THE RECANTATION of THOMAS CLARKE (sometime a Seminary Priest of the English College in Rheims; and now by the great mercy of God converted unto the profession of the Gospel of JESUS Christ) made at Paul's Cross, after the Sermon made by Master BUCKERIDGE Preacher, the first of july, 1593.  
Whereunto is annexed a former Recantation made also by him in a public assembly on Easter day, being the 15. of April, 1593.  1. Reg. 2.6 Dominus mortificat & vivificat, deducit ad inferos & reducit. 
The Lord killeth and maketh alive, bringeth down to the grave, and fetcheth up again.  
Imprinted at London by the Deputies of CHRISTOPHER BARKER, Printer to the Queen's most excellent Majesty.  
Anno Domini. 1594.   

To the right Reverend Father in God, JOHN Archbishop of Canterbury, Primate and Metropolitan of all England, and one of her majesties most honourable privy Counsel, Thomas Clarke wisheth increase of virtue and honour in this life, and in the world to come, eternal happiness.  
IT hath always been an ancient, necessary, common, and commendable custom amongst the most sorts of writers (right Reverend father, and my honourable good lord) in all their works to seek the patronage of some worthy person to whom the defence of the matter handled did most especially either in duty or devotion appertain: And because I am to publish in print, to my country's good (as I am persuaded by divers my worshipful friends) my recantation made at Paul's Cross, considering with myself that in causes Ecclesiastical, the government is given by God, (next under her Majesty) principally to your grace, and because the matter here treated of is such, I thought it most convenient to offer the same to your grace, unto whom both I and my labours do of duty on our parts (next unto her highness, by whose gracious clemency and mercy we have that we live) chief belong, & under whose protection we may safely walk without fear of control, and both our wants be more then sufficiently furnished by your grace's countenance and favour, which have hitherto been always ready to help those that have relied thereupon, the which undeserved grace (whereof I nothing doubt) if your honourable good lordship do afford me, I shall be further emboldened without dismay, to put forth to use my master's talon, which hitherto hath lain hidden in a napkin without any manner of gain: and if the commodity amount to any thing, your grace's portion no doubt, will be therein double; in this world increase of virtue & honour, things according with your high calling & zealous profession, and after this life eternal happiness wherewith God will crown in you all his works, your grace's labours, which God grant for his mercy's sake, through his only son jesus Christ.  
Your Graces bounden in the Lord. T. C.   

TO THE CHRISTIAN READER.  
BEing minded (Christian Reader) to publish in Print my Recantation made at Paul's cross, I thought it convenient to make thee privy what occasions moved me hereunto. First therefore know that the request of a worshipful friend of mine, and his reason for the same alleged were principal and chief motives in this matter: his manifold good turns on the one side did so greatly bind me, that by denying his reasonable and godly demand, I should have spotted and defiled myself with the ignominious, unnatural, & beastly stain of ingratitude which I have always in all men discommended and hated, and in myself (to the uttermost of my power) shunned and avoided: on the other side, his reason proposed did, as it were, command me for my country's good, to bring to public view my weak and undeserving labours. His reason was, that as I had, in alienating the faithful children from the obedience of their natural mother, been a public hurt (the scar whereof would long be a blemish in that fair spouse the Church of Christ) so I might hereby use a public means, both to heal the wound, and also (if it were possible) to take away the scar. His demand seeming every way both reasonable, necessary, & not to be denied, I condescended: considering also with myself, that as I had done great hurt in the church of God, so I was in conscience bound to make her all the satisfaction for the same that I could. To these motives I added further certain considerations of mine own, why it was necessary that the thing should be printed: which were these. First, that I might show a reason for the satisfying of every man, why I did omit some things which were thought necessary by divers to have been spoken of, as Transubstantiation, Indulgences, Service in an unknown tongue, & such like: whom I desire to remain satisfied with this answer. My purpose & meaning was not at that time to discourse of controversies, or particularly one by one to confute every error, for that (as every wise man knoweth) had been impossible for me as then to have performed: for every error and controversy doth minister sufficient matter for a whole, yea, for many sermons, but my coming thither was to no other purpose, but to confess & acknowledge my fault, and generally to renounce and abjure all those false opinions which I once held. Neither do I think it greatly necessary to make any supply in this Preface of those supposed wants which before I mentioned: only I desire thee (gentle Reader) to have this opinion of me, that, although I have but spoken of a few particulars, yet that (according to my protestation made) I have a general, and faithful detestation of all the rest, as my future life and labours (by God's grace) shall sufficiently witness. Wherefore rest not discontented or unsatisfied in any thing, but if haply thou be driven to any doubt through the malicious suggestion of the Devil, or thine own infirmity and weakness, know that in such cases thou art bound both in religious charity and Christian duty to reform and remove such corrupt & uncharitable opinions against thine even Christian, or at the least suspend thy judgement in what matter soever that is not too openly manifest & apparent. Carry not a suspicious & doubtful judgement of the truth and sincerity of my soul, for fear of judging thine own soul. In quo enim judicio iudicaveritis, 
Mat. 7.  iudicabimini: &, In qua mensura mensi fueritis, remetietur vobis. With what judgement you judge other men, you shallbe judged: and with what measure you meet, the same shallbe measured to you again. But think that I am a Christian as thou art, and have a care to please God, as haply thou hast, and have further knowledge in spiritual matters than every one, to whom the perusing of these presents may come, & therefore do know in more ample sort, that hypocrisy and double dealing with God and his Church is a double wickedness, at whose girdle there hangeth a fearful scourge and punishment. Remember that thou art admonished by the the Apostle Saint Paul, 
Rom. 14.  not to judge another man's servant for he doth either stand or fall to his master; that is, to God, before whose tribunal we shall all stand, and give an account every one for himself: let us not therefore, saith he, any more judge another, but judge this rather, that no man put a stumbling block, or an occasion to fall in his brother's way. My meaning herein thou mayest easily gather, and God grant thou may use it to the benefit of thine own soul, and Christ's small flock.  
