John Barclay his vindication of the intercession of saints, the veneration of relicks and miracles, against the sectaries of the times Book II. Chap. VII. Englished by a person of quality. With allowance. — Parænesis ad sectarios. Book 2, Chapter 7. English.

John Barclay his vindication of the intercession of saints, the veneration of relicks and miracles, against the sectaries of the times Book II. Chap. VII. Englished by a person of quality. With allowance. — Parænesis ad sectarios. Book 2, Chapter 7. English.

Table of contents

Title page

CONCERNING THE Intercession of SAINTS, The Veneration of RELICKS AND MIRACLES. BOOK II. CHAP. VII.

[Page]

[Page]

CONCERNING THE Intercession of SAINTS, The Veneration of RELICKS AND MIRACLES.
BOOK II. CHAP. VII.

TIS one and the same Church of GOD, which, Triumphing in Heaven, enjoys the Fruits of its Victory; which, Militant on Earth, is expos'd to the Assaults of its Enemies; and which, freed from Danger, tho' not yet from Punishment, is cleansing by Purgatory Pains. And this whole Church is in Charity, because it is in GOD. Now 'tis the Office of Charity, that the Inferiors rejoyce at the Prosperity of their Superiors; and that the Superiors, as far as in them lies, be assistant to their Inferiors. We therefore give our Brethren, who are now in Heaven, what Honour we lawfully may, and in return desire [Page] the Assistance of their Prayers, of which we often find the Effects. And as for those, who, being shut up in the Prison of Purgatory, cannot help themselves, we give them, what succour we can, by pouring forth our Prayers for them to the common Father of us all, who is well pleas'd with this Brotherly Affection, we mutually bear one another in him. But these Bonds of Love the Sectaries would have broken asunder. They say, that the Saints mind only their own Happiness, neither Hearing nor being any ways mov'd by our Prayers: To which they farther add; that, whatever help we expect from their Suffrages, we so much derogate from the Honour of CHRIST: They moreover affirm, that there are not (contrary to what we with the most Antient Fathers believe) any Punishments, by which such of the Elect, as are not yet perfectly clean, are Purify'd after Death. All these things are briefly to be asserted against them.

It has ever from the most Antient Times, been the Custom of the Orthodox Church, to request of the Blessed Spirits, the Holy Martyrs, and all others, whom the Majesty of Miracles manifested to be in the Fruition of GOD and Heavenly Joyes, that they would Pray for us to our Lord. What do ye, O Sectaries, dislike in this? The Scriptures, you say, teach it not. If I should answer, That neither do the Scriptures forbid it, what could you farther reply? Why, shall I not rather believe a thing to be lawful, which, not being prohibited by the Scriptures, is practis'd by the Church; than to be unlawful, because it is not expresly commanded in Scripture? But we seek not to shelter our selves under this Excuse. For we rely on the Scriptures, by which the Faithful are frequently commanded mutually to Pray for each other; and in which we often find Holy Men requesting the Prayers of their Brethren? 'Tis so, thou wilt say; but these were living Men, and desir'd the Prayers of the Living. Shew me, Sectary, this difference in Scripture, that 'tis lawful [Page] to desire GODS Favour by the Prayers of Holy Men yet Living, and unlawful so to do by the Prayers of the Deceased, and I will yeild up the Cause. Certainly Moses was Dead, and so was Samuel, when GOD declar'd, That they were wont to Pray for the Jews, Jer. 15. v. 1. Jeremiah also was dead, when 'twas reveal'd to Judas Maccabeus, That he Pray'd for the People and the Temple, 2 Maccab. 5.

But thou wilt say; There is one Mediator between GOD and Men, which is CHRIST JESUS; Why then do ye make so many Mediators, so many Intercessors for us? There can scarce be a more stupid Argument: So that tis to be wondred, you should so often press to have it heard. There is indeed one CHRIST, by whose Mediation Salvation is granted; but Mediators of Intercession (such as we affirm the Saints to be) you your selves do not deny, that there are as many, as there are Believers. For do not you desire the Prayers of one another? And is not he, whose Prayers are desir'd, as much a Mediator for you, as the Saints are for us? Why therefore do you cry out, that we injure CHRIST: Why do you accuse us of esteeming his Merits insufficient? The Controversy lyes in this Point; whether we may desire the Prayers of that Person now triumphing in Heaven, whose Intercession we might lawfully have requested, when living here on Earth. This is, to wit, the great Injury, we do to CHRIST; this is our Impiety, this is our Forgetfulness of CHRIST's Passion.

