I am glad that I haue met you nowe in so good a tyme, yonge man: for I haue some what to saye to you.

What haue ye to saye to me master persō? here I am ready to heare whatsoeuer ye [Page] wyl say.

How chaunce that ye are so disobedient at thys time, to y ^e Quenes proceadynges? Dooe ye not knowe, that the scripture biddeth vs to obey y ^e higher powers? And hath not the Quenes maie­stye, Of the obedyence due to the ciuill magistrates. wyth her moste honorable counsayl, sent a commission and a most streight iniunction, that al generally, that are in the yeares of discretion, shoulde come to shrifte or auricular confession? Howe doeth it chaunce then, that ye are so vn­wyllyng to come and to fulfyl her graces commaundment?

I knowe right wel master person, that we are bidden in the scripturs and worde of God to be obedyent to the magistrates and hygher po­wers.

Rom. 13.For S. Paull sayeth: let euery soule submitte her selfe to the au­torite of the higher powers. And in an other place, Titus. 3. warne thē, saieth [Page] he, that they submitte thēselues to rule and power, to obei y ^e officers.

The better yt knowe youre duty towardes the hygher powers and magistrates, the greater muste be your condemnacyon because ye doe it not.

For the seruaunt, that knoweth hys masters wyl, Luke. 12. and doeth it not, shalbe beaten with many strypes. Here ye thys yonge man? Doe ye not also reade in the place, that ye haue alleaged, Roma. 13. that thei that resist the magistrates, whych are the or­deynaunce of God, shall receaue to themselues damnation?

All that ye haue sayd is true. But what doth it make for our purpose? For where the scryptures & worde of God doeth bydde vs to obeye the hygher powers and ma­gistrates, it is not to be vnderstā ­ded of those thynges, that pertein to the conscience of manne, whych [Page] ought onli and soleli to be builded vpon the infallyble worde of god, How farre furth we ought to be obedient to ciuil magi­strates. in matters belongyng to saluacy­on, but of ciuill cōstitutiōs, lawes and ordeynaunces, that temporall rulers, gouernours, & magistrates make for the preseruacyon of the commen weale, wherevnto doubtlesse we ought to be obedyente, as long as they commaunde nothyng that is vngodlye, or forbydde no­thyng, that God hath cōmaunded vs to doe.

Why doth not S. Peter saye: submitte youre selues to all maner ordeynaunce of man, for the Lordes sake? Peter. 2. Here the blessed Apostel S. Peter doeth bydde vs to be obedyente to all maner of ordeinaunce of man, wythoute any ex­ception.

Whatsoeuer than they cōmaunde and ordayne, we are bounde to o­beye [Page] it, layinge asyde all curiouse questioning. For it is neither mete nor conueniente, that subiectes shoulde busye themselues aboute Princes matters, asking, why haue they ordayned thys? Or why haue they ordayned that?

We oughte, wythoute any such busye askynge or questionynge, to be obedyente, whatsoeuer thei cō ­maunde vs.

If their lawes and statutes be vngodly, they theyr selues shal answere for it, and not we. Our blood shall be required at their handes, if they sette forth any thynge con­trary to Gods worde.

In the meane ceason we, that be subiectes, are bounde to obeye thē.

As touchynge the text, that ye haue alleaged oute of the fyrste Epystell of Saint Peter, [Page] it oughte otherwyse to bee vnder­standed, than ye doe expounde it. Els had the blessed Apostel him­selfe done contrarye to hys owne saying: for when the rulers and el­ders of Hierusalem, Actes. 4. wyth Annas the chiefe Priest, had commaunded him and Iohn, that in no wise thei should speake or teache in the name of Iesu, they would in no wise o­beye, but rather aunswered them stoutelye, sayinge: whether it bee ryght in the sight of God, to obey you more than God, iudge ye. And in an other place, he wyth the o­ther Apostles sayth plainly thus: better it is to obeye God than mā. Actes. 5. Wherfore master person, we must necessarely note here, that there be .2. kynds of ordeinaunces of man. The one aperteining to relygyon: Two kīdes of ordey­naunces of man. and those, wythout goddes holye worde, ar altogether vngodly, and in no wyse to be folowed. For thei [Page] bidde vs to worshype God, after mans fancyes and wycked inuēcy­ons of worldly wysdome, and not as he himselfe wylbe worshypped and serued. Therfore they, that fo­lowe them, shall iustlye heare thys sharpe rebuke of the heauenly wisdome of god: this people draweth nye vnto me wyth theyr mouthes, Math. 15. and honoreth me wyth their lips. Howe beit their hartes are farre from me, Esaie. 29. teachyng doctrynes, that are but mens preceptes. Yea the lord threatneth his people, because they feared hym throughe mens lawes and doctrynes, that he wold destroie the wisdom of their wise, and that the vnderstandynge of theyr learned men should perishe. And not wythoute a good cause doeth the Lorde threaten, that he wyll doe thus: for sithens thei doe preferre their own wisdom before the wysedome of God, doe they [Page] not well deserue (I praye you) to haue that wisdome, whiche God had geuen them for to bestowe to hys own glory, to be taken awaye from them? So that the saying of S. Paul is fulfilled in them, wher he sayth: Roma. 1. when they counted them­selues wyse, they became fooles. For why? When they knew God, they glorified him not nor yet worshipped hym as god. For yf they woulde haue worshipped hym as God, they would not haue sought other maner wayes to worshyppe and serue him, than he hymselfe hath appoynted.

To be shorte the rewarde of thē, that wyll not submitte them selues to the euerlastyng worde of God, and serue hym after the phansyes of mens dreames, The re­warde of mens phansyes and dreames▪ is to haue theyr foolyshe hartes blinded with vaīe imaginations, and to be geuen vp into their owne lustes. Wherefore [Page] I woulde counsel all men to bee­ware of them, Ambrosi­us de virginibus. li. 4. and to say with that holy father S. Ambrose: Nos no­ua omnia, que Christus non docuit iuredānamus: quia fidelibus via Christus est. Si igitur Christus non docuit, quod docemus, etiam nos id detestabile iudicamus. We doe by a good ryght condemne all newe thynges, Idem in 1. Corin. 4. that Christe hath not taught▪ therfore if Christ hath not taught that, which we teache, we iudge it also to be detestable. And no merueill, for in an other place he sayeth playnly, that what soeuer hath not been set forth by y ^e Apostls, y ^e sāe is ful of wickednes

And wyl ye bynde vs to be obedyente to that, which is detestable and wycked?

I say stil, that subiectes ought not to busy them­selues about Princes matters. For as ye heard already, if their lawes bee naughte and wycked, then [Page] they their selues shall aunswere for it.

In dede in thynges, that appertayne to ciuill lawes, constitutions and ordeynaunces, whyche magistrates be wonte too make for the preseruatyon of the commen weale, we oughte to laye asyde all busye and curyous que­stenyng.

For if their lawes be not accordyng to iustice and equite, or if by their wicked statuts their subiects be oppressed, they shall receaue acō dygne punishmēt at the righteous hand of God: yea the blood of thē, y ^t shal perysh through their vnrighteousse lawes, shalbe required at theyr handes.

And thys is the other kynde of ordeinaunces made by manne, wherunto, as I haue sayd before, we ought to be obedyent, and that wythoute any exceptyon, as farre [Page] forth as they be nothing repugnāt to godlynesse and Christian chari­tye.

And wythout all peraduenture S. Peter speaketh ther in the place afore alleaged of thys kynd of or­deynaunces.

Howbeit, if both the Greke and latyne be well weyed, we shal soone perceaue that Peter doeth here set forth the same selfe doctrine, which Paul himselfe doeth teache in the 13. to the Romaynes: for the Greke wordes are these: hypotagete pase anthropine ctisei, and Erasmus doeth translate them after thys maner: Subditi estote cuiuis hu­mane creature.

And in Englyshe they may be translated thus: be subiecte to all humayne creature, or to all menne. For although thys worde, ctisis, may be taken for ordeynaunce: yet by the texte that foloweth, it appeapeareth [Page] it ought rather to be taken as Erasmus hath trāslated. Mark wel the circumstances of the texte youre selfe, and reade that, which foloweth immediatly after y ^e same sentence, that ye haue broughte in: and than, I trust, ye wyll confesse my saying to be true.

What foloweth I praye you? For I per­ceue y ^t ye are a doctour.

I would be glad to be a disciple, ma­ster person, if I could fynde such a doctour, as would teache nothyng els but true Godlynesse.

