A07146:857
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.
Priests are worthy to be honoured of all men, for the dignity,1 which they have of GOD. For God hath given them power to bind and to loose, as it is written: Whatsoever ye shall bind upon earth, shall also be bound in heaven. And whatsoever ye shall loosen upon earth,2 shall be loosened also in heaven. For a priest after a certain manner is like Mary the Virgin. And this is declared by three things. First as the blessed Virgin did conceive Jesus Christ by five words, as is it mentioned in the Gospel of Luke. Fiat mihi secundum verbum tuum: So likewise the Priest maketh the true body of Christ, by these fyue words, Hoc est enim corpus meum. 3And as whole Christ immediately after the consent of Mary, was in her womb: so likewise immediately after the pronunciation of the ⟨image 178⟩words of consecration, the bread is transubstantiated & turned into the true body of Christ. Secondly as the blessed Virgin after she had brought forth Christ, did bear him in her hands, & laid him in the manger: so likewise the priest after the consecration immediately lifteth up the body of Christ, and layeth him down again, & beareth him, & handleth him in his hands. Thirdly, as the blessed Virgin was sanctified in the womb, before she conceived Christ: so likewise the priest receiveth orders & is anointed, before he consecrateth.
PRiestes are worthye to be honoured of all men, for the dignitie,1 whiche they haue of GOD. For God hath geuen them power to bynde and to loose, as it is written: Whatsoeuer ye shall bynde vpon earth, shall also be bounde in heauen. And whatsoeuer ye shall losen vppon earth,2 shal bee losoned also in heauen. For a priest after a certaine manner is lyke Mary the Virgine. And thys is declared by three thinges. Fyrst as the blessed Virgine dyd conceaue Iesus Christ by fyue woordes, as is it mentioned in the Gospell of Luke. Fiat mihi secundum verbum tuum: So lykewyse the Prieste maketh the true bodye of Christ, by these fyue woordes, Hoc est enim corpus meum. 3And as whole Christ immediatly after the consent of Mary, was in her wombe: so lykewyse immediatly after ye pronunciation of ye ⟨image 178⟩wordes of consecration, the breade is transsubstātiated & turned into ye true body of Christ. Secondly as the blessed Virgine after shee had broughte forth Christ, dyd beare hym in her handes, & layde hym in ye maunger: so likewyse ye priest after the consecration immediatly lyfteth vp the body of Christ, and laieth him down again, & beareth him, & handleth him in his hands. Thirdly, as ye blessed Virgine was sāctifyed in ye wombe, before she conceaued Christ: so likewise ye priest receaueth orders & is annoynted, before he consecrateth.
For without taking orders he could consecrate nothing: and therefore a layman although he be never so holy can do nothing in this matter, although he should pronounce the words of consecration. In consideration whereof, we must know,1 that the dignity of priests after a certain manner doth far excel the dignity of Angels. For power to make the body of Christ is given to none of the Angels, so that the basest and most inferior priest in the world can do that, which the greatest and highest Angel in heaven can not do. ⟨p. 149⟩Therefore Bernard sayeth: O the worshipful dignity of priests, in whose hands the Son of God as in the Virgins womb is incarnate. Wherefore Austen sayeth, that in the consecration of the holy host all the heavenly court serveth him, that is to say, the priest: and the Lord of heaven cometh down unto him. Ambrose therefore also saith writing upon Luke:2 Doubt thou not, but that the Angels are there present, when Christ is present upon the altar: so that priests are to be honoured above all Kings,3 Princes, Knights and men of Nobility. For a priest is higher than Kings, more blessed and happy than Angels, being the maker of his maker, and therefore he is worthy to be honoured, &c. Yea let it be granted, that the priest be evil: yet is he to be honoured for the dignity of priesthood, as it is declared in the decrees. Priests although they be evil, yet ought we to honour them for the sacraments sake. 1. Quaest. 1. Sacramenta. &c. Sermones Discipuli in Sermon. 28. De honore.
