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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	good_a	soul_n	9,788	5	5.0756	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09830	A disputation against the adoration of the reliques of saints departed Wherein nine palpable abuses are discouvered, committed by the popish Priests in the veneration thereof. Together with, the refutation of a Iesuiticall epistle, and an index of the reliques, vvhich euery seuenth yeere, are shovvne at Avvcon in Germanie vnto the superstitious people and pilgrimes, compiled by the canons of S. Maries Church an. 1608. By Iohn Polyander Professour of Diuinitie in the Vniuersitie of Leyden in Holland, & translated by Henry Heham, out of French into English.	Polyander à Kerckhoven, Johannes, 1568-1646.; Hexham, Henry, 1585?-1650?	1611 (1611)	STC 20095; ESTC S119215	57,951	182

here alleadg for this purpose many excellent admonitions and notable examples of the auncient Fathers and true successours of the Apostles by which they shew vs that they vnderstood right well that the last degree of honour and charitable office which survivours are bound to yeild vnto the dead according to the rule of holy Scripture and the custome of the chiefest fathers aswel of the olde as of the niew Testament consisteth in burying of their corpses but for this present I will onely recite that which Origen writeth thereof in his disputations against Celsus S. Augustin in his firste booke of the Cittie of God S. Athan. in the life of S. Anthony Eusebius in his history of Policarpus martyrdome and what Prudentius the Poet saith thereof in his verses vpon the death of one of his frendes Humane bodies saith Origen hauing once ben the soules mansion ought not to be cast awaie after their death cōsidering that through the permission of good Lawes wee must doe them that honour as is befitting them in laying them into the Earth We haue learned to honour the reasonable soule and to burie honorablie the Corps which is the instrument thereof According to which S. Augustine saieth that we ought not to dishonour and reiect the bodies of the departed especially those of the faithfull which the H. Ghost vsed as vessells instruments vnto all good workes For if our affection hath ben great towards our Parents the more pleasing is their garment or ringe vnto posterity their corps which touch vs more neerly and with whom wee haue more familiarity ought in noe wise to bee dispised sith they serue not onely for an aide ornament but also partly vnto humane Nature From hence it proceedeth that through a seruiceable piety they haue heretofore taken care for the buriall of the righteous solemnized their funeralls and prouided for their interring As for Tobie hee obtained that speciall grace of God to burie the dead as the Angel witnesseth Moreover our Lord which was to rise againe commendeth the good worke of the religious woeman that had cast the costly oyntment vpon his body commandeth to divulge it abroad because she had done it for the preparation of his sepulchre The like honourable mention is made of those which tooke downe his body from the Crosse and were carefull to burie it honourably So then all thiese testimonies teach vs though there be noe sence in the dead bodies yet they fortifie vs in the beleefe of our refurrection and shewes vs that these bodies appertaines also vnto the prouidence of God that such Godly offices are pleasing vnto him S. Athanasius reporteth that S. Anthony tould his frendes a while before his death let none saith he carry my reliques into Egipt least my body be honoured with a false honour and least the solenities and obsequies which so many tymes I haue condemned as you know should be practised vpon me For the shuning thereof am I chiefly come hiether Couuer then with earth this poore corps of your Father and hide him forgetting not this commandement from me your aged Father Eusebius hauing in his historie commended the zeale of the Christians of his time which with the daunger of their lives had gathered vp the most precious ashes of Policarpus the Martyr to bury them complaineth afterward of the Tyrants of that age which commanded their hang-men to cast the bodies of those holy maryrs to their ravēous curres appoynting besides certaine guardes to restraine keep back the faithfull from taking vp the torne peeces of their corpses gnawne by the dogges and from laying thē into the earth Prudentius comparing the Church-yeard wherein they went to burie one of his frends vnto a Mother that imbraceth her childe and fouldeth him vp in her armes as if she would put him again in to her belly crieth out Nunc suscipe terra fovendū Gremioque hunc suspice molli Hominis tibi mēbra sequestro Generosa fragmina credo That is O earth receaue wrappe Within thy gentle lappe The members of this