THE Recantations as they were severally pronounced by William Tedder and Anthony Tyrrell: (sometime two Seminary Priests of the English College in Rome, and now by the great mercy of almighty God converted, unto the profession of the Gospel of jesus Christ) at Paul's Cross, the day and year as is mentioned in their several Titles of their Recantations. With an Epistle dedicatory unto her Majesty, and their several Praefaces unto the Reader, containing the causes that moved them to the same. NOSCE TE IPSUM. NE QVID NIMIS. LOVE AND LIVE printer's device of John Charlewood AT LONDON, Printed by john Charlewood and William Brome. Anno Domini. M.D.LXXXVIII. portrait of Queen Elizabeth DIûa potens cuius decantant Sydera laudes, Quae tibi dante Deo regia s●eptra tenes. Pro te pugnantem crûdelis sensit Hiberus, Quique domi volûit te spoliare, Deum. Sceptra tibi se● firma manent, et firma manebunt, Es quoniam f●lix te protegente Deo. To the most noble, virtuous, and gracious Princess, Elizabeth by the grace of God, Queen of England, France and Ireland, defendresse of the faith. etc. Your majesties two late converted Subjects (from Papism, unto the profession of the Gospel of jesus Christ) William Tedder & Anthony Tyrrell, wish long health and a most prosperous reign, and finally the eternal health of body and soul with jesus Christ in the world to come. NExt unto the infinite mercy of almighty God (most gracious Sovereign) we have to thank your Majesty that we live, not only this short and transitory life, which is but a passage unto death: but so to live, that we may die to live for evermore. For what other assurance have we of eternal life, but to die in the true faith of jesus Christ: of the which, whosoever maketh wrack, it cannot be but he must perish everlastingly. How miserably we have been tossed on the surges of schisms & divisions, how sore we have been overwhelmed with the waves of heresies, and overflown with the floods of Idolatry and superstition, how unnaturally we have been carried away from our dutiful allegiance, and how miraculously we have been brought home again: your Ma. in viewing this short discourse that followeth, in part may understand. And since it hath pleased God to convert us unto his truth, and your highness to pardon our offences and treacheries passed, we can not doubt, but behaving ourselves like true and perfect paenitents unto almighty God, and dutiful Subjects unto your highness: You will vouchsafe to protect us for the time to come, against all our enemies and adversaries whomsoever. In hope whereof, we have presumed to present your Majesty (as a New years gift) the first fruits of our repentance, beseeching God so to endue us with the gift of perseverance, that we may fructify better for the time to come. And thus being loath to offend your Majesty with many words, most humbly craving pardon for this that we have done, we end with our humble and hearty prayers, that your Majesty may long live and reign over us, to the setting forth and advancing of Gods most holy word, comfort and consolation of all good Christians, and confusion of Antichrist and all his adherents, whereunto unfeignedly we say Amen. Your highness most humble and daily Orators. William Tedder. Anthony Tyrrell. THE Recantation made at Paul's Cross, by William Tedder Seminary Priest, the first of December, Anno. 1588. PSALM. 118. Impulsus eversus sum ut caderem, et Dominus suscepit me. I was sore shaken that I was like to fall, but the Lord hath upholden me. whereunto is adjoined: The recantation or abjuration of Anthony Tyrell, (sometime Priest of the English College in Rome,) pronounced by himself at Paul's Cross the next Sunday following, in the same year. Seen and allowed according to the order appointed. AT LONDON, Printed by john Charlewoode, and William Brome. Anno. Dom. 1588. ❧ To the Christian Reader. BEfore you come to the reading of this my recantation, I thought good to advertise you, first of the cause that moaned me to publish it in print, which is the satisfaction of all my Countrymen. First, of them that were present at the pronouncing of the same, for though they did hear me speak in that place where I did utter it, yet heard they not all that here is set down, for the shortness of time caused me to omit that which I did. Secondly, I have added something more than was in that copy: such are most of the authorities noted in the margin, out of the Scriptures, and certain verses, which here I have put down. thirdly, I thought it not sufficient to have pronounced it in one place: I know it had been sufficient for the assembly there present: But, my desire is, that all her majesties Subjects wheresoever, though they heard me not, should have if it please them, a copy of my Recantation in their hands. First to peruse for their satisfaction. Secondly to praise God for mine effectual conversion. I am now to entreat the Christian Reader, not to consider so much the style wherein I have written it, as the affection wherewith I did write it: and when you have seen the same, I beseech you to pray God to continue me in that good work, which his majesty hath begun very graciously in me. Your hearty well-willer William Tedder. ¶ The Recantation of William Tedder Seminary Priest, pronounced by himself at Paul's Cross, the first of December. Anno. 1588. ALthough even from my childhood in a manner, I have been nuzzled up in the faith or rather error of the Church of Rome, (both my Parents being vehemently addicted to the same) Yet my fault was so much the greater, because I did not only obstinately, but also in a manner desperately persist in that Synagogue against mine own conscience. For I was always distracted in mind with doubts of the greatest points of that Religion. As of the Pope his authority. The doctrine of transubstantiation. The presumption of free-will. The fancy of purgatory. The derogatory sacrifice of the Mass, and such like. In the which opinions I waded so far, that if the help of the Lord GOD had not been at hand, it had been to mine utter ruin and confusion. But seeing it hath pleased God to call me back again, I will say as David said: Psal. 94. If the Lord had not helped me, it had not failed but my soul had been put to silence. Again, I was in greater fault, for though I thought they could prove these Articles by authority of Counsels and Fathers, and as they bear men in hand by good reasons, yet could I find not so much as the ground of one word for them in the holy Scriptures. And thus being overwhelmed with so great waters, Psal. 69. I was constrained to say with the Prophet: I stick fast in the deep mire where no ground is, I am come into deep waters so that the floods run over me. Three causes there were which kept me so long in mine obstinancy and errors, which being compared with the cause of my returning again, are of no force at all, because they were foolish and of men: the other, was only of God, whose thoughts are not as the thoughts of men. The first of these causes which turned me so far from the way, was the great delight that I had in the study of Natural Philosophy. And in this point I was persuaded, that I should more profit in the parts beyond the Seas, than here at home in mine own native Country, and therefore, partly by the instigation of my Father, and partly for the desire that I had to see foreign Countries, and most of all for the love that I bore unto the study of Philosophy, I repaired unto the Countries beyond the Seas, little considering the dangers that might ensue thereof, as the displeasure of God, the displeasure of my gracious Prince, and the offence of all my Countrymen. The second cause, was the fear of worldly shame and temporal discredit, for I feared that then, which I find now to be true: which is, that they which were once my friends, would become my mortal enemies, which by experience I know. I did not consider then, Luk. 12. or else I cared not for that sentence of our Saviour: Every one that confesseth me before men, the son of man shall confess him before the Angels of God. And he that denieth me before men, he also shallbe denied before the Angels of God. This was the cause that made me to take a preposterous way, turning all things to mine own credit, when I should have turned them to the glory of almighty God, Matt. 6, for our Saviour saith: First seek the kingdom of God and the righteousness of the same, and all other things shallbe given unto you. Thus thinking to get credit by mine obstinacy, I did lose the favour of God, the love of my Sovereign