"The other punishment, which hath in it not only loss of joy, but also sense of grief, vexation, and woe, is that whereunto they give the name of purgatory pains, in nothing different from those very infernal torments which the souls of castaways, together with damned spirits, do endure, save only in this, there is an appointed term to the one, to the other none; but for the time they last they are equal."—Vol. iii. p. 798.]

"In the ‘Speculum Exemplorum’ it is said, that a certain priest, in an ecstasy, saw the soul of Constantius Turritanus in the eaves of his house, tormented with frosts and cold rains, and afterwards climbing up to heaven upon a shining pillar. and a certain monk saw some souls roasted upon spits like pigs, and some devils basting them with scalding lard; but a while after, they were carried to a cool place, and so proved purgatory. But Bishop Theobald, standing upon a piece of ice to cool his feet, was nearer purgatory than he was aware, and was convinced of it, when he heard a poor soul telling him, that under that ice he was tormented; and that he should be delivered, if for thirty days continual, he would say for him thirty masses. And some such thing was seen by Conrade and Udalric in a pool of water; for the place of purgatory was not yet resolved on, till St. Patrick had the key of it delivered to him, which when one Nicholas borrowed of him, he saw as strange and true things there, as ever Virgil dreamed of in his purgatory, or Cicero in his dream of Scipio, or Plato in his Gorgias, or PhÊdo, who indeed are the surest authors to prove purgatory. But because to preach false stories was forbidden by the Council of Trent, there are yet remaining more certain arguments, even relations made by angels, and the testimony of St. Odilio himself, who heard the devil complain (and he had great reason surely), that the souls of dead men were daily snatched out of his hands, by the alms and prayers of the living; and the sister of St. Damianus, being too much pleased with hearing of a piper, told her brother, that she was to be tormented for fifteen days in a purgatory.

"We do not think that the wise men in the Church of Rome believe these narratives; for if they did, they were not wise; but this we know, that by such stories the people were brought into a belief of it, and having served their turn of them, the master builders used them as false arches and centries, taking them away when the parts of the building were made firm and stable by authority."—Jer. Taylor, Works, vol. x. pp. 151, 152.

"Eastwardly, between two walls, was a vast place of purgatory fixed, and beyond it a pond to rinse souls in, that had waded through purgatory, the water being salt and colt beyond comparison. Over this purgatory St. Nicholas was the owner.

"There was a mighty bridge, all beset with nails and spikes, and leading to the mount of joy; on which mount was a stately church, seemingly capable to contain all the inhabitants of the world, and into which the souls were no sooner entered, but that they forgot all their former torments.

"Returning to the first Church, there they found St. Michael the Archangel and the Apostles Peter and Paul. St. Michael caused all the white souls to pass through the flames, unharmed, to the mount of joy; and those that had black and white spots, St. Peter led into purgatory to be purified.

"In one part sate St. Paul, and the devil opposite to him with his guards, with a pair of scales between them, weighing all such souls as were all over black; when upon turning a soul, the scale turned towards St. Paul, he sent it to purgatory, there to expiate its sins; when towards the devil, his crew, with great triumph, plunged it into the flaming pit. . . . .

"The rustic likewise saw near the entrance of the town-hall, as it were, four streets; the first was full of innumerable furnaces and cauldrons willed with flaming pitch and other liquids, and boiling of souls, whose heads were like those of black fishes in seething liquor. The second had its cauldrons stored with snow and ice, to torment souls with horrid cold. The third had thereof boiling sulphur and other materials, affording the worst of stinks, for the vexing of souls that had wallowed in the filth of lust. The fourth had cauldrons of a most horrid salt and black water. Now sinners of all sorts were alternately tormented in these cauldrons."—Purgatory proved by Miracle, by S. Johnson, pp. 8—10.