The woordes that folowe are these: or rather that we maye vn­derstand the whole matter the better, I wyl repete the whole sētēce: I meane both your texte, and that whych foloweth.

Wel, do so. Peter. 2.

Submitte youre selfs vnto all maner ordynaunce of mā, or as Erasmus translateth, to all maner creature, for the Lords sake, [Page] whether it be vnto the king, as vnto the chiefe heade, other vnto rulers, as vnto them that are sent of him for the punishment of euil doers, but for the laude of them that doe wel.

Thys texte, I trow, is playne enough, so that we nede no longer tarying aboute it.

Saye ye what ye will, I will be of thys o­pinion as long as I lyue, that the subiectes shall bee excused beefore God, if they folowe and obey the lawes of y ^e higher powers, be they neuer so wicked and vngodly.

And that mayster person is a deuilyshe and abominable opiniō. Subiectes shal not be excused, if they folow wycked & vngodly lawes. Math. 15. Doeth not Christ say: if the blinde doe leade the blinde, they shall fall both into the diche? He sayeth not that y ^e leader only or guide shal fal, but y ^t they shal both fal. And y ^e like reade we in y ^e prophete Hieremy, wher he saith, y ^t both y ^e fals prophet [Page] and also they, that harkē vnto thē, shal perysh with swerde, Hier. 14. with hū ­ger, and wyth pestilence.

Doeth not the Prophete Ezechiel saye playnly, Ezechi. 3. & 33. that the blood of the shepe shalbe requyred at the shepeheardes handes? Ye wyll not deny that the higher powers in the scriptures and also in prophane autors ar called Pastores populi, that is to say, the shepeheardes of the peopell.

I graunt, that they be Pastores populi: that is to say, the shepeheardes of the people, and y ^t their shepes blood shalbe required at theyr handes.

But what shall thys be for the easemente of the poore shepe? The Prophete sayeth that they shall perysh, and not only the shepeherds: whose damnacion in dede shall be the greater, because that they shall not onelye answere for their owne [Page] sinnes, but also for the losse of thē, that were of God committed into their handes.

But, as I haue already sayed, that shal bee but a small helpe and comfort for them, when they their selues, beeynge in the euerlastynge paynes of hell, whereunto they ar brought through the neglygence & wicked lawes of their shepherds, shall see them to suffer greater punyshment, than they dooe their selues.

I would fayne aske you a que­styon, master person.

Aske what ye wyll.

Is it lawfull for the inferior magystrates, to make lawes cōtrary to y ^e lawes of the higher power?

No by S. Mary.

What if the inferiour magistrates shoulde presume to make any suche lawes?

I woulde counte them no better thā [Page] treatours.

And what wyl ye say of them, that know the higher powers lawes, and yet layinge them asyde, folowe and obeye the lawes, y ^t the inferiour magistrats haue made?

As for an example: if the de­pute of Cales should take presumptuously vpon hym, to set forth statutes contrarye to the Quenes lawes: what woulde ye iudge hym to be, and all them, that woulde o­beye hys statutes and commaun­dementes?

I woulde iudge hym to be a treatoure, and all the o­ther to be as accessories vnto him.

Ye knowe ryght wel master person, that they that be acces­soryes vnto any euill and wycked dede, as vnto treason, thefte, mur­ther and other lyke, doe receaue the same punishment, that the wycked [Page] doers are condemned to.

No doubt therof.

verye well, what saye ye nowe, is not the lyuing God, the father of oure Lorde Iesu Chryste, the hygheste Monarche of all? And haue not all the kinges and Prynces of the earth their po­wer and autorite from hym?

Yeas truely. For the Psalmist sayeth not onely, that he is a greate God, Psalm. 95. but that he is a great kynge aboue all Goddes. And Sayncte Paule in the .13. to y ^e Romaynes wryteth, Roma. 13. that there is no power but of God, and that al the powers, that bee, are ordayned of God.

It reioyseth my hearte to heare you speake so wel. Is it lawfull then for the rulers, kynges and Prynces of the earth to make any statutes, decrees, [Page] and lawes contrarye to the com­maundement of theyr high Mo­narche and kyng, from whom they haue and receaue all the autorytye and power, that thei haue?

They ought in no wyse so to dooe: for as Chryste doeth bydde vs, to pay that vnto Ceasar, which is due vnto Ceasar: Mat. 22. Mark. 12 Luke. 20 so doeth he cōmaūde vs, to paye that vnto God, y ^t is due vnto God. If God then wil haue that to be payed vnto Cesar, that is to say, to the ciuill magistrates, rulers and gouernours, that by hys owne appoyntmente is due vnto them: what an ingratitude and vnthankfulnesse should it be, if they wold let men to pay that vnto god, which is of al men due vnto hym? I woulde verelye counte them no lesse then ranke traitours?

And what is your iugement of thē, that obeye theyr wicked lawes and vnlawfull commaundementes?

I must nedes confesse, that they are accessoryes vnto them, & consequently that they shalbe par­takers of the same punishmente, that such wycked and vngodly ru­lers shall by the righteous iudge­ment of god receaue at length.

Thys, that ye say, master per­son, is most true, and therfore that holy man S. Bernarde, wryting to a certayne Moonke called Adam, bernardus in epist. ad Adam mo­nachū epi. [...] sayeth these wordes: we oughte in no wyse to obeye them, that com­maunde wycked thynges: for that were to breake the hygher obedy­ence, that is to say, the obedience y ^t we owe vnto God, for to obeye inferioure and humayne creatures. What then? That thynge, whyche man commaundeth, God doth forbydde.

And shal I geue eares vnto mā, beeyng defe to god? The Apostles did not so, but cryed out sayīg: better [Page] it is to obeye God then men. And by and by he concludeth: Ig­tur facere malum, Actes. 5. quolibet etiam iubente, constat non esse obedientiam, sed potius inobedientiam. That is to say: therfore to doe euil at the commaundement of any mā it is playne and euident, that it is no obedience but rather disobedi­ence. Hierony­mus in epi. ad Titum. cap. 1.

Saincte Hierome wryteth on thys maner: if that, which the Emperoure or hys depute doeth com­maunde, be good, obeye or folowe the wil of hym, that cōmaūdeth it: but if it be naught or wycked, and agaynste God, aunswere them out of the Actes of the Apostles: bet­ter it is to obeye God than menne. Ambro. ad Marcelly­nam sororē de traden­dis Basili­cis. S. Ambrose sayeth playnlye, that thynges, whyche appertayne vnto God or vnto Gods seruyce, ar not in the Emperours power: meanīg that kings and Emperours ought [Page] to meddell no farther in thynges, that appertayne to Goddes true seruice, than he himselfe hath ap­poynted them in his holy & sacred worde.

And out of thys holy father, is there a most notable saying, Que. 3. Can. Iulianus. reherced in y ^e canon lawes on this wise: Iulianus the Emperour, thoughe he was an Apostata, yet had he vnder hym Chrystyan souldyers: who, when he sayed to them, bring forth weapons for the defense of y ^e commen weale, wer most obediēt, but when he sayd vnto thē: bringe forth your armoure and weapons agaynst the Chrystyans, they then acknowledged the heauenly Em­peroure.

But aboue all thynges, the golden sentences of Sainct Augustyne are to bee marked, where he [Page] wryteth thus. Emperours, when they theyr selues are in errour, Augusti. epist. 169. doe for y ^e defense of their erroure make lawes agaynst the trueth, whereby the righteous are both tryed and crowned: but not in doynge that, whyche they commaunde: for god forbyddeth it, as when Nabucho donosor commaunded that the gol­den Image shoulde bee worship­ped.

They, that would not doe it, plesed God highly, who forbyddeth suche thynges. But when Empe­rours are in the way of trueth, and make lawes for the trueth agaynst erroure: whosoeuer doeth cōtemne such lawes, Augu. Bo­nifacio co­miti de moderate coer­cendis hereticis. doeth purchase vnto hymselfe great damnacion. And ad bonifacium comitem, de moderate cohercendis hereticis, these be hys wordes: whosoeuer wil not obeye the Emperours lawes, which are made agaynst the trueth of God, [Page] doth purchase vnto himselfe a greate rewarde. And whosoeuer will not obeye the Emperours lawes, that ar made for the trueth, doeth purchase vnto hymselfe a great punishmente.

The lyke in a maner is alleaged out of this holye father in the ca­non lawes. Que. 3. ca. non sēper.

