The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 1 · Chapter 14

The Novelty of Popery Opposed to the Antiquity of True Christianity · Book 1 · Chapter 14

p. 26CHAP. 14. That the Roman Church hath erred, and erreth.

BUt becauſe all that our Adverſaries preach of the infallible purity of the Church tends to no other end but to inveſt the Popes and the Roman Church with an infallible perfection, it will be expedient to ſhew by invincible proofs that the Roman Church erreth, and hath erred. We ſhall not produce the errors or impieties of particular Doctors, although their Writings be publiſht with approbation; nor the errors and hereſies of Popes, wherewith we might fill a great Volume. I will content my ſelf to produce the errors approved not only by the Popes, but alſo by their Councils: For there principally our Adverſaries place infallibility, when the Pope ſpeaks in a Council, and that Council is approved by the Pope. Alſo the publick Laws unanimouſly received over the whole Roman Church.

1. In the year of our Lord, 787. a Council was aſſembled at Nicea, which the Roman Church approveth, and reckoneth among the Univerſal Councils; And it is called by our Adverſaries the ſeventh univerſal Council: there ſat the Legates of Pope Adrian, who not only approved that Council, but writ a(a)(a)That Book is found in the third Tome of the Councils after the Council of Nicea. book purpoſely for the defence thereof.

If then that Council hath erred, it cannot be denied that the Church of Rome hath erred. Let us ſee then what was done in that Council. 1. In the ſeventh Action, that Council commands the adoration of Images upon pain of anathema, in theſe words: We hold that the Images of the glorious Angels, and of all Saints muſt be adored and ſaluted: But as for him that hath not the will ſo to do, but ſtaggereth, and is doubtful about the adoration of the venerable images, this holy and venerable Synod doth anathematize him.

2. In the fourth Action of the ſame Synod theſe words are found: Images are p. 27of equal worth with the Goſpels and the venerable Croſs. And in the ſame place, Major eſt imago quam oratio, The image is greater then the word, or the prayer.

3. In the fifth Action there is a manifeſt error, whereby (that there may be a ground for making images of Angels) the Council declareth that Angels are corporal. The Church (ſay theſe Fathers) holds that the Angels are not at all without bodies, but that they have a delicate body made of air or fire.

4. That ſame Council to prove the adoration of Images, corrupts the Scripture with an horrible licence. Theſe Fathers alledge that it is ſaid in the ſecond chapter of the Canticles, Shew me thy face, and let me hear thy voice. Alſo that God created man after his image and likeneſs, Gen. 2. Alſo that Abraham adored the Hittites, Gen. 24. That Moſes adored Jethro his Father-in-law, Exod. 18. And that none having lighted the candle ſets it under a buſhel, Luke 18.16. Whence they infer that we muſt worſhip images. And theſe goodly allegations are approved by Pope Adrian in the fore-mentioned Book.

And that the world might know what adoration was commanded in that Council; In the fourth Action thoſe are condemned, which ſaid that images muſt only be venerated without adoration. All they that confeſs that they venerate images, and yet deny them adoration, are reproved as hypocrites.

5. In the year 869. a Council was held at Conſtantinople, which our Adverſaries call the eight Univerſal Council: Baronius in the year 869. of his Annals, §. 19. ſaith, that the Popes were wont in their reception to ſwear the approbation of that Council. The third Canon of that Council is in theſe word:††Sacram imaginem Domini noſtri Jeſu Chriſti aequo honore cum libro ſanctorum Evangeliorum adorari decernimus. We decree, that the ſacred image of Jeſus Chriſt, be adored with the ſame honour as the Book of the holy Goſpels. And a little after: It is **In Latin dignum eſt.convenient by reaſon of the honour which is referred unto principal things, that derivative images be honoured and adored as the Book of the holy Goſpels, and the figure of the precious Croſs.

6. In the year of our Lord, 891.See Sigonius de regno Italiae, Platina, Anaſtaſius, Luitprand. Stella, &c. Formoſus obtained the Roman Pontificat againſt the oath which he had taken in the hands of Pope John the ninth, that he would never receive the Papal degree though he were elected to it. From which oath Marinus that ſucceeded John, diſpenſed with the ſaid Formoſus, giving him leave to be perjured.

To that Formoſus, who was five years Pope, Stephen the ſeventh ſucceeded, who called a Council, wherein it was judged, that a man that hath received the Papacy contrary to his oath, is no lawful Pope, and that he could not be diſpenſed from his oath: Whereupon the ſaid Stephen cauſed the body of Formoſus to be digged out, cut off his fingers, thoſe wherewith Biſhops uſed to conſecrate, and cauſed him to be ſordidly interred as an unlawful Pope.

But as ſoon as that Stephen was dead, his Succeſſor Romanus, made void all that his Predeceſſor Stephen had done. And ſoon after, John the X. held a Council at Ravenna, which reverſed the judgement of the precedent Council againſt Formoſus, and reſtored his memory to his former honour.

That John being dead, his Succeſſor Sergius the III. condemned Formoſus again, declared him an unlawful Pope, thruſt his body out of the grave, cauſed him to be executed ignominiouſly, as if he had been alive, and then caſt him into the river.

The queſtion was of the neceſſity of keeping an oath, and whether the Pope can diſpence with an oath made to God? Upon that queſtion, you have divers and contrary Councils, where the Pope did preſide, which conclude contrary things, and condemn and reverſe the deciſions one of another. Sure then there was error in one of the parties; for two contradicting opinions cannot be true together. And note that the worſt opinion prevailed in the end. For yet at this day the Pope diſpenſeth from oaths, that is, he takes on him the power of declaring that a man is not bound to be faithful unto God.

