Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	hour_n	worship_v	3,741	5	9.8220	5	true

Text snippets containing the quad

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

vnto the view of all sorts of people to moue thē by the contēplation therof to reverēce them In which times but especially before the warres dangeros waies people resorted not onely frō adjoyning places but also from farre as out of Hungary Germany France the Lowcontries in such ●n abundance that this semed not an obscure citie but rather an assembli● of manie provinces an● kingdomes together Refutation The inscription of this Epistle shewe● that these Canōs are of the same hum●● and complexion as the Scribes Phari● were in the time of Christ his Apost●● who gloried in them-selves for being 〈◊〉 pillars of the church There is this difere● betweē the swelling Titles whi●h the Scr●● Pharises attributed to thēselves to rep●●sent their dignity to the comō people 〈◊〉 they were some what Ecclesiasticall in 〈◊〉 of these that the Canons of the Sy●gogue of Awcon assume to themselve which are rather politique The preface of this Epistle demons●teth that these new Scribes and Phari● would faine constraine the Christians our age to judaisme and obserue the customes of the ceremonial law long 〈◊〉 abolished by our Lord Iesus Christ 〈◊〉 hath purchased vs the freedome to ass●●ble our selues euery day in his name and worship him in all places after th' example of his Apostles and other Christians well instructed in the faith which accounted all dayes a like the one as the other and reprooued the Superstition of those which condemned their bretheren in the distinctiō of a holy-day of the new Moone or of the Sabbath Wherevnto S. Hierome having respect acknowledged euery day was alike and that Christ was crucified not onely vpon the day of the preparation or rise againe vpon the Sunday but ads that his resurrection is alwaies and that alwaies we may liue by the flesh of Christ. He addeth morover that after the decease of the Apostles some wise men instituted certaine daies for fasting and convocation to the intent that such as waited more vpon the worlde then vpon God who could not or at least would not assemble them-selves so much as one day in their lives to come offer vp vnto God the sacrifices of their praiers humane actions might watch pray vpon those daies if they would Whereby it appeareth painely that the observation of the Iudiciall feasts were not instituted by our Lord Iesus Christ or his Apostles but by the Doctors of the primitiue Church to expresse and record more clearely vnto the common sort of people the principal benefits of our Redeemer Iesus Christ and to accustome them to employ some extraordinarie dayes in meditating vpon them Wherevnto this testimonie of Socrates may serue as a sufficient proofe whereby he declareth that neither Christ nor his Apostles was of meaning to suspend their judgements touching Easter-day or any other feast nor instituted any lawes for them that they should bee kept nor yet denounced any condemnation against such as did not obserue them or did lay any cursse or penalty vpon them as the law of Moses vsually did but the marke whereat they aimed was to recommend to euery one that vertue and life which was pleasing to God And what an impudencie is it in these Canons of Awcon to appropriate their abuse vnto the feasts of the old Testament seing there is asmuch difference betweene their seventh yeeres Sabbath that of the Iewes as is betweene light and darknesse● For that of the Iewes was neither consecrated nor employed but onely to the glorie of God whereas that of the Canons of Awcon and their pilgrims is dedicated to the honour of the bones and raggs of mortall men Touching their pilgrimages vnto the reliques of the departed Saincts they are in noe wise grounded vpon any institution of our Lord neither from any example of the aue Iewes nor from the doctrine of the Apostles and first Doctours of the primitiue Church For Iesus Christ our Redeemer was so farr from commaunding his disciples to transport themselves from one place to another to adore the ashes of their predecessours that on the contrarie speaking vnto the Samaritanish woeman hee told her that the hower immediatly should come whē strangers should not come any more vnto the temple of Ierusalem to worship God his Father but that the true worshippers should worship him in Spirit and truth at home in their owne Countrey As for the Iewes the true Children of Abraham as it cannot be proued by holy Scripture that God enjoyned them to goe into any forraine Countrey to visite the reliques of the Saincts departed so they never resorted any whether but where God onely was invocated in all puretie shuning all other places into which they had transferred the honour of God to his creatures ●ead and insensible following therein the ●ropher Hoseas exhortation Though thou playest the Harlot ● Israell at the least let not Iudah sinne come not ye vnto Gilgal neither goe 〈◊〉 vp to Beth-avan I acknowledg that some of the ancient● Fathers traveled to Ierusalem to behold● the sepulchre of our Redeemer Iesus Christ and some other monuments of the Saincts departed but I add thereto that in the beginning they went not thither to worship their reliques but God onely neither had they any such foolish imagination as once to think that the grace of God was tyed more to one place then to an other but their