These autory­tes, that ye haue brought, ar verye Godly. And in good fayth, I can­not but prayse you for your greate diligence, that ye haue vsed in rea­dyng both the scriptures and aun­cyēt wryters.

But are ye able to brynge examples out of the scriptures of any of them, that woulde not obeye vnto godly statuts and lawes.

Ye as very many. Dani. 3. Sidrach Misach Abednago

Sidrach, Misach, and Abedn­ago were in all thynges moste obedyent vnto kyng Nabuchodono­sor, as longe as he commaunded [Page] them no vngodlinesse, in so much that for their true seruice and obedience, they were in hygh fauoure with the kynge: but after that Nabuchodonosor began to doubte, and did sette vp a golden Idolle, willing that honour too be geuen vnto it, that ought onelye & solely to be geuen vnto God, they wold in no wyse be obediēt, but choose rather to be cast in to the burning fornace. With what stomack and boldenesse, when they were cal­led before the kyng, aunswered they? saying: Hoc notum sit tibi, O Rex, quod Deos tuos non co­imus, neque adorabimus aureum simulachrum, quod erexisti.

That is to saye: Lette thys bee knowen vnto the, Daniel. 6. O Kynge, that we dooe not worshippe thy goddes, nor will worshyppe thy golden Image, that thou haste [Page] sefte vp.

Daniel hym selfe, who was in greate fauoure with three kin­ges, that is too saye with Nabu­chodonosor, Elmerodache and Balthasar, when a Lawe was made by the procurement of all y ^e Lordes of Persie, that if anye man shoulde aske any thynge by the space of thyrty dayes, eyther of anye GOD or of anye man, but of kynge Darius onelye, he shoulde be casten in to the denne of the Lyons, woulde in no wyse obeye: but accordynge to hys wonte custome prayed thryse in the daye, hys chaumber wyn­dowes beinge wyde open, wher­by he was disclosed and accused to the prince, and euen then de­nyed it not, thoughe he shoulde too the Lions for it. What nede I to reherce here y ^e moste notable [Page] example of Eleazarus that God­ly olde scribe? When that cruel ti­rant Antiochus had made a very straite law, 2. Ma. 7 that as many of the Iewes, as woulde not eate swines flesh, should be most cruelly put to death, this godly olde scribe would rather dye, than to breake Gods lawe.

And whē certayne of his frēds coūseled him to feine himselfe as he had eaten swynes fleshe, 2. Ma. 9. promising him, that he shold by y ^e meane saue hys lyfe, he coulde not finde in hys heart to dissemble, but offered himselfe manfully to dye. What shoulde we speake here of y ^e [...]ii. yong men and of their mother? How many and sundri waies wer they tempted to breake the cōmaū ­dementes of god, now with cruell threatninges, now wyth fayre & flatteryng promyses? And yet no­thyng could make them to swarue [Page] one iotte frō the law of the liuinge god, but suffered al a moste horri­ble and cruel death with their mo­ther. As for the example of the A­postles, it hath been alleaged alre­dye.

Yf this doctryne shold be preached openly, it should breed sedicion and tumulte, and cause insurrection against the lawful magistrates. The true preachers ar alwaies slaundered

I knowe y ^e ma­nye honeste men are slaundered to haue preached sedicion and diso­bedience, because they haue taught how farre forth men ought to bee obedient to the ciuil magistrates: but al men of vpright iudgement, that haue heard them, can beare witnes to the contrary. For alwais in their sermons they dyd most diligently exhort the people to true obediēce towards their magistrats putting before their eies the plags and vengeaunce of god, that hath at al times and in all ages happe­ned [Page] to them, that haue rebelled a­gaynst their rulers & gouernors, were they neuer soo wicked and vngodly.

Is not this a kinde of rebellion, when they wil not obeye their lawes and statu­tes?

I haue alreadye proued vnto you, that we oughte in nowyse to be obedient too wic­ked and vngodlye statutes or la­wes. This, I say, haue I already proued by playn textes of y ^e scriptures, by manifeste examples of the same, & by manye notable au­thorities of the aunciēt wryters. Howebeit I will be of this opi­nion, as longe as I lyue, that it were better for a Christian to dye a thousande deathes, than once to drawe the swearde against his lawfull magistrate. If God send vs at any time suche magistrates as be vngodly, lette vs remoue or put away y ^e causes, wherfore god did send them vnto vs: & then god [Page] will eyther turne their harts, and make them such, as we wold haue them, or els if they be geuen ouer into their own lusts, take thē awai & place other in their roumes.

What be the causes, wher­fore God doeth send vngodly magistrates vnto vs?

Sine: for the scripture sayeth: Regnare facit hypocritam Deus propter peccata populi, y ^t is to saye: God causeth an hypocrite too reygne for the syns of the people. And in Esaie it is writtē on this māner: Esaie. 3. I shal geue you chyldren to be youre princes, saieth the Lord, & babes shal haue y ^e rule of you. And why? because, saieth y ^e prophete, youre wordes & counseyll are agaynste the Lord, prouoking the presence of his maiestie vnto anger.

The surest weapons then, that we can haue, to fyghte with­all▪ agaynst wicked and vngodly [Page] rulers, is true repentaunce and a­mendement of lyfe, faythful and vnfeined prayer, proceadyng from a troubled and contrite heart. And they, that vse any other armure or weapons, are not of God, but are the children of Belial by suche vnlawfull meanes, as they doe vse, pourchassyng vnto themselues e­uerlastyng damnatyon. Now ma­ster person, I trust ye haue sufficiently heard my mynde, touchynge the obedience that we owe vnto magistrates, and how farre forth we ar bound to obeie their lawes.

But what meaneth Sainct Paul, Rom. 13. when he saieth: wherfore ye must nedes obeye, not for feare of vengeaunce only, but also because of conscience.

Here are men bounde in consci­ence to obeye. What wyll ye haue more?

The meanyng of Sayncte Paule is thys, that we [Page] must obeye our temporall rulers, not onely for feare of the punish­ment and vengeaunce, that ensu­eth and foloweth of disobediēce, but also because oure conscience doeth beare vs recorde, that it is gods will and pleasure, that wee shoulde obeye them. That is too saye: Althoughe it were possible y ^t we might escape all worldely pu­nishment and shame, that cometh of disobedience and rebellion, yet because in oure conscience we are by Gods worde perswaded, that all the hygh powers are of God, we can not (onelesse we wolde cō ­demne our own selfs) but be obe­dient vnto them, as longe as thei kepe them selfes within the boū ­des and limites of gods boke: for if they commaūde any thing, that God hath forbidden, or forbidde any thinge, that God hath cōmaū ded: we ought to say with y ^e Apo­stelles: [Page] Better it is to obeye God than men. Actes. 5.

And hath not God cōmaunded confession?

No suche kinde of con­fession doeth God cōmaunde, as is vsed now at this present. And truely I doe merueyll, that ye bee not ashamed emōg you, to affirme that auricular confessiō is of god, Auricular confession is not of God. or that it is grounded in goddes worde. For though it hath ben vsed in times passed, yet was it then free for all men, whether thei wolde come to it or not. The histories do playnlye declare, yea and many auncient writers besydes, that ther was no law at all made concerninge this auriculare con­fession, which ye do with to the & nayle defend now, afore Innocē ­tius the thyrde: and that it was a polityke order instituted by the bishoppes, but not a lawe ordey­ned [Page] either of Christe or of hys Apostles. De penit [...] ­tia distinc. 1. Therfore Gratianus, after a long disputation, conclu­deth at lengthe the whole matter with these wordes: I haue briefli set fourth and declared, what au­tours, or what reasons and argu­ments bothe sentences are grounded vpō: but we leaue to the iud­gement of the reader, which of thē he will folowe and stycke to. And he, Distinc. [...]. that hath writtē the glose of the fyrst boke, doeth playnelye affirme, that we are onely bounde by mans lawe to this confession, and that therefore the Greckes were neuer bounde to it, because thys lawe was neuer receyued of them.

Whiche thing any man wolde haue iudged Diuelyshe and abo­minable, if thys confession hadde ben commaunded by Christe. [Page] Sozomenus writeth, that this in­stitution and ordeynaunce was diligently obserued and kepte in the weaste churches, Trip li. 9. and speciallye at Rome: wherbi he signifieth that it was not a generall law of all churches, and that one priest amōg al other was appointed to this office: wherin also he dooeth confute the lying opiniō of thē, which affirme that the keyes are deliuered vni­uersally to al priestes for this purpose: for it was not the office of all priestes too confesse, but one onely was appointed to it by the Bishop.

