A07146:537
The relics of Rome containing all such matters of religion, as have in times past been brought into the Church by the Pope and his adherents: faithfully gathered out of the most faithful writers of chronicles and histories, and now newly both diligently corrected & greatly augmented, to the singular profit of the readers, by Thomas Becon. 1563.The reliques of Rome contayning all such matters of religion, as haue in times past bene brought into the Church by the Pope and his adherentes: faithfully gathered out of the moste faithful writers of chronicles and histories, and nowe newly both diligently corrected & greatly augmented, to the singuler profit of the readers, by Thomas Becon. 1563.
London: printed by John Day, 1563London: printed by Iohn Day, 1563
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
When we went forth together unto the holy place, which is called Bethel, that we should make there a collection (for the poor) according to the custom of Christs Church, & came unto a village, which is called Anablatha, and as I passed by saw there a candle burning: I demanded what place it was.1 And when I had learned, that it was a Church, I entered into it for to pray, where I found a veil hanging on the door of the same church, dyed & painted, and having an Image as it were of Christ, or of some saint. For I do not well remember whose Image it was. Therefore when I saw this in the church of Christ, contrary to the authority of the scriptures, that the Image of a man did hang there, I cut it away, and gave rather counsel to the keepers of the same place, that they should lap and bury some poor dead man in it. But they murmured at the matter and said: If he would cut it, it were convenient, that he should give an other veil in the stead of the other. ⟨image 121⟩Which thing when I heard, I promised that I would give them one, & send it unto them out of hand. But while I sought to send a good veil for the other, I have made some delay in the matter, For I thought I should have had one sent unto me from Cyprus. But now have I sent such as I could get: and I pray thee, that thou wilt command the priests of the same place, to receive the veil of the bringer, that we have sent, & to give commandment, that from henceforth no such veils be hanged up in the church of Christ, as be contrary to our religion.
WHen we went forth together vnto the holye place, whiche is called Bethel, yt we shuld make there a collectiō (for the poore) accordyng to the custome of Christs Church, & came vnto a village, which is called Anablatha, and as I passed by sawe there a candle burning: I demaunded what place it was.1 And when I had learned, that it was a Churche, I entred into it for to praye, where I found a vayle hanging on the dore of the same church, dyed & paynted, and hauing an Image as it were of Christ, or of some saint. For I do not well remember whose Image it was. Therefore when I sawe thys in the church of Christ, contrary to the authority of the scriptures, that the Image of a man did hang there, I cutte it away, and gaue rather coūcell to the kepers of ye same place, that thei shuld lappe and burye some poore dead man in it. But they murmured at the matter and said: If he wuld cutte it, it wer conuenient, that he shoulde geue an other vayle in the steade of the other. ⟨image 121⟩Which thing whē I heard, I promised yt I would geue thē one, & send it vnto them out of hand. But while I sought to send a good vaile for ye other, I haue made some delay in the matter, For I thought I shuld haue had one sent vnto me frō Cyprus. But now haue I sent such as I could gette: and I pray thee, yt thou wilt commaunde the priests of the same place, to receaue the vayle of the bringer, yt we haue sente, & to geue commaundement, yt frō henceforth no such vayles be hanged vp in ye church of Christ, as be contrary to our religion.
Here this most Godly bishop with manifest, plain, and evident words pronounceth and declareth,1 that it is against the holy scripture & our religion, that the Image of Christ should be had in the temples of the Christians, so far is it of, that the Images of any saints ought to be placed in them, Hereof may we easily gather, that S Hierome also and all the other godly Bishops, which were both before and in his time did agree in this point with Epiphanius that the Images of Christ ⟨p. 92⟩and of the Saints are by no means to be suffered in the Churches of the Christians. For in the time of Saint Hierome, and certain years after him, we do not read that any Bishop being of a sound and perfect judgement could ever abide, that images should be placed in the temples of such as profess Christ.
Here thys most Godly byshop with manyfest, playne, and euident wordes pronounceth and declareth,1 that it is agaynst the holy scripture & our religiō, that the Image of Christ shuld be had in the temples of the Christians, so far is it of, that the Images of any saints ought to be placed in thē, Hereof maye we easely gather, that S Hierome also and all the other godly Byshoppes, whiche were both before and in hys tyme dyd agree in thys poynte with Epiphanius that the Images of Christe ⟨p. 92⟩and of the Saintes are by no meanes to bee suffered in the Churches of the Christians. For in the tyme of Saint Hierome, and certayn yeres after him, we do not reade that any Byshop beeing of a sounde and perfect iudgement coulde euer abyde, that images should be placed in the temples of such as professe Christ.
The Godly learned Bishop S. Athanasius proveth evidently against all Imagemongers,1 that men may learn to know God better by living creatures, whether they be reasonable or unreasonable, than by dead carved stocks and stones. Athanasius, aduersus gentes.
The Godlye learned Byshop S. Athanasius proueth euidentlye agaynste all Imagemongers,1 that men maye learne to knowe God better by liuyng creatures, whether they be reasonable or vnreasonable, than by deade carued stockes and stones. Athanasius, aduersus gentes.