man To the bequeath I than And to thy imbracements Theis generous remnants We must not forgett also how Bellarmin himself confesseth that God being willing to honour the body of Moses his faithfull servant buried it with his owne handes that to laie abroad dead corpses in the ayre before the view of the worlde is the way to dishonour them whereas on the contrarie to interr them is to vse them honestly to doe them honour Prima vtilitas saith he quae mortuis accedit ex sepultura est quòd consulitur honori eornm adhuc in hominum memorijs viventium Non enim caret ignomina quadam quòd faeditas nostri corporis aliorum conspectibus pateat that is to say The first benefit that befalleth the dead from their buriall is that we haue respect vnto their honours which are yet living in the memories of men For it is not without some shame that the foulenesse of our bodies should stincke before the sight of others A most true saying where by this Cardinall condēneth the impudencie of theis Porters of reliques and imitatours of Ham who vncouver before their bretheren the nakednesse and shame of their fathers are not ashamed in some places to shewe the navel and fore-skinne of our blessed Saviour and at Rheimes in Campania the print of his buttockes True it is that in those daies some of the imitatours of the Gentiles begann as we shall vnderstand hereafter to attribute more honour vnto the Martyrs thē in times past and to solemnize the constancie of their faith and other christian vertues with the like pompe and solemnity as the Athenians did which yeerely assembled about the graues of the Grecians to call there to minde and to extoll to the Heauens the valour of those which had resisted couragiously the army of Xerxes and who for the good of their contrey had lost their lives in the battell of Marathon Neverthelesse their principall advocate S. Ierom alleadgeth for their excuse that the ceremonies which they did about the tombes of the Martyrs was neither superstitious nor contrarie to that onely adoration due to the name of God Who is he saith hee in his dispute against Vigilantius which hath ever worshipped the Martyrs who ever hath thoguht man to be God O brainelesse head Paul Barnabas did they not ren● their cloths and said they were even men when the Lyconians hold them for Iupiter and Mercurius and would have offered thē sacrifices So farre is it thē that the Chistians of his time should bee so debauched as to transferre the worship due vnto God vnto the ashes of their Martyrs that contrari-wise he denieth that they did not once thinke to worship any other creature which he preferreth before the reliques of Saincts by this manner of speech following We neither serue nor worship I say not onely

with all his bones what an impudencie is it in those of Awcon and some Canons of other churches to say as it were in dispite of one another that every one of them haue in his owne church the bones and blood of this first Martyr of of Christs Concerning the Emperour Charles the great we confesse that the Historians of his time witnesse that he was buried at Awcon in Germany howbeit wee wonder much because they mingle the reliques of a politique man who was giuen to whoredome as the Apostate Iohn de Serres withnesseth in his Invētorie with those of Christs the Vngin Maries and other holy personages which led a blamelesse life in this worlde Furthermore If the most holy place be at Rome in S. Iohn Laterans church and if the Byshope of Roome keepeth there-in Aarons rod and the Heauenly Manna doe not the Canons of Awcon deserue to bee controled in that they attribute the propriety of these reliques and call their shoppe furnished with all maner of false marchandize the most holy place of the Virgin Maries Temple For like as vnder the old Testament there was but one Tabernacle one Temple and consequently one most holy place vntil the first coming of Iesus Christ. So could it not represent vnto our Fathers but one Temple of the God-head of Christ which is his body one most holy place which is the Heauen into which this Souveraine and onely sacrificer hath tansported his body by his assention Now suppose that that should be false as it is not which the Apostle declareth in his Epistle to the Ebrewes to wit that the Tabernacle and Sanctuarie of the old Testament were but figures of the true Tabernacle and of the true holy places which are not made with mēs hands but is the body of Christ the Kingdome of Heauen that these figures ought not to last but vntil the time of their corectiō accomplishmēt throgh the death passion of our Redeemer Iesus Christ yet notwithstanding to showe the correspondence between the shadowes the bodie which is founde in Christ the Doctors of the Romane church ought but to name vnto vs one Temple one most holy place heretofore figured vnto our Fathers first