And was this cō ­fession vsed onelye in the Occi­dentalle or Weaste churches? This is a straunge thinge, that ye do tell.

The same Sozo­menus doeth also testifie, that it was vsed at Constantinople, vn­till abominable whoredome and adultry was shamfully cōmitted [Page] betwene a Deacon & a noble woeman, vnder the pretence of it. For this enorme and detestable cryme dyd Nectarius, being a holy and godly man, abolishe auricular cō ­fession: whiche Nectarius was then bishop of Constantinople. Now marke this thinge, mayster Personne: if this had ben y ^e lawe of God, Nectarius durste not haue put it doune. Will ye accuse this holy man (who of all men is so [...], commended) of heresye? Or will ye condemne the churche of Constantinople, whiche neuer after that tyme woulde admitte & receaue auricular confessiō ▪ Yea, not onely the church of Constan­tinople, but also all the East chur­ches haue ben always at defiaūce with this Antichristian traditiō. Wold they haue ben against it, if it had ben y ^e institutiō of Christe? Chrisostome, who was also bis­shop [Page] of that churche (I meane, of the church of Constātinople) doth so plainly testifye the same in all his writings, y ^t I merueyl, they be not ashamed once too opene theyr mouths to defende it. Tell furthe thy syns (sayeth he) y ^t thou maiest put them awaye. If thou be asha­med to tell to any man what thou hast done amysse, Rome. 2. in Psal. 51. tell thy synnes euery daye in thy mynde. I bidde not the to telle them to thy felow seruaunt, who may bewraye the: but telle them to God, which hea­leth them. Telle furth thine offen­ces vpon thy bedde, that there thy conscience may acknowledge and recognyse hir owne wickednesse. And in an other place: Ser. de cō ­fessione et penitentia. Now is it nothinge necessarie, sayeth thys holy father, to confesse oure selfs before witnesses, lette a diligent inquisition of thy sinnes be made in thy thought, this triall be done [Page] without witnesse: let God alone see thee, wherein thou doest con­fesse thy self. Ro. 5. de incompre. Dei natura contra Anameos. And in hys 5. home­lye de incomprehensibli Dei natura contra Anameos, these be hys wordes: I do not bringe thee in to the scafold of thy felow seruaū tes. I do not compelle the to con­fesse, detecte or open thy synnes vnto men: repete thy conscience before God, opē thy mynde, shew thy wondes vnto the Lorde, that most excellent Phisition, and call for helpe at his handes: shewe thē to hym, that vpbraydeth nothing, but wil heale them most gentilly. Besydes all these, he sayeth in an other place: Beware thou tell not thy faute vnto man, Ro. 4. de Lazaro. lest he do vp­brayede the, for we are not bound to cōfesse our selfs to our fellowe seuraunt, y ^t may vpbrayede & vtter abrode our cōfession. But shewe thy woūdes to God, who is care­full [Page] ouer thee, who is gentill, & a sure Phisicion. Afterwardes he doth induce or bring in God, speaking on this māner: I do not compelle thee to come furth in to y ^e cō ­mune scaffold, & to call for manye witnesses? Tell thy sinnes to me alone priuely, y ^t I may heale y ^e so­res. Wil ye sai y ^t Chrisostome was so far out of y ^e wai, y ^t he wold haue set me▪ is cōsciences at libertie, frō comming to such kynd of cōfessiō, if they hadde ben bounde to it by Goddes lawes? No no, mayster person, but he durst not require y ^t as a thynge necessary, whiche he knewe was not prescrybed & commaunded in Gods woorde.

[...] wyl I proue, y ^t [...] comm [...]ded of god.

I woulde be glad to heare, [...] dooe it.

Math. 8.Dooth not Chryst say vnto y ^e [...] thy self vnto [Page] the pryest?

Why ma­ster person, Luk. 7.10. Mar. 1. did he sende hym to shrifte?

Who euer knewe that the priestes of the Leuiticall lawe wer appointed to shriue men? But nowe good master person, waigh wyth youre selfe, how well thys place serueth for your purpose. When dyd euer Christ send lepers to the priestes? afore or after they weere made clene?

What question is that? No doubte, he healed them afore he sent them to the priestes.

Very wel, if ye wil then haue this place to serue for your purpose: it shoulde folow that we must be healed of our leprosye, y ^t is to saye, Mark how wel y ^e place alleaged by the priest serueth for hym. that we must haue clen remission of our sinnes afore we shoulde come to you. Wherefore then will ye haue vs too tell you our sinnes, with all the circūstraū ­ces thai may be, perswadinge the [Page] simple and ignoraunt people, that onles they tel you all theyr sinnes one by one, & receaue absolution at your hande, they shall neuer be forgeuen? Thys is altogether a­gaynst your own lawes. For in y ^e booke de penitentia distinc. 1 Canon. Cum ergo. De peni. Distin. 1. Cano. cum ergo. these wordes are founde: it doeth plainly appeare, that synne is forgeuen throughe the contrition of the heart, wyth­out y ^e cōfessiō of y ^e mouth. And thē a litel after it foloweth: synne is not forgeuen in confession: for it is manifestly proued that it is already forgeuen. Therfore confes­syon is made for a declaracion of repentaunce, not for obtayninge of forgeuenes. And agaynste the tellyng out of synnes after youre sorte, one by one wyth the circumstaunces and all, Augu. li. 10 confess. ca. 3 we haue these wordes of S. Augustine: what haue I to doe therfore w ^t men, y ^t [Page] they should heare my confessyōs, althogh thei wer able to heale al my diseases & infirmites? A curi­ouse & busye kynde of people to know an other mannes lyfe, but slouthful to correct their owne. And why seke they to heare of me what I am, that will not haue thee to heare, what they be? And when they heare me speak of my selfe, howe can they tell, whether I say truth or not? For no mā knoweth what is in mā, but y ^e spirite of mā that is in him. It is also al­leaged in y ^e decres out of S. Chrisostome, y ^e such enumeratiō or tellyng out of synnes is nothyng necessary.

Ye brynge many thynges, to draw me awaye from my purpose. But I wil not suffer you to escape. Thys was Moses lawe, that the Priestes shoulde iudge of Leprosye: Leui. 13.14.15. synne is spy­rytuall Leprosye: ergo Priestes [Page] ought to geue sentence or iudge­ment of it.

If this place doeth make you iudges of y ^e spiri­tuall leprosye, why do ye not also take vpon you the handelinge of the naturall and carnall leprosye? Is not this to play with the scriptures? The law hath put the tryal of leprosye in to the priestes han­des, let vs take the same vpon vs. Synne is spirituall leprosy, ther­fore let vs also be the iudges and tryers of synnes: But ye shall vn­derstande, that the priesthode, be­inge trāslated, the lawe also must necessarely be translated. Hebru. 7. All the whole priestehode is translated vnto Christ, fulfilled and fynished in hym: therfore to hym onely ap­perteyneth the whole right & ho­noure of the priesthoode. If ye haue suche a delighte too folowe Allegoryes, appoynte Christ too be the onely priest, geuynge hym [Page] the whole authoritie, and then cā we abyde your allegoryes. But we can not awaye with those alle­gories, that make of a mere poli­tike lawe a ceremonie.

But why did God cōmaunde in the olde lawe, y ^t the priestes shuld haue the handeling & trial of the leprosye? Or why did Christ sēd the leapers, after they were cured and healed, vnto the priests, bid­dinge them to offer that, whiche Moyses commaunded for a wit­nesse vnto them?

The holy Ghost willed the priestes of the olde testament to haue y ^e trial of leprosye, Why God wold haue y ^e pryest of the old law to haue the handlynge of the leprosye. that when men shulde see the priestes of God to haue y ^e handeling of leprosye, they might by that sight, be admonished, that God looketh vpon oure infirmy­ties, and is carefull for them. Secondely, because the leuiticall priesthod was a shadow & figure, [Page] not of these Popishe sacrificers, that most vntruly take vpon thē the names of Pryestes, but of y ^e most pure and holy Pryest, oure sauyoure Iesu Chryst: the holye gost by thys institution doeth certifie vs, that as the Leuiticall priestes had not onelye the hand­lyng and tryall of Leprosye, but also offered expiatorye sacrifices for it, so our sauiour Chryst alone knoweth truely our filthines, and seeyng it worthy of euerlastynge damnacion, hath taken vpon him to make satisfaction for it, that we beeyng through hym reconcyled to God, may obteine true clenely­nes.

