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A12489
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A brief treatyse settynge forth diuers truthes necessary both to be beleued of Chrysten people, & kepte also, whiche are not expressed in the Scripture but left to ye church by the apostles traditio[n] / made by Rychard Smyth ...
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Smith, Richard, 1500-1563.
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1547
(1547)
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STC 22818; ESTC S1134
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93,357
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415
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yeres then Luther was that therby they myghte better knowe then he coulde what the apostles dyd teach the church of chryste by mouth onely without wrytynge But I wyll procede in this treatyse and rehearse yet certayne moo tradicyons The churche of chryste vseth to make holye water to spryncle it abrode vpon the people in a remeÌ„brauÌ„ce of our baptyme the water the flowed oute of Christes blessed syde persed with a speare in tyme of his bytter passyon to put vs in remembraunce also of our death whiche lyke water as the seconde boke of the kiges witnesseth do slyde into the erth 2. Reg. 14. vndoubtedly This custome is neyther brought vp of late nor yet worthy to be as of manye it nowe is the more pitie despysed lib. 9. ca. 34. â—rip hist and nought regarded For we do reade in a storye made aboue M. cc. yeres passed that there was at apamia the citie a notable and a stronge temple of iubiter which was worshipped then for a god When the good byshop Marcellus with another man beinge a head officer coÌ„mauÌ„ded it to be throwen downe with fyre cast in to it there appeared a certeyne blacke deuyll lettynge the flames of the fyre to burne The whiche when the bysshop Marcellus harde he ranne thyther speadely and coÌ„manÌ„ded a vessel of water to be broughte to hym the whiche sette vnder the alter he lyenge downe vpon the pauyment made humblye peticion to our lorde that he wolde not suffer that deuyl to vse any lenger his tyraÌ„nye and a sygne of the crosse made iÌ„ the water he gaue the water to one Equitiê° deacoÌ„ armed with fayth and A zele coÌ„maundynge hym to runne haste lye and put the fyre vnder and spryncle the water aboute there Quod cuÌ„ fuisset factuÌ„ daemon effugit noÌ„ ferens aquae virtutem The whiche when it was done the deuyll fledde awaye not sufferyng the vertue or strength of the water This water feading the fyre lyke oyle the whole temple was burnte cleane Doth not this storye declare that halowed water hath power to dryue awaye froÌ„ vs wycked spirites Why shuld not the holy water vsed in chrystes church amonge all chrysten natyons that be catholyke be of the vertue power and myghte that this water was of siÌ„ce it is consecrated and halowed with many mo prayers and makyng of crosses ouer it then this holy bysshoppe Marcellê° vsed in halowynge that water wherby the deuyll was chased awaye out of Tomo 2. coÌ„tea hereses the temple Epiphaniê° also bysshop of Cypers telleth thys storye of a certen iewe conuerted to christes fayth whose name was Ioseph Thys iewe beynge a christen man receyued letters aucthoritye of the emperour coÌ„stantine went to tyberias a citie in Galilea and hauyng letters to take al thynges necessarye of the kynges coste he beganne to buylde in tyberias He had nede of lime and other stuffe to build and therfore he coÌ„maunded many chymneys or fournayses to be made wythout the citie But the crafty iewes begaÌ„ to bynde the fyre to scatter it abrode wyth certen charmes Wherfore Ioseph meued troubled or angry streken with a zele toward our lorde ranne out of the citie and after yâ— he had coÌ„mauÌ„ded water to be brought to hym in a vessel the vessel of water beynge taken before all men for there was a greate multitude of iewes that came to see that syghte he made wyth hys fynger a signe of the crosse ouer the vessel with a great voyce the name of Iesus called vpon for helpe so he sayed Be made in iesê° of Nazarethes name vertue or strength in this water to the reprouffe or puttyng away of all charmyng wytchcrafte whyche these iewes haue made to make also the fyer to haue power to worke to ê‘forme oure lordes house the teÌ„ple so he toke the water in to hys hand spryncled wyth it all the fournayses the charmes were dissolued or destroyed the fyre braste out before all men Hytherto that auÌ„cient great clerke Epiphaniê° Whose wordes do playnlye make as the other story dyd before recyted for the custome to make holye water or to halow