him and this was first boldly maintain'd in the Council of Trent by the Jesuits and it is now the opinion of their Order but it is also that which the Pope challenges in practice when he pretends to a power over all Bishops and that this power is derived to him from Christ when he calls himself the Universal Bishop and the Vicarial head of the Church the Churches Monarch he from whom all Ecclesiastical authority is deriv'd to whose sentence in things Divine every Christian under pain of damnation is bound to be subject Now this is it which as it is productive of infinite mischiefs so it is an Innovation and an absolute deflection from the primitive catholick doctrine and yet is the great ground-work and foundation of their Church This we shall represent in these following Testimonies Pope Eleutherius in an Epistle to the Bishops of France says that Christ committed the universal Church to the Bishops and S. Ambrose saith that the Bishop holdeth the place of Christ and is his substitute But famous are the words of S. Cyprian The Church of Christ is one thorough the whole world divided by him into many members and the Bishoprick is but one diffused in the agreeing plurality of many Bishops And again To every Pastor a portion of the flock is given which let every one of them rule and govern By which words it is evident that the primitive Church understood no praelation of one and subordination of another commanded by Christ or by vertue of their ordination but onely what was for order sake introduc'd by Princes and consent of Prelates And it was to this purpose very full which was said by Pope Symmachus As it is in the Holy Trinity whose power is one and undivided or to use the expression in the Athanasian Creed none is before or after other none is greater or less than another so there is one Bishoprick amongst divers Bishops and therefore why should the Canons of the ancient Bishops be violated by their Successors Now these words being spoken against the invasion of the rights of the Church of Arles by Anastasius and the question being in the exercise of Jurisdiction and about the Institution of Bishops does fully declare that the Bishops of Rome had no Superiority by the Laws of Christ over any Bishop in the Catholick Church and that his Bishoprick gave no more power to him than Christ gave to the Bishop of the smallest Diocese And therefore all the Church of God when ever they reckon'd the several orders and degrees of Ministery in the Catholick Church reckon the Bishop as the last and supreme beyond whom there is no spiritual power but in Christ. For as the whole Hierachy ends in Iesus so does every particular one in its one Bishop Beyond the Bishop there is no step till you rest in the great Shepherd and Bishop of Souls Under him every Bishop is supreme in Spirituals and in all power which to any Bishop is given by Christ. S. Ignatius therefore exhorts that all should obey their Bishop and the Bishop obey Christ as Christ obeyed his Father There are no other intermedial degrees of Divine Institution But as Origen teaches The Apostles and they who after them are ordain'd by God that is the Bishops have the supreme place in the Church and the Prophets have the second place The same also is taught by P. Gelasius by S. Hierom and Fulgentius and indeed by all the Fathers who spake any thing in this matter Insomuch that when Bellarmine is in this question press'd out of the book of Nilus by the authority of the Fathers standing against him he answers Papam Patres non habere in Ecclesiâ sed filios omnes The Pope acknowledges no Fathers in the Church for they are all his sons Now although we suppose this to be greatly sufficient to declare the Doctrine of the primitive Catholick Church concerning the equality of power in all Bishops by Divine right yet the Fathers have also expresly declar'd themselves that one Bishop is not Superior to another and ought not to judge another or force another to obedience They are the words of S. Cyprian to a Council of Bishops None of us makes himself a Bishop of Bishops or by tyranical power drives his collegues to a necessity of obedience since every Bishop according to the licence of his own liberty and power hath his own choice and cannot be judged by another nor yet himself judge another but let us all expect the judgment of our L. Iesus Christ who only and alone hath the power of setting us in the government of his Church and judging of what we do This was spoken and intended against P. Stephen who did then begin dominari in clero to lord it over Gods heritage and to excommunicate his brethren as Demetrius did in the time of the Apostles themselves but they both found their reprovers Demetrius was chastised by S. John for this usurpation and Stephen by S. Cyprian and this also was approv'd by S. Austin We conclude this particular with the words of S. Gregory Bishop of Rome who because the Patriarch of Constantinople called himself Universal Bishop said It was a proud title prophane sacrilegious and Antichristian and therefore he little thought that his Successors in the same See should so fiercely challenge that Antichristian title much less did the then Bishop of Rome in those ages challenge it as their own peculiar for they had no mind to be or to be esteemed Antichristian Romano Pontisici oblatum est sed nullus unquam eorum hoc singularitatis nomen assumpsit His Predecessors it seems had been tempted with