A little treatise after the manner of an epistle Written by the famous clerk Doctor urbanus Regius, unto a special friend of his, wherein he declareth the cause of the great controversy that hath been & is yet at this day in the christian religion and also the diversity between the right worshipping & service of God and the ceremonis invented by man's institution, very fruitful and profitable. john ten Ezech. xxxiiij Mich .v. I am the good shepherd. A good shepherd giveth his life for the ship. scene from John 10: 13 HANS HOLBEIN The hired servant flieth, because he is an hered servant and careth not for the sheep. The epistle of doctor Vrbanus Regius. IT is no marvel that many good virtuous persons at this time are troubled within themselves not knowing how to order themselves for to come to goodness, because that there are so few faithful shepherds and Preachers, that can teach the right way to righteousness and salvation, and in the mean while men cry on both sides, that men do err grievously. By the reason whereof the poor simple man knoweth not, which side he may take, and which he ought to forsake wherefore I will here prohibit my poor service unto your wisdom, & by the grace of God give you a short instruction, how the matter of the Christian religion at this time standeth. first is to be noted, that in the church from the Apostles time, unto this day, it stood never so well in the church, that there was no partiality and controversy for the doctrines sake. Therefore now to be brief, all variance and controversy riseth upon this question, how men shall be made righteous, and which is the right way to God? secondly, here hath been always controversy and variance, yea even in the Apostles days, Actu. 15. as ye may read. The one will be made righteous and quite from sin, and obtain a merciful God by this manner, the other by that manner, wherefore it can not be denied but that the one must needs err, here riseth then variance and controversy, for the wicked enemy, is an enemy to the true doctrine, and to the catolyke faith, because that men through the true doctrine & faith are made righteous, and by the same escape from the power of the wicked enemy, and are saved. Therefore doth he raise & stir up errors, for to strengthen his kingdom. thirdly, here have always been two parts, the one part hath sought to be justified and saved by certain means, which could not help them to righteousness, as the jews, which would be saved and delivered from their sins by the corporal circumcision. The Saracenes (which now are the Turks) trust to be saved and justified, by the keeping of their Alcoran, and doing of outward works: And always who soever ordereth himself in this matter after the judgement of his wits, taketh some works before him, by the which he thinketh to amend his sins, to make satisfaction unto God for his sins, to obtain grace, & (to be short) to be justified and saved, as all they do now also that will merit and deserve heaven at the hands of God, by man's institutions, & their own works. For they think, when the law is declared unto them, what they must do & leave undone, that it is sufficient, and that as than their wits may knowledge the same for a good and perfect doctrine (for they know that men must be righteous) & that then the will of men may yield himself there in, and consent to fulfil the same with the deeds. And when a man now through his wits and understanding knoweth that which is good, and the will gevet himself over therein to perform the same, that than he obtaineth grace and favour before God, and is converted and made righteous. But this opinion is wicked and false, and this is the principal cause of the strife and controversy in these days, and they that have the holy ghost have ever resisted the same, and confuted this error, for this is not the right way to righteousness and salvation. The true righteousness is far otherwise then that she so easily should be executed only by a sinful man's wit. For if she should after that sort be obtained, then should man need no more justification, but a good ordinance, for if he had the same, he might be able of his own strength to be obedient to the same: Truly then had it been sufficient, that God had sent Moses upon earth, to teach us, what we should do or leave undone, and than we might ha●e done it, and so we should have been ●●●●stifyed and saved. But where should Christ become then? Now might a Christian man think once, wherefore did God himself become man? Why was Christ sent down from heaven? wherefore died he? Rom. 6. why are we baptized in his death, and named after him, that we are Christian men after Christ our Lord? Sure it is, that such a great thing is not done in vain, God truly had no need of us he could have forborn our manhood well enough, our manhood verily made him not God, nor added any perfection unto him which he had not before, why are we not called Mosini after Moses? Is it not to be lamented that we are so blind and negligent in his godly matters? that we have not at the lest once thought wherefore God caused his son to become man to suffer to die, to rise again from death? why he suffered such a villainous death upon the cross, & rose again, & ascended into heaven? Is all this then in vain? But if it be some great matter let any man tell me wherefore it was done and what Christ did mean and execute by the same? Many simple persons think that this present controversy concerning our believe & the Christian religion is only a wilful presumption, and that men might content themselves well enough and leave the church in relte, and that there is no need of such controversy, and that the church is in case good enough. They suppose also, that this strife and variance is only risen because of the ceremonies, and that there is no fault nor error in any other points, wherefore men might content themselves well enough. To this do I answer, that they are foul deceived, and err grievously. For there is another manner of matter in the way, and there be far greater occasions of this controversy than only the ceremonies: We would not once take a pen in hand, or make one sermon, only forsome ceremonies sake. Alas o God, this strife is for Christ'S sake, Him will not the world yet know, She will come unto God without him, not withstanding that there is none other way to God, joh. 14. but by Christ. john. 1. The world nameth Christ, but she knoweth him not, for she despiseth the Gospel which teatcheth Christ, the true salvation. Men strife for it, which is the ryghtwaye to God, and we teach that it is Christ. And that no man's wisdom nor understanding, can of herself find out, know or show this way to everlasting life, nor be made righteous through any manner of natural strength, but that God himself must teach us the right way to God by the holy