The recantation of Thomas Clarke (sometime a Seminarie Priest of the English Colledge in Rhemes; and nowe by the great mercy of God conuerted vnto the profession of the gospell of Iesus Christ) made at Paules Crosse, after the sermon made by Master Buckeridge preacher, the first of Iuly, 1593. Whereunto is annexed a former recantation made also by him in a publique assembly on Easter day, being the 15. of April, 1593

The recantation of Thomas Clarke (sometime a Seminarie Priest of the English Colledge in Rhemes; and nowe by the great mercy of God conuerted vnto the profession of the gospell of Iesus Christ) made at Paules Crosse, after the sermon made by Master Buckeridge preacher, the first of Iuly, 1593. Whereunto is annexed a former recantation made also by him in a publique assembly on Easter day, being the 15. of April, 1593

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To the right Reuerend Father in God, IOHN Archbishop of Canterburie, Primate and Metropolitane of all England, and one of her Maiesties most honourable priuie Counsell, Thomas Clarke wisheth increase of vertue and honour in this life, and in the world to come, eternall happinesse.

TO THE CHRISTIAN READER.

❧ The Recantation of Thomas Clarke, a Seminarie Priest, made at Paules Crosse, after the Sermon, made by Master Buckeridge Preacher, the first day of Iuly. 1593.

THE RECANTATION of THOMAS CLARKE, made in an other publike assemblie and congregation after the hearing of Diuine seruice, and a Sermon made by M. MVNSEY, Preacher, and before the holy Communion, which together with others I there and then receiued on Easter day, being the 15. of Aprill, 1593.

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THE RECANTATION of THOMAS CLARKE (sometime a Seminarie Priest of the English Colledge in Rhemes; and nowe by the great mercy of God conuerted vnto the profession of the Gospell of IESVS Christ) made at Paules Crosse, after the Sermon made by Master BVCKERIDGE Preacher, the first of Iuly, 1593.

Whereunto is annexed a former Recantation made also by him in a publique assembly on Easter day, being the 15. of April, 1593.

1. Reg. 2.6

Dominus mortificat & viuificat, deducit ad inferos & reducit.

The Lord killeth and maketh aliue, bringeth downe to the graue, and fetcheth vp againe.

Imprinted at London by the Deputies of CHRISTOPHER BARKER, Printer to the Queenes most excellent Maiestie.

Anno Domini. 1594.

To the right Reuerend Father in God, IOHN Archbishop of Canterburie, Primate and Metropolitane of all England, and one of her Maiesties most honourable priuie Counsell, Thomas Clarke wisheth increase of vertue and honour in this life, and in the world to come, eternall happinesse.

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IT hath alwayes bene an ancient, necessary, common, and commendable custome amongst the most sorts of writers (right Reuerend father, and my honourable good lord) in all their works to seeke the patronage of some woorthie person to whom the defence of the matter handled did most especially either in duetie or deuotion appertaine: And because I am to publish in print, to my countries good (as I am perswaded by diuers my worshipfull friends) my recantation made at Paules Crosse, considering with my selfe that in causes Ecclesiastical, the gouernment is giuen by God, (next vnder her Maiestie) principally to your grace, and because the matter here treated of is such, I thought it most conuenient [Page] to offer the same to your grace, vnto whom both I and my labours do of dutie on our partes (next vnto her highnesse, by whose gracious clemencie and mercy we haue that we liue) chiefly belong, & vnder whose protectiō we may safely walke without feare of controll, and both our wants be more then sufficiently furnished by your graces countenance and fauour, which haue hitherto bene alwayes ready to helpe those that haue relied thereupon, the which vndeserued grace (whereof I nothing doubt) if your honourable good lordship doe affoord me, I shall be further emboldned without dismay, to put foorth to vse my masters talent, which hitherto hath lien hidden in a napkin without any maner of gaine: and if the commoditie amount to any thing, your graces portion no doubt, will be therein double; in this world increase of vertue & honour, things according with your high calling & zealous profession, and after this life eternall happinesse wherewith God will crowne in you all his works, your graces labours, which God graunt for his mercies sake, through his onely sonne Iesus Christ.

Your Graces bounden in the Lord. T. C.

TO THE CHRISTIAN READER.

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BEing minded (Christian Reader) to publish in Print my Recantation made at Paules crosse, I thought it conuenient to make thee priuie what occasions mooued me heereunto. First therefore know that the request of a worshipful frend of mine, and his reason for the same alleged were principall and chiefe motiues in this matter: his manifolde good turnes on the one side did so greatly binde me, that by denying his reasonable and godly demand, I should haue spotted and defiled my selfe with the ignominious, vnnatural, & beastly staine of ingratitude which I haue alwayes in all men discommended and hated, and in my selfe (to the vttermost of my power) shunned and auoided: on the other side, his reason proposed did, as it were, command me for my countries good, to bring to publike view my weake and vndeseruing labors. His reason was, that as I had, in alienating the faithfull children from the obedience of their naturall mother, bin a publike hurt (the scar whereof would long be a blemish in that faire [Page] spouse the Church of Christ) so I might hereby vse a publike meanes, both to heale the wound, and also (if it were possible) to take away the scarre. His demand seeming euery way both reasonable, necessary, & not to be denied, I cō discended: considering also with my selfe, that as I had done great hurt in the church of God, so I was in cōscience bound to make her all the satisfaction for the same that I could. To these motiues I added further certein cōsiderations of mine owne, why it was necessary that ye thing should be printed: which were these. First, that I might shew a reason for the satisfying of euery man, why I did omit some things which were thought necessary by diuers to haue bene spoken of, as Transubstantiation, Indulgences, Seruice in an vnknowen tongue, & such like: whō I desire to remaine satisfied with this answere. My purpose & meaning was not at that time to discourse of cōtrouersies, or particularly one by one to confute euery error, for that (as euery wise man knoweth) had bene impossible for me as then to haue performed: for euery error and controuersie doth minister sufficient matter for a whole, yea, for many sermons, but my cōming thither was to no other purpose, but to confesse & acknowledge my fault, and generally to renounce and abiure all those false opinions which I once held. Neither do I think [Page] it greatly necessary to make any supply in this Preface of those supposed wants which before I mentioned: onely I desire thee (gentle Reader) to haue this opinion of me, that, although I haue but spoken of a few particulars, yet that (according to my protestation made) I haue a generall, and faithfull detestation of all the rest, as my future life and labours (by Gods grace) shall sufficiently witnesse. Wherefore rest not discontented or vnsatisfied in any thing, but if haply thou be driuen to any doubt through the malicious suggestion of the Deuill, or thine owne infirmitie and weakenesse, know that in such cases thou art bound both in religious charitie and Christian duetie to reforme and remooue such corrupt & vncharitable opinions against thine euen Christian, or at the least suspend thy iudgement in what matter soeuer that is not too openly manifest & apparent. Carie not a suspicious & doubtfull iudgement of the trueth and sinceritie of my soule, for feare of iudging thine owne soule. In quo enim iudicio iudicaueritis, Mat. 7. iudicabimini: &, In qua mensura mensi fueritis, remetietur vobis. With what iudgement you iudge other men, you shalbe iudged: and with what measure you mete, the same shalbe measured to you againe. But thinke that I am a Christian as thou art, and haue a care [Page] to please God, as haply thou hast, and haue further knowledge in spirituall matters then euery one, to whom the perusing of these presents may come, & therefore do know in more ample sort, that hypocrisie and double dealing with God and his Church is a double wickednesse, at whose girdle there hangeth a fearefull scourge and punishment. Remember that thou art admonished by the the Apostle Saint Paul,Rom. 14. not to iudge another mans seruant for he doth either stand or fall to his master; that is, to God, before whose tribunall we shall all stand, and giue an account euery one for himselfe: let vs not therefore, sayth he, any more iudge another, but iudge this rather, that no man put a stumbling blocke, or an occasion to fall in his brothers way. My meaning herein thou mayest easily gather, and God grant thou may vse it to the benefite of thine owne soule, and Christes small flocke.