the Queens most excellent Majesty, and the good will of all true subjects, which I hope to recover again, by this my free Recantation, and my further conversation from henceforth in my Country. The third cause, was the tickling of vain glory, and this cause I am sure doth detain most of the contrary side in their perverse obstinacy, howsoever they brag that they seek nothing by their dealings but the glory of God. For, I was not moved a little to submit myself to her majesties mercy, and to embrace the knowledge of the true faith, seeing the wicked counsel and devilish devices of the Pope and his Children, against the queens most excellent Majesty, and our most dear Country. Which councils I thought they would never have put in execution. But when I saw that great practice come to pass, I mean the invasion of this Land, God so moving me (as hereafter I will manifest) I thought utterly to forsake them, although covertly for vain glories sake I continued a while amongst them. I thought it then a goodly thing, and worthy of commendation for me, to defend an evil cause by probable reasons. Yet I knew it was an hard thing for Anaxagoras to prove that Snow was black, or ink white, 1. Cor. 1. and for me to prove light to be darkness, or darkness to be light. For it is written, I will destroy the wisdom of the wise, and cast away the understanding of the prudent. But now, seeing it hath pleased almighty God, to call me to the knowledge of his truth, 2. Cor. 1● in detestation of this vain glory, I will say with the Apostle: Si gloriari oportet, quae infirmitatis meae sunt gloriabo●, that is, If I must needs boast, I will boast in mine infirmity. 2. Cor. 12 And again, Libenter gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi: that is, I will gladly boast in mine infirmities, that the power of Christ may dwell within me. Thus have I briefly declared the causes which drove me out of the way, and caused me to delight in vanities, and follow lies so long, Psal. 4. that if God's grace had not been, I had been clean cast away. But, now I say again, Impulsus eversus sum ut caderem et dominus suscepit me, Psal. 118 I was sore shaken that I was like to fall, but the Lord hath upholden me. But here you will ask me the cause of so sudden a change: I answer, that I know no other but the grace of almighty GOD, the which worketh when and as it pleaseth him. This grace have I often refused for the causes before alleged: me thought I heard him say unto me daily, Ecce sto ad ostium et pulso, Apo. 3. Behold I stand knocking at thy doors. Yet was I not ashamed to thrust him out, and to let in his adversary the devil. I heard him cry within me, Cant. 5. Aperi mihi soror mea, amica mea, Columba mea, immaculata mea, caput meum plenum est roar, et cincinni mei guttis noctium: Open unto me my sister, my friend, my Dove, my unspotted, my head is full of dew, and my locks with the drops of the night. I heard him give me these loving titles, but I refused him & gave him this answer: Ibidem. Expoliani me tunica mea, quomodo induar illa? Lavi pedes meos quomodo coinquinabo illos? I have put off my coat, how shall I put it on again? I have washed my feet, how shall I defile them again? Thus continued I, until he by his grace so sweetly and forcibly prevented me, that whether I would or not, at length he compelled my revellious will to obey. So that I which once did so little account of the true and ancient faith, that I counted it for an heresy: now I see evidently, that without the same there is no way to salvation. Therefore, if ever you pitied any man's case, I beseeth you have compassion upon mine, considering that it is a thing incident to man's nature to err and to sin, but to continue and persist in it, is the part of the devil. I freely do confess & acknowledge that I have sinned against God, my Prince, Gen. 6. and my Country, as a man whose nature is prone, & the thoughts of whose heart is always bend to mischief, I persisted in mine errors a long time, as one that followed the suggestions of the Serpent, rather than the inspirations of the spirit of God. But by his motion, I am returned again to the sheepfold of Christ. Wherefore I request you all, for the tender mercies of God, that you would receive me that return again, following the steps of our Saviour: Luk. 15 who disdained not to receive Publicans and sinners: who left 99 sheep in the wilderness and went to seek one that was lost. I have been like the prodigal Son, which loosely and want only spent his portion in riot & lust, and was compelled to eat such meat as the Hogs did. All this have I done, I have spent that Talon which God gave me, in maintaining the harlot of Babylon, in upholding the chair of pestilence, I mean the Church of Rome, I have fed myself with the swill and dregs of men's inventions and traditions, forsaking the fountain and food of God's word. All this I have done: but at the last being by hunger compelled, I cried out with that prodigal child, saying: Pater peccavi in caelum et coram te, Luk. 15 iam non sum dignus vocari filius tuus: Father I have sinned against heaven and before thee, I am not worthy to be called any more thy Son. This confession moved his Father to compassion, who lovingly embraced him, received him willingly, and cherished him tenderly. So I desire you not to refuse me, though I come late home, receive me again, and have compassion. For our Saviour Christ saith, Matt. 5. Beati misericordes quoniam ipsi misericordiam consequentur, Blessed are the merciful for they shall obtain mercy. And truly to have compassion is a thing wherein a man doth follow the example of almighty GOD, for Christ himself doth say, Luke. 6 Estote misericordes sicut pater vester misericors est, Be you merciful as your Father is merciful. Receive me I beseech you which was a fugitive, as one that repenteth, as one that desireth rather to be an abject in God's house, Psal. 84. then to dwell in the Tabernacles of sinners. His name therefore who hath so mercifully called me, be blessed for evermore. But now I will come to the purpose, that is, to recant and renounce such errors, as heretofore I have maintained, desiring God, that as it hath pleased his heavenly goodness to give me the grace to forsake them, so it would also please him, to give me the gift of perseverance to continue, that I may no more fall into them again. You know it is the nature of the Serpent, to keep his head whole though he put his body in danger for the defence of the same: but, if a man once bruise his head, he can no longer endure against him but he must of necessity die. And I can no better compare the huge and wieldy mass of Papistry to any thing, then unto a Serpent, therefore in renouncing of it I will begin with the head. The first Article of the Pope. The Papists do think, and I did think the same, that the Pope was Christ his Vicar, and supreme head of the universal Church here upon the earth militant. This Article being mightily upholden, and stoutly defended, they think none other of their Bulwarks can be shaken. They think also that he hath such a prerogative, that he cannot err, whereof riseth this presumption in deposing of Princes, degradation of Bishops, excommunication of all sorts of people without respect, and of most light occasion. Hereof he presumeth to prescribe Laws to the whole Church, the which forsooth without his dispensation must be inviolable, Sub pena excommunicationis. And whosoever doth break them, if it be Emperor, King, Queen, or what Prince soever, he must be deposed, such wickedness hath he practised against the queens most excellent Majesty, to his utter shame and confusion, that the Proverb may be fulfilled, God sendeth a shrewd Cow short horns. But his holiness, if it please you, is not contented with this: he challengeth to himself so great a prerogative, that he will make and deface Articles of the Faith at his own will and pleasure. Gratian. Quia Dominus Deus noster Papa. Hereof it ariseth, that in that Synagogue, scarce any of the Say people can tell what they believe: for being asked a reason of their faith, they say nothing else, but thus believeth the Church, thus saith the Pope. Whereas in deed, the reason of our Faith should be taken from the word of God, for as the Psalmist saith: Omnis homo mendax, Psal. 116 Every man is a liar. And therefore it shall suffice me that the Pope is a man, and consequently a liar, and may not only err, but also hath already erred, which if I desired not to be brief I would prove, unless by this his supreme usurped authority he be deified or made a God, which thing to confess is not only impudency but also intolerable blasphemy. I therefore do here utterly detest, abjure, and renounce him, with 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 the holy Scripture, but contrary unto it, and therefore I do freely and joyfully recant it, thanking GOD that it hath pleased his di●●ne Majesty to deliver me from the slavery of that Tyrant, desiring him also that I may not fall into his subjection again. 