But thou wilt reply, The Saints neither see, nor hear their Suppliants; that 'tis a very vain thing to Address our Discourse to these, who are so far off. Were it so, O Sectary, We Catholicks might indeed be accus'd of Folly, in taking such unnecessary pains to offer up our Petitions to those, who are, though not unworthy; yet wholly ignorant of the Addresses, made to them; yet this would not render us guilty of Impiety. But we are by Scriptures, [Page] Fathers, and the practice of the Church assur'd the contrary. If Moses, (says our Lord by the Prophet Jeremiah, Chap. 15. v. 1.) and Samuel shall stand before me, my Soul is not towards this People. Now how vain would this have been, had not Moses and Samuel then often stood before him, and been accustom'd according to the exigency of Affairs and Times, to intercede for the Jews. I omit its being most clearly said in the Maccabees, Chap. 15. That Hieremias and Onias, who were then departed out of this World, Pray'd for all the People of the Jews. And throughout the whole Apocalypse 'tis said, That the Angels and Saints, do by the Power of God, behold these Earthly things. Moreover the Angel Raphael, (as we find it in Tobias, Chap- 12.) when he was standing before Almighty GOD, Offer'd up to our Lord the Prayers of Tobias; 'tis not therefore to be question'd, but he heard them.

Finally, dost thou believe, that thou art wiser in this matter, than the much to be Venerated Primitive Church? Whose Custom and Doctrine in the time of St. Augustine and St. Ambrose, I shall in their words set before thee: The Angels, (says St. Ambrose in his Book, De viduis) are to be Supplicated, who are given us for a Guard, of whom we may seem to challenge some sort of Patronage, from the Pledge of their Bodies. They can Pray for our Sins, who have with their own Blood wash'd away, what Sins themselves have had. For they are GOD's Martyrs, our Prelates, the Beholders of our Lives and Actions. Let us not be asham'd to use them, as Intercessors for our Infirmities; because they themselves well knew the Infirmity of the Body, even when they overcame it. St. Augustine in his Book, De cura pro Mortuis, Chap. 4. has these words, When ever therefore the Mind reflects on the Place, where the Body of a most dear Friend is Buried, if this Place be more over Venerable for the Name of some Martyr, the Affection of the Rememberer recommends by its [Page] Prayers the beloved Soul to the same Martyr, which Affection, shewn to the Deceased by their most dear and faithful Friends, undoubtedly profits those, who, whilst they were living in the Body, deserv'd, that such things should after this Life be profitable to them. There is in this no Exclamation; no Apostrophe. These Fathers sincerely and plainly declare their own and the Churches sense.

I would here (says my Author) willingly Address my Discourse to the Almoner of the most Serene King of Great Britain. James Stuart the 1st. Him does the King; him do many others believe; and he is so often in fault, as he causes others to offend. Let him therefore consider, how great his Error is in denying it to be St. Augustin's Opinion, that the Martyrs should be Invocated. In his answer to the Apology of the most Illustrious Cardinal Bellarmine, he speaks thus. Now we consent to St. Augustine, that the Body of the Protomartyr should be conveniently Honour'd, since Almighty GOD was pleas'd to work some Miracles by it: But that he wrought those Miracles by the Invocation of Saints, is an Addition of the Cardinals own: For the Martyrs are not Invocated by St. Augustine. Nay, the Martyrs are Invocated by St. Augustine, unless we refuse to believe Augustine himself: For what can be plainer than that Sentence, 'Tis not to be doubted, but the Affection of the Faithful profits the Deceased, when they recommend their Souls to the Martyrs. Why do you persuade the King, why do you persuade your self otherwise? I call upon the Martyrs, whom you will not have call'd upon; I willingly with Reverence beseech them, that they would obtain for you from our Lord this Faith, which you reject, and that the last Night may not close your Eyes, before you have abjur'd the darkness of Heresy in the Light of the Church.

But we are commanded in the Scriptures to have recourse to GOD. Why then should we Address our selves to Saints? O brave new Wisdom! Was the [Page] Church Ignorant of this? Did not the Fathers know it? Nay, we are admonish'd, that we may very much be assisted by the Prayers of good Men; and when we repair to the Saints, we go to GOD. For far be it from us to expect any thing from the Saints, but what they shall obtain for us of our Lord. They can do nothing of themselves. We desire nothing from them but their Prayers. And why should St. Peter and St. Paul, famous for the Purity of their Lives, and their triumphant Constancy at their Death, be less prevalent Advocates with Almighty GOD, than such contemptible Wretches, as you, or I, who are daily guilty of new Offences?

