/ and of the other scriptures of god: but it cometh plainly from the devil. And yet he is not ashamed to write/ that all his doctrine he hath of god. Thus moche for the first fruit.  
By this first ye may judge what his mind and 
The fruit of widow ●ed.  sentence is/ concerning the second fruit/ that is to say/ as touching widows. He that calleth virgins to forsake their virginity/ will but a little regard the state and fruit of wydwohed. And herein also he teacheth contrary unto the counsel of saint Paul/ which counseleth widows to keep them sole and specially to th'intent that they may in a more liberty serve god. For (as he saith) Innupta 
1. Cor. 7.  curate ea/ que sunt domini/ ut sit sancta quum corpore tum spiritu. Contra. q nupta est/ curate ea/ que sunt mundi/ quomodo placitura sit viro. That is to say/ she that is not married is mindful & studious/ for though things/ which pertain to Christ: But contrary wise/ she that is married/ is careful of the things/ which belong unto the world/ & studieth/ how she may please her husband. But the carnal doctrine of Luther no more regardeth this counsel/ nor this manner of increase/ than he doth that other of virginity.  
The third and the lowest degree of increase of 
The fruit of marriage.  fruit is in the state of marriage. The holy sacrament of matrimony preserveth by his virtue the works and deeds of them that be married/ so that the works/ which without this sacrament should be deadly/ be made by virtue of this sacrament either to be no sin/ or at the least but venial sin/ so long I say as they truly keep this sacrament/ & use it accordingly. In token whereof our saviour at a marriage changed water in to wine: thereby signifying that moche of the waterynes of carnality between the married persons/ by virtue of this sacrament/ is changed into the wine of merit. But this increase also is lost by the wicked doctrine of Luther: For he hath now married himself unto a nounne: A frere and a nounne together/ can this be any good marriage? No doubtless: which things shall appear by▪ iij. reasons. first for because that he maketh the sacrament of matrimony to be no sacrament. A very mad man/ he to marry/ & yet to affirm that this sacrament hath no virtue in it/ & that directly against the scriptures of god/ & so maketh as much as lieth in him/ that the virtue of this sacrament nothing profiteth/ neither till himself/ neither to other that be married/ if they so believe as he teacheth. But their marriages as they use them (not believing that the sacrament hath any virtue) hath nothing in them that is spiritual/ but be full of carnality without any spiritualness/ full of watering without any verdours of merit/ full of stinking weeds/ without any good fruit at all. For as saint Paul saith/ Qui seminat ꝑ carnem svam/ de carne metet corruptionem: Et qui seminat per spiritum/ de spiritu 
Gal. 6  metet vitam eternam: Who that soweth by his flesh carnally/ shall reap of his flesh corruption: And he that soweth by the spirit/ shall reap of his spirit the reward of everlasting life. But take away this holy sacrament/ & doubtless all the use of the bodies of them that be married is only carnal/ which by this sacrament is made in some manner spiritual/ and taketh by the virtue thereof a spiritualness. For as much than as Luther hath destroyed this holy sacrament/ he can reap no good fruit of his marriage/ but only carnal corruption/ and his marriage is no marriage.  
The second reason is this. How can it be a good 
The second reason.  marriage/ where one man abuseth an other man's wife/ specially when he meddleth with her/ which was consecrate the spouse of Christ? Among the Jentils it was reputed abominable/ for to abuse the virgins/ which had consecrated their virginity unto the Idols. Moche rather it should so be thought among the christian people/ to abuse the spouse of Christ/ consecrate unto him. Saint Mattheu when he was desired by a certain prince called Hirtacus/ that he should move a virgin named Ephegenia/ which had before consecrate her virginity to Christ/ he made him this answer: Siregis sponsam regis servus usurpare volverit/ vinus tr●d●t incendiis: That is to say/ if the servant of a king would abuse the kings spouse/ he were worthy to be thrown quick in to the fire. He meant that if Hirtacus/ which than was christened/ and should have been the servant of Christ/ would covet to marry that virgin/ which was consecrated to Christ/ as his spouse/ he were worthy to be brent. What suppose ye that this blessed apostle would say/ if he now were present here again/ & heard this abominable deed/ this carnally disposed man/ thus to abuse a religious virgin/ which was consecrated the spouse of Christ? O Jesus. How moche would he aborre this matter? And what dreadful sentence would he pronounce of such sudden ●uisement against this heretic? The third reason is this. 