an offer of that title but none of them ever assum'd that name of singularity as being against the law of the Gospel and the Canons of the Church Now this being a matter of which Christ spake not one word to S. Peter if it be a matter of faith and salvation as it is now pretended it is not imaginable he would have been so perfectly silent But though he was silent of any intention to do this yet S. Paul was not silent that Christ did otherwise for he hath set in his Church primùm Apostolos first of all Apostles not first S. Peter and secondarily Apostles but all the Apostles were first It is also evident that S. Peter did not carry himself so as to give the least overture or umbrage to make any one suspect he had any such preheminence but he was as S. Chrysostom truly sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did all things with the common consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing by special authority or principality and if he had any such it is more than probable that the Apostles who survived him had succeeded him in it rather than the Bishop of Rome and it being certain as the Bishop of Canaries confesses That there is in Scripture no
there is an easie cure for all this for Pope Leo granted remission of all negligences in their saying their offices and prayers to them who after they have done shall say this prayer To the Holy and Vndivided Trinity To the Humanity of our Lord Iesus Christ crucified To the fruitfulness of the most Blessed and most Glorius Virgin Mary and to the Vniversity of all Saints be Eternal praise honour vertue and glory from every Creature and to us remission of sins for ever and ever Amen Blessed are the Bowels of the Virgin Mary which bore the Son of the Eternal God and blessed are the Paps which suckled Christ our Lord Pater noster Ave Maria. This prayer to this purpose is set down by Navar and Cardinal Tolet. This is the sum of the Doctrine concerning the manner of saying the Divine offices in the Church of Rome in which greater care is taken to obey the Precept of the Church than the Commandments of God For the Precept of hearing Mass is not to intend the words but to be present at the Sacrifice though the words be not so much as heard and they that think the contrary think so without any probable reason saith Tolet. It seems there was not so much as the Authority of one grave Doctor to the contrary for if there had the contrary opinion might have been probable but all agree upon this Doctrine all that are considerable So that between the Church of England and the Church of Rome the difference in this Article is plainly this They pray with their lips we with the heart we pray with the understanding they with the voice we pray and they say prayers We suppose that we do not please God if our hearts be absent they say it is enough if their bodies be present at their greatest solemnity of prayer though they hear nothing that is spoken and understand as little And which of these be the better way of serving God may soon be determin'd if we remember the complaint which God made of the Jews This people draweth near me with their lips but their hearts are far from me But we know that we are commanded to ask in faith which is seated in the understanding and requires the concurrence of the will and holy desires which cannot be at all but in the same degree in which we have a knowledge of what we ask The effectual fervent prayer of a righteous man prevails But what our prayers want of this they must needs want of blessing and prosperity And if we lose the benefit of our prayers we lose that great instrumentality by which Christians are receptive of pardon and strengthned in faith and confirm'd in hope and increase in charity and are protected by Providence and are comforted in their sorrows and derive help from God Ye ask and have not because ye ask amiss that is S. Iames his rule They that pray not as they ought shall never obtain what they fain would Hither is to be reduc'd their fond manner of prayer consisting in vain repetitions of Names and little forms of words The Psalter of our Lady is an hundred and fifty Ave Maries and at the end of every tenth they drop in the Lords Prayer and this with the Creed at the end of the fifty makes a perfect Rosary This indeed is the main entertainment of the peoples Devotion for which cause Mantuan call'd their Religion Relligionem Quae filo inâ—ertis numerat sua murmura baceis A Religion that numbers their murmurs by berries fil'd upon a string This makes up so great a part of their Religion that it may well be taken for one half of its definition But because so few do understand what they say but all repeat and stick to their numbers it is evident they think to be heard for that For that or nothing for besides that they neither do nor understand And all that we shall now say to it is That our Blessed Saviour reprov'd this way of Devotion in the Practise and Doctrines of the Heathens Very like to which is that which they call the Psalter of Iesus in which are fifteen short Ejaculations as Have mercy on me * Strengthen me * Help me * Comfort me c. and with every one of these the name of Iesus is to be said thirty times that is in all four hundred and fifty times Now we are ignorant how to distinguish this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vain repetition of the Gentiles for they did just so and Christ said they did not do well and that