For without taking orders he could consecrate nothing: and therfore a layman although he be neuer so holy can do nothing in this matter, although he should pronounce the wordes of consecration. In consideration whereof, we must know,
First, Priests are above all Kings and Princes of the earth, as God sayeth by Jeremy: I have set thee this day over Nations and Kingdoms. And this to be true, appeareth thus. The dignity of the priest is such and so great, that it lieth in his power to consecrate and make Kings: but all the Kings of the world are not able to make one Priest. And for a proof thereof, that priests be greater and of far more excellency, than Kings are: it is to be noted, that there is no Prince so great, which doth not bow down his neck in confession to the Priest, and humble himself before the priest as before God, being in deed God's vicar. Therefore God out of hands exalted the Priests above all men, and above all creatures, as a certain Doctor saith, speaking of Priests. Although by nature ye be men: yet in dignity ye excel all men. Again: A Priest is higher than Kings, more blessed and happy than Angels, and ⟨p. 150⟩the maker of his maker.
Fyrst, Priestes are aboue all Kynges and Princes of the earth, as God sayeth by Ieremye: I haue set thee thys daye ouer Nations and Kingdomes. And this to bee true, appeareth thus. The dignitye of the prieste is such and so great, yt it lyeth in his power to consecrate and make Kinges: but all the Kynges of the worlde are not able to make one Priest. And for a profe thereof, that priestes be greater and of farre more excellencye, than Kinges are: it is to be noted, yt there is no Prince so greate, whiche doth not bowe downe hys necke in confession to the Prieste, and humble hymselfe before the priest as before God, being in dede Goddes vicare. Therefore God oute of hands exalted the Priestes aboue al men, and aboue all creatures, as a certaine Doctor sayth, speakyng of Priestes. Although by nature ye bee men: yet in dignitye ye excell all men. Agayne: A Prieste is hygher than Kynges, more blessed and happye than Aungells, and ⟨p. 150⟩the maker of hys maker.
Secondly, 1God hath honoured them in temporal things. For those things, which God reserved unto himself, that is to say, the tenths, the offerings, the first fruits, and the other Patrimonies of Christ crucified, he hath freely given to the priests for the sustentation and maintenance of their body, that they being free from labour (when other men must needs work for their living) may the more quietly serve God in spiritual things.
Secondly, 1God hath honoured them in temporall thinges. For those thinges, which God reserued vnto himself, that is to say, the tenthes, ye offerings, the fyrst frutes, and the other Patrimonyes of Christe crucifyed, he hath freely geuen to ye priests for the sustentation and mainteinaunce of their body, that they being free from laboure (when other mē must nedes worke for their liuing) may ye more quietly serue God in spirituall thinges.
Thirdly, God hath honoured them in giving them such immunities,1 privileges, liberties, and freedoms, that no earthly Prince hath jurisdiction over them, neither king, neither Prince, neither any other secular man: no neither dare any man lay violent hand upon them, no, not upon the lessest of the order. For whosoever doth the contrary, he is excommunicate with the greater excommunication eo facto, both in heaven and in earth. Verily God doth so defend them, that none dare trouble them either in word or in deed, insomuch that ⟨image 180⟩whatsoever displeasure is done unto any of them he thinketh it to be done to himself, as the Lord himself sayeth by the Prophet Zachary:2 He ye toucheth you, toucheth the apple of mine eye.3 Again in the Psalm he sayeth: touch not mine anointed: so that priests are not to be molested so much as with a word, but they are to be honoured, as the Lord said to Moses and Aaron: I will bless them ye bless you, and curse them that curse you. In consideration whereof, the priests and men of the church are privileged insomuch that whosoever do make, or cause to be made or to be kept any statutes, that be against the liberties of the priests and men of the Clergy, they are straight ways excommunicate & accursed. Item, no worldly Prince dare make exactions upon the Clergy: neither dare any man ask any kind of payments, or take any thing of the Clergy: For if he do, he is out of hand excommunicate, neither can he be absolved from the aforesaid excommunication, except he make restitution at the full.
