¶ The Recantation of William Tedder Seminarie Prieste, pronounced by him­selfe at Paules Crosse, the first of Decem­ber. Anno. 1588.

ALthough euen from my childe­hoode in a manner, I haue béene nose­led vp in the faith or rather error of the Church of Rome, (bothe my Parents béeing vehemently addicted to y ^e same) Yet my fault was so much the greater, because I did not onely obstinatlie, but also in a manner desperatly persist in that Sinagogue against mine owne consci­ence. For I was alwaies distracted in minde with doubts of the greatest points of that Religion. As of the Pope his authoritie. The doctrine of transub­stantiation. The presumption of fréewill. The fancy of purgatorie. The derogatorie sacrifice of the Masse, and such like. In the which opinions I waded so far, that if the helpe of the Lord GOD had not beene at hand, it had béene to mine vtter ruine and confusion.

But séeing it hath pleased God to call mee backe a­gaine, I will say as Dauid said: Psal. 94. If the Lord had not helped me, it had not failed but my soule had beene put to silence. Againe, I was in greater faulte, for though I thought they could prooue these Articles by authoritie of Counselles and Fathers, and as they beare men in hand by good reasons, yet could I finde not so much as the grounde of one worde for them in the holy Scriptures. And thus béeing ouerwhelmed with so great waters, Psal. 69. I was constrained to say with the Prophet: I sticke fast in the deepe myre where no grounde is, I am come into deepe waters so that [Page 8] the floods runne ouer mee.

Thrée causes there were which kept me so long in mine obstinancie and errors, which béeing compared with the cause of my returning againe, are of no force at all, because they were foolish and of men: the o­ther, was onelie of God, whose thoughts are not as the thoughts of men.

The first of these causes which turned me so farre from the waie, was the great delight that I had in the studie of Naturall Philosophie. And in this point I was perswaded, that I shoulde more profit in the partes beyond the Seas, then here at home in mine owne natiue Countrey, and therefore, partlie by the instigation of my Father, and partlie for the desyre that I had to sée forraine Countries, and most of all for the loue that I bare vnto y ^e studie of Philosophie, I repaired vnto the Countries beyond the Seas, lit­tle considering the daungers that might ensue there­of, as the displeasure of God, the displeasure of my gracious Prince, and the offence of all my Countrey­men.

The second cause, was the feare of worldly shame and tēporall discredite, for I feared that then, which I finde nowe to bee true: which is, that they which were once my fréendes, would become my mortall e­nemies, which by experience I know. I did not con­sider then, Luk. 12. or els I cared not for that sentence of our Sauiour: Euery one that confesseth me before men, the sonne of man shall confesse him before the An­gels of God. And hee that denyeth mee before men, hee also shalbe denied before the Angels of GOD. This was the cause that made mee to take a prepo­sterous waie, turning all things to mine own credit, when I should haue turned them to the glorie of al­mightie God, Matt. 6, for our Sauiour saith: First seeke the king­dome [Page 9] of God and the righteousnes of the same, and all other things shalbe giuen vnto you. Thus think­ing to get credit by mine obstinacie, I did loose the fauour of God, the loue of my Soueraigne y ^e Quéenes most excellent Maiestie, and the good will of all true subiects, which I hope to recouer againe, by this my frée Recantation, and my further conuersation from henceforth in my Countrey.

The third cause, was the tickling of vaine glo­rie, and this cause I am sure doth detaine most of the contrarie side in their peruerse obstinacie, howsoe­uer they bragge that they séeke nothing by their dea­lings but the glorie of God. For, I was not mooued a little to submitt my selfe to her Maiesties mercie, and to embrace the knowledge of the true fayth, see­ing the wicked counsell and deuillish deuises of the Pope and his Children, against the Quéenes most excellent Maiestie, and our most déere Countrey. Which counsels I thought they woulde neuer haue put in execution. But when I saw that great prac­tise come to passe, I meane y ^e inuasion of this Land, God so moouing me (as héereafter I will manifest) I thought vtterlie to forsake them, although couertlye for vaine gloryes sake I continued a while amongst them. I thought it then a goodly thing, and woorthy of commendation for mee, to defend an euill cause by probable reasons. Yet I knew it was an hard thing for Anaxagoras to prooue that Snowe was blacke, or yncke white, 1. Cor. 1. and for me to prooue light to be dark­nes, or darknes to be light. For it is written, I wyll destroy the wisedome of the wise, and cast away the vnderstanding of the prudent.

But now, séeing it hath pleased almighty God, to call me to the knowledge of his trueth, 2. Cor. 1 [...] in detestation of this vaine glorie, I will saie with the Apostle: Si [Page 10] gloriari oportet, quae infirmitatis meae sunt gloriabo [...], that is, If I must needes boast, I will boast in mine infyr­mitie. 2. Cor. 12 And againe, Libenter gloriabor in infirmitatibus meis, vt inhabitet in me virtus Christi: that is, I wyll gladlie boast in mine infirmities, that the power of Christ may dwell within me. Thus haue I bréefely declared the causes which draue me out of the waie, and caused me to delight in vanities, and follow lyes so long, Psal. 4. that if Gods grace had not béene, I had béen cléene cast awaie. But, now I saie againe, Impulsus euersus sum vt caderem et dominus suscepit me, Psal. 118 I was sore shaken that I was like to fall, but the Lorde hath vp­holden mee.