7. In the year of our Lord, 1059. Pope Nicolas the II.Diſt. 2. de Conſec. Can. Ego Berengarius. aſſembled a Council againſt Berengarius, where it was declared and pronounced, that the bread and wine which is put upon the altar after the conſecration, is not only the Sacrament, but p. 28alſo the true body of our Lord Jeſus Chriſt. And that not only the Sacrament, but the body of the Lord is **It ſeems they meant ſenſibly.ſenſually and in truth, handled by the hands of the Prieſts; broken and bruiſed by the teeth of the faithful.

The Roman Church of this time believeth that no more: She ſaith indeed, that the ſpecies under which the body of the Lord is, are ſenſibly and truly broken and bruiſed; But ſhe believeth not that the body of the Lord, be ſenſibly and truly broken and bruiſed by the teeth of the faithful: For note that the Council makes two things, ſenſibly, and truly broken; the Sacrament, and the Lords body. Neither doth the Roman Church believe that the bread after the conſecration, be the body of Chriſt.

Baron. Ann. 1076.8. In the year of our Lord, 1076. Pope Gregory the VII. called a Council to Rome, where among many articles, theſe three points have been reſolved and determined.

That there is no other name under heaven, but that of the Pope.

That no Book is canonical without the Popes authority.

And that all Kings muſt kiſs the Popes feet.

The firſt Point attributes unto the Pope, that which is attributed unto Jeſus Chriſt alone, excluſively to all others, Acts 4.12.

The ſecond declareth, that the Goſpels and the Books of the Prophets and Apoſtles, are not to be received, unleſs the Pope approve them by his authority: And yet theſe ſacred Books had already their full authority before there was any Pope or Biſhop of Rome. The Books of Moſes and of the Prophets were authentical long before the Apoſtles.

Of the third, the pride is deteſtable; for it attributes unto the Pope an honour which Jeſus Chriſt and his Apoſtles never asked or lookt for: But they have been ſubject unto Emperors, and have paid them tribute, and have appeared before their judicial Seat: Neither did they ever give their feet to any man to kiſs.

9. In the year 1215. Pope Innocent the III. aſſembled a Council at Rome in the Lateran Church, and made it as great and ſolemn as he could, becauſe at that time thoſe whom the Roman Church nicknamed Waldenſes and Albigenſes, did multiply; Alſo becauſe they were to conſult how to recover the holy Land taken by the Saracens. In that Council the third ſpeaks thus; If the Temporal Lord care not to ſatisfie within the year, let it be made known to the ſoveraign Prelate, that from that time he declare his ſubjects abſolved from his ſubjection, and expoſe his country to be ſeized upon by Catholicks, that they may extermine hereticks.

In that deciſion of the Council, there are four moſt pernicious errors.

The firſt is an uſurpation of the Pope, approved by the Council, whereby he diſpoſeth of the temporals of Princes, as if the diſpoſition of them belonged unto him; and diveſts them of their Lands and dominions, without the authority of Gods word, and without any example of the Ancient Church.

The ſecond error is, that it makes Eccleſiaſtical cenſures, which are ſpiritual corrections, to become temporal puniſhments: as if a Prieſt to lay a penance upon a ſinner, would cut his purſe, or rob him of his cloak, or put him out of his houſe.

The third error is, that this Canon abſolveth Subjects from the oath of allegiance, which they have ſworn to their natural Prince, and teacheth them to be perfidious and diſ-loyal with a good conſcience, though againſt the Word of God, which ſaith, Thou ſhalt perform unto the Lord thine oaths, Mat. 5.33. though it were to thine own hurt, Pſal. 15.4. And againſt the rules and examples of the Apoſtles, who have commanded Chriſtians to pay tribute, and to be ſubject to Princes and higher powers, although Princes were Pagans and perſecutors in thoſe dayes, Rom. 13.1, 2. 1 Pet. 2.13, 14.

The fourth error is, that in the ſame chapter, the Pope and the Council preach murther and maſſacre, and ſet on the people to extermine thoſe whom they call hereticks: which not only is againſt the Law of God, but againſt that of Nations: p. 29For even Pagan Princes never permitted their ſubjects to fall upon their Fellow-Citizens, and maſſacre them. Theſe are not the wayes to plant the Goſpel; which prepareth us to ſufferings, and to be perſecuted, not to perſecute. If that exhortation to ſlaughter is ill beſeeming any man, much more a Paſtour of the Church, who ought to teach to render good for evil, and to love them that hate us.

10. As for recovering the Holy Land, at the end of that Council there is a Papal Bull; but with approbation of the Council, the language whereof makes ones hair ſtand up, ſo horrible is the impiety of it. There a Commandment is made to all that belonged to Croiſada, to meet in Sicily, or the neighbouring places, in July to begin that journey; To perſwade the people to undertake that voyage, the Pope by the Councils authority ſpeaks thus; To all that will bear that labour in their own perſons, and at their charges, We grant full Remiſſion of thoſe ſins, of which they ſhall have Contrition and Repentance; and in the Retribution of the Righteous, we promiſe them in Paradiſe an augmentation of Eternal Salvation. What was that Pope, and what that Council, that could promiſe to Souldiers a degree of glory in Paradiſe, above the common ſort? eſpecially ſeeing that the Pope and the Prelates were not themſelves ſure that they ſhould never go into Hell? But let us hear the reſt: But to them that will not go in that voyage in their own perſons, but only ſhall ſend fit men according to their means, we give full Remiſſion of their ſins. To thoſe poor ſouls an equal degree is not promiſed: They were to content themſelves with the remiſſion of all their ſins; and for all reward, they had no more but eternal life.

11. But here is the extremity of impiety. The ſame Bull with approbation of the Council denounceth to all that will refuſe, and not care for this Commandment, that they ſhall anſwer him in the laſt day of judgement before the terrible Judge: As if the Pope muſt then be an Aſſeſſor of the Judge; or as if he muſt condemn ſinners in the day of Judgement. Thou Earth-worm, who turneſt up againſt Heaven, Is that the ſtyle of the Apoſtles? Is that the Apoſtolical humility?