is all that we pretend to know of it They thought to be heard the rather for so doing and if the people of the Roman Church do not think so there is no reason why they should do so But without any further arguing about the business they are not asham'd to own it For the Author of the Preface to the Iesus Psalter printed by Fouler at Antwerp promises to the repetition of that sweet Name Great aid against temptations and a wonderful increase of grace Sect. IX BUt this mischief is gone further yet For as Cajetan affirms Prayers ought to be well done Saltem non malè at least not ill But besides that what we have now remark'd is so not well that it is very ill that which follows is directly bad and most intolerable For the Church of Rome in her publike and allowed offices prays to dead men and women who are or whom they suppose to be beatified and these they invocate as Preservers Helpers Guardians Deliverers in their necessity and they expresly call them their Refuge their Guard and Defence their Life and theiâ— Health Which is so formidable a Devotion that we for them and for our selves too if we should imitate them to dread the words of Scripture Cursed is the man that trusteth in man We are commanded to call upon God in the time of trouble and it is promised that he will deliver us and we shall glorifie him We finde no such command to call upon Saints neither do we know who are Saints excepting a very few and in what present state they are we cannot know nor how our prayers can come to their knowledge and yet if we did know all this it cannot be endured at all that Christians who are commanded to call upon God and upon none else and to make all our prayers through Iesus Christ and never so much as warranted to make our prayers thorough Saints departed should yet choose Saints for their particular Patrons or at all relie upon them and make prayers to them in such forms of words which are onely fit to be spoken to God prayers which have no testimouy command or promise in the Word of God and therefore which cannot be made in faith or prudent hope Neither will it be enough to say that they onely desire the Saints to pray for them for though that be of it self a matter indifferent
the Authority of the Divine Scriptures But the Church of Rome does otherwise invents things of her own and imputes spiritual effects to and men are taught to go in wayes which Superstition hath invented and Interest does support But there is yet one great instance more of this irreligion Upon the Sacraments themselves they are taught to rely with so little of Moral and Vertuous Dispositions that the efficacy of one is made to lessen the necessity of the other and the Sacraments are taught to be so effectual by an inherent vertue that they are not so much made the instruments of Vertue as the Suppletory not so much to increase as to make amends for the want of Grace On which we shall not now insist because it is sufficiently remar'kd in our reproof of the Roman Doctrines in the matter of repentance SECT XII AFter all this if their Doctrines as they are explicated by their practice and the Commentaries of their greatest Doctors do make their Disciples guilty of Idolatry there is not any thing greater to deter men from them than that danger to their Souls which is imminent over them upon that account Their worshipping of Images we have already reprov'd upon the account of its novelty and innovation in Christian Religionâ— But that it is against good life a direct breach of the second Commandment an Act of Idolatry as much as the Heathens themselves were guilty of in relation to the second Commandmant is but too evident by the Doctrines of their own Leaders For if to give Divine honour to a Creature be Idolatry then the Doctors of the Church of Rome teach their people to commit Idolatry For they affirm That the same worship which is given to the Prototype or Principal the same is to be given to the image of it As we worship the Holy Trinity and Christ so we may worship the Images of the Trinity and of Christ that isâ— with Latriâ— or Divine honour This is the constant sentence of the Divines The Image is to be worshipped with the same honour and worship with which we worship those whose Image it is said Azorius their great Master of Casuistical Theology And this is the Doctrine of their great S. Thomas of Alexander of Ales Bonaventure Albertus Richardus Capreolus Cajetan Coster Valentia Vasquez the Jesuits of Colein Triers and Meniz approving Costers opinion Neither can this be eluded by saying that though the same Worship be given to the Image of Christ as to Christ himself yet it is not done in the same way for it is terminatively to Christ or God but relatively to the Image that is to the Image for God's or Christ's sake For this is that we complain of that they give the same worship to an image which is due to God for what cause soever it be done it matters not save onely that the excuse makes it in some sense the worse for the Apology For to do a thing which God hath forbidden and to say it is done for God's sake is to say that for his sake we displease him for his sake we give that to a Creature which is God's own propriety But besides this we affirm and it is of it self evident that whoever Christian or Heathen worships the image of any thing cannot possibly worship that image terminatively for the very being of an image is relative and therefore if the man understands