The second cause that mooued me to the publishing heereof, was the good that might hereby grow to those that be but lightly infected with Papistrie, that by my example, seeing my conuersion, and reading my Recantation, they may be mooued to consider, for the safetie of their soules, the great perill and imminent danger wherein they doe continually liue, and so they may call to God for the heauenly [Page] vnction of his holy spirit, and the precious gift of his grace, that may cure their wounds, and leade them to the perfect knowledge of his pure trueth. And those that perticularly by my doctrine & example haue erred or doe goe astray, may by these meanes (which I heartily aske of God for his sonne Iesus Christ his sake) be reduced againe into the right way: and for mine owne part I shall for euer heereafter haue the testimonie of a better conscience, that I haue not bene negligent herein to performe the duetie of a good Christian, in putting such in minde of their estates, and shewing them the meanes (the like wherof, if they aske it as they should, God doubtlesse will not denie them) of my conuersion. If I had contented my selfe with the vttered matter, and not haue proceeded any further to publish the same, the world might haue layed some blame on me, and reprehended me for lighting of a candle, and putting it vnder a bushell, but being put on a candlesticke, and left indifferently to giue light to all, not presently, but for posterity, I shall be, I hope, in this behalfe, free from the calumniation of any.

Consider I pray thee (deare Christian) if thou bee a Papist, or any thing addicted that way, that thou canst not imagine any sinister [Page] cause for the which I should (as they say) haue turned my coat; the greatest cause of all things which thou canst thinke of, is worldly wealth, which on that side I neuer wāted, nor any thing els that was cōuenient either for my pleasures or necessities, and therefore I had no cause for that to forsake them, if I had not bene induced thereto by further consideratiōs & means, thē is the regard of worldly cōmodities: but cōtrarywise, (as thou shalt more largely vnderstand in my recantation) they were the onely things that for a lōg time withheld me frō embracing the pure waters that spring to euerlasting life. But perchance thou wilt say, I hoped for better then I had, beleeue me no, I neither hoped for better, nor haue so good; notwithstanding (if I should be driuen to beg my bread) let all the papists in the world know, that I will not forsake the kingdome of heauen for this worldes good, neither doe I make my bodily life more precious then my soule: for what would it profite me to winne the whole world, and to lose my soule? or what exchange should I make with God for my soule? I know they would receiue me againe, if I would like a dog returne yet to my vomite, but farre be that from me: better it were for me neuer to haue bin borne then once to thinke on any such matter, and I hope, God that hath done thus mercifully by [Page] me, and delt thus mightily with me, hath not, nor will not bestow his grace in vayne vpō me, but will perfect his worke so effectually begun. The last cause that moued me to publish these presēts, was, to assure the aduersaries (to whose hands I am sure they wil come) that I neither haue done, nor hereafter wil doe any thing against thē of malice, but in all my procedings I haue, & will deale as charitably as I can, not betraying the trueth of God, which I preferre before the estimation of the whole world: neither would I haue any mā to think, that I speak as though I did any thing at all relie vpō their good opinions of me, for that I am assured they hate me as the deuil, and will not sticke to employ all the labour they can to deface and discredite both me and my calling. But let them not spare, their enuious carping will demonstrate in them the lying spirite that ouerruleth them, and euery one that is not as blinde as themselues, will soone perceiue their legier de maine: and although their buzzing will obtaine place in the eares of their complices and fautors, who are alwayes ready to bandie the balls which their leaders tosse, so farre as the slanderous blastes of their wicked mouthes will cary them, yet I hope the force of them (flie they neuer so stiffely) shall not bee able to make winke the least child in Gods Church, [Page] much lesse ouerthrow him.

