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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12496	A playne declaration made at Oxforde the 24. daye of July, by mayster Richarde Smyth, Doctor of diuinite, vpon hys Retractation made [and] published at Paules crosse in London, in the yeare of our lorde God, D.D.xlvii. the xv. daye of May	Smith, Richard, 1500-1563.; Smith, Richard, 1500-1563. Godly and faythfull retractation. aut	1547 (1547)	STC 22824; ESTC S104734	11,143	44

A PLAYNE Declaration made at Oxforde the 24. daye of Iuly by Mayster Richarde Smyth Doctor of diuinite vpon hys Retractation made published at Paules crosse in London In the yeare of oure Lorde God M. D. xlvij the xv daye of May. ❧ Londini Anno Domini M. D. XLVII Cum priuilegio ad imprimendum solum A playne Declaration made at Oxforde the 24. daye of Iuly by Mayster Richard Smyth Doctor of diuinitye vpon hys Retractation made published at Paules crosse in London the xv daye of Maye Anno Domini M. D. xlvij SAlomon saieth Dominus proteget gradiētes simpliciter God wil defende them that walke playnely At my fyrst retorne frō Lōdon immediatly after my Sermon whiche I made last at Pawles Crosse accordynge to my bounden deuty promys I sholde haue chiefely moste princypally declared and set furth plainely and fully here in Oxforde all that my Retractation wyche I red and professed openly at Paules crosse But in this behalf I vtterly deceaued my selfe For I did omytt and let passe my moste weighte matter bycause I intendid to set furth thre thinges at once The one was too shewe that the Declaration of al my doynges as towchyng my bokes was but a Retractation and not a Recantation The second was the earnest answering vnto suche as I harde saye had conceauid by mystakynge of my Retractation that I shulde denie and condempne the sacrament of thalter wherein ys present the very body blode of Christ and the sacrament of Baptisme The laboringe in theis two thingꝭ withdrewe and troubled me verye muche that I coulde not earnestly trauayle in settynge forth of my retractation accordyng to my dutye For as touchyng the first where as I sayde I made a retractation and not a recantacion it was but an excuse of my doynges For as moche is commenly signified and ment by Retractation as by recantacion And because that all men for the most parte whiche herde me so say do gather and take hereof as I am credibly infourmed that I dyd sticke styll and stand to mine old doctrine in all thinges And that the retractacion sent abrode in my name was either none of myne or elles that I was cōpelled and forced to agre vnto it I am verye sorye that they so dyd mistake me But I am moste sorye of all that I for my parte thorough my darke vtteraunce shulde geue them occasion so to thinke Wherfore at this tyme I purpose to rede vnto you my retraction whiche I declared at Paulis crosse vnto the whiche I agreed and consented frely and wyllyngly without any maner of force or compulsion And to th entent you shall well perceyue that this is my doctrine and my belefe I shal to my power both now and at al tymes hereafter whē occasion shal serue set forth mayntayne and defende the same And here I shall moost ernestly requyre you and in our sauiour Christ beseche you nother to mistake me on the one syde nother to be offended or greued with me on the other syde For in this my retractation I do not deny the holy sacrament of the aulter nor the Sacrament of baptisme nor finally any other thinge comprised in the body of holy scripture as necessarie matter of our belief And where as syns the tyme that I declared my retractatiō at Pawlis crosse I wrote and sente abrode sondry letters for myne excuse and made also as it were a glose and an exposition of my sayd retractacion whereby I myghte seme rather to trauayle for to preserue myne estimation then clerely and syncerely to set furth the doctrine whiche I in my retractation wyllynglye dyd professe In this and in al other my writinges readynges and teachinges what so euer I haue written read or taught heretofore this that I now teache I knowe to be true For that I haue groundely tried serched the same We haue a saieng Amicus Socrates amicus Plato magis amica VERITAS He is my frende and he is my frend but the truth is moste my frende Truthe is to be in braced truth is to be defēded truth is my profession Nother my fame nor estimation of my selfe nother frendshyp of my dere frendes nor any other thinges shall make me ashamed of truth I remembre what the Lord of truth doth say He that is ashamed of me before men I shal be ashamed of hym before my father which is in heauen Nowe therfore I wyll reade vnto you my Retractation THe holy Prophet Dauid