but common sense he must suppose and intend that worship to be relative and a Heathen could not worship an image with any other worship and the second Commandment forbidding to worship the likeness of any thing in Heaven and earth does onely forbid that thing which is in Heaven to be worshipped by an image that is it forbids onely a relative worship For it is a contradiction to say this is the image of God and yet this is God and therefore it must be also a contradiction to worship an image with Divine worship terminatively for then it must be that the image of a thing is that thing whose image it is And therefore these Doctors teach the same thing which they condemn in the Heathens But they go yet a little further The Image of the Cross they worship with Divine honour and therefore although this Divine worship is but relative yet consequently the Cross it self is worshipped terminatively by Divine adoration For the Image of the Cross hath it relatively and for the Crosses sake therefore the Cross it self is the proper and full object of the Divine adoration Now that they do and teach this we charge upon them by undeniable Records For in the very Pontifical published by the Authority of Pope Clement the VIII these words are found The Legats Cross must be on the right hand because Latria or Divine honour is due to it And if Divine honour relative be due to the Logates Cross which is but the Image of Christs Cross then this Divine worship is terminated on Christs Cross which is certainly but a meer Creature To this purpose are the words of Almaiâ— The Images of the Trinity and of Christ and of the Cross are to be adored with the worship of Latria that is Divine Now if the Image of the Cross be the intermedial then the Cross it self whose Image that is must be the last object of this Divine worship and if this be not Idolatry it can never be told what is the notion of the Word But this passes also into other real effects And well may the Cross it self be worshipped by Divine worship when the Church places her hopes of salvation on the Cross for so she does says Aquinas and makes one the argument of the other and proves that the Church places her hopes of salvation on the Cross that is on the instrument of Christs Passion by a hymn which she uses in her Offices but this thing we have remark'd above upon another occasion Now although things are brought to a very ill state when Christians are so probably and apparently charg'd with Idolatry and that the excuses are too fine to be understood by them that need them yet no excuse can acquit these things when the most that is or can be said is this that although that which is Gods due is given to a Creature yet it is given with some difference of intention and Metaphysical abstraction and separation especially since if there can be Idolatry in the worshipping of an Image it is certain that a relative Divine worship is this Idolatry for no mau that worships an Image in that consideration or formality can make the Image the last object Either therefore the Heathens were not Idolaters in the worshipping of an Image or else these mâ—n are The Heathens did indeed infinitely more violaâ—e the first Commandment but against the second precisely and separately from the first the transgression is alike The same also is the case in their worshipping the consecrated Bread and Wine Of which how far they will
if she be an Adulteress though she be yet she may say she is not if in her mind secretly she say not with a purpose to tell you so Cardinal Tolet teaches And if a man swears he will take such a one to his Wife being compelled to swear he may secretly mean if hereafter she do please me And if a man swears to a Thief that he will give him Twenty Crown he may secretly say If I please to do so and then he is not bound And of this Doctrine Vasquez brags as of a rare though new invention saying it is gathered out of St. Austin and Thomas Aquinas who onely found out the way of saying nothing in such cases and questions ask'd by Judges but this invention was drawn out by assiduous disputations * He that promises to say an Ave Mary and swears he will or vows to do it yet sins not mortally though he does not do it said the great Navar and others whom he follows * There is yet a further degree of this iniquity not onely in words but in real actions it is lawful to deceive or rob your Brother when to do so is necessary for the preservation of your fame For no man is bound to restore stollen goods that 't is to cease from doing injury with the peril of his Credit So Navar and Cardinal Cajetan and Tolet teaches who adds also Hoc multi dicunt quorum sententiam potest quis tutâ conscientiâ sequi Many say the same thing whose Doctrine any man may follow with a safe Conscience Nay to save a mans credit an honest man that is asham'd to beg may steal what is necessary for him sayes Diana Now by these Doctrines a man is taught to be an honest Thief and to keep what he is bound to restore and by these we may not only deceive our Brother but the Law and not the Law only but God also even with an Oath if the matter be but small It never makes God angry with you or puts you out of the state of grace But if the matter be great yet to prevent a great trouble to your self you may conceal a truth by saying that which is false according to the general Doctrine of the late Casuists So that a man is bound to keep truth and honesty when it