Thyrdly, God hath honoured them in geuing them suche immunities,1 priuileges, liberties, and fredomes, that no earthlye Prince hath iurisdiction ouer them, neither king, neither Prince, neither any other seculare mā: no neither dare any man lay violente hande vpon them, no, not vppon the lessest of ye order. For whosoeuer doth the contrary, he is excommunicate with the greater excommunication eo facto, both in heauen and in earth. Uerely God doth so defend thē, yt none dare trouble thē eyther in worde or in deede, insomuche yt
Fourthly, 1God hath honoured the priests in that he hath committed unto them the souls of the faithful, that is to say, the holy Church of the which Chrysostom saith: The church is more honourable than heaven, and the angels, & all other creatures. Christ hath loved the Church more than himself for whose sake he came down from heaven into this world, and served for it xxxiii. years, and at the last suffered bitter death for it, and doth now give unto it his body for meat, & his blood for drink, and after this life he giveth himself unto it for a reward. Moreover he hath committed this well-beloved Church to priests with all the gifts, that is to say the Sacraments. For the order of priesthood only hath power to baptise, except it be in necessity, at which time it is lawful for every man and woman to baptise. Also he alone hath authority to minister the Sacrament of confirmation. Item, the priest alone hath power to hear confession, to give absolution, and to enjoin penance, according to this saying of Christ: take the holy Ghost: ⟨image 181⟩whose sins ye forgive they are forgiven them:2 but whose since ye do retain, they are retained. Item, he alone hath power to minister the Sacrament of extreme unction.3 &c. In this incomprehensible dignity God hath singularly honoured them above all other men. Ye are that light of the world, saith he. For as the world should be nothing without light even so is the Church nothing without priests.
Fourthly, 1God hath honored the priestes in that he hath committed vnto them the soules of the faythfull, that is to say, the holy Churche of the whiche Chrisostome saith: The church is more honourable than heauen, and the aungels, & all other creatures. Christ hath loued the Churche more than himselfe for whose sake he came downe from heauen into this world, and serued for it xxxiii. yeares, and at the laste suffred bitter death for it, and doth nowe geue vnto it his body for meate, & his bloud for drinke, and after this life he geueth himselfe vnto it for a rewarde. Moreouer he hath committed thys welbeloued Churche to priestes with all the giftes, that is to say the Sacramentes. For the order of priesthood onely hath power to baptise, except it be in necessitie, at whiche tyme it is lawefull for euery man and woman to baptise. Also he alone hath aucthoritie to minister the Sacrament of confirmation. Item, the priest alone hathe power to heare confession, to geue absolution, and to enioyne penaunce, accordynge to this saying of Christ: take the holy Ghost:
Fifthly, God hath honoured them in this, that he hath strictly charged all men to be obedient unto them, as unto him self, of what condition or state so ever they be,1 as he saith: He that heareth you, heareth me: and he that despiseth you, despiseth me. Whatsoever is not lawful (saith Austen) it is the shepherds office to forbid, and the duty of the flock, to hear and to obey. Therefore all men must obey the Priests even as Christ, when they command them to fast, to keep holy day. &c. Therefore the Lord threateneth them that are disobedient and rebel against the commandment of Priests, saying: he that is proud,2 and will not obey the ⟨p. 152⟩commandment of the Priest, let him dye the death. An example hereof have we in Dathan, 3Abiron, and Chore, which rebelled against Moses and Aaron, and therefore the earth opened, and swallowed them up quick.