2 Of the Mass. Next unto this is their blasphemous doctrine of their Propitiatory sacrifice, which they call the sacrifice of the Mass. This Mass I once did devoutly think upon, heard with great attention, and with great reverence I did celebrate, only because I thought it was indeed a sacrifice, propitiatory both for the living and the dead: when as the Scripture plainly testifieth, 1. Pet. 4. that Christus semel pro peccatis nostris mortuus est, justus pro iniustis, ut nos offecret Deo, mortificatos quidem carne, vivificatos autem spiritu. Christ once died for our sins, the just for them that were unjust, that he might offer us up to God, mortified in flesh, but quickened in spirit. Hitherto also doth all the Epistle to the Hebrews tend. It was also commanded the High Priest in the old Law, that he should enter into Sancta Sanctorum but once in the year, which similitude the Apostle, in the same Epistle, applieth unto the only sacrifice which Christ offered for our sins upon the Cross. The which because he hath once done, I think it unlawful to have any more propitiatory Sacrifices then that one of our Saviour Christ. And therefore that which they call the propitiatory Sacrifice of the Mass, I think it rather to be a derogatory blasphemy to the passion of jesus Christ. And for that cause I deny that either it is a Sacrifice, or available for the living, much less for the dead I do also from henceforth utterly denounce it to be wicked, and an Idol. Transubstantiation, 3 Of transubstantiation, and real presence. a term invented in the Laterane Counsel, under Pope Innocentius the third of that name, to establish an other error as gross as itself, that is to say: The Real presence of Christ his body in the Sacrament (as they call it) of the Altar: is contrary not only to Faith, but also to natural reason. For the holy Scripture teacheth us, that Christ is ascended into heaven, Mar. 16. & sitteth at the right hand of God. And also that it was thought convenient that heaven should contain him, Act. 3. not according to his divinity, which is incomprehensible, but according to his human nature which is circumscriptible, or to be contained in one place, for he took not only the body of man upon him, but also the passions of a natural body, and therefore hath his proper place. But if they will needs have him present in many places at once, they must also deny that he hath a body, and consent to the Eutychian heresey, and say there was a commission of the divine and humane nature, which Athanasius in his Creed denieth, Athanasius in Symbolo. saying: Neque commistionem passus, neque divisionem, neither suffering mixture nor division. Yet of this matter was I never so fully persuaded, but that still I had some doubt of it. And now I renounce it, craving pardon of God, for defending that which I always doubted of. The number of the Sacraments in the Church, 4 Number of Sacraments. I acknowledge is no more than two, that is to wit, Baptism, and the Lords Supper, and these two I find to be instituted by Christ himself in the holy Gospel. The other five which they add, which are, Confirmation, Penance, Extreme unction, Order, and Matrimony. Because I know not where to find them, neither by the institution of Christ, nor in the Gospel or New Testament, I count them not for Sacraments: for I think none to have authority to make Sacraments but God only, and therefore those two I think to be Sacraments and none other. 5 Prayer to Saints. They make a great striving and struggling to maintain Prayer, and invocation to the Saints departed, thinking the mediation of our Lord and Advocate jesus Christ insufficient for us: This invocation, I did think being in that Synagogue, to be a necessary and a convenient thing, although for the same I could find no ground in the word of God. Yet one thing in the same, being as I thought then an abuse, I knew not how to excuse: and that was the invocation of divers Saints for divers purposes. As, one against the plague, as S. Sebastian. An other against the tootheake, as S. Appolonia. Another against the falling sickness, as S. Christopher, and divers other. As though almighty God could not hear us but by the help of these Saints. And thus in calling upon them, we derogate from the glory of almighty God. But they say, they desire them but to pray for them, and ask no other grace at their hands. Then would I gladly know of them why they use these verses in their office of S. Peter ad vincula. Solve iubente deo terrarum Petre cathenas, Qui facis ut pateant caelestia regna beatis. In English thus, O Peter loose as God commands, from us the earthly chain, The which to blessed men dost make, the gate of heaven plain. ☞ And in a Hymn of the same. jam bone pastor Petre clemens accipe, Vota precantum et peccati vincula, Resolve tibi potestate tradita, Qua cunctis caelum verb claudis aperis. In English thus. Now shepherd good, o Peter mild receive, The vows with prayer which we yield to thee: By that same power which God to thee did give, Which makest the skies be shut, and wide to be. One thing I marvel at, that as yet the adversaries being in controversy, whether the Saints do see God or not, and yet granting that Saints cannot hear the prayers of the living but by the sight of God, why so obstinately they defend this point? And now, whereas before I counted it necessary & convenient, I count it vain, and superfluous, and take it for an error. Again, prayer for the dead, 6 Prayer for the dead is a point of great Religion amongst them: which Article they ground upon an other no less absurd than itself, and that is Purgatory, which Purgatory I see not vow they can defend by Scripture, though they seem contentiously to wrest certain places of the Scripture, from the true meaning of the same unto their own meaning, and all to defend this gross error of theirs. For they say that those souls that depart out of this life with any venial sin, or else with the Relics of mortal sin: must needs be purged after this life before they can came to Heaven. This is a gross error and is taken out of the Poet Virgil, for in that place where he bringeth Anchises, to instruct his Son Aeneas of their state in hell, he speaketh on the sort. Quin et supremo cum lumine vita reliquit Non tamen omne malum miseris, Aeneid. 6. nec funditus omnes Corporea excedunt pests, penitusque necesse est, Multa diu concreta modis violescere miris. Ergo excutentur paenis, veterumque malorum Supplina expendunt, alia pautuntur inanes, Suspensae ad ventoes, aliis sub gurgite vasto Infectum eli●itur ●●●bis, aut exuritur igni, Quisque suos patimur manes, exinde per amplum Mittimur Elysium et pauci laeta arua tenemus. In English thus. And also when the pleasant life is gone with gladsome light, Yet every mischief from those souls is not departed quite, Nor plague of body yet is gone, and so it needful is, That many things should them desteine which once have been amiss. Therefore they suffer punishment, & for offences past, They have their meed, of blustering winds, some feel the bitter blast And some in bottom of a gulf do wash their faults away, And some with flames of scorching fire, for passed sins do pay, Each one of us his pain doth feel, and then exempt from pain, We walk about these pleasant fields a very little train. This Article therefore with the rest, is superstitious, vain and ridiculous. 