ghost in his word, and that he himself must make us good or righteous, which is done only by the faith in Christ. Should man's wit itself know, what is sin, what true righteousness, and which is the true way to the kingdom of God, or if man by his own wisdom should know the true god's service, than might also Plato. Aristotel, Cicero, Pliny, and other heathen of high & excellent wits have attained be righteousness and salvation. Wherein did they fail than, or what did they lack? Answer, they were but natural men, and they had no gospel. But the nature of man, was in Adam so miserably corrupted and blinded through sin, that even in natural things she hath no sure knowledge, how should she then attain to the knowledge of spiritual and eternal things? As for an example, Aristotel knew none other, but that the wit and discretion of man is such a perfect light, which in every point is to be followed, as that which teacheth the thing which is right and just, and leadeth to the best. And that anger and ire is not so great a sin, but a wet stone of quickens and fierceness, and that it is not to be blamed what soever is in us of nature, as though our nature were uncorrupt and unguilty. Item that the wit and discretion of man, may rule and master, wrath, envy, immodesty, pusyllanymitie, ryghteteousnes, unrighteousness, and other like motions of the soul, and that by this ruling and maystering he may prepare himself to all virtues, so that a man through his own wit may become meek or gentle towards men, in all things measurable, strong hearted or magnanyme in all adversity, and give to every man that which is right and just. Plyvye was of this opinion, that the soul died with the body for if the souls should yet all live (saith he) where should so many souls have room in the world? Epicurians. The Epicurians and their adherentes supposed that God meddleth not with the world, and that hecareth not what is done here beneath whether it be good or evil, but that he suffereth all things to go after their inclinations. Actu. 17. The learned and ingenious heathen at Athenes in Grece took S. Paul's doctrine of the resurrection, for a fantastical dream. Plinius the elder, calleth the doctrine of the immortality of body and soul, babbling of children. Plinius the younger, and Suetonius call our holy catholic faith, john. 3. a new sorcerous superstition. What knew Nicodeme (a high learneth Pharysee among the jews) of the regeneration? To be brief, the wit of man with his light, and the doctrine of Christ, 1. Cor. 1. are so far unlike, that Paul (i Cor. i.) sayeth. That the wisdom of man, judgeth the Gospel to be foolishness. Now, the above named wise men have studied and sought with all their powers, to know high things of God & of man, but what have they gotten? Is not their sainges great blindness? It may be felt right well, that nature doth neither understand nor yet conclude in the heart, any truth or fu+/ enes' in godly matters, She waxeth idle and vain in her imaginations, and her undiscrete heart is darkened. When she counteth herself wise, she becometh foolish, as Paul sayeth. Rom. i. What need many words? seeing the scripture speaking of Adam's son, affirmeth that he laith in heart, Psa. 14. Ephe. 2. Rom. 15 1. Tes. 4. Rom. 1. there is no God. And Paul saith, the heathen (that is all they that have not the word of God & the faith in christ) are without God in this world. And saith he they know not God. This is sure, that nature is so blind without God's word, that she suffereth herself to be treatened, that God will punish sin, but she doth despise it and doth not believe it. She can suffer many good things to be promised unto her, but she carreth not for it & she regardeth not God, 1. Cor. 2. she taketh it for fables, as Paul saith, the natural man (that is, he that doth not yet truly believe in Christ) perceiveth not those things that belong to the spirit of God for it is foolishness unto him, and he can not understand it: for it must be examined spiritually. Forasmuch now as the wisdom of man, before he is regenerate, and believing in Christ, because of his natural blindness and untowardness, knoweth not God, feareth him not, regardeth him not looketh for no goodness at his hand, nor yet careth for him, Mark well. how should them a man by his own wisdom will or possybilitie, or through all the power and strength that he hath from his first birth be able to come unto God, to knowledge his sins, to have repentance, to serve God truly, and to become righteous? Therefore may well the wisdom of man imagine many ways for to quench sin, and to obtain righteousness, But they are all Erroneous by paths, which lead from God, to wards hell, & do only cover the sins before the world, But it is less than nothing available before God, for it is merry blindness and hypocrisy, which is enemy to God, as both the old and the new Testament declare in every corner. Thus is now this a true saying, without any contradiction, that man in godly matters pertaining to salvation (as how a man may be delivered from sin, and obtain mercy, serve God, be justified and saved) by his natural light of understanding is able to do nothing that is good, but is stark blind, and he must have a greater light from above, namely the holy ghost, he it is that must illumin the heart with the christian faith, love, hope, and such like gifts of God, which Christ the son of God hath deserved for us. Rom. 10 The holy ghost cometh by the preaching of the Gospel, which Gospel teacheth how a man shall be made righteous, serve God truly, and obtain salvation. Mark well. Wherefore we must turn our eyes to the gospel, that we may learn of God himself, how we shall serve him in holiness. Thou art a man, & yet canst not suffer, that thy servant should serve the after his own mind and brain how shall then God suffer of us, that every man will serve him after his own blind good intention? john. 3. Rom. 5. 1. joh. 4. Math. 9 15. Luc. 19 joh. 12. 