Fiftly, God hath honored thē in this, that he hath streightly charged all men to be obedient vnto them, as vnto him selfe, of what condition or state so euer they be,1 as he sayth: He that heareth you, heareth me: and he that despiseth you, despiseth me. Whatsoeuer is not lawefull (sayth Austen) it is the shepheardes office to forbyd, and the duty of the flock, to heare and to obey. Therfore all men muste obey the Priestes euen as Christ, when they commaunde them to faste, to kepe holy day. &c. Therfore the Lorde threatneth them that are disobedient and rebell agaynst the commaundement of Priestes, saying: he that is proude,2 and will not obey the ⟨p. 152⟩commaundement of the Priest, let hym dye the death. An example hereof haue we in Dathan, 3Abiron, and Chore, whiche rebelled agaynste Moses and Aaron, and therefore the earth opened, and swalowed them vp quick.
Sixthly, God hath honoured them by giving them power to bind and to loosen,1 as it is written: Whatsoever ye shall bind upon the earth. &c. This power of binding and loosening is understand one way of excommunication, which is the spiritual sword: and it is greatly to be feared. An other way this power is to be understand of the absolution of sins. Therefore the Bishop when he maketh priests, bloweth and breatheth upon them, saying: Take the holy Ghost. &c.
Sixtly, God hath honored them by giuyng them power to bynde and to loosen,1 as it is written: Whatsoeuer ye shall binde vpon the earth. &c. This power of binding and losoning is vnderstande one waye of excommunication, whiche is the spirituall swearde: and it is greatly to be feared. An other way this power is to be vnderstand of the absolution of sinnes. Therfore the Bishop whē he maketh priestes, bloweth and breatheth vpon them, saying: Take the holy Ghost. &c.
Seventhly, 1God hath honoured them in that they are called angels in the scriptures.2 Therefore saith Gregory: All that are termed by the name of a priest, are called Angels. But wherefore are they called angels. Verily because they have certain properties with the angels. First, because it is the office of angels to minister unto God ⟨image 182⟩and unto men, as the Apostle saith: All Angels are ministering spirits. So likewise is it the duty of priests to serve God day & night,3 and to minister unto men, with the Sacraments. Secondly, because an angel is pure in life: so in like manner ought every priest to be chaste and pure in his life and conversation.4 For to live chaste, is an angelic life, as Ambrose saith: they that are not married, nor do marry, are as angels in earth. Damascene saith: Abstinence from marriage is the following of angels. Thirdly, it is the office of Angels to inform and instruct men by good inspiration. So likewise is it the priests duty to do by the word of god. Fourthly, it is the duty of angels to praise god so likewise are the priests bound under pain of deadly sin to say everyday, their matins, prime, and hours, even •ong. &c. unto the praise of God.
Seuenthly, 1God hath honored them in that they are called aungels in the scriptures.2 Therefore sayth Gregory: All that are termed by the name of a priest, are called Aungels. But wherefore are they called aungels. Verelye bicause they haue certayne properties with the angels. First, bicause it is the office of aungels to minister vnto God ⟨image 182⟩and vnto men, as the Apostle saith: All Aūgels are ministring spirits. So likewise is it the dutye of priestes to serue God day & night,
1Eighthly, God hath honoured the priests in this, that they are in some points like to the most blessed virgin Mary. First, as the most blessed virgin Mary did conceive through five words the true body of Christ, Fiat mihi secundum ⟨p. 153⟩verbum tuum, so likewise the priest through five words.2 Hoc est enim corpus meū maketh the body of Christ. And as immediately after the consent of Mary, whole Christ was in her womb: so likewise out of hand after the words of consecration be pronounced by the priest, the bread is turned into the substance of the very body of Christ, secondly, as the blessed virgin, after she had brought forth Christ, bare him in her hands, and laid him in the crib and took him up again: so likewise the priest after the consecration lifteth up Christ, and layeth him down again, and beareth him unto the sick, and handleth him with his hands. Thirdly, as the blessed virgin was sanctified in her womb,3 before she conceived Christ, as it is written: The most high hath sanctified his tabernacle: so in like manner the priest receiveth holy orders, before he consecrateth: for he could not consecrate, except he were ordered. And therefore a Lay man, be he never so holy, can do nothing in this matter, although he pronounceth the words of consecration.
