¶ The sermon of John the bishop of Rochester made again the pernicious doctrine of Martin luther within the octaves of the ascension by the assingnement of the most reverend father in god the lord Thomas Cardinal of York & Legate ex late re from our holy father the pope.    

¶ Quum venerit paracletus quem ego mittam vobis spiritum veritatis qui a patre procedit ille testimonium perhibebit de me. These words be the words of our saviour christ Jesus in the gospel of John. and red in the service of this present sunday. thus moche to say in english. when the comforter shall come. whom I shall send unto you the spirit of truth that issueth from my father. he shall bear witness of me.  
FUll often when the day is clear and the son shineth bright riseth in some quarter of the heaven a thick black cloud. that darketh all the face of the heaven. & shadoweth from us the clear light of the son. and steereth an hideous tempest. & maketh a great lightning. and thonderyth terribly. so that the weak souls. and feeble hearts be put in a great fere & made almost desperate for lak of comfort.  
¶ In like manner it is in the church of christ. when the light of faith (that shineth from the spiritual son almighty god) hath been clear & bright a good season. hath risen many a time some black cloud of heresy. & steered such a tempest & made such a lightning and so terribly thundered that many a weak soul hath myscaryed thereby.  
¶ Such a cloud loo was Arrius. which steered so great a tempest that many years after is vexed the church of christ. And after him came many other like clouds. as Macedonius. Nestorius. Eutices. Clividius. Donatus. Jovinianus. pelagius. Joannes wiccliff. with other more. which sore tempested the church. every of them for his tyme. Such heretics saint Jude in his epistle calleth nubes sine aqua. que a vento circumferuntur. that is to say. clouds withouten the moisture of grace. which be moved with the blast of wicked spirits. And now such an other cloud is raised a fit. one Martin luther a frere. the which hath stired a mighty storm and tempest in the church. and hath shadowed the clear light of many scriptures of god. & he maketh issue from him a perilous lightening. that is to say a false light of wrong understanding of scriptures. which passeth not from the spirit of troth. but from the spirit of error. and from the spirit of this tempest of his most perilous heresy. furthermore he terribly thonderyth against the poops authority. against the general concelles. against the traditions and ordinances left unto us by the apostles. against the doctrine of the fathers. & doctors of the church.  
¶ Our saviour christ therefore by his divine providence forcing. that such pestilent clouds & tempests many should arise. to the great trouble & vexation of his church. for the tender love & infinyt charity which he beareth unto our mother holy church. did promise that after he had ascended unto his father he would send to her the holy spirit of god. the spirit of truth. that should abide with her for ever. to ascertain her fro time to time of every troth whereunto both she & every child of hers. that is to say every true christian man should gyfassured faith. & finally to be unto hyrin all such storms a very comforter. according to the beginning of this gospel above rehearsed. Quum venerit paracletus. quem ego mittam vobis. spiritum veritatis. qui a patre ꝓcedit. ille testimonium perhibebit de me. This holy gospel graciously offereth unto us four goodly instructions against these dangerous tempests of heresies. when so ever they fortune to arise. but specially against this most pernicious tempest that Martin luther hath now stired.  
¶ The first three instructions by the leave of god and help of this holy spirit. shall undermine three great grounds. where upon Martin doth stable in manner all his articles. & the fourth shall answer to the defence that is made for him by his adherents. whereby many a weak soul is in peril.  
¶ But before that we shall enter the declaration of them. we shall make our prayer unto this holy spirit of truth. that in this dangerous storm & perilous tempest. he will stay our hearts with the testimony of his truth. that we floghter not in the catholic doctrine of our mother holy church. but fastly believe such eruditions as hath been derivyed unto us. from our saviour christ Jesus by his apostylles. & their successors. the holy bishops. & fathers & doctors of the church. For the which & for grace necessary for you & for me every person say their devotion.  

THe first instruction is offered unto us of these first words of the gospel. Quum venerit paracletus quem ego mittam vobis. spiritum veritatis qui a patre procedit. In the which words is promised unto us the spirit of truth. to be our comfort in all doubtful opinions that may rise in Christ's church ¶ touching this instruction three things I would do. First I would show that the instructions of this holy gospel pertaineth to the universal church of christ. Secondly that the heed of the universal church (iure divino) is the pope. Thirdly that Martin luther (which divideth himself from this heed) hath not in him the spirit of truth. ¶ For the first Martin luther can not deny. but this promise is made unto the universal church. & there unto we shall bind him by his own reason. he saith in the book de captivitate babilonica. Qd si demus unam aliquam epistolam Pauli. aut unum alicuius epistole locum. non ad universalem ecclesiam pertinere. iam eveacuata est tota Pauli authoritas. that is to say if we will affirm that any one epistle of saint Paul. or any one place of his epistles. pertaineth not unto the universal church of christ. we take away all saint Paul's authority. ¶ Now if it be thus of the words of saint Paul. moche rather this is a truth of the gospels of christ. & of every place written in the same gospels. In the universal church than this holy spirit of truth resteth. & shall continue unto the worlds end. ut maneat vobiscum ineternum. he shall abide in the universal church for ever. et docebit vos omnem veritatem. And he shall in every doubt teach us the truth. Thus moche for the first.  
¶ Now for the second where I said that the pope iure divino is the heed of the universal church of christ. When ye see a tree stand upright upon the ground & his branches spread abroad. full of lefes. & fruit if the son shine clear. this tree maketh a shadow. in the which shadow ye may perceive a figure of the branches. of the lefes. & of the fruit. Every thing that is in the tree. hath somewhat answering unto it in the shadow. And contrary wise. every part of the shadow hath some thing answering unto it in the tree. A man's eye may lead him from every part of the tree. till every part of the shadow. & again. from every part of the shadow till every part of the tree. answering there unto. Every man may point any certain part of the shadow. & say this is the shadow of such a branch. & this is the shadow of such a leaf & this is the shadow of the bull of the tree. & this is the shadow of the top of the tree. ¶ But so it is that the law of Moses. & the governance of the synagogue of the Jew's was but a shadow of the governance of the universal church of christ. So saith saint Paul. umbram habens lex futurorum bonorum. that is to say the law had but a shadow of the things for to come. And add corinthios. omnia in figura contingebant illis. All their governance was but a figure & shadow of the church. ¶ Now than to my purpose. In the governance was twain heads appointed. one under an other. Moses & Aaron. to condith that people through the desert. unto the country that was promised unto them. We wilt that that people of the Jew's was shadow of the christian people. & that their Journey by the desert. toward the country promised unto them was a shadow of our journey. through this wretched world unto the country of heaven. But Moses & Aaron which were the heads of that people. whereof than be they shadow? withouten doubt they must be the shadow of christ & of his vicar saint Peter which under christ was also the heed of christian people.  
