Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	woman_n	worship_n	worshipper_n	288	4	11.2565	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