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 person ? here I am ready to heare whatsoeuer ye wyl say .

How chaunce that ye are so disobedient at thys time , to the Quenes proceadynges ? Dooe ye not knowe , that the scripture biddeth vs to obey the 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 than , saieth he , that they submitte themselues to rule and power , to obei the 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 , shal be 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 vnderstanded of those thynges , that pertein to the conscience of manne , whych 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 constitutions , 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 commaunded 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 commaunde and ordayne , we are bounde to obeye 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 commaunde 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 them .

As touchynge the text , that ye haue alleaged oute of the fyrste Epystell of Saint Peter , 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 man . 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 kindes of ordeynaunces of man . and those , wythout goddes holye worde , ar altogether vngodly , and in no wyse to be folowed . For thei bidde vs to worshype God , after mans fancyes and wycked inuencyons of worldly wysdome , and not as he himselfe wyl be 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 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 them , 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 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 the Apostls , the same 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 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 acōdygne punishment at the righteous hand of God : yea the blood of them , that shal perysh through their vnrighteousse lawes , shal be 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 forth as they be nothing repugnant 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 it ought rather to be taken as Erasmus hath translated . Mark wel the circumstances of the texte youre selfe , and reade that , which foloweth immediatly after the 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 that 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 sentence : I meane both your texte , and that whych foloweth .

Wel , do so . Peter . 2.

Submitte youre selfs vnto all maner ordynaunce of man , or as Erasmus translateth , to all maner creature , for the Lords sake , 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 the higher powers , be they neuer so wicked and vngodly .

And that mayster person is a deuilyshe and abominable opinion . 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 the leader only or guide shal fal , but that they shal both fal . And the like reade we in the prophete Hieremy , wher he saith , that both the fals prophet and also they , that harken vnto them , shal perysh with swerde , Hier. 14. with hunger , and wyth pestilence .

Doeth not the Prophete Ezechiel saye playnly , Ezechi . 3. & 33. that the blood of the shepe shal be 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 that their shepes blood shal be 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 sinnes , but also for the losse of them , 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 contrary to the 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 than treatours .

And what wyl ye say of them , that know the higher powers lawes , and yet layinge them asyde , folowe and obeye the lawes , that 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 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 the 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 , 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 commaunde vs , to paye that vnto God , that 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 them , that obeye theyr wicked lawes and vnlawfull commaundementes ?

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 monachum 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 that 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 man , beeyng defe to god ? The Apostles did not so , but cryed out saying : better 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 man 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 commaundeth 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 sororem de tradendis Basilicis . S. Ambrose sayeth playnlye , that thynges , whyche appertayne vnto God or vnto Gods seruyce , ar not in the Emperours power : meaning that kings and Emperours ought 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 the 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 the commen weale , wer most obedient , but when he sayd vnto them : 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 wryteth thus . Emperours , when they theyr selues are in errour , Augusti . epist. 169. doe for the 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 contemne 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 , 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 semper .

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 auncyent 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 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 obedient , 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 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 the 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 the moste notable 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 when certayne of his frends counseled him to feine himselfe as he had eaten swynes fleshe , 2. Ma. 9. promising him , that he shold by the 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 the ●ii . yong men and of their mother ? How many and sundri waies wer they tempted to breake the commaundementes of god , now with cruell threatninges , now wyth fayre & flatteryng promyses ? And yet nothyng could make them to swarue one iotte from 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 the 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 obedience towards their magistrats putting before their eies the plags and vengeaunce of god , that hath at al times and in all ages happened 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 the scriptures , by manifeste examples of the same , & by manye notable authorities of the auncient 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 the causes , wherfore god did send them vnto vs : & then god 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 them 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 , that is to saye : God causeth an hypocrite too reygne for the syns of the people . And in Esaie it is written on this manner : Esaie. 3. I shal geue you chyldren to be youre princes , saieth the Lord , & babes shal haue the rule of you . And why ? because , saieth the 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 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 must obeye our temporall rulers , not onely for feare of the punishment and vengeaunce , that ensueth and foloweth of disobedience , 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 that 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 condemne our own selfs ) but be obedient vnto them , as longe as thei kepe them selfes within the boundes and limites of gods boke : for if they commaunde any thing , that God hath forbidden , or forbidde any thinge , that God hath commaunded : we ought to say with the Apostelles : Better it is to obeye God than men . Actes . 5.

And hath not God commaunded confession ?

No suche kinde of confession doeth God commaunde , as is vsed now at this present . And truely I doe merueyll , that ye bee not ashamed emong you , to affirme that auricular confession 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 Innocentius the thyrde : and that it was a polityke order instituted by the bishoppes , but not a lawe ordeyned 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 vpon : but we leaue to the iudgement of the reader , which of them he will folowe and stycke to . And he , Distinc. ● . that hath written 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 . 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 among al other was appointed to this office : wherin also he dooeth confute the lying opinion of them , 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 confession 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 committed 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 confession : whiche Nectarius was then bishop of Constantinople . Now marke this thinge , mayster Personne : if this had ben the 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 confession ▪ Yea , not onely the church of Constantinople , but also all the East churches haue ben always at defiaunce with this Antichristian tradition . Wold they haue ben against it , if it had ben the institution of Christe ? Chrisostome , who was also bisshop of that churche ( I meane , of the church of Constantinople ) doth so plainly testifye the same in all his writings , that I merueyl , they be not ashamed once too opene theyr mouths to defende it . Tell furthe thy syns ( sayeth he ) that 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 confessione 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 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 seruauntes . I do not compelle the to confesse , detecte or open thy synnes vnto men : repete thy conscience before God , open thy mynde , shew thy wondes vnto the Lorde , that most excellent Phisition , and call for helpe at his handes : shewe them 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 confesse our selfs to our fellowe seuraunt , that may vpbrayede & vtter abrode our confession . But shewe thy woundes to God , who is carefull ouer thee , who is gentill , & a sure Phisicion . Afterwardes he doth induce or bring in God , speaking on this manner : I do not compelle thee to come furth in to the commune scaffold , & to call for manye witnesses ? Tell thy sinnes to me alone priuely , that I may heale the sores . Wil ye sai that Chrisostome was so far out of the wai , that he wold haue set me ▪ is consciences at libertie , from comming to such kynd of confession , if they hadde ben bounde to it by Goddes lawes ? No no , mayster person , but he durst not require that as a thynge necessary , whiche he knewe was not prescrybed & commaunded in Gods woorde .

〈…〉 wyl I proue , that 〈…〉 comm●●ded of god .

I woulde be glad to heare , 〈…〉 dooe it .

Math. 8. Dooth not Chryst say vnto the 〈…〉 thy self vnto 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 , that is to saye , Mark how wel the 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 circumstaunces thai may be , perswadinge the 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 the 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 the confession of the mouth . And then 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 with men , that they should heare my confessyons , 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 man knoweth what is in man , but the spirite of man that is in him . It is also alleaged in the decres out of S. Chrisostome , the such enumeration or tellyng out of synnes is nothyng necessary .