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 the 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 frée will . 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 co●●●●ion .

But séeing it hath pleased God to call mée 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 Article 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 ouerwhelined with so great waters , I was constrained to say with the Prophet : Psal. 69. I sticke fast in the deepe myre where no grounde is , I am come into deepe waters so that the floods runne ouer mee .

Thrée causes there were which kept me so long in mine obstinatie 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 the 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 temporall discredite , for I feared that then , which I finde no we 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 , or els I cared not for that sentence of our Sauiour : Luk. 12. 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 shal be 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 of God and the righteousnes of the same , and all other things shal be giuen vnto you . Thus thinking to get credit by mine obstinacie , I did loose the fauour of God , the loue of my Soueraigne the 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 the inuasion of this Land , God so moouing me ( as heereafter 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 , and for me to prooue light to be darknes , or darknes to be light . For it is written , 1. Cor. 1. 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 , in detestation of this vaine glorie , I will saie with the Apostle : 2. Cor. 11 Si gloriari oportet , quae infirmitatis meae sunt gloriabor , 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 , Psal. 118 Impulsus euersus sum vt caderem et dominus suscepit me , 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 , Behold I stand knocking at thy dores . Apo. 3. 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 meam plenum est rore , et cincinni mei guttis noctium : Open 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 . Expoliaui 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 rebellious 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 beséech you haue compassyon vpon mine , considering that it is a thing incident to mans 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 , and my Countrey , as a man whose nature is prone , Gen. 6. & 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 . Wher fore I request you all , for the tender mercies of God , that you would receiue mee that returne againe , following the steps of our Sauiour : who disdained not to receiue Publicans and sinners : who left 99. Luk. 15 shéepe in the wildernes and went to séeke one that was lost . I haue béen like the prodigall Son , which loosely and wantonlie 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 , iam non sum dignus vocari filius tuus : Luk. 15 Father I haue sinned against heauen and before thee , I am not woorthy to bee called anie 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 compassion . For our Sauiour Christ saith , Matt. 5. Beati misericordes quoniam ipsi misericor diam consiquentur , 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 compare 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 Papists doo think , and I did thinke the same , that the Pope was Christ his Vicar , The first Article of the Pope . and supreame head of the vniuersall Church héere vppon the earth 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 ryfeth 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 contented 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 the 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 : Psal. 116 Omnis homo mendax , 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 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 contrarie vnto it , and therefore I doo freely and ioyfullie recant it , thanking GOD that it hath pleased his diuine Maiestie to deliuer mee from the slauery of that Tyrant , desiring him also that I may not fall into his subiection againe .

Next vnto this is their blasphemous doctrine of theyr Propitiatorie sacrifice , 2 Of the Masse . 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 . Hether to 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 the 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 , much lesse for the dead . I doo 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 , not according to his diuinitie , which is incomprehensible , Act. 3. 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 the he hath a bodie , and consent to the Eutichian heresey , and saie there was a commistion of the diuine and humaine nature , which Athanasius in his Creede denieth , saying : Athanasius in Symbolo . 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 , I acknowledge is no more then two , that is to witt , 4 Number of Sacraments . 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 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 .

They make a great striuing and strugling to maintaine Prayer , 5 Prayer to Saints . 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 , O Peter loose as God commaunds , from vs the earthly chayne , The which to blessed men dost make , the gate of heauen plaine .

☞ And in a Hymne of the same .