But héere you will aske mee the cause of so sud­daine a change: I aunswere, that I knowe no other but the grace of almightie GOD, the which wor­keth when and as it pleaseth him. This grace haue I often refused for the causes before alledged: me thought I heard him saie vnto me dailie, Ecce sto ad ostium et pulso, Apo. 3. Behold I stand knocking at thy dores. Yet was I not ashamed to thrust him out, and to let in his aduersarie the deuill. I hearde him cry within mée, Cant. 5. Aperi mihi soror mea, amica mea, Columba mea, immaculata mea, caput meum plenum est rore, et cincinni mei guttis noctium: Opē vnto me my sister, my friend, my Doue, my vnspotted, my head is full of dew, and my locks with the droppes of the night. I heard him giue me these louing titles, but I refused him & gaue him this aunswer: Ibidem. Expoliani me tunica mea, quomodo induar illa? Laui pedes meos quomodo coinquinabo illos? I haue put off my coate, howe shall I put it on again? I haue washed my feete, howe shall I defile them a­gaine? Thus continued I, vntill hee by his grace so swéetly and forcibly preuented me, that whether I would or not, at length hee compelled my revellious [Page 11] wyll to obey. So that I which once did so little ac­count of the true and auncient faith, that I counted it for an heresie: now I sée euidentlie, that without the same there is no waie to saluation.

Therefore, if euer you pittied anie mans case, I beséeth you haue compassyon vpon mine, considering that it is a thing incident to mās nature to erre and to sin, but to continue and persist in it, is the parte of the deuill. I freelie doo confesse & acknowledge that I haue sinned against God, my Prince, Gen. 6. and my Coun­trey, as a man whose nature is prone, & the thoughts of whose hart is alwaies bent to mischiefe, I persi­sted in mine errours a long time, as one that follow­ed the suggestions of the Serpent, rather then the in­spirations of the spirit of God. But by his motion, I am returned againe to the shéepfold of Christ. Wherfore I request you all, for the tender mercies of God, that you would receiue mee that returne againe, fol­lowing the steps of our Sauiour: Luk. 15 who disdained not to receiue Publicans and sinners: who left 99. shéepe in the wildernes and went to séeke one that was lost. I haue béen like the prodigall Son, which loosely and want onlie spent his portion in ryot & luste, and was compelled to eate such meate as the Hogges did. All this haue I doone, I haue spent that Talent which God gaue me, in maintaining the harlot of Babylon, in vpholding the chaire of pestilence, I meane the Church of Rome, I haue fed my selfe with the swill and dregs of mens inuentions and traditions, forsa­king the fountaine and foode of Gods worde. All this I haue doone: but at the last béeing by hunger com­pelled, I cryed out with that prodigall child, saying: Pater peccaui in caelum et coram te, Luk. 15 iam non sum dignus vocari filius tuus: Father I haue sinned against heauen and before thee, I am not woorthy to bee called anie [Page 12] more thy Son. This confession mooued his Father to compassion, who louingly embraced him, receiued him willinglie, and cherished him tenderlie. So I de­sire you not to refuse me, though I come late home, receiue me againe, and haue cōpassion. For our Sa­uiour Christ saith, Matt. 5. Beati misericordes quoniam ipsi mi­sericordiam consequentur, Blessed are the mercifull for they shall obtaine mercie. And truely to haue com­passion is a thing wherein a man dooth followe the example of almightie GOD, for Christe himselfe doth say, Luke. 6 Estote misericordes sicut pater vester misericors est, Be you mercifull as your Father is mercifull. Re­ceiue me I beséech you which was a fugitiue, as one that repenteth, as one that desireth rather to bee an abiect in Gods house, Psal. 84. then to dwell in the Taberna­cles of sinners. His name therefore who hath so mer­cifully called me, be blessed for euermore.

But nowe I will come to the purpose, that is, to recant and renounce such errours, as heeretofore I haue maintained, desiring God, that as it hath plea­sed his heauenly goodnes to giue me the grace to for­sake them, so it would also please him, to giue me the gift of perseuerance to continue, that I may no more fall into them againe.

You knowe it is the nature of the Serpent, to kéepe his head whole though he put his body in dan­ger for the defence of the same: but, if a man once bruse his head, he can no longer endure against him but he must of necessitie die. And I can no better cō ­pare the huge and weldie masse of Papistrie to anie thing, then vnto a Serpent, therefore in renouncing of it I will begin with the head.

The first Article of the Pope.The Papists doo think, and I did thinke the same, that the Pope was Christ his Vicar, and supreame head of the vniuersall Church héere vppon the earth [Page 13] militant. This Article béeing mightily vpholden, and stoutly defended, they thinke none other of their Bulwarks can be shaken. They thinke also that hee hath such a prerogatiue, that he cannot erre, whereof ryseth this presumption in deposing of Princes, de­gradation of Bishops, excomunication of all sortes of people without respect, and of most light occasion.