onely desire was to consider the remarkeable signes of Christs redemption the place of his abode with his disciples Herevpon S. Hierom speaking of S. Hilarions journey to Ierusalem rebuketh such thought that any thing was wāting in the faith who had not seene Ierusalem and ●●steemed others that had ben there mo●● holy then they which had not The kingdom of God saith he is among you The pal●● of God is as accessible in Britainie as in Ierusalem Anthony the Monkes of ●gipt saw not Ierusalem and yet notwithstand●●● found the gate open While S. Hilariō ●●●in Palestina he went and saw Ierusalem ●●●cause he would not dispise the holy places in su●●● a iourney neuerthelesse he remained there but for a day because it should not seeme he ment to shutt vp the Lorde into a certaine place From hence it followeth that these Canons of Awcon and their predecessors takes for an example the Iewish ceremonies and ancient customes which some Christians through a superstitious imitation introduced into the primitiue church by some of their hirelings onely to encrease their dishonest gaine but let vs proceed to the first parte of their Epistle wherby they shew the reasons where fore many superstitious men in times past haue visited the Reliques which are to bee seene in their Church The first parte of this Iesuiticall Epistle They perceived what great benefites God hath imparted to mortall men through those holy Reliques and how many sundry sorts of miracles haue bene wrought by them through a supernaturall force For not onely the wordes of the Saincts as

domine Les abomine 7 Mais moien la grand ' bonté mainte Laquelle m'as fait sauourer Ira●encores t'ado●er En ton temple en ta maison saincte Dessous ta crainte 8 Mon Dieu guide moi connoye Par ta bonté que ne soys mis Sous la main de mes ennemis Er dresse deuant moi ta voye Que ne fouruoye 9 Leut bouche rien de vrain'ame ne Leur coeur est feint faux couuert leur gosier vnsepulchre ouuert De flatterie fausse vaine leur langue est pleine 10 O Dieu monstre leur qu'ils mesprenent Ce qu'ils pensent faire desfaits Chasse les pour leurs grands mesfaits Carc'est contre toiqu'tfs se prennent Tant entreprennent 11 Et que tous ceux se resiousissent Quien toi ontespoir foi Ioye autont sans fin deffcus toi Aucc eeux qui ton Nom che●issent Et te benissent 12 Car de bien faire tu es large Al'homme iuste ô Vrai Sauueur Etle couures de ta faueur Tout ainsi commed vne targe Espesse large A DISPVTATION against the worshipping of the Reliques of Saincts departed OF all the Idolatries in the world there is none more displeasing to God nor more hurtfull to a superstitious man then that which he committeth by the religious worshipping of the bones and reliques of the dead For if God would never suffer that we should worship his living creatures created after his owne image likenesse noe not his Angels themselves which are pure and immortall and haue noe participation with our humane corruptiō how much lesse wil he permit vs to attribute that honour due vnto his onely Maiesty to the bones garments of rotten bodies returned into ashes Moreover if the worshippers of the false Gods haue estranged themselves from our Creator who is the fountaine of living waters to digg them pitts that can containe noe water how much more are all those gone astray out of the right waie of salvatiō which runne after I know not what pieces of old raggs in-uented at their pleasure and seeke for the light of lyfe among the shaddowes of death Now whereas the Canons of Awcon in Germanie haue not long since put forth an index of their relickes with a Iesu-iticall Epistel stuffed with false gloses and sophisticall reasons to stirt-vp thereby the poore abused people of this age vnto the visitation of their said reliques and to change at an instant their natural stupiditie into a self-obstinacie by preferring the deceitful shewes of religion before he service which God prescribs vs in his holy word So I desiring to accomplish the earnest request of some of my freindes and also my vocation which bindes mee to pre-advertise the ignorant to take heed of these blind-leaders which leads them vnto perditiō haue spent some houres in composing of this Treatise that may serue as a preseruative to the weake against the venomous errours eontained in the saide writing as a morning-watch to awaken rouse vp the sluggish as a Guide to such as are gone astray out of the path of truth and as a spurre to the dull to convert them to God to divert them from the pernicious adoration of things dead corruptible vnto the wholsome worship of our heauenly Father the onely God living incorruptible who is a spirit and loues such as worship him in spirit truth Whereunto I will indevour to bring them by three degrees First I will lay downe to them the principall causes for which Christians are not permitted to doe anye religious seruice vnto the reliques of the dead Afterward I will refute the arguments of the Canons of Awcon whereby they seeke to prooue the contrarie Finally I will advertise the Reader of the falsities of those reliques specified in their index I will confirme this my proposition that Christians are not permitted to doe any religious service to the reliques of the dead by three reasons whereof the first shall be that the tradition of visiting and reuerencing religiously the reliques of the departed Saints hath no foundation in the holy Scripturs nor from the example of those