1. tim. 1, 2 For he hath sent Christ for this purpose, that he should preach the gospel, and declare the will of his father, unto the world, to th'intent that we might learn, what GOD intendeth towards us, what sin is, what virtue and righteousness is, and how we shall be made good & righteous, for to serve God truly, & to come unto him. If our wisdom itself knew the right way of truth, and were wise enough of herself in godly matters, to what end then should God have sent Christ, & the Apostles? What need should we have of the holy scriptures? Nay whosoever will neither fail nor err, must needs look on God's word, even there & no where else shall he find the right truth and the right way. We read that Christ is the light, john. ●. to illumine the world, whereof it must needs follow that she is dark & ignorant in godly matters. And john xiiij joh. 14. saith Christ, I am the way the truth and the life, no man cometh unto the father but by me. But what manner of light & way he is, and how a man may obtain him for his own must be learned only out of the gospel. And Paul saith two 2. Tim. 3 Tim. iij. That the scripture is able to instruct us, unto salvation. Is not this clear & plain enough that whosoever will know the truth how he shall be saved must learn it out of the scripture? He saith not that he shall follow his own mind and good intention. Moreover Moses writeth. Deu. xii. Deu. 12. that noman shall do what seemeth him good which is as much to say, he that will do well, be good & righteous, & serve God, must learn it of God, in his word, and not of his own wisdom, or of men. And Christ saith, Mat. 15 that God is worshipped in vain with men's precepts, this is spoken plain enough. If ye will serve God truly, than do it not with men's traditions, for it is in vain, But do it according to the word of God, and than can ye not err nor do amiss. For asmuch now as no man by his own invented ways man's institutions, can truly serve God, be delivered from his sins, and be made righteous, but must before all things have Christ to the same: We will show and declare how and after what sort the same is done, whereby every man shall easily perceive, what an Erroneous doctrine hath been preached a great while in the Christianity. Therefore note, that a man may be made good and righteous after two sorts. Mark well. First before the world, even as a scolemaister keepeth a boy in awe, and constraineth him weth the rod and fear of correction, to walk regularely and to hurt noman, or even as a magistrate correcteth the evil doers so straightly, that the many men outwardly lead an honest life for fear of punishment, they steal not, they kill nomen, they pay their debts, they are not overous to their neighbours, neither concerning his body, wife nor child, so that it may be said, they are good honest men, such behaviour and honest conversation is good, and God doth also require it. Therefore hath he in the world ordained the sword to the temporal powers, Sapi. 6. Rom. 13. 1. Petr. 2 Titu. 3. Pro. 20. and. 24. and chastisement of children, to th'intent that the people may lead an honest, good and still life, not after their own lusts, but that they may be compelled so to walk, that the neighbour may perceive it, that good peace and outwardly and honest conversation may continue among men. But yet this is nothing else but work holiness, civil policy, and wordly righteousness, which also may be found well enough among the infidels, which through the law of nature, in their opinion judge it good & righteous, that a man lead an honenest life and conversation, commit none adultery, do no murder, steal not, lie not, and deceive no man. etc. to say) for there is no thief hanged for his thoughts because he mindeth or intendeth to steal, as long as he doth not accomplish the deed. But all this is not sufficient before God: for he seeth in the heart, and will that men shall behave themselves godly in truth and from the bottom of the heart, so that the heart mouth and hand be good & righteous. When is that done? When ye have a lust in your heart, to be honest, sober, chaste, friendly towards all men. And when ye have a loathsomeness and prkesomnes to evil, as drunkenness, uncleanliness, theft, maliciousness, murder and such like. But this is nature not able to do of herself, job. 4.15.25. Psa. 14.53. &. 143 Rom. 3. Psal. 51. because that the lust of evil cleaveth so fast unto us from our original nativity, & powered into our nature through the first sin, in so much that the scripture doth openly call us evil & perverse even from our mother's womb. Therefore must the heart first be cleansed from such uncleanliness, & get pure thoughts, lusts and affections, & afterwards may a man do right good works & than is a man made right good & righteous both inwardly and outwardly. Now teacheth the scripture that our heart is purified by none other thing, but by the true faith in Christ Actu. xv. Faith cometh by the working and illumination of the holy ghost, Actu. 15. by the hearing of the gospel. Rom. x. Rom. 10 Wherefore he that will truly be made righteous, must purely and sincerely hear and receive the gospel of Christ, or else he continueth a natural man without grace. What is the gospel? Mark well. It is a predication of Christ, what he is, and what he doth, Math. 9 and .15. Luc. 19 joh. 3.12 Roma. 5 1. tim. 1.2 1. joh. 4 Gene. 2. Rom. 6. and .5. as that he was sent from the father of mere love and favour, to help the sinner. But how doth he help? The sinner sticketh fast in sin, which he can not amend or put out himself, he sticketh in death, for death is the reward of sin. Whosoever committeth sin, hath after the righteous judgement of God deserved to die both temporally, and perpetually, and to be the devils own unto damnation, out of which captivity noman is able to escape by his own power or strength. Man is in such miserable and piteous case, because of his first birth of Adam, 1 Co. 15. that he is a sinner borne, condemned to death and damnation, captive under the power of the devil, in the kingdom of darkness with body and soul to everlasting pain. Now if there should come a man, and pay for the sin (which is deaths sting) and make us clean & righteous, destroy the fearful death, & make that we might live for ever in body and soul, & overcome the devil, & make us free from his power, so that neither sin, devil nor death might hurt us animore, were not this well helped? Now are not we able to do the same, neither any angel, but only God can do it, & will also do it, wherefore he hath sent his only begotten son, to become man even as we, a very man in all points only sin except, which died for our sins, and hath by the only sacrifice of his body upon the cross, and the shedding of his blood, made amends for our sins, made a perfect satisfaction, reconciled us to his heavenly father, & deserved for us the holy ghost with his gifts, he rose again from the dead, Mat. 23 Mar. 16 joh. 20. brought again life and declared the same unto us, & also commanded the Apostles to publish it until the last day, to th'intent that whosoever believeth in Christ, and trusteth to him for such a help, may take such a great work of Christ for his own, & be righteous and save. mat. 3.7 Luce. 3. Therefore is the gospel such a predication, which exhorteth every man to amendment of life, and to cease from sins, which to pay have cost Christ so much that he dieth for their sakes: And admonisheth all men to believe in Christ, Mat. 11. and to come unto him, as to the true saviour of the world which only can and will help, both temporally and everlastingly. joh. 14. & .15.16. Only in his name and for his sake will God be merciful unto us, forgive us all our sins, and except us for his children, that we may be the children of God through the faith in Christ, heirs of God, and fellow heirs with jesus christ our saviour for ever. Whosoever therefore, believeth the gospel of Christ, Mat. 16. joh. 6 and doubteth not but that Christ is the very son of God, both God and man, that he himself hath purified us from all sins, Esa. 53. and bought us from everlasting death, wyht his precious blood, that we live through Christ in everlasting salvation, is made righteous & good. For this will the scripture, that the faith in Christ is our righteousness before God, Rom. 4. Galat. 