Héereof hee presumeth to prescribe Lawes to the whole Church, the which forsooth without his dys­pensation must be inuiolable, Sub pena excommunica­tionis. And whosoeuer dooth breake them, if it be Em­peror, King, Quéene, or what Prince soeuer, he must be deposed, such wickednes hath he practized against the Quéenes most excellent Maiestie, to his vtter shame and confusion, that the Prouerbe may bee ful­filled, God sendeth a shrewde Cowe shorte hornes. But his holines, if it please you, is not cōtented with this: hee chalengeth to himselfe so great a preroga­tiue, that hee wyll make and deface Articles of the Fayth at his owne will and pleasure. Gratian. Quia Dominus Deus noster Papa. Héereof it ariseth, that in that Sy­nagogue, scarce any of the Laye people can tel what they beléeue: for béeing asked a reason of their faith, they saie nothing els, but thus beléeueth y ^e Churche, thus saith the Pope. Whereas in deede, the reason of our Faith should be taken from the word of God, for as the Psalmist saith: Omnis homo mendax, Psal. 116 Euery man is a lyer. And therefore it shal suffise me that the Pope is a man, and consequently a lyer, and may not onelie erre, but also hath already erred, which if I de­sired not to be briefe I woulde prooue, vnles by thys his supreame vsurped authority he be deified or made a God, which thing to confesse is not onely impuden­cie but also intollerable blasphemie. I therefore doe héere vtterly detest, abiure, and renounce him, with [Page 14] all his excommunications, interdictions, suspenti­ons, degradations, depositions, irregularities and a thousand such like trifling thunderbolts. I pronounce also his doctrine, not to be according to y ^e holy Scrip­ture, but contrarie vnto it, and therefore I doo freely and ioyfullie recant it, thanking GOD that it hath pleased his di [...]ne Maiestie to deliuer mee from the slauery of that Tyrant, desiring him also that I may not fall into his subiection againe.

2 Of the Masse.Next vnto this is their blasphemous doctrine of theyr Propitiatorie sacrifice, which they cal the sacri­fice of the Masse. This Masse I once did deuoutlie thinke vpon, hearde with great attention, and with great reuerence I did celebrate, onelie because I thought it was indeede a sacrifice, propitiatorie both for the liuing and the deade: when as the Scripture plainlie testifieth, 1. Pet. 4. that Christus semel pro peccatis no­stris mortuus est, iustus pro iniustis, vt nos offecret Deo, mortificatos quidem carne, viuificatos autem spiritu. Christ once died for our sinnes, the iust for them that were vniust, that he might offer vs vp to God, morti­fied in fleshe, but quickned in spirite. Hetherto also dooth all the Epistle to the Hebrewes tende. It was also commaunded the High Priest in the olde Law, that hee shoulde enter into Sancta Sanctorum but once in the yéere, which similitude the Apostle, in the same Epistle, applyeth vnto y ^e onely sacrifice which Christ offered for our sins vpon the Crosse. The which be­cause he hath once doone, I think it vnlawful to haue any more propitiatorie Sacrifices then that one of our Sauiour Christ. And therefore that which they call the propitiatory Sacrifice of the Masse, I thinke it rather to be a derogatorie blasphemie to the passy­on of Iesus Christ. And for that cause I denie that either it is a Sacrifice, or auailable for the lyuing, [Page 15] much lesse for the dead I do also from henceforth vt­terly denounce it to be wicked, and an Idoll.

Transubstantiation, 3 Of tran­substanti­ation, and reall pre­sence. a terme inuented in the La­terane Counsell, vnder Pope Innocentius the thyrde of that name, to establish an other error as grosse as it selfe, that is to say: The Reall presence of Christe his bodie in the Sacrament (as they call it) of the Al­tar: is contrarie not onelie to Fayth, but also to natu­rall reason. For the holy Scripture teacheth vs, that Christ is ascended into heauen, Mar. 16. & sitteth at the right hand of God. And also that it was thought conueni­ent that heauen should containe him, Act. 3. not according to his diuinitie, which is incomprehensible, but accor­ding to his humane nature which is circumscripti­ble, or to bee contained in one place, for he tooke not onelie the bodie of man vpon him, but also the passy­ons of a naturall bodie, and therefore hath his proper place. But if they will néedes haue him present in manie places at once, they must also denie y ^t he hath a bodie, and consent to the Eutichian heresey, and saie there was a commission of the diuine and humaine nature, which Athanasius in his Creede denieth, Athanasi­us in Sym­bolo. say­ing: Neque commistionem passus, neque diuisionem, ney­ther suffering mixture nor diuision. Yet of this mat­ter was I neuer so fully perswaded, but that still I had some doubt of it. And now I renounce it, crauing pardon of God, for defending that which I alwayes doubted of.

The number of the Sacraments in the Church, 4 Number of Sacra­ments. I acknowledge is no more then two, that is to witt, Baptisme, and the Lords Supper, and these two I finde to be instituted by Christ himselfe in the holye Gospell. The other fiue which they adde, which are, Confirmation, Penaunce, Extreame vnction, Order, and Matrimonie. Because I know not where to find [Page 16] them, neither by the institution of Christ, nor in the Gospell or Newe Testament, I count them not for Sacraments: for I thinke none to haue authority to make Sacraments but God onely, and therfore those two I thinke to be Sacraments and none other.

5 Prayer to Saints.They make a great striuing and strugling to main­taine Prayer, and inuocation to the Saints depar­ted, thinking the mediation of our Lorde and Aduo­cate Iesus Christ insufficient for vs: This inuoca­tion, I did thinke béeing in that Sinagogue, to bee a necessarie and a conuenient thing, although for the same I coulde finde no ground in the word of GOD. Yet one thing in the same, béeing as I thought then an abuse, I knewe not howe to excuse: and that was the inuocation of diuers Saints for diuers purposes. As, one against the plague, as S. Sebastian. An other against the tootheake, as S. Appolonia. Another a­gainst the falling sicknes, as S. Christopher, and dyuers other. As though almightie God coulde not heare vs but by the helpe of these Saints. And thus in calling vpon them, we derogate from the glorie of almightie God. But they say, they desire them but to pray for them, and aske no other grace at theyr handes. Then woulde I gladly knowe of them why they vse these verses in theyr office of S. Peter ad vincula.