But this y ^t Chryst dyd when he sent the lepers vnto the Priestes, Whi christ did send y ^e lepers to y ^e pryestes. is in the newe testamēt. Therfore it can be no figure.

It was for two causes, that Chryst dyd sende the lepers to y ^e Priestes. First ye shal vnderstād, [Page] that the Priestes beeyng vtter enemyes of Chryst, & of his most holy doctryne, dyd alwayes slā ­der hys doynges, goyng about to perswade the people, that he did not woorke true miracles, but throughe legerdemayne deceaued them. If then the priestes sholde receaue agayne those lepers into the congregacyon of the cleane, those lepers I say, that Christ sēte vnto them, takyng at theyr hande the gyfte, whyche Moses com­maunded to be offered vnto them for their clensyng, that must haue been an other day a plain witnes agaynst them, if they shoulde goe aboute to calūniate Christes mi­racles. Secōdly Christ, because he woulde not seme to be a breaker of Moses lawe, whych was inful strength vntil his death & passiō, dyd alwayes sende those lepers, that he dyd heale, to the same [Page] Leuiticall Priestes, commaun­dyng them strayghtly, to offer y ^e gyfte, whyche Moses willed thē to offer, that so he myght on euery syde stope their mouthes. Reade Chrysostome in the .12. Homili de muliere Can. Chri. Ho. 12. de muli Cana. Am. ser. 3. in. 119. psa. What nede we too tary any longer about this mater: Doeth not the blessed Sainct Ambrose in hys. 3. sermon vpon the 119. Psalme write on this maner? goe shew thy self vnto the pryest. What is thys true Pryest (sayeth he) but he, who is priest for euer?

Yet can ye not denye that synne is signified by the leprosie. And that the lepers dyd represēt synners.

Putte the case I graunte the same vnto you: what haue ye wonne by it? Euen that synners oughte to repayre to the ministers of gods worde, there to learne by their wholsome prechīg [Page] instruction and teachynge out of gods boke, how to repente truely and how to take holde throughe fayth vpon the mercye of God, beeynge offered vnto all true re­pentaunt synners in the gospell of our sauioure Iesu Chryste: but ye shall neuer be able to proue, y ^t they are bonde to tell oute theyr synnes vnto them, or to receaue suche beggerly absolutyō at their handes, as is nowe vsed in Anty­christes churche.

What can ye say to this place of S. Mathewe: Math. 16. I wil geue the, sayth Chryst to Peter, y ^e keyes of the kyngdome of heauen, and whatsoeuer thou bindest in earth shall be bounde in heauen, & what soeuer thou loosest on earth, shal be loosed in heauen. And in the. 18 chap. of the same gospel, these be our sauiours wordes to all his A­postles. Math. 18. Verely I saye vnto you, [Page] whatsoeuer ye bide on earth, shal be boūde in heauē. And whatsoe­uer ye loose on earth, shalbe loo­sed in heauen. And also in the .19. chap of Iohns gospel, he sayeth: receaue y ^e holy gost. Whose soeuer synnes ye doe forgeue, Ioh. 19. they are forgeuen vnto thē. And whose so­euers synnes ye retayne, they are retayned.

The places doe sufficiently declare, that Pryestes haue receued of Chryst the autorite and power to forgeue synnes.

I wil cirst, master person, vnder youre correction and leaue, shewe what the scripture vnderstandeth by y ^e keyes, and than shal any man easely perceaue and see, how shamful­ly these places haue hertofore beē wrasted and wrighed. The keyes, sayeth that worthy Chrysostome, Chriso. in math. 23. Hom. 44. are the worde of God and y ^e knowledge of the scriptures, whereby y ^e [Page] gate of trueth is opened vnto mē. And the kepers of them are the Priestes, to whom the offyce of preachyng the worde and expoū ­dyng the scriptures is commyt­ted. Thys is to be called the keye, wryteth saynte Augustyne, wher wyth the harde hartes are resol­ued to receaue fayth, Aug. Ser. 27, de sanc­tis. the secretes of the myndes opened, and what soeuer lurketh wythin, is by a reasonable way broughte to lyghte, That, I say, is the true keye, that openeth the conscyence to true cō ­fessyon of synne, and includeth or shutteth in grace to the eternite of an wholsome mysterie. To this a greeth that holy father Ambrose, saying: De peni. di 1. Can. Verbum. verbum dei. The woorde of God remytteth synnes, the Priest is the iudge in deede, the Priest doth his duety and office, but he exerciseth no maner power [Page] nor iurisdiction. And in an other place these be hys wordes: Liber. de cain et Abell. Pec­cata per verbū dimittuntur. Sinnes are forgeuen by the worde, y ^e interpreter wherof is the Leuite. Now is it playne and euydent enoughe, what we oughte to vnder­stāde by the keyes: euen the true worde of God and the righte vnderstandynge of the scryptures: wherby the conscyences of true repentaunte synners are loosed and set at liberte from synne and euerlastyng damnacion, and y ^e cōsciences of them, that be hardened in their wicked maliciousnes, and wyll in no wyse repente, boūd w ^t the dolefull chaynes of sinne, and of helly destructyon. And y ^t thys is the true meanynge and vnder­standyng of the keies Chryst him selfe doeth sufficientlye declare, when he sendeth his apostles a­brode into the worlde, to preach y ^e [Page] gospell, o penyng the misterye of byndynge and loosynge on thys wyse: goe ye throughoute all the whole worlde, Mark. 16. and preache y ^e gos­pel to all lyuyng creatures: here bee the keyes delyuered vnto thē: he, that beleueth and is baptysed, shalbe saued: but he that beleueth not shalbe condemned. And in the 24 chap. of Luke, Christ sayth on thys maner: Luke. 24. thus it is wrytten, & thus it behoued Chryst to suffer and to ryse agayne from death y ^e thirde daye, and that repentaūce and remission of synnes shoulde be preached in hys name amonge all nacions.

The woorde of God then, and the preachyng of the gospell, are the keyes y ^t Chryste doeth speake of. And when the faythfull mini­sters of Gods worde doe, Whst is to binde and louse. by due mynistryng and preachyng of y ^e gospel, certifie the repentaunt sinners [Page] of the remission and forge­uenesse of their synnes in y ^e bloud of our sauiour Iesu Christ, they louse them, so that they are also loused in heauen: but when on y ^e contrarie they do a certayne them (because of their vnrepentaunte hartes) of the wrath and indignation of God, and of euerlastinge damnation, excepte they forsake their wicked wayes, and turne vnfeynedly vnto the Lorde theyr God, they binde them so, y ^t doubt lesse they ar also bound in heauē.

And by thys byndyng and loosing Christ our sauiour vnderstā ­deth none other thyng, but remit­ting and retaining of synnes. And it is saied, that the minister doth forgeue sinnes, because that he, as a man myght saye, sitting in commission vnder hys mayster Chryst, doth out of hys mouthe certifie y ^e cōsciences of true repentaūt [Page] sinners of the free remissiō & forgeuenes of their sinnes in th blood of y ^e sōe of god, apprehēded & takē hold vpō by faith. For to sai y ^t mē cā forgeue sines, it is a mere blasphemy agaīst god, which thīg the very Pharises & Scribs their sels do testifie, saying: whi doth he speake these blasphemies? Marke. 2. who cā forgeue synnes but god onely? These Pharises & Scribes shall rise at y ^e day of iudgement, & con­dēne our Pharisaical hipocrites, y ^t so arragaūtly take vpō thē to for­geue mē their sinnes.

And haue we not power to forgeue o­ther mē their sinnes, but by y ^e way of cōmissiō?

No forsoth. And yet this cōmissiō must be duly executed accordyng to y ^e wyll & pleasure of him y ^t hath geuē it: els it wil be worth [...], thogh it hath neuer so gloriouse a face in y ^e site of y ^e world.

I wil beleue [Page] touchynge thys matter, as the ho­ly fathers haue beleued & taught afore vs. But they haue both beeleued and taught, that y ^e Pryestes haue power and authorite to for­geue synnes.

Therfore ye maye prate what ye lyst, as a sorte of newe fangled heades that ye bee, I wyll stycke to the olde catholyke churche, as long as I haue any breath in my bodye.