12. In the year of our Lord 1300. Boniface the VIII. inſtituted the Jubilee every hundreth year, in which they that come to Rome for the great Pardons, ſhould get full, more full, and moſt full remiſſion of ſins. That liberality is fetcht from the treaſure of the Church, wherein the Pope layeth up the over-plus of the Satisfactions of Jeſus Chriſt and the Saints, of which treaſure the Pope is the keeper and the ſteward; converting them into a payment for thoſe that viſit the Roman ſtations. Wherefore the Citizens of Rome and Inhabitants of the neighbouring places have a great advantage above others; for they have the full remiſſion of their ſins at their door, and get it without pain and coſt. But they that live three or four hundred leagues from Rome, and have neither Horſe nor money, are deprived of thoſe ſpiritual graces.

The following Popes moved with a fatherly compaſſion to the people, have ſhortned that term, and brought the Jubilee firſt to every fiftieth year, then to every twentieth year; and there is hope that ſhortly they will bring it to every thirteenth year: For it cannot be ſaid, what a maſs of wealth that Jubilee brings to the Pope, and to the Inhabitants of Rome, by the offerings and the ſojourning of ſtrangers that flock to Rome from all parts. It is the moſt famous and the moſt lucrative fair of Babylon.

The invention of the Jubilee is ſpick and ſpan new, there being no trace of it in all Antiquity; whereby the Popes of this time accuſe the High Prieſts of the Old Teſtament, and the Apoſtles and their Succeſſors for many ages, to have neglected the over-plus of the Satisfactions of Noah, Abraham, Jacob, Moſes, Job, and the Apoſtles themſelves, and not to have gathered it into the Churches Treaſury, but ſuffered it to be loſt by their ill husbandry.

The Satisfaction of Jeſus Chriſt being ſufficient for the ſins of the whole world, it is an outrage offered to him, when to his ſufferings other ſatisfactions are added; as thoſe of Saints and Monks, to ſatisfie the juſtice of God for the pain due p. 30to our ſins. By this means they will have God to take two payments for one debt. What need of a ſecond payment when the firſt is ſufficient? But their ſecond payment is unſufficient, ſeeing that no man can ſatisfie for the ſins of another; and we learn of the Apoſtle, Gal. 6.5. that every man ſhall bear his own burthen. Beſides, thoſe Saints and Monks whoſe ſatisfactions the Pope will apply unto others, were ſinners, and had need that Chriſt ſhould ſatisfie for them, ſo far they were from ſatisfying for others, and for thoſe for whom Jeſus Chriſt hath fully ſatisfied. Then thoſe Saints were above meaſure rewarded for their labours, when God raiſed them up unto his Eternal Glory, yea though it were granted that their works were meritorious: For if God hath rewarded them above their merits, can one and the ſame work be meritorious for him that hath done it, and ſatisfactory for another? As if one and the ſame ſum of money ſerved to buy a houſe, which is a thouſand times better then the money, and together to pay the ranſom of another.

Certainly the Pope who layeth up in his treaſure the ſuper-abounding ſatisfactions of the Saints, and hath conſtituted himſelf the keeper and diſpenſer of them, ought to make his power to appear, and produce his Commiſſion. He ought to ſhew when, and where God hath entruſted him with that diſtribution, and tell us what aſſurance we may have, that God accepteth as a payment for us the faſtings and whippings of St. Dominick, This is ſeen in their life, written by St. Antonin Archbiſhop of Florence.and of Katherine of Siena, whom the Pope hath made Saints; who whip themſelves with an Iron chain for the eaſe of the ſouls in Purgatory, One hath need to be of very eaſie belief, to believe that God will be paid with ſuch light coin: For thoſe be the things which the Pope joyns to the ſufferings of the Son of God, to make the total of the ſatisfaction for the pains due to the ſins of thoſe that get theſe pardons.

I paſs by the palpable Error, whereby it is pretended that the Saints have ſuffered more pains then their ſins deſerved, ſince there is no man, be he never ſo holy, but ſtands in need that God forgive him his ſins; No man but deſerveth eternal death, if God would deal with him according to the rigour of his juſtice.

13. Other actions and laws of the ſame Pope Boniface the VIII. ſhew by what ſpirit he was led: Eſpecially the Extravagant Ʋnam Sanctam, De Majoritate & Obedientia, wherein the Pope attributes to himſelf the power over the ſpiritual and the temporal of all the world. Which he proveth by texts of Scripture rarely applyed. We are taught (ſaith he) by the words of the Goſpel, that unto the power of the Church two Swords are belonging, the Spiritual and the Temporal: For the Apoſtles having ſaid, Here be two Swords, that is, here in the Church; the Lord did not anſwer the Apoſtles, It is too much; but, It is enough. Certainly he that denyeth the Temporal Sword to be in St. Peters power, doth not regard well the Word of the Lord, who ſaid, Put up thy ſword into the ſcabbard. And a little after, to prove that the temporal of Princes is ſubject unto the Pope. He alleadgeth Gods Word unto Jer. 1.10. See I have this day ſet thee over the Nations, and over the Kingdoms. And he will have that Propheſie to be fulfilled in the Eccleſiaſtical, that is, in the Papal power, which he ſaith cannot be judged by any, becauſe St. Paul ſaid, 1 Cor. 2. The ſpiritual man judgeth of all things, yet he himſelf is judged of no man. Finally he concludes thus; Whoſoever then reſiſteth that power ordained by God, reſiſteth the Ordinance of God, unleſs he will make two principles with the Manicheans; which we judge to be falſe and heretical, ſeeing that Moſes teſtifies that in the beginning God created Heaven and Earth. Wherefore we declare, ſay, define, and pronounce, that it is of neceſſity of Salvation to be ſubject to the Roman Prelate. That venerable Pope hath found a proof of his primacy in the firſt words of the Bible, God in the begining made Heaven and Earth. Theſe are Laws and Papal Ordinances, pronounced with all the forms, and inſerted into the body of the Pontificial decrees; Which to excuſe from Error, one muſt want both conſcience and common ſenſe.