3 when we trust to obtain remission of our sins and the life everlasting not by our deeds or deservings, but only through the mere mercy and grace of God, and the infinite merits and great mighty works of Chiste. Where as such a faith is, there followeth a right christian life, and right good works, How be it this faith is the work of the holy ghost, he must so illumine our heart, that first it may knowledge his great and many fold sins aright, for the which we have deserved everlasting damnation. Here must we consider the intolerable earnest of the wrath of God over sin, which he so hateth that he will not suffer it, but punish it temporally and eternally. And that the sin is so wicked and grievous, that no man can remedy nor cleanse it, but only the son of God of heaven himself through his own precious blood. Than is the heart abashed and afraid even from the bottom, for the strait judgement of God, and there is raised a right and true repentance for the sins sake, after this doth also the holy ghost illumme the humble and broken heart with the knowledge of the infinite mercy of God, promised and given through Christ, that the heart beginneth again to receive comfort, & believeth steadfastly, that his sins are now all amended an forgiven him, through the wholesome death of jesus Christ: And that God from thencefurth will be no more a terrible judge, but a merciful father, for Chistes' sake, which hath taken us to himself, and hath borne our iniquities, and made satisfaction for our transgressions. Mark well. This is the right and true Christian faith. The devils and false Christians can also read, hear and remember the passion of Christ: But they have not this lively faith, and this trust and confidence in God, their heart looketh for no such comfort and grace at God's hands. But a Christian man is mightily comforted of the gospel, for he doth affirm it in his heart to be true, and getteth such a strong and joyful confidence in God, that he trusteth to him, as a child to his father, & looketh for all comfort and help from God, in all his adversities, Mat. 7. he doubteth not but that which the Gospel teacheth, is the everlasting undoubted truth, and taketh God to be true in all his promises, and so mighty, wise, Esa. 49. and .66. jere. 14. and merciful towards us, that he hath a respect unto us, and maketh all things good, how so ever it goeth with us, that he also always and every where hath his eyes upon us, that he keepeth, feedeth and defendeth us, even as a father looketh to his dear child, and for saketh it not in any necessity. briefly a christian man doth surely hold and conclude in his heart, that there is unspeakably more comfort, help, assistance, faithfulness, love, and more goodness of all things by God, wherewith he will help us, than any man, ever is able to express, think, believe or hope. There becometh than the heart merry in God, that it loveth God as a father, and liveth freely with a lust to do good, & prayeth willingly and earnestly, helpeth his neighbour, & becometh an enemy to sin. There serveth God, & ministereth unto the neighbour, not only the hand, the tongue and the feet outwardly, but also the heart within the body meaneth truly without dissimulation. Such a faith and knowledge of God is a high thing, it suffereth not the man to continue as he was before, but it maketh him pure and upright, that he getteth another mind, other thoughts and lusts than he had before, he hath a respect to the will of God in all things which he doth, and endeavoureth himself to live according to the same, with lust and gladness, even as a child doth gladly and with all his heart accomplish the will of his father. But a servant serveth for wages & rewards, for fear of correction, unwillingly & loathsomely. for he would rather do otherwise. Therefore it proceedeth all of an unwilling service heart, what soever man doth unto god with out grace. But wheresoever is the grace of faith, that man serveth willingly and gladly in spirit & truth. Therefore doth Christ magnify and anaunce this faith in the gospel very highly, for it doth great things, and bringeth all goodness. It turneth the heart towards GOD that it may fear God, trust in him, love him, and hope in him only, this is the first commandment. It stirreth up the heart, that it doth confydently call to God, prayeth, giveth thanks, laudeth and praiseth the name of God, and that it useth God only to the honour and glory of God, this is the second commandment. It changeth man, that he denieth himself, and wholly giveth himself over into the hands of God, and suffereth God to rule, and to order us as it pleaseth him, suffereth God to work in us, that we be made a new creature in Christ, and stand in a steadfast and continual exercise of a godly life, and serve God according to his word under the cross in patience. Heb. 12. Prou. 3. Apoc. 3. As they that know rightwell, that God chasteneth his verily beloved children, that he may make them good, and will help them when they call unto him, Psa. 50. according to his promise, Psalm l Call unto me in the day of trouble, and I will deliver thee, and thou shalt praise me, this is the third commandment. Where soever this faith is, there is the holy ghost, which poureth love in the heart, love is the fulfilling of the law Roma xiij 1. Cor. 13. Rom. 13. For love honoureth father & mother and she is obedient to the higher powers. This is the fourth commandment. Love keepeth herself from anger, she is meek and gentle towards all men, killeth not, neither can bear any malice in the heart. In the .v. commandment. Love hath not in her heart to put her neighbour to dishonesty or wrong concerning wife and children, 1. Co. 13. in the vi commandment. Love stealeth not, but she giveth and helpeth where soever she can and may, in the vii commandment. Love beareth no false witness, but assysteth the truth, she helpeth to save her neighbours honesty, to cover and defend his faults, in the eight commandment. Love coveteth not her neighbours goods wife nor child, but rather helpeth him to keep the same, in the ix and ten commandment. Thus do we see that faith which worketh by love, is the fountain