The second cause that moved me to the publishing hereof, was the good that might hereby grow to those that be but lightly infected with Papistry, that by my example, seeing my conversion, and reading my Recantation, they may be moved to consider, for the safety of their souls, the great peril and imminent danger wherein they do continually live, and so they may call to God for the heavenly unction of his holy spirit, and the precious gift of his grace, that may cure their wounds, and lead them to the perfect knowledge of his pure truth. And those that particularly by my doctrine & example have erred or do go astray, may by these means (which I hearty ask of God for his son jesus Christ his sake) be reduced again into the right way: and for mine own part I shall for ever hereafter have the testimony of a better conscience, that I have not been negligent herein to perform the duty of a good Christian, in putting such in mind of their estates, and showing them the means (the like whereof, if they ask it as they should, God doubtless will not deny them) of my conversion. If I had contented myself with the uttered matter, and not have proceeded any further to publish the same, the world might have laid some blame on me, and reprehended me for lighting of a candle, and putting it under a bushel, but being put on a candlestick, and left indifferently to give light to all, not presently, but for posterity, I shall be, I hope, in this behalf, free from the calumniation of any.  
Consider I pray thee (dear Christian) if thou be a Papist, or any thing addicted that way, that thou canst not imagine any sinister cause for the which I should (as they say) have turned my coat; the greatest cause of all things which thou canst think of, is worldly wealth, which on that side I never wanted, nor any thing else that was convenient either for my pleasures or necessities, and therefore I had no cause for that to forsake them, if I had not been induced thereto by further considerations & means, than is the regard of worldly commodities: but contrariwise, (as thou shalt more largely understand in my recantation) they were the only things that for a long time withheld me from embracing the pure waters that spring to everlasting life. But perchance thou wilt say, I hoped for better than I had, believe me no, I neither hoped for better, nor have so good; notwithstanding (if I should be driven to beg my bread) let all the papists in the world know, that I will not forsake the kingdom of heaven for this worlds good, neither do I make my bodily life more precious than my soul: for what would it profit me to win the whole world, and to lose my soul? or what exchange should I make with God for my soul? I know they would receive me again, if I would like a dog return yet to my vomit, but far be that from me: better it were for me never to have been borne then once to think on any such matter, and I hope, God that hath done thus mercifully by me, and dealt thus mightily with me, hath not, nor will not bestow his grace in vain upon me, but will perfect his work so effectually begun. The last cause that moved me to publish these presents, was, to assure the adversaries (to whose hands I am sure they will come) that I neither have done, nor hereafter will do any thing against them of malice, but in all my proceedings I have, & will deal as charitably as I can, not betraying the truth of God, which I prefer before the estimation of the whole world: neither would I have any man to think, that I speak as though I did any thing at all rely upon their good opinions of me, for that I am assured they hate me as the devil, and will not stick to employ all the labour they can to deface and discredit both me and my calling. But let them not spare, their envious carping will demonstrate in them the lying spirit that overruleth them, and every one that is not as blind as themselves, will soon perceive their legerdemain: and although their buzzing will obtain place in the ears of their complices and fautors, who are always ready to bandy the balls which their leaders toss, so far as the slanderous blasts of their wicked mouths will carry them, yet I hope the force of them (fly they never so stiffly) shall not be able to make wink the least child in God's Church, much less overthrow him.  
Moreover I do hearty desire every Christian reader to weigh with good consideration these presents. If thou be already infected with error and blindness, pray to God that he will bestow upon thee the clear light of his truth: persist not wilfully in wickedness, but take occasion hereby to sift and try the spirit that is aswell in thyself as in thy teachers, if thou be ignorant and unlearned, build not thy faith upon the credit and good opinion of other men, say not (as I know many have and do say) I am not able to render an account of this or that thing, but I know it is true, I must believe so, because this learned man, or these divines, and good men believe so: ask, them, they are able to give you an answer both for themselves & me: it is a weak building that hath so shallow, and uncertain a foundation, and a simple faith is it that is pinned so slenderly to other men's sleaves: the Apostle Saint Peter biddeth thee to be able and ready to render an account of thy faith to every one that shall demand it at thy hands, 
1. Pet. 3.  I mean not that thou art so exactly bound as he that teacheth both thee and others, but in some good measure according to thy ability, and the talon that God hath lent thee, thou art bound to know what thou believest, in whom thou believest, & what thou art bound to believe. Build not therefore thy faith upon the faith of other men, for that foundation cannot choose but fail thee, but erect thy building upon the immovable rock Christ jesus, of whom the scriptures do most plentifully bear witness. 
john 5.  Art thou learned? search the scriptures for in them ye think to have eternal life, and they are they that testify of me, etc. Art thou unlearned? go to thy Pastor, go to him that hath charge of thy soul, and receiveth instruction from God for thee, The priests lips shall preserve knowledge, & thou shalt seek the law at his mouth, for he is the messenger of the Lord of hosts. 