14. In the year of Lord 1414. a Council was held at Conſtance to reform p. 31the Church in capite & membris, as it was agreed in the precedent Council of Piſa. In that Council, convocated by the authority of Pope John XXIII. three contending Popes were depoſed, this John XXIII. for one,Concil. Conſtant. Seſſ. XI. for threeſcore and eleven crimes; among others for publickly and notoriouſly denying the immortality of the ſoul, and maintaining that there was neither Paradiſe nor Hell.

15. To that Council John Hus and Hierom of Prague were invited to defend their cauſe: and becauſe they made difficulty to come, a ſafe conduct of the Emperour Sigiſmond was given them, and faith was ſworn unto them that no harm ſhould be done unto them. But after ſome form of Diſputation, they were ſeized on and burnt alive: And becauſe the Emperour made a ſcruple to break his faith, the Council declared unto him, that he was not bound to keep faith unto Hereticks: For which purpoſe a Canon was made in this form; This holy Council declareth that the ſafe conduct given to Hereticks, or defamed for hereſie, by the Emperour, Kings, and other ſecular Princes, thinking thereby to turn them from their Errors, with what bond ſoever they be bound, brings no prejudice to the Catholick Faith, or to the Eccleſiaſtical Juriſdiction. Neither can put any hinderance, but that it may be lawful for a competent and Eccleſiaſtical Judge, notwithſtanding the foreſaid ſafe conduct, to make inquiſition of the Errors of ſuch perſons, and duly to proceed againſt them as much as juſtice ſhall require, if they obſtinately refuſe to renounce their Errors; although they be come to the place of judgement, truſting to that ſafe conduct. Declaring that he that made that promiſe, remains not obliged by it, after he hath done that which lyeth in him. Note that the ſafe conduct was granted to theſe two men by the advice of the Council.

Here is perjury and diſloyalty authorized by an Article of a Council; conformably to the Decretal of Pope Innocent the III. in the ſecond Book of the Decretals, Titulo chap. 24. Sicut noſtris, the Inſcription whereof is,Juramentum contra Ecccleſiae utilitatem praeſtitum non tenet. An Oath taken againſt the profit of the Church bindeth not. Where by the profit of the Church, he meaneth the rights and temporal profits of a Biſhop.

16. The ſame Council in the XV. Seſſion makes an enumeration of the Errors of John Hus: The 19. Error for which he is condemned, is for ſaying, that the Popes and the Biſhops pardons avail nothing, unleſs God pardon. Dixerunt ſe audiviſſe quod Joannes Hus dixiſſet quod indulgentiae Papae & Epiſcopi non valent niſi Deus indulgeat.That Council declareth that the Popes pardons ſerve a ſinner, although God hath not pardoned him, which is putting the Pope above God, ſince he pardoneth thoſe that have offended God, without Gods pardon, and ſince the Popes pardons are in force, though God approve them not.

17. The ſame Council in the XX. Seſſion depriveth Frederick Duke of Auſtria of all his goods, and deveſteth him of all his Dominions, becauſe he had uſurped or waſted ſome part of the Patrimony of the Church about Trent. So the Prelates of that Council declare themſelves Temporal Lords of all the eſtates of the earth, and that they may diſpoſe of them at their pleaſure: which is a pernicious Error, authorized by many new Councils; for the antient Councils ſpeak quite otherwiſe.

18. The ſame Council takes away from the people the Communion of the cup. That order is found in the XIII. Seſſion, where theſe Fathers confeſs that Jeſus Chriſt hath inſtituted the Euchariſt under two kinds, and that the antient Church did ſo adminiſter it unto the people. Yet hear how theſe Fathers ſpeak of thoſe that would have the people to enjoy the Communion of the Cup; Some preſume raſhly to affirm that the Chriſtian people ought to receive the Sacrament under the two kinds of Bread and Wine. What? Is it a raſh preſumption to obey Jeſus Chriſt? to follow, his example? and to deſire to enjoy that which the Son of God hath given us? They add that although Jeſus Chriſt did after Supper inſtitute the Sacrament under the two kinds, yet the cuſtom of giving to the people one kind only, which is the bread, muſt be held for a law, and thoſe that ſay the contrary, muſt be driven away as Hereticks, and grievouſly puniſht by the Inquiſitors of heretical perverſity. Can one more directly condemn Jeſus Chriſt, and contradict his Word?

19. In the year 1423. Martin the V. held a Council at Siena, where the ſame p. 32Indulgence was granted to them that would fall upon the Hereticks, as to them that go to defend the Holy Land. Thus remiſſion of ſins and ſalvation, is propoſed as a reward of cruelty and popular fury. As if the Pope ſaid, Becauſe thou art a murtherer, and a wicked man, thou ſhalt have eternal life.

20. To the Acts of that Council are inſerted the inſtructions which the ſame Martin V. gives to his Embaſſadours ſent to the Emperour of Conſtantinople, Sanctiſſimus & Beatiſſimus, qui habet coeleſte arbitrium, qui eſt Dominus in terris, Succeſſor Petri, Chriſtus Domini, Dominus Univerſi, Regum Pater, Orbis lumen, Summus Pontifex.wherein he gives theſe titles to himſelf, The moſt holy and the moſt heare [or happy,] who hath the heavenly government, who is Lord in Earth, Succeſſour of Peter, the Chriſt of the Lord, the Maſter of the Ʋniverſe, the Father of Kings, the Light of the World, the Soveraign Pontife Martin, commands his Embaſſadour, &c. It wanted no more, but to call himſelf Creatour of Heaven and Earth. Soon after he commends the fidelity of that Embaſſadour, the Cardinal of St. Angelo, **Veniret non ut faceret voluntatem ſuam ſed voluntatem Domini Papae qui miſit eum.who (ſaith he) is come not to do his own will, but the will of the Lord Pope that ſent him. Which are the words of the Son of God ſpeaking of the obedience which he yielded unto his Father, Joh. 6.38.