of all good works. If the work shall be good than must it flow out of such a faith endued with love. Faith must be there before the works, that it may make the person faith full and good. Now, when the person hath faith and love, then doth he first good works and no rather. Do what soever ye will, if ye have not this faith, your heart is not clean, & your works are not good. But this faith keepeth the ten commandments, for it can setman to behave himself uprightly towards God and his neighbour. Now, when we praise and magnify this faith, as the only true righteousness before God, that is the world angry and supposeth that we do it of contempt and contumacy, & can not understand, that we there with first of all do teach and set up the true good works. When we teach this faith, because there is no work good without this faith, them do we first plant the tree, 1. Cor. 7. after that do we plant the fruit, that is the true natural ordinance. For so hath Christ done likewise, and the Apostles. Mark well. Now are there many things in the Christianite for a long time & season used and taken for good, & for god's service which are clean contrary to this wholesome doctrine, & to this faith: wherefore the same are justly rejected and condemned. And therefore rageth the world and can not understand, that it is done of a good zeal, & by the commandment of God. For the world can not understand the righteousness of God (the true faith in Christ) & the fruits thereof. She understandeth only the righteousness of works, & worshippings of god, or god's services invented by man's own brain. Out of this doth chiefly rise all the controversy in the world. Forasmuch now, as out of the gospel of S, john. 1. Rom. 4. Gala. 3. joh. S. Paul's epistles to the Romans, & Galathians, out of the true ground of the law & the Prophets, it is clear & evidently concluded, that there is none other righteousness of valour before god than the faith of the Gospel in Christ: And forasmuch as there is none other way, to obtain pardon & remission of sins, to be made good and righteous & to be saved, than the same faith in Christ which Christ was given us of the father, to th'intent, that he only by his own works should make us good, & be himself our everlasting righteousness, life and salvation, if we believe in him. It followeth then without any contradiction, of the same, that in many points, from certain hundreth years unto this day, we have grossly erred, and that all other means and ways, which have been set up for to obtain by them remission of sins, and grace, or to be made good and righteous, and to obtain salvation, are nothing else but Erroneous by paths, and not the true God's service. Now will I in a sum recite the principal articles and points of the false worshipping of God, and false God's service: To th'intent that ye may se, that the controversy of these days is not without great and urgent causes. Mark well. Rom. 5. i. Pet. 3. Herald 9.10. 1. joh. 2. This faith in Christ doth surely affirm and establish, that Christ alone by his only oblation upon the cross, once made for all, hath made perfect satisfaction for all the sins of the universal world, so that now there is no new sacrifice or oblation more for our sins, in the Christianite, nor can be. But only an offering of giving over of ourselves, a contrite & penitent heart, and the praise of God, these are no sin offerings, but thank offerings. This teacheth Paul through out the whole epistle to the hebrews. But Christ hath left & ordained unto his church, a daily memorial or remembrance of the same only sacrifice, Mark well. The supper of the Lord. which is his supper, wherein he feedeth and nourisheth the Christians spiritually with his very body and blood unto everlasting life, and the christians receive the Sacrament of the body and blood of Christ, with thanks and praise, for this benefit, that Christ offered his body for us, and shed his blood for the remission of our sins, and give themselves over willingly to die concerning sin, to mortify the old man, and offer sacrifices of thanksgiving, and sacrifices of praise, for all the mercies, which God so wonderfully hath showed us through his son, and one Christian loveth another in deed and truth, this is the true worshipping & service of God. Wherefore it followeth of this, Of the Mass. that it is an error, and a false god's service, that men yet will undertake to make a daily new massing sacrifice or oblation, for the sins of the quick and dead. For this perfect satisfaction; and reconciliation, cometh by the only sacrifice and oblation made upon the cross where as Christ gave over his body, & bore our sins, & shed his own blood for the remission of our sins. Wherefore the mass can in no wise be such a sacrifice. For it is an horrible error, that men will obtain and purchase the satisfaction for sins, and the reconciliation of God any other way than by the death of jesus christ. If sins be released by offering of masses, than died Christ in vain. There is more abomination hidden under this error than can be thought & expressed. Forasmuch as the death and passion of Christ is our comfort, by the which, & by nothing else, we be delivered from sin & death, let every good christian judge in his heart, what a doctrine this is, which so little regardeth the death of Christ, that she maketh our works equal with the death of Christ, yea obscureth and denieth in a manner all the fruits of the bitter death and passion of Christ. The great & holy appearance of the mass, and the outward sight & pomp blindeth the world that she can not see the great and abominable abuse. The word of God dyscloseth this abomination, for it teachet one only sacrifice or oblation once offered, and never to be reiterated, which is of perfect strength & power for ever, so that this sacrifice for sin must now only be received in faith through the word and the sacrament, and we must give thanks for the same with a faithful heart, knoweledging with the mouth in lauding and praising his holy name, we must also give thanks with the deeds, that we life soberly, righteously, and godly in this life, willingly and gladly following Christ, which bought us with such a great price, of his most holy sacrifice upon the cross, & purified us for his own people to himself, that from hencefurth we should live innocently, as the children of God. For God saith, Levi. 19 I am holy, therefore be ye holy also. Levi. nineteen. Now have they of the Lords supper The supper of the Lord. not only made a new daily sin offering for to make daily satisfaction thereby for sin, and to appease god's ire and indignation. But have also wholly changed and alterated the testament of Christ or his supper, for they have forbidden the lay people to receive the one part, and they constrain and compel the world to receive the one part only which is manifestly against the word and ordinance of God: For he instituted both kinds to be received of his Christians, Saint Paul taught and ordained it so to the Corinthians. 