I wyll not haue you to take the matter so hotte, master person, but let vs rather wyth all lenite and gentylnes reason the matter together, that there maye come some edifying of it. I doubt not but that ye remember the say­ing of Ciprian full well, where he sayeth: and that Chryst oughte only to be heard, the father also dyd testifie from heauen, saying. This is my welbeloued sonne, in whō [Page] I am pleased, heare him. Where­fore, if Christ oughte to be hearde onely, we must not regarde, what any man hath afore vs thoughte good to be done, but what Christ, who is afore all, dyd fyrst. For we ought in nowise to folow mās custome, but the trueth of God. And doeth not the Lord our god crye out in the prophete Ezechiell saying: Eze. 20. Walke not in the statutes of your forfathers, kepe not their ordenaunces, and defyle not your selfes with their Idols: for I am the Lord your God. But walke in my statutes, kepe my lawes, & do them? Verely maister Person, the religion of oure forefathers shall not excuse vs. God onely forgeueth synnes. But what will ye saye, if I can proue by the say­inges and authorities of the most auncient fathers, that no man can forgeue synne but God onely?

Let me heare what ye cā [Page] saye. Cyrillus in Io. 12. cap. 56.

Cyrillus writing vpon Ihon, speaketh these woor­des: Truely it lyeth onely in the power of God to louse men from their synnes. For who can deliuer the transgressors of the law from synne, but onely the autour of the lawe? And by and by it foloweth in the same place: For when they (meaninge the Apostles & other ministers) forgeue and retayne synnes, it is not they that do it, but the holy Ghost that dwelleth in them, he it is that forgeueth & retayneth by them. Whereunto agreeth sainct Augustin, writing contra epistolam Petiliani. Aug. cōtra epi. Peti. lib. 2. ca. 11. For, hauing touched this place of S. Ihons gospell: Receyue the holy Ghoste, whose synnes soeuer ye forgeue, thei shalbe forgeuen, and whose synnes soeuer ye retayne, thei shalbe retayned, he doth ende [Page] the matter with these wordes: It is sufficientlye shewed, that they do it not, but that the holy Ghost doeth it by them. As it is sayed in an other place: for it is not you y ^t speake, but the holye Ghoste that is in you. In lyke maner Ambrose vpon the .2. Corin. 12. Ambro. in 2. Cor. 12. wryteth on this manner: It is only in the po­wer of God too remitte synnes & to geue the holye Ghoste. And agayne: He alone doeth forgeue synne, that alone dyed for oure synnes.

Lykewise Chrisostome vpon Matthewe: Chryso. in Mattheū ho. 5. The seruitude and boundage of synne, sayeth he, is very greuous and heauye, frome the whiche no manne can deliuer but God onely. For no man besy­des God hathe power to remitte or forgeue synne. Cyprian in hys sermones De lapsis saieth plainly thus:

[Page]The Lord alone can shew mercy, and geue pardon of those synnes: that are committed againste hym, he alone can graunt forgeuenesse of our synnes, that did beare our synnes, y ^t sorowed for vs, whome God did deliuer vp to deathe for our synnes. Is it not than a blas­phemy intollerable, and in nowise to be suffered in y ^e church of Christ that suche vyle persons, that haue neither godlinesse nor learninge, shoulde take vpon thē that thing, that apperteineth only to god? If it were onely for this, your confession is to be abhorred of all true Christian men.

Doeth not Christe saye these wordes: Mar. 11. when ye stande to praye, forgeue, if ye haue aughte againste any man? Math. 6. Agayne▪ if ye will not forgeue men their offen­ces, my father that is in heauen shall not forgeue you. It appereth [Page] by these textes, that men haue po­wer to forgeue synnes.

Here doeth oure sauioure Iesu Christ speake of that mutual for­geuenesse of synnes and offences, that ought to be emōg Christiās, without the whiche we oughte to loke for no forgeuenesse at all of our own synnes at the handes of God. Eccle. 28. For as the wyse mā sayeth: He that seketh vengeaunce, shall fynde vengeaunce of the Lorde, whiche shall surely kepe hym hys synnes. Hereto maye be applyed all that whole parable, y ^t Christe doeth set fourth at large in the .18. chapiter of Mathew. Math. 1 [...]. But it folo­weth not, because wee maye for­geue oure Christian brethren the offences and trespasses, that they haue done against vs, that we can therfore forgeue those offences & synnes, that are cōmitted against God.

Is not this to geue [Page] power vnto the laye peopell too binde and to louse? Who can abyde this doctrine.

Sainct Augustyn De verbis Do­mini geueth power vntoo the laye peopel to bynde and to louse, August. de verb. domini, serm. 16 Theophi­lactus in Matth. 18. and also Theophilactus, whose woor­des be these. Verely I saye vntoo you: Whatsoeuer ye shall bynde vpon the earthe. If thou (sayeth he) being offended, doest counte him, that hath wronged thee, as a Publican and Heathen, he shalbe suche a one in heauen: But if thou lousest him, that is to saye, if thou forgeuest hym, it shall also be for­geuen hym in heauen. For not onely those thinges, that y ^e priests do louse, are loused, but whatso­euer also wee, beinge wronged, do eyther louse or bynde, is boūd or loused. What saye ye to thys, maister personne?

Well. I will bringe [Page] an other texte of the scripture, whiche I truste will stoppe your mouth. Ioan. 11. When Christe did rayse Lazarus frome deathe, did not he commaunde his disciples to louse and vnbynde hym?

So when Christe hathe raised any synner frome the deathe of synne, who shal louse and vnbynd hym, but the priestes?

Fyrste I aunswere, that allegories are nothing worth for the confirmatiō and establish­ment of any doctrine. Secondely, where ye saye, that Christe com­maunded his Apostles, too louse and vnbynde Lazarus, ye cā not proue it by the scriptures. For it is rather to be thoughte, that he willed the Iewes, that stode by, to doe it, lest they shoulde thinke, that there was anye feininge in the myracle, and that his power myghte the better bee knowen, [Page] in this, that he did without tou­chinge, with his worde and voice onely, rayse the dead.

It is rather too be expounded after this manner: Christe, to take awaye all euell suspition from the Iewes, commaunded that they should fyrst take awaie the stone, that they should smel the stynche, haue sure tokens of hys death, see hym beinge raysed agayne, by the onelye power and vertue of hys worde, and touche or handle hym first, after he was reliued. But what if we should graūt that this was spoken vntoo the Apostles? What shoulde ye get by it?

That the Lorde hath ge­uen power to his Apostles, too louse.

No, no mayster person, not so: for, if ye wil groūd your selfs vpon allegoryes (as yt can do none other here) this doc­trine is rather to be gathered vpō [Page] thys historie: that Christ by thys facte wolde admonish vs, that we shoulde louse theym, whome he had raysed, that is to say, that we should not beare in remembraūce those synnes, that he hym self had forgotten, or that we shoulde not condēne them as synners, whom he had quyted & assoyled: agayn, that wee shoulde not vpbraye the synnes, which he him selfe hadde forgeuen: or where he is merciful hym self, and reddy too forgeue, we shoulde not be cruell, and bent to vengeaunce. Go now maister Personne, & make boaste of your allegoryes.

It was neuer mery with vs, sythens such ionge boyes presumed to reade the scriptures. What say ye to this, seing, ye are suche a doctour? Did not thei, that came to the baptisme of Ihon, Math. 3. cōfesse their synnes? Why should not thei likewise, y ^t come to [Page] receyue their housel, be shryuen?

Ye muste marke, may­ster Personne, that Ihon prea­ched the baptisme of repentaūce, and did baptise with water vnto repentaunce. And therfore it is no merueylle, that they, whiche came to be baptised, acknowledged or confessed themselfs too be syn­ners. For baptisme is a Sacramēt or mysticall signe of forgeuenesse of synnes: whome then shoulde they receyue too it, but them, that acknowledge them selfs to be sin­ners? They therefore confessed theyr synnes, that they mighte be baptised.

But how or after what fasshiō they cōfessed theyr synnes, where shall we learne better then in the thyrde Chapiter of the Gospell of Luke▪ Luc. 3. For after Ihon had made his dreadefull sermon: the people, being striken with a feare [Page] of Gods righteouse iudgemente, asked hym, saying: What shall we do than? Likewise the Pub­licans and the Souldiours, that came to be baptised. Let anye in­differente manne reade the whole place throughoute. And as for your shryuinge afore the recey­uinge of the Sacramente, wolde god, that godly order, which was set fourthe in kynge Edwardes dayes, whome we maye rightwel call the flour of all Christendom, myghte hadde ben kepte and ob­serued. For in many churches, that were godlye refourmed, the Communicantes should the night before bee called together before the ministre, there to receiue most godly instructions.