In English thus,

☞ And in a Hymne of the same.

In English thus.

One thing I meruaile at, that as yet the aduer­saries béeing in controuersie, whether the Saints do sée God or not, and yet graunting that Saints can­not heare the praiers of the liuing but by the sight of God, why so obstinatly they defende this point? And nowe, whereas before I counted it necessarie & con­uenient, I count it vaine, and superfluous, and take it for an errour.

Againe, prayer for the deade, 6 Prayer for the dead is a point of great Religion amongst them: which Article they ground vpon an other no lesse absurde then it selfe, and that is Purgatorie, which Purgatorie I sée not vowe they can defende by Scripture, though they séeme contentiously to wrest certaine places of the Scrip­ture, from the true meaning of the same vnto theyr owne meaning, and all to defende this grosse errour of theirs. For they say that those soules that depart out of this life with anie veniall sinne, or els with the Reliques of mortall sinne: must néedes bee pur­ged after this life before they can came to Heauen.

This is a grosse error and is taken out of the Po­et Virgil, for in that place where hee bringeth An­chises, to enstruct his Sonne Aeneas of theyr state in hell, he speaketh on the sort.

In English thus.

This Article therfore with the rest, is supersti­tious, vaine and ridiculous.

7. Workes of Supere­rogation,Workes of supererogation as they call them, are so vaine and foolish, that I meruaile that wyse­men at anie time will confesse any such to bee. For the holie Scripture sayth, that when we haue doone all that we can, we must call our selues vnprofitable seruaunts. Truelie for my part, I knowe not why they should so bind God vnto our works, that if wée doo them, he cannot choose but saue vs. For all that we can doo commeth from God, and we are bound to followe, and accept of the good inspirations of him. But this worde Supererogation, dooth signifie that the worke which we doo, is more then we are bound to doo, which taketh awaie the grace of God as the Pelagean dooth, and fortifieth our fréewill so much, as though it had neuer béen lost. But truely I think and beléeue our Fréewill to be so wounded, that not onely it is not able to doo more thē we ought, but al­so it can not performe y ^e which we ought to doo. Let them of the aduersary part contend and wrangle ne­uer so much to the contrarie. The grounde of thys [Page 19] their vngrounded doctrine, Luk. 10. is taken out of the Para­ble of the Samaritane, which tooke compassion vpon him, who discending from Ierusalem to Iericho, was wounded by Théeues. For paying the Hoste of the house for his charges, he told him that whatsoeuer he laid out more thē he had giuen him, at his return he would pay him againe. Yet consider they not, that in that Parable our Sauiour exhorteth vs to mutu­all loue & neighbourly charitie, and that euery man is bounde to doo good vnto his neighbour in time of néede.

They denie that faith is sufficient to iustifie vs in Gods sight, without our owne merits, 8 Good woorkes. contrary to the doctrine of the Apostle in his Epistles to the Ro­maines, and Galathians. For good works are indeede required at our handes, not as the cause, but as the effect of our iustification. And for this cause workes are required at our hands, to be a testimonie of our Faith, and a cause that other men may giue the glo­rie vnto God: for our Sauiour saith, Math. 5. Sic luceat lux vestra coram hominibus, vt videant opera vestra bona et glorificent Patrem vestrum qui est in caelis. So let your light shyne before men, that they may see your good works, and glorifie your Father which is in heauen. Then is it consequent, that our iustificatiō commeth no waies of our selues, but onely by faith in Christ Iesus.

After this followeth a most ridiculous doctrine, 9 Indul­gences and pardons. of the Popes Indulgences and pardons, wherein he dooth most insolently arrogate to himself, the dispen­sations of Christ his passion, applying that to the for­giuenes of sins, the forme of which hath an arrogant kind of spéech, as thus. If a man fast one Friday with bread and water, he shal haue plenarie indulgence, and if he fast so on another day, his pardon shalbe limit­ted [Page 20] for certaine yéeres, as 10000. &c. or some such like, or els a pena et culpa. I alwaies thought these trifles vaine, but now I sée the blasphemie of them. For it is scant possible to get these great Indulgen­ces, but by wearing a paire of Beades, or a Graine, Medall, Crucifixe, Picture, Agnus Dei, or such like tromperie. It would be too tedious to set downe the manifold kinds of these Indulgences, which al tend to one ende, that is, to the lessening of the vertue of Christ his passion.

10 Images. Exo. 20.The seconde commaundement plainly forbiddeth vs to make or to haue any grauen Image, or y ^e like­nes of any thing to worship it. But the aduersarie excommunicateth them that denie the necessitie of Images in Churches, as it is to be séene in dyuers of their Counsels. For say they, it is lawfull, not onlie to retaine them, but also to worship thē. The which if it be not against the seconde commaundement, let them looke vnto it, I for mine owne part doo sée it, and am ashamed that euer I was so blockish, as to thinke a block or a stone to bee necessarie or godlie, I thought it so once, but nowe I cannot be so perswa­ded. For he that hath any reason in him to discourse, or sence to perceiue, cannot be so void of reason, or so sencelesse as to exhibit honor or reuerence to a senc­lesse Image, when the same Image, if it had sence, would not onely refuse that worship, but also would willingly fall downe to worship or adore the work­man that made it.