"In the primitive church there were very severe rules made, obliging all that had sinned publicly (and they were afterwards applied to such as had sinned secretly) to continue for many years in a state of separation from the Sacrament, and of penance and discipline. But because all such general rules admit of a great variety of circumstances, taken from men’s sins, their persons, and their repentance, there was a power given to all Bishops, by the Council of Nice, to shorten the time, and to relax the severity of those Canons, and such favour as they saw cause to grant, was called indulgence. This was just and necessary, and was a provision without which no constitution or society can be well governed. But after the tenth century, as the Popes came to take this power in the whole extent of it into their own hands, so they found it too feeble to carry on the great designs that they grafted upon it.

"They gave it high names, and called it a plenary remission, and the pardon of all sins: which the world was taught to look on as a thing of a much higher nature, than the bare excusing of men from discipline and penance. Purgatory was then got to be firmly believed, and all men were strangely possessed with the terror of it: so a deliverance from purgatory, and by consequence an immediate admission into heaven, was believed to be the certain effect of it. Multitudes were, by these means, engaged to go to the Holy Land, to recover it out of the hands of the Saracens: afterwards they armed vast numbers against the heretics, to extirpate them: they fought also all those quarrels, which their ambitious pretensions engaged them in, with emperors and other princes, by the same pay; and at least they set it to sale with the same impudence, and almost with the same methods, that mountebanks use in venting of their secrets.

"This was so gross, even in an ignorant age, and among the ruder sort, that it gave the first rise to the Reformation: and as the progress of it was a very signal work of G

"The virtue of indulgences is the applying the treasure of the Church upon such terms as Popes shall think fit to prescribe, in order to the redeeming souls from purgatory, and from all other temporal punishments, and that for such a number of years as shall be specified in the bulls; some of which have gone to thousands of years; one I have seen to ten hundred thousand: and as these indulgences are sometimes granted by special tickets, like tallies struck on that treasure; so sometimes they are affixed to particular churches and altars, to particular times, or days, chiefly to the year of jubilee; they are also affixed to such things as may be carried about, to Agnus Dei’s, to medals, to rosaries, and scapularies; they are also affixed to some prayers, the devout saying of them being a mean to procure great indulgences. The granting these is left to the Pope’s discretion, who ought to distribute them as he thinks may tend most to the honour of G

"I might have instanced in worse matters, made by the Popes of Rome to be pious works, the condition of obtaining indulgences. Such was the bull of Pope Julius the Second, giving indulgence to him that meeting a Frenchman should kill him, and another for the killing of a Venetian. . . . . I desire this only instance may be added to it, that Pope Paul the Third, he that convened the Council of Trent, and Julius the Third, for fear, as I may suppose, the Council should forbid any more such follies, for a farewell to this game, gave an indulgence to the fraternity of the Sacrament of the Altar, or of the Blessed Body of O

"What meaneth it that Christian men, after the use of the Gentiles idolaters, cap and kneel before images? which if they had any sense and gratitude, would kneel before men, carpenters, masons, plasterers, founders, and goldsmiths, their makers and framers, by whose means they have attained this honour, which else would have been evil-favoured, and rude lumps of clay or plaster, pieces of timber, stone, or metal, without shape or fashion, and so without all estimation and honour, as that idol in the Pagan poet confesseth, saying, ‘I was once a vile block, but now I am become a god,’ &c. What a fond thing is it for man, who hath life and reason, to bow himself, to a dead and insensible image, the work of his own hand! Is not this stooping and kneeling before them, which is forbidden so earnestly by GOD’S word? Let such as so fall down before images of saints, know and confess that they exhibit that honour o dead stocks and stones, which the saints themselves, Peter, Paul and Barnabas, would not to be given to them, being alive; which the angel of G

