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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07436	A plaine subuersyon or turnyng vp syde down of all the argumentes, that the Popecatholykes can make for the maintenaunce of auricular confession with a moste wholsome doctryne touchyng the due obedience, that we owe vnto ciuill magistrates, made dialogue wyse betwene the prentyse and the priest by Gracyous Menewe.	Menewe, Gracious.; Becon, Thomas, 1512-1567, attributed name.	1555 (1555)	STC 17822; ESTC S109991	27,582	98

¶ A plaine subuersyon or turnyng vp syde down of all the argumentes that the Popecatholykes can make for the maintenaunce of auricular confession with a moste wholsome doctryne touchyng the due obedience that we owe vnto ciuill magistrates made dialogue wyse betwene the Prentyse and the Priest by Gracyous Menewe ¶ Psalme 31. ¶ I sayd I will confesse my sines vnto the Lorde and so thou forgaueste the wickednesse of my people To all faythfull brethren that loue Iesu Chryste sincerelye Gracious Menewe wysheth grace and peace of conscience and Godly strength from God the father throughe oure Lord Iesu Chryst. MAny in these moste perylous tymes whych haue deseruingly chaunced vnto vs for our synnes are in such perplexite and troble of conscience that they can not tel which waye to turne thēselfes whom to helpe and succoure accordyng to the lyttell talent that God hath lent me I haue thought to be my bounden duty And truelye I would haue long agone discharged my conscience in thys parte If I myght by any meanes haue conueniently published and sette forth abroade those thynges that I had prepared for the purpose But that could not bee whyche thynge was to me no lesse gryeuous than if I my selfe had felte the same burdē and payne that I sawe my poore brethren to fele howbeit sith accordyng to the commen prouerbe it is better late then neuer I haue now at thys present penned or written out a litle treatyse wherin I show briefly out of Gods boke and such auncyent wryters as ground their sayinges vpon the same how farre forth we oughte to bee obedyente vnto ciuill magistrates And thys I dyd because many are of this opinion that they are bounde to do whatsoeuer the higher powers cōmaunde them though their lawes were directlye agaynste God and his word in so much that they persuade them selues that they shalbe excused by them in the dreadful dai of iudgemente when we shall appeare all before god if at anye tyme they commit manifest Idolatrye and playne vngodlynesse throughe theyr commaundement Whom I desyer in the bowels of our sauiour Iesu Christ who hath shedde his blood indifferently for all them that heare his worde obedyently and wythout any feare what man can doe vnto them stike and cleaue stedfastly vnto it that they wyll dyligently and wythout affectyon puttyng asyde all vayne loue of their selues looke vpon the places and examples of the holye scripture and vpon the autorites of the olde auncyente fathers that I haue here alleaged in thys my small boke truly aunswerynge all maner of obiectyons that ar made to the contrary then I truste they wil be better aduised and ceasse to please themselues in that which is euil or to iustifie their manifest disobedyence towardes God and hys woorde vnder the pretence and colour of the obedyence that we owe vnto hys magistrates and rulers of the earth whom in the scriptures we are streightlye commaunded to obeye yea vpō paine of damnacyon But in the meane season we muste alwayes haue before our eyen the golden sētence of our sauiour Chryste where he sayeth pay that vnto Ceasar that is due vnto Ceasar and paye that vnto God that is due vnto God If Ceasar that is to say the ciuill magistrates commaunde the nothyng that God hath forbyddē or forbydde thee nothynge that God hath commaunded if thou doeste not then obeye yea thoghe it were to the ieopardye of losinge both lyfe and goodes thou mayst be sure that the vengeaunce of god and euerlastynge damnacyon of hell hangeth ouer thy head ▪ but if the magistrates forgettyng theyr duetye towardes GOD from whom they haue receaued all autoryte and power dooe take vpon them to commaund thee ani thing that GOD hath forbydden or to forbydde thee any thynge that the hygheste Monarche of all hath commaunded thou oughtest in no wyse to obeye not that thou shouldeste make any resystaunce whyche thynge GODDES worde teacheth thee not but that thou shouldest rather w t Sidrach Misach and Abednago and wyth the holy prophete Daniel offer thy selfe to dye a most shamefull and cruel death than in any wyse to be obedyent to theyr vngodly lawes wycked constitutiōs or statutes This thou mayest learne with diligent and affectuouslesse readynge in this boke wherin also thou shalt haue a moste necessary doctryne of confession teachyng thee how auricular confession whiche nowe a dayes to the great hynderaunce of Goddes trueth and defacynge of hys glory is set vp agayne hath no grounde at al nor foundacyon in Goddes woorde but is a mere tradition of that Antichryste of Rome beeyng now besydes al other enormites that bee conteined in it made a snare to snarle catche men wyth all Here are all the argumentes y t the Popecatholykes can make for the maintenaunce of thys Antichristian tradycyon cleane subuerted and turned vpside down with the mightye thunder boltes of Goddes word and with y e strong batteryng peces of the holye fathers of the true catholike church and spouse of oure sauyoure Iesu Christ. And then immediatlye after it is declared what maner of confessyon God doeth requyre of vs in his most sacred worde and holy scripture Thys small laboure of myne I desyre all true faythfull Chrystyans to take in good worth and to praye wyth me instauntlye that God of hys infinite goodnesse and mercye vouchesafe to strengthen them that doe stande and to coumforte and helpe the weake hearted to rayse them vp that fal and finally to beate down Sathan vnder oure fete Whiche thing doubtelesse he wyll doe for hys sonne Iesu Chrystes sake to whom wyth the father and the holy goste bee al praise glorye and honoure for euer and euer So be it ¶ A moste wholsome talke communication betwixt the prentyse and the Pryest touchyng the matter of auricular confessyon wherein all the argumentes that y e Popecatholykes can make for y e mayntenaūce of this Antichristiā tradiciō ar ouerthrowē and quite turned vpside down made by Gracyous Menew PRiest 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 Prentyse What haue ye to saye to me master persō here I am ready to heare whatsoeuer ye wyl say Priest 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 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 Prentise 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 For S. Paull sayeth let euery soule submitte her selfe to the autorite of