7. Works of Supererogation, Works of supererogation as they call them, are so vain and foolish, that I marvel that wisemen at any time will confess any such to be. For the holy Scripture saith, that when we have done all that we can, we must call ourselves unprofitable servants. Truly for my part, I know not why they should so bind God unto our works, that if we do them, he cannot choose but save us. For all that we can do cometh from God, and we are bound to follow, and accept of the good inspirations of him. But this word Supererogation, doth signify that the work which we do, is more than we are bound to do, which taketh away the grace of God as the Pelagean doth, and fortifieth our free-will so much, as though it had never been lost. But truly I think and believe our free-will to be so wounded, that not only it is not able to do more than we ought, but also it can not perform the which we ought to do. Let them of the adversary part contend and wrangle never so much to the contrary. The ground of this their ungrounded doctrine, Luk. 10. is taken out of the Parable of the Samaritane, which took compassion upon him, who descending from jerusalem to jericho, was wounded by thieves. For paying the Host of the house for his charges, he told him that whatsoever he laid out more than he had given him, at his return he would pay him again. Yet consider they not, that in that Parable our Saviour exhorteth us to mutual love & neighbourly charity, and that every man is bound to do good unto his neighbour in time of need. They deny that faith is sufficient to justify us in God's sight, without our own merits, 8 Good works. contrary to the doctrine of the Apostle in his Epistles to the Romans, and Galathians. For good works are indeed required at our hands, not as the cause, but as the effect of our justification. And for this cause works are required at our hands, to be a testimony of our Faith, and a cause that other men may give the glory unto God: for our Saviour saith, Math. 5. Sic luceat lux vestra coram hominibus, ut videant opera vestra bona et glorificent Patrem vestrum qui est in caelis. So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven. Then is it consequent, that our justification cometh no ways of ourselves, but only by faith in Christ jesus. After this followeth a most ridiculous doctrine, 9 Indulgences and pardons. of the Pope's Indulgences and pardons, wherein he doth most insolently arrogate to himself, the dispensations of Christ his passion, applying that to the forgiveness of sins, the form of which hath an arrogant kind of speech, as thus. If a man fast one Friday with bread and water, he shall have plenary indulgence, and if he fast so on another day, his pardon shallbe limited for certain years, as 10000 etc. or some such like, or else a pena et culpa. I always thought these trifles vain, but now I see the blasphemy of them. For it is scant possible to get these great Indulgences, but by wearing a pair of Beads, or a Grain, Medal, Crucifix, Picture, Agnus Dei, or such like trumpery. It would be too tedious to set down the manifold kinds of these Indulgences, which all tend to one end, that is, to the lessening of the virtue of Christ his passion. 10 Images. Exo. 20. The second commandment plainly forbiddeth us to make or to have any graven Image, or the likeness of any thing to worship it. But the adversary excommunicateth them that deny the necessity of Images in Churches, as it is to be seen in divers of their Counsels. For say they, it is lawful, not only to retain them, but also to worship them. The which if it be not against the second commandment, let them look unto it, I for mine own part do see it, and am ashamed that ever I was so blockish, as to think a block or a stone to be necessary or godly, I thought it so once, but now I cannot be so persuaded. For he that hath any reason in him to discourse, or sense to perceive, cannot be so void of reason, or so senseless as to exhibit honour or reverence to a senclesse Image, when the same Image, if it had sense, would not only refuse that worship, but also would willingly fall down to worship or adore the workman that made it. 11 Communion in both kinds They hold and defend that the Say people may not receive the Communion under both kinds, which doctrine is repugnant to the institution of Christ. For he said unto them that were present with him at his last Supper, Take and eat, and drink ye all of this. For though the adversary say, that the Say people have not the privilege to receive the Cup, because the Apostles who only were present at that supper were Priests, and not Say men: it holdeth not, for by the same reason, a man may also bar the Say people from receiving of either kind, for the Apostles were Priests, and only present at the Supper, ergo it is unlawful for any to be partaker of that Supper but only Priests. And yet Christ himself in another place saith, joh. 6. Unless you eat my flesh and drink my blood, you shall have no life in you. And these words he spoke not only to the Apostles, but Turbis judeorum, to the company of the jews, and therefore I count their dealings injurious to the people, their doctrine blasphemous, & their proof to no purpose. Finally, all such Articles, 12 divers other Articles. which are repugnant to the word of God: I utterly refuse, as in special, the Service in an unknown tongue, the prohibition of the reading of Scriptures to the Say people, the forbidding of the translation of the same into a vulgar tongue, pilgrimages, Vows, and to conclude, all such Articles, as are contrary to the Articles of Religion, set down by public authority, I do utterly renounce and abjure: and on the other side, I do willingly, and without compulsion, and gladly with reverence, receive, embrace, and freely profess, the said Articles set forth by public authority, as doctrine without superstition, and most agreeable to the word of God. Thus have I generally recanted mine errors in matters of Religion, and now, will I accuse myself and my dealings, touching my disobedience towards my Sovereign the queens most excellent Majesty. I have most stubbornly and wilfully transgressed her majesties Laws. Knowing first the offence of going beyond the Seas, and yet caring not for that, I proceeded further, and willingly was priested at Rome. Thirdly, maliciously I came into my Country, with a will to seduce her Ma. Subjects from the true and sincere Religion, and make them subjects to that tyranny, unto the which I was myself subject. Then being banished, I returned again into my Country, with the same intent that I came in first, and for these great faults of mine I am most heartily sorry, and in the bowels of Gods infinite mercy, I desire all them, that any ways by my means have been deceived, & do now repent, to forgive me. Likewise those that have not as yet their hearts moved by my example, to forsake their errors and amend their opinions. Thus first of all I ask forgiveness of almighty God, whom like a most ingrateful & wilful wretch, I have most grievously offended. First, in abusing his gifts, which of his fatherly goodness he had bestowed upon me. Secondly, in refusing and rejecting his holy inspirations. And lastly, by provoking others to offend by my example. And all this have I done, not like unto them, unto whom our Saviour promiseth a milder judgement in the latter day: but like unto them of whom S. Paul speaketh: Rom. 1. Which when they knew God, did not honour him as GOD was to be honoured, and therefore my damnation had been the greater if I had persisted. But seeing that it hath pleased him, which hath preserved me from my Mothers, womb to call me to his wonderful light, I desire you all that are here present, to give him thanks for the same: for there is more joy in heaven before the Angels of God, Luk. 15. for the conversion of one sinner, then for 99 just persons which need no repentance. Desiring also his divine Majesty, that he would not remember mine old wickedness and folly: Psal. 143 for if he would enter into judgement with his Servants, there should none be justified in his sight. But that he would think on the passion of our Saviour jesus Christ, by the which he hath most mercifully redeemed me, desiring him also, that it hath pleased his divine Majesty, to call me to the light of his truth: so it would please him to bring all them which now do live in blindness, to the same. Secondly, with humble heart I ask forgiveness of the queens Majesty, most humbly submitting myself to the mercy of so godly a Prince, whom when she called her Subjects to their duty & obedience, not by severity and rigour of the Law, but like a pitiful mother, by mercy: I have not only not heard her, but also, (with sorrow I speak it) I have contemned and set light by. Lastly, I ask forgiveness of you that be here present, in whom I think that I see all my Countrymen present: desiring you to forgive all such offences, as I have committed against GOD, the queens Majesty, and against you. God save the Queen. THE Recantation or abjuration of Anthony Tyrrell: (sometime Priest of the English College in Rome, but now by the great mercy of God converted, and become a true professor of his word.) Pronounced by himself at Paul's Cross, after the Sermon made by M. Pownoll Preacher: the eight of December. 