"Thus far Lactantius, and much more, too long here to write, of candle lighting in temples before images and idols for religion; whereby appeareth both the foolishness thereof, and also that in opinion and act we do agree altogether in our candle-religion with the Gentiles idolaters. What meaneth it that they, after the example of the Gentiles idolaters, burn incense, offer up gold to images, hang up crutches, chains, and ships, legs, arms, and whole men and women of wax, before images, as though by them, or saints (as they say) they were delivered from lameness, sickness, captivity, or shipwreck? Is not this ‘colere imagines,’ to worship images, so earnestly forbidden in GOD’S word? If they deny it, let them read the eleventh chapter of Daniel the Prophet, who saith of antichrist, ‘He shall worship GOD, whom his fathers knew not, with gold, silver, and with precious stones, and other things of pleasure:’ in which place the Latin word is colet." ...... "To increase this madness, wicked men, which have the keeping of such images, for their great lucre and advantage, after the example of the Gentiles idolaters, have reported and spread abroad, as well by lying tales as written fables, divers miracles of images: as that such an image miraculously was sent from heaven, even like the Palladium, or Magna Diana Ephesiorum. Such another was as miraculously found in the earth, as the man’s head was in the Capitol, or the horse’s head in Capua. Such an image was brought by angels. Such an one came itself far from the East to the West, as Dame Fortune fled to Rome. Such an image of our Lady was painted by St. Luke, whom of a physician they have made a painter for that purpose. Such an one an hundred yokes of oxen could not move, like Bona Dea, whom the whip could not carry; or Jupiter Olympius, which laughed the artificers to scorn, that went about to remove him to Rome. Some images, though they were hard and stony, yet, for tender heart and pity, wept. Some, like Castor and Pollux, helping their friends in battle, sweat, as marble pillars do in dankish weather. Some spake more monstrously than ever did Balaam’s ass, who had life and breath in him. Such a cripple came and saluted this saint of oak, and by and by he was made whole; and lo! here hangeth his crutch. Such an one in a tempest vowed to St. Christopher, and ’scaped; and behold, here is a ship of wax. Such an one, by St. Leonard’s help, brake out of prison, and see here his fetters hang." . . . . . . "The Relics we must kiss and offer unto, specially on Relic Sunday. And while we offer, (that we should not be weary, or repent us of our cost,) the music and minstrelsy goeth merrily all the offertory time, with praising and calling upon those saints, whose relics be then in presence. Yea, and the water also, wherein those relics have been dipped, must with great reverence be reserved, as very holy and effectuous." . . . . . . "Because Relics were so gainful, few places were there but they had relics provided for them. And for more plenty of Relics, some one saint had many heads, one in one place, and another in another place. Some had six arms, and twenty-six fingers. And where our LORD bare His cross alone, if all the pieces of the relics thereof were gathered together, the greatest ship in England would scarcely bear them; and yet the greatest part of it, they say, doth yet remain in the hands of the Infidels; for the which they pray in their beads-bidding, that they may get it also in their hands, for such godly use and purpose. And not only the bones of the saints, but every thing appertaining to them, was a holy relic. In some place they offer a sword, in some the scabbard, in some a shoe, in some a saddle that had been set upon some holy horse, in some the coals wherewith St. Laurence was roasted, in some place the tail of the ass which our LORD JESUS CHRIST sat on, to be kissed and offered unto for a relic. For rather than they would lack a relic, they would offer you a horse bone instead of a virgin’s arm, or the tail of the ass to be kissed and offered unto for relics. O wicked, impudent, and most shameless men, the devisers of these things! O silly, foolish, and dastardly daws, and more beastly than the ass whose tail they kissed, that believe such things!" . . . . . . "Of these things already rehearsed, it is evident that our image maintainers have not only made images, and set them up in temples, as did the Gentiles their idols; but also that they have had the same idolatrous opinions of the saints, to whom they have made images, which the Gentiles idolaters had of their false gods; and have not only worshipped their images with the same rites, ceremonies, superstition, and all circumstances, as did the Gentiles idolaters for their idols, but in many points have also far exceeded them in all wickedness, foolishness and madness."—Homily on Peril of Idolatry, pp. 193—197.