Mal. 2.  So thou seest whether thou be learned or unlearned, thou art without excuse if thou be ignorant in thy duty, because God of his great goodness and infinite mercy hath left thee sufficient means to come unto him, for which cause we were all created, I mean truly and dutifully to serve God. God hath created all things both in heaven and earth for the behoof and benefit of man, but he hath made man only for his own self, for his own service, wherein to be negligent and ignorant, is a high contempt of God, & mere ingratitude for his manifold benefits. If hitherto therefore thou hast been negligent and blind, redeem thy time with thy future diligence. What shall I say (dear Christian) but only this, leave the muddy and troubled waters, which thou drawest out of the dirty pits of men's imaginations, and return to pure springs and wells of life, where thou mayest freely without money or danger drink thy fill, and so satiate thyself, that thou shalt never thirst again.  
Those whom God hath called in his fear, I do earnestly wish to be wary how they walk, and careful that they be not circumvented by any manner of false prophets: if at any time thou converse with them by chance, desire God to give thee strength and grace not to be tempted, if thou be tempted, that it be not above thy strength. Qui stat videat ne cadat, he that standeth let him take heed he fall not: for we carry this treasure that God hath given us in vessels more brittle than glass: for glass is not more subject to breaking, than our bodies (which ought to be the temples of the holy Ghost) be subject to pollution by sin, and our souls to be infected with false doctrine, which will seem in the mouth as pleasant as honey, but in the throat it will be more bitter than wormwood and gall. It is like a canker which creepeth secretly, and having infected is most hardly killed. Wherefore if thou wilt not be bitten with the snake, sleep not near the hedge: he that toucheth pitch, must needs carry away some stain, and the Mariner that hearkeneth to the Siren shallbe in danger of shipwreck: so he that will curiously talk and hearken to the papists sweet persuasions, shall scape very hardly, (such is the outward face & show thereof) but he shall be entrapped, (expertus dico, I have tried it) and therefore give credence to me that knows more therein then thyself, and wish thee so much good as myself.  
Lastly, I am to give thee to understand (good Reader) that for sundry causes I have hereunto joined my first recantation made also in a public assembly, where I am to admonish thee not to look for any express method of my speeches therein, as in this other, for I never meant to publish it either in print or writing, but was only requested to make known to some of my friends, by way of declaration, what I had done, and now it is thought meet to publish it in the same form together with this: whereby thou mayest consider how willing I am to make such sufficient satisfaction to the Church of God as my ability may extend unto, and how glad I shall be if any one do take benefit by my labours. And for that I know it a thing impossible that any one work should please every man, but that there will be some fault found, & either the insufficiency of the man, or the manner of his method, or the raggedness of style, or some such like matter will be reprehended, because it cometh to the scanning of far more sufficient persons than the Author himself commonly is, (though one man sometimes is as sufficient as another) some also are more ignorant, and therefore can not judge uprightly, and some are curious, and seek rather a fine and filled phrase, than the sound substance of the matter, and because they are sick of the fashions, there remaineth a great corruption in their taste, so that nothing will please them be it never so convenient and fit for them: for my part I regard not the slanders of the envious, nor the scoffs of the curious, nor the blunt bolts of the foolish, but as in humility I undertook these labours for the causes aforesaid, so in humility I offer them for the benefit of the good and virtuous, without respect of any other gain but of their good prayers, which if I obtain, my pains are requited, and myself satisfied. Vale.   

❧ The Recantation of Thomas Clarke, a Seminary Priest, made at Paul's Cross, after the Sermon, made by Master Buckeridge Preacher, the first day of july. 1593.  
ALthough I have once already in a public assembly made open recantation and abjuration of my former errors (right Honourable, Worshipful, and well-beloved) yet because the place wherein it was done (notwithstanding public) was more obscure than I could have wished, as also the audience (consisting for the most part of young persons) not altogether sufficient witnesses in so weighty a cause, I was the more willing again at this time in more sufficient manner to publish my former act in this worthy assembly: choosing rather thereby to suffer some blemish in my credit (if the renouncing of errors may blemish my credit) then in any part to seem negligent in discharging the duty of a truly reform Christian: whereby the world might justly hold me in suspense, the Church of God remain unsatisfied, and mine own conscience still retain in itself sufficient matter of accusing & condemning herself. For I am of this opinion (under correction) that satisfaction in respect of the world (for to God we are able to yield no equality) ought to be in weight and measure, according to the offender his ability, every way equal 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 myself to have already obtained at God his hands, and the like (I hope) this Honourable and Christian assembly will this day afford me, & consequently all those (which I humbly and hearty crave) to whom relation of my present deed shall come.  