1588. JERE. 31. verse, 19 Postquam convertisti me, egi paenitentiam: et postquam ostendisti mihi percussi faemur meum. After thou hadst converted me (O Lord) I did repent: and after that thou hadst showed me the gravity of my sin, I struck my thigh for shame. Seen and allowed according to the order appointed. AT LONDON, Printed by john Charlewoode and William Brome. 1588. ❧ To the Christian Reader. MY Recantation made at Paul's Cross the day & year above written, is now published. I thought it expedient (good Christian Reader) to set out together withal, this short discourse by way of preface, for these respects which follow. First, that I might make a supply of such necessary points, which at the time of making my Recantation, (having but half an hour allowed me) I was enforced to omit. secondly, that every good man, unto whom the view of my recantation shall come, might thoroughly be satisfied of my unfeigned meaning in the performance of this action: the which as it concerneth the everlasting health or detriment of my soul, so of all other men I were most miserable and wretched, if I should any ways be infected with hypocrisy or dissimulation. thirdly, that I might the better stop the slanderous reports of the adversary whom I have forsaken, whose pens and speeches (I am sure) will now be so much the more vehement & sharp against me, by how much I am miraculously escaped and delivered from them, who no doubt will seek to obscure the glory of God in this his wonderful and provident work, and to defame me for the furtherance of their own cause, all that they can. These respects moved me to add something more for the perfecting of the thing, that neither that which I had purposed to have spoken, might be unsaid, the Reader better satisfied, and the adversary overthrown. As concerning the first point, whereas I could not in so small a portion of time, set down the causes that moved me first to forsake the Pope, to suspect his religion, to make my unfeigned submission unto her Majesty, together with the causes that brought me back again: what the shortness of time than forced me to omit, here now I have supplied by my pen. The first and principal thing that moved me to forsake the Pope, and to contemn his religion, (next unto the great mercy and providence of almighty God) was his notorious treacheries & ungodly practices, against our most gracious Queen and Sovereign: unto the happy consideration whereof I came not, until such time as it pleased God to stop me of my course, (which was in ranging up and down her majesties Realm, in sowing the seed not only of false doctrine, but also of sedition and rebellion) and bringing me into prison for as it is written, Tribulatio dat intellectum, Tribulation giveth understanding: & finding myself within the danger of her majesties laws: I began better to consider the cause and quarrel that I had taken in hand, remembering that saying of Cyprian: Non▪ paena sed causa facit martyrem, that is Not the pain but the cause maketh a Martyr. I found that my cause did more concern the Pope than any Religion, and that rather I was to be convicted for matter of high Treason, then to be persecuted with any extremity for matter of mere conscience: For that all the world knoweth, that her Majesty never did put any to death for matter of mere conscience or Religion. In the consideration of my cause, which chiefly was for the defence of the Pope: I remembered how Pius the 5. had excommunicated her Ma. & removed so many of her subjects from their dutiful & natural obedience, as stood persuaded of the authority of his accursed censure: the which (to speak truly) my conscience always detested, & hardly could my stomach be brought to digest such an unsavoury pill, until such time as by false persuasion, I was contaminate altogether. Being therefore (as I said) brought by the providence of God into prison: I came into this happy consideration, that the defending of the Pope his quarrel: would rather make me a Traitor then a Martyr, & that my cause would sooner prove high Treason, then true Religion. For remembering the cause and effect of the Pope his excommunicating of her Majesty: I found it was nothing else, but to dispossess her of her Crown & Royalty, & that Doctor Morton, a man of little learning, and less Divinity, after that he came into England to publish the same, who traveling all the North parts: gave authority generally unto all the Priests, to persuade her Ma. Subjects, as well in foro conscientiae, as in foro exteriori, (as they term it) to withdraw their natural obedience from their Prince, and to prepare themselves for rebellion. What effect this Excommunication wrought: the sequel declared by the Northern rebellion. I remembered also, that Pope Gregory that succeeded him: dealt a great deal more subtly, & more dangerously than his predecessor, for whereas Pope Pius had excommunicated her Ma. openly: Gregory the 13. dispensed with all Papists, that it might be lawful outwardly to profess obedience, and to acknowledge her Ma. their lawful Queen & Sovereign: and yet inwardly to retain a traitorous mind, and to practise all the treacheries against her that they can. Examples of this matter I need not produce: the actions and confessions of such as have been executed for their treasons, can well witness. I considered more over, the sending of Saunders into Ireland, with a company of strangers for an invasion, & how that Stukley had been employed to the same purpose, had he not been as false to the Pope, as he was to his Sovereign. These & the like considerations, at what time I was first committed prisoner into the Counter, made me to suspect mine own cause, & quarrel that I had taken in hand, and God assisting me with his grace, I humbled myself, and did write a Letter of submission unto an honourable Counsellor of this Realm, unto whom I discovered my knowledge of such vile & horrible practices, as I did know to be intended against her Ma. and the state. I disliked the Pope & his Religson, that nuzzled men up in such abhominanable treasons, and desired to be better instructed in matters of faith and salvation, and that I might come unto a more true and godly profession, then before I was brought up in. My petition was favourably accepted, I was not only pardoned mine offences: but I was also restored into grace and favour: And this was the first time. Thus having declared the first & principal cause, that moved me to forsake the Pope and to exchange my religion: I shall in a word or two set down the causes that made me to fall back again, the which (next unto the providence of almighty God, that so had appointed it) was, as I briefly repeated in my recantation, my corrupt affection: For having all the days of my life been trained up among Papists, instructed in their Schools, and hearing continually their Sermons, reading their Books, and giving my mind little or nothing unto the study of holy Scriptures, refusing always either to hear or to read any thing that might contrary my first conceived opinion, and having all my friends & acquaintance of the Papists part, thinking that I should be left desolate and naked when I were departed from them, and having more regard unto the shame & obloquy of the world, for altering my religion, then unto the testimony of a good conscience for my godly and well doing, and not being so thankful unto almighty God for so great a benefit received, as I ought, or so careful to preserve myself from the danger of falling into the like offence again, not having my soul thoroughly cleansed from the dregs of corrupt affection: And falling into the company of such, as I could not be but greatly endangered by them, partly by persuasion, and partly by flattery, partly by fair promises, & partly by entreaty: I was at the length so bewitched, as (forgetting my duty unto God, my allegiance unto my Prince, and love unto my Country) I condescended to return unto the Pope again, and then God withdrawing from me his grace: I was not so well minded before, as I became nought & corrupt afterward, nor did not so well acknowledge a truth, show a repentance, and make a submission: as I endeavoured afterward to heap lie upon lie, in slandering of myself, in defending the Pope, and in undoing of all the good which before I had done. In the which mind, after that I had framed an Epistle unto her Ma. for to excuse the Pope, his Seminary Priests, and to father slanders on myself & other men, and had written an Apology and other Libels to that effect, I was speedily conveyed out of the Realm, thinking first to have travailed to Rheames, and afterward to Rome. And directing first my course into scotland, (for that I feared to find any secure passage at any English port) I came to Leeth of purpose, there to take shipping for France, but finding no passage ready, I took the next opportunity offered me in a Flyboat to Hamborough, in the which after I had sailed five or six days, and coming near unto land, behold, there happened such a sudden tempest & storm, that neither Master Mariner, or passenger, thought ever that he should have escaped drowning. I seeing the imminent peril and danger, I called to memory the disobedient fact of jonas, who being commanded of God to go unto Nin●uie, transported himself towards Tharsis: who with the like tempest was punished of almighty GOD for his transgression; I applied the example unto myself, I thought I had grievously offended in forsaking my Country, & falsifying my faith unto GOD and my Prince I vowed, that if it would please God to deliver me from that present danger, and to save the whole company that they might not perish for me, I would desist my purposed journey, and return again into England with what peril soever. To be short, it pleased God to hear my petition we came safe to Hamborough, where after I had remained awhile, I repaired unto her Ma. Commissioners that were come thither, who can bear witness of my repentance. Not long after, I came back of mine own accord into England, and submitted myself unto her majesties mercy. Her highness graciously pardoned mine offence, and so was I restored unto grace again, and this was the second time. Good Lord, what should be the cause of my fall again? O altitudo divitiarum sapientiae et scientiae Dei. O wonderful depth of God's profound justice and judgements. My time was not yet come that I was to be called effectually, something yet remained that God would have perfected and done, for the further advancement of his glory, for the which he permitted me to fall more miserably than before I had done. And like as Peter became worse & worse in the denying of his Master, and never repented him until Christ looked back upon him again: even so became I worse than ever before I had been, and was past all hope almost of repentance, had not Christ looked back upon me in the very last moment of time: for being fallen into the perversity of my former opinion, neither fear of death, shame of the world, long imprisonment, could once alter me, but if I had been called unto my trial any time within half a year after, I had I think, died as obstinately as any before me had done. How it pleased God at the last to convert me, I have set down in my recantation, I need not here report it again, & thus much I thought good to make a supply of that, which if time had permitted me, should have been delivered at such time as I made my public recantation: the which once I had thought altogether to have concealed, but that I remembered, that Secretum Regis abscondere, bonum est, opera autem Dei revelare, honorificum: that is, To conceal the secret of the King, is a good thing, but to manifest the wonderful works of almighty God, is a most honourable thing. Now come I to the second cause, to give thee (Gentle Reader) a fuller satisfaction, that my former recantation hath been done without all hypocrisy or dissimulation. As my recantation was public, and before an honourable, worshipful, and worthy assembly, so I hope that their hearts were so moved, that most of them we●e inclined unto pity & compassion, howbeit, such as heard me not, & shall only peruse this dumb Letter. I know not how they may stand persuaded of my true and faithful meaning, and the more hardly they may be incensed against me, when perhaps they shall hear of my former libels and Letters written in the defence of the Pope, and all Seminary Priests, at such time as I was returned unto the Pope again; that having written so vehemently in their behalf, in reproof of myself and mine own confessions, with protestations that all that I had done, was but in deep hypocrisy & dissimulation: and now affirming the clean contrary, may yet suspect me of double dealing, and stand in doubt what to believe. For if I did say true then, I must dissemble now: and if I say true now, I could not but write falsehood then. For thy better satisfaction in this point (good Christian Reader) lest thy good opinion of me might be carried away by the fraudulent practice of the enemy again, I have set down the true causes that moved me first to reject the Pope, hoping that they be such, as no honest or good man may deny them: which being found to be true in the sight and knowledge of every man, I leave it then for the indifferent Reader to judge, whether I had just cause to forsake the Pope as I did, & whether I have written any slander against him. His doings being far worse than that I have already spoken, and whether I had good cause to suspect his religion, sith that our Saviour saith, That every Tree is known by his fruit, and the fruits that the Pope yieldeth, being nothing else but horrible practices and Treasons, I see not but that the Tree (as I said in my recantation) together with the body and branches, is to be hewn down. As for my libels and writings that I have penned and made in his defence, the more they roam with protestations, the more a wise man hath cause to suspect them; for surely they come all from that foul spirit which first was thrown out, and being returned again, he brought seven worse than himself to hold more sure possession. But consider (good Christian Reader) the wonderful power and mercy of almighty GOD, in this one only thing. Had I been assured that I had settled my former faith and Religion upon a stable ground, had not my conscience cried out against me, at what time the finger of GOD did effectually touch me, would I (think you) after that I had wilfully forsaken the favours and mercies of my Prince, the liberty of my Country, the possibility of preferments, and after I had so desperately committed myself unto the open shame and obloquy of the world, to the danger of death, & in the extremity of sickness when I could hope for no life, have repent me of that which I had done, and make such a ditection of my fault, & such a public recantation as I have done, verily I think no wise or reasonable man would ever think it; and therefore, if this be not a sufficient and a strong argument to prove my unfeigned repentance, I can but cry with the Prophet, judica me Deus, er discern causam meam, judge me O Lord, and discern my cause. I can but refer the matter unto thee heavenly judge, that in the latter day must judge me and all man kind: and thus much touching the fullness of satisfaction. Now lastly I thought good to set out this preface for to encounter the enemy, who as I hear, hath published in Print my former libels, subscribed with mine own hand, for the which I give by these presents all the world to understand, that whatsoever I have written heretofore in the defence of the Pope, it hath been in the time of my seduction, in the zeal of Papistry, and therefore those writings are not to be regarded of any wise or godly person. And truly the Papists have deceived themselves in the publishing of those Pamphlets: for, if Charity could not have persuaded them to conceal them, me thinks that policy should, for they do but minister matter unto me to answer them, wherein I shall be constrained to lay open their nakedness, which otherwise I thought to have covered, & they heap more coals on their own heads than they be aware of. I say no more at this time, until I understand further what they have done. And thus having absolved so much as I thought necessary to add by way of preface, I do refer thee (gentle Reader) unto the Recantation itself, craving pardon if I have troubled thee over long. From my chamber at S. Katherins the 31. of December. Anno. Domi. 1588. Your penitent Countryman and well-willer in the Lord, Anthony Tyrrell. ❧ The recantation or abjuration of Anthony Tyrrell: etc. COnsidering the notorious & outrageous trespass, after so many merciful remissions, that not many months passed, I publicly committed at this place (right honourable, worshipful, and well-beloved) in the dispersing of certain infamous libels, to the great dishonour of almighty GOD, contempt of true Religion, displeasure of my Prince, scandal and offence unto all good and godly