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cause_n	good_a	justification_n	work_n	9,756	5	6.9844	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73302	The recantation made at Paules Crosse, by William Tedder seminarie priest the first of December, anno. 1588. VVherunto is adioyned: The recantation or abiuration of Anthonie Tyrell, (sometime prieste of the English Colledge in Rome,) pronounced by himselfe at Paules Crosse the next Sunday following, in the same yeere. Seene and allowed according to the order appointed.; Coppie of a recantation made at Paules Crosse	Tedder, William.; Tyrrell, Anthony, 1552-1610? aut	1588 (1588)	STC 23859.7; ESTC S124616	11,506	27

the liuing but by the sight of God why so obstinatly they defende this point And nowe whereas before I counted it necessarie conuenient I count it vaine and superfluous and take it for an errour Againe prayer for the deade 6 Prayer for the dead is a point of great Religion amongst them which Article they ground vpon an other no lesse absurde then it selfe and that is Purgatorie which Purgatorie I sée not howe they can defende by Scripture though they séeme contentiously to wrest certaine places of the Scripture from the true meaning of the same vnto theyr owne meaning and all to defende this grosse errour of theirs For they say that those soules that depart out of this life with anie veniall sinne or els with the Reliques of mortall sinne must néedes bee purged after this life before they can come to Heauen This is a grosse error and is taken out of the Poet Virgil for in that place where hee bringeth Anchises to enstruct his Sonne Aeneas of theyr state in hell he speaketh on this sort Quin et supremo cum lumine vita reliquit Non tamen omne malum miseris Aeneid 6. nec funditus omnes Corporea excedunt pestes penitusque necesse est Multa diu concreta modis violescere miris Ergo excutentur paenis veterumque malorum Supplina expendunt aliae pautuntur inanes Suspensae ad uentos aliis sab gurgite vasto Infectum eluitur scelks aut exuritur igni Quisque suos patimur manes exinde per amplum Mittimur Elysium et pauci laeta arua tenemus In English thus And also when the plesant life is gone with gladsome light Yet euery mischiefe from those soules is not departed quite Nor plague of body yet is gone and so it needfull is That many things should them desteine which once haue been amis Therfore they suffer punishment for offences past They haue their meed of blustring winds some feele the bitter blast And some in bottō of a gulfe do wash their faults away And some with flames of scorching fire for passed sins do pay Each one of vs his paine doth feele and then exempt frō paine We walk about these pleasant fields a very little trayne This Article therfore with the rest is superstitious vaine and ridiculous 7. Workes of Supererogation Workes of supererogation as they call them are so vaine and foolish that I meruaile that wysemen at anie time will confesse any such to bee For the holie Scripture sayth that when we haue doone all that we can we must call our selues vnprofitable seruaunts Truelie for my part I knowe not why they should so bind God vnto our works that if wée doo them he cannot choose but saue vs. For all that we can doo commeth from God and we are bound to followe and accept of the good inspirations of him But this worde Supererogation dooth signifie that the worke which we doo is more then we are bound to doo which taketh awaie the grace of God as the Pelagean dooth and fortifieth our fréewill so much as though it had neuer béen lost But truely I think and beléeue our Fréewill to be so wounded that not onely it is not able to doo more thē we ought but also it can not performe that which we ought to doo Let them of the aduersary part contend and wrangle neuer so much to the contrarie The grounde of thys their vngrounded doctrine Luk. 10. is taken out of the Parable of the Samaritane which tooke compassion vpon him who discending from Ierusalem to Iericho was wounded by Théeues For paying the Hoste of the house for his charges he told him that whatsoeuer he laid out more thē he had giuen him at his return he would pay him againe Yet consider they not that in that Parable our Sauiour exhorteth vs to mutuall loue neighbourly charitie and that euery man is bounde to doo good vnto his neighbour in time of néede They denie that faith is sufficient to iustifie vs in Gods sight without our owne merits 8 Good woorkes contrary to the doctrine of the Apostle in his Epistles to the Romaines and Galathians For good works are indeede required at our