"Our churches stand full of such great puppets, wondrously decked and adorned; garlands and coronets be set on their heads, precious pearls hanging about their necks; their fingers shine with rings, set with precious stones; their dead and stiff bodies are clothed with garments stiff with gold. You would believer that the images of our men-saints were some princes of Persia land with their prod apparel; and the idols of our women-saints were nice and well-trimmed harlots, tempting their paramours to wantonness: whereby the saints of GOD are not honoured, but most dishonoured, and their godliness, soberness, chastity, contempt of riches, and of the vanity of the world, defaced and brought in doubt by such monstrous decking, most differing from their sober and godly lives. And because the whole pageant most thoroughly be played, it is not enough thus to deck idols, but at last come in the priests themselves, likewise decked with gold and pearl, that they may be meet servants for such lords and ladies, and fit worshippers of such gods and goddesses. And with a solemn pace they pass forth before these golden puppets, and fall down to the ground on their marrow-bones before these honourable idols; and then rising up again, offer up odours and incense unto them, to give the people an example of double idolatry, by worshipping not only the idol, but the god also, and riches, wherewith it is garnished. Which thing, the most part of our old Martyrs, rather than they would do, or once kneel, or offer up one crumb of incense before an image, suffered most cruel and terrible deaths, as the histories of them at large do declare." . . . . . . "O books and scriptures, in the which the devilish schoolmaster, Satan, hath penned the lewd lessons of wicked idolatry, for his dastardly disciples and scholars to behold, reach, and learn, to GOD’S most high dishonour, and their most terrible damnation! Have we not been much bound, think you, to those which should have taught us the truth out of GOD’S Book and His Holy Scripture, that they have shut up that Book and Scripture from us, and none of us so bold as once to open it, or read in it?

"There shall you read of Baal, Moloch, Chamos, Melchom, Baalpeor, Astaroth, Bel, the Dragon, Priapus, the brazen Serpent, the twelve Signs, and many others, unto whose images the people, with great devotion, invented pilgrimages, precious decking, and censing them, kneeling down, and offering to them, thinking that an high merit before GOD, and to be esteemed above the precepts and commandments of GOD."—Homily on Good Works, p. 42.

"What man, having any judgment or learning, joined with a true zeal unto GOD, doth not see and lament to have entered into CHRIST’S religion, such false doctrine, superstition, idolatry, hypocrisy, and other enormities and abuses, so as by little and little, through the sour leaven thereof, the sweet bread of GOD’S holy word had been much hindered and laid apart? Never had the Jews, in their most blindness, so many pilgrimages unto images, nor used so much kneeling, kissing, and censing of them, as hath been used in our time. Sects and feigned religions were neither the fortieth part so many among the Jews, nor more superstitiously and ungodly abused, than of late years they have been among us: which sects and religions had so many hypocritical and feigned works in their state of religion, as they arrogantly named it, that their lamps, as they said, ran always over, able to satisfy not only for their own sins, but also for all other their benefactors, brothers, and sisters of religion, as most ungodly and craftily they had persuaded the multitude of ignorant people; keeping in divers places, as it were, marts or markets of merits, being full of their holy relics, images, shrines, and works of overflowing abundance, ready to be sold; and all things which they had were called holy—holy cowls, holy girdles, holy pardons, holy beads, holy shows, holy rules, and all full of holiness. And what thing can be more foolish, more superstitious, or ungodly, than that men, women, and children, should wear a friar’s coat to deliver them from agues or pestilence; or when they die, or when their be buried, cause it to be cast upon them, in hope thereby to be saved? Which superstition, although ((thanks be to GOD) it hath been little used in this realm, yet in divers other realms it hath been, and yet it, used among many, both learned and unlearned."—Homily on Good Works, pp. 45, 46.

"True religion, then, and pleasing of GOD, standeth not in making, setting up, painting, gilding, and decking of dumb and dead images (which be but great puppets and babies for old fools in dotage, and wicked idolatry, to dally and play with), nor in kissing of them, capping, kneeling, offering to them, incensing of them, setting up of candles, hanging up of legs, arms, or whole bodies of wax before them, or praying or asking of them, or of saints, things belonging only to GOD to give. But all these things be vain and abominable, and most damnable before GOD."—Homily on Peril of Idolatry, p. 223.]

