A07146:541
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.
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?
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
About that time also there was a Council holden in Spain, where it ⟨image 125⟩was enacted, that young infants (if need were) might be baptised on the same day that they were borne. Isidor in Concil. Pantal.
Aboute that tyme also there was a Councell holden in Spayne, where it ⟨image 125⟩was enacted, that young infantes (if nede were) myght be baptised on the same day that they were borne. Isidor in Concil. Pantal.
Pope Leo the second decreed, that Baptism might be ministered every day: where as in the primitive Church as it appeareth by ancient writers, the Sacrament of baptism was not commonly ministered,1 but at two times in the year, that is to say, at Easter and Whitsuntide: at which times it was solemnly and with great reverence ministered in the presence of all the congregation. In the year of our Lord. 676. Lib. Concil. Volat. Pol. Chron.
Pope Leo the seconde decreed, that Baptisme myght be ministred euery day: where as in the primatiue Church as it appeareth by auncient writers, the Sacrament of baptisme was not commōly ministred,1 but at two tymes in the yeare, that is to say, at Easter and Witsontyde: at whiche tymes it was solemnely and with greate reuerence ministred in the presence of all the congregation. In the yeare of oure Lorde. 676. Lib. Concil. Volat. Pol. Ch•on.
1Pope Gregory the first made a decree, that Monks should not baptise, nor be Godfathers to children at their baptism. In the year of our Lord▪ 590 Sabell. Pantal. D. Barns.
1Pope Gregorye the firste made a decree, that Monkes shoulde not baptise, nor be Godfathers to children at their baptisme. In the yere of our Lord▪ 590 Sabell. Pantal. D. Barns.
This decree did Pope Eugenius the third renew. In the year of our Lord. 1147. Lib. Concil. Chron.
This decree did Pope Eugenius the thyrd renue. In the yeare of our Lord. 1147. Lib. Concil. Chron.