Moreouer I doe heartily desire euery Christian reader to weigh with good consideration these presents. Yf thou be already infected with error and blindnesse, pray to God that he will bestow vpon thee the cleare light of his truth: persist not wilfully in wickednes, but take occasion hereby to sift and try the spirit that is aswell in thy selfe as in thy teachers, if thou be ignorant and vnlearned, builde not thy faith vpon the credite and good opinion of other men, say not (as I know many haue and doe say) I am not able to render an accompt of this or that thing, but I know it is true, I must beleeue so, because this learned man, or these diuines, and good men beleeue so: aske, them, they are able to giue you an answere both for themselues & me: it is a weake building that hath so shallowe, and vncertaine a foundation, and a simple faith is it that is pinned so slenderly to other mens sleaues: the Apostle Saint Peter biddeth thee to bee able and readie to render an account of thy faith to euery one that shall demand it at thy hands,1. Pet. 3. I meane not that thou art so exactly bound as he that teacheth both thee and others, but in some good measure according to thy abilitie, and the talent that God hath lent thee, thou art bound to knowe what thou beleeuest, in [Page] whom thou beleeuest, & what thou art bound to beleeue. Build not therefore thy faith vpon the faith of other men, for that foundation cannot chuse but faile thee, but erect thy building vpon the immooueable rocke Christ Iesus, of whom the scriptures doe most plentifully beare witnesse.Iohn 5. Art thou learned? search the scriptures for in them ye thinke to haue eternall life, and they are they that testifie of me, &c. Art thou vnlearned? goe to thy Pastor, goe to him that hath charge of thy soule, and receiueth instruction from God for thee, The Priestes lippes shall preserue knowledge, & thou shalt seeke the law at his mouth, for he is the messenger of the Lord of hostes.Mal. 2. So thou seest whether thou be learned or vnlearned, thou art without excuse if thou be ignorant in thy duety, because God of his great goodnesse and infinite mercy hath left thee sufficient meanes to come vnto him, for which cause we were all created, I meane truly and duetifully to serue God. God hath created all things both in heauen and earth for the behoofe and benefite of man, but hee hath made man onely for his owne selfe, for his owne seruice, wherein to be negligent and ignorant, is a hie contempt of God, & meere ingratitude for his manifold benefites. If hitherto therefore thou hast beene negligent and blinde, redeeme [Page] thy time with thy future diligence. What shall I say (deare Christian) but onely this, leaue the muddie and troubled waters, which thou drawest out of the durtie pits of mens imaginations, and returne to pure springs and welles of life, where thou mayest freely without money or danger drinke thy fill, and so satiate thy selfe, that thou shalt neuer thirst againe.

Those whom God hath called in his feare, I doe earnestly wish to bee warie how they walke, and carefull that they be not circumuented by any maner of false prophets: if at any time thou conuerse with them by chance, desire God to giue thee strength and grace not to be tempted, if thou be tempted, that it be not aboue thy strength. Qui stat videat ne cadat, hee that standeth let him take heede hee fall not: for wee carie this treasure that God hath giuen vs in vessels more brittle then glasse: for glasse is not more subiect to breaking, thē our bodies (which ought to be the tē ples of the holy Ghost) be subiect to pollution by sinne, and our soules to bee infected with false doctrine, which will seeme in the mouth as pleasant as hony, but in the throate it will bee more bitter then wormewood and gall. It is like a canker which creepeth secretly, and hauing infected is most hardly killed. Wherefore [Page] if thou wilt not be bitten with the snake, sleepe not neere the hedge: hee that toucheth pitch, must needes cary away some stayne, and the Mariner that harkeneth to the Syrene shalbe in danger of shipwracke: so hee that will curiously talke and hearken to the papistes sweete perswasions, shall scape very hardly, (such is the outward face & shew thereof) but he shall be intrapped, (expertus dico, I haue tried it) and therfore giue credence to me that knowes more therein then thy selfe, and wish thee so much good as my selfe.

Lastly, I am to giue thee to vnderstand (good Reader) that for sundry causes I haue hereunto ioyned my first recantation made also in a publique assembly, where I am to admonish thee not to looke for any expresse methode of my speeches therein, as in this other, for I neuer meant to publish it eyther in print or writing, but was only requested to make knowen to some of my friendes, by way of declaration, what I had done, and nowe it is thought meete to publish it in the same forme together with this: whereby thou mayest consider how willing I am to make such sufficient satisfaction to the Church of God as my abilitie may extend vnto, and how glad I shal be if any one doe take benefite by my labours. And for that I knowe it a thing impossible that any one [Page] worke should please euery man, but that there will be some fault foūd, & either the insufficiency of the man, or the maner of his methode, or the raggednesse of stile, or some such like matter will bee reprehended, because it commeth to the scanning of farre more sufficient persons then the Author himselfe commonly is, (though one man sometimes is as sufficient as another) some also are more ignorant, and therefore can not iudge vprightly, and some are curious, and seeke rather a fine and filed phrase, then the sounde substance of the matter, and because they are sicke of the facions, there remaineth a great corruption in their taste, so that nothing will please them bee it neuer so conuenient and fit for them: for my part I regard not the slanders of the enuious, nor the scoffes of the curious, nor the blunt bolts of the foolish, but as in humilitie I vndertooke these labours for the causes aforesayde, so in humilitie I offer them for the benefite of the good and vertuous, without respect of any other gayne but of their good prayers, which if I obtayne, my paynes are requited, and my selfe satisfied. Vale.

❧ The Recantation of Thomas Clarke, a Seminarie Priest, made at Paules Crosse, after the Sermon, made by Master Buckeridge Preacher, the first day of Iuly. 1593.

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ALthough I haue once already in a publike assemblie made open recantation and abiuration of my former errors (right Honorable, Worshipfull, and welbeloued) yet because the place wherein it was done (notwithstanding publike) was more obscure then I could haue wished, as also the audience (consisting for the most part of yong persons) not altogether sufficient witnesses in so weightie a cause, I was the more willing againe at this time in more sufficient maner to publish my former act in this worthy assembly: choosing rather thereby to suffer some blemish in my credite (if the renouncing of errors may blemish my credite) then in any part to seeme negligent in discharging the duetie of a truely reformed Christian: whereby the worlde might iustly holde me in suspence, y• Church [Page] of God remaine vnsatisfied, and mine owne conscience still reteine in it selfe sufficient matter of accusing & condemning her selfe. For I am of this opinion (vnder correction) that satisfaction in respect of the world (for to God we are able to yeelde no equalitie) ought to be in weight and measure, according to the offender his habilitie, euery way equall with the offence made; except the offended be content to remit, either in part or in all, the duettie growing from the offender. Which grace of remission, I assure my selfe to haue already obteined at God his hands, and the like (I hope) this Honorable and Christian assembly will this day afforde me, & consequently all those (which I humbly and heartily craue) to whome relation of my present deede shal come.

And for the further manifestation of my cause, may it please you to vnderstand, first, touching my fault, that I was sometime a Priest, brought vp in the English Seminarie at Rhemes in the kingdome of France, a Colledge there erected and supported by the Pope & his complices, for the mainteining or rather reuiuing of his deuilish doctrine, & damnable errors in this our Countrey, now for a good space raked vp in hel, & in this happy Iland almost extinguished.