Theſe impieties might be aſcribed to Martins arrogancy, and not reckoned among the Errors of the Church of Rome, but that theſe things are inſerted in a Council where the Pope preſided, and that they were done in the Council.

21. That which follows is no better. In the year 1440. the Council of Florence aſſembled by the authority of Pope Eugenius the IV. defineth and declareth in the laſt Seſſion, that the Roman Church can add to the Symbole, and that the Pope hath the primacy over all the world.

22. And now we are upon Primacy, the laſt Lateran Council, which begun under Julius the II. in the year 1511. and laſted 8. years, in my opinion carryeth the primacy for impiety, above all other Councils of the Roman Church, yea above all Aſſemblies that ever were.

Officiales ad pedes Sanctiſſimi Domini noſtri, tactis ſacroſanctis Scripturis, praeſtiterunt corporale juramentum.In the firſt Seſſion, the Popes Officers take the Oath of allegiance and fidelity to him, having toucht the holy Scriptures, which were laid at his feet, as it were to ſignifie that the holy Scripture is ſubject unto him. In the ſame Seſſion the Pope is called Prince of all the world, not inferiour in authority to Saint Peter. In the ſame place Boniface the VIII. is commended, and ſet forth as an example, for depriving Philip le Bel of the Kingdom of France.

In the ſecond Seſſion the Pope is called a High Prieſt, and a King, that muſt be adored by all people, and moſt like unto God.

In the V. Seſſion the Council ſpeaks thus of Pope Leo the X. before his face; Weep not thou Daughter of Sion; for behold the Lyon of the Tribe of Judah, the root of David, behold God hath raiſed thee a Saviour, &c. O thou Beatiſſime [or moſt bleſſed] Leo, we wait on thee for our Saviour: We have hoped that thou ſhouldſt come to be our Deliverer.

In the IX. Seſſion, the Council by the mouth of Puccius, Clark of the Chamber, ſpeaks thus unto the Pope, The aſpect of thy divine Majeſty, the bright ſplendour whereof dazzleth our infirm eyes. And a little after, The Royal race of the Roman Pontife. And in the ſame place, In thee alone, the true and lawful Vicar of Chriſt, and of God, this ſentence of the Prophet ought to be fulfilled again: All the Kings of the Earth ſhall worſhip him, Pſal. 72.Ps 72and all Nations ſhall ſerve him. Which is a propheſie that concerns Jeſus Chriſt, which that Council applyeth unto the Pope. Here is more of the ſame vein. We are not ignorant, that to thee alone the Lord hath given all power in Heaven and Earth. Then the Univerſal Church is perſonated, thus ſpeaking unto the Pope; Am I not, O my ſweeteſt Bridegroom, thine only and well-beloved, which now may exclaim, Look not upon me, becauſe I am black! Cant. 1.6.

If theſe impieties were in ſome Decrees or Epiſtles of the Popes, one might bring the ordinary excuſe, that Popes may err as men, but not as Popes: But p. 33being pronounced in a Council, which our Adverſaries call Univerſal, the Acts whereof have been carefully reveiwed by perſons appointed thereunto, and approved by the Pope himſelf, as it appeareth in the very beginning of the Council; they may ſerve as an evident proof that the Roman Church can err, ſince it is the voice of an Aſſembly repreſenting the whole Roman Church.

23. In the ſame Council, in the III. Seſſion held in the year 1512.Of the Interdict, See Cardinal Tolet of the Inſtitution of Prieſts, Book 1. chap. 15. And Emanuel Sa in Aphoriſmis in Verbo Interdictum. Weſtmonaſt. & Matth. Paris in vita Johannis. the Kingdom of France is put under interdict: which is a cuſtom received in the Roman Church for many ages, and often put in practice by the Popes; where the impiety is horrible, and tyranny is raiſed to the higheſt degree. For when the Pope puts a Countrey under interdict, he makes divine ſervice to ceaſe in it, but only in ſome priviledged places, in favour of thoſe that adhere not to the Soveraign Prince, for whoſe ſake the interdict is put upon the Land; He ſilenceth all the bels of the Kingdom: He ſhuts up the burying places, and hinders burials in holy ground: He expoſeth the Country to the invaſion of the firſt Conquerour; whence wars and deſolations ariſe, and great blood-ſhed. All that die under the interdict, die out of the Communion of the Church of Rome, and by conſequent are deemed to be eternally damned. England under King John, hath been ſix years and a half in that caſe, in which time, above ſix hundred thouſand perſons died. Of late date, Paul the V. having put the Commonwealth of Venice under interdict, was adviſed to put up his ſword into its ſcabbard.

Thoſe interdicts were alwayes thundred out for ſome diſagreement between Kings and Popes, by reaſon of inveſtitures and collations of benefices, and other temporal rights which the Popes pretend over Kingdoms: Or becuſe of ſome invaſion of the Popes upon the territories of Kings and Princes. Againſt which, if a King defends himſelf, the Pope puts his Kingdom in interdict; and the Kings Subjects that had no hand in the quarrel ſuffer for it.