it with signes of the holy crosse and good prayers that it maye therby haue strength vertue myght against yl spirites worke agaynste charmes and wytchcraft Thys also declareth that the custome to blesse meate drynke and other creatures is godly and good Especially sith Paule affirmeth that euery creature of god is halowed by gods worde and praier But that this 1. Tom. 4. custoÌ„ to make holye water came vp by the holy apostles It may appeare therby / that the godlye martyr Alexander whyche was wythin lesse theÌ„ an huÌ„dred yeres after Chrystes death and alyue before saynt Iohan the euangeliste departed by dyuers yeres holy wateâ— thus maketh meÌ„tion of holy water A quam sale coÌ„spersam benedicimê° populis vt ea cuÌ„cti aspersi sanctificeÌ„tut ac purificeÌ„tur quod et oiÌ„bê° sacerdotibê° facieÌ„duÌ„ esse maÌ„damê° That is to say We do blesse water spryncled with salte vnto the people that all sprincled wyth it maye be halowed or made holye cleane the whych we coÌ„maund to be done of all preestes Anone he saieth she wing a good cause why thys shulde be done For yf the asshes of an heffer spiyncled wyth bloude dyd sanctify or halowe the people make them cleane moch rather water sprincled wyth salte halowed with godly prayers doth halow make cleane the people And by salt sprincled of Heliseus the prophet yâ— barraines of yâ— water is cured howe much more it halowed wyth godlye prayers taketh away the barraines of thynges beloÌ„gyng to maÌ„ saÌ„ctifieth the defyled maketh pure purgeth and encreaseth other good thynges putteth away the deuilles wiles or craftes to intrap a man defendeth froÌ„ the wylynesses or craftes of mennes phaÌ„sye For we dout not but yâ— by the touchyng of the skyrte or hem of our sauiours garment the sycke haue bene healed howe muche rather are the elemeÌ„tes as water other lyke halowed of god by yâ— vertue of hys holy wordes by the whiche elemeÌ„tes mannes weaknes receyueth helth of body soule All this that blessed martyr wrote of holye water aboue M cccc yeres xx passed therfore no maÌ„ caÌ„ iustly doute but this thinge as I haue saied afore by the holy apostles tradition in to christes church therfore it oughte not to be despised of vs nor left vndone as a thiÌ„g of no value But let this go by as spoken of sufficiently The apostles lefte to yâ— churche also by tradition yâ— preestes shulde not Cap. 27. mary wyues as it appeareth by their wordes in theyr canons which are these Innuptis auÌ„t qui ad cleruÌ„ ê“uecti suÌ„t pÌ„cipimê° vt si vo lueriÌ„t vxores accipiaÌ„t sed lectores cantoresque taÌ„tuÌ„modo That is to say We christes apostles do coÌ„mauÌ„de yâ— they which being seÌ„gle are ê“moted
Iesu Christe and not a signe of them onelye as I haue declared of late in a boke sette forth of that same matter thus streighte writethe concludynge that treatise and finyshinge that eleueÌ„th chaptre Caetera auÌ„t cuÌ„ venero disponâ that is but I wyll set other thynges in an order wheÌ„ I shal come The greke 1. Cor. 2. letter hathe Ta de lipa os an eltho diataxomae Whych may be thus turned into latine Reliqua vero cuÌ„ venero de cernaÌ„ But the thinges remayning wheÌ„ I shall come to you I wyll ordeyne These wordes of saynte Paule do shewe manifestlye that he wrote not to the CoriÌ„thians the hole maner fourme of receyuynge the blessed sacrament of the aulter but lefte some thynges vnwrytten whiche he taught them by mouth onelye wythout wrytynge when he cam to them and was present wyth theÌ„ and therfore thys texte doth proue that all thynges whyche a christen man ought to beleue and kepe are not set forth in the holy scrip ture but diuers thinges are comen to vs by the holye apostle Paules tradition That saynte Paule thus here mente the holy doctour saynt Austen sayinge to Ianuary Epistola .cxix. By these Traditiâ—â— of the apostles perteynyng to the masse and the blessed sacrament oâ— the aulter wordes of saynte Paule / I wyll wheÌ„ I shal come set other thynges in an ordre we may vnderstande that it was much that he shulde shewe in an epistle that hole ordre of doynge in receyuyng the sacramente of the aulter whyche the whole churche through the world kepeth / to be disposed of hym that is varyed wyth no diuersitie of maners Do not these wordes of saynte Austayne shewe that after hys iudgement whyche was almost in euery poynt of diuinitie most excellente of al doctours whych wrote vpon the scripture saynte Paule dyd not describe and set forth the whole maner and ordre of receyuynge the sacramente of the aulter in that hys epystle nor any other wrytyng but onelye by mouth taughte it the Corinthians Tertulian wrytyng to his wife speakyng of a womaÌ„ maried to a