[Page] To this mother of errors and nurse of Idolatry did I repayre being from my childhoode in some sort fostered with hers or the like poysoned milke. I omit to speake of my vnnaturall and vnduteifull departing my natiue Countrey without authoritie or leaue obteined from any Magistrate, for as our Sauiour Christ sayde,Iohn 3. qui mala facit, odit lucem, & non venit ad lucem, vt non arguantur opera eius, he that doeth euil hateth the light, neither commeth to the light, least his deedes should be reprooued. Euen so my cause being faultie in it selfe could not abide the touch of due examination, & therefore put me in feare to depart by authoritie, but by stealth, which with great difficultie I performed.

Hauing studied sometime in the Vniuersitie aforesayd, I was made Priest, and after some space was by the President of the Colledge sent into this Realme of England to winne soules (as they terme it, and as I then tooke it) to God: but had not God, whose mercies are aboue all his workes, plucked me backe with his mercifull hand, I had doubtlesse perished together with many soules of that profession on whome hee sheweth no mercie: but such is his great goodnes and infinite mercy towardes his [Page] elect, that euen in the depth of their sinne he can and wil raise them; the which is most euidently manifested in me, who neuer in my life gaue any regard to the true doctrine of Christ, though in some part I knewe it, but farre otherwise then I ought to haue done, & as it is in it selfe, because that from my youth I was led astray and blinded with the choking myst of Papistry, and was now come euen into the midst, & as it were perfection of all error and blindnesse; insomuch that I did not now walke in the counsell of the vngodly, nor stand in the way of sinners, but in the highest degree of sinning, I sate established in the seate of the pestilent, whom it is farre more hard to raise and remooue then either him that walketh, or him that standeth: wherefore in me raised, that sate, the great mercie and wonderfull worke of Almightie God is more commended & more euidently set foorth then if I had but walked, then if I had but stoode: the which (because I wil be as short as I may) I leaue to the deuoute consideration of euery good Christian present, onely my selfe will say with the Prophet Dauid,Psalme 116. Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem [...]alutis accipiam & nomen Domini inuocabo, What shall I render to the[Page]Lorde for all his graces and benefites bestowed vpon me? I will receiue the cup of saluation, and I wil call vpon the Name of the Lord.

Hauing with great danger, by reason of a tempest that happened, passed the seas, and being arriued in England, I fell bustly to worke in my profession and calling, letting passe no opportunitie, but vsing all meanes that I could to become a worthy workman, (in deede a wastfull destroyer) in God his vineyarde. I forbeare to speake of the zeale I had, the paines I tooke, my dayes labors, my night watchings, &c. In all which I humbly confesse to Almightie God, and acknowledge before this worthy assembly, that I did nothing els but dayly more and more offend God, impugne his trueth, supplant his Church, and peruert his people, by labouring to seduce them from his true religion into idolatry, and to bring them from their naturall & dutifull obedience towards their Prince, vnto the seruile yoke and bondage of the Pope, I meane, in perswading them to acknowledge his Papall dignitie, and vsurping supreme authoritie ouer all Kings and Princes of the world. Whereby beside the hatred of God, I incurred ye high displeasure of my dread Soueraigne, and most gracious Queene, as also the penalties [Page] of her godly and most iust lawes made against such offenders. Notwithstanding I protest before the dreadful seate of the most Highest, that I neuer offended against her royall person, neither was I euer guiltie in platting any thing against the good estate of my deare Countrey, or consenting to any lewde practice in that behalfe: neither did I any thing touching my function in matters of Religion of malice, as knowing and would not knowe, but wherein so euer I offended, it was of blinde zeale masqued and caried away with ignorance and error. And although I sayde before that I had some knowledge of the trueth, yet I tolde you it was but afarre off, it was but a superficiall and carnall knowledge. Who more rare or better read in the Scriptures then the Pharises? yet our Sauiour Christ tolde them, that they erred and knewe not the Scriptures: whereby wee are giuen to vnderstand, that a man knowes nothing (knowe he neuer so much) except the Spirit of God doe further illuminate and quicken the vnderstanding with his grace: for it is the spirit that quickeneth.

Thus haue I (though confusedly) confessed vnto you my guiltines and offence: it followeth, that I giue you to vnderstand [Page] the meanes which God vsed to restore me againe to life that was dead. But herein I feare to exceede (as they say) my compasse, in promising more then I am able to performe. For how can I declare and manifest that vnto you which I neuer knewe my selfe, surely I can assigne no meanes, but must say with our Sauiour Christ,Mat. 11. Ita pa [...]e, requoniam sic fuit placitum ante te. It is so, O father, because thy good pleasure was such. Wherefore let vs all be amased, and fall into admiration of God his workes, and with the Apostle Saint Paul crye out. O altitudo diuitiarum sapientiae & scientiae Dei! Rom. 11. quàm incomprehensibilia sunt iudicia eius, & inuestigabiles viae eius! O the deepenes of the riches both of the wisdome and knowledge of God, how vnsearchable are his iudgements, & his wayes past finding out? and let vs confesse with the prophet Dauid,Psal. 118. A domino factum est istud, & est mirabile in oculis nostris. This is the Lord his doing, and it is marueilous in our sight. Maruailous in deede it might and would be in our sight, if I weare in any reasonable measure able to expresse the secret working of God in my soule by his often holy inspirations, which I did oftentimes repel, not of malice, but of ignorance, [Page] taking gods holy motions for deuilish temptations: well did our mercifull Sauiour verifie, and more then verifie in me his owne saying: Ecce sto ad ostium & pulso: Behold I stand knocking at thy dore, but he not onely stood knocking, as one ready to goe his way, if he were not let in, but he perseuered knocking, he sate knocking as one that meant not to be wearied, as one that would not away, as one that would by force enter. O gracious God, what was I? what am I? nay what can I bee that thy high Maiestie shouldest be so mindefull of me? that I should bee in such reputation with thee?Psal. 21. Vermis sum ego & non homo, opprobrium hominum, & abiectio plebis. I am a worme O Lord and no man, the reproch of men, and the outcast of the people. I say not of thy people O Lord but of all people, for in hearing thy voice I hardened my heart. Long was it or that I did heare, and when I heard, I was vnwilling to heare, I would not heare.