I ask then whether the Roman Church did not err, when in full Council, the Pope put the Kingdom of France in interdict? Is it not a great error to believe that the Pope can ſend all the French into perdition, make divine ſervice to ceaſe in ſuch a great countrey, and prohibit burials? All that for civil cauſes. Wherefore the Clergy of France oppoſed the judgement of the Pope and the Univerſal Council. And the good King, Lewis the XII.See Nicole Gyles in the life of Lewis the XII. fol. 134. & 135. aſſembled a Council at Piſa againſt the Pope, and beat him in a battle neer Ravenna; which beating wrought this effect, that the King was ſued to and received with as many ſpiritual graces as he was pleaſed to have, and that the Kingdom of France was reconciled unto his Holineſs.

24. Here is more work of that Council: In the end of it you have a thundering Bull againſt Luther, who then began to preach: There thirty nine hereſies are reckoned; the ſeventh whereof is, That the beſt penitence of all is a new life: Optima poenitentia nova vita.Which yet is an excellent ſentence of the Spirit of God, Rev. 2.4.

25. The ſix and twentieth hereſie of Luther, mentioned in that Bull,Certum eſt in in manu Eccleſiae aut Papae prorſus non eſſe ſtatuere Articulos fidei. is this aſſertion, It is certain, that it is not at all in the power of the Church and the Pope, to make Articles of faith. If this be an hereſie, we may expect other Articles of faith from the Pope; and Chriſtian Religion is not yet perfected, ſince other Articles of the Chriſtian faith may be added, ſuch as we know not, and ſuch as the Apoſtles have never taught either by Word or Writing.

Finally, the Council of Trent came, which having begun in the year of our Lord, 1545. laſted eighteen years. Of which, if one would examine the doctrine, and ſhew that it is contrary unto the word of God, he muſt go through all our controverſies; I will produce but ſome paſſages of it.

26. In the fourth Seſſion, it is decreed and declared, that unwritten Traditions muſt be received pari pietatis affectu & reverentiâ, with the ſame affection of piety and reverence, as the holy Scripture: That is, That the invocation of Saints, the diſtinction of meats, the adoration of relicks, the Popes power to give, and to take away Kingdoms, to fetch ſouls out of Purgatory, and to canonize Saints, the honour yielded unto images, the divine ſervice in an unknown tongue, the conſecration of Agnus Dei's, and of bleſſed beads, and ſuch unwritten traditions, p. 34muſt be received with the like piety, faith, and reverence, as the Law of God, and the doctrine of our redemption in Jeſus Chriſt, contained in the holy Scriptures.

Rom. 7.7. I had not known ſin, but by the Law: for I had not known luſt, except the Law had ſaid, Thou ſhalt not covet.Rom 7:727. The ſame Council cannot be excuſed of error, for declaring and pronouncing in the fifth Seſſion, that the concupiſcence forbidden in the Law is no ſin, although the Apoſtle Rom. 7.7. call it ſo: So that with thoſe Fathers it is no ſin to tranſgreſs the Law of God; And by their Doctrine the Apoſtle ſpake amiſs, when he ſaid, that coveting forbidden in the Law is ſin. Theſe be the words of the Council; This holy Synod declares, that the Catholick Church never meant that this coveting, which ſometimes the Apoſtle cals ſin, is truly and properly ſin in the regenerate. Upon this account, if a regenerate man covets his neighbours wife, he ſinneth not, and ſo one may tranſgreſs the Law of God without ſin. And the Apoſtle (if we believe them) ſpake neither truly nor properly, when he called concupiſcence a ſin: Note that the Apoſtle ſpeaks of the concupiſcence which he felt in himſelf, which he cals ſin, and which he ſaith to be forbidden by the Law.

28. The ſame Council cannot be excuſed of error, when it decreed, that the Latin vulgar verſion of the Bible ſhould be the only authentical, thereby authorizing a thouſand depravations of the true original Text, which are Hebrew and Greeek. This is freely confeſt by the moſt learned of our adverſaries: as Sixtus Senenſis, Bibliothecae lib. 7.who ſpeaks thus; Our vulgar Edition, which is ſaid to be of Saint Hierom, is in many things remote from the truth of the Greek Text. And truly two the moſt learned Hebricians that the Roman Church ever had, Santes Pagninus a Monk of Luca, and Arias Montanus a Spaniard of Sevil, have tranſlated the Bible, and made excellent verſions, conformable to the French [and Engliſh] verſions of our Churches, and have altogether forſaken the Vulgar verſion of the Church of Rome. Yea, ſince the time of the Council of Trent, ſeveral Popes have cauſed that Vulgar verſion to be reviſed, and have altered many things in it. Whence comes the diverſity which is ſeen in the Bibles of our Adverſaries.

Verum etſi ea quam diximus moderatione uſi fuerimus, loca tamen ad octo millia annotata atque emendata à nobis ſunt.Iſidorus Clarius, a Monk of Montcaſſin hath reviſed that Vulgar verſion approved by the Council of Trent: To which he hath prefixed a Preface, where he ſaith, that although he hath winkt at many faults of that verſion for fear offending the Church, yet he hath corrected about eight thouſand places.

Andradius in the fourth book of the defence of the Tridentine ſaith, I will ſhew (ſaith he) that ſome very inconſiderately have thought that more faith muſt be given to the Latin edition then to the Hebrew Books. He addeth††Deus voluit nonnulla in ejus lucubrationibus humanae imbecillitatis extare veſtigia. Voluit ſancta Synodus ad hanc Latinam editionem amplectendam nos arctare, non quidem ſimpliciter, ſed dummodo eſſet à vitils quae in eam irrepſerunt, & ab omnibus mendis & erroribus emaculata atque repurgata. that in the watchings [that is, in the labours] of the Latin Interpreter ſome traces of humane infirmity are found.

The Jeſuite Salmeron in the third Prolegomen, endeavours to excuſe that Decree of the Council of Trent, ſpeaking thus; The holy Synod would oblige us to embrace that Latin Edition, and follow it in all things, yet not abſolutely, but upon condition that it be cleanſed and repurged from the vices and errors which are crept into it. And he wiſheth that a ſedulous care may be taken about it; Which nevertheleſs was not done.