"Into these thy holy and salutary observances should any abuses creep, of these the Holy Council strongly [vehementer] desires the utter extinction; so that no images of a false doctrine, and supplying to the uninstructed opportunity of perilous error, should be set up. . . . . all superstition also in invocation of saints, veneration of relics, and sacred use of images, be put away; all filthy lucre be cast out of doors; and all wantonness be avoided; so that images be not painted or adorned with an immodest beauty; or the celebration of Saints and attendance on Relics be abused to revelries and drunkenness; as though festival days were kept in honour of saints by luxury and lasciviousness."—Sess . 25.

O may my Guardian, while I sleep,

Close to my bed his vigils keep,

His love angelical instil,

Stop all the avenues of ill, &c.]

"We have left Him neither heaven, nor earth, nor water, nor country, nor city, peace nor war to rule and govern, neither men, nor beasts, nor their diseases to cure; that a godly man might justly, for zealous indignation, cry out, O heaven, O earth, and seas, what madness and wickedness against GOD are men fallen into! What dishonour do the creatures to their CREATOR and MAKER! And if we remember GOD sometimes, yet, because we doubt of His ability or will to help, we join to Him another helper, as if He were a noun adjective, using these sayings: such as learn, GOD and St. Nicholas be my speed: such as neese, GOD help and St. John: to the horse, GOD and St. Loy save thee. Thus are we become like horses and mules, which have no understanding. For is there not one GOD only, who by His power and wisdom made all things, and by His providence governeth the same, and by His goodness maintaineth and saveth them? be not all things of Him, by Him and through Him? Why dost thou turn from the CREATOR to the creatures? This is the manner of the Gentiles idolaters: but thou art a Christian, and therefore by CHRIST alone hast access toGOD the FATHER, and help of Him only."—Homily on Peril of Idolatry, p. 189.

Terentius Varro showeth, that there were three hundred Jupiters in his time: there were no fewer Veneres and DianÊ: we had no fewer Christophers, Ladies and Mary Magdalens, and other saints. Œnomaus and Hesodius shew, that in their time there were thirty thousand gods. I think we had no fewer saints, to whom we gave the honour due to GOD. And they have not only spoiled the true living GOD of His due honour in temples, cities, countries and lands, by such devices and inventions as the Gentiles idolaters have done before them: but the sea and waters have as well special saints with them, as they had gods with the Gentiles, Neptune, Triton, Nereus, Castor and Pollux, Venus, and such other: in whose places be come St. Christopher, St. Clement, and divers other, and specially our Lady, to whom shipmen sing, ‘Ave, maris stella.’ Neither hath the fire escaped their idolatrous inventions. For, instead of Vulcan and Vesta, the Gentiles’ gods of the fire, our men have placed St. Agatha, and make litters on her day for to quench fire with. Every artificer and profession hath his special saint, as a peculiar god. As for example, scholars have St. Nicholas and St. Gregory: painters, St. Luke; neither lack soldiers their Mars, nor lovers their Venus, amongst Christians. A11 diseases have their special saints, as gods the curers of them; ...... the falling-evil St. Cornelio, the tooth-ache St. Apollin, &c. Neither do beats nor cattle lack their gods with us; for St. Loy is the horse-leech, and St. Anthony the swineherd." --Ibid., p. 188.

"GOD’S vengeance hath been and is daily provoked, because much wicked people pass nothing to resort to the Church, either for that they are so sore blinded, that they understand nothing of GOD and godliness, and care not with devilish example to offend their neighbours; or else for that they see the Church altogether scoured of such gay gozing sights, as their gross fantasy was greatly delighted with, because they see the false religion abandoned, and the true restored, which seemeth an unsavoury thing to their unsavoury taste; as may appear by this, that a woman said to her neighbour, ‘Alas, gossip, what shall we now do at church, since all the saints are taken away, since all the goodly sights we were wont to have are gone, since we cannot hear the like piping, singing, chanting, and playing upon the organs, that we could before ?’ But, dearly beloved, we ought greatly to rejoice, and give GOD thanks that our churches are delivered of all those things which displeased GOD so sore, and filthily defiled His house and His place of prayer, for the which He hath justly destroyed many nations, according to the saying of St. Paul: ‘If any man defile the temple of GOD, GOD will him destroy.’ And this ought we greatly to praise GOD for, that superstitious and idolatrous manners as were utterly naught, and defaced GOD’S glory, are utterly abolished, as they most justly deserved: and yet those things that either GOD was honoured with, or His people edified, are decently retained, and inour churches comely practised."--On the Place and Time of Prayer, pp. 203, 294.