What shall I say of the Angel, whom GOD has plac'd as a Guardian over every one of us? Would'st thou have an Assistant of so great Power, and, so great Splendour, be Unsaluted? Wouldst not thou of thy own accord recommend thy self to him, to whom thou art committed by Almighty GOD. But some of you indeed deny, others are ignorant, that there are any such Spirits present with us. I have seen an Aged Sectary, who, though fierce, and daily disputing against us, yet deny'd, he had ever before heard it to be the Papists Opinion, that there was an Angel Assign'd for the keeping of every particular Person. Nor is to be doubted, said he, but this Fiction had its Original from the Domestick and Familiar Gods of the Gentils. Forbear, Sectary, thy ill Language. We have this Belief from the Holy Scriptures, and not from the Fooleries of the Heathen. For that People and Provinces have their Angels, who take care of their Affairs, thou findst in Daniel, Chap. 10. Where Michael is said to be Prince of the Jews, another of the Persians, and another of the Grecians. And that such Spirits are given to every particular Person, we are Taught in St. Matthew Chap. 18. ver. 10. Where our Saviour says, See, that he despise not one of these little ones, for I say to you, that their Angels in Heaven do always see the Face of my [Page] Father, which is in Heaven. Upon which place St. Hierom in his Commentary on St. Matthew has these Words, Great is the Dignity of Souls, that every one of them from its first Being should have an Angel appointed for its Guardian. The same Father on the Death of Paula says, I take to witness our Lord JESVS, and his Saints, and the very Angel himself, who was Keeper and Assistant of this admirable Woman, that I speak nothing Partially, after the custom of Flatterers.

But you complain of the Veneration and Respect, we give the Saints: Because GOD alone, say you, is to be Worshiped. And St. Paul in his Epistle to the Colossians, chap. 11. v. 18. Forbids Christians to be seduc'd in the Humility and Religion of Angels. In fine, the Angel which shew'd St. John the Vision of the Apocalypse, suffer'd not himself to be Worship'd by him. These Objections, O Sectaries, are frequently in your Mouths, and as often and as often answer'd by Us. To Worship, is a Word of dubious signification. Some Worship is due to GOD alone: Whoever bestows this on Man, Angel, or Saint, can never avoid being guilty of Idolatry. There is another Worship, or Reverence, Pay'd by the Inferior to the Superior, without either believing him to be GOD, or Venerating him as such. With this all Princes, Kings, Angels, and Saints are to be respected according to their Degrees and Dignities: The one, as the Images of GOD on Earth; the other, as the Domesticks of GOD in Heaven. And that thou mayst not doubt, but the Word Worship is in the Scriptures apply'd to those Honours, which may be Lawfully given to Creatures, thou findest in written of Abraham, Gen. 23. v. 7. And Abraham Arose, and Worshipped (Adoravit) the People of the Land, to wit, the Children of Heth. And of Nathan the Prophet 'tis said, 3 Kings ch. 1. v. 23. And when he was come in before the King, and had Worship'd (adorasset) him, with his Face to the Ground.

[Page] To the Words of the Apostle, forbiding the Humility and Religion of Angels, St. Chrysostom has long since answer'd in his seventh Homily on the Epistle to the Colossians, telling us, That by these words is forbidden the Heresie, which reputed Angels for Inferior Gods, as if by them, and not by CHRIST, we must be reconcil'd; and have Access to the Father. Which Heresie was by the Antients attributed to Simon Magus.