And for the further manifestation of my cause, may it please you to understand, first, touching my fault, that I was sometime a Priest, brought up in the English Seminary at Rheims in the kingdom of France, a College there erected and supported by the Pope & his complices, for the maintaining or rather reviving of his devilish doctrine, & damnable errors in this our Country, now for a good space raked up in hell, & in this happy Island almost extinguished.  
To this mother of errors and nurse of Idolatry did I repair being from my childhood in some sort fostered with hers or the like poisoned milk. I omit to speak of my unnatural and unduteifull departing my native Country without authority or leave obtained from any Magistrate, for as our Saviour Christ said, 
john 3.  qui mala facit, odit lucem, & non venit ad lucem, ut non arguantur opera eius, he that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. Even so my cause being faulty in itself could not abide the touch of due examination, & therefore put me in fear to departed by authority, but by stealth, which with great difficulty I performed.  
Having studied sometime in the University aforesaid, I was made Priest, and after some space was by the Precedent of the College sent into this Realm of England to win souls (as they term it, and as I then took it) to God: but had not God, whose mercies are above all his works, plucked me back with his merciful hand, I had doubtless perished together with many souls of that profession on whom he showeth no mercy: but such is his great goodness and infinite mercy towards his elect, that even in the depth of their sin he can and will raise them; the which is most evidently manifested in me, who never in my life gave any regard to the true doctrine of Christ, though in some part I knew it, but far otherwise then I ought to have done, & as it is in itself, because that from my youth I was led astray and blinded with the choking mist of Papistry, and was now come even into the midst, & as it were perfection of all error and blindness; insomuch that I did not now walk in the counsel of the ungodly, nor stand in the way of sinners, but in the highest degree of sinning, I sat established in the seat of the pestilent, whom it is far more hard to raise and remove then either him that walketh, or him that standeth: wherefore in me raised, that sat, the great mercy and wonderful work of Almighty God is more commended & more evidently set forth then if I had but walked, then if I had but stood: the which (because I will be as short as I may) I leave to the devout consideration of every good Christian present, only myself will say with the Prophet David, 
Psalm 116.  Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem ●alutis accipiam & nomen Domini invocabo, What shall I render to the Lord for all his graces and benefits bestowed upon me? I will receive the cup of salvation, and I will call upon the Name of the Lord.  
Having with great danger, by reason of a tempest that happened, passed the seas, and being arrived in England, I fell bustly to work in my profession and calling, letting pass no opportunity, but using all means that I could to become a worthy workman, (in deed a wasteful destroyer) in God his vinyeard. I forbear to speak of the zeal I had, the pains I took, my days labours, my night watchings, etc. In all which I humbly confess to Almighty God, and acknowledge before this worthy assembly, that I did nothing else but daily more and more offend God, impugn his truth, supplant his Church, and pervert his people, by labouring to seduce them from his true religion into idolatry, and to bring them from their natural & dutiful obedience towards their Prince, unto the servile yoke and bondage of the Pope, I mean, in persuading them to acknowledge his Papal dignity, and usurping supreme authority over all Kings and Princes of the world. Whereby beside the hatred of God, I incurred the high displeasure of my dread Sovereign, and most gracious Queen, as also the penalties of her godly and most just laws made against such offenders. Notwithstanding I protest before the dreadful seat of the most Highest, that I never offended against her royal person, neither was I ever guilty in plaiting any thing against the good estate of my dear Country, or consenting to any lewd practice in that behalf: neither did I any thing touching my function in matters of Religion of malice, as knowing and would not know, but wherein so ever I offended, it was of blind zeal masked and carried away with ignorance and error. And although I said before that I had some knowledge of the truth, yet I told you it was but afar off, it was but a superficial and carnal knowledge. Who more rare or better read in the Scriptures than the Pharisees? yet our Saviour Christ told them, that they erred and knew not the Scriptures: whereby we are given to understand, that a man knows nothing (know he never so much) except the Spirit of God do further illuminate and quicken the understanding with his grace: for it is the spirit that quickeneth.  
Thus have I (though confusedly) confessed unto you my guiltiness and offence: it followeth, that I give you to understand the means which God used to restore me again to life that was dead. But herein I fear to exceed (as they say) my compass, in promising more than I am able to perform. For how can I declare and manifest that unto you which I never knew myself, surely I can assign no means, but must say with our Saviour 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 us all be amazed, and fall into admiration of God his works, and with the Apostle Saint Paul cry out. O altitudo divitiarum sapientiae & scientiae Dei! 
Rom. 11.  quàm incomprehensibilia sunt judicia eius, & investigabiles viae eius! O the deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, & his ways past finding out? and let us confess with the prophet David, 
Psal. 118.  A domino factum est istud, & est mirabile in oculis nostris. This is the Lord his doing, and it is marvelous in our sight. marvelous in deed it might and would be in our sight, if I wear in any reasonable measure able to express the secret working of God in my soul by his often holy inspirations, which I did oftentimes repel, not of malice, but of ignorance, taking gods holy motions for devilish temptations: well did our merciful Saviour verify, and more than verify in me his own saying: Ecce sto ad ostium & pulso: Behold I stand knocking at thy door, but he not only stood knocking, as one ready to go his way, if he were not let in, but he persevered knocking, he sat 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 be that thy high Majesty shouldest be so mindful of me? that I should be in such reputation with thee? 