11 Com­munion in both kindsThey hold and defend that the Laye people may not receiue y ^e Communion vnder both kinds, which doctrine is repugnant to y ^e institution of Christ. For he said vnto thē that were present with him at hys last Supper, Take and eate, and drinke ye all of this. For though the aduersary say, that the Laye people [Page 21] haue not the priuiledge to receiue the Cup, because the Apostles who onely were present at that supper were Priestes, and not Laye men: it holdeth not, for by the same reason, a man may also barre the Laye people from receiuing of either kinde, for y ^e Apostles were Priests, and only present at the Supper, ergo it is vnlawful for any to be pertaker of that Supper but onlie Priests. And yet Christ himselfe in ano­ther place saith, Ioh. 6. Vnles you eate my flesh and drinke my blood, you shall haue no life in you. And these words he spake not only to the Apostles, but Turbis Iudeorum, to the company of the Iewes, and therfore I count their dealings iniurious to the people, their doctrine blasphemous, & their proofe to no purpose.

Finallie, all such Articles, 12 Dyuers other Ar­ticles. which are repugnaunt to the word of God: I vtterly refuse, as in speciall, the Seruice in an vnknowne tongue, the prohibiti­on of the reading of Scriptures to the Laye people, the forbidding of the translation of the same into a vulgare tongue, Pylgrimages, Vowes, and to con­clude, all such Articles, as are contrarie to the Arti­cles of Religion, set downe by publique authoritie, I doo vtterly renounce and abiure: and on the other side, I doo willingly, and without compulsion, and gladly with reuerence, receiue, embrace, and fréelie professe, the sayde Articles set forth by publique au­thority, as doctrine without superstition, and most agréeable to the word of God.

Thus haue I generally recanted mine errours in matters of Religion, and nowe, will I accuse my selfe and my dealings, touching my disobedience to­wards my Soueraigne the Quéenes most excellent Maiestie. I haue most stubbornly and wilfullye transgressed her Maiesties Lawes. Knowing first the offence of going beyond the Seas, and yet caring [Page 22] not for that, I procéeded further, and willinglie was priested at Rome. Thirdly, maliciously I came into my Countrey, with a will to seduce her Ma. Sub­iects from the true and sincere Religion, and make thē subiects to that tyranny, vnto the which I was my selfe subiect. Then being banished, I returned a­gaine into my Countrey, with the same intent that I came in first, and for these great faultes of myne I am most hartily sorrie, and in the bowels of Gods infinite mercy, I desire all them, that any waies by my meanes haue béene deceiued, & doo nowe repent, to forgiue me. Likewise those that haue not as yet their harts mooued by my example, to forsake theyr errours and amend their opinions.

Thus first of all I aske forgiuenes of almightie God, whom like a most ingratefull & wilful wretch, I haue most gréeuously offended. First, in abusing his gifts, which of his fatherly goodnes he had be­stowed vpon me. Secondly, in refusing and reiecting his holy inspirations. And lastly, by prouoking o­thers to offend by my example. And all this haue I doone, not like vnto them, vnto whom our Sauiour promiseth a milder iudgment in the latter day: but like vnto them of whom S. Paule speaketh: Rom. 1. Which when they knew God, did not honor him as GOD was to be honoured, and therfore my damnation had béene the greater if I had persisted. But séeing that it hath pleased him, which hath preserued mee from my Mothers, wombe to call mee to his wonderfull light, I desire you all that are héere present, to giue him thankes for the same: for there is more ioy in heauen before the Angels of God, Luk. 15. for the conuersion of one sinner, then for 99. iust persons which neede no repentaunce. Desiring also his diuine Maiestie, that he would not remember mine olde wickednes [Page 23] and follie: Psal. 143 for if he would enter into iudgment with his Seruants, there shoulde none be iustified in hys sight. But that he would think on the passion of our Sauiour Iesus Christ, by the which hee hath most mercifully redéemed mee, desiring him also, that it hath pleased his diuine Maiestie, to call mee to the light of his trueth: so it woulde please him to bring al them which now do liue in blindnes, to the same. Secondly, with humble hart I aske forgiuenes of the Quéenes Maiestie, most humbly submitting my selfe to the mercy of so godly a Prince, whom when she called her Subiects to their duetie & obedience, not by seueritie and rigor of the Law, but like a pit­tifull mother, by mercie: I haue not onely not heard her, but also, (with sorrow I speake it) I haue con­temned and set light by.

Lastly, I aske forgiuenes of you that bee héere present, in whom I thinke that I sée all my Coun­trymen present: desiring you to forgiue all such of­fences, as I haue committed against GOD, the Quéenes Maiestie, and against you.

God saue the Queene.

❧ The recantation or abiu­ration of Anthonie Tyr­rell: &c.

COnsidering the no­torious & outragious tres­passe, after so many mer­cifull remissions, that not many monthes passed, I publiquelie committed at this place (right honoura­ble, worshipfull, and wel­beloued) in the dispersing of certaine infamous Ly­bels, to the great dishonor of almighty GOD, con­tempt of true Religion, displeasure of my Prince, scandall and offence vnto all good and godly Christi­ans, reioycing of Gods enemies, and mine own eter­nall rebuke and infamie: I was a fearde least that my name for euer had béene blotted out of the Booke of life, and that no place had béene left mee in thys world for true repentance.