¶ And will ye see this more manifestly by three likenesses. first Moses & Aaron both of them were priests. Moses' was made by god. & Aaron made by Moses at the commandment of god. to whom was committed the cure of the Jew's in the absence of Moses. So christ & saint Peter both were priests of the new law. Christ made by his father almighty god as it is written of him. Tu es sacerdos ineternum scdm ordinem Melchisedech. that is to say thou art a priest for ever according to the order of Melchisedech. And Peter was made by christ. to whom he commised in his absence the cure of the christian people saying. pasce oves meas pasce. pasce. pasce. The second likeness is this. Moses' was mean between almighty god and Aaron for the causes of the people. & Aaron was mean between Moses & the people touching the causes of god. So scripture teacheth Exodi four Almighty god said unto Moses' speaking of Aaron. Ipse loquetur prote ad populum. & erit os tuum. Tu autem eris ei in iis que ad deum pertinent. that is to say. he shall speak in thy stead unto the people. & thou shalt be for him again. in thoo causes that pertain unto god. Will ye see how christ was the mouth of Peter towards almighty god. he said to saint peter. Simon Simon ecce sathanas expetivit vos. ut cribraret sicut triticum. Ego autem rogavi pro te ut non deficiat fides tua. et tu aliquando conversus confirma fratres tuos. that is to say. Simon Simon lo Sathanas hath coveted greatly to sift you as a man sifteth his wheat. But I have prayed for the to th'intent that thy faith do not fail. And thou once turned to the stable way confirm thy brethren. See now hear whether christ was not the mouth of Peter when he promoted his cause. before almighty god the father. & prayed for him that his faith should not finally perish. And contrary wise was not Peter the mouth of christ. when he to the true way converted did confirm his brethren. here note well what authority was given to Peter upon them to confirm all the other of his brethren in the stable way. ¶ The third likeness is this. Moses' ascended unto the mount to speak with almighty god. and Aaron remained behind to instruct the people. Did not christ likewise ascend unto his father unto the great mount of heaven? And to what intent I pray you? Saint Paul telleth ut appareat vultui dei pro nobis. to appear before the face of almighty god for us. & there to be our advocate as saith saint John. And did not Peter remain behind to teach the people. the which our saviour committed unto his charge. like as Aaron was left for to do the people of the Jew's. when Moses was above in the mount with god.  
¶ Thus every man may see how that shadow & this thing agreeth & answereth one till an other fully & clearly. But now let us pause here a while. I will construe this figure yet by an other deed of christ in that gospel. So it was. the the Jews were tributaries unto the romans. & for that tribute the heed of every household did pay a certain coin called didrachma. So when they that were the gatherers of this tribute came to saint Peter. our saviour bade him go unto the see. And told him that in a fishes belly there he should find staterem. which was a double didrachma. and bade him pay that unto the gatherers. both for himself and for christ. Mark here that this tribute was heed money paid for them that were heeds and governors of households. & christ commanded this to be paid for no more. but only for him & for saint Peter. & thereby quited all the residue. Join this fact of the gospel unto that figure before. & what can be more evident to show that Peter under christ was the heed of all the household of christ. But yet thirdly let us here the testimony of some father of the church that this is the very meaning of the gospel. Saint Austyn in the book of questions of the new & of the old testament the .lxxv. question saith in this manner. didrachma capitum solutio intelligitur. the payment of this money was heed money paid for the heeds. And after followeth. salvator quum ꝓ se et Petro dari jubet. pro omnibus exoluisse videtur quia sicut in saluatore erant oens causa magisterii. ita & post salvatorem in Petro omnes continentur. ipsum enim constituit caput eorum. that is to say. when our saviour commanded this double tribute. to be paid for himself and for Peter. & in so commanding he did quite all the residue of the apostles. for all they were contained in him. because he was their master. And as all they were contained in our saviour. So after our saviour all they were contained in Peter. for christ made him the heed of them all. Here note of saint Austyn that saint Peter because he was heed of them all. & all they were contained in him. therefore this tribute that was paid for him was paid for them al. But yet by an other scripture which I rehearsed before. Saint Austyn proveth that all the other apostles were contained in saint Peter. Simon Simon. ecce sathanas expetivit vos. ut cribraret sicut triticum. Ego aunt oravi pro te. ut non deficiat fides tua. et tu aliquando conversus confirmafratres tuos. that is to say, Simon Simon. loo sathanas hath coveted to sift you as a man sifteth wheat. but I have prayed for the that thy faith shall not fail. & thou once converted to the stable way. do confirm thy brethren. Upon the which words saint Austyn saith. Christ did not pray for James and John & for the other. but he prayed for saint Peter in whom the residue was contained.  
¶ consider now how each of these testimonies confirm & strength one an other. first the figure & shadow of the old law. Secondly the testimony of the gospels answering unto the same. Thirdly the declaration tyon of saint Austyn upon the same. And here I bring but one doctor. whose testimony in the balance of any true christian man's heart. me thinketh should weigh down Martin Luther. But saint Ambrose speaking de didrachmate calleth it also capitum solutionem. that is to say heed money. And of saint Peter he saith. Petra enim dicitur. eo ꝙ primus in nationibus fidei fundamentum posuerit. & tanquam saxum immobile totius operis christiani compagem. molemque contineat. that is to say. Peter is called petra. because that he first among the gentiles did establish the ground of our faith. & as a stone not easy to be removed. he containeth in him & stayeth all the frame & greatness of the work of christ. And saint Gregory saith. certain Petrus apostolus primum membrum sancte & universalis ecclesie est. Paulus. Andrea's. Joannes quid aliud quam singularium plebium sunt capita. that is to say. Peter is the chief member of the universal church. Paul & Andrew. & John. what else be they. but heeds of certain & singular people. whereby it appeareth that as they were chief every man of that people the they had cure of. So saint Peter was chief of the universal church. Saint Hierome also saith speaking of Peter. Propterea inter duodecim unus eligitur. ut capite constituto. schismatis tolleretur occasio. that is to say the Peter was one chosen out amongst twelve to th'intent that he being their heed all occasions of schysmatyke division should be take away. Saint Cyprian furthermore saith. speaking of Peter when he did confess christ Jesus to be the son of god. Loquitur illic Petrus super quem edificanda fuerat ecclesia. that is to say there speaketh Peter upon whom the church was for to be builded. But how should the church be builded upon him if he were not the heed and chief member of the church.  