Christians, rejoicing of God's enemies, and mine own eternal rebuke and infamy: I was a feared lest that my name for ever had been blotted out of the Book of life, and that no place had been left me in this world for true repentance. But behold, such hath been the effect, as I hope, of some men's good prayers, such hath been the great favour showed me, in the toleration of my lewd and heinous fact, such hath been the exceeding clemency of my gracious Prince and Sovereign: but above all, such hath been the infinite mercy of almighty GOD, in the renewing and perfecting this act of my conversion, that I do not only inwardly feel an assured hope of God's everlasting pardon & forgiveness, but outwardly also, I seem to see a most comfortable resemblance that all you, which have had just cause to hate and contemn me, will yet be moved with compassion. May it please you therefore to understand, that I am come hither (as GOD is my witness) not of any compulsion, or for fear of any temporal punishment, or hope of worldly preferment: much less induced thereunto by any false hypocrisy or dissimulation, but only the free mercy of almighty GOD so moving me to confess my fault, to crave forgiveness, to renounce those errors that I have holden & maintained from my childhood, of the Sinaguoge of Satan (I mean of the Church of Rome) and to reunite myself unto the ancient Catholic and Apostolic Church of Christ, whereof this Church of England is a part, being purged and reform of all heresy, Idolatry, and superstition. But, lest you should marvel by what wilful folly I was seduced, or rather by what madness I was moved to fall into that Apostasy, having twice before renounced the Pope, that I would so impudently return unto him again: To yield you some satisfaction in that point, these may be also to let you understand, that the chiefest cause, as near as I can conjecture, was the wonderful providence of almighty GOD, who suffered me to fall into the profound depth of all iniquity, that the bottomless depth of my extreme misery, might call and cry for succour and help unto the bottomless depth of God's infinite mercy, and that out of that huge heap and mass of sin, shame and confusion, wherein most miserably I had enwrapped myself, he might pick out matter for to set forth the honour and glory of his holy name. For such is the goodness of almighty God, that he suffereth no evil so great to be committed, but that he worketh out some great goodness of the same, either in showing his just judgement and justice in the punishing of sin, or his exceeding mercy and clemency in the pardoning of sin, or his omnipotent power, that he alone out of such evil causes, is able to produce these notable and good effects. Perhaps also he would that I should be an example unto other men of his justice and of his mercy: of his justice, that no man presume of his own power and strength, lest that he fall as miserably as I have done: of his mercy, that no man despair, be his offences never so grievous and many, for were he drowned and dead in sin, GOD is able to revive him again (as he hath done me) whose name be praised for evermore. Let me yet if you please, add another cause which more properly concerneth myself, which was mine own perverse and corrupt affection. For being by the great mercy of almighty God, safely brought out of Sodom, and that mine eyes were opened, & that I did behold & see the many deformities of the Church of Rome, yet corrupt affection, brought me to give ear unto false persuasion, and false persuasion made me most miserably with Lot's wife to look back again. For having been brought up all the days of my life in Papistry, and trained in the Schools of the Papists, whereby my knowledge was greatly perverted with the grounds of their Religion, it could not be, but that I must needs be infected with a great contagion, and according unto the saying of the Poet: Quo semel est imbuta recens, Horat. servabit odorem testa diu: With what liquor a new vessel first is seasoned, of the same it will have a taste a long time after. So, my vessel, having in mine infancy even to these late years, been filled with no other liquor then that I had drunk out of the Church of Rome. I was the more easily corrupted when I did fall into the company of Papists again. And not being so thankful unto almighty GOD for the benefit of his grace as I should, nor so careful to conserve myself from the danger of sin: out of one sin GOD suffered me to fall into another, insomuch as peccatum for the most part est causa et paena alterius peccati: one sin is the cause and punishment of another: and being fallen into an extreme obstinacy, with what furious madness I came hither unto the Cross, it is not unknown, how here I behaved myself, there were many eye witnesses, from hence I was carried unto Newgate, where I gloried in that I had done, from thence unto the Counter in Woodstréet, where I remained twenty four weeks close prisoner in that obstinacy, that no persuasion or good entreaty could convert me: in so much as if in all that time I had been called unto my trial, as many of my quality and condition have been, I think verily that I had ended my life as obstinately as any of them. Sed novit Dominus qui sunt eius, GOD knoweth who are his chosen, and whom God hath determined to save, no man can take from him. Behold, I was during the time of mine imprisonment, visited by the hand of God with an extreme sickness, I languished of the infirmity unto the very death: for, so many as did behold me in my great malady, thought that I should never have escaped with life: at that time, I had all the consolations and comforts that Papists could yield me, and some that shall be nameless, comforted me with the Pope's 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, could nothing at all comfort me: I remembered what was written, Maledictus homo qui confidit in homine, Cursed is he that putteth his trust in man, and hath not his confidence in God alone. It pleased the Lord to touch me with remorse, I lifted up my soul unto jesus Christ the Saviour of mankind: I cried with the Prophet David, Peccavi: and behold, Transtulit Dominus peccatum meum, God hath pardoned & forgiven me my sin: and therefore I may very well conclude with the Prophet, and say: A Domino factum est istud, et est mirabile in oculis nostris, This is the Lords doing, and it is marvelous in our eyes. Thus have you heard a brief confession of my fault, the causes of my fall, and the wonderful mercy of almighty God in raising me up again. May it please you with the like patience, to favour me in hearing of the rest, and I shall dispatch it with all the brevity that I can. And first of all as touching mine errors that I have to renounce. I must confess that I did never hold any in particular, but those general grounds of false doctrine which all Papists for the most part do hold, which for that they are many and almost innumerable, I know not better where I may begin then by setting the Axe unto the root of the Tree, that every Tree that bringeth not forth good fruit, together with the body and branches may be hewn down. The Tree of all iniquity is the Pope, the root from whence springeth all false doctrine, heresy and sedition, is his usurped Primacy. For, whilst he may govern like a God upon earth, he forgetteth ●hat there is any God in heaven. His pride in this ●oint is too intolerable, for he climbeth with Lucifer above the Heavens, insomuch as the saying of the Prophet Esay may very well be applied unto him, which although it be meant of Nabuchodonozor, yet is it not unproperly applied unto this his cozen germane, the words are these: Ascendam super altitudinem nubium, et similis ero altissimo: I will ascend above the height of the Clouds, and I will be like unto the most highest. Who ascendeth above the Clouds if not the Pope, who extendeth his authority above the Heavens? Doth not he alone canonize Saints? Doth not he alone make Martyrs, be they never so rank and wicked Traitors? He maketh himself coequal with GOD, in forgiving and pardoning of sin, he alone hath power and authority to censure the holy Scriptures, for they are not Canonical without his making: they may have no other interpretation but of his allowing. His Decrees, Definitions, Traditions and Ceremonies, are of equal credit with the holy Scripture, for we are bound to believe them upon pain of damnation, as well as the other. He alone hath the keeping of the Church's Treasure, which, as they say, consisteth of the merits of Christ and of his