good christen audiēce saith right truly Omnis homo mendax That is to wytt Euery man is a Lyer of his owne corrupted nature The which thing how trew it is theldest best Writers in the Christen Church doo euidently declare because they all haue erred in their bookes Wherfore the great Clerke saynt Austen in an Epistle writen to Marcella writeth of himself Vos qui me multum diligitis si talem me asseritis vtnunquam in scriptis errasse me dic●tis frustra laboratis nec bonam causam suscepistis facile meipso iudice superamini quoniā non placet mihi cum a chariss●●is meis talis existimor qualis non sum That is to say Yee that loue me muche if ye said that I am such that ye affirme that I neuer erred in my writyngs or Bokes ye labor in vayne ye haue not taken in hand a good cause ye are easely ouercome I my selfe being Iudge For it pleaseth not me whan I am estemed suche a man of my moast deare frendes as I am not Here we se that this blessed father saynt Austen was not ashamed to confesse his error in writing which thing he dyd not by woordes only but also in a certayne Booke wherin he wrote very many things in which he confesseth that he was deceyued This Booke is called in Latyn Liber Retractationum And in Englysh a Booke of Retractations or Reuocations of such thinges whiche he wrote amysse erred in Shall I now be ashamed to acknoledge my self to haue ben deceyued in my Booke of Traditions Am I worthy to be resembled or compared to this noble aunciente Doctor of Christes church Wyl ye not beleue S. Austen in other poyntes of our Religiō because he erred also confessed his error in dyuerse and sundry thynges of his bokes To be short who of all the Writers of bokes erred not S Ambros S Hierome Chrisostome Hilary Ciprian Origen Tertulian and all the other Doctors of the church were deceyued in some poyntes of their Bookes as learned men do well know Why therfore may nott I erre or why shulde I be ashamed too confesse myne Error and too reuoke it Ought not euery good mā and woman too be esory for my fall in this my Booke and too reioyce with me acknowledging the trewth in this matier of mans Traditiōs Preceptes Ordinaunces Rites Ceremonies Who seeth not that I haue a iust cause to excuse my wekenesse and fault and aske of you mercy which I trust I haue outayned

of the Kynges gracious highnesse and his moost honorable Counsell by whose goodnesse and elemency I am here admytted and suffered too shew myne Errors and Faultes in my booke of Traditions which I made of late entituled thus A brief Treatise setting furth diuerse truthes necessary both too be beleued of Christen people and kepte also which ar not expressed in the Scripture but lefte to the Churche by the Apostles Traditions made and set furth by Richard Smyth Doctor of Diuinite and Reder of it in Oxforde Which Booke I do Reproue Reuoke in dyuers Faultes in it of the which I wyll a non recite certayne perticulerly and then I shall geue vnto you a trew and Generall Doctrine of all those thynges of which I doo entrete in that my Boke that therby you may well perceyue see after what sorte thei ought too be taken of Christen people that no man erre therin * FYRST Wheras I sp●kyng in my booke of Traditions of the autorite of Bysshoppes in makyng lawes and ordenances whyche the people ought to obey I dyd say teache in this wyse That men ought to obey the Bysshoppes commaundement in all thynges leaful vpon payne of euerlastyng damnacyon And that these wordes of Mathew Doo as they byd you but not as they doo be vnderstand not only of thinges conteined in Scripture but also of the Churches ordenaūces besydes Scripture made by the Ministers of the Churche although the said Ministers do abuse their auctorite for their owne benefite and profite And further where I taught that it is more conuenient that the people obey their Bisshops cōmaundementes Decrees although it be but in a thinge indifferent of it selfe and not commaunded by God then that seruaūtes shuld obey their maisters or children their fathers and mothers And finally where I sayd concernyng the same matter That as subiectes be bounde to obey and fulfyll their Princes Lawes which ar not conteyned in Gods Lawes beyng not agaynst it euen so be Christen people bounde too obey doo that which their Bisshops byddeth them doo All these sayinges I doo now Reuoke Disanull and Condempne as erronious and false And do professe and acknowledge fyrst that the auctorite aswell of the Bysshop of Rome whose auctorite is iustly and lawfully abolyshed in this Realme as of other Bisshops other called the ministers of the church consisteth in the dispensacion and ministratiō of Gods woorde not in makyng Lawes Ordinaunces and Decrees ouer