Nor has St. Augustin more slightly answer'd the Argument, you bring out of the Apocalypse, who in his 51st. Question on Genesis, says, that from the Majesty of the Expressions, which the Angel us'd (for he had before ch. 1. v. 11. said, in the Person of our Lord, I am the first and the last, &c. St. John thought, 'twas Christ, and not an Angel, that spake to him. And that the Angel therefore forbad St. John to give him the Honour, which was due to Christ. Others, and those very great men, thus expound it, that St. John err'd not in Worshipping the Angel; but that the Angel refus'd to receive this Honour from St. John, who was an Apostle, a Prophet, and most dearly Beloved by JESUS CHRIST: So that there was on both sides an Holy Humility, both in the Giver and in the Refuser of this Worship. Now this indeed is both easie to Prove, and not hard to Believe. For can we imagine, St. John to have been Ignorant, that GOD alone, and no Angel, is to be Worship'd with Latria, or Divine Honour? Or can it be thought, that he understood not, with what sort of Respect Angels were to be Venerated, who was not only CHRIST's Apostle, but his Beloved, who, leaning on the Breast of our Lord at his last Supper, was there taught the Mysteries of his Divinity, to whom our Saviours Mother was recommended as his own; and who at that very time, when the Mysteries of the Apocalypse were reveal'd to him in the Island of Pathmos, had been above threescore years Preaching the Gospel through [Page] the World? Canst thou conceit, that the Christians were till that time Ignorant, whether, or after what manner Angels are to be Reverenc'd; or that the very Apostle knew not this, who, Teaching, Preaching, and writing the Gospel, was believ'd by all Christians?

If therefore St. John offer'd the Worship of Latria to the Angel, undoubtedly he believ'd him not to be an Angel, but our Lord. But if he knew him to be an Angel, 'tis certain, both that he gave him not Divine Honour, and that 'tis lawful in such Manner to Worship the Angels, as he then did. For 'twere ridiculous to say, that our Lord had not till then reveal'd to Christians, what sort of Respect should be given to Angels, whom before that time all the Apostles, except St. John alone, were by Martyrdom taken out of the World. But let us suppose, what is most absurd, that St. John the Apostle knew not, what no Christian ought at that time to have been ignorant of, to wit, what Reverence was to be shewn to Angels; 'twas yet at least sufficient for him to have been once instructed in it by the Angel. But we find him notwithstanding, again attempting the same. For when (as we have it Chap. 19.) St. John fell down to worship, the Angel refus'd it with these words: See thou do it not, for I am thy fellow Servant. Nevertheless, we find St. John again (chap. 21) falling down to worship him, and again hearing the same words from the Angel. Was St. John so ignorant of CHRIST's Laws? Dost thou think he had so soon forgot, what he had but a little before learnt of the Angel? Nay, this repeated falling down of St. John at the Angels feet sufficiently shews, that this pious veneration of his Friends and Messengers is not unacceptable to Almighty GOD.

We therefore together with the Church, and the Psalmist, sing; But to me, O GOD, thy Friends are become honourable exceedingly. We admine their happiness, we desire their help. But thou, O Sectary, [Page] shouldst thou meet some Holy Martyr, or some one of the Order of Prophets, or of the Choirs of the Angels, shouldst thou see him, shouldst thou speak to him, what Countenance wouldst thou put on, what Words, what Gesture wouldst thou use? For however thou deny'st, that they dst now appear in this manner, yet wilt thou never deny, but that they may so do, if Almighty GOD shall see it fit? Wouldst thou act with such a Spirit, as if he were thy equal? Or wouldst thou not rather shew him Honour, that is, in the sense, of which we here speak, worship him? For certainly thou, who art often mov'd with human Greatness, couldst not forbear venerating that Dignity, which is far more Yublime than all Earthly Honour. Why therefore may we not honour them, whom wa see not, yet we know them to be, and to be happy, united to GOD, the Friends of GOD, triumphing in a most secure Immortality? Why should it be unlawful to have the same Respect for those we see not, which we may lawfully have for those we see?

Nor are you contented only to take away all Honour from the Souls of the Blessed, but you make war also on their Bodies. I tremble to relate how many Reliques of Saints you have scatter'd in the wind, thrown into the water, consum'd with Fire; how often you have in scorn pluckt their sacred Limbs out of the Gold, and Gems, in which they were inclos'd, to expose them to Contempt. Posterity will lament their loss, we are asham'd for the Infamy of our Age. For what caus'd all this Impiety, but that the Devils who set up Heresie, no less hate the Sanctity of Reliques, by which they have been often tormented, than the Antiochian Appollo did the Bones of the Martyr Babilas, near which he was prohibited to give his Oracles.