handes not as the cause but as the effect of our iustification And for this cause workes are required at our hands to be a testimonie of our Faith and a cause that other men may giue the glorie vnto God for our Sauiour saith Math. 5. Sic luceat lux vestra coram hominibus vt videant opera vestra bona et glorificent Patrem vestrum qui est in caelis So let your light shyne before men that they may see your good works and glorifie your Father which is in heauen Then is it consequent that our iustificatiō commeth no waies of our selues but onely by faith in Christ Iesus After this followeth a most ridiculous doctrine 9 Indulgences and pardons of the Popes Indulgences and pardons wherein he dooth most insolently arrogate to himself the dispensations of Christ his passion applying that to the forgiuenes of sins the forme of which hath an arrogant kind of spéech as thus If a man fast one Friday with bread and water he shal haue plenarie indulgence and if he fast so on another day his pardon shal be limitted for certaine yéeres as 10000. c. or some such like or els a pena et culpa I alwaies thought these trifles vaine but now I sée the blasphemie of them For it is scant possible to get these great Indulgences but by wearing a paire of Beades or a Graine Medall Crucifixe Picture Agnus Dei or such like tromperie It would be too tedious to set downe the manifold kinds of these Indulgences which al tend to one ende that is to the lessening of the vertue of Christ his passion 10 Images Exo. 20. The seconde commaundement plainly forbiddeth vs to make or to haue any grauen Image or the likenes of any thing to worship it But the aduersarie excommunicateth them that denie the necessitie of Images in Churches as it is to be séene in dyuers of their Counsels For say they it is lawfull not onlie to retaine them but also to worship thē The which if it be not against the seconde commaundement let them looke vnto it I for mine owne part doo sée it and am ashamed that euer I was so blockish as to thinke a block or a stone to bee necessarie or godlie I thought it so once but nowe I cannot be so perswaded For he that hath any reason in him to discourse or sence to perceiue cannot be so void of reason or so sencelesse as to exhibit honor or reuerence to a senclesse Image when the same Image if it had sence would not onely refuse that worship but also would willingly fall downe to worship or adore the workman that made it 11 Communion in both kinds They hold and defend that the Laye people may not receiue the Communion vnder both

THE Recantation made at Paules Crosse by William Tedder Seminarie Priest the first of December Anno. 1588. PSALME 118. Impulsus euersus sum vt caderem et Dominus suscepit me I was sore shaken that I was like to fall but the Lord hath vpholden mee VVherunto is adioyned The recantation or abiuration of Anthonie Tyrell sometime Prieste of the English Colledge in Rome pronounced by himselfe at Paules Crosse the next Sunday following in the same yeere Seene and allowed according to the order appointed AT LONDON Printed by Iohn Charlewoode and VVylliam Brome Anno. Dom. 1588. ❧ To the Christian Reader BEfore you come to the reading of this my recantation I thought good to aduertise you first of the cause that moned mee to publishe it in print which is the satisfaction of all my Countreymen First of them that were present at the pronouncing of the same for though they did heare mee speake in that place where I did vtter it yet hearde they not all that heere is sette down for the shortnes of time caused me to omitt that which I did Secondly I haue added something more then was in that copie such are moste of the authorities noted in the margent out of the Scriptures and certaine verses which heere I haue put downe Thirdlie I thought it not sufficient to haue pronounced it in one place I know it had beene sufficient for the assembly there present But my desire is that all her Maiesties Subiects whersoeuer though they heard me not shold haue if it please them a copie of my Recantation in theyr hands First to peruse for their satisfaction Secondly to prayse God for myne effectuall conuersion I am nowe to entreate the Christian Reader not to consider so much the stile wherein I haue written it as the affection wherewith I did write it and when you haue seene the same I beseech you to pray God to continue me in that good worke which his maiestie hath begun very gratiously in mee Your harty welwiller William Tedder ¶ The Recantation of William Tedder Seminarie Prieste pronounced by himselfe at Paules Crosse the first of