¶ All these be of the latin church. holy fathers. all men of great learning. all men of singular holiness. whose virtuous livings be conformed by miracles both done in their lives & after their death. Of greeks likewise. Chrisostome after that he hath praised saint Paul speaketh of saint Peter saying. ꝙ ipse quifuit apostolorum caput talis fuit. that is to say that saint Peter which was the heed of the apostles was such an other and often he called saint Peter eximium apostolorum. et os discipulorum ac verticem collegii. that is to say the chief of the apostles and mouth of the disciples & the top and heed of all the college. And Oxygene saith. Magno illi ecclesie fundamento petreque solidissime super quam christus fundavit ecclesiam suam. vide quid dicatur a domino. Modice fidei quare dubitasti. that is to say. See what was said of our lord to that great fundament of the church and most stable stone. o man of little faith why didst thou doubt. ¶ if all these so many testimonies both of greeks and latins shall not counterpoise against one frere. What reason is this? I trust there is no true christian man but that he will be moved with the testimony of all these. specially when they be grounded of so plain & evident a figure of the old law. and of so clear a light of the holy gospels. ¶ But here Luther will say that he can not conceive duos summos. Of the which I marvel greatly. Sithen it is manifest that Aaron was called summus in scripture. & if he were summus sacerdos & Moses was no whit beneath him. than must they two either of them be summus. one of them under an other in comparison of the other people. So as saint Paul maketh many heads saying. Caput mulieris vir. caput viri christus. christi vero deus. See here be three heeds unto a woman. god/ christ/ & her husband. & yet beside all these she hath an heed of her own. It were a monstrous sight to see a woman withouten an heed. what comfort should her husband have upon her. if than one woman notwithstanding she hath an heed of her own to govern her according to the will & pleasure of her husband. yet she hath her husband to be her heed & christ to be her heed. and god to be her heed, How moche rather our mother holy church which is the spouse of christ. hath an heed of her own. that is to say the pope. & yet nevertheless christ Jesus her husband is her heed. & almighty god is her heed also. ¶ But now let us return to our instruction. Thus than ye understand how that in the universal church of christ remaineth the spirit of truth for ever. and that the heed of this church the pope is under christ. By this briefly it may appear that the spirit of christ is not in Martin luther. The spirit of every natural body giveth life no further. but to the members & parts of the same body. which be naturally joined unto the heed. And so likewise it must be in the mystical body of our mother holy church. ¶ For asmuch than as this wretched man hath divided himself from the heed of this body. which is the vicar of christ. how can he have in him the spirit of this body which is the spirit of truth. & specially when he hath divided himself with such pride/ arrogancy/ & presumption. which is most odious unto this holy spirit. and so dispytyously. so presumptuously. so maliciously contemneth & setteth at nought. & all to raggeth the heed of Christ's church. to whom as to his chief spiritual father. by the reason of his religion he hath vowed and promised obedience. How can this man have in him the spirit of god this holy spirit of truth. And here I make an end of the first instruction.   

¶ Here followeth the second instruction against the pernicious doctrine of Martin luther.  
FOr the second instruction the next words ensueth. Ille testimonium perhibebit de me. that is to say. And he shall bear witness or give evidence of me What marvelous virtue what wonderful operation is in the beams of the son which as we see this time of the year spread upon the ground doth quicken & make lifely many creatures the which before appeared as deed who that viewed and beheld in the winter season the trees when they be wydred and their lefes shaken from them and all the moisture shrunk into the root & no lust of greenness nor of life appeareth outwardly if he had had none experience of this matter before he would think it an unlike thing that the same trees should revive again & be so lustily clad with lefes & flowers as we now see them. And yet this is done by the subtle operation and secret working of the son beams spread upon the ground. Nevertheless not every beam of the son hath this virtue. It is a truth the beams of the son in winter be light as they be now this time of the year but that light is so faint and feeble that it giveth no life. for than we should have herbs and trees to grow as well in winter as they now do this time of the year. The cause of this weakness is. for the son shooreth so low by the ground that his beams than sklaunteth upon the ground and doth not rebound nor double in themself again towards the son. and this is the cause of this weakness. they will set tinder or cloth on fire. And likewise it is of the beams of the faith & hope when they be jointly compact and unity together. if a man had such a faith and confidence than he might command a great mountain to remove for his pleasure and this were a mighty faith. Nevertheless if a man had such a faith yet if he wanted the heat of charity he were but as a deed tree. For saint Paul saith. Si habuero omnem fidem ita ut montes transferram charitatem aunt non habuero nihil sum. if I have all faith he that speaketh of all leaveth none unspoken of. if I have all faith he saith & so mighty faith that by my faith I may remove at my commandment great mountains yet if I want the heat of charity I am nothing but as a deed stok a tree withouten life. And therefore saint James saith. Fides sine operibus mortua est Faith withouten the fruit of good works is deed. To this purpose our instruction saith. Ille testimonium ꝓhibebit de me. that is to say he shall bear witness of me. Of whom? of christ. What is christ? Luxvera que illuminat omnem hominem venientem in hunc mundum. that is to say the true light the which enlyghtneth every creature coming into this world. who shall bear witness or give evidence of this light? the spirit of god. Quia charitas dei diffusa est in cordibus nostris per spiritum sanctum qui datus est nobis. That is to say the heat of the charity of god is spread in our hearts by the holy spirit the which is given unto us. heat of charity giveth evidence that that light is lifely. Have a man never so much light of faith unless he have also this heat of charity steering his soul and bringing forth lifely works he is but a deed stock & as a tree withouten life. For as I said though the natural son shine never so bright upon a tree. if this tree have in it no greenness nor putting forth of buds and lefes this tree is not alive. So when the beams of the spiritual son be spread upon our souls if we feel not the steering heat to fruitful works our souls be but deed.  