At the length, when God had brought me to heare in some good measure, he taught me to consider of diuers things, the which for breuities sake I will omitte to speake of in this place: by consideration he bread in me a doubting of the estate of my [Page] soule: by doubting he wrought a desire of the cleare knowledge of his trueth, the which as then I had no meanes to atteine, but by the secret manuduction of his holy spirite, and the reading of holy scriptures: by bothe which, it pleased his heauenly Maiestie of his accustomed mercie, to reforme my strayed iudgement, and thus by little and little, he taught me as it were, the first rudiments of his true faith, and at the last he caused me absolutely to resolue to come forth of Babylon. But such was the malice of the deuill the auncient enemie of mankinde, that seeing and enuying this my resolution, he cast such a stumbling blocke in my way, that for a whole yeeres space I was not able to moue it, much lesse to remoue it. This blocke in deede was heauy and very heauy, consisting of two woods, of life and of death. First, he layed before me the terror of death, the rigor of the lawes, and my iust desertes in transgressing the same: against this I opposed my voluntary submission, presidents that had escaped the like danger, and haue before me occupied this place, and most of all, her Maiesties clemencie and most gracious mercie vsed towardes all, especially, to men of my coate and profession.

[Page] This part of his stumbling blocke being but a little stirred, he assaulted me presently with a second thing of no lesse importance then the first, which was mine owne estate in this maner: That admit my life were spared, yet I had not to looke for any liuing or maintenance, and hauing of my selfe none, I should by recanting, bring my selfe to pouertie and misery, and be of none accompt. Whereas now I wanted nothing I could wish for, and was reputed amongst the best. Against this I had nothing to oppose, but onely an vncertaine hope (as I thought) of her Maiesties bountie, and the wisdome, and charitable care of her honorable counsaile, for the prouiding for of such manner of persons. Briefely after the deuill had throughly wrought in me, the feare and vncertaintie of both life and liuing, therein he left me miserablie deiected, and wrestling, in so much that for a great space after I remained here and there in the countrey, for vpon this my resolution, I quite forsooke the chiefe place of my vsuall staye and abode: but could proceede no further, till at the last in place where I was, in my secrete chamber, word was brought me of the taking of one of my coate, whom I wel knew. These newes bread in me such a present [Page] feare, that from thenceforth I could not be in quiet. Wherefore with as much conuenient speede as might be, I prouided for my iourney towards London, whither being come, because I was in the place as it were a meere stranger, and being acquainted with no one to whom I durst impart my minde in a matter so dangerous, I was (by reason of my feares aforesaid) constrained to deferre my submission, vntill it would please God, either to offer me fit opportunitie thereto by some one or other, or that he should endue me with sufficient courage and fortitude to peforme my determinate purpose, the which at the length of his great goodnes he graunted me, but making me to knowe withall, that his honour and glory must alwayes be sought of me, whether it be for my temporall auaile, or disaduantage. Thus at the last he hath deliuered me from all mine enemies, for which great worke and mercie of his, what haue I, but with the prophet Dauid to say,Psal. 123. Benedictus Deus, qui non dedit nos in captionem dentibus eorum, anima nostra sicut passer erepta est de laqueo venantium, laqueus contritus est, & nos liberati sumus. Blessed be God which hath not giuen vs ouer for a pray vnto their teeth. Our soule is escaped [Page] euen as a birde out of the foulers snare the snare is broken and we are deliuered.

It followeth touching the a [...]iuration of those errors which once I held, but now detest, that I speake somewhat. To stand vpō euery particular it is not my meaning, neither doe I purpose to make any long discourse vpon those poynts which I will touch: also I meane to speake but of a fewe things, because this time will not suffer me to handle many, neither these fewe as I would. If my order in placing the poynts handled seeme preposterous to the learned, I preferre their iudgements, and desire them to pardon my wants, and accept herein my dutifull labours.

Furthermore, if at the first I shall attempt to put the axe to the roote of the tree whereon the rest of the branches growe, I shall at once ouerthrowe both the one and the other, and because I will leaue my selfe more scope (though otherwise I could finde sufficient) I will beginne with some particular branches and so descend to the bodie and roote: but whether I beginne at the toppe or in the middle it is no great matter, for my meaning is to destroy all, though not in all, yet in my selfe.

First therefore to speake of the worshipping [Page] of Images, which the aduerse part holdeth for great pietie and religion, I can finde no warrant therefore in holy writ, but contrarily I finde it expresly forbidden, with fearefull curses therefore threatned: as in the second commandement of the first table it is forbidden in these wordes,Exod. 20. Thou shalt make thee no grauen Image, neither any similitude of things that are in heauen aboue, or in the earth beneath, or in the waters vnder the earth: thou shalt not bow downe to them nor serue them. Also when ye are come ouer Iordan, Numb. 34. &c. ye shal driue out all the inhabiters of the land before you, and destroy all their pictures, and breake asunder all their images of mettall &c. That worshippers of Images are accursed,Deut. 27. we reade in Deu. these words, Cursed be the man that shal make any carued or molten Image, which is an abominatiō vnto the Lord. Wisd. 13. Also in another place, Miserable, (which may import so much as to say accursed) are they, & among the dead is their hope, that call them gods which are the works of mens hands, golde, and siluer, and the thing that is inuented by arte, &c. Many other places I could alledge against the making and worshipping of images: but I will omit them, onely I will rehearse [Page] vnto you the wordes of Tertullian vpon this matter,Tert. de Idol. & so I will passe further. God (saith he) hath forbidden an Image aswel to be made as to be worshipped &c. And a little after hee goeth forward in this sort, Some one or other to mainteine idolatrie will say, Why then did Moses make the Image of the brasen serpent in the wildernes? Which obiection he answereth in this sort. One and the selfe same God hath by his eternall lawe forbidden any Image to bee made, and also by his extraordinarie and speciall commandement the Image of a serpent to be made: If thou be obedient to the same God, thou hast his lawe, make thou no Image: but if thou haue a regard to the Image of the serpent afterwards made by Moyses, then doe thou as Moyses did, make not any Image against the law, vnlesse God command thee as hee did Moyses. What neede we to stand vpon moe proofes herein? these I take for this time sufficient to confirme the trueth of the matter: And herein I assent and consent to the true doctrine of Christ his vniuersall Church & affirme the doctrine of the Romane Church herein to be false and erronious, and therefore I vtterly renounce and abiure it.