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 Prentys I woulde be glad to heare 〈…〉 dooe it Pryest Dooth not Chryst say vnto y e 〈…〉 thy self vnto the pryest Prentyse Why master person 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 Priest What question is that No doubte he healed them afore he sent them to the priestes Prentyse 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 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 circūstraūces 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 y e booke de penitentia distinc 1 Canon 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 we haue these wordes of S. Augustine what haue I to doe therfore w t men y t 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 Priest 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 synne is spyrytuall Leprosye ergo Priestes ought to geue sentence or iudgement of it Prētyse 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 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 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 Prieste 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 Prentyse The holy Ghost willed the priestes of the olde testament to haue y e trial of 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 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 Priest But this y t Chryst dyd when he sent the lepers vnto the Priestes is in the newe testamēt Therfore it can be no figure Prētise It was for two causes that Chryst dyd sende the lepers to y e Priestes First ye shal vnderstād that the Priestes beeyng vtter enemyes of Chryst of his most holy doctryne dyd alwayes slāder 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 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. 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 Priest Yet can ye not denye that synne is signified by the leprosie And that the lepers dyd represēt synners Prentyse 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 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

openly in y e 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. Priest Is this al that ye can saye Haue ye no more stuffe in your bogette Prentise I haue yet somewhat more to say 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 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 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 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 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 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 leue ther thy gift goe thy way be first recōciled to thy 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 Priest Ye to much to to se so much diuinite in a Prentyse Prētyse Ye haue heard my cōscience of y e obedience to magistrates Auricular cōfessiō of y e confession y t god requireth Priest Sith it wilbe nōe other wise tel me wil ye receaue y e sacramēt Prentyse Master person I haue now other busynes to doe Priest Well wel I shall handell you well enoughe ¶ Answere ye Pope catholykes What is cōtayned in thys boke What moued me to wryte here of the obediēce due to magistrates Roma 13. 1. Peter 2. Math. 22. Dani. 3.6 Auriculare confessyon hath no groūde nor foundaciō in goddes worde Of the obedyence due to the ciuill magistrates Rom. 13. Titus 3. Luke 12. Roma 13. How farre furth we ought to be obedient to ciuil magistrates Peter 2. Actes 4. Actes 5. Two kīdes of ordeynaunces of man Math. 15. Esaie 29. Roma 1. The rewarde of mens phansyes and dreames ▪ Ambrosius de virginibus li. 4. Idem in 1. Corin. 4. Peter 2. Subiectes shal not be excused if they folow wycked vngodly lawes Math. 15. Hier. 14. Ezechi 3. 33. Psalm 95. Roma 13. Mat. 22. Mark 12 Luke 20 bernardus in epist. ad Adam monachū epi. ● Actes 5. Hieronymus in epi. ad Titum cap. 1. Ambro. ad Marcellynam sororē de tradendis Basilicis Que. 3. Can. Iulianus Augusti epist. 169. Augu. Bonifacio comiti de moderate coercendis hereticis Que. 3. ca. non sēper Dani. 3. Sidrach Misach Abednago Daniel 6. 2. Ma. 7 2. Ma. 9. The true preachers ar alwaies slaundered Esaie 3. Rom. 13. Actes 5. Auricular confession is not of God De penit●tia distinc 1. Distinc. ● Trip li. 9. Rome 2. in Psal. 51. Ser. de cōfessione et penitentia Ro. 5. de incompre Dei natura contra Anameos Ro. 4. de Lazaro Math. 8. Luk. 7.10 Mar. 1. Mark how wel y e place alleaged by the priest serueth for hym De peni Distin. 1. Cano. cum ergo Augu. li. 10 confess ca. 3 Leui. 13.14.15 Hebru 7. Why God wold haue y e pryest of the old law to haue the handlynge of the leprosye Whi christ did send y e lepers to y e pryestes Chri. Ho. 12. de muli Cana. Am. ser. 3. in 119. psa Math. 16. Math. 18. Ioh. 19. Chriso in math 23. Hom. 44. Aug. Ser. 27 de sanctis De peni di 1. Can. Verbum Liber de cain et Abell Mark 16. Luke 24. Whst is to binde and louse Marke 2. Eze. 20. God onely forgeueth synnes Cyrillus in Io. 12. cap. 56. Aug. cōtra epi. Peti lib. 2. ca. 11. Ambro. in 2. Cor. 12. Chryso in Mattheū ho. 5. Mar. 11. Math. 6. Eccle. 28. Math. 1● August de verb. domini serm 16 Theophilactus in Matth. 18. Ioan. 11. Math. 3. Luc. 3. Iames. 5. A false prayse of auriculare confession What mischiefe auricular confession doth Auricular confession is made a snare to snarle men wyth all The waye to dryue y e feare of God into y e youth Math. 15. Esay 29 The confessyon that we ar boūd to make to God Psal. 32. Psal. 51. Dani. 9 1. Ioh. 1. Augu. ad Iulianū comitem 2. Regu 2. Leui. 16. Augusti de vera falsa penitentia ca. 11 Two kīdes of priuate confession alowed in the worde of god The Pastors and shepeherds of Antichrystes churche Gregorye De peni disti 6. Canō Sacerdos Math. 5.