¶ But now to what purpose serveth this instruction? To this. it subverteth one great ground of Martin luther which is this that faith alone withouten works doth Justifye a sinner. upon the which ground he buildeth many other erroneous articles & specially that the sacraments of Christ's church doth not Justyfye but only faith. A perilous article able to subvert all the order of the church. but touching these sacraments the kings grace our sovereign lord in his own person hath with his pen so substauncyally foghten against Martin luther that I doubt not but every true christian man that shall read his book shall see those blessed sacraments cleared & delivered from the skalaunderous mouth & cruel teeth that Martin luther hath set upon them. wherein all england may take great comfort & specially all those that love learning. Plato saith. Tum beatas fore respublicas quando aut philosophi regnent aut reges philosophentur, That is to say. than shall Ye see when a bowl is thrown sklantling upon a wall it slideth forward and reboundeth not backward directly again to him that was the thrower. but when it is directly cast against a wall with a great violence than it doth directly rebound again. In this manner it is of the son beams the more nigh that the son draweth unto us now this time of the year the more directly his beams beat upon the ground & the more directly they rebound & return again towards the son. And by the reason of the nyenesse of beam to beam riseth a greater strength in the beam and a more full light. quia omis virtus unita fortior est. that is to say. For every virtue that is gathered together is more stronger. ¶ Asengell thread is nothing so strong as is a double/ nor a single beam of the son is nothing so mighty as when it is doubled and bowghted in itself by rebounding and reflexyon. furthermore of these two riseth an heat & a warmness the which is the principal worker of life in every creature. But for all this we be not yet sure that any tree is alive to than we see some putting forth of buds or lefes out of the same tree. ¶ This example if ye perceive it may induce us to conceive how wonderfully the spiritual son almighty god worketh by his spiritual and invisible beams of his light spread upon the soul of man or upon the church. both which is called in scripture a spiritual earth. Dominus dabit benignitatem et terra nostra dabit fructum suum. That is to say. our lord shall give his gracious influence and our earth shall yield fruitful works. The beams of almighty god spread upon our souls quickeneth them & causeth this life in us and the fruit of good works. first they cause the light of faith but this is a very slender light withouten the rebounding of hope & the heat of charity. faith withouten hope is a slender beam & of a little power. But Join unto him hope which reboundeth up to god again ad●● que non videntur. & than is he much stronger than he whas before. For now this is doubled and bowghted in itself and gathered more nigh unto himself & made more valiant and mighty than it was before. Before it was like unto the faith that saint Peter had when christ bade him come to him upon the see. he believed his master but he had no very fast hope that he might walk there. He was not strong in his faith & therefore our saviour said unto him. Modice fidei quare dubitasti. But of the strong faith that hath a confidence & hope adjoined. thereunto he saith in an other place. Si habueritis fidem sicut granum sinapis dicetis monti huic. transi hinc et transibit. That is to say. if ye had faith like unto a corn of mustard seed ye should command this mountain to remove himself & it should by your faith avoid. this is a great faith & hath also confidence & hope adjoined therewith. A corn of mustard seed is very little but it hath a great virtue compact and gathered in it. So when the beams of faith & hope be joined together in one point than it is of mighty power. The beams of the son when by reflexyon of a brenning glass they be gathered together. they be so mighty that ●omen wealths be blessed when either those that be philosopher's govern/ or else those that govern give them to philosophy. And scripture exhorteth princes to the same saying. Et nunc reges intelligite erudimini qui iudicatis terram. that is to say And now ye that be kings study to have understanding. & ye that take upon you the Judgementes of the world inforse you to have learning.  
¶ But now let us return to our matter again. For this ground he bringeth saint Paul in divers places saying that a man is justified by his faith only withouten works. Nevertheless saint Austyn saith that saint Paul's words were misconceived in the beginning of the church for the which as he saith the other apostles in their epistles studieth to the contrary part. But some here thinketh that Martin luther little regardeth saint Austyn. And a truth it is. but yet that is a foul presumption. let him at the least believe the other apostles whom withouten manifest heresy he can not deny. Saint James saith. Ex factis iustificatur homo & non ex fide tm. A man is justified by his deeds and not by his faith alone. which thing saint James doth not only say but also proveth it by divers ways. One is this. Demons credunt et contremiscunt. The devils he saith hath faith. & yet no man may say that the devils be justified by their faith. How many that live in horrible sin that yet have the faith of christ Jesus & would rather die or they should renay their faith. but for all that they be not justified. But if only faith did justify both they and the devils also should be justified. Second the same example that saint Paul useth unto the Romans to prove that faith justified a sinner withouten works. the same useth saint James to the contrary. the example I mean of Abraham as there appeareth in the same place. But ye than will say. Sir be these apostles one contrary to an other. To this saint Austyn saith that nay forsooth. But that saint James only contrareth that that may be construed & mistaken in saint Paul. For saint Paul meaneth of the works that goeth before faith. & saint James meaneth of the works that follow after the faith. Saint Paul meaneth that the work of circumcision or of other works of the law was not necessary for the justifying of Abraham to go before his faith but his faith withouten them did justify him. Saint James meaneth of the fruitful works that follow after faith the which give evidence of a lifely faith and these justifieth a man. and these he saith if Abraham had not had. he had not been justified if Abraham had not been ready to offer up his son Isaac at the commanding of god he had not been justified. but because he was so ready therefore he saith. Abraham ex operibus justificatus est. That is to say. Abraham was justified by his works. wherefore saint James speaketh not against saint Paul but against the misunderstanding and mysconceyving of him. Of the which mysconceyving saint Peter also speaketh in his second epistle saying. In quibus sunt quedam difficilia intellectu que indocti et instabiles deprauant sicut et ceteras scripturas ad suam ipsorum perditionem. That is to say in the epistles of our right dear brother Paul be some things hard to be conceived which the unstable minds doth misconstrue like as they do many other scriptures to their own damnation. Thus ye may see that divers other have misconstrued saint Paul before this as now doth Martin luther to his own peril and damnation.  