But beholde, such hath béene the effect, as I hope, of some mens good prayers, such hath béene the great fauour shewed me, in the tolleration of my leude and haynous fact, such hath béene the excéeding clemencie of my gracious Prince and Soueraigne: but aboue all, such hath béene the infinite mercie of almighty GOD, in the renuing and perfecting this act of my conuersion, that I doo not onely inwardlie féele an assured hope of Gods euerlasting pardon & forgiue­nes, but outwardly also, I séeme to sée a most com­fortable [Page 38] resemblaunce that all you, which haue had iust cause to hate and contemne me, will yet be moo­ued with compassion.

May it please you therefore to vnderstande, that I am come hether (as GOD is my witnes) not of a­nie compulsion, or for feare of any temporal punish­ment, or hope of worldly preferment: much lesse in­duced thereunto by anie false hypocrisie or dissimula­tion, but onely the frée mercy of almightie GOD so moouing me to confesse my fault, to craue forgiuenes, to renounce those errors that I haue holden & mayn­tained from my childhoode, of the Sinaguoge of Sa­than (I meane of the Church of Rome) and to reu­nite my selfe vnto the auncient Catholique and Apo­stolique Church of Christ, whereof this Church of England is a part, béeing purged and reformed of all herisie, Idolatrie, and superstition.

But, least you shoulde meruaile by what wylfull follie I was seduced, or rather by what madnes I was mooued to fall into that Apostacie, hauing twise before renounced the Pope, that I woulde so impu­dentlie returne vnto him againe: To yéeld you some satis-faction in that point, these may bee also to lette you vnderstand, that the chéefest cause, as néere as I can coniecture, was the wonderfull prouidence of al­mighty GOD, who suffered mee to fall into y ^e pro­found depth of all iniquitie, that the bottomles depth of my extreame miserie, might call and cry for succor and helpe vnto the bottomlesse depth of Gods infinit mercie, and that out of that huge heape and masse of sinne, shame and confusion, wherein most miserablie I had enwrapped my selfe, he might pick out matter for to set foorth the honor and glory of his holy name. For such is the goodnes of almightie God, that he suf­fereth no euill so great to be committed, but that hee [Page 39] worketh out some great goodnes of the same, eyther in shewing his iust iudgment and iustice in the puni­shing of sinne, or his excéeding mercie and clemencie in the pardoning of sinne, or his omnipotent power, that he alone out of such euill causes, is able to pro­duce these notable and good effects.

Perhaps also he would that I should be an exam­ple vnto other men of his iustice and of his mercie: of his iustice, that no man presume of his owne power and strength, least that he fal as miserably as I haue doone: of his mercie, that no man dispayre, bee hys offences neuer so gréeuous and manie, for were hee drowned and dead in sinne, GOD is able to reuiue him againe (as hee hath doone me) whose name bee praysed for euermore.

Let me yet if you please, adde another cause which more properlie concerneth my selfe, which was mine owne peruerse and corrupt affection. For béeing by the great mercie of almightie God, safely brought out of Sodome, and that mine eyes were opened, & that I did behold & sée the manie deformities of y ^e Church of Rome, yet corrupt affection, brought mee to gyue eare vnto false perswasiō, and false perswasion made me most miserablie with Lots wife to looke backe a­gaine. For hauing béene brought vp all the dayes of my life in Papistrie, and trained in the Schooles of the Papists, whereby my knowledge was greatlie peruerted with the groundes of their Religion, it could not be, but that I must néedes bee infected with a great contagion, and according vnto the saying of the Poet: Quo semel est imbuta recens, Horat. seruabit odorem testa diu: With what liquor a new vessell first is sea­soned, of the same it will haue a taste a long time af­ter. So, my vessell, hauing in mine infancie euen to these late yéeres, béene filled with no other liquor [Page 40] then that I had drunke out of the Church of Rome. I was the more easily corrupted when I did fall in­to the companie of Papists againe. And not beeing so thankfull vnto almighty GOD for the benefite of his grace as I should, nor so carefull to conserue my selfe from the danger of sinne: out of one sin GOD suffered me to fall into another, insomuch as peccatum for y ^e most part est causa et paena alterius peccati: one sin is the cause and punishment of another: and beeing fallen into an extreame obstinacie, with what furi­ous madnes I came hether vnto the Crosse, it is not vnknowne, howe héere I behaued my selfe, there were many eye witnesses, from hence I was carried vnto Newgate, where I gloried in that I had doone, from thence vnto the Counter in Woodstréet, where I remained twentie foure wéekes close prysoner in that obstinacie, that no perswasion or good entreatie could conuert me: in so much as if in all that time I had béene called vnto my tryall, as many of my qua­litie and condition haue béene, I thinke verilie that I had ended my life as obstinatlie as any of them.

Sed nouit Dominus qui sunt eius, GOD knoweth who are his chosen, and whome God hath determined to saue, no man can take from him.

Behold, I was during the time of mine impry­sonment, visited by y ^e hand of God with an extreame sicknes, I languished of the infirmitie vnto the verie death: for, so manie as did beholde me in my greate maladie, thought that I shoulde neuer haue escaped with life: at that time, I hadde all the consolations and comforts that Papists could yéeld mee, and some that shal be nameles, comforted me with the Popes pardons & Indulgences, saying: that I was a happy man, and that my name should be memorable among the Papists when I were dead and gone.