the people besyde Gods word without the consent and auctoritie of the Prince and people ¶ Secondly I say affirme that no Bysshop nor none of the Clergy assembled togither haue auctoritie to make any Lawes or Decrees besydes Gods Law ouer the people without the consent of the Princes and the people and if they do make anye suche no man is bounde to obey theym ¶ Thirdly I say that in those coūtryes where by the auctorite of the Prince they haue made any suche Lawes thauctorite of those Lawes doth not appende and hang of the Bisshops and the Clergy but of the princes cheif heds in euery coūtry ¶ Fourthly I say affirme that within this Realme of England other the kinges Dominions there is no 〈…〉 Constitution 〈…〉 and auaileable 〈…〉 but only by the kynges ma●●styes au●●ority or of his 〈…〉 And where in my foresaid booke of Traditiōs I sayd that Tenthes of Benefices be 〈◊〉 only to theym that do preche and teche the Scripture and also that he that serueth not the Aulter nor precheth not the Gospell can nott iustly lyue by the Tenthes but is in conscience boūd to restore the profites and frutes taken therby Which my sayenges as it lieth in woordes sentences is s●●itious and sclaunderous to the Kynges maiesties procedinges and the Lawes and Ordres of this Realme which haue graunted Tenthes and Tythes to many Ley persones Therfore this my sayeng as it may be taken iustly by the wordes 〈…〉 they be put 〈…〉 to defende nor 〈…〉 but I requyre that I may 〈◊〉 theym and declare theim gently that I ment not in these my sayinges of any Lay men to the derogation of the Lawes and Statutes of this Realme but I ment only of Curates and Preestes which receyuing their Tythes do not their dutyes accordingly And where also in my sayd booke of Traditions and lykewyse in my boke of the Sacrifice of the Masse I followyng Pamascene and other Auncient Authors wrote that the Disciples of Christ dyd make certayne Canons which saint Clement dyd gether togither and put in writyng and that these same Canons must be taken for the Appostles doctrine and techyng and their woordes without doubt to be beleued kepte as that which is cōteyned expressely in scripture Now hauynge red many thynges whiche at that tyme I had not diligently marked wayed I doo thinke affirme and cōfesse that doctrine to be not trew but a vayne vnlawfull vniust and vnportable burdein to Christen consciences And that those Canons pretended to be of thappostles making and gatherd of saint Clement not to be made of thappostles or if they were not to be made otherwise than but for an order in the Church for that tyme not euer for to endure wherof many at this tyme in no wyse be too be obserued And those which do remayne not to be of that force as Gods lawe to charge mens consciēces otherwise then as mans Ordinaunces and Policie whiche may be taken away by Superior powers aswel with so lytle scruple of cōscience as other of them which many yeres a go were taken away to sum clene contrary lawes made In the said boke of Traditions also I sayd affirmed that Christ and his Appostles taught and lefte to the church many thingꝭ without writyng which we must both beleue stedfastly also fulfyll obediently vnder payne of dampnation euer to endure Amongest the which I rehersed by name a greate nomber to be obeyed kepte folowed as the obseruation of Lent from flesh or wyne the kepyng of the Sacramēt in the Pyx the receyuing of it at the preestes handes the hallowyng of the water in the Font the thrise dippyng of the Chylde in the water at the Christenyng the puttyng on of the Chrisome the Consecration of the Oyle Anoyntyng of the christened chylde the hallowyng of the Aulters the prayeng towardes the Tast the Sensyng of the aultare the Wasshyng of the handes sayeng Confiteor and li●ting vp of the Sacrament at the Masse the makyng or Holy Water That the .xii Appostles euery man a peece for his portiō made the Crede many mo besydes these And after lyke sorte I spake of Canons Decrees and Ordinaunces of bysshops and generall counsels Now I do confesse the saide doctrine as concernyng thobseruyng of the sayd Traditions vnder that payne to be false and Tirannicall an vniust vnlawfull and vntrew burdein of mens consciences not fit to be taught preched or defended Lykewyse of the beleuynge