¶ But here one thing I marvel moche of Martin luther specially that he saith that in all scripture there is no more testimony against him but this one place of saint James. for it is not to be doubted but many more may be brought. And first our saviour in the gospel of Luce saith. Date eleemosynam & ecce omnia munda sunt vobis. That is to say. give ye alms and all things shall be clean unto you. what is this cleanness but the justifying of our souls the which is promised for the works of alms. if I believe never so moche and if I relieve not the poor in their necessity I shall not attain unto this cleanness. furthermore in the gospel of Matthew. Si remiseritis hominibus erra ta sua remittet & vobis pater vester celestis Quod si non remiseritis hominibus errata sua nec pater remittet vobis errata vestra. That is to say. if ye do forgive unto them that hath grieved you their offences your father in heaven shall do likewise to you. and if ye do not forgive to men which hath grieved you their offences nor your father shall not forgive to you your offences done against him. Over this he saith in the same gospel. Non omnis qui dicit mihi domine domine intrabit in regnum celorum. sed qui facit voluntatem patris mei. that is to say. if we work not the will of almighty god the father we shall not be justified nor enter into the kingdom of heaven. Besides these in the same gospel. Nisi abundaverit justicia vestra plusquam scribarun & phariseorum non intrabitis in regnum celorum. That is to say. unless your justice or your manner of living be more better and ample than was the justice and living of the Jew's and pharisees ye shall not enter into the kingdom of heaven which is to be understanded de justicia operum. of the justice of works. as clearly appeareth of all that followeth. Besides this he saith. Omis qui audit verba mea hec & non facit ea similis erit viro stulto qui edificavit domum suam super arenam. That is to say. All the heareth these my words & worketh not thereafter is like unto an unwise man that buildeth his house upon an unsure ground. And saint Paul also saith. Non auditores legis sed tactores iustificabuntur. that is to say. Such as only be hearers of the law of god shall not be justified but the workers thereafter. And saint James saith. Estote factores verbi et non auditores tantum fallentes vosmetipsos. that is to say be ye workers of the word of god and not only the hearers for than ye deceive yourself. & saint Paul again saith. Si secundum carnem vixeritis morie mini. Si spiritu facta carnis mortificaveritis vivetis. that is to say. if ye live after the works of your flesh ye shall die. but if ye mortify in you by spirit the works of your flesh ye shall live. And finally saint Paul saith resolving his own sentence. fides que per dilectionem operatur. that is to say. Faith the which is wrought by love. according to the which saint James saith. Uides quoniam fides cooperabatur operibus illius: ex operibus fides consummata est. That is to say. Thou seest how that faith helped his works and how of the worker his faith was made perfit. By all the which testimonies ye may plainly see that not only faith sufficeth but also love and works be required to the justifying of our souls. And thus moche for the second instruction.   

¶ Here followeth the third instruction against Martin luther.  
touching the third instruction it followeth in the gospel. Et vos testimonium ꝓhibebitis. quia ab initio mecum estis That is to say. & ye shall bear witness because ye be conversant with me fro the beginning. To whom shall they bear witness. but unto the universal church of christ? Their witness than must be allowed of every true christian man ¶ Of these words & of the other above rehearsed. it shall appear that more testimony must be admitted for sufficient authority. than only yt. that is written in the bible. Which one thing if we may establish. it will cast down a great nobre of Martin luthers articles. But for this we must consider that these three persons of whom this gospel hath made mention. though all their works be undivided & undesevered one from an other. but jointly go togethers. yet scripture assigneth three several times unto these three persons. in the which they have instructeth man. of the troth necessary to be believed. First almighty god the father istructed our elders by his prophets: as saint Paul saith. Multipharian multisque modis olim deus loquens patribus in ꝓphetis. that is to say. Almighty god the first person in the godhead many divers ways instructed our fathers by his prophets. saint Paul meaneth here by our fathers the Jews. of whom we spiritually descended. for Abraham that was their carnal father is ours also spiritual. Now almighty god the father taught them by his prophets. whose prophecies all be it they be written in scripture. yet was there many more things which they spook unwritten. that was of as great authority. as that that was written which the master of Jews calleth cabala. which is derivyed fro man to man. by mouth only & not by writing. After this the second person the son of god our saviour christ Jesus was send by his father into this world to instruct man. both by himself & by his apostles. the which were conversant with him (as the gospel here saith) fro the beginning. These blessed apostles left unto us also many things by mouth. which is not written in the bible. This thing may appear by saint paul. which came after them & was not present when christ say these words unto them in two epistle ad thessalonicenses. state & tenete traditiones q̄s didicistis. sive ꝑ sermonem siue ꝑ eplam nostram. that is to say. be ye constant & keep those instructions & eruditions that ye have learned of us. ather by mouth. or else by writing. if saint paul (that was latter than the other apostles) to whom these words were said of christ. will have his traditions observed & kept. aswell those that he told them by mouth. as those that he wrote with his pen. why shall not like wise the traditions of all the other apostles be of like strength to make faith & to bear witness of the truth. Here ye may see by express scripture of saint paul that we be bound to believe many more things than be written & put in the bible. We shall confirm this by Origene which is an ancient doctor & to whom in this point great faith is to be given. He in the book of numbers omelia .v. saith. SꝪ in eccliasticis obseruationibus sunt nonnulla que omnibus facere necesse est. nec tn̄ ratio eorum omnibus patet. Name ꝙ verbi gratia genua flectimus orantes. et ꝙ ex omnibus celi plagis ad solam orientis partem conversi fundimus orationem. non facile puto cuiquam ratione compertum. Sed & eucharist. seu percipiende seu quo ritu geritur. explicande vel eorum que geruntur in baptismo. verborum. gestorunque. et ordinum. atque interrogationun. et responsionum. quis facile explicet ratione. Et tamen hec omnia operta licet et velata portamus super humeros. quum implemus ea et exequimur. ut a magno pontifice christo et a filiis eius tradita et commendata suscepimus. That is to say. But in the obseruancyes of the church be many things which is necessary for us to do and yet the reason why that we so do is not open to all men. As in example. when that we make our prayers kneeling and when amongs all the other plagues of heaven we chose the east part toward the which we make our prayer I think not that the reason of this is lightly known to any man. Of the observances also and rites that we use about the sacrament of the alter to be consecrate. or else of the sacrament of baptism to be ministered who can express the reason of all those words. gestures. orders. questions. answers that there be accustomed. And yet nevertheless all these we bear covered & hid upon our shoulders when that we do perform and execute them according to the traditions & eruditions which we have received commended until us by the great bishop christ & by his children the holy apostles. Of the which words of Oxigene it clearly doth appear. that many such traditions were left unto the christian people by christ & his apostles. the which we must follow notwithstanding they be not written in scripture. To the which purpose I might also bring the testimonies of Damascene. Demose. Augustine. Hierome. & other more.  
