Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	speak_v	spirit_n	worship_v	2,123	5	8.9605	5	false

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