I know what you would say; to wit, that our Idolatry could not be restrain'd but by the Destruction of those things, which we worshipt. Let us see, what Idolatry [Page] this was, which must be cur'd by so desperate a Remedy, or how we have in the Veneration of Reliques exceeded the Custom of the most Primitive Church. If any Reliques of Saints are removed from one place to another, we make the Streets ring with Hymns and Psalms; the action is performed with a great Conflux of People, who come to see and reverence these holy Remains. We diligently and devoutly apply our Handkerchiefs and Garments to the Coffin, or Bier, in or on which these Sacred Bones are laid, that secret Blessings may flow upon us. We divide their Bodies and Bones into Parts, that more may be partakers of their Happiness and Help. We lay up these Reliques in the Churches, and under the Altars, from whence the most holy Sacrifice is dispens'd, or enchase them in the richest Metals and Jewels. We often repair to them, supplicating Almighty GOD by these Pledges of his Friends, and sometimes also craving the Intercession of them, whose Remains we behold. We prostrate our selves, and kiss this venerable Dust, which heretofore serv'd Almighty GOD, and shall hereafter rise again, be chang'd and reign with CHRIST. We believe that the Devils tremble, and are perplext at these holy Bodies, and that GOD is sometimes pleas'd to assert by Miracles as well this our Piety, as the Honour of Reliques. I have the more at large declar'd this kind of Worship, that thou. O Sectary, mightst know, Christians are not asham'd of their Profession. We publickly own, that these things are done, and carefully observ'd by us. All which if we shall demonstrate to have exactly practis'd in the first Ages of the Church, what remains, but that thou shouldst wonder at thy having been so bewitcht by Heresie, as to account this pious Custom of thy Ancestors for monstrous.

How great Honour was by the Antients given to Reliques, thou mayst learn from Socrates lib. 3. cap. 16. [Page] from Theodoret lib. 3. cap. 9. and from Sozomen lib. 5. cap. 18. There thou wilt read, what a concourse of Christians there was, when in the Reign of Julian the Apostate the Bones of St. Babilas were to be remov'd from the Suburb Daphne to Antioch; and that together with the Women and Children, rejoycing and singing Psalms they carried the Coffin. Yea, that Every one of them going before began to dance; and that there were present at the Solemnity Men and Women, young Men and Maids, Old Men and Children, Evagrius, (lib. 1. cap. 16.) writes, that the Bones of St. Ignatius were at the Command of Theodosius the Great, Translated with exceeding Honour to Antioch: For which cause, says he, there is even to our Age kept a Solemn Feast of common Joy. See, how great, and how much approv'd this Veneration was, of which 'twas thought fit to keep an Annual Commemoration. Thou findst in St. Hierom against Vigilantius, that the Bones of the Prophet Samuel were in his time brought from Palastine to Constantinople by the Command of Arcadius. All the Bishops, says he, carried in a golden Vessel those Reliques, wrapt in Silk. He adds, That the People of all the Churches, went to meet the Holy Reliques, which they received with as much Joy, as if they had seen the Prophet present and alive: So that from Palastine even to Chalcedon the Swarms of People were joyn'd together, sounding forth with one voice the Praises of CHRIST. With what Reverence also the Bones of St. Chrysostom were receiv'd, when they were thirty five years after his Decease Translated to Constantinople, thou hast related by Theodoret, a Writer of that Age; who in his Ecclesiastical History (lib. 5. cap. 36.) says thus, The Faithful Assembly of Men, making the Sea as it were a Continent by the Multitude of their Ships, cover'd with the Lights the mouth of the Bosphorus, lying near Propontis.

Nor mayst thou say, that these were as Funural Honours, which were in this manner given to the Saints; [Page] and that Reliques were not in that Age remov'd, unless it were from one Monument to another. Nay, Sectary, these Sacred Pledges were for the avoiding of danger, and the more Solemn Invocating of Almighty GOD, brought forth of the Churches, and sometimes carried even into the Camp. Evagrius (lib. 1. cap. 13.) relates, That he saw the Head of St. Simeon the Monk, sent to Philippicus the Emperors Son-in-Law, who desir'd, that some Reliques of Saints should be sent him, To the end he might more successfully perform his Military Expeditions in the East. And hence you see, that 'tis neither new, nor any way Injurious to the Saints, if their Reliques are divided into parts, that they may be distributed to many. For that Simeon was not Beheaded; but having dy'd a Natural Death, his Body was by the Christians not Disrespectfully torn in Pieces, but Reverently and Piously divided. Thou readest moreover in St. Augustin (de Civit. Dei, lib. 22. cap. 8.) that the Reliques of St. Stephen were dispers'd in several places up and down Africk, as at the Tibilitan Waters, in the Castle of Synes, at Calama, Audituras, Vzali, and Hippo: That they were Reverenc'd, that Miracles were every where wrought at them, By the Martyr, by the Martyrs help, at the Martyrs Request. These are the Words of St. Augustin.