1. Cor. 11. The primative church did use it so, & the holy bishops, Cyprian, Augustine. etc. kept it so. Therefore must the pope needs be in a wrong way saying he hath no commission nor commandment to alter nor to diminish god's word, as also Gerson writeth. Now do I ask you on your consciences, whether of these is most sure in his conscience? There are two Christians, the one receiveth the sacrament, according as Christ himself did institute and command it to be used until the last day, and as the Apostles, the true primitive church, Augustine, Cyprian and such like have used the same, and giveth glory unto Christ, that he certainly hath not erred from his institution, for noman could better institute it than Christ, now this man hath on his side, Christ, the word of God, the Apostles, & the whole christianity, which at that time was conjected by the Apostles, and he hath also on his side the most holiest and best learned fathers. The other Christians will receive the sacrament after the Pope's will, he careth not whether God do so require it or not, this man hath on his side, Pope innocent the third, which at Rome in the lateran church with his counsel did forbid the holy communion to be given to the children, and commanded the layte to receive but the one part thereof in the year of our Lord, a thousand two hundredth xu Now tell me I pray you, which of these two Christians shall at the last day stand in better case before God, concerning the sacrament? The one may say, I have done as God's word did teach me, then must the other needs say that he hath done after the institution of a man. Now God hath not given his word in vain, but he will that we shall follow the same. Is it not than great pity, that the pope will compel the poor christianity to receive the one part of the communion only, without God's word, yea contrary to the express commandment of god? And shall men yet hold their peace & say nothing to it? No, Saint Paul doth curse the Angels if they should preach any other gospel, than that which he had preached, Galat. 1. 1. Cor. 15. Galat. 1. How come we than to this that we shall suffer the pope to burden our consciences, which doth perverie god's word and ordinance, and besides that curseth and destroyeth all them that keep god's ordinance? Mark well. Item, if the faith in christ doth only justify, and if the faith of the gospel doth look for salvation, of the mere grace and mercy of God, without our deservings, but by the works and merits of christ, and if we do justly confess, that we can not deserve the same, because we are borne sinners, and although we kept all the commandments that yet we are unprofitable servants. Luce. 17. Luce xvij But if we believe that christ died for us, and deserved for us remission of sins and everlasting life, as we have plainly and evidently in. Ro. 4.5. Gala. 3. Ephe. 2. 1. Tim. 2 Hebr. 9 1. Pet. 2. Saint Paul's epistles to the Romans, Galathians, and Ephesians, etc. that good works are done of us of duty, for the profit of our neighbour, and to the glory of God, So must it needs follow that all such doctrines are false, as teach us to do our works to this intent, that through the same we may extynguysshe sin, and become good and righteous. For these two cannot stand together, to be justified by grace through faith, and to be justified by the merits and deservings of our works. If it be grace, then is it not our deserving, If it be deserving, then is it not grace. And as Paul saith, Gal. 2. Galat. ij. If the righteousness come by the law, that is if man be made good and righteous by the law or by works, than died christ in vain. But if he died not in vain, Rom. 4. but for the remyssyn of our sins. Roma. iiij. Then must it follow necessarily, 1. Cor. 15 when the death of christ doth only make satisfaction for sins, and the faith in Christ doth only save and purify, that the world hath been deceived by the doctrine of works, as founding and instituting of monasteries, orders, pilgrimages, & all religions and gods services invented by man. For by all these things have men intended to satisfy for sin to deserve grace, and to be made good and righteous notwithstanding that the honour of justification pertaineth to noman but only to the precious death of Christ and the shedding of his blood. I would fain see his face that durst be so bold as to deny this truth. But if this truth standeth and abideth, then must needs fall down to the ground, whatsoever hitherto hath been kept and taught to th'intent that men thereby should be saved and come to God. Hebr. 5.6.8.9. Item the worthy priesthood of Christ wherein consisteth all our comfort, is by the Pope's doctrine defaced and disannulled. Gen. 22 Psa. 101. Hebr. 7. For the scripture teacheth us, that the father by the convenaunt of an oath, hath consecrated and made his son an everlasting priest, which not only ones by the sacrifice of his body hath sanctified his elect, joh. 17. Roma. 3 1. Tim. 2 1. joh. 2. but also appeareth yet in the sight of God for us, as a perfect mediator and advocate, a faithful and merciful bishop, in those things which we have to do before God, in whose name we must call and pray to God, and than God hath promised to hear us. Hebr. 5.6.7.8.9. All this teacheth us the Epistle to the Hebrews and other scriptures, and they do not show us any other mediator nor advocate before God. Of this it followeth that it is an unsure, false and erroneous doctrine, which the pope and his adherentes teach, namely that they make Christ fearful as though we must have other mediators in heaven, to bring us first to Christ. Where is here the trust and confidence in Christ? Now judge yourselves I pray you. Do ye think yet that we strive for nought with the papacy? Is not the matter weighty enough? It toucheth our salvation, which is god himself, what thing is there greater? If we suffer our selves to be brought to this believe, that we must and may by our own works & satisfaction put out sins, deserve the grace of God, be justified and saved, then have we thereby denied the power of the death of Christ, and his precious blood. Tell me then now, where to will ye use the death & blood of Christ if it should not wash away sins purify and yustyfye us? Therefore let every man pondre with himself in his conscience, and way the whole matter, for it is not so light as men think. If we fall from our doctrine of faith then fall we from Christ, then have we no redeemer, then have we no sacrifice for our sins, than lieth sin, death, and perpetual damnation still upon us than is God yet angry and not appeased, & there is no grace but mere wrath