"There are certain conditions most requisite to be found in every such a one that must be called upon, which if they be not found in Him unto whom we pray, then doth our prayer avail us nothing, but is altogether in vain.

"The first is this, that He, to whom we make our prayers, be able to help us. The second is, that He will help us, The third is, that He be such a one as may hear our prayers. The fourth is, that He understand better than ourselves what we lack, and how far we have need of help. If these things be to be found in any other, saving only GOD, then may we lawfully call upon some other besides GOD. But what man is so gross, but he well understandeth that those things are only proper to Him, who is omnipotent, and knoweth all things, even the very secrets of the heart; that is to say, only and to GOD alone? Whereof it followeth that we must call neither upon angel, nor yet upon saint, but only and solely upon GOD, as St. Paul doth write: ‘How shall men call upon Him, in whom they have not believed?’ So that invocation or prayer may not be made without faith in Him on whom they call; but that we must first believe in Him before we can make our prayer unto Him, whereupon we must only and solely pray unto GOD. For to say that we should believe in either angel or saint, or in any other living creature, were most horrible blasphemy against GOD and His holy word; neither ought this fancy to enter into the heart of any Christian man, because we are expressly taught in the word of the LORD only to repose our faith in the blessed TRINITY, in whose only name we are also baptized, according to the express commandment of our SAVIOUR JESUS CHRIST, in the last of St. Matthew.

"But that the truth thereof may better appear, even to them that be most simple and unlearned, let us consider what prayer is. St. Augustine calleth it a lifting up of the mind to GOD; that is to say, an humble and lowly pouring out of the heart to GOD. Isidorus saith, that it is an affection of the heart, and not a labour of the lips. So that, by these plans, true prayer doth consist not so much in the outward sound and voice of words, as in the inward groaning and crying of the heart to GOD.

"Now, then, is there any angel, any virgin, any patriarch, or prophet, among the dead, that can understand or know the meaning of the hear? The Scripture saith, ‘it is GOD that searcheth the heart and reins, and that He only knoweth the hearts of the children of men.’ As for the saints, they have so little knowledge of the secrets of the heart, that many of the ancient fathers greatly doubt whether they know any thing at all, that is commonly done on earth. And albeit some think they do, yet St Augustine, a doctor of great authority, and also antiquity, hath this opinion of them; that they know no more what we do on earth, than we know what they do in heaven. For proof whereof, he allegeth the words of Isaiah the prophet, where it is said, ‘Abraham is ignorant of us, and Israel knoweth us not.’ His mind therefore is this, not that we should put any religion in worshipping them, or praying unto them; but that we should honour them by following their virtuous and godly life. For, as he witnesseth in another place, the martyrs, and holy men in time past, were wont, after their death, to be remembered and named of the priest at divine service; but never to be invocated or called upon. And why so? Because the priest, saith he, is GOD’S priest, and not theirs: whereby he is bound to call upon GOD, and not upon them. ...... O but I dare not (will some man say) trouble GOD at all times with my prayers we see that in kings’ houses, and courts of princes, men cannot be admitted, unless they first use the help and means of some special nobleman, to come to the speech of the king, and to obtain the thing that they would have.

"CHRIST, sitting in heaven, hath an everlasting priesthood, and always prayeth to His FATHER for them that be penitent, obtaining, by virtue of His wounds, which are evermore in the sight of GOD, not only perfect remission of our sins, but also all other necessaries that we lack in this world; so that this Holy Mediator is sufficient in heaven, and needeth no others to help Him.