1Eyghtly, God hath honored ye priests in this, that they are in some poyntes like to the most blessed virgine Mary. First, as the most blessed virgin Mary did conceaue thorowe fyue wordes the true body of Christ, Fiat mihi secundum ⟨p. 153⟩verbum tuum, so likewise the priest thorow fiue words.2 Hoc est enim corpus meū maketh the body of Christ. And as immediatlye after the consent of Marye, whole Christe was in her wombe: so likewise out of hande after the wordes of consecration be pronounced by the priest, the bread is turned into the substance of the very body of Christ, secōdly, as the blessed virgine, after she had brought forth Christe, bare hym in her handes, and layde him in the cribe and tooke hym vp agayne: so likewyse the priest after the consecration lifteth vp Christ, and layeth him downe agayne, and beareth hym vnto the sicke, and handleth him with his handes. Thirdly, as the blessed virgine was sāctified in her wombe,
1Ninthly, God hath honoured the priests above Angels, yea, and somewhat also above the dignity of blessed Mary the virgin.2 First in the dignity of keeping. For a priest is bound to keep many souls, as the Bishop is bound to look upon all the diocese, and the Pope the whole world, and the Curate his parish, as Bernard saith: O how worthy keepers are they, which so carefully watch, that they may keep the souls that are committed unto them from everlasting death. But an Angel hath but one soul committed unto him for to keep, as Bernard testifieth: Great is the dignity of souls, that every one of them even from the very time of their birth, should have an angel appointed for to keep them. Secondly, in taking and touching the body of Christ. The angels do but see God,3 as it is written: Their angels see the face of my Father, which is in heaven. But in this is the priest greater than the Angel: for he doth but see God, but the priest handleth him, yea and eateth him, which was never given to any Angel so to do, but it sufficeth ⟨p. 154⟩him to behold God. Thirdly, in consecrating the body of Christ. And in this point the priest doth not only excel the Angels, but also after a certain manner Mary the Mother of Christ: so that the lessest priest on earth is able to do that, which the greatest Angel in Heaven can not do. Therefore saith Bernard: O the dignity of priests worthy to be had in great reverence, in whose hands as in the womb of the Virgin the Son of God is incarnate. Austen also saith: In the consecration of the holy host the whole court of Heaven doth service to the priest, yea, and the Lord of heaven cometh down unto him. Likewise saith Ambrose upon Luke: Doubt thou not, but that Angels are there present when Christ is present on the altar, & when he is offered: so that Christ may well say to every priest, that which is written in Isaiah:4 What could I have done, more for thee, & have not done it? Furthermore we must know, that every man is bound to honour priests, seeing the god himself hath so many & sundry ways garnished & beautified them with such & so ⟨image 184⟩
Woe be unto them and everlasting damnation hangeth over their heads, that do dishonour priests, speak evil of them, defame & backbite them:1 for they crucify the Son of God again. For so often as thou backbitest or •laundrest a religious person or priest: so often dost thou put a crown of thorn upon Christs head: For they are the head & upper part of the Church militant. So often as thou doest any displeasure unto them: so often dost thou fasten Christ with nails to the cross. So often as thou railest upon them: so often dost thou spit Christ in the face. And so often as thou dost evil entreat them, and find fault either in their speaking or doing: so often dost thou thrust Christ unto the hart with a spear. God therefore willing to show how greatly he detesteth that sin, hath made it evident with that wonderful punishment and unwonted pain, which Dathan, ⟨p. 155⟩Abiron and Chore,2 suffered, whom the earth did swallow up quick, because they did misuse the Priests. Of these things aforesaid it evidently appeareth, that priests even of duty ought to be honoured of all men. In sermonibus discipuli. Germ. iii. Dom. 14. Post. Festum. Trinitatis.