is for his turn but not if it be to his own hinderance and therefore David was not in the right but was something too nice in the resolution of the like case in the fifteenth Psalm Now although we do not affirm that these Particulars are the Doctrine of the whole Church of Rome because little things and of this nature never are considered in their publick Articles of Confession yet a man may do these vile things for so we understand them to be and find justifications and warranty and shall not be affrighted with the terrours of damnation nor the imposition of penances He may for all these things be a good Catholick though it may be not a very good Christian. But since these things are affirm'd by so many the opinion is probable and the practice safe saith Cardinal Tolet. But we shall instance in things of more publick concern Catholick Authority No Contracts Leagues Societies Promises Vows or Oaths are a sufficient security to him that deals with one of the Church of Rome if he shall please to make use of that liberty which may and many times is and alwayes can be granted to him For first it is affirmed and was practis'd by a whole Council of Bishops at Constance that Faith is not to be kept with Hereticks and Iohn Hus and Hâ—erom of Prague and Savanarola felt the mischief of violation of publick Faith and the same thing was disputed fiercely at worms in the case of Luther to whom Caesar had given a safe conduct and very many would have had it to be broken but Caesar was a better Christian than the Ecclesiasticks and their Party and more a Gentleman But that no scrupulous Princes may keep their words any more in such cases or think themselves tyed to perform their safe conducts given to Hereticks there is a way found out by a new Catholick Doctrine Becanus shall speak this point instead of the rest There are two distinct Tribunals and the Ecclesiastical is the Superiour and therefore if a Secular Prince gives his Subjects a safe conduct he cannot extend it to the Superiour Tribunal nor by any security given hinder the Bishop or the Pope to exercise their jurisdiction And upon the account of this or the like Doctrine the Pope and the other Ecclesiasticks did prevail at Constance for the burning of their Prisoners to whom safe conduct had been granted But these things are sufficiently known by the complaints of the injur'd persons But not onely to Hereticks but to our Friends also we may break our Promises if the Pope give us leave It is a publick and an avowed Doctrine That if a man have taken an Oath of a thing lawful and honest and in his power yet if it hinders him from doing a greater good the Pope can dispense with his Oath and take off the Obligation This is expresly affirm'd by one of the most moderate of them Canus Bishop of the Canaries But beyond dispute and even without a dispensation they all of them own it That if a man have promised to a woman to marry her and is betrothed to her and hath sworn it yet if he will before the consummation enter into a Monastery his Oath shall not bind him his promise is null but his second promise that shall stand And he that denies this is accursed by the Council of Trent Not only Husbands and Wives espoused may break their Vows and mutual Obligation against the will of one another but in the Church of Rome Children have leave given them to disobey their Parents so they will but turn Friers And this they might do Girls at twelve and Boyes at the age of fourteen years but the Council of Trent enlarged it to sixteen But the thing was taught and decreed by Pope Clement the III. and Thomas Aquinas did so and then it was made lawful by him and his Schollars though it was expresly against the Doctrine and Laws of the preceding ages of the Church as appears in the Capitulars of Charles the Great But thus did the Pharisees teach their Children to cry Corban and neglect their Parents to pretend Religion in prejudice of filial piety In this particular AEâ—odius a French Lawyer an excellently learned man suffered sadly by the loss and forcing of a hopeful Son from him and he complain'd most excellently in a Book written on purpose upon this subject But these mischiefs are Doctrinal and accounted lawful But in the matter of Marriages and Contracts Promises and Vows where a Doctrine fails it can be supplied by the Popes power Which thing is avowed and own'd without a cover For when Pope
if we were sure they do hear us when we pray and that we should not by that means secretly destroy our confidence in God or lessen the honour of Christ our Advocate of which because we cannot be sure but much rather the contrary it is not a matter indifferent Yet besides this in the publick Offices of the Church of Rome there are prayers to Saints made with confidence in them with derogation to Gods glory and prerogative with diminution to the honour of Christ with words in sound and in all appearance the same with the highest that are usually express'd in our prayers to God and his Christ And this is it we insist upon and reprove as being a direct destruction of our sole confidence in God and to neer to blasphemy to be endured in the Devotions of Christians We make our words good by these Allegations 1. We shall not need here to describe out of their didactical writings what kinde of prayers and what causes of confidence they teach towards the Blessed Virgin Mary and all Saints Onely we shall recite a few words of Antoninus their