"Invocation is a thing proper unto GOD, which if we attribute unto the saints, it soundeth unto their reproach, neither can they well bear it at our hands. When Paul healed a certain lame man, which was impotent in his feet, at Lystra, the people would have done sacrifice unto him and Barnabas; who, rending their clothes, refused it, and exhorted them to worship the true GOD. Likewise in Revelation, when St. John fell before the angel’s feet to worship him, the angel would not permit him to do it, but commanded him that he should worship GOD. Which examples declare unto us, that the saints and angels in heaven will not have us to do any honour unto them that is due and proper unto GOD."—Homily on Prayer, pp. 272—277.

"This one point is needful to be observed throughout all the Cardinal’s answer, that he hath framed to himself five distinctions:—(1.) Prayer direct, and prayer oblique, or indirect. (2.) Prayer absolute, and prayer relative. (3.) Prayer sovereign, and prayer subaltern. (4.) Prayer final, and prayer transitory. (5.) Prayer sacrificial, and prayer out of, or from the sacrifice. Prayer direct, absolute, final, sovereign, sacrificial, that must not be made to the saints, but to GOD only: but as for prayer oblique, relative, transitory, subaltern, from, or out of the sacrifice, that (saith he) we may make to the saints.

"For all the world, like the question in Scotland, which was made some fifty years since, whether the Pater noster might not be said to saints. For then they in like sort devised the distinction of—(1.) Ultimate, et non ultimate. (2.) Principaliter, et minus principaliter. (3.) Primarie et secundarie: Capiendo stricte et capiendo large. And as for ultimate, principaliter, primarie et capiendo stricte, they conclude it must go to GOD: but non ultimate, minus principaliter, secundarie, et capiendo large, it might be allowed saints.

"Yet it is sure, that in these distinctions is the whole substance of his answer. And whensoever he is pressed, he flees straight to his prayer relative and prayer transitory; as if prier pour prier were all the Church of Rome did hold; and that they made no prayers to the saints, but only to pray for them. The Bishop well remembers, that Master Casaubon more than once told him that reasoning with the Cardinal, touching the invocation of saints, the Cardinal freely confessed to him that he had never rayed to saint in all his life, save only when he happened to follow the procession; and that then he sung Ora pro nobis with the clerks indeed, but else not.

"Which cometh much to this opinion he now seemeth to defend: but wherein others of the Church of Rome will surely give him over, so that it is to be feared that the Cardinal will be shent for this, and some censure come out against him by the Sorbonne. For the world cannot believe that oblique relative prayer is all that is sought; seeing it is most evident, by their breviaries, hours, and rosaries, that they pray directly, absolutely, and finally to saints, and make no mention at all of prier pour prier, to pray to GOD to forgive them; but to the saints, to give it themselves. So that all he saith comes to nothing. They say to the blessed Virgin, ‘Sancta Maria,’ not only ‘Ora pro nobis:’ but ‘Succure miseris, juva pusillanimes, refove flebiles, accipe quod offerimus, dona quod rogamus, excusa quod timemus,’ &c. &c.....

All which, and many more, shew plainly that the practice of the Church of Rome, in this point of invocation of saints, is far otherwise than Cardinal Perron would bear the world in hand; and that prier pour prier is not at all, but that ‘To dona cœlum, Tu laxa, Tu sana, Tu solve crimina, Tu duc, conduc, induc, perduc ad gloriam; Tu serva, Tu fer opem, To aufer, Tu confer vitam,’ are said to them (totidem verbis); more than which cannot be said to GOD Himself. And again, ‘Hic nos solvat ý peccatis, Hic nostros tergat reatus, Hic arma conferat, His hostem fuget, Hic gubernet, Hic aptet tuo conspectui;’ which if they be not direct and absolute, it would be asked of them, what is absolute or direct?"—Bishop Andrews’s Answer to Chapter XX. of Cardinal Perron’s Reply, pp. 57—62.