Saints: wherein he committeth an horrible blasphemy, to make the Saints copartners with Christ in the act of our Redemption. What shall need many words, he is the contayner of all truth, he cannot err, so that the resolution of the Papists faith doth depend upon the Pope alone. If any Papist do object and say, that I say untruly, for that they ground their Faith upon the definition of the Church, I would but ask them what Church they mean, surely they mean not the universal Church of Christ, but the particular Church of Rome (if that may be called a Church that is infected with so great a contagion) and who I pray you is the Governor and Ruler of the Church but the Pope alone? As for the General Counsels whereof they brag so much, it is a most vain and frivolous thing. For no Counsel can be called without the Pope's summoning, and no Counsel can be of authority without his confirming: so that the full resolution of any doubt in doctrine dependeth upon the Pope alone, be he never so unlearned, never so wicked a man. O unhappy Church that resteth upon such a one. From hence proceeded all my errors in doctrine whatsoever: for, whilst I grounded my faith upon the authority of the Pope, I had small regard or none at all unto the holy Scripture, I cared not although I wanted proves for my doctrine out of the word of GOD, it was sufficient that I could say thus it is set down by the Pope, thus we must believe: and therefore the Pope's Divinity may well be called positive, for it is set down after his own fashion. From hence, proceeded my error of the Mass, that it was a sacrifice propitiatory for the quick and the dead. From hence, my error of transubstantiation, that the Sacrament of the Lords Supper was to he administered unto the Lay people under one kind, That the public service of the Church was to be celebrat in an unknown tongue. That there were five Sacraments more than ever Christ did institute. From hence, proceeded my doctrine of Purgatory, Pardons, Prayer for the dead and satis-factitions. From hence, invocation of Saints, worshipping of Images, and pilgrimages did proceed, with many other absurdities too long here to repeat. Let it suffice, I beseech you, that in one word I renounce the Pope and all his doctrine, who for that he hath mounted so high with the King of Babylon, it cannot be but that the like pride will have the like like fall, and therefore I will recite but his fall, and there I will leave him. It followeth in the Prophet, Veruntamen ad infernum detraheris, in profundum laci, Notwithstanding, thou shalt be drawn down to hell unto the bottom of the Lake: from the which good Lord deliver me and all good men. And thus much of my errors that I do renounce. Having by God's providence emptied my vessel of this unsavoury liquor, may it please you in a word to understand, what liquor I have received in, (for as the Philosopher saith: Non est vacūm in rerum natura,) The liquor therefore that I have received surely is no other, then that which I have drawn out of the pure Fountain of Gods most holy word. And I believe that all things necessary for man's salvation, are sufficiently contained in Gods most holy word, and that no man is bound to believe as an Article of his Faith, any other doctrine than is expressed in holy Scripture, or by necessary consequence may be deduced out of the same. And because I would not seem to be carried from hence forth with any particular spirit, I do firmly assent unto all those Articles of Religion which have been set down by the common consent of the learned Clergy of this Realm, unto the which, for that I do find them in all points agreeable unto Gods most holy word, I have most willingly subscribed, and shall defend them God willing, against all the adversaries whomsoever. And thus much as touching my present belief of doctrine. Now lastly it remaineth, that I do ask particular and public forgiveness according to the persons against whom, and according to the quality of the offence wherein I have offended. And here I must confess to the greater honour of almighty God, that I have had many and vehement temptations to hinder me from this action of repentance, but the temptations being but worldly and fleshly, with the sword of God's spirit I have cut them a sunder unto nothing, and against the shame of the world I have learned to say, Melius est confundi in hoc saeculo, quam in futuro, Better it is to be confounded in this world, then in the world to come. And against pride and haughtiness of mind, (the which temptations did much molest me) I have learned to say with Augustine, Melior est in malis factis humilis confessio, quam in bonis, superba gloriatio, Better it is when a man hath done evil, humbly to confess his fault, then proudly to vaunt of any good deed. And rather I had with the penitent Publican confess myself an open sinner, then with the proud Pharisey to prove myself a liar. I do therefore in all humility prostrate myself first before the mercy seat of the omnipotent Majesty, craving pardon and forgiveness from the bottom of my heart for my many sins and offences. Secondly, of the queens most excellent Majesty, my gracious Lady and dread Sovereign, whose great mercy and clemency towards me, I have overmuch abused. First, by living fifteen years beyond the Seas among her majesties professed enemies, and four years having been of the Roman Seminary, from whence I was sent by the Pope and the jesuits into this her majesties Realm. Eight years I have conversed and ranged up and down within her majesties Dominions as a Seminary priest, (except some small time that I had been in prison) to sow the seed of sedition & of false doctrine, and to gain as many of her majesties Subjects unto the Pope as I could. Yet must I protest that I could never in my life be induced to consent unto any treacherous practice against her majesties person, and that always it grieved me, when I did hear her Majesty mistermed, or unreverently spoken of at any time. I must confess that I was privy unto a great part of the Treason of Ballard and Babyngton, and I discovered my knowledge thereof unto an honourable Counsellor of this Realm: but, after that I was fallen unto the Pope again, for the saving of his credit and his Seminary Priests, I denied all again, and therefore I do crave of her Majesty pardon and forgiveness again and again. thirdly, I ask forgiveness of the right reverend Father in God, my Lord Archbishop of Canterbury his grace, for that I have abused his fatherly goodness with deep dissimulation. fourthly, I most humbly crave pardon and forgiveness of the right honourable my especial good Lord, the Lord high Treasurer of England, whose godly expectation of me, by my sinister and lewd dealings I have overmuch abused, and yet his honour always recompensed mine evil with good again. Fiftly, I crave pardon and forgiveness of this honourable, worshipful, and worthy assembly. Finally, of all the world, and especially of all my dear and loving Countrymen, and those whom I have any manner of ways deceived with any corrupt or perverse doctrine, praying GOD to convert them as he hath converted me, that I with them, and they with me, may live together in the Kingdom of Heaven. Most humbly beseeching you, right honourable, worshipful and the rest, to open the bowels of your compassion to me, and that you would not so much respect what manner of man I have been, as to consider what now 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 ever I requested at your hands in this public manner, I shallbe so careful by God's grace to conserve so great a benefit, as I hope never to trouble you in the like again. It pleased GOD the last Sunday, to rejoice your hearts at the conversion of a sinner, which joy that then was made, did represent the joy in Heaven. I hope that he shall rejoice your hearts again to day, and I pray God you may so rejoice your hearts every day, until we come unto that complete and perfect joy, where we may joy for ever, and say, Haec est dies quam fecit Dominus, exultemus et laetemur in ea, This is the day which the Lord hath made, let us rejoice & be merry therein. God that hath inclined my heart unto repentance, I hope will also incline your hearts to yield forgiveness. To his Majesty, being three persons in Trinity and one in unity, be all honour, praise, glory and dominion, both now and evermore. Amen. God save the Queen. Haec omnia superscripta vere et non ficte, ex animo et cord fuisse dicta, testis est mihi Deus: manuque propria sunt exarata. Antonius' Tyrrell.