Wo be vnto them and euerlasting damnation hangeth ouer their heades, that do dishonour priestes, speake euill of them, diffame & backbite them:1 for they crucifie the Sonne of God againe. For so often as thou backbitest or •laundrest a religious person or priest: so often dost thou put a crowne of thorne vpon Christes head: For they are the head & vpper parte of the Churche militante. So often as thou doest any displeasure vnto them: so often dost thou fasten Christ with nayles to the crosse. So often as thou raylest vpon them: so often dost thou spit Christ in the face. And so often as thou dost euill entreat them, and find faulte either in their speaking or doying: so often dost yu thrust Christ vnto the hart with a speare. God therfore willing to shewe howe greatly he detesteth that synne, hath made it euident with that wonderful punishment and vnwonted paine, whiche Dathan, ⟨p. 155⟩
O ye Priests, which are the bucklers and officers of the true Solomon, that is to say, of Jesus Christ, and the chamberlains and dispensators or stewards of the mysteries of God: Consider & mark diligently in what degree and dignity ye are set over all the goods of the Lord.1 What could God do more for the Priests than to give them power for to make himself, to handle him, to eat him, & to give him to other? Therefore remember your selves, and consider well the noble privilege of your dignity.
O ye Priestes, which are the buckelars and officers of ye true Salomon, that is to saye, of Iesus Christ, and the chamberlaynes and dispensatoures or stewardes of the mysteryes of God: Consider & marke diligentlye in what degree and dignitye ye are set ouer all the goodes of the Lorde.1 What could God doe more for the Priestes than to geue them power for to make hymselfe, to handle hym, to eate hym, & to geue him to other? Therefore remēber your selues, and consider well ye noble priuilege of your dignitye.
1Ninthly, God hath honored the priestes aboue Aungels, yea, and somwhat also aboue the dignitie of blessed Mary the virgine.2 First in the dignitie of keping. For a priest is bound to kepe many soules, as the Byshop is bounde to looke vpon al the diocesse, and the Pope the whole worlde, and the Curate hys parishe, as Bernarde saith: O how worthy kepers are they, which so carefully watche, that they may kepe the soules that are committed vnto them from euerlastyng death. But an Aungell hath but one soule committed vnto hym for to kepe, as Bernarde testifieth: Great is the dignitie of soules, that euery one of them euen from the very tyme of their birth, shoulde haue an aungel appointed for to kepe them. Secondly, in taking and touchyng the body of Christ. The angels doe but see God,3 as it is written: Their aungels see the face of my Father, whiche is in heauen. But in this is the priest greater than the Aūgell: for he doth but see God, but the priest handleth hym, yea and eateth him, which was neuer giuē to any Aungell so to do, but it sufficeth ⟨p. 154⟩hym to beholde God. Thirdly, in consecratyng the bodye of Christe. And in this point the priest doth not onely excell the Aungels, but also after a certayne manner Marye the Mother of Christ: so that the lessest priest on earth is able to do that, whiche the greatest Aungell in Heauen can not doe. Therfore saith Barnarde: O the dignitie of priestes worthy to be had in great reuerence, in whose handes as in the wombe of the Virgine the Sonne of God is incarnate. Austen also saith: In the consecration of the holye host the whole court of Heauen doth seruice to the priest, yea, and the Lorde of heauen commeth downe vnto him. Likewyse saith Ambrose vpō Luke: Doubt thou not, but that Aungels are there presēt when Christ is present on the altare, & whē he is offered: so yt Christ may well say to euery priest, yt which is writtē in Esay:4 What coulde I haue done, more for thee, & haue not done it? Furthermore we must know, that euerye mā is boūd to honour priests, seing ye god himself hath so many & sundry waies garnished & beautified thē with suche & so ⟨image 184⟩great honour. But contrary to this do all they, that dishonour priestes: and in this they greuouslye offende God, as Henricus de vrimaria writing vpon the fourth commaundement saith:
