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death_n	body_n	soul_n	suffer_v	12,447	5	6.7408	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

be buried so soone as they arrived in the land of Canaan in a field which Abraham Iacob had bought before time of the sonns of Hamor the father of Sechem Also the Prophet Samuel sheweth vs that K. Dauid hauing taken the bones of Saul and Ionathan frō the inhabitants of Gabish Gilead which had taken them vp from the streete of Beth-shan brought them from thence into the contrey of Beniamin caused thē to be buried in the sepulchre of Kis the father of Saul and that in the Solemnizatiō of their funeralls his subjects did all that the King cōmanded them but there is no mention made of any pilgrimage or any religious seruice which they should doe in honour of thē about their Sepulchre Likewise in the second booke of kings the Authour of this Historie writeth that King Iosiah willing to prophane the Altar which King Ieroboham had caused to be built in Bethel and to dishonour eternally the Priests other Idolaters which he had maintained there caused the bones of the false priests other their confederates to be digged vp cōmanding them to burne thē vppon the same Altar But on the contrary espying an other Tombe in the same Cittie demanded of the cittizēs thereof What title is that which I see hauing vnderstod by their answer that it was the sepulchre of the man of God which before prophesied the things which the sayde King came then to doe vpon that very Altar to shewe the publick reverence he bore vnto that man of God even after his buriall bad the inhabitants of Bethel Let him alone let none remoue his bones whereto this Historiā addeth that the citizens of the said city obeied therein king Iosiahs commandement Although the holy Scriptures giues vs to vnderstand that among all that are borne of woemē God hath not raised vp more excellēt servants of his house then Moses and Iohn Baptist nor a more faithfull Martyr of his son Christ Iesus then S. Stephē one of the seaven deacons of the Apostolique Church one of the first witnesses of Christ persecuted in Ierusalem Neueverthelesse their bodies were presently interred after their departure that of Moses by God himself after a miraculous manner in the contrey of Moab in a place vnknowne vnto the children of Israel and inaccessible for the deuil to the end they might not abuse it by Idolatrie that of S. Iohn Baptists by his disciples and S. Stephens by some men that feared God as appeareth by the History of Moses the Gospel according to S. Marke the book of the Acts of the Apostles and the Epistle of S. Iude. Among all the auncient Prophets there is none whose buriall is more memorable then that of the Prophet Elishas in regard it pleased God to raise vp miraculously by touching of his dead and buryed bodie a man which in great hast for feare of their enemies they had cast into the grave of this prophet as we read in the second booke of Kings 2. Chap howbeit the Authour of this historie addeth not for all that that the Priests of the old Testament haue commanded the people of God to resort vnto that tombe to offer vp their praiers and sacrifices or that they instituted any Feasts vpon certain daies in memorie of this miracle or enclosed the bones of this Prophet into a shrine or chose out any expresse place to raise vp some altar in his honour or did perswade any to resort thither from all partes to offer vp there their praiers and sacrifices in the name of the vulgar people as if it were before the face of God himself Morover the prophet Isaiah hauing respect vnto the auncient custome of interring the dead and hiding them in their graues compareth the sepulchres of the righteous vnto bedds to shew by this similitude that wee can doe noe greater pleasure to God nor a greater honour to his wel-beloved Sainctes after their departure then to wrap vp their bodies in the beddes of the Earth to rest there from their labours vntil the day of their resurrection in which Christ wil come to awaken call them vnto him bring them into the possession of life eternall I say moreover that the greatest hypocrits among the last Doctors of Israel to wit the Scribes and Pharises who through hypocrisie and vaine glorie buylt vp the sepulchres of the prophets and repaired the tombles of the righteous stoned massacred to death by their auncestors did not deterre their corpses to dismember them and shew their bones vnto the meaner sort of people or to adorne the Altars of the Tempel of Ierusalem with them but suffered thē to rest in their graues as Christ himself witnesseth in the 23. Chap. of S. Mathews Gospel the 27. verse and the next following Touching the Apostles disciples of our Saviour Christ the historie of his burial shews vs that S. Peter S. Iohn approching neere vnto his sepulchre to see whether he was truly risen or noe found there his kerchief with his linen clothes laied aside but the Euāgelist S. Iohn noteth more expresly that they came thither one after another to behold the more earnestly his hand-kerchief and linnē which he had left behinde him after his resurrectiō addeth not which neverthelesse would have ben soo much the more remarkeable that they either handled thē or bore awaie those reliques with them to shewe them vnto their con-disciples or put them into any shrine or boxe which with out all doubt they would haue done if they had receued any such charg frō ther Mr. or if they could haue gathered by any of his familliar speeches he had with thē before that such a collection transportatiō of his reliques would haue pleased him after his resurrection haue ben as a fitt meanes to confirme their bretheren in the Christian faith As for S. Luke who discribs vnto vs all the memorable acts of the Apostles since the assention of Christ vntil the second yeere of S. Pauls imprisonment at Rome to the intent they might serue as a miror and exsample to all our actions he makes no recitall nor reckons vp in his second booke any of Christs reliques his Parents or faithful Martyrs collected by his Apostles or giuen into the custody of their frends but hee shewes that the christians of his time perseuered with the Apostles in the sincere doctrine of the H. Gospell and in breaking of bread the true reliquaries and memorialls of the instructions suffrances of our sole Redeemer Iesus Christ. In like manner the Apostle S. Peter while he was living would not promisse the faithfull dispersed throughout Pontus Galatia Capadocia Asia and Bithynia to leave after his death any other reliques behinde him thē his Epistles which he wrote vnto them as him self declareth by these wordes that he wold endevour alwaies to wit by his writings that they also might bee able to haue rememberance of those things after his departure I could

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.