A person of very great Quality, but (alas!) a Sectary, in whose Presence there was accidentally some Discourse concerning this so great Consent of our Ancestors in Venerating Reliques; desirous not to dissolve, but captiously to elude this Argument, said, that these were some Remains of the Idolatry, then newly Abolish'd; at which the Bishops of those times conniv'd, that they might not seem altogether to oppose the Peoples Inclination. O, whoever thou art, acknowledge the Vitiousness of Heresie, which forces her Patrons on these Absurdities. For if this had its Original from the Evil [Page] of Idolatry, and not from Christian Vertue, why did the Bishops themselves not only suffer it in the People, but Instruct them in it, as a part of Religious Piety? Why did they refer the Rites and Solemnities of this Veneration to Almighty GOD, as their Author? Why also did GOD assert these things by Miracles? For thou mayst hear no Unlearned, nor Ignorant Person, but the great St. Augustin, who in his Confessions, (lib. 9. cap. 7.) says thus: Then didst thou in a Vision discover to thy aforemention'd Prelate (St. Ambrose) in what place lay conceal'd the Bodies of thy Holy Mortyrs, St. Protasius and St. Gervasius, which thou hadst for so many years reserv'd uncorrupted in Secret, that thou mightst seasonably bring them forth to restrain a Feminine; but Royal Fury (to wit, of Justina Augusta, Mother to Valentinian, who was an Arian, and a great Enemy to the Catholicks.) For when these Bodies being digg'd up, and brought forth, were with fitting Honour Translated to Ambrose's Cathedral, not only those, who were tormented with unclean Spirits, as the same Devils confess'd, were Cur'd; but a certain Citizen also, well known in the City, who had ben many years blind, having enquir'd, and being told the Cause of the Multitudes rejoycing, started up on a sudden, and desir'd his Guide to lead him thither: Whether being brought, he besought Admission to touch with an Hankerchief the Bier of thy Saints, whose Death was Precious in thy Sight. Which he had no sooner done, and put it to his Eyes, but they were presently opened. The same St. Augustin in his Treatise of the City of GOD, (lib. 22. cap. 8.) has these words, When Bishop Projectus brought the Reliques of the most glorious Martyr St. Stephen to the Tibilitan Waters, there was a great Meeting and Flocking of the People to that place in Honour and Memory of the Saint. There it happen'd, that a certain Blind-woman begg'd, she might be led to the Bishop, as he was carrying those Holy Pledges: She gave him some Flowers, which she had brought along [Page] with her: They were again return'd to her: She put them to her Eyes, and immediatly saw. All the Company being in a maze, she joyfully led the way alone, having now no need of any one to guide her.

In the same place he relates many very great Miracles; and, as he says, well known to himself, wrought in several places at the Reliques of St. Stephen: Amongst the rest, five rais'd from the Dead, some of which carri'd to the Reliques, whilst to others their Garments, having first touch'd the Reliques, were apply'd to them after their Deaths.

How would ye, O Sectaries, hiss at these Stories, related in the same stile, and after the same manner, were they Penn'd by any Writer of these Times; when as now, through Veneration to so great an Author, ye Blush at them? Recollect thy self, O Sectary, and thou wilt see, that the Bones of the Martyrs were taken up, not through any Idolatrous Custom, but by the Command of Almighty GOD. Thou wilt see, that 'tis not only a lawful, but also a Pious Action, to apply Clothes and Handkerchiefs to their Bodies; and from such an Application both to expect Help, and desire it. Thou wilt see in fine, that all these things are, as right and sincere, approv'd by Miracles.

These Reliques we either deposite under the Altars, or lay up in Beautified Coffers: And both these according to Antient Custom. St. Hierom against Vigilantius has these words. Is it therefore ill done of the Roman Bishop, to offer Sacrifices to our Lord over the Venerable Bones, as we esteem them, of St. Peter and St. Paul, who are Dead; though in thy Opinion 'tis only useless Dust? And in the same place he says of the same Vigilantius; He grieves, that the Reliques of the Martyrs are cover'd with costly Vails, and not rather bound up in Rags, or Haircloth.