Psal. 21.  Vermis sum ego & non homo, opprobrium hominum, & abiectio plebis. I am a worm O Lord and no man, the reproach 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 hear, and when I heard, I was unwilling to hear, I would not hear.  
At the length, when God had brought me to hear in some good measure, he taught me to consider of divers things, the which for brevities sake I will omit to speak of in this place: by consideration he bread in me a doubting of the estate of my soul: by doubting he wrought a desire of the clear knowledge of his truth, the which as then I had no means to attain, but by the secret manuduction of his holy spirit, and the reading of holy scriptures: by both which, it pleased his heavenly Majesty of his accustomed mercy, to reform my strayed judgement, 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 resolve to come forth of Babylon. But such was the malice of the devil the ancient enemy of mankind, that seeing and envying this my resolution, he cast such a stumbling block in my way, that for a whole years space I was not able to move it, much less to remove it. This block in deed was heavy and very heavy, consisting of two woods, of life and of death. First, he laid before me the terror of death, the rigour of the laws, and my just deserts in transgressing the same: against this I opposed my voluntary submission, precedents that had escaped the like danger, and have before me occupied this place, and most of all, her majesties clemency and most gracious mercy used towards all, especially, to men of my coat and profession.  
This part of his stumbling block being but a little stirred, he assaulted me presently with a second thing of no less importance than the first, which was mine own estate in this manner: That admit my life were spared, yet I had not to look for any living or maintenance, and having of myself none, I should by recanting, bring myself to poverty and misery, and be of none account. Whereas now I wanted nothing I could wish for, and was reputed amongst the best. Against this I had nothing to oppose, but only an uncertain hope (as I thought) of her majesties bounty, and the wisdom, and charitable care of her honourable counsel, for the providing for of such manner of persons. Briefly after the devil had thoroughly wrought in me, the fear and uncertainty of both life and living, therein he left me miserably dejected, and wrestling, in so much that for a great space after I remained here and there in the country, for upon this my resolution, I quite forsook the chief place of my usual stay and abode: but could proceed no further, till at the last in place where I was, in my secret chamber, word was brought me of the taking of one of my coat, whom I well knew. These news bread in me such a present fear, that from thenceforth I could not be in quiet. Wherefore with as much convenient speed as might be, I provided for my journey towards London, whither being come, because I was in the place as it were a mere stranger, and being acquainted with no one to whom I durst impart my mind in a matter so dangerous, I was (by reason of my fears aforesaid) constrained to defer my submission, until it would please God, either to offer me fit opportunity 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 goodness he granted me, but making me to know withal, that his honour and glory must always be sought of me, whether it be for my temporal avail, or disadvantage. Thus at the last he hath delivered me from all mine enemies, for which great work and mercy of his, what have I, but with the prophet David 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 given us over for a pray unto their teeth. Our soul is escaped even as a bird out of the fowlers snare the snare is broken and we are delivered.  
It followeth touching the a●iuration of those errors which once I held, but now detest, that I speak somewhat. To stand upon every particular it is not my meaning, neither do I purpose to make any long discourse upon those points which I will touch: also I mean to speak but of a few things, because this time will not suffer me to handle many, neither these few as I would. If my order in placing the points handled seem preposterous to the learned, I prefer their judgements, and desire them to pardon my wants, and accept herein my dutiful labours.  
Furthermore, if at the first I shall attempt to put the axe to the root of the tree whereon the rest of the branches grow, I shall at once overthrow both the one and the other, and because I will leave myself more scope (though otherwise I could find sufficient) I will begin with some particular branches and so descend to the body and root: but whether I begin at the top or in the middle it is no great matter, for my meaning is to destroy all, though not in all, yet in myself.  
First therefore to speak of the worshipping of Images, which the adverse part holdeth for great piety and religion, I can find no warrant therefore in holy writ, but contrarily I find it expressly forbidden, with fearful curses therefore threatened: as in the second commandment of the first table it is forbidden in these words, 
Exod. 20.  Thou shalt make thee no graven Image, neither any similitude of things that are in heaven above, or in the earth beneath, or in the waters under the earth: thou shalt not bow down to them nor serve them. Also when ye are come over jordan, 
Numb. 34.  etc. ye shall drive out all the inhabiters of the land before you, and destroy all their pictures, and break asunder all their images of metal etc. That worshippers of Images are accursed, 
Deut. 27.  we read in Deu. these words, Cursed be the man that shall make any carved or molten Image, which is an abomination unto 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 men's hands, gold, and silver, and the thing that is invented by art, etc. Many other places I could allege against the making and worshipping of images: but I will omit them, only I will rehearse unto you the words of Tertullian upon this matter, 
Tert. de Idol.  & so I will pass further. God (saith he) hath forbidden an Image aswell to be made as to be worshipped etc. And a little after he goeth forward in this sort, Some one or other to maintain idolatry will say, Why then did Moses make the Image of the brazen serpent in the wilderness? Which objection he answereth in this sort. One and the self same God hath by his eternal law forbidden any Image to be made, and also by his extraordinary and special commandment the Image of a serpent to be made: If thou be obedient to the same God, thou hast his law, make thou no Image: but if thou have a regard to the Image of the serpent afterwards made by Moses, then do thou as Moses did, make not any Image against the law, unless God command thee as he did Moses. What need we to stand upon more proofs herein? these I take for this time sufficient to confirm the truth of the matter: And herein I assent and consent to the true doctrine of Christ his universal Church & affirm the doctrine of the Roman Church herein to be false and erroneous, and therefore I utterly renounce and abjure it.  