But all these consolations at that time, coulde no­thing at all comfort mee: I remembred what was written, Maledictus homo qui confidit in homine, Cursed is hee that putteth his trust in man, and hath not his confidence in God alone. It pleased y ^e Lorde to touch me with remorse, I lifted vp my soule vnto Iesus Christ the Sauiour of mankind: I cried with the Prophet Dauid, Peccaui: and behold, Transtulit Dominus peccatum meum, God hath pardoned & for­giuen me my sinne: and therefore I may verie well conclude with the Prophet, and say: A Domino fac­tum est istud, et est mirabile in oculis nostris, Thys is the Lords dooing, and it is meruailous in our eyes.

Thus haue you hearde a breefe confession of my fault, the causes of my fall, and the wonderfull mer­cy of almightie God in raysing me vp againe. May it please you with the like patience, to fauoure mee in hearing of the rest, and I shall dispatch it with al the breuitie that I can.

And first of all as touching mine errours that I haue to renownce. I must confesse that I did neuer holde any in perticuler, but those generall groundes of false doctrine which all Papists for the most parte doo holde, which for that they are many and almoste innumerable, I knowe not better where I may be­gin then by setting the Axe vnto the roote of y ^e Trée, that euery Tree that bringeth not foorth good fruite, together with the body and braunches may bee hew­en downe.

The Trée of all iniquitie is the Pope, the roote from whence springeth all false doctrine, heresie and sedition, is his vsurped Primacie. For, whilst hee may gouerne like a God vppon earth, hee forgetteth [...]hat there is any God in heauen. Hys pryde in thys [...]oint is too intollerable, for he clymeth with Lucifer [Page 42] aboue the Heauens, insomuch as the saying of the Prophet Esay may very well bee applyed vnto hym, which although it be meant of Nabuchodonozor, yet is it not vnproperly applyed vnto this his Cosen Germaine, the wordes are these: Ascendam super al­titudinem nubium, et similis ero altissimo: I will ascende aboue the height of the Clowdes, and I will bee like vnto the most highest. Who ascendeth aboue the Clowdes if not the Pope, who extendeth his autho­ritie aboue the Heauens? Dooth not hee alone cano­nize Saints? Doth not he alone make Martyrs, bee they neuer so rancke and wicked Traytors? He ma­keth himselfe coequall with GOD, in forgiuing and pardoning of sinne, hee alone hath power and authority to censure the holy Scriptures, for they are not Canonicall without his making: they may haue no other interpretation but of his allowing. His De­crées, Definitions, Traditions and Ceremonies, are of equall credit with the holy Scripture, for wee are bounde to beléeue them vpon paine of damnation, as well as the other. Hee alone hath the kéeping of the Churches Treasure, which, as they say, consisteth of the merits of Christ and of his Saints: wherein hée committeth an horrible blasphemie, to make the Saints coparteners with Christ in the act of our Re­demption. What shall néede many wordes, he is the contayner of all trueth, he cannot erre, so that the re­solution of the Papists fayth doth depende vppon the Pope alone. If any Papist doo obiect and say, that I say vntruelie, for that they grounde their Fayth vp­pon the definition of the Church, I woulde but aske them what Church they meane, surely they meane not the vniuersall Church of Christ, but the perticu­ler Church of Rome (if that may be called a Church that is infected with so great a contagion) and who I [Page 43] pray you is the Gouernour and Ruler of y ^e Churche but the Pope alone? As for the Generall Counsels whereof they bragge so much, it is a most vaine and friuolous thing. For no Counsell can be called with­out the Popes sommoning, and no Counsell can bee of authority without his confirming: so that the full resolution of any doubt in doctrine dependeth vppon the Pope alone, be he neuer so vnlearned, neuer so wicked a man.

O vnhappy Church that resteth vpon such a one. From hence procéeded all my errours in doctrine whatsoeuer: for, whilst I grounded my fayth vppon the authoritie of the Pope, I had small regarde or none at all vnto the holy Scripture, I cared not al­though I wanted prooues for my doctrine out of the worde of GOD, it was sufficient that I coulde say thus it is set downe by the Pope, thus wee must be­léeue: and therefore the Popes Diuinitie may well be called positiue, for it is set downe after his owne fashyon. From hence, procéeded my error of y ^e Masse, that it was a sacrifice propitiatorie for the quick and the dead. From hence, my error of transubstantiati­on, that the Sacrament of the Lords Supper was to he administred vnto the Laie people vnder one kind, That the publique seruice of the Church was to be celebrat in an vnknowne tongue. That there were fiue Sacraments more then euer Christe did insti­tute. From hence, procéeced my doctrine of Purga­torie, Pardons, Prayer for the dead and satis-facti­tions. From hence, inuocation of Saints, worship­ping of Images, and Pylgrimages did procéede, with many other absurdities too long héere to repeate. Let it suffise, I beseeche you, that in one worde I re­nownce the Pope and all his doctrine, who for that hee hath mounted so high with the King of Babylon, [Page 44] it cannot be but that the like pryde wil haue the like like fall, and therefore I wyll recyte but hys fall, and there I will leaue him. It followeth in the Prophet, Veruntamen ad infernum detraheris, in pro­fundum laci, Notwithstanding, thou shalt be drawne downe to hell vnto the bottome of the Lake: from the which good Lorde deliuer mee and all good men. And thus much of my errors that I doo renounce.