29. Who can excuſe that verſion which to eſtabliſh the adoration of the creatures, ſaith, Heb. 11.21. that Jacob adored the top of his ſtaff? And Pſal. 98.5. Adore his footſtool: whereas for the firſt, there is in the Original, that Jacob worſhipped on the top of his Staff; And for the ſecond, Worſhip towards his footſtool.

Thus in the ſixteenth verſe of the fifteenth chapter of Eccleſiaſticus, which our Adverſaries put among the Canonical Books, whereas the Greek Original ſaith, Every one ſhall find according to his works, the Latin Vulgar verſion of the Roman Church, to defend merits, ſaith, every one ſhall find according to the merit of his works.

To prove the perpetual viſibility of the Church, they commonly alledge the nineteen Pſalm, v. 5. where there is according to the Vulgar verſion, he hath p. 35put his tabernacle in the Sun; But there is in the Hebrew, He hath ſet in them (that is, in the heavens) a tabernacle for the Sun, which true allegation,Editionis Venetae, p. 240. Sixtus Senenſis ſincerely acknowledgeth.

Geneſ. 3.15. God ſaith, that the ſeed of the woman (which is Jeſus Chriſt) ſhall bruiſe the Serpents head: Inſtead of that, the vulgar verſion approved by the Council of Trent, ſaith, The woman ſhall bruiſe the Serpents head: to attribute unto the Virgin Mary, that which belongs unto Jeſus Chriſt.

We read, 1 Cor. 11.24. that our Saviour ſaid, This is my body which is broken for you. The vulgar verſion tranſlateth, This is my body which ſhall be delivered for you. That one may perceive that the Lord ſpake of his Sacramental body, which was broken, when he ſpake the word, not of his natural body which is not broken in the Euchariſt.

The remnants of Eſther are held for Canonical by our Adverſaries. Towards the end of the fourth chapter, there is a prayer of Mordecai, in which he gives a reaſon, why he would not kiſs Hamans feet; viz. for fear of putting a man above God, and adoring another beſides God. Thoſe words have been taken out of the vulgar verſion, becauſe they are contrary to the cuſtom of kiſſing the Popes feet.

Saint Peter ſaith, Acts 2.24. That God hath raiſed up Jeſus from the dead, having looſed the pains of death. The vulgar verſion ſaith, the pains of Hell. A corruption employed to prove the local deſcent of the Lord into hell.

Eccleſ. 49.17. There is according to the vulgar verſion, The bones of Joſeph have been viſited, and they have prophecied after death. A place uſed for the adoration of relicks. But that Text is not found in the Greek, which is the original.

The Apoſtle, Heb. 13.16. ſaith, To do good and to communicate, forget not; for with ſuch ſacrifices God is well-pleaſed. The vulgar verſion to defend merits, ſaith, for one merits with God by ſuch ſacrifices.

One might bring a thouſand ſuch faults, which the Council of Trent hath authorized, by eſtabliſhing the only vulgar verſion, and rejecting all other tranſlations.

30. The ſame Council approveth excommunications to find goods loſt, but will have none to uſe that way but the Biſhop. A great abuſe of the keys;Seſſion XXV. for they are given to the Church to cenſure or reconcile ſinners, not to find an horſe or an aſs ſtrayed.

31. The ſame Council of Trent hath deviſed a crafty by way to prohibit the reading of Scripture unto the people:Index librorum prohibitorum. That Index hath been often printed; Once at Collen, by Goſwin Colin, an. 1618. For of that prohibition there is no mention in the Council: But in that Council, ſome Prelates and Doctors in good number were named and appointed to make an Index or liſt of books, the reading whereof muſt be prohibited. Now the very firſt of thoſe prohibited Books, is the holy Scripture; of which they ſay, in the fourth of thoſe rules they have ſet before that Index; That the reading of the Bible in the language of the Countrey, being indifferently permitted, brings more harm then benefit.

32. The traffick of holy things ſo expreſly forbidden in the word of God, might be taken for a corruption in manners, not for an error, but that it is eſtabliſhed by Laws and publick order.Printed at Paris, by Touſſain Denis, in Saint James-ſtreet neer Saint Yues Chappel, an. 1521. There is a Book made purpoſely for that by the Popes authority, with this title, The tax of the Apoſtolical Chancery, and Roman Penitentiary; Where the abſolutions of all ſorts of crimes, and the diſpenſations are taxed at a certain rate. In the thirty ſixt leaf this is found; The abſolution for him that hath carnally known his Mother, or his Siſter, or his Goſſip, coſts five groats. And in the thirty eight leaf, The abſolution for him that hath killed his Father or his Mother, coſts five groats or ſeven: But if he that was killed was a Clergy-man, the murtherer is obliged to viſit in perſon the Apoſtolick See. But the abſolutions of offences committed againſt the Pope, coſt three times more. For in the thirty ſeventh leaf, The abſolution for him that hath falſified the Apoſtolical letters, coſts ſeventeen or eighteen groats. And theſe abſolutions extend even to the dead. In the thirty ſeventh leaf, For a dead man excommunicated, for whom his kindred ſupplicate, the letter of abſolution is ſold for one ducat nine pence: Theſe are the ancient taxes, but now they are grown a hundred times dearer.

In the twenty third leaf theſe words are found, The diſpenſation of contracting p. 36[marriage] in the ſpiritual kindred, coſts 60. Groats. Nevertheleſs (ſaith the Datary) I have expedited one for 30 Groats, but by favour. The ſame judgement is in the ſecond Degree, for which one muſt compound with the Datary for a very great ſum, ſometimes of three hundred, and ſometimes of ſix hundred groats, according to the quality of the perſons. **Et nota diligenter quod ejuſmodi gratiae & diſpenſationes non conceduntur pauperibus quia non ſunt, ideo non poſſunt conſolari.And note diligently that ſuch graces are not given to the poor; becauſe they have not wherewith to pay, therefore they cannot be comforted.