And if any contentiō, stryfe or hatred hadde ben betwene any personnes, there shoulde hadde ben honeste agreemente made, [Page] or euer they had come to the Lor­des borde, all notorious and open synners beinge excluded from it. And what godly confession were they wont to make together in the face of the whole churche, afore y ^e holy communion was ministred vnto them? No suche thinges are now vsed, but rather all is done contrarye to the order of the holy Ghoste, withoute any edifyinge. And this one onely thing oughte to fraye all godly men & women, to be present at it. For who, being godly mynded, wolde seme w ^t his presence to consente & agree too y ^e breaking of that order, which the holy Ghoste hath appointed and ordeyned to bee in the churche of God. But of this we will com­mone more at large, when ye shal be at better leasure.

Well, I perceyue, that I muste talke with you, concer­ninge [Page] this receyuinge of the Sa­crament. But I haue businesse nowe: therfore differring that cō ­munication tyll an other tyme, I will make an ende of this present matter, that we haue in hande. Are not these sainct Iames woor­des? Iames. 5. knowledge your fautes one to an other.

Can ye denye, that the holye Ghost doeth here bidde, ordeyne and commaunde confession? What are all the heretykes, in all the whole worlde, able too saye a­gaynste this manifest and playne saying of this most holy Apostel?

Ye shoulde haue rehersed the whole texte. For he did not onely saye: Confesse or knowledge youre fautes one too an other, but also, praye one for an other.

Whereby it must nedes folow, (seinge he commaundeth as well [Page] mutuall prayer, as mutuall con­fession) if we must confesse and knowledge our fautes onelye too the priestes, that we muste alsoo praye for them onely. What an absurditie shoulde this be? More­ouer it shoulde folowe of Iames wordes, that priestes only ought to confesse and knowledge theyr fautes one to an other. For, when Iames willeth vs too confesse or knowledge our fautes one too an other, he speaketh of such, as must heare one an others confession. For so soūdeth this Greke worde allelois, whiche is as muche too saye, as mutually or reciprocally.

But none, after the bishope of Romes lawe, canne or maye heare one an others confession, onelesse they bee priestes after hys holye order: and thys can bee vnderstanded but of suche, as [Page] oughte too knowledge their fau­tes one to an other, or heare the confession one of an other.

Therefore this place serueth nothinge for youre purpose. Let vs rather seeke the true meaninge of it, maister personne, that wee maye haue profit thereby.

The true meaninge therefore of this texte of saincte Iames is, that we oughte to knowledge our infirmities, weakenesses and fau­tes one too an other, too the ende we maye geue good, wholsome and comfortable counsaill one too an other: and knowynge in what case or state we stande all, praye one for an other moste earnestlye vnto God for the helpe and assi­staunce of hys holye spyryte, but mooste specially for the for­geuenesse of oure synnes.

I perceyue well enough, what marke ye shout at. Ye will haue no confessiō at all, that so y maye lyue styll after a carnall ly­bertie.

As though that kynde of confession, that ye vse, coulde refrayne or kepe men from carnall libertie.

Men ne­uer lyued soo dissolutely, A false prayse of auriculare confession. nor so wantonelye, as they haue done sence this holy confession haue bē put doune.

There is nowe no shamefaste­nesse in the worlde, honestye is clene gone, youth standeth in no awe. And why is thys? Be­cause forsouth they are free from the yoke of holy shryfte. All the yeare longe, when they remem­bred, that they muste come vn­der BENEDICITE, they were affrayed to do any thyng a­misse; but when it was gone once, [Page] so y ^t they wer deliuered frō al fear of cōfessiō, they did set al at sixe & seuen, not passyng how they dyd lyue. What mis­chiefe au­ricular confession doth For they knewe, that they shold be called to no reckenyngs. Wherfore any man may easely se, whi ye be so great an enemy to the wholsome ordeynaunce & cōstitution of the church.

Wher as ye laye to my charge, y ^t I will haue no cōfessiō, ye shamfully slā der me. For I haue alwayes alo­wed y ^t kynde of confessyon, that god hath commaunded vs in hys holy scripture: but y ^t beggerly cō ­fession, that ye haue inuented of your own braynes, without gods holy worde, to bryng all mens cōsciences vnder your gyrdels, I do vtterly detest & abhorre. And it is so farre of, y ^t mē should by it lerne to feare god, that rather by it the feare of God is dryuen and clene chassed away out of their hearts. [Page] For when the rude & simple are once perswaded, that if thei be ōce in the yere shriuen of the Prieste, thei shal haue cleane remission of their synnes and receaue (if at lest they wilbe stil y ^e children of your whoryshe mother Antichrystes church) ful absolution both a pe­na et culpa: what care they howe they lyue al the yeare long? It is enough, thinke they, if a litell bee­fore Easter they cōe to sir Iohn lacke latin, and tel him a tale in the eare of an houre long: and y ^t they may escape the better chepe, loke whō they know to be most foolish & most vnlearned emōg the rab­blement of priestes, him will thei chose for their gostly father. For why? they haue been made to be­leue, y ^t al the sinnes, y ^t thei confesse themselues of vnto y ^t prieste, are quite & clene forgeuē, & put out of remembraunce before god, euē as [Page] soone as they haue tolde them to their gostly father. As for repen­taunce & the due fruetes thereof, it is not vnknowen, how wel and how substātially ye hādel y ^e mat­ter emonge you. For whereas ye should sende them to Christ, who is y ^e only phisicion of y ^e soules, & exhort thē to such works, as God hath prepared for vs to walke in: ye most vngodly send thē to dead creatures, prescribing vnto them not y ^e workes cōmaūded of God, but superstitious works of youre own inuētion, making thē an hondreth fold more y ^e children of hel, thā they were afore they came to you. I doe here lette passe how y ^t ye make it a matter of such necessite, that by your own doctryne no mā can wythout it obteyne salua­cyon: yea sōe now a dayes are not ashamed to make it equall w ^t bap­tisme & the supper, which ar sactamentes [Page] instituted and ordeyned of Chryst himselfe. Besids al this is it not made a snare, Auricular confession is made a snare to snarle men wyth all. to snarle mē w ^tal? For the first questiō almost that y ^e priest vseth to aske them, y ^t now at this present come to shrift, is: whether they beleue not, that y ^e body of Chryst is in the sacramēt of the aultare, fleshe, bloode, and bones, as he was borne of y ^e vir­gin Mary: if they once saye nay, not only they shal not haue absolucion, but also they shall straighte waies be complained of & accused to y ^e bishop, & so put in ieopardye to lose both body & goods. What honesty & goodnes ye be wont to teach fayre maidēs, & mēs wiues when ye haue thē behynde a cloth vnder benedicite, I wil not here now at this present rehearce: leste I should offend honest and shamfast eares. But although I am a­shamed to tel it (the thynge is so [Page] vilainous & so filthy) yet are ye not ashamed to doe it. As for that ye alleadge, that youre confessyō kepeth youth vnder awe, and that seruauntes wer neuer in awe, sēs it was takē away: y ^e same is plaīe false: for it is rather a meane and away to make thē to stande in no awe at al of their parentes nor of their masters and mistres, seyng they be perswaded, that whatso­euer they doe, if they be once shryuen of it vnto the Priest, it shalbe cleane forgeuen vnto thē: so that if they stande in any awe, it shall be of sir Iohn, & not of thē that they should stande in awe of. But if, puttyng asyde such beggerlye in­uencyons of men, ye woulde dili­gentlye oute of Gods boke teache youth their duetye towards their elders, towardes their parentes, towardes their masters and my­stres, not once or twyse in y ^e yeare [Page] but euery fourthnighte, puttynge before their eyes the fierse vengeaunce of god, The waye to dryue y ^e feare of God into y ^e youth. that hangeth ouer y ^e heades of all disobedient children and of al vntrue dealig seruaūts, and that there is no way to pur­chase the fauoure & blessynge of God, except they will repente, & takyng holde through fayth vpon our sauiour Iesu Chryst, walk vp ryghtly in their vocatyon, beeyng sure that god seeth both their do­inges and also the verye secrete thoughtes of theyr heartes: then would they in dede stande in that true awe, that God wyl haue thē to stande in, fearing him, not w ^t mens doctrynes & preceptes, Math. 15. Esay. 29 but wyth the true feare, that he com­maundeth in his worde.