Touching prayer for the dead, which adhereth to another absurdity like to itself which is Purgatory, although out of the decrees of Counsels and old Fathers many profess seem to be deducted for the maintaining thereof, yet in the whole process of holy Scriptures, (which as the Prophet David saith, 
Psal. 118.  are lanterns unto our feet, and lights unto our paths) I find no warrant for either of them, but contrariwise that they are both vain and frivolous. As for example in the Revelations it is said, 
Revel. 14.  Beati mortui qui in Domino moriuntur. Blessed are the dead that die in the Lord, for they rest from their labours, etc. If every soul that dieth in the Lord be blessed, then there are none that die in the Lord in Purgatory, where there is no blessedness, (but according to their opinion) all misery and calamity even as in hell itself. Secondly it is said, that they rest from their labours. If then they rest from their labours, it must needs follow that they are not in Purgatory, where (as they themselves say) are extreme labours, though not active yet passive. Whereupon I infer two things. First, that no saved soul goeth to Purgatory, which is meant by those which die in the Lord, for every one that dieth in the Lord by sufficient testimony of this place is blessed, which cannot be but in possessing the vision and sight of God in whom only the dead have and enjoy all blessedness, the which none can have and enjoy, but only those which are saved, as also rest from all, and all manner of labours which cannot be had nor found in Purgatory, being as I said before (according to the adversaries opinion) a place of torment and unrest, and this place of Scripture attributing both blessedness and rest, and that immediately after their death to all that die in the Lord, that is the servants of the Lord, it must needs be that every such soul is in heaven & not in Purgatory. Secondly, I infer that there is no such place as Purgatory, because there is no use of nor for any such place. For all the creatures, things and places which God made, he made them for some end, use and purpose: for he made nothing in vain, and in all the Scriptures we neither find mention made of Purgatory, nor use for any such place, which no doubt would have been done if the place had been, and of such necessity as the adversaries affirm it to be, either by Christ himself, or his Apostles (who have left us written all things necessary for our salvation) therefore I may safely conclude that there is no Purgatory.  
That prayers avail not the dead (because I have been so tedious before) I will only allege one example out of Ecclesiastes. 
Eccle. 9  The dead (saith he) know nothing at all, and they have no more portion for ever in all that is done under the sun. If it be so, then in prayers they have no portion. If they have no portion in prayers, then in vain do they pray for the dead. Thus we see this their doctrine, both of prayer for the dead and Purgatory, to be false and superstitious, and therefore I renounce and abjure it.  
Prayer to Saints as Mediators between God and us, I find to derogate from the sole mediation of Christ by these testimonies of holy Scripture: 
Matth. 11.  Come unto me (saith Christ) all ye that are laden and weary, and I will ease you. Also in another place, 
joh. 14.  I am the way, the truth and the life: no man cometh to the father but by me. 
1. Tim. 2.  And S. Paul to Timothy, There is one God, and one Mediator between God and man: even the man Christ jesus, which gave himself a ransom for all men, etc. In all which places we find no mention made of this or that Saint, but of Christ himself. Therefore this doctrine also as false and erroneous I abjure and renounce.  
Concerning the propitiatory sacrifice of the Mass for the living and the dead, I affirm that it is injurious and derogatory to the death and passion of Christ: for our adversaries will have Christ to be daily offered both for the living and the dead. But S. Paul saith that Christ needed not to be daily offered, or often times to offer for the people's sins, as the Priests of the old law did, 
Heb. 8.  for now saith he, In the end of the world he hath appeared once to put away sin by the sacrifice of himself etc. And in another place he saith, 
Heb. 10.  That with one oblation he hath consecrated for ever those that are sanctified etc. And S. Peter saith, 
1. Pet. 3.  that Christ hath once suffered for sins, the just for the unjust, that he might bring us to God. etc. Wherefore this one oblation of Christ I confess to be solely propitiatory, and sufficient for my sins, and for the sins of ten thousand worlds, (if there were so many) and I abjure all other propitiatory sacrifices and oblations whatsoever as blasphemous and injurious to this.  
Moreover I find in the old Testament no more Sacraments prefigured, and in the new no more instituted by our saviour Christ (who only had power to institute them) then two: that is to say, the sacrament of Baptism, and the lords supper: and the other five I find to be made sacraments by the presumptuous inventions of men, therefore as their vain institutions and fantasies I abjure & renounce them as sacraments.  
justification is an other great point, which the adversaries make to consist of two parts, that is to say, of Faith, and of our own works and merits: but the Scriptures allow not works as causes, and retain only faith as the instrumental cause of our justification: for the Apostle saith, 
Rom. 3.  There is no difference, all have sinned, and are deprived of the glory of God, & are justified freely by his grace through the redemption that is in Christ jesus etc. And it followeth in the same Chapter, Therefore we conclude that a man is justified by faith without the works of the law etc. And in another place he saith, By grace ye are saved through faith, and that not of yourselves: it is the gift of God, not of works, lest any man should boast himself: whereby it is evident that men's merits avail not to justification, and therefore this doctrine of the adversaries, together with the rest, I renounce and abjure.  