Touching prayer for the dead, which adhereth [Page] to another absurditie like to it selfe which is Purgatorie, although out of the decrees of Councels and olde Fathers many profes seeme to be deducted for the mainteining therof, yet in the whole processe of holy Scriptures, (which as the Prophet Dauid saith,Psal. 118. are lanternes vnto our feete, and lights vnto our paths) I finde no warrant for either of them, but contrariwise that they are both vaine and friuolous. As for example in the Reuelations it is said,Reuel. 14. Beati mortui qui in Domino moriuntur. Blessed are the dead that die in the Lord, for they rest from their labours, &c. If euery soule that dieth in the Lord bee blessed, then there are none that die in the Lorde in Purgatorie, where there is no blessednesse, (but according to their opinion) all miserie and calamitie euen as in hell it selfe. Secondly it is said, that they rest from their labours. If then they rest from their labours, it must needes followe that they are not in Purgatorie, where (as they themselues say) are extreme labours, though not actiue yet passiue. Whereupon I inferre two things. First, that no saued soule goeth to Purgatorie, which is meant by those which die in the Lord, for euery one that dieth in the Lord by sufficient testimonie of this place is blessed, [Page] which cannot be but in possessing the vision and sight of God in whome onely the dead haue and enioy all blessednesse, the which none can haue and enioy, but onely those which are saued, as also rest from all, and all maner of labours which cannot bee had nor found in Purgatorie, being as I said before (according to the aduersaries opinion) a place of torment and vnrest, and this place of Scripture attributing both blessednesse and rest, and that immediately after their death to all that die in the Lord, that is the seruants of the Lord, it must needes be that euery such soule is in heauen & not in Purgatorie. Secondly, I inferre that there is no such place as Purgatorie, because there is no vse of nor for any such place. For all the creatures, things and places which God made, hee made them for some ende, vse and purpose: for he made nothing in vaine, and in all the Scriptures we neither finde mention made of Purgatorie, nor vse for any such place, which no doubt would haue bene done if the place had bene, and of such necessitie as the aduersaries affirme it to bee, either by Christ himselfe, or his Apostles (who haue left vs written all things necessarie for our saluation) therfore I may safely conclude that there is no Purgatorie.

[Page] That praiers auaile not the dead (because I haue bene so tedious before) I wil only alledge one example out of Ecclesiastes.Eccle. 9. The dead (saith he) knowe nothing at all, and they haue no more portion for euer in all that is done vnder the sunne. If it bee so, then in praiers they haue no portion. If they haue no portion in prayers, then in vaine doe they pray for the dead. Thus wee see this their doctrine, both of praier for the dead and Purgatorie, to be false and superstitious, and therefore I renounce and abiure it.

Prayer to Saints as Mediatours betweene God and vs, I finde to derogate from the sole mediation of Christ by these testimonies of holy Scripture:Matth. 11. Come vnto me (saith Christ) all ye that are laden and wearie, and I will ease you. Also in another place,Ioh. 14. I am the way, the trueth and the life: no man commeth to the father but by me. 1. Tim. 2. And S. Paul to Timothie, There is one God, and one Mediatour betweene God and man: euen the man Christ Iesus, which gaue him selfe a ransome for all men, &c. In all which places wee finde no mention made of this or that Saint, but of Christ himselfe. Therefore this doctrine also as false and erronious I abiure and renounce.

[Page] Concerning the propitiatorie sacrifice of the Masse for the liuing and the dead, I affirme that it is iniurious and derogatorie to the death and passion of Christ: for our aduersaries will haue Christ to be dayly offered both for the liuing and the dead. But S. Paul saith that Christ needed not to be dayly offered, or often times to offer for the peoples sinnes, as the Priestes of the olde law did,Heb. 8. for now saith he, In the end of the world he hath appeared once to put away sinne by the sacrifice of himselfe &c. And in another place hee saith,Heb. 10. That with one oblation hee hath consecrated for euer those that are sanctified &c. And S. Peter saith,1. Pet. 3. that Christ hath once suffered for sinnes, the iust for the vniust, that he might bring vs to God. &c. Wherefore this one oblation of Christ I confesse to bee solely propitiatorie, and sufficient for my sinnes, and for the sinnes of ten thousand worldes, (if there were so many) and I abiure all other propitiatorie sacrifices and oblations whatsoeuer as blasphemous and iniurious to this.

Moreouer I find in the olde Testament no mo Sacraments prefigured, and in the new no mo instituted by our sauiour Christ (who onely had power to institute them) [Page] then two: that is to say, the sacrament of Baptisme, and the Lordes supper: and the other fiue I finde to be made sacraments by the presumptious inuentions of men, therfore as their vaine institutions and fantasies I abiure & renounce them as sacraments.

Iustification is an other great poynt, which the aduersaries make to consist of two partes, that is to say, of Faith, and of our owne woorkes and merites: but the Scriptures allowe not workes as causes, and reteine only faith as the instrumentall cause of our iustification: for the Apostle saith,Rom. 3. There is no difference, all haue sinned, and are depriued of the glory of God, & are iustified freely by his grace through the redemption that is in Christ Iesu &c. And it followeth in the same Chapter, Therefore we conclude that a man is iustified by faith without the woorkes of the law &c. And in another place he saith, By grace ye are saued through faith, and that not of your selues: it is the gift of God, not of workes, lest any man should boast himselfe: whereby it is euident that mens merits auaile not to iustification, and therfore this doctrine of the aduersaries, together with the rest, I renounce and abiure.