By S. Mary, I wil speake to my lord byshop, that ye may come in­to the pulpit and make a sermon to the people. I pray you master [Page] doctour of the newe learnyng, tel me, what the same confessyon is, that God hath commaunded.

I canne well inoughe abyde your mockes master person, saye on me what ye wyl. In the meane whiles I wil not let to tel y ^e truth. First and formest there is a con­fession, The confessyon that we ar boūd to make to God. that God wil haue too bee done vnto hym, wherein we doe daylye and hourely confesse oure synnes vnto hym, accusynge and condemnyng our selues before hi as vnrighteous and myserable synners, that oure synnes maye through his mercye, whyche we faythfully craue for, be forgeuen vnto vs.

And of thys confessyon doeth Dauid speake, when he sayth: I wyll knowledge my synne vnto the, Psal. 32. & mine vnrighteousnes haue I not hid. I sayed, I wyl confes my synnes vnto the lord, and so y ^t forgaueste me y ^e wickednes of my [Page] synne. And in the .51. psalme these be his wordes: Psal. 51. haue mercy vpon me, O God, after thy great goodnes: accordynge to the multitude of thy mercyes, doe awaye myne offences. I knowledge my faulte and my synne is alway before me. Daniel in the 9. chap. of his pro­phecy maketh thys confessyon vnto god: Dani. 9 O Lord, y ^u great and fearful God, we haue sinned, we haue offended, we haue been disobedi­ent & gone backe, yea we haue de­parted frō al thy precepts & iudgementes. And Iohn y ^e Euāgeliste wryteth thus: 1. Ioh. 1. if we knowledge our synnes, God is faythfull and iust, to forgeue vs our synnes, & to clense vs frō all vnryghteous­nes. Thys confession sayth Saint Augustine, writīg ad Iulianū co­mitē, whych is done vnto God, Augu. ad Iulianū comitem. is required by Gods law: wher­of sayth he Sainct Iohn speaketh [Page] sayīg: if we knowledge our sines &c. for wythoute it synne cannot be forgeuen. And of thys doeth spryng the cōfession and acknow­ledging of the greate and vnspea­kable mercy of God. For excepte we doe truely from the botome of our hearts recognise and acknowledge our miserye & wyckednes, we shal neuer truly confesse & set forth, prayse and extoll, enhaūce & magnifie the great mercy of god, and vnspeakable goodnes of our sauiour Iesu Chryst oure Lorde, declared to vs warde. And herof it doth come, that they that haue a true feling of their own misery, & of their sinnefull & corrupted na­ture, hauing on the other side before their eyes y ^e exceading great bounteousnes of their heauenlye father: are alwayes ready to con­fesse openly their synnes in the great congregacyon. As whē Da­uid [Page] was rebuked of Nathan, he then, beyng prycked in his conscy­ence, dyd say: 2. Regu. 2. Peccaui domino, I haue synned vnto thee lord. As if he should saye: I dooe not excuse my self, nor I refuse not to be coū ted of al men a synner, or to haue that to be published abroade a­mong men, whych I woulde had to bē hydden affore. And for thys cause god dyd in tymes passed ordeyne emong the Israelites, Leui. 16. that the people should openly in y ^e tē ­ple confesse theyr synnes. For god did foresee this to be a very necessary meane, wherby they should be broughte into the true knowe­ledge of themselues. And it is also most conuenient, that by acknowledging our misery we should sett forth the goodnes and mercye of God emong vs, and publyshe it openly before al y ^e world. O how Godly was this dōe in king Ed­wards [Page] tyme? whensoeuer the people of god gathered themselues together, to offer their spirituall sacrifices, Augusti. de vera & falsa peni­tentia. ca. 11 and to make their com­mon prayers vnto him. S. Augu­styne de vera et falsa penitentia cap. 11. maketh mencyon of an opē or publike confession, whyche he defineth after thys maner. Opē or publike confession is, wherby in tymes passed they, that were dead in open synnes, declared thē selues to be dead, publishing openly theyr death, & shewyng opēly y ^e fruites of repētaūce, y ^e the people myght bewayle him y ^t was lost. Thys was in dede the wont and custom of the old aūcient church, when any man had cōmytted any notorious cryme or fault, that he should be excōmunicated and put out of the cōgregacion, til he had earnestly repented & in toke ther­of cōfessed his synne openly in y ^e [Page] face of y ^e whole churche. But thys wholsome kynde of confessyō is cleane abolyshed, & in steade ther of an apyshe momerye crepte into the churche. S. Paul semeth to speake of it, in the 1. Cor. 5. & in the 2. Cor. 2.

Is this al that ye can saye? Haue ye no more stuffe in your bogette?

I haue yet somewhat more to say. Two kīdes of priuate confession alowed in the worde of god. For ye shall vnderstande, that the scryp­ture doeth besyde al this alow. 2. kyndes of priuate confession. The one we vse for our own sake, when we beeyng troubled in cōs­cyence, doe open our griefe vnto our neighbour, to y ^e ende he maye helpe & coumfort vs, w ^t some godly & wholsome counsel. And as touchyng thys kynde of cōfessiō, though by gods worde we haue liberte to open our conscyence & to shewe oure griefe to any of our Christen brethren, whō we thinke [Page] to be able to coūsel & cōfort vs: so if y ^e pastours or shepeheardes bee mē of godlynes & learning, and of a pure & sounde iudgemente, we ought most specially in y ^e trouble & angours of the conscience to re­sort or flye vnto thē, that accordīg to their office, they may in time minister y ^e cōfortable salfe of gods word vnto our woūded cōsciēces. For they are ordeyned & institu­ted of God for the same purpose: therfore ought we most chyefelye to come vnto thē, that so we may enioye those spiritual benefytes, that God of his mere mercy and goodnes doeth daylye offer vnto vs by thē. But what maner of pa­stours are they, The Pa­stors and shepeherds of Anti­chrystes churche. that ye wyl haue vs now a dayes to come to? mē w ^t out al godlynes, w ^tout learnyng & iudgement, men geuen to al kinde of superstition and Idolatry, mē, of whō ye can learne nothing els, [Page] but to blaspheme God and hys worde, yea men that are ready, in stede of geuing good and whol­some counsell, to cut all mennes throtes, that will not consent and agree to their abominacion & stinkyng blasphemyes. Gregorye, as we haue in the decrees, Gregorye. De peni. disti. 6. Canō Sacerdos. did ordeīe that a Priest should in no wyse, neyther by signe nor tokē, vtter y ^e confession of any man: but these your bloud suckers haue a good sport, by vtteryng mens confessi­on, to put them in ieopardye to lose both bodye and goods. How largely, when they syt bybbynge vpon their ale benches, they talke of those thynges, that they haue heard vnder benedicite, it is to shamful to tel. The fathers of the west churche would neuer confes their synnes vnto them, of whom they coulde not be taughte nor in­structed to godlynes; but ye wyll [Page] haue vs to confesse our selues to them, that haue no more learnyng than dull headed asses. Oh that those holy Canons mought take place, which wil vs to shūne those gostly fathers 'that are blyndonly and ignoraunte of gods way: in so muche that they appoynte, that we shold rather confesse our selues to our neyghbour, beeyng a lay man, than vnto that Priest, that wanteth both learnynge and iudgemente. The other kynde of confession is, that we make for our neighbours sake, to reconcyle hym vnto vs, if we haue offēded hym in any maner of thynge. Of thys kynde of confessyon dooeth our sauyour Iesus Chryst speake when he sayth: if, whē y ^u offerest thy gyfte at the aultar, y ^u doest re­member, y ^t thi brother hath aught agaīst the: Math. 5. leue ther thy gift, & goe thy way, be first recōciled to thy [Page] brother, & then come, & offer thy gift. This reneweth loue & nourisheth charite, if we doe humbly acknowledge our fautes to whō we haue offended for pardon: of this confession sayeth Cypryan: Thei doe penaunce tyll a due tyme, and afterwardes come to cōfession, & then the bishop & the clergy do restore vnto thē y ^e right of y ^e cōmu­niō. But of thys enough.

Ye & to much to, to se so much diuinite in a Prentyse.

Ye haue heard my cōscience of y ^e obe­dience to magistrates, Auricular cōfessiō, & of y ^e confession y ^t god requireth.

Sith it wilbe nōe other wise, tel me, wil ye receaue y ^e sacramēt?

Master person I haue now other busynes to doe.

Well, wel, I shall handell you well enoughe.

¶Answere ye Pope catholykes.