¶ Thirdly the third person in the trinity that is to say the holy spirit of troth was sent fro the other twain to abide with us for ever. and to be as a comforter continual in Christ's church. when the storms & tempests of heresies do arise. & against all floghtering doubtfulness to teach us the very certain truth. where unto we should rest. After that the apostles were departed from us the holy spirit did & doth remain & shall remain with us unto the worlds end. but by whom I pray you speaketh he unto us? by whom teacheth he us any truth? by whom else but by the fathers & doctors of the church. by their mouths this holy spirit teacheth us every truth. Non enim vos estis qui loquimini. sed spiritus patris vestri qui loquitur in vobis. that is to say. It is not ye that speak. but the holy spirit of your father which doth speak within you. Saint Basyll when he was baptized. a wonderful light was seen about him. which is not to be doubted. but that it was a sensible token of the holy ghost. And likewise saint Ambrose (whiles he was inditing of that xliij psalm) a light was seen above his heed in manner of a shield. which by little & little entredin at his mouth in very token of the spirit of god. And so likewise it was of the other. Wherefore it is not to be doubted but in such holy bishops and doctors of the church the holy ghost doth speak. but moche rather in councils when many of them were assembled together. For ever as the storms and tempests of heresies did arise. so they were at length oppressed & convynced by this holy spirit. speaking in the mouths of the fathers & doctors of the church. Sometime by general councils and assembles of many bishops together. ¶ In the counsel of Nicene was cccix. bishops in whom the holy ghost spoke to the confutation of an heresy that than sore vexed the church. After that in the counsel of constanstynoble was assembled c.l bishops. & in them the holy ghost spoke to the destruction of an other heresy that than rose in the church. In the counsel kept in Epheso in a great city of Asye so named were assembled. CCC. bishops in whom than the holy spirit spoke to the confounding of an other heresy that was aloft. & so continually from time to time ever as these clouds arose and made any great tempests. & began to lighten and show a false light of misconstruing of scriptures. this holy spirit was ready by these fathers to inform the universal church of the certain truth. ¶ See than I say what we have to confirm those things that be taught us by the church. first the prophets that were instructed by the father almighty god. and also their Cabala. that is to say their secret eruditions not written in the bible. Secondly the apostles. which were instructed by our saviour christ Jesus. and also their traditions not written in the bible. Thirdly the holy fathers and doctors of the church. that were informed by the holy spirit of truth. as well in their expositions of scripture. as also by their general assembles and councils had here tofore.  
¶ If there were a fourth person in the trinity. or an other spirit to be sent unto us from almighty god we might yet be in some doubt whether Martin luther had met with this spirit by the way and conveyed him from us. But sithen we be assured that there is no more but three persons in the godhead. of whom this gospel maketh mention. and that every one of them hath done his diligence to instruct us of the truth. And furthermore. that there is none other holy spirit preter spiritum veritatis but this spirit of trouhe. and he also shall abide with us for ever & ascertain us of every truth. we may be sure that Martin luther hath not this spirit when he doth teach us against the truth that hath be taught us by this spirit. For he cutteth away the traditions of the apostles. and refuseth the general councils. and contemneth the doctrine of the holy fathers and doctors of the church. and laboureth to subvert all the ordinance of the church. & namely the vij sacraments. and taketh away the freedom of man's will. and affirmeth that all thing falleth by necessity contrary to all the doctrine of Christ's church. we may be sure therefore that he hath some other wretched spirit. some spirit of error & not the spirit of truth. saint Paul saith. In novissimis temporibus discedent quidam a fide. attendentes spiritibus erroris. et doctrinis demoniorun. that is to say. In the latter days of the church some shall go from the true faith of Christ's church & give heed to the spirits of error & to the teaching of the devil. And here note this word (discedent). For saint Paul saith in another place. Erit discessio primum. that is to say. Before the coming of antichrist there shall be a notable discessyon & departing fro the faith of the church. And it is not unlike to be at this same time by the occasion of this most perilous heretic. ¶ Here Martin luther for his shrewd brain will some thing wrestle against us. He will say that the councils sometime err. & that the doctors full often disagree. And as they err & disagree at one time or in one place so may they do in an other. and therefore he saith he is bound to believe none of them all. To this may be answered that this reason straineth not. as it shall well appear in like. The prophets sometime left unto themself did square from the truth. Name prophecy spiritus non semper prophetarum mentes irradiat. That is to say the spirit of prophecy doth not always shine bright upon the minds of the prophets. As in example king david purposing to build the temple to almighty god counseled with the prophet Nathan whether he should perform his purpose ye or nay. And the prophet Nathan bade him go in hand with it. and do all that he intended in his heart for to do. Omnia que in cord tuo sunt fac. dominus tecum est. That is to say. do all that thou intendest in thy heart. for our lord god is with the. yet he was deceived. it was not so as he said. Shall we now for this disobeyed trust none other thing that this prophet Nathan said beside this? god forbid. Likewise of the apostles. saint Peter when he said to christ. Tu es  filius dei vivi. that is to say. Thou art christ the son of the lively god. he spoke this by revelation. and here our saviour praised him & said. Beatus es petrus bariona. that is to say. Thou art blessed Peter the son of John. within a little after he dyssuaded our saviour from his passion and said. About a te domine. that is to say. Not so good lord. And in this he said wrong. Shall we now because he said wrong this second time not believe his first saying? that were not reasonable. Almighty god suffered the prophets and the apostles also sometime to err to th'intent that we might know they were but men. and when they said truth that that they had of god. & when they said otherwise than troth that that came of themselves. And so likewise I say of the doctors. though they sometime erred. because we might know that they were men. & that than they were left to themselves. we shall not therefore deny them generally. And the councils also though some one of the last councils which peradventure was not gaderd in that meekness & charity that was expedient though one of them (which thing I will not affirm) in some article were permysed to go amiss. Should we therefore damn all the residue? It were no reason. And this may suffice for the third instruction.   

¶ Here followeth the fourth instruction.  