Hauing by Gods prouidence emptied my vessell of this vnsauorie liquor, may it please you in a word to vnderstand, what liquor I haue receiued in, (for as the Philosopher sayth: Non est vacūm in rerum natura,) The liquor therefore that I haue receiued surely is no other, then that which I haue drawne out of the pure Fountayne of Gods most holie word. And I beléeue that all things necessary for mans sal­uation, are sufficiently contained in Gods most holie word, and that no man is bound to beléeue as an Ar­ticle of hys Fayth, any other doctrine then is expres­sed in holy Scripture, or by necessary consequence may be deduced out of the same. And because I would not séeme to be carried from hence foorth wyth anye perticuler spyrite, I doo firmely assent vnto all those Articles of Religion which haue béene set downe by the common consent of the learned Clergie of thys Realme, vnto the which, for that I doo find them in all poynts agréeable vnto Gods most holy worde, I haue most willingly subscribed, and shall defend them God wylling, against all the aduersaries whomsoe­uer. And thus much as touching my present be­léefe of doctrine.

Nowe lastly it remaineth, that I doo aske perti­culer and publique forgiuenes according to the per­sons against whom, and according to the quallitie of the offence wherein I haue offended. And heere I [Page 45] must confesse to the greater honor of almighty God, that I haue had manie and vehement temptations to hinder me from this action of repentaunce, but the temptations béeing but worldly and fleshly, with the sword of Gods spirit I haue cut them a sunder vnto nothing, and against the shame of the worlde I haue learned to say, Melius est confundi in hoc saeculo, quam in futuro, Better it is to be confounded in this world, then in the worlde to come. And against pryde and haughtines of minde, (the which temptations dyd much molest me) I haue learned to say with Augu­stine, Melior est in malis factis humilis confessio, quam in bonis, superba gloriatio, Better it is when a man hath doone euil, humblie to confesse his fault, then proud­ly to vaunt of any good deed. And rather I had with the penitent Publican confesse my selfe an open sin­ner, then with the proude Pharisey to proue my selfe a lyer.

I doo therefore in all humilitie prostrate my selfe first before the mercy seate of the omnipotent Maie­stie, crauing pardon and forgiuenes from the bottom of my hart for my many sinnes and offences. Second­ly, of the Quéenes most excellent Maiestie, my gra­tious Lady and dread Soueraigne, whose great mer­cie and clemencie towards mee, I haue ouermuch a­bused. First, by liuing fifteene yeeres beyonde the Seas among her Maiesties professed enemies, and foure yeres hauing béene of the Romaine Seminary, from whence I was sent by the Pope and the Iesu­ites into this her Maiesties Realme. Eyght yeeres I haue conuersed and raunged vppe and down with­in her Maiesties Dominions as a Seminary priest, (except some small time that I had beene in pryson) to sowe the seede of sedition & of false doctrine, and to gaine as many of her Maiesties Subiects vnto the [Page 46] Pope as I coulde. Yet must I protest that I coulde neuer in my life be induced to consent vnto any trea­cherous practise against her Maiesties person, and that alwaies it gréeued mee, when I did heare her Maiestie mistermed, or vnreuerently spoken of at a­nie time. I must confesse that I was priuie vnto a great part of the Treason of Ballard and Babyngton, and I discouered my knowledge thereof vnto an ho­norable Counseller of this Realme: but, after that I was fallen vnto the Pope againe, for the sauing of his credite and his Seminarie Priestes, I denyed all againe, and therfore I doo craue of her Maiesty par­don and forgiuenes againe and againe.

Thirdlie, I aske forgiuenes of the right reuerend Father in God, my Lord Archbishoppe of Canterbu­rie his grace, for that I haue abused his fatherly good­nes with deepe dyssimulation.

Fourthlie, I most humblie craue pardon and for­giuenes of y ^e right honorable my especiall good Lord, the Lorde high Treasurer of England, whose godlie expectation of me, by my sinister and leude dealinges I haue ouermuch abused, and yet his honor alwaies recompensed myne euill with good againe.

Fiftly, I craue pardon and forgiuenes of this ho­nourable, worshipfull, and worthy assemblie. Final­lie, of all the world, and especially of all my déere and louing Countreymen, and those whom I haue anie manner of waies deceiued with anie corrupt or per­uerse doctrine, praying GOD to conuert them as he hath conuerted me, that I with them, and they with me, may liue together in the Kingdome of Heauen. Most humbly beséeching you, right honorable, wor­shipfull and the rest, to open the bowels of your com­passyon to me, and that you wold not so much respect what mannner of man I haue béene, as to consider [Page 47] what nowe by the grace of GOD I am, and by the same grace shall so continue.

If it may please you to vouchsafe me this my first petition, that euer I requested at your hands in this publique manner, I shalbe so carefull by Gods grace to conserue so great a benefite, as I hope neuer to trouble you in the like againe.

It pleased GOD the last Sunday, to reioyce your harts at the conuersion of a sinner, which ioy that then was made, did represent the ioy in Heauen. I hope that he shall reioyce your harts againe to day, and I pray God you may so reioyce your harts euery day, vntill wee come vnto that compleat and perfect ioy, where we may ioy for euer, and say, Haec est dies quam fecit Dominus, exultemus et laetemur in ea, This is the daie which the Lord hath made, let vs reioyce & be merrie therein. God that hath enclyned my harte vnto repentaunce, I hope wil also encline your harts to yéelde forgiuenes. To his Maiestie, béeing thrée persons in Trinitie and one in vnitie, be all honour, prayse, glorie and dominion, bothe nowe and euer­more. Amen.

God saue the Queene.