As for the authority of princes in matters Ecclesiastical, (for in Temporal I know no doubt) had not josua, David, Solomon, and other Kings and Rulers, power to command and intermeddle in causes Ecclesiastical? 
Josh. 3.  Did not josua command and appoint the Priests and Levites how and in what manner they should carry the Ark of God? and by warrant from Gods own mouth, direct and govern them in the bearing thereof over the waters of jordan? Did not God often times manifest the disposing of holy things to the Kings rather than to the Priests? which in no case he would have done, if his will had been that they should have had no dealings in such kind of causes. As for the examples of David & Solomon, because the words of text are too long to recite, I refer 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 book of Kings according to some translations: according to other some, the first book. By these and divers other testimonies both of the old and new Testament, I have sufficient warrant to acknowledge not only the right and authority of my dread sovereign in causes Ecclesiastical within all her majesties Dominions, but also of all Christian kings and Princes in their proper lands and Realms, and the contrary doctrine (as full of lurking poison) I renounce and abjure.  
And here I will end with the Pope, as the root and body from whence & whereon all branches of errors and superstitions do grow: but because I have already plainly declared unto you his grossness, or rather impudency in doctrine, I shall have less occasion to stand upon himself, for by the fruit we are to judge what the tree is. It is impossible, 
Mat. 7.  saith Christ, that a man should gather grapes of thorns, or figs of thistles: even so it is impossible that a man should draw virtuous and wholesome doctrine forth of an infected fountain, such an one as the Pope is, who seeketh his own glory, and maintaineth his glory by his own doctrine, neglecting or rather contemning both the glory & doctrine of Christ. Whose insolent pride and usurping authority over all Christian kings and Princes, as also his devilish madness in opposing himself against God and his Church, by sowing the seed of false doctrine in the hearts of people, make me to confess him to be that abomination of desolation sitting in the holy place, which was prophesied by Daniel, 
Dan. 9  and mentioned of our Saviour Christ himself in S. Matthewes Gospel. 
Mat. 24.  Wherefore, as an infective poison, and creeping canker, I loathe, detest and abjure him, renounce his authority, & from henceforth utterly reclaim from the whole heap and mass of all his confused errors and devilish opinions whatsoever, aswell those hereafter to be invented and published, as those already by him & his taught and authorized.  
Also I deny that he hath any power, authority or jurisdiction over our sovereign and gracious Queen Elizabeth, or over any of her highness subjects and liege people, either in causes Ecclesiastical or Temporal, and in defence of this doctrine in particular, as also of all the points of true religion taught in this Realm, and by her gracious Majesty authorized, I now myself and whatsoever from henceforth I shallbe able to perform. And I am hearty sorry that ever I offended (in professing the contrary) my merciful God, my dread Sovereign, & my dear country.  
First therefore with penitent heart & prostrate soul before the tribunal of the Almighty, I desire his divine Majesty for his mercy's sake, and for his only some jesus Christ his sake, to regard me at this present with his merciful eyes, and from henceforth to guide and protect me with his mighty hand, that I may always rest under the shadow of his wings, and at the dreadful day of his judgement, that he impute not unto me my grievous sins and transgressions, but that he will bury them in the sacred and precious wounds of his dear Son, and cover them with the vail of his holy mercies.  
Secondly, I beseech my sovereign and gracious Queen to pardon my ignorances, presumptions, and whatsoever beside I have offended in, either against her or her majesties godly laws & proceed: with bended knees beseeching her Highness to accept of my humble and voluntary submission, and to admit me again into the number of her majesties loyal subjects, and from henceforth I vow unto her Majesty my true service and dutiful obedience.  
Furthermore, I crave pardon of all men in general, whom I have any ways scandalised, and offended: but most especially those whom by erroneous doctrine I have misled, praying hearty to God that they all may be so sincerely converted as myself am.  
Lastly, I humbly beseech this honourable & Christian assembly to pardon my confessed crime, and to accept me as a member of your mystical body, under our head jesus Christ. And for that I doubt not but that your devout minds are readily moved thereunto, I will omit to use any further instigation therein, but will leave the matter wholly to the motion and working of God's holy spirit in all men.  
To conclude, for as much as I have been credibly informed by some, and have further found it extant in writing, that some in this our Realm and in other places have promised, sworn, subscribed, and for a time used the holy Sacraments in the Church deceitfully, against their own conscience, minding hereby first under the external cloak of religion to corrupt and subvert secretly God's true religion within the Church, and afterward when time hath served, became open enemies and persecutors of the same, under vain hope of the Pope's dispensation devised against the word of God, to his great confusion and their double condemnation at the day of judgement: being willing for mine own part, so far forth as in me lieth, to take away all suspicion of such hypocrisy, dissimulation and double dealing with God and his Church, I protest before the dreadful Majesty of Almighty God, who is the searcher of all hearts, that my heart and mind do fully agree with my uttered speeches. Moreover that I have not, nor ever had any dispensation, Bull, or any manner of faculty, for any such purpose. Also that I have not been moved to this present act by any constraint or rigour used, or for any worldly respect or hope of gain, or other sinister cause whatsoever, but only by the mere persuasion of conscience, through the knowledge and love of God's true religion begun in my heart by the holy Ghost, the profection and perfection whereof, I leave to the merciful working of his divine power, to whom with the Father and the Son, be all honour, praise, power and dominion now and for ever, Amen.  