As for the authoritie of princes in matters [Page] Ecclesiasticall, (for in Temporall I knowe no doubt) had not Iosua, Dauid, Salomon, and other Kings and Rulers, power to commaunde and intermeddle in causes Ecclesiasticall?Iosh. 3. Did not Iosua cō mand and appoint the Priests and Leuites how and in what manner they should carry the Arke of God? and by warrant from Gods owne mouth, direct and gouerne them in the bearing thereof ouer the waters of Iordan? Did not God often times manifest the disposing of holy things to the Kings rather then to the Priests? which in no case he would haue done, if his will had bene that they should haue had no dealings in such kind of causes. As for the examples of Dauid & Salomon, because the wordes of text are too long to recite, I referre the Christian audience to the perusing of these places of scripture, viz. 1. Chron. 13. 15. & 16. chap. the 7. 8. and 9. Chap. of the third booke of Kings according to some translations: according to other some, the first booke. By these and diuers other testimonies both of the olde and new Testament, I haue sufficient warrant to acknowledge not onely the right and authoritie of my dread soueraigne in causes Ecclesiasticall within all her Maiesties Dominions, but [Page] also of all Christian kings and Princes in their proper landes and Realmes, and the contrary doctrine (as ful of lurking poyson) I renounce and abiure.

And here I will ende with the Pope, as the roote and body from whence & whereon all branches of errors and superstitions do grow: but because I haue already plainly declared vnto you his grossenesse, or rather impudencie in doctrine, I shall haue lesse occasion to stand vpon himselfe, for by the fruite we are to iudge what the tree is. It is impossible,Mat. 7. saith Christ, that a man should gather grapes of thornes, or figs of thistles: euen so it is impossible that a man should draw vertuous and wholesome doctrine forth of an infected fountaine, such an one as the Pope is, who seeketh his owne glory, and mainteineth his glory by his owne doctrine, neglecting or rather contemning both the glory & doctrine of Christ. Whose insolent pride and vsurping authoritie ouer all Christian kings and Princes, as also his deuilish madnesse in opposing himselfe against God and his Church, by sowing the seede of false doctrine in the hearts of people, make me to confesse him to be that abomination of desolation sitting in the holy place, which was prophecied by [Page] Daniel,Dan. 9. and mentioned of our Sauiour Christ himselfe in S. Matthewes Gospel.Mat. 24. Wherefore, as an infectiue poyson, and creeping canker, I loath, detest and abiure him, renounce his authoritie, & from hencefoorth vtterly reclayme from the whole heape and masse of all his confused errors and deuilish opinions whatsoeuer, aswell those hereafter to bee inuented and published, as those already by him & his taught and authorised.

Also I denie that he hath any power, authoritie or iurisdiction ouer our soueraigne and gracious Queene Elizabeth, or ouer any of her Highnesse subiects and liege people, either in causes Ecclesiasticall or Temporall, and in defence of this doctrine in particular, as also of all the poyntes of true religion taught in this Realme, and by her gracious Maiestie aucthorised, I now my selfe and whatsoeuer from henceforth I shalbe able to performe. And I am heartily sorie that euer I offended (in professing the contrary) my merciful God, my dread Soueraigne, & my deare countrey.

First therefore with penitent heart & prostrate soule before the tribunall of the Almightie, I desire his diuine Maiestie for his mercies sake, and for his onely some Iesus [Page] Christ his sake, to regard mee at this present with his merciful eyes, and from henceforth to guide and protect mee with his mightie hand, that I may alwaies rest vnder the shadow of his wings, and at the dreadfull day of his iudgement, that he impute not vnto mee my grieuous sinnes and transgressions, but that he wil burie them in the sacred and precious wounds of his deare Sonne, and couer them with the vaile of his holy mercies.

Secondly, I beseech my soueraigne and gracious Queene to pardon my ignorances, presumptions, and whatsoeuer besides I haue offended in, eyther against her or her Maiesties godly lawes & proceedings: with bended knees beseeching her Highnesse to accept of my humble and voluntarie submission, and to admit me again into the number of her Maiesties loyall subiects, and from hencefoorth I vowe vnto her Maiestie my true seruice and duetifull obedience.

Furthermore, I craue pardon of all men in generall, whom I haue any wayes scandalized, and offended: but most especially those whome by erronious doctrine I haue mislead, praying heartily to God that they al may be so sincerely cōuerted as my selfe am.

Lastly, I humbly beseech this honourable & Christian assembly to pardon my confessed [Page] crime, and to accept mee as a member of your mystical body, vnder our head Iesus Christ. And for that I doubt not but that your deuout mindes are readily mooued thereunto, I wil omit to vse any further instigation therein, but will leaue the matter wholy to the motion and working of Gods holy spirit in all men.

To conclude, for as much as I haue bene credibly enfourmed by some, and haue further found it extant in writing, that some in this our Realme and in other places haue promised, sworne, subscribed, and for a time vsed the holy Sacraments in the Church deceitfully, against their owne conscience, minding hereby first vnder the externall cloake of religion to corrupt and subuert secretely Gods true religion within the Church, and afterward when time hath serued, became open enemies and persecutors of the same, vnder vaine hope of the Popes dispensation deuised against the worde of God, to his great confusion and their double condemnation at the day of iudgement: being willing for mine owne part, so farre foorth as in me lieth, to take away all suspition of such hypocrisie, dissimulation and double dealing with God and his Church, I protest before the dreadfull Maiestie of Almightie [Page] God, who is the searcher of all hearts, that my heart and minde doe fully agree with my vttered speaches. Moreouer that I haue not, nor euer had any dispensation, Bull, or any maner of facultie, for any such purpose. Also that I haue not bene moued to this present act by any constraint or rigor vsed, or for any worldly respect or hope of gaine, or other sinister cause whatsoeuer, but onely by the meere perswasion of conscience, through the knowledge and loue of Gods true religion begun in my heart by the holy Ghost, the profection and perfection whereof, I leaue to the mercifull working of his diuine power, to whome with the Father and the Sonne, be all honour, prayse, power and dominion nowe and for euer, Amen.

God saue the Queene.

THE RECANTATION of THOMAS CLARKE, made in an other publike assemblie and congregation after the hearing of Diuine seruice, and a Sermon made by M. MVNSEY, Preacher, and before the holy Communion, which together with others I there and then receiued on Easter day, being the 15. of Aprill, 1593.

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I There standing before the dreadfull throne of almightie God and the face of the present congregation humblie confessed my selfe to haue bene for the space of these fiue yeres last past a traitour to God, an enemie to his holy Church and Gospel▪ a professor of the errors, and deuilish opinions of papistrie, and consequently a rebellious tratour to my Soueraigne prince and deare countrie.

Howe that about fiue yeres past I departed my natiue countrey, and went into forraigne landes beyonde the seas, without the leaue or authoritie of any Magistrate: wherby I incurred the danger of the lawes prouided and instituted for the same cause.