which haue followed invariably their paterne The second how some Christians inconstāt in their waies hauing learned this superstitious ceremony in the Schoole of the Gentiles haue brought it into the Primitiue Church about foure hundred yeeres after Christ. The third that the consideratiō of the sundry abuses sprung from this wicked custome nourished and maintayned yet vnto this present in the Idolaters Synagogue ought to mooue and stirre vp the true worshippers of God wholly to banish it frō out of the christian Church Touching the first poynt of my admonition surely we finde in the Byble that the holy Patriarckes and their children haue buried honourably their dead according to the ordinance of the Lord Thou art dust to dust shalt thou returne but we read not in any place of it that they haue torne their bodies and trāsported them by peece-meal after their deceasse placed their bones in sundrie places showne their garments to the vulgar people with cōmand to worship them and promisse that in calling vpon thē they should be heard Neither reade wee also in it that God hath commanded vs by his auncient prophets to goe on pilgrimage to those parts where their inheritours had carried thē to offer vp there vnto them burning tapers and holy candles to touch salute kisse their bones with great devotion Much lesse reade we in it that God hath prescribed them to solēnize the memorie of their reliques by certain convocations of the people publicatiōs of solemne fests nor yet to load the Churches Altars with them nor to carry them vppon their necks shoulders nor to walke vp downe with thē in processions to the intent to moue every one to reverence them with confidence to obtaine succour from God and his Saincts by worshipping them And albeit that the Patriarke Iacob and Ioseph his son grounding them-selues vpon the truth of Gods promisse that he would giue for an inheritance to their posterity the land of Canaan enioyned their children to transport them forth of Egypt when the houre of their deliuerāce should come into the cōtrey which God had promissed them and that Moses tooke their bones alonge with him when the children of Israel came forth of Egipt notwithstanding he never shewed thē vnto the people of God in his greatest distresses either in his passage through the redd sea or in the wildernesse much lesse did he lift them vp into the ayre and sett them vppon a Perch as he did the brasen serpent or ordayned that any should behold them with sted fast assurance that every of them should bee delivered from their euils by contemplating them but contrary wise he kept them secret close in their coffins and the Elders of the people that surviued Moses and Ioshua caused thē to

other employements hee thought good not to limit mee any prefixed time but that I should vndertake finish this worke at my leisure This is the cause that I haue made noe great hast in composing this treatise which I haue distributed into three partes In the scope there of I haue followed the order the example of the ancient Prophets and Apostles as also their true Successours and Imitatours who haue all maintained with one common accord that God onely ought to be worshipped by his people will not haue this seruice giuen to anie other by the authentique and irreprehensible testimonies of holy Scripture the which God hath armed with an inviolable authoritie to the end that those which feare him might make noe scruple to receive it wholy and to giue full beliefe therevnto True it is that I haue annexed vnto it some attestations of the ancient Fathers not to approoue the foolish imagination of the Romanists but that the holy Scripture maye take more force credit seeing she hath receiued it alreadie frō God who is the authour thereof or that the trueth of it which is infalliable should depende vpon the advise and jugement of our ancestours predecessours which might erre but rather to shewe the Doctours of the Romane church who relye more vpon the authority of men then vpon Gods in the poincts which concerne our controversies that their condēnation is not onely found in the decrees of divine Law but also in the recordes of the pastours of the primitiue Church yea euen in theirs whome they choose for their Iudges and defendaunts I call the Epistle of these Canons Iesuiticall in the beginning of my disputation because after I had conferred it with Bellarmins booke the first tutour of these Iesuites vpon this subject I finde it is but a patching together of his argumēts whereby he sought to prooue the worshipping of the reliques of Saincts I meant not to vse in the resutation of their Epistle anie elegant speech or anie circumlocution and readiousnesse in wordes because the trueth without borrowing else where hath ornaments enough in her self and when shee is simple and in her naked robes shee taketh the more delight in such as fetts her foorth represents her before the view of al men in roundnesse and simplicitie Forasmuch then as wee cannot resist to much nor too often the heresies which daylie multiplie in this wicked worlde especially the foolish superstition of those which would attribute to the reliques of mortall man the honour belonging vnto the sole maiestie of the immortall God although that Calvin Chemnicius and some other excellent Divines haue taken penn in hand to oppose themselues against the first inventours and advancers of this Idolatrie yet I haue also thought it my duty