great Divine and Archbishop of Florence It is necessary that they to whom she converts her eyes being an Advocate for them shall be justified and saved And whereas it may be objected out of Iohn that the Apostle says If any man sin we have an Advocate with the Father Iesus Christ the Righteous He answers That Christ is not our Advocate alone but a Iudge and since the just is scarce secure how shall a sinner go to him as to an Advocate Therefore God hath provided us of an Advocatess who is gentle and sweet in whom nothing that is sharp is to be found And to those words of S. Paul Come boldly to the Throne of Grace He says That Mary is the Throne of Christ in whom he rested to her therefore let us come with boldness that we may obtain mercy and finde grace in time of need and addes that Mary is called full of grace because she is the means and cause of Grace by transfusing grace to mankinde and many other such dangerous Propositions Of which who please to be further satisfied if he can endure the horror of reading blasphemous sayings he may finde too great abundance in the Mariale of Bernardine which is confirm'd by publike Authority Iacobus Perez de Valentia and in Ferdinand QQuirinus de Salazar who affirms That the Virgin Mary by offering up Christ to God the Father was worthy to have after a certain manner that the whole salvation and redemption of mankinde should be ascrib'd to her and that this was common to Christ and the blessed Virgin his Mothor that she did offer and give the price of our Redemption truly and properly and that she is deservedly call'd the Redeemer the Repairer the Mediator the Author and cause of our salvation Many more horrid blasphemies are in his notes upon that Chapter and in his Defence of the Immaculate Conception published with the Priviledge of Philip the III. of Spain and by the Authority of his Order But we insist not upon their Doctrines deliver'd by their great Writers though every wise man knows that the Doctrines of their Church are deliver'd in large and indefinite terms and descend not to minute senses but are left to be explicated by their Writers and are so practis'd and understood by the people and at the worst the former Doctrine oâ— Probability will make it safe enough But we shall produce the publick practise of their Church And first it cannot be suppos'd that they intend nothing but to desire their prayers for they rely also on their merits and hope to get their desires and to prevail by them also For so it is affirm'd by the Roman Catechisme made by the Decree of the Council of Trent and published by the Popes command The Saints are therefore to be invocated because they continually make prayers for the health of mankinde and God gives us many benefits by their merit and favour And it is lawful to have recourse to the favour or grace of the Saints and to use their help for they undertake the Patronage of us And the Council of Trent does not onely say it is good to fly to their prayers but to their aid and to their help and that is indeed the principal and the very meaning of the other We pray that the Saints should intercede for us id est ut merita eorum nobis suffragentur that is that their merits should help us said the Master of the Sentences Atque id confirmat Ecclesiae praxis to use their own so frequent expression in many cases Continet hoc Templum Sanctorum corpora pura A quibus auxilium suppleri poscere cura The distich is in the Church of S. Laurence in Rome This Church contains the pure bodies of Saints from whom take care to require that help he supplyed to you But the practise of the Church tell their secret meaning best For besides what the common people are taught to do as to pray to S. Gall for the health and faecundity of their Geese to S. Wendeline for their Sheep to S. Anthony for their Hogs to S. Pelagius for their Oxen and that several Trades have their peculiar Saints and the Physicians are Patroniz'd by Cosmas and Damian the Painters by S. Luke the Potters by Goarus the Huntsmen by Eustachius the Harlots for that also is a Trade at Rome by S. Afra and S. Mary Magdalene they do also rely upon peculiar Saints for the cure of several diseases S. Sebastian and S. Roch have a special Priviledge to cure the Plage S. Petronilla the Fever S. Iohn and S. Bennet the Abbot to cure all poyson S. Apollonia the Tooth-ach S. Otiliae sore Eyes S. Apollinaris the French Pox for it seems he hath lately got that employment since the discovery of the West Indies S. Vincentius hath a special faculty in restoring stollen goods and S. Liberius if he please does infallibly cure the Stone and S. Felicitas if she be heartily call'd upon will give the teeming Mother a fine Boy It were strange if nothing but intercession by these Saints were intended that they cannot as well pray for other things as these or that they have no Commission to ask of these any thing else or not so confidently and that if they do ask that S. Otiliae shall not as much prevail to help a Fever as a Cataract or that if S. Sebastian be called upon to pray for the help of a poor female sinner who by sad diseases payes the price of her lust he must go to S. Apollinaris in behalf of his Client But if any of the Roman Doctors say that they are not tyed to defend the Superstitions of the Vulgar or the abused They say true they are not indeed but rather to reprove them as we do and to declare against them and the Council of Trent