[Page] We go also to the places, where these Reliques are kept, there to Pray to GOD, or speak to the Saints, and falling down, we Kiss their Sepulchres. These things also we have from Antient Institution. For St. Hierom calls Vigilantius a Moster, deserving to be Banish'd to the farthest parts of the Earth, for daring to write these words: The Souls of the Martyrs therefore love their Bodies, and hover about them; and are always present, lest, if an Orator should perhaps come, they, being absent, might not hear him. Now who can believe, either that Vigilantius would have written those things, had it not been at that time usual with the Christians to crave the Martyrs Intercession at the Places, where their Reliques were reserv'd; or that the most Learned St. Hierom would have been so highly offended with Vigilantius for scoffing at this Practice, had not he, who was educated in the Church, and throughly vers'd in Antiquity, well known, that this was Piously to GOD's Honour, and with the Churches Approbation, perform'd by Christians. The same St. Hierom in the Life of St. Hilarion writes thus of one Constantia, whom he calls, A most Holy Woman: She was wont to watch whole Nights at his (St. Hilarion's) Sepulchre, and there to Discourse with him, as if he were present to hear her Prayers. And St. Augustine in his Treatise of the City of GOD, (lib. 22. ch. 8.) relates, that one Pauladia was by a very great Miracles Cur'd of a most dreadful Disease, who, says he, Went to make her Prayers to the Holy Martyr St. Stephen.

We believe in fine, That at the presence of such Reliques, the Devils are vex'd and tormented. Nor mayst thou therefore call us simple and credulous Coxcombs. For in this we have the Church for our Mistress, and the most Antient Fathers for our Authors. Was the Emperor Constantine, says St. Hierom against Vigilantius, guilty of Sacriledge in Translating to Constantinople the Holy Reliques of St. Andrew, St. Luke, and St. Timothy, [Page] in whose presence the Devils roar? There is a remarkable Passage in St. Augustin's 137 Epistle to the Clergy and People of Hippo, which I will for thy sake, O Sectary, here transcribe. GOD indeed, who created all things, is every where, being contain'd or included in no place, and he must by all true Worshipers be Worship'd in Spirit and Truth; that hearing in Secret, he may also Justify and Crown in Secret. Nevertheless as to those things, which are visibly known to men, who can search into his Counsel, why these Miracles are Wrought in some places, and not in others? For the Sanctity of the place where the Body of Blessed Felix of Nola is Buried, is known to many, whether I desir'd, that they (to wit, Boniface the Priest, accus'd of an hainous Crime, together with his Accuser) should go, because from hence it may more easily and Faithfully be written to us, what shall be manifested in either of them. For we know, that in Milain at the Sepulchres of the Saints, where the Devils wonderfully and Terribly Confess; acertain Thief, who came to that place with a full intent to deceive by Swearing a Falshood; was forc'd to confess his Theft, and restore what he had stoln.

The Matter being sufficiently asserted by such eminent Persons, by so Antient a Practice and Belief: I shall conclude with the Opinion of Gennadius of Marseilles, which he himself thus delivers among the Ecclesiastical Decrees (Lib. de Ecclesiast. Dogmat. cap. 73.) We believe, that the Bodies of the Saints, and especially the Reliques of the Blessed Martyrs, are most sincerely to be Honour'd, as Members of CHRIST; and that the Churches call'd by their Names, are with most Pious Affection and Faithful Devotion to be frequented, as Holy Places, Dedicated to Divine Worship. Whosoever shall oppose this Sentence, is not to be thought a Christian, but an Eunomian and Vigilantian. Tell me, Sectary, if Gennadius had liv'd in this Age, would he not have added you to Eunomians [Page] and Vigilantians, and said: He is not to be thought a Christian, but a Puritan or Protestant?

Matters are so connex'd, that, whilst we assert one thing, we at the same time Plead for another. For you deny all Belief to Miracles, which you say to have seen frequent in the Churches Infancy; but that now, the Christian Faith being Establish'd, they are ceas'd. But consider, O Sectary, that this Faith was in St. Augustin's time receiv'd and settled throughout the World: And that the frequency of Miracles was then ceas'd, by which the Foundations of the Church in the Apostles time Encreas'd; and yet He, as thou seest, acknowledges, that Miracles were wrought in his Age, especially at the Reliques of the Saints, nor that only in these Places, we have already cited; but in many others also. Likewise, (says he, Lib. 1. Retract. cap. 13.) Whereas I said in my Book concerning true Religion: That these Miracles were not permitted to continue to our Times, lest the Soul should always seek visible things, and Mankind now grow cold by their frequency, which was heretofore inflam'd by their Novelty: This indeed is true; for they do not now when Hands are laid on the Baptiz'd, so receive the Holy Ghost, as to speak with the Tongues of all Nations: Nor are the Sick now Cur'd by the Shaddow CHRIST's Preachers, as they pass along: The same may be said of such other things, as were then done, and have since manifestly ceas'd. But what I said, is not so to be understood, that no Miracles should be now believ'd to be done in the Name of CHRIST. For I my self, when I writ that very Book, well knew, that a Blind-man in the City of Millain receiv'd his Sight at the Bodies of certain Martyrs there; with several other Miracles, of which there are even in our Times so many wrought, that we can neither know them all, nor reckon those, which we know. In the same Book (ch. 14.) he says: In another place, having related the Miracles which our Lord JESVS did, when he was here in the Flesh, I added these words. You will say, why are not [Page] these things done now? And answered, Because they would not move, if they were not wonders; and they would not be wonders, if they were frequent. Now this I said, because neither all those, nor yet so great Miracles are now wrought; and not, because there are now none at all.