The third reason.  If we consider what promise this man had made be fore/ & the great strength of that ꝓmise/ we shall well perceive/ that this second promise can have no place. And why? For that promise/ which he made before was to keep his chastity: this is clean contrary. That was a former promise: this promise is a later promise/ & that by many years latter. third. that promise was for the weal of his soul: this promise is made for the carnal pleasure of his body. fourth. that promise was made solemnly & with a great deliberation: this promise was made in a corner and of some short advisement: For with in vi. weeks after the marriage/ his woman had a child. This was speedy work/ a woman to have a child within. vi. weeks of her marriage. This must either be a great miracle/ or else they had met to gether before. That promise was made according to the rules of holy religion/ which was devised by the holy father's/ and inspired by the spirit of god: this promise is made against all good rulis/ & by the carnal misorder of the wretchedness of the flesh. That promise was made according to the counsels of our saviour Christ/ saint Paul/ and of the other apostles: this promise was made by the counsel of Satanas'/ & of all the devils of hell. Finally. that promise was made unto god/ & he will not be mocked/ as saith saint Paul: Deus non irridetur: God is not to be mocked. But it is a 
Sal. 6.  plain mockery/ so solemnly to promise unto god/ and never the lass to break the promise made. An honest man will look to keep his promise made unto his neighbour/ but moche rather/ if his promise be made unto almighty god/ he so should keep the same. When than that former promise was made to god/ and for the weal of his soul/ and solemnly by great deliberation/ according to the holy rulis of religion/ and according to the counsels of the holy scripture/ who seeth not cuidently/ that this later promise made unto a woman/ with all contrary conditions to these above rehearsed/ can have no place? For the former promise is so strong that it disannulleth & debarreth quite this other promise/ which was later made. But here one will say: Sir/ Luther saw that it was impossible for him to contain himself. But I s●y again/ that Luther should have looked at that point/ before that he made this promise to god & before he entered holy religion. And here I would be answered of all my masters the Lutherans in this one point/ what life this heretic hath lived all these years before that he was married. If Luther might not contain himself now in his later days/ when he is of more age and of elder years/ what life suppose ye that he lived in the fervour and heat of his youth●▪ He speaketh moche of hypocrisy/ but what hypocrisy used he all this long time that he was a frere/ under his freers coat? If he did not then contain: What abominations did he use in the lust of his youth/ that now in his later days may not live chaste? O Jesus who may think that any gracious and fruitful knowledge of holy scriptures did enter and abpde in this man's breast/ when it is written: In masivosam animam non introihit saptentia/ nec habitabit 
Sap. 1.  in corpore subdito peccatis. We read of diverse that for the foul uncleanness of their bodies/ lost the singular gift of the holy spirit/ which they had got before. Wherefore if this man led this abominable life before/ and might not contain himself/ it is certain he hath no fruitful knowledge of god/ nor of his holy scriptures. And so this excuse shallbe rather his condemnation. But if they say that he before contained. Than I say that he should so now have done/ specially being now of elder years/ and a religious man/ and a preacher of the word of god. He should have chastised his body as saint Paul did/ saying: Ego castigo corpus mefis/ 
●. Cor. 9  et in servitutem redigo/ ne quum aliis predicavero/ ipse reprobus inveniar: I chastise my body/ & subdue it/ lest that when I shall preach to other/ I be found reprovable myself. Did not saint Paul suffer many temptations/ and assaults and brunts in his flesh? yes doubtless/ & so he saith himself: But by the chastisement of his body/ and by grace of god/ he did overcome them. And so this man should have done/ he should have chastised his body/ by fasting/ by watch/ by prayer/ and so by the help of grace/ have mortified his carnal desires.  
Thus than ye perceive (I suppose) clearly/ that the doctrine of this most perversed heretic hath neither the increase of the fruit after the highest degree of virginity: nor after the mean degree of widowhood: nor after the lowest of matrimony: but that the coupling of him & of his mate to guiders is a very brothelry/ & a detestable sacrilege before the eyes of god/ of both these parties. So that I dare surely say/ that all the stews less offendeth the eyes of god/ with their abominations/ than doth Luther and his mate/ with their double sacrilege.  