THe fourth a the final instruction taketh away the defence that may be laid for Martin luther by his adherents. which defence also may soon overthrow the weak souls when they shall here it. Their defence standeth in three points. first they say that Martin luther is a man deeply learned in scriptures. grounding all his opinions upon the same. a man of religious life. & such one that for his learning and virtue hath many adherentes. Secondly they say that he hath a fast mind in god. and spareth for no man's authority to speak the truth. in so moche that he hath excomunicate the pope for he thinketh in his own conscience that those that follow not his doctrine be not of the church catholic. Thirdly he hath a marvelous fervent zeal to god for the which he doth labour to convert all the world to his opinion. thinking assuredly to do a special sacrifice & pleasure to god thereby. This when a weak soul heareth he is in peril anon to give faith unto it. & to mistrust the doctrine of the church. For who may think but such a man is in the right way. But herefore to this the rest of the gospel that ensueth doth answer clearly. It followeth. heclocutus sum vobis. ut non scandalizemini absque synagogis facient vos. Sed venit hora ut omis qui interficit vos arbitretur obsequium se prestare deo. That is to say. This I have told you before to the intent that ye shall not quale in your faith. for they shall divide you from their synagogues. & the time shall come that every man that mordereth you shall think that he doth thereby great service unto god. These words may be taught of some to pertain only unto the time of the Jew's. which did expel the apostles out of their synagogues. or to the time of the tyrants. which did slay moche christian people in the beginnyng of the church. But if that were a truth. than these words should be no general instruction for the universal church. which thing we gaderd against luther at the beginning of our sermone. wherefore moche rather they ꝑteyn unto the time of the heretics. First because this persecution longer continued than the other twain. for the persecution of the Jew's was soon at a side. and the persecution of the tyrants had his course for a season. but the heretics hath persecuted the church from the ascension of christ. & shall do unto the coming of antichrist. furthermore the persecution of the heretics is & was evermore perilous. for as for the Jew's & the tyrants they were manifest enemies unto christ & abhorred his scriptures. but these heretics pntend a special favour unto christ. & colour all their heresies with his scriptures. The Jews & the tyrants when they had slain the bodies of christian men. yet they sent their souls to everlasting glory. but the heretics misconstruing the scriptures of god. by their false doctrine. & erroneous opinions & pestilent heresies. doth slay the souls of christian people. & send them to everlasting damnation. Wherefore these words must rather be understanded of the persecution that was made by the heretics. Now than christian man. when thou hearest that Martin luther is a man of great learning. & hath great readiness in scriptures. and is reputed of virtuous living. and hath many great adherentes. think that many such hath been before him in the church of christ. that by their learning and mistaking of scriptures hath made such tempests in the church before this tyme. ¶ How tempested one great heretic Arrius with his heresy the church of christ. how great a murder of souls made he? was not he a man of great learning. of singular eloquence. of virtuous life in outward appearance. & all his opinions he grounded upon scripture. and so deceived many a soul. Saint Hierome saith. Arrius una scintilla in Alexandria fuit, sed quia non cito extincta est totum orbem populata est flamma eius That is to say. In the city of Alexandre Arrius was but one sparkle. but because this sparkle was not soon quenched the flam that rose of it raged thorough all the world. & a long time vexed the church of christ. and overthrew souls innumerable. till at the length by the holy spirit of truth. which is the comforter of Christ's church speaking as I said before in the mouths of the fathers & doctors of the church this heresy was convinced and plainly put aside. ¶ But after this tempest rose up an other cloud incontinent. one called Macedonius. that vexed the church likewise. & after him Nestorius. after him Eutices. & so forth storm after storm one upon other. so that assoon as one storm was pacified the wicked spirits raised up another incontinent. Saint Austyn remembreth lvij capital heresies. that after the ascension of our saviour christ. at sundry times. like so many clouds & storms rosein the church. which finally were convinced by the holy spirit of truth. And every of these heretics grounded his heresy upon scripture. and many of them were men of fell wits. of deep learning. of mighty reason. & of pretenced virtue. & had the proper faith to wry & to torcasse the scriptures. to make them apparent for their erroneous opinions. Finally their life. learning. & handling of scriptures. were such that they had many great adherents & fautors. aswell of the bishops. as of the emperors. & of other christian princes also. which were abused by them. Therefore it was necessary that our saviour christ Jesus for the great inestimable goodness & for the tender love that he beareth to his church. should leave instruction & warning to all christian people & to his universal church of this persecution and so did he saying. Hec locutus sum vobis ut non scandalizemini. I have told you saith he these things before. because ye shall not quale in your faith. what hath he told us before? This. that the spirit of troth shall remain in the church for ever, & that in all such storms & tempests he shall be a comforter until us. O christian man here this gracious warning of our saviour christ. mark well what he saith. I have warned you saith he of these things before. because that when they fall. ye shall not be overthrown in your souls by them. as though he said. when ye shall see the storms arise. when ye shall behold the thick black clouds aloft. that shall darken all the face of the heaven. & shadow from you the clear light of the son. & show a false glistering light that issueth out of the cloud. from the spirit of that tempest. & ye shall here terrible commination of their thundering. Be ye than constant in your faith. believe as doth your mother holy church. lifely & put your trust in the spirit of truth. which shall be your comforter unto the worlds end. ¶ furthermore when thou hearest christian man that Martin luther hath a fast mind in god the letteth for no man's authority to speak the truth. & reputeth all them that follow not his doctrine to be divided from the church catolyke. in so much that he hath excomunicate the pope. O wondered presumption. O madness intolerable. know this for certain. that all the other heretics thus did. they did repute themself & their adherents only to be of the church catholic. and reckoneth all other that follow not their opinions to be divided from the church. So did the Nonacyanes' in Rome exclude the catholic priests & bishops from their chriches. So did the Arrianes in grece likewise. So did the Donatystes in Affrycke. Nevertheless the church of christ is but one una. sancta. catholica. et apostolica. this church is one having one heed the pope. which is the vicar of christ. of whom it is called una. And though there be in this chriche many sinners. yet for the holy sacraments that reneweth & repaireth sinners daily. & for the holy spirit that continually remaineth in it. it is called sancta. that is to say holy. And for because it is not limit to any certain nation. but it is comen to all nations. therefore it is called catholica. the is to say universal. And finally because it is deryvyed from the apostles. & specially from the prince of the apostles saint Peter. therefore it is called apostolica. that is to say apostolic. This only