indignation, Hebr. x. and a fearful looking for the judgement. Hebr. x. For noman needeth to look for any grace at God's hand without Christ, our only mercy seat. Thus is Christ with his merits obscured and darkened, yea taken away from us by the popystycall doctrine, and our trust and confidence turned to our own works. How can we abide this? Yea say they, but the higher powers will not suffer this doctrine. Answer. I can not tell, Mark well. I suppose that they would suffer it well enough, if it were exactly opened and declared unto them. And although they would not abide it yet may here every Christian man think that it is expedient for him, to take hold on God, and the truth, without contempt of the higher powers, and in this case not to follow the worldly commandment. Act. 4.5. This doth also the spiritual or ecclesiastical law admit, for it is written ten Distinc. x. non lycet, It becometh not the Emperor to pretend any thing contrary to the law of God, nor to do any thing that is contrary to the rulers of the evangelical, Prophetical or Apostolical truth. Item again xi q. three Si dominus. If it be evil which the Emperor commandeth, than answer, Act. 4.5. we must obey God rather than men, but in such things as are not contrary to the commandment of God, we must obey. More over ten q. iij. Qui resistit. When the Emperor commandeth oon thing & God another. What doth the christian man judge? There is God, which is of greater power. O Emperor pardon us here, ye treathen captivity, god treateneth hell. Ephe. 6. 2 Cor. 10 Sapi. 5. Here must ye take your faith as a shield, by the which ye may quench all the fiery darts of your enemies. Mark well. Yet say they further. The popish doctrine is old, if she were not true, than must the church err. Answer. If ye be a christian man, then believe ye christ steadfastly in his words of the gospel, and ye do all so take the same word for the very true doctrine of God. Now if she be right and true, then must it needs be false, and erroneous whatsoever is contrary to the same, what need men to care much for the length of time? The length of time, cannot make a false thing true. If the scripture therefore be the true way than must he needs err that forsaketh the same way, and walketh an other way, whether he be great or small, many or few, holy or sinners. Yet say they moreover. That these are the last days, in the which we ought to beware of false Prophets. What & if the luterians (for so do they call us) were the same false Prophets? Answer search the scripture, john. 5. and judge hardly, whom ye hit, let him be hitted. The scripture saith, 1. Tim. 4 2. Tim. 3 2. Pet. 3 judi. 1. 2. Tess. 2 that the false Prophets of the later days shall forbid matrimony, and meats which God hath created, they shall deny Christ that bought them, that is they shall deny the same being, they shall have a shine or a colloer of godliness, but they shall deny the power thereof. Mark well. If ye find these tokens in the Lutherians (as ye call them) then take them for false Propetes. But if ye find them not by them, than look about you, and ye shall soon perceive, who erreth. Wherefore do the Lutherians (as ye call them) suffer so much sclaunderinge and persecution. Even for this cause, 1. Cor. 7. Hebr. 13. that they will have matrimony free and at liberty, even as it is free for every man in the word of God. They will that for meats sake no man's conscience shall be burdened, so that they give the honour only to Christ, that he through his passion hath bought us out of everlasting death, and that he purifieth us all from sin by his blood. Therefore do they reject the massing sacrifice, & whatsoever is done to that intent, that thereby men will be delivered from sin and death. They are also reviled, because they lead a common simple life in the state of wedlock, as an honest lay man, without any shine of a private holiness with out shaven crowns, grey amyses, surplices, stoles, and such like abillementes, for the which things sake, the estate of priesthood hither to in the world hath been counted as holy, & contrary wise the common state of lay-men, as unholy and profane. For the spiritual fathers, have drawn to themselves & appropriated to them selves the Christian offices, whereby their estate hath been counted the State of perfection and holiness and the State of the laity hath been counted heathen and profane, for they would offer alone to God, as the priests in the old testament offered for the people. They have esteemed their prayer of greater valour a great deal, than the prayer of the leaye men: And yet it is but bought, sold, and compelled gear, which for the most part is done without faith and earnest zeal, without spirit and truth, for moneys and legacies sake. For if there were neither money nor substance, the monasteries, chantries and churches should soon be still without praying, singing and massing. They have kept the whole sacrament to themselves and given us the one half. And of these their manifold errors and erroneous occupyings, have they made no just account as yet, but have only alleged the scripture in a wrong sense, and the institution of pope's & counseyls', which nevertheless they have not kept them selves as I can easily prove. The fourth counsel of Charthagen commandeth that a bishop shall have a small poor house, decking, and lodging, and a poor table and living, and that he shall seek the respect of his dignity, by faith and deserving of his life. Where do they here keep their counsel? Think ye that now there could not be found a bishop, which besides his jewels and plate, were of as great or greater ability, than a temporal Prince? Yes truly, I am sure of it. The .xx Canon of the foresaid counsel commanded, that a bishop shall avoid temporal ears, & do nothing else but read pray study and preach. Where is there one that doth this? Or if they count it so small a matter not to keep the counsels, why do they than make the transgressions of the counsels so grievous unto us? The xiiij Canon Concily Neocesariensis will that there shall be no more but seven Deacons in a great city. Where have they kept this? Where as now is a small town there are ten or twenty priests, where as the Chapelaynes as Deacons should be for the poor as in the Apostles time, Actu. 6. ●. Tim. 3 and the Curate should preach. Of the other surte do we not need half so many. Even in this counsel it is commanded, that when a priest taketh a wife, he shall be priest no longer. This have they weakened goodly, although they do neither keep the same also, for they punish it by death. But this counsel doth only depose them from their office. The first canon of the fourth counsel of carthagyne commanded, that noman shall be ordained and made a bishop, except he be examined before and found to be well learned and