How that being beyond the seas I suffred my selfe to be perswaded by the counsaile of [Page] lewd and seditious men to take vpon me the gawling yoke, and ouerswaying burthen of popish priest hoode: and for that cause I went into the kingdome of France to the Vniuersitie of Rhemes, where I studied certaine yeres, & was then made priest, & shortly after was by the President of the English Seminarie Colledge at Rhemes sent into England to the ende and intent to withdrawe the peoples heartes from the true seruice of God and their dutifull obedience towardes their prince, vnto the pernicious and damnable errors of papistrie, and the tyranical subiection and slauerie of the Pope: Whom together with diuers of his antecessors & successors, I acknowledged to be that cōtinuate whore of Babilon, and that antichrist whom Saint Iohn hath most liuely painted foorth and described in his Reuelations.

In this danable businesse aforesaid I confessed yt I had laboured for the space of two yeeres, cōmitting dayly more and more high treason against God, & my Souerainge and most gratious Queene: affirming that wtout all doubte I had obstinatly died in that wicked & damnable estate (as many of my coate and profession had done before) if by Gods will I had bene apprehended in any search or by any other meanes before the grace of [Page] God had lightened the blindnes of my vnderstanding, which by his holy prouidence and tender mercy was in due time powred, and that aboundantly, into the festered woundes of my gasping soule. For being forcibly touched with the diuine finger of Gods holy spirite, I began to reuiue, and manifestly to see my desperate estate and deuilish madnesse.

Then was I taught by Gods holy spirite and the reading of holy Scriptures, that I ought to be subiect and obedient to my soueraigne prince.

That mans iustification and righteousnesse commeth not of himselfe by his owne merits, but that it is the free gift of God through faith in Iesu Christ.

That praying to Images is flat Idolatrie.

That praying to Saintes, Purgatorie, mens traditions and such like, are damnable errors, and derogatorie to the honor of God.

That in Christs holy supper we doe eate his flesh and drinke his blood spiritually through faith, not grosly and carnally as before I helde.

That the dayly offering vp of Christ in the masse is damnable, and derogatorie to the death and passion of Christ.

Lastly, I confessed my selfe to be heartily [Page] sory for hauing herein so highly offended God, my Soueraigne, and the world, humbly crauing pardon for the same.

And there I did from the bottome of my heart & soule abiure and renounce the Pope and al his tyrannicall power & iurisdiction, abhorre and detest the masse, and al the heape of his wicked errors and damnable opinions whatsoeuer, as wel those which I haue not here mentioned, as those which I haue here touched, & by testimonies of holy scriptures briefly confuted. And with all reuerence of soule and sinceritie of conscience, I then did, now doe, and for euer (by Gods grace) will embrace the true faith and wholsome doctrine of Iesus Christ.

This done, I desired the people to say for me the Lords prayer (which they did) to the ende I might easely obtaine of God truely to bee inserted into his mysticall body, and made a liuely member of his holy Church, that I might bee a woorthy partaker of his heauenly table, and that I might hereafter faithfully walke all the dayes of my life in the true light of his holy Gospel.

Moreouer I then certified the assembly, & do now by these presents verifie, y• I vndertooke not this present matter either constrayned, or for feare of torture, (the Magistrates [Page] well knowing yt mans faith is not to be wrested by violence) or for the auoiding of any displeasure, or for hope of fauour, or for any sinister cause whatsoeuer, but simply and sincerly for y• honor of God (who hath wroght in me this wonderfull worke) for the edifying of his Church, & satisfying of the world.

This clause I openly protested to ye people after my speech, being demanded by the preacher aforesaid in the pulpit thereof, as also of this, viz. that I had receiued neither frō ye pope, nor frō any of his agents nor any mā, no dispensatiō, licence, bull, or facultie to dissemble my conuersion, neither that I euer (as yet) heard of any such thing to haue bin granted, & if there were, I acknowledged my simplicitie to be such, that I was not accompted a man sufficient to haue so prodigious a matter committed to my trust and charge.

This is the sūme & effect of my speaches to the people. And whatsoeuer I then said, I do presently confirme in and vnder myne owne hand writing: And if this my present acte, and that which I haue already performed seeme not sufficient to the eies and iudgments of the wise to testifie the sinceritie and true meaning of my inward repentant soule, I am further readie dutifully to perfourme whatsoeuer (within my power) shall be demaunded [Page] at my handes, and am willing to spende my life for my Soueraignes safety and my countries good, against whome I haue so vnduetifully and vnnaturally rebelled.

§

§

Imprinted at London by the Deputies of CHRISTOPHER BARKER, Printer to the Queenes most excellent Maiestie.

Information about this book

Title statement

The recantation of Thomas Clarke (sometime a Seminarie Priest of the English Colledge in Rhemes; and nowe by the great mercy of God conuerted vnto the profession of the gospell of Iesus Christ) made at Paules Crosse, after the sermon made by Master Buckeridge preacher, the first of Iuly, 1593. Whereunto is annexed a former recantation made also by him in a publique assembly on Easter day, being the 15. of April, 1593

Clarke, Thomas, seminarie priest of the English college at Rheims.

Edition statement

1594

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A18948

ID [STC]

STC 5366

ID [STC]

ESTC S118981

ID [EEBO-CITATION]

99854188

ID [PROQUEST]

99854188

ID [VID]

19597

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A18948)

Transcribed from: (Early English Books Online ; image set 19597)

Images scanned from microfilm: (Early English books, 1475-1640 ; 417:07)

Source

— The recantation of Thomas Clarke (sometime a Seminarie Priest of the English Colledge in Rhemes; and nowe by the great mercy of God conuerted vnto the profession of the gospell of Iesus Christ) made at Paules Crosse, after the sermon made by Master Buckeridge preacher, the first of Iuly, 1593. Whereunto is annexed a former recantation made also by him in a publique assembly on Easter day, being the 15. of April, 1593, Clarke, Thomas, seminarie priest of the English college at Rheims..

Extent

[48] p.

By the Deputies of Christopher Barker, printer to the Queenes most excellent Maiestie,. Imprinted at London :: Anno Domini, 1594.. (Signatures: A-C.) (Reproduction of the original in the British Library.)

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