God save the Queen.   

THE RECANTATION of THOMAS CLARKE, made in an other public assembly and congregation after the hearing of Divine service, and a Sermon made by M. MUNSEY, Preacher, and before the holy Communion, which together with others I there and then received on Easter day, being the 15. of April, 1593.  
I There standing before the dreadful throne of almighty God and the face of the present congregation humbly confessed myself to have been for the space of these five years last past a traitor to God, an enemy to his holy Church and Gospel▪ a professor of the errors, and devilish opinions of papistry, and consequently a rebellious traitor to my Sovereign prince and dear country.  
How that about five years passed I departed my native country, and went into foreign lands beyond the seas, without the leave or authority of any Magistrate: whereby I incurred the danger of the laws provided and instituted for the same cause.  
How that being beyond the seas I suffered myself to be persuaded by the counsel of lewd and seditious men to take upon me the gawling yoke, and overswaying burden of popish priest hood: and for that cause I went into the kingdom of France to the University of Rheims, where I studied certain years, & was then made priest, & shortly after was by the Precedent of the English Seminary College at Rheims sent into England to the end and intent to withdraw the people's hearts from the true service of God and their dutiful obedience towards their prince, unto the pernicious and damnable errors of papistry, and the tyrannical subjection and slavery of the Pope: Whom together with divers of his antecessors & successors, I acknowledged to be that continuate whore of Babylon, and that antichrist whom Saint john hath most lively painted forth and described in his Revelations.  
In this danable business aforesaid I confessed that I had laboured for the space of two years, committing daily more and more high treason against God, & my soveraign and most gracious Queen: affirming that without all doubt I had obstinately died in that wicked & damnable estate (as many of my coat and profession had done before) if by Gods will I had been apprehended in any search or by any other means before the grace of God had lightened the blindness of my understanding, which by his holy providence and tender mercy was in due time powered, and that abundantly, into the festered wounds of my gasping soul. For being forcibly touched with the divine finger of God's holy spirit, I began to revive, and manifestly to see my desperate estate and devilish madness.  
Then was I taught by God's holy spirit and the reading of holy Scriptures, that I ought to be subject and obedient to my sovereign prince.  
That man's justification and righteousness cometh not of himself by his own merits, but that it is the free gift of God through faith in jesus Christ.  
That praying to Images is flat Idolatry.  
That praying to Saints, Purgatory, men's traditions and such like, are damnable errors, and derogatory to the honour of God.  
That in Christ's holy supper we do eat his flesh and drink his blood spiritually through faith, not grossly and carnally as before I held.  
That the daily offering up of Christ in the mass is damnable, and derogatory to the death and passion of Christ.  
Lastly, I confessed myself to be hearty sorry for having herein so highly offended God, my Sovereign, and the world, humbly craving pardon for the same.  
And there I did from the bottom of my heart & soul abjure and renounce the Pope and all his tyrannical power & jurisdiction, abhor and detest the mass, and all the heap of his wicked errors and damnable opinions whatsoever, as well those which I have not here mentioned, as those which I have here touched, & by testimonies of holy scriptures briefly confuted. And with all reverence of soul and sincerity of conscience, I then did, now do, and for ever (by God's grace) will embrace the true faith and wholesome doctrine of jesus Christ.  
This done, I desired the people to say for me the Lords prayer (which they did) to the end I might easily obtain of God truly to be inserted into his mystical body, and made a lively member of his holy Church, that I might be a worthy partaker of his heavenly table, and that I might hereafter faithfully walk all the days of my life in the true light of his holy Gospel.  
Moreover I then certified the assembly, & do now by these presents verify, that I undertook not this present matter either constrained, or for fear of torture, (the Magistrates well knowing that man's faith is not to be wrested by violence) or for the avoiding of any displeasure, or for hope of favour, or for any sinister cause whatsoever, but simply and sincerely for the honour of God (who hath wrought in me this wonderful work) for the edifying of his Church, & satisfying of the world.  
This clause I openly protested to the people after my speech, being demanded by the preacher aforesaid in the pulpit thereof, as also of this, viz. that I had received neither from the pope, nor from any of his agents nor any man, no dispensation, licence, bull, or faculty to dissemble my conversion, neither that I ever (as yet) heard of any such thing to have been granted, & if there were, I acknowledged my simplicity to be such, that I was not accounted a man sufficient to have so prodigious a matter committed to my trust and charge.  
This is the sum & effect of my speeches to the people. And whatsoever I then said, I do presently confirm in and under mine own hand writing: And if this my present act, and that which I have already performed seem not sufficient to the eyes and judgements of the wise to testify the sincerity and true meaning of my inward repentant soul, I am further ready dutifully to perform whatsoever (within my power) shall be demanded at my hands, and am willing to spend my life for my Sovereign's safety and my country's good, against whom I have so unduetifully and unnaturally rebelled.   

Imprinted at London by the Deputies of CHRISTOPHER BARKER, Printer to the Queen's most excellent Majesty.