exercised in the holy scripture, sober, discrete, and merciful. How many are there found now that can the Catecismus? Thus do they institute and command many things, and yet they keep them not themselves. The vi Canon among them that are called Canon's Apostles, saith, A bishop or priest shall in nowise put away from him his wedded wife for religions sake. But if he put her away from him, he shall be excommunicated, and if he so continue, he shall be deposed. Now have they concluded of late, that whosoever putteth not away his wife from him shall not be suffered. The vii Canon of the Apostles, Canons commandeth that a bishop, priest, or Deacon, shall in no wise addict himself in worldly matters or cares, or if he do it, he shall be deposed. They that have been at Augsburg at the convocation there, have seen rightwell who would put himself even in the mids of all the business. But here are they merciful unto themselves, and they can soon dispense therein. But if a young priest to avoid offence marrieth a wife there is the fire prepared, and less mercy than in hell. The fourth Canon Concely Gangiensis saith, whosoever maketh any difference of a married priest, for wedlocks sake, as though for wedlocks sake he might not offer or say mass, or whosoever therefore doth with draw himself from his mass, accursed be he. Now will they not hear speaking of wedlock, but stir up Princes and Lords against us, and can in the mean season goodly defend there unchastelyfe. Item Dist. lxxxi. c. Si qui presbiteri forbiddeth the spiritual law to all priests and deacons, being whoremongers or fornicators, to enter into the church saying on this wise, what priests Deacons or Subdeacons soever they be that live in unclenlines or whoredom, to them we forbid in the name of our almighty God, and by the power and virtue of saint Peter, the entrance into the church until they amend their life. But if they will continue in their sin, then shall none of you hear their office, for their blessing is turned into a curse, and their prayer into sin. And whosoever will not obey this wholesome commandment, shall fall into the sin of idolatry. This canon did Pope Gregory write unto all Italians & Doutchemen. Who is there now among the spyritualtie that regardeth this commandment? I have thought it good to show you a little for an introduction, how the spirituality keep not their own laws even were as they are best And because the Emperors, Kings and Princes cease not crying, Canons, fathers, counsels, only because the unlearned should think their matter to be good notwithstanding that it is evil and wicked, & that they might teach and live not only contrary to god's word, but also contrary to their own laws. And yet will they blind the world with open eyes, and make them to believe that they have ruled well. But how is it with man's institutions are they all to be despised, than will there follow a mad and dissolute living? Answer. If the curates did so sore ply god's commandment as they do men's institutions, there would follow no mad and dissolute living. But to th'intent that ye may know the ground of the matter, thus it standeth with men's institutions, they are of many sorts. Sap. 6. Pro. 20. and .24. Rom. 13. Tim. 3. 1 Pet. 2. first, we speak not here of ordinances and institutions of the higher powers, for they go over body and goods, conconcerninge the temporal life, and they ought to be kept peaceably, when they be not against God. Rom. i. b. i. Pet. ij. secondarily the disputation is of the institutions that have been made in the church for god's service, or such as are concerning spiritual persons (as they are called) or gods service. Here do we teach by the foundations of god's word, that the consciences must only be taught & led by god's word and not with man's traditions, for this concerneth salvation or damnation. Here ought he only to command and to have a do, 2. pa. 20. Mat. 10 Luc. 12. that hath power to condemn or to save body and soul. Therefore all man's institutions that are made contrary to the word of God, as the forbidding of matrimony. etc. shall be in the conscience of less than of no repentation. Also when men's institutions are made or commanded to this intent, that thereby grace may be obtained, God worshipped, and men saved like as men are forced and compelled to certain fasting days creeping to the cross processions, forbidding of meats, or how soever they be called, they shall be regarded of a christian man less than nothing, and they can not bind the consciences. For the christian liberty is not only of power, that we are delivered from sin and the power of the devil by Christ, but also that Moses ceremonies and other ecclesiastical ordinances, of days, meats, and of such like do not bind us, if they be kept, men are not saved by them, if they be transgressed without arrogauncye and offence, men commit no deadly sin. But when the bishops make any institutions without burdening of men's consciences, for a decent order, whether it be holy days or other things, to th'intent that all things in the christianity may he done after a comely sort and a decent order, not that it be necessary to salvation, the same will we keep gladly, and teach that they shall be kept. All this is grounded. Isaiah. xxix. Mat. xv. twenty-three. Colo. ij. i Timo. vi. Rom. xvi. Galat. i. iiij. Tit. i. This did also Augustine teach above a thousand years a go in the Epistle to januarius. It is no new thing, but the right old catholic doctrine. For the Prophets Christ, and the Apostles are older than the pope & the ecclesiasticals institutions and consayles. Wherefore I beseech and exhort you by the glorious coming of jesus Christ at the last day, Mat. 25 that ye will show unto this great enterprise this favour, which was wont to be showed to a small worldly enterprise, that is, that ye be not to swift in judgement. But that ye will first by yourself earnestly with a prayer unto God through Christ, for the spirit of truth, perpend and ponder the matter and afterward judge. And I beseech you take in worth this small instruction written in haste, for I seek nothing else but that our faithful God and Lord jesus Christ, may be exactly known of you and of many men to their righteousness and salvation: which vouchsafe to send us his spirit, and to make us true christians. Amen. Salute all them that are with you, and rejoice with us of the abundant grace of God through Christ, as of our only comfort Amen. Finis. ¶ Seek peace, and ensue it. Psalm. xxxiij. i Pet. iij. printer's device of Walter Lynne Psal. cxj b. Prou. ix. b. job. xxviij. c. Eccle. i. c. The fear of the Lord is the beginning of wisdom. ¶ Imprinted by me Gualther Lynne, dwelling upon Summer's kaye, by Byllynges gate. In the year of our Lord God. M.D.Xlviij. ❧ Cum gratia & privilegio ad imprimendum solum.