Put now unto this/ the blasphemes & reproaches 
The blasphemes of Luther.  against almighty god/ whereby he doth impute unto god/ that he should be the author of sin: And that his commandements be impossible to be kept. Against our saviour christ/ denying that he by the mouths of the fathers hath sown the true ●●position of the holy scriptures. Nor that he so was assistant with his church/ according to his promise. Against the holy ghost/ that he should 〈◊〉 sufficiently instruct by the same father's the christian people/ in every troth pertaining unto the faith of Christ. Against the blessed mother of Christ/ that theridamas should be no difference between her & other women/ but that she was as sinful as other be. Against the holy cross/ that he would brenne as many peats thereof as he might get. Against the blessed saints/ that their prayers help us not: and that they should not be honoured upon us. Against certain books of scripture/ namely the gospel of Luke/ and the epistle of saint James. Against the other scriptures: who shall number the false constructions/ the wrong intpretations/ the mischievous errors/ where by he hath corrupted the holy scriptures of god? Against the sacraments of Christis church/ all save twain/ that is the sacrament of the altar/ & baptism. And against the holy canon of the mass. Against the doctrine of the holy father's/ whose holiness was confirmed by many miracles/ he clearly despiseth both them and their miracles. Against religion: who shall reckon/ how many religious persons both men and women/ which before were in the high way of salvation/ that now by his pestilent doctrine/ be become apostatas/ and have forsaken their order/ and be returned unto the carnal ways of the world/ to their peril and everlasting damnation? Against all them that be in sovereignty/ as well temporal as spiritual/ contrary to the plain doctrine of holy scriptures. Against himself and his hearers and followers/ intriking & snarling both him and them in so pestilent errors and heresies/ to the high displeasure of god/ that he hath suffered them to tumble in mentem improbam/ that is to say/ into a perversed judgement/ approving this wretched carnality/ wherein they now live. Against his own country/ giving occasion by his most mischievous doctrine to the subversion of that country (which was the flower of the empire) by insurrections among themself: whereby many piles/ many castles/ many great holds/ many strong fortresses have been overthrown and cast unto the ground/ many temples/ many famous monasteries/ many noble houses of religion have been clearly destroyed/ and such a murder of men/ as in our days hath not been herd of in so short a time: Doubtless it is the hand and stroke of god upon them/ for the favouring & subporting of his most mischievous doctrines: Such a murder of men/ as credebly and faithfully is reported above an. C. thousand. This is the fruit/ which is sprung of this most wicked seed. The seed of god in the good hearts of true christian people worketh great increase of gracious fruit. Contrary wise/ the sede of the devil in the hearts of the Lutherans/ worketh all mischief & corruption. I shall conclude (as I verily think) I believe/ that unless Satanas were let lose out of hell/ as in the Apocalypsis it is promised/ that he should believed toward the end of the world/ so great a mischief by one man/ withouten his counsel/ cou 〈…〉 have been wrought.  
¶ Now my brethren/ I would avise you so look well upon this matter/ and not so lightly to cast your soulis away by believing this doctrine of this most pernicious heretic/ which bringeth forth none increase of fruit after any of these. u●. degrees above rehearsed/ but moche abundance of pest●●●, and stinking weeds/ of carnal corruption/ of horrible blasphemes/ of detestable murders. Follow rather the doctrine of the church/ by the which/ in the hearts of the true christian people/ springeth/ & ariseth/ and increaseth all these. three degrees plenteously: so that by this doctrine ye may also be restored to the clearness of your sight/ as was the blind man/ upon whom our saviour showed that great miracle afore told. And now hens forward (as that man did) follow ye Christ in the right way. For it is said there of him: Confestum vidit/ et sequebatur eum: He forth with had his sight/ and followed Christ. Do ye in like wise/ and beware that ye return not in to your old errors again/ nor that ye look not back unto these heresies/ nor stop in the way by any wavering of your faith: but go forth right in meritorious works/ wherein the church walketh/ which hath with them the continual presence of Christ/ and of his most holy spirit/ that one to sow this gracious doctrine/ that other to give his influence with the same unto the hearers. And doubt not/ but this way shall finally bring you unto the glorious country of heaven/ where ye shall have the presence of almighty god/ with endless joy and bliss: to the which he bring us all/ Qui cum patre et spiritu sancto viu●● et regnat deus.   
Amen.   

Imprinted at London/ in fleetstreet/ in the house of Thomas Berthelet/ near to the Cundite/ at the sign of Lucrece.  
¶ Cum privilegio a rege indulto