church is the spouse of christ. all other sembles that be not of this church be synagogues of sathanas & concylyables of the devil. And therefore christian man be not astonied. though they do excommunicate and divide the true christianes from their synagogues. For our saviour hath given us warning here of before saying as it followeth in the gospel. absque synagogis facient vos. that is to say. they shall excommunicate you and divide you from their synagogues. Thirdly christian man when thou hearest that Martin luther hath so great a zeal to god. & thinketh in his conscience that he is bound to do this that he doth. & weeneth that in so doing he pleaseth god & doth a special service unto god. & all the souls that by his false doctrine he sleeth and murdereth he recommytteth them unto almighty god. yet nevertheless be strong in thy faith and see that in this point our saviour hath also warned the church saying. Sed venit hora qn̄ omis qui interficit vos arbitret obsequium se prestare deo. That is to say. the time cometh when every man that shall murder you. shall ween that he doth acceptable service unto god. But if thus the other heretics did not before. than think that Martin luther is somewhat. Did not thus the Arrianes? did not they furiously rage's against the catholic bishops and priests. which did resist them: and not only by their pestilent errors they infected the souls of men but also caused great murders of bodies. Did not thus the Donatystes of whom saint Austyn saith ad Bonifacium. Quicunque dura illorum verba contempserant. durioribus verberibus qd iubebant facere cogebantur. innocentium qui eos offenderant derant dontus. aut deponebantur ad solu●● aut ignibus cremabantur. that is to say. Whose ever set at nought their hard words. they were constrained with harder strokes to follow their pleasures the houses of the good christianes. either were throw down to the ground/ or else were brent with fire. And after followeth. ꝙ plurimi cedibus eorum extincti sunt. that is to say. & many was slain by their murders. Did not thus the disciples of wycclyffe. all be it that for fere of the temporal laws they durst slay no man. yet put they up a bill of articles unto the temporal lords in the parliament season moving them to slay their adversaries that resisted against them. And what suppose ye Martin luther & his adherents would do. if he had the pope's holiness & his favourers. whom he calleth so often in derision papistas papastors. & papanos. & papenses in his danger. I fear me that he would use no more courtesy with them. than he hath done with their books. that is to say with the decretals which he hath brent. And so likewise I fear me that he would bren them or any other christian man that he thought might let his opinions to go forward. And yet in so doing he would think that he did great service unto god.  
Thus ye may see that these heretics. all be it they had great readiness in scriptures & were fell witted men. & deeply reasoned. and had also pretense of virtuous life. & had a great zeal thinking in their conscience that they were bounden to do asmuch as they did. yet were they deceived. & by the holy councils & fathers of the church convinced of their erroneous opinions And why may not likewise Martin luther be deceived as all they were before him/ and specially sithen he wanteth the spirit of troth/ the which all they wanted. For if they had had the spirit of truth they should not have erred in mysconceyving the scriptures. I say not but that they were ready in scriptures/ & could bring the scriptures marvelously to their purpose and frame them cursedly to their opinions. but for lack of the spirit of truth they misconstrued these scriptures/ and as saint peter saith. Depravabant/ or as saint Paul saith. Inuertebant/ they turned the wrong side of the scriptures outward/ following their own brain and fantasy led by the spirit of error and ignorance as it followeth. Hec omnia facient vobis quia non noverunt patrem neque me. that is to say. All this they shall do unto you/ because they know not my father nor me if they had had the spirit of truth/ this spirit should have led them to the true knowledge of the father and of the son/ that is to say/ to the true knowledge of the prophets by almighty god the father spoke/ and to the true knowledge also of the apostles/ by whom the son our saviour christ Jesus spoke but because they had not this spirit of troth which was sent from the father & from the son/ therefore they were ignorant of them both/ and by that ignorance they fell to these inconveniences. And so likewise hath now done Martin luther. ¶ Now than here I make an end. I have remembered unto you according to my promise four instructions that be offered unto us of this gospel graciously. first that the holy spirit which is the third person in the divinity was sent from the father almighty god & from his son our saviour christ Jesus/ to he the spirit of truth/ resyaunt for ever in the church the chryst&/ to be as a comforter fro time to time against all storms & tempests of heresies/ acertayning us in the time of every doutulnes the very truth where unto we shall hold & keep us. By the occasion of this instruction I showed three things. first that this instruction & all the hole gospel pertaineth to the universal church of christ/ which thing I proved by Luther's own words. Second that the heed of this universal church was the pope under christ/ which one point taketh away one great ground of Marty luther & shaketh sore many of his erroneous articles. third that Martin luther dividing himself from that heed of this body can not have in him this spirit of troth. For the second instruction I showed you that the heat of charity spread in our hearts by the holy sprite of god giveth evidence of the lifely light of faith/ shining upon our souls from our saviour christ/ by the which instruction was undermined an other great ground of Marty Luther'S/ which is that only faith doth justify a sinner withouten works. For the third instruction I showed that the eruditions left unto the church by the holy apostles/ beareth unto us testimony of the faith of christ/ and what thing we shall believe in his church/ where also was loosed an other ground of Martin luther/ which will not admit any other testimony/ but only that that is written in scripture. Against whom I proved that he must besides the scriptures written/ receive also the traditions of the apostles not written/ over this the councils general/ in whom the holy ghost did speak and the interpretations of scriptures made by the holy bishops & doctors of the church/ by whose months the third person in the godhead the spirit of truth spoke and speaketh/ informing the church for this time like as did the father almighty god by his prophets before/ & as did his son the second person by his apostles. For the fourth instruction I showed you that the defence which is made for Martin luther by his adherentes whereby many weak souls be overthrown/ is clearly take away by the most loving & most gracious forwarnynge of our saviour christ as ye have herd in the end of the gospel. And yet eftsoons for his most excellent charity he warneth all his christian people saying and repeating. Hec locutus sum vobis: ut quum venerit hora eorum reminiseamini/ quia hec dixi vobis. That is to say. These things I have told you to th'intent that when the dangers shall be fall yet ye may remember that I before did warn you of them. Who that thus often warned will yet give faith to Martin luther/ or to any other such heretic rather than to christ Jesus & unto the spirit of truth/ which is left in the church of christ unto the worlds end/ specially to inform us of the troth/ this man goeth far wide from that straight way/ & is never like to enter into the port of everlasting rest/ which all we desire & covet to come unto/ to the which he bring us qui cum patre et spiritu sancto vivit et regnat deus peroina secula seseculorum. Amen.    

¶ Imprinted by Wynkyn de word.  

winkin word