redeme man kynde taking away our synnes pacifying the indignation of his father and cancellyng thobligation that was agaynst vs In which Sacrifice makyng vnto his father our sayde Sauyoure Ihesus Christ as saynt Paule sayth playnly to the Hebrewes was not a preest after the order of Aaron forasmuch as he was of another Trybe and also that preesthod was impertite and vnprofitable bringyng nothyng too perfection But our Sauyour Christ made his sacrifice vpon the Crosse parfectly absolutely and with the most hyghest perfection that could be somuch that after that one oblation and sacrifice for syn made by hym but once only nother he nor any other creature shuld at any tyme after make any mo oblacions for the same And for as that saynt Paule sayth he was called an eternall preest of the order of Melchysedech and not of Aaron This fayth ought euery man and woman vndoubtedly to beleue and openly to professe vpon payne of euerlastyng dampnation and also too dye in this professyon if case shall so requyre The which moast holsome moast necessary doctrine of our fayth I not dilygently consideryng as many tymes too right great clerkes lerned men in much writynge in lyke mattiers it hath chaunced to say too far The infirmite and weakenesse of men beyng suche that seldome in many words error hath escaped So in my boke of the Sacrifice of the masse I dyd incircumspectly rashly write and set furth too the people that Christ was not a preest after the order of Melchisedech whan he offred him selfe vpon the Crosse too his father for our synnes but was a preest after the order of Aaron And that when Christ dyd offer his owne body too his father after thorder of Melchisedech 〈◊〉 his 〈◊〉 it may not be vnderstand of the sacrifice of the crosse but of the sacrifice that Christ made at his Maundy in forme of bread and wyne To the which in dede saynt Paules doctrine is contrary both in other places and in thepistle ad Hebreos very manifestlye agaynst whom who without doubt had the very spirite of God Neither it becommeth nor I wyl not willingly teach or defend any thinge Wherfore you shall impute that good Audience too the frailtye of mans nature and too my negligent marking hauing at th●● tyme rather a respecte too a fantasy that then I had in my mynde than too the trew and infallible doctrine of scripture And moreouer in the same my booke I sayd not only that the Sacrifice of the masse is the selfe same substaunce of christe but also the selfe same oblacion or offeryng of our sauyoure Christes very flesh and blood which him self once offrid to his father on the crosse to appease his wrath And that the preestes do continually and daily in the masse offre not onely the selfe same body of Christ but also to the same effecte that Christ dyd offre himselfe to his father at his Maundy Of the which wordes and doctrine if they be not very warely circumspectly reade and more fauorably taken then the wordes as they lye may well bere it might be gatherd that preestes herein be egall with Christ Preestes of thorder of Melchisedech appeasing the wrath indignation of the father of heauen crucifying or offeryng Christ to the same effecte that Christ in his owne persone dyd vpon the crosse which is a blasphemy intolerable to be herd of christen eares For Christ as saynt Paule sayth was but once offered once gaue vp himselfe for the redemption of our synnes on good friday on the crosse nor neuer before nor after was offered for vs but in a sacrament and as a commemoration of the same And so of the Maundy or Supper of our Lorde Christ himself sayth Hec quotiescūque feceritis in meam commemorationem sacietis Ones he dyed for our synnes and once agayne he rose for our iustification He dyeth no more his sacrifice was so good so ful so pleasant so precious to god that there needed no more oblatiōs to appease god nor only for the synnes past but also for all the synnes to the day of Doome There neede no more sacrifices no more offerers but as hauyng a respect and a remembraunce of that most holy most perfyte and most entier Lambe then for euer offred vp for vs. But these before sayd I can not deny but spoken of me and written And as I do not now lyke theym so at thexample of saint Austen and other good doctors I am not ashamed to retracte theym call theim agayne condempne theim For when I folowed myne own inuention not directed by Scripture I began as the nature of man is to wander and at the last went cleane contrary too Gods woord Wherfore I hertely exhort euery man as touchyng matiers of faith to founde the same vpon Gods certeyn trew and infallyble woorde lest by doyng the contrary they fall into superstition idolatry other manyfold errers as I my self sometyme and many other although I doo not come hyther too accuse any man yet I perceyue of 〈◊〉 tyme haue doone Wherfore these my two bookes the one of the Sacrifice of the masse and thother of the Traditiōs vnwritten in those poyntes before rehersed all other wherin they be not full cōsonent to scripture I forsake renounce 〈…〉 erroneous and agaynst the trew woord of God Requiring the good christen reder whosoeuer shall rede theym