December Anno. 1588. ALthough euen from my childehoode in a manner I haue béene noseled vp in the faith or rather error of the Church of Rome bothe my Parents béeing vehemently addicted to the same Yet my fault was so much the greater because I did not onely obstinatlie but also in a manner desperatly persist in that Sinagogue against mine owne conscience For I was alwaies distracted in minde with doubts of the greatest points of that Religion As of the Pope his authoritie The doctrine of transubstantiation The presumption of fréewill The fancy of purgatorie The derogatorie sacrifice of the Masse and such like In the which opinions I waded so far that if the helpe of the Lord GOD had not beene at hand it had béene to mine vtter ruine and ●●●●asion But séeing it hath pleased God to call mee backe againe I will say as Dauid said Psal 94. If the Lord had not helped me it had not failed but my soule had beene put to silence Againe I was in greater faulte for though I thought they could prooue these Articles by authoritie of Counselles and Fathers and as they beare men in hand by good reasons yet could I finde not so much as the grounde of one worde for them in the holy Scriptures And thus béeing ouerwhelmed with so great waters Psal 69. I was constrained to say with the Prophet I sticke fast in the deepe myre where no grounde is I am come into deepe waters so that the floods runne ouer mee Thrée causes there were which kept me so long in mine obstinacie and errors which béeing compared with the cause of my returning againe are of no force at all because they were foolish and of men the other was onelie of God whose thoughts are not as the thoughts of men The first of these causes which turned me so farre from the waie was the great delight that I had in the studie of Naturall Philosophie And in this point I was perswaded that I shoulde more profit in the partes beyond the Seas then here at home in mine owne natiue Countrey and therefore partlie by the instigation of my Father and partlie for the desyre that I had to sée forraine Countries and most of all for the loue that I bare vnto the studie of Philosophie I repaired vnto the Countries beyond the Seas little considering the daungers that might ensue thereof as the displeasure of God the displeasure of my gracious Prince and the offence of all my Countreymen The second cause was the feare of worldly shame and tēporall discredite for I feared that then which I finde nowe to bee true which is that they which were once my fréendes would become my mortall enemies which by experience I know I did not consider then or els I cared not for that sentence of our Sauiour Luk. 12. Euery one that confesseth me before men the sonne of man shall confesse him before the Angels of God And hee that denyeth mee before men hee also shal be denied before the Angels of GOD. This was the cause that made mee to take a preposterous waie turning all things to mine own credit when I should haue turned them to the glorie of almightie God Matt. 6 for our Sauiour saith First seeke the kingdome of God and the righteousnes of the same and all other things shal be giuen vnto you Thus thinking to get credit by mine obstinacie I did loose the fauour of God the loue of my Soueraigne the Quéenes most excellent Maiestie and the good will of all true subiects which I hope to recouer againe by this my frée Recantation and my further conuersation from henceforth in my Countrey The third cause was the tickling of vaine glorie and this cause I am sure doth detaine most of the contrarie side in their peruerse obstinacie howsoeuer they bragge that they séeke nothing by their dealings but the glorie of God For I was not mooued a little to submitt my selfe to her Maiesties mercie and to embrace the knowledge of the true fayth seeing the wicked counsell and deuillish deuises of the Pope and his Children against the Quéenes most excellent Maiestie and our most déere Countrey Which counsels I thought they woulde neuer haue put in execution But when I saw that great practise come to passe I meane the inuasion of this Land God so moouing me as héereafter I will manifest I thought vtterlie to forsake them although couertlye for vaine gloryes sake I continued a while amongst them I thought it then a goodly thing and woorthy of commendation for mee to defend an euill cause by probable reasons Yet I knew it was an hard thing for Anaxagoras to prooue that Snowe was blacke or yncke white 1. Cor. 1. and for me to prooue light to be darknes or darknes to be light For it is written I wyll destroy the wisedome of the