He has related also at large the Miracles of his Age in his Tract of the City of GOD, (lib. 22. cap. 8.) What, how great, and how many are the Miracles there recited! And those indeed certain, clear, done in his own Memory, and of which he himself was for the most part also a Witness. Nor did he commit to Writing all, that he then knew to have happen'd, being in a manner overcome with their Multitude. For he says, The desire, I have of finishing, according to my Promise, this my Treatise, permits me not to mention all, I know of this kind; and without doubt most of my Friends, who shall happen to read, what I have here set down, will be sorry that I have omitted so many, which they know, as well as I. Whose pardon I now beg, desiring them to reflect, what a Toil it would be for me to do that, which the Work, I have here undertaken, will by no means allow. For to say nothing of others, should I but set down the Miraculous Cures, wrought by [...] Martyr, the most glorious St. Stephen, in the Town of Calama, as also in our own, it would require the Writing of many Books, and yet they would not all be collected.

Why therefore should our Age be thought destitute of Miracles? What use was there then for them, which may not happen now? What Scripture, what word of GOD banishes from us these VVorks of the Almighty? If thou have regard to those frequent, and, as I may say, daily Miracles, by which the Church was in her beginning asserted, they were already, as St. Augustin confesses, ceas'd in his time; but as for such, as are more seldom, though no less certain, neither was that Age, [Page] nor is ours, without them. But 'tis no wonder, you would have those Miracles remov'd from the Minds and Eyes of Men, by which your Cause is overthrown: since there are none wrought amongst you, but such, by which you may learn that you are in Error; since you are Enemies to Holy Relicks, at which CHRIST often does these Supernatural Works; since lastly as many Miracles, as are wrought amongst us, are so many Thunderbolts of Almighty GOD, by which he confounds your Heresy.

The End of the Seventh Chapter.

§

§

[Page]

[Page]

JOHN BARCLAY HIS VINDICATION Of the Intercession of SAINTS, The Veneration of RELICKS AND MIRACLES, AGAINST THE Sectaries of the Times,

BOOK II. CHAP. VII.

Englished by a Person of Quality.

With Allowance.

Printed by Mary Thompson at the Entrance into Old-Spring-Garden near Charing-Cross: And Sold by Matthew Turner at the Holy-Lamb in Holbourn: And John Lane at the Corner of Wild-street, 1688.

Information about this book

Title statement

John Barclay his vindication of the intercession of saints, the veneration of relicks and miracles, against the sectaries of the times Book II. Chap. VII. Englished by a person of quality. With allowance.Parænesis ad sectarios. Book 2, Chapter 7. English.

Barclay, John, 1582-1621.

Edition statement

1688

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A30890

ID [STC]

Wing B716

ID [STC]

ESTC R215790

ID [EEBO-CITATION]

99827559

ID [PROQUEST]

99827559

ID [VID]

31981

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A30890)

Transcribed from: (Early English Books Online ; image set 31981)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1922:14)

Source

— John Barclay his vindication of the intercession of saints, the veneration of relicks and miracles, against the sectaries of the times Book II. Chap. VII. Englished by a person of quality. With allowance., Parænesis ad sectarios. Book 2, Chapter 7. English., Barclay, John, 1582-1621..

Extent

[2], 20, [2] p.

printed by Mary Thompson at the entrance into Old-Spring-Garden near Charing-Cross: and sold by Matthew Turner at the Holy-Lamb in Holbourn; and John Lane at the corner of Wild-street,. London :: 1688.. (A translation of Book 2, chapter 7 of: Barclay, John. Parænesis ad sectarios.) (Final leaf is blank.) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.