to giue foorth this disputation against the new protecters of this superstition and in particular against the Canons of Awcō because it may be availeable to the Christiā church as S. Augustine saith that manie bookes be writtē vpon one subject prouided that they be made in diversity of stile but not in diuersity of beliefe seeing that by this meanes heretickes are the more convicted and on the otherside wee open the more passages for the Children of God to escape from the call and out of the snares of these fowlers offer them sundry sorts of counterpoysons to preserue their braines from the venoume of their Sophistrie As for the rest there are manie considerations which mooued mee to dedicate this treatise vnto you For I will not here speake of that holy zeale which made you expose your person and goods from your youth aswel in the defence of our iust cause at S Amands and in some other places adioyning therevnto wherein you bore the brunt of the first persecutiō as for the preseruation of our Churches here in these Vnited Provinces so long as it pleased the Lord of Hosts to maintain you in the gouvernement of the Towne of Sluce so long as your age would permit you to continew in that of Nemegen and to follow his Excellencie with your foote Regiment in manie feiges assaults admirable recouverings of manie Townes and fortes brought vnder the obedience of our Superiours in the face of our enemies Neither will I speake of that zeale and your other virtues which recommendes you among the gentlemen of our Common-weale and in perticular among vs for which I must acknowledge my self indebted to testifie the same publikly in the name of the members of our Church that for this respect we honor you and your like who loues true godlinesse with their hearts and seeke to worship with vs our onely God and heauenly Father in spirit and trueth Beside hauing knowne in sundrie sortes your singular fauour and beneuolence towardes mee and mine for which I feele my self obliged to present you with this small gift in acknowledgement thereof Wherevnto also your comendable resolution hath moued me in consecrating the rest of your aged daies in the lecture of ecclesiasticall bookes and your capacitie in iudging well of our disputations against the traditions of the papisticall Doctors and cheifly in this vpon the reliques of the Saincts departed For as in the daies of your ignorāce you haue seen the abuse of this superstition quickly after your conversion manifested vnto the worlde that you had it in abhominatiō so having as it were this smal treatise alreadie printed your heart I assure my self that yow will approue it and will finde that whatsoeuer I haue alledged therin is grounded vpon the experience of trueth the instruction of the Orthodoxe Fathers and the authoritie of the holy Scripture In confidence whereof I offer vnto you this memoriall as a token of the affection I beare to your L. beseeching the Lord who after the triall of a daūgerous prisō noe lesse couragious thē a long resistance against the allarmes pernicious enterprises of our adversaries hath at last trāsported you frō your gouvernmēt of the Citie of Nemegē in which our most illustrate LL. wold willingly haue held you still into this Citie of Dordrecht to liue here among vs for the more tranquility ease of your agednesse overworn weakened through the travels and wearisomenesse of the warres It will please him MONSIEVR To establish your heart in the assurance of his grace towards those which reverence him by the remembrance of so manie notable deliverances victories which he hath giuē in our time to our Churches to fortifie you with constancie to perseuer with vs in the sole invocation of his blessed name for the repose of your soule the advancemēt of his glory From my studie this 2. of Septem 1611. Your most humble servant and most affectionate brother in Christ our Souveraine Lord. Iohn Polyander The Second part of the fifth Psalme put into French meeter by Cl. M. 6 Ta fureurperd extermine Finalementious les menteurs Quant'aux meurtriers decepteurs Celui qui terre Ciel

is Propitiare nobis quaesumus Domine famulis tuis per horum sanctorum tuorū N. N. atque aliorum qui in praesentirequiescunt Ecclesia merita gloriosa vt eorum pia intercessione ab omnibus semper protegamur adversis That is to say O Lord be fauourable vnto vs thy servants for the glorio us merits of these Saincts N. N. and of all others which rest here in this Church to the end that through their Godly intercession wee may evermore bee preserved in all our adversities I maintaine that this opinion is false that God heareth soner our Prayers neere vnto the reliques of the dead then else where because it is grounded on principles directly contrarie to the infallible instructions of holy Scripture where of the first is That Christians are permitted to invocate the departed Saincts and to honour religiously their reliques The second that the deceased Saincts know whatsoeuer is done vnder the Sunne and consequently vnderstand the Prayers of those which crie vnto them in this world The third that the Saincts after their departure should regard the seruice of such as salute kisse and honour their reliques by way of religion Fourthly that God hath instituted the pilgrimages which they obserue in the Romane Church and had rather be worshipped in a place wherein there is some reliques or memorials of the Saints thē where there is none Now