The great & ancient clerk Lactantius saith,1 that God can not be truly worshipped in that place, wherein an image is▪ Lib, de orig. Erroris. 2. Cap. 19.
The great & auncient clarke Lactantius sayth,1 yt God can not be truly worshipped in that place, wherin an image is▪ Lib, de orig. Erroris. 2. Cap. 19.
Again he sayeth: If your Saints, if the holy Mother of Christ be in heaven, why do ye not lift up your eyes unto heaven, &c. Why do ye rather look unto walls and unto stocks, than unto that place, where ye believe that they are? What mean the temples the ⟨image 122⟩tabernacles, yea and to be short, what mean those Images? Lib. 2. Cap. 2. de orig▪ erroris.
Agayne he sayeth: If your Saintes, if the holy Mother of Christ be in heauen, whye do ye not lyft vp your eyes vnto heauen, &c. Why doe ye rather loke vnto walles and vnto stockes, thā vnto that place, where ye beleue that thei are? What meane the temples the ⟨image 122⟩tabernacles, yea and to be short, what meane those Images? Lib. 2. Cap. 2. de orig▪ erroris.
1Saint Austen saith, that it is abomination and plain sacrilege, if any man set in the Church an Image of God the father sitting on his seate. Lib. De fide et symbalo.
1Saint Austen sayth, that it is abhomination and playne sacrilege, if any man set in the Churche an Image of God the father sittyng on hys seate. Lib. De fide et symbalo.
1Hereof doth it follow, that the papists are abominable and commit sacrilege. For so do they set forth the Image of God the father most blasphemously in all their popish Churches, painting him with an old withered face, wrinkled forehead, hollow eyes, lean cheeks, sharp nose, hanging down lips, embowed chin, white beard, &c, and for very faint feebleness sitting in his chair, like a simple, silly, single soul, contrary to the nature of God and the truth of his holy word which sayeth by the Psalmographe:2 A man shall wax old like a garment, but thou art always one, & thy years fail not. God himself saith by the prophet: I am the Lord, and am not changed. Again the prophet Isaiah sayeth: To what thing will ye make God like?3 ⟨p. 93⟩Or what Image will ye set up unto him? Shall the Karuer make a karued Image? And shall the Goldsmith cover him with Gold, or cast him into a furnace of silver plates. &c.
1Hereof doth it followe, that the papists are abhominable and commit sacrilege. For so doe they setforth the Image of God the father most blasphemously in all their popyshe Churches, paynting hym with an olde wythered face, wrinckled forehead, hollowe eyes, leane chekes, sharp nose, hāging down lippes, enbowed chinne, white bearde, &c, and for very faynt feblenesse sitting in hys chayre, lyke a symple, selye, syngle soule, contrarye to the nature of God and the truth of hys holy worde which sayeth by the Psalmographe:2 A man shall waxe olde lyke a garmente, but thou art alwaies one, & thy yeares fayle not. God himself saith by the prophet: I am ye Lord, and am not chaunged. Agayne the prophet Esay sayeth: To what thing wil ye make God like?3 ⟨p. 93⟩Or what Image will ye set vp vnto him? Shall the Karuer make a karued Image? And shal the Goldsmith couer him with Golde, or cast him into a fornace of siluer plates. &c.
Eusebius writeth,1 that the use of Images came from the Heathen unto us.2 Eccle. Hist. Lib. 7. Cap. 14. And not without a cause. For although in the old Testament there were many holy Patriarchs, Judges, Kings, Priests, Prophets,3 Martyrs, Matrons, Widows and Virgins, which were noble and worthy mirrors of virtue & Godliness, most worthy to be had in remembrance: yet read we not, that there were any Images made of them, or set in places, where the people of God came together for to pray. And the Jews at that time were the peculiar people of God. They remembered the manifold commandments of God concerning the not making & not worshipping of Images, & therefore could they not abide Images neither privately nor publicly. Again in the Primitive Church, no Images were suffered in Christen mens Temples and ⟨image 123⟩Oratories, as we may see by the history of Epiphanius, which did not only cut the Image that hanged in the Church on pieces,4 but he also affirmed, that it is contrary to the Christen religion to have the Image of any man in the Church of Christ.
Eusebius writeth,1 yt the vse of Images came from the Heathen vnto vs.2 Eccle. Hist. Lib. 7. Cap. 14. And not without a cause. For although in the olde Testament there were many holy Patriarches, Iudges, Kynges, Priestes, Prophetes,3 Martyrs, Matrones, Wydowes and Uirgines, whiche were noble and worthy myrroures of vertue & Godlynesse, most worthy to be had in remembraunce: yet rede we not, that there were any Images made of them, or set in places, where the people of God came together for to praye. And ye Iewes at that tyme were the peculiar people of God. They remembred the manifolde commaundementes of God concerning the not making & not worshipping of Images, & therfore coulde they not abide Images neither priuatly nor publiquely. Agayne in the Primatiue Churche, no Images were suffered in Christen mens Temples and
1Erasmus Roterodamus a most diligent searcher of antiquities, writeth, that unto the time of Saint Hierome there were men of an approved and sound Religion, which could not abide any Images, in the Churches, neither painted nor graven, nor yet woven, no not so much as the Image of Christ. Eras. in catechesi. Saint Hierome lived. In the year of our Lord. 387.