by the Tabernacle afterward by the Temple of Ierusalem in lieu of so many Temples most holy places which in these later daies they shewe to the poore ignorant people to learne them to Iudaisme and observe the Ceremonies abolish●d long since through he sacrifice of Christ Iesus condemned by the doctrine of his Apostles As for the rest either there is noe likelyhood of truth that the auncestors of these Canons of Awcon haue had and showne heretofore vnto the common people the true fore-skinne of Iesus Christ or that these canons their successours hauing received it from them haue not kept it so faithfully as the garments of our Sauiour Christ and the instrumēts wherewith Pilates souldiers serued their turnes to crucifie him seeing that they dare not name his foreskinne in their Index nor place it in the ranck of his other reliques afore mentioned And that which they make vp their tale withall concerning S. Catherins Oyle and S. Leopards corps it is of the same coigning as their inventoire is of the bones of the ten thousand Martyrs which maye not be touched but onely seene vnder the altar of the Church at Rome called the Heauens Ladder and the eleuen thousand virgins whereof they of Coullen gathered vp more then a hundred carte loades For euery man of vnderstanding having regard to that which these churchmen of Awcon report of their S. Catherine and compare it with that which those of Rome say who maintaine they haue one of her fingers in the temple of the holy Ghost and in the temple dedicated vnto her the milke which gushed foorth of her necke when shee was beheaded the oyle which sprang foorth of her graue will finde as much fraude and deceit therein as in that which they recite of their Idol S. Christopher to wit that this Gyant hauing bene a theese in his youth at last forsooke that wicked course of life to doe a publique penāce for his sinnes vn dertooke to carie such as was desiours to passe ouer a great water from one banck side to the other Now vpon this occasion Iesus being willing to try his faith obedience came presented himself with the rest as hee was readie to take them vp in the likenesse of a litle boy and talking with him prayed him to carie him ouer as hee did the others the which this theefe presently agreed vnto but after hee had sett him vpon his shoulders hee found him so heavie that being in the midst of the river he tould him that hee neuer had borne so heauie a burden and that hee should sinke vnder him if he did not presently ease him Now euer since they haue called Christofle or rather Christophorus that is Christ bearer from which fable euery man may gather that these fine Doctours feede their wreched disciples but with lies illusions where of I haue discovered a great number in these three litle Treatises with assurance that the vnpassionate Reader and louer of the trueth opening his eyes eares to see and heare them will not onely be mooued through this my advertisement to reiect them but also to assist me on his behalf to perswade these silly superstitious mē to take heede vnto the seruice of Idoles invented by these latter priests of Ball full of all deceit and to worship with vs our onely God and heavenly Father in spirit trueth FINIS Ier. 13. 17. 13. The deputation divided into three parts The secōd part Gen. 3. 19 Ios. 24. 32 2 Sam. 21 13. 14. 2 Kings 23. 17. Deut. 34. 6. Marc. 6. 29. Act. 8. 2. Iud. ver 5 Act. 2. 42 2 Pet. 1. 15. Origen Cont. Celsus lib. 5. 8 Tob. 12. 13. Ioh. 12. 3 Matt. 27. 57. Marc. 15. 42. Luk. 23. 50. Ioh. 19. 38. Athana in the life of S. Anthonie Eusebe lib. 4. 15. 5. 1. Prudent Rob. Bellarmin li. 2. de Eccl. trium c. 3 lib. 2. de purgat c. 19. Hierone in his dispute against Vigilantius Col. 2. 23 Rom. 14 23 He. 11. 6 1. Sam. 15. 22. The secōd part August 1. 8. ciuitat Dei c. 27 Aug. li. 6. de cōfess cap. 2. August contra Faustus Lib. 20. cap. 21. Esa. 1. Tertul. in Apog cap. 6. The discouerie of nine seuerall abuses The first abuse Luc. 24. 5. 2 Cor. 5. 7. 16. Col. 3. 1. 2. Mat. 24. 23. 24. The decree of the Councell of Trent touching reliques Gregorie Nyssene Chrys. ad Philem. hom 1. August serm 3. de ●art Bernard serm 1. de advēt Ier. 4. 13. THE fourth abuse Augus de Labore Mon. c. 28. Socrates l. 7. c. 14. Eras. coll de pilgri Gregory Turonensis Calvin Theodorus Bela. Rodolphus Hospinian Cassander THE fifth abuse Ier. 17. 5. Deut. 18. 11. Ier. 12. 16. Act. 4. 12. Heb. 9. 12. Iam. 4. 12 August l de Vnit. Eccl. cap. 16. Psal. 91. 2 Thes. 2 Act. 10. 25. 26. The 7. abuse 1 Pet. 1. 18. 19. The 9. abuse Act 3. 21 Rom. 14. 5. Col 2. 16. Hier. in Com. ad Gal. 2. 4. Iohn 4. 23. Hosea 4. 15. Hom 8. ●d popul ●6 de virt vir 2 King 2 8. Dan. 3. 25. 2 King ● Exo. 14 Nom. 20 Act. 19. 12. Act. 10. 26. Act. 14. 14. 15. Epist ad Paulin Chris. Hom. 12 1. Cor. Chrys. Hom. 84 in Euang. Iohn Col. 4. 14. Act. 8. 2.