inregard they haue not long agoe reimprinted at Sedan my refutation against the invocation of Saincts by which I haue represented vnto the reader the falshoode of the three first principles I will send the Reader vnto it But for the latter I will set downe before him that which S. Gregorie Nyssene iudgeth thereof in his Epistle against the pilgrims that went to Ierusalem to see the sepulchre of Christ and the most remarkeable memoriall of our Redeemer When the Lord saith Gregorie Nyssene calleth the blessed into the inheritance of the kingdome of Heaven he places not amonge the number of their workes which brings them thither the pilgrimage vnto Ierusalem neither maketh hee anie mention of such a worke amonge the number of the Blessed And why should men employ their time then in doing that which neither makes them happie nor is available vnto the Kingdome of Heauen Wherein cann that man advantage himself which should come into those parts as if more abundance of the holy Ghost were there and that his grace were more ample in that place If Grace were more abounding in Ierusalem then sinne would not bee so rife amonge those that inhabit there but at this present there is noe manner of wickednesse which is left vncommitted amonge them Let our exsample offend noe man but let rather our perswasion finde beliefe seing wee diswade them from that which wee haue seene with our eyes As for vs before and after wee came thither wee alwaies confessed that Christ is true God and our faith was neither impaired nor engmented therby This good I haue gathered by it that by the conference I haue had therof I must alwaies acknowledge that there is more sanctitie in vs which dwell fardest from it You then which feare God praise him at home in the places were you make your abode for the alteration of the place makes not God to come the neerer vnto you But wheresoeuer thou shall be he wil come vnto the if he finds the Lodging of thy soule readie to entertaine him But if the inward man bee laden with wicked thoughts thou shalt not receiue Christ though thou wert in Golgotha in mount olivers or in the tombe of his resurrection Perswade the Bretheren then that they goe on pilgrimage out of their Bodies vnto the Lord not out of Cappadocia into Palestina If that which was done there in the beginning did last still the holy Ghost dispensing his gifts in the likenesse of fire then would it behooue vs all to be present there where he maketh such distribution to all But if the Spirit bloweth where it pleaseth him those which haue beleeved there are made partakers of his diuine gift according to the proportion of their faith and not according to their pilgrimage vnto Ierusalem I could here likewise coppie out S. Chrisost admonition that to obtaine pardon for his sinnes he needed not to make any long iourneis into farre Countries neither to spend his mony Also that of S. Aug. that God commaunds vs not to goe into the East nor to saile into the West to seek out righteousnesse likewise that of S. Bernards that to finde the Lord it behooues vs not to passe the Seas and Alpes but that euerie man should goe vnto God within himself many other instructions of the true Doctours Fathers of the primitiue Church conformable to those of Christ his Apostle S. Paul that God wil bee worshipped by vs in al places in Spirit truth if I feared not to abuse the Readers patiēce and knew moreouer that our adversaires makes no account of the Doctrine of the Orthodoxe Fathers whēsoeuer it refelleth their inventions is repugnant vnto the authority of their Pope whome they preferre as wee can proue by their writtings before a thousand Chrysostomes Augustins Bernards and Gregories The third abuse is that through the visiting of these reliques the hearts of superstitious men are moued to transferre that worship which is due onely vnto the liuing and incorruptible God to dead corruptible things For as in the time of S. Ierom S. Christostom S. Augustin the Christiās were adicted vnto this ceremonie of going to visite the sepulchres and monuments of the Martyrs and other holy men and to solemnize yeerely certaine solemne feastes in memorie of them So ever since their foolish Imitatours haue buylt Temples Altars in honor of their reliques lighted vp Candles about them and haue craued succour and help by their praiers not onely of God himself and his saincts but also from these dead an insensible things which neuer had any communion with humane life neither could in any wise vnderstand them nor neuer shal be capable of hauing participation in the knowledg of our God and of that eternall life which he hath promised vnto his children For confirmatiō whereof I wil not here speake of the Monkes which in time past worshipped the arme of S. Maurus nor of some other Idolaters which praied to the bones of their Saincts nor of those which adore our Sauiours crosse vnto this day onely for the present I will but re●ite the praier which the Monkes of the Abbey of Fons make ordinarily vnto the table-cloth vpon which according to their tradition they saie our Sauiour and Lord Iesus Christ hath celebrated the holy Sacrament with his disciples And those which the Monkes of Cahors sing vsually going in procession in honour of his kerchiefe and to the great dishonor of the person of our blessed Sauiour and onely mediator Iesus Christ. The Monkes of Fons esteeming more

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.