1Erasmus Roterodamus a most diligent searcher of antiquities, writeth, that vnto the time of Saint Hierome there were men of an approued and sounde Religion, whiche coulde not abyde any Images, in the Churches, neither painted nor grauen, nor yet wouen, no not somuche as the Image of Christe. Eras. in catechesi. Saint Hierome liued. In the yeare of our Lorde. 387.
1Cornelius Agrippa writ of Images on this manner. The ungodliness and foolishness of the Egyptians concerning Images was wonderful. And from them came the like fondness unto all nations, which corrupt usage of Religion of the Heathen,2 when they began to be converted unto the faith of Christ, infected our Religion also, and brought in our Church Idols and Mahomettes, with many ⟨p. 94⟩pompous barren Ceremonies of •he which those ancient and true Christians knew nothing at all. Hereof came it to pass, that we brought into our temples the dumb Images of our Saints and set them on God's altars with great solemnity, honour and worship.3 And where we think it an unseemly thing for man, which is a true Image of God, to come up, even there place we dead Idols, and to them we make courtesy, to them we give kisses, to them we offer, to them we give gifts, upon them we hang precious jewels, to them we apply miracles, we bye par•ons, to them we go on pilgrimage, to them we make vows, to them we give worship, and do all the honour that can be devised.4 And yet can it not be expressed, into how great superstition, I will not say Idolatry, the rude and unlearned people do fall thorough Images, the Priests winking at the matter, forasmuch as here of they have no small lucre and advantage.
1Cornelius Agrippa writte of Images on this maner. The vngodlinesse and foolishenesse of the Egyptians concernynge Images was wonderfull. And from them came the lyke fondenesse vnto all nations, whiche corrupte vsage of Religion of the Heathen,2 when they began to be conuerted vnto the fayth of Christe, infected oure Religion also, and brought in our Churche Idolles and Mahomettes, with many ⟨p. 94⟩
And here they defend themselves with ⟨image 124⟩the words of Gregory, 1which saith, that images are the books of the rascal and common people, for such to remember things by, and to read in, as have no learning, that when they see them, they may be allured to remember and consider God.
And here they defend thēselues with ⟨image 124⟩the wordes of Gregory, 1whiche sayth, that images are the bookes of the rascal and common people, for such to remembre thinges by, and to reade in, as haue no learnyng, that when they see them, they may be allured to remember and consider God.
1But these be fond fantasies of Gregory going about to excuse the matter, although in deed that holy man alloweth images and not the worshipping of them.2 But the commandment of God, which plainly forbiddeth images, is far otherwise. For it becometh us not to learn of the forbidden book of Images, but of the book of God, which is the book of the Scriptures. He therefore that desireth to know God, let him not seek it of the Images of Painters and Keruers,3 but as John saith, let him search the Scriptures, which bear witness of him.4 And they that can not read, let them hear the word of the Scripture.5 For Faith,6 as Saint Paul saith, cometh by hearing. And Christ saith in John: My Sheep hear my voice. Again, if no man (as Christ saith) can come to ⟨p. 95⟩him except the Father draweth him,7 and no man can come to the Father, but by Christ alone: why take we away the glory from God, and give it to Pictures & Images, as though they were able to bring us unto the right knowledge of God, &c.
1But these be fonde fantasies of Gregory going about to excuse the matter, although in deede that holye man alloweth ymages and not the worshypping of thē.2 But the commaundement of God, which plainly forbiddeth images, is farre otherwise. For it becommeth vs not to learne of the forbidden booke of Images, but of the booke of God, whiche is the boke of the Scriptures. He therfore that desyreth to knowe God, let him not seeke it of the Images of Painters and Keruers,
Pope Victor the first commanded,1 that baptism should be ministered to all men indifferently at Easter. Notwithstanding if any desired (necessity so requiring) to be baptised at other times: he ordained, that they might lawfully be baptised in all places and at all times, yea and that with any kind of natural water, hallowed or unhallowed either by a Layman or by a Laywoman. In the year of our Lord. 198. Grat, Fascic. Temp. Lib. Concil. Poli. D. Barnes.
POpe Victor the fyrst commaūded,1 that baptisme should be ministred to al men indifferently at Easter. Notwithstandyng if any desyred (necessitie so requiryng) to be baptised at other tymes: he ordayned, that they myght lawfully be baptised in all places and at all tymes, yea and that with any kynde of naturall water, halowed or vnhalowed eyther by a Layman or by a Laywoman. In the yeare of oure Lorde. 198. Grat, Fascic. Temp. Lib. Concil. Poli. D. Barnes.
Pope Gelasi•s ordained, that Baptism should be openly ministered at Easter and at Whitsuntide, yea & that freely. In the year. &c. 494. Isidor Grat.1
Pope Gelasi•s ordayned, that Baptisme shoulde be openlye ministred at Easter and at Witsontyde, yea & that freely. In the yeare. &c. 494. Isidor Grat.1