heithen maÌ„ sayeth of receyuyng the sacrameÌ„t of the aulter before other meates fastyng Non sciet maritê° quid aÌ„te oeÌ„m cibum gustes Etsâ— scierit non paneÌ„ illuÌ„ credit esse qui dicitur whiche nowe remayneth in Christes church as come from hym by tradition Wyth the whyche agreeth ryghte well that the whyche saynt Austayne writteth in that same epistle saying Though oure lorde Iesus Christe gaue hys blessed bodye bloude vnto hys apostles after supper yet the whole church may not be blamed that the holy sacrameÌ„t is euer takeÌ„ of men yet being fasting Ex hoc eniÌ„ placuit spuÌ„i sctoÌ„ vt iÌ„ honoreÌ„ taÌ„tisacra meÌ„ti iÌ„ os xpÌ„iani priê° corpê° dominicuÌ„ iÌ„traret quaÌ„ exteri vel ceteri cibi NaÌ„ ideo per vniuersuÌ„ orbeÌ„ mos iste seruatur Thus it is in englyshe For after this tyme of Christes maundy it pleased the holy goost that to the honour of so great a sacramente oure Lordes bodye shulde entre into a christeÌ„ mans mouth before outwarde or other meates For therfore thys custome is kepte through the whole worlde In these wordes good christen reader / there are two thynges speciallye to be noted the one is that saynte Austayne a manne of suche deape knowledge in goddes worde as none hathe bene synce the Apostles time affirmed that it pleased the holye goost the spirite of truthe that we chrysten people shulde receyue the bodye of Chryste in the sacramente of the aulter before we eate any other meate so fastinge The which thyng is not expressed in the holye scripture but rather the contrary for as moch as in it we find that Christ gaue his bodye to his discyples after supper was done wheÌ„ they Math. 26. had eaten the paschal lambe so this custome came in to christes church by the tradition of the apostles whome the holye gooste taught not this poynt onely for the edifyeng of chrystes church but all other truthes necessarye therunto accordyngly as chryst had promysed theym before his deathe Iohan the euangeliste wytnessynge it in his Gospell playnly Is not euen this one thynge touchyng the receyuyng of our hosle fastynge taught by the holy goost without puttyng it in the scrypture ynoughe and sufficyeÌ„t to make vs to beleue that al truth necessarye to be knoweÌ„ beleued and obserued is not expressed iÌ„ the scripture to leaue vngodlye to aske where that or this thynge is set forth in goddê worde snpposynge that excepte Iohan. 16. it can be proued by plaine scripture we shuld neuer beleue it as truth nor kepe it as profytable The seconde poynte worthye to be marked in S. Austens wordes aboue recited is that he saieth it pleased the holy goost that to the honour of so greate a sacrament the bodye of our lorde Iesu Chryste shulde entre in to a chrysten mans mouth before other As doth Luther meates whiche is agaynste them which denye that the blessed sacrameÌ„t of the aulter shuld be honored of vs chrysten men Agayne to saynt Austen whiche thus wryteth in the same epystle Chryst gaue his bodye last after souper to his apostles that therby he myght coÌ„myt vnto theym more strongly the hyghnes of so greate a mysterye / and for that cause he wolde laste fyxe or fasteÌ„ that thynge in the hartes memorye of his dyscyples froÌ„ whoÌ„ he shulde departe to hys passyoÌ„ Er ideo non precepit quo deinceps ordine sumeretur vt apostolis per qnos dispositurus erat ecclesias seruaret huÌ„c locum That is to saye in englysshe And therfore christ coÌ„mauÌ„ded not after what order the sacrament shulde afterward be receyued that he might kepe or reserue this place or rometh to hys apostles by whome he shulde dyspose the churches or companies of the faythfull people Seest thou not here chrysteÌ„ reader that christe dyd not commaunde how and after what maner the sacrament of the aultare shulde be receiued of vs that he myghte leaue that to his disciples whiche afterwarde taughte the churche the fourme ordre maner howe Chrystes blessed body shuld be receiued of chrysteÌ„ people Is then all truth set forthe in the scrypture and nothynge by the apostles tradicioÌ„ Where reade we in all the scrypture the maner order in receyuyng this sacrameÌ„t which ordre christ left to his discyples to make publysshe To be shorte saynt AusteÌ„ recytethe strehghte waye there saynt paules wordes Caetera cuÌ„venero ordinabo I wyll order other thinges when I shal come to proue that the apostles of the which s Paule was one though not of the .xii. dyd set forthe the fassyon / ordre and maner of receyuynge chrystes blessed bodye in the sacrament This custome and maner to receyue the bodye of Chryste fastynge was before saynte Austens dayes spoken of Socrates whiche was one of the thre that made the historye called