to geue no further 〈◊〉 vnto theym then I wold my false That is not to take as vndoubted truth all that is therin written but as written of a man 〈…〉 falleth to be so 〈…〉 be consonaunt to scripture 〈◊〉 they be not agaynst scripture 〈◊〉 〈◊〉 humane persuasion which may either be so 〈◊〉 not 〈◊〉 〈…〉 sone shall 〈…〉 consonaunt to scripture 〈…〉 〈…〉 that I muche 〈◊〉 〈…〉 that I wrote them in th●se pointes And I desyre euery man that hath any of the sayd bokes ●s 〈◊〉 of theym and to gyue no 〈◊〉 to th●…m in all such thinges in them written as be not consonant to the scripture as they auoyde occasion 〈◊〉 and tendre the truthe 〈…〉 and his glory 〈…〉 Amen 〈…〉 vnderstand● 〈…〉 with 〈…〉 of my doc●●●●… which I preached here in 〈…〉 ●eportinge 〈…〉 that th●se .iiii. thin●… to 〈…〉 y● 〈…〉 the ●●rites of christ 〈…〉 persone and the worthines of the worke The truth is they dyd mistake me applieng those wordes to our iustification whiche I spake of the workes of a man that is alredy iustified But to thintente that no man hereafter shal wauer or doute of my faith and conscience in the matter of iustification This is my certaine true doctrine therein wherein I am fully resolued and persuaded whiche I haue euer taughte syns I haue ben a teacher of the scripture purposing god willing euer to remaine in the same This I saye and affirme good audience that this saienge that we be iustified by onely fayth in Christ is no newe inuented saieng or proposition but many tymes vsed of the best and moste auncient doctours as Origen saint Basyl saint Chrysostome Ambrose S. Barnarde and diuers other m●●and is a sure and vndoubtfull truthe spoken of them in this meaninge and sence to seclude and put awaye the merites of al mens dedes how good so euer they semed to be and onelye to ascribe the glorye and merite of our iustification to Christ and to his holy bloud and passion by which we are sanctified redemed made good So that it was of thē vsed to abate our pryde and to take away our glory that we shuld truely acknowledge in vs the benefite of god the weaknes imbecillitie and insufficiencie of our selues not that a Christian mā may contemne or dispise good workes or that we shulde thinke a christē mās lyfe to be an ydle a sluggishe lyfe destitute of the feare of god hope repentaunce charitie prayer fastyng almes dedes and all good workes and obedience to the commaundementes of god But that we shulde acknowledge that when we haue done al that euer we can do that we are but vnprofitable seruauntes haue deserued no thankes for oure workes or merites but by the mere grace and goodnes of god through the merites only of his dereste beloued sonne Christ Iesus Which doctrine that onely fayth in Christ doth thus iustifie is true catholyke and a necessarye doctrine to be taught to christen men in this maner The whiche doctrine the moste parte of all which I haue redde of the auncient doctors do confesse and teache And therfore it may after this sort iustly and truly be set forth publyshed and taught also among vs christen men although this sayeng hath ben euyl taken and depraued of some as false and erronious And if a man in dede shulde thynke thus that beleuinge well yf a man myght do so and doynge euyll or doinge nothinge at all accordinge to his belefe and profession hauynge tyme and space therto yet he shold be saued he surely thinketh folyshly and madly and so as neuer lerned man wrote or thoughte that was a christen man and in his right wyttes For scripture is playne He that loueth God kepeth his commādemētes And they that be Christes shepe heare his voice and do therafter wherfore they that take prechers teachinge that we be iustified by onlye faith as though they wold haue them do no good workes they take thē wrongfully folyshly contrary to their true meaninge and vnderstande them not whose meaninge is as I suppose to shew the wekenes of man and the goodnes of god the infirmite of vs the benefyt of christ the imperfectnes of our workes tha boundaunt grace of our sauiour tha batynge of our pride the glory of the crosse of Christ mans weakenes and gods power And in veray deede all our workes fastynge praiers almes deades paines tormentes pouertie abstinence and all kynde of suffring which a man is able to do or abyde is not able to deserue or to get remission of sinne For it is only the mere mercy and great liberalite of almightye god thorowe onely deathe of his sonne Iesus Christ that frely pardoneth our offences and maketh vs acceptable to him In whom we beleuynge faythfully and puttynge al oure confidence and truste in him and fully and firmely cleauynge to him can not be deceaued but on his backe and with him we shal be caried into the house of his father in heauen