And that none may be ignorant of this abuſe, hear the verdict of Pope Pius II. otherwiſe Aeneas Sylvius, Epiſt. 66. to John Peregal. (a)(a)Curia Romana ſine pecunia nihil dat; ipſae ma…uium impoſitiones & Spiritus S. dona venduntur, nec remiſſio peccatorum niſi nummatis impenditur.The Roman Court gives nothing without money; yea the impoſition of hands, and the gifts of the Holy Ghoſt, and the Remiſſion of ſins, are beſtowed upon none but ſuch as have money.

To ſhew that the Doctrine of the Roman Church is directly contrary to the Word of God, and to follow all the particulars, would be a long work. Some of them I will ſet down here.

33. God ſaith in his Law, Deut. 4.15, 16. Take good heed unto your ſelves — leſt you corrupt your ſelves, and make you a graven Image, the ſimilitude of any figure, the likeneſs of male or female. In which Text it is ſpoken of the Images whereby God is repreſented. The Roman Church doth the clean contrary to that command, making Images of the Trinity, and repreſenting God in ſtone and picture.

34. God ſaith in his Law, Thou ſhalt not commit adultery; but the Pope permiteth whoredom at Rome, and ſets up brothel-houſes.

35. The Apoſtle ſaith, 1 Tim. 3.2. A Biſhop muſt be blameleſs, the husband of one wife,— having his children in ſubjection with all gravity. And 1 Cor. 7.2. Let every man have his own wife. And v. 9. If they cannot contain, let them marry, for it is better to marry then to burn. But the Roman Church ſuffers not a Biſhop to have a wife: and if a Monk burn with incontinence, he is not ſuffered to marry.

36. God ſaith, 2 Chron. 6.30. That God only knoweth the hearts of the children of men. But the Roman Church holds that the Saints know our hearts.

37. Jeſus Chriſt, Matth. 18.18. ſaith to his Diſciples, Whatſoever you ſhall looſe on earth ſhall be looſed in Heaven. But the Pope looſeth under the earth, and fetcheth ſouls out of Purgatory.

38. God in his Law commands us to love and ſerve him with all our heart, and with all our ſtrength. But the Roman Church teacheth, that a man can do more then the Law of God commandeth, even works of Supererogation; and by conſequent that he can ſerve God above all his ſtrength; which is both abſurd and impoſſible.

39. God ſaith in his Law, Six dayes ſhalt thou labour. But the Pope prohibits to labour ſix dayes, preſcribing many holy dayes upon the week days, in which one muſt not work.

40. Numb. 30.4. A daughters vow without her fathers conſent is declared void. But in the Roman Church, children enter into Monaſteries againſt their fathers will.

41. The Apoſtle, 1 Cor. 10.27. ſaith, If any of them that believe not, bid you to a feaſt, — whatſoever is ſet before you, eat, asking no queſtion for conſcience ſake. Where St. Paul forbiddeth diſtinction of meats: and in the ſame Epiſtle, Chap. 14. v. 19. he forbids ſpeaking and praying in the Church in an unknown language, ſaying, In the Church I had rather ſpeak five words with my underſtanding, — then ten thouſand words in an unknown tongue. All that againſt the ordinary practice of the Roman Church.

42.**Cardinal Tolet. lib. 2. Inſtitut. Sacerdotal. relates that Bull. The Bull de Coena Domini, which is an Excommunication which the Pope thunders out every year upon Thurſday before Eaſter in the place of St. Peter, is one of the moſt palpable abuſes of the Roman Church. By that Bull the Pope Excommunicates p. 37all thoſe that have committed any of the caſes reſerved to the Pope, of which the Pope only can give the abſolution, excepting only upon the point of death. Of which caſes an enumeration is made in that Bull. Theſe crimes are not ſodomy, nor inceſt, nor perjury, nor blaſphemy againſt God, nor parricide. But to appeal from the Pope to the future Council: To plunder the lands of the Church; to raiſe tenths or taxes upon the Clergy; to carry arms to Hereticks; to moleſt thoſe that go to Rome to get pardons, to ſtop the victuallers that carry proviſion to the Papal Court: Of theſe ſo enormous crimes, none but the Pope can give abſolution; except only in the point of death: But as for the crimes committed directly againſt the Law of God, Biſhops and Prieſts will commonly give the abſolution: For to violate the Law of God is not held ſuch an enormous crime, as to imbezel the profits of his Holineſs.

43. The Oath which Biſhops take in their Conſecration, is one of the moſt expreſs marks of the Myſterie of Iniquity: For although the charge of a Biſhop be to feed his flock with heavenly food, which is the pure Doctrine of the Goſpel; yet in that Oath there is not one word concerning God, or his Word, or the true Doctrine; only the Biſhop ſwears allegiance and fealty to the Pope; promiſeth to defend the life, honour, and rights of the Pope; to receive his Legats honourably, and to perſecute the Hereticks: To viſit once in three years the threſhold of the Apoſtles at Rome, that he may give an account of his actions: Not to ſell or alienate any part of the Patrimony belonging to his Biſhoprick without the Popes advice. In effect it is an Oath, not of a Paſtor of the Church, but of a Vaſſal to his Leige Lord, and of a Prince ſubject to the temporal Monarchy of the Pope.

44. The Maſs only will afford multitude of examples of contradiction to the Word of God. 1. Jeſus Chriſt inſtituting his Holy Supper, ſpake in a language underſtood of them before whom he ſpake. But the Prieſt in the Maſs ſpeaks in an unknown tongue. 2. Jeſus Chriſt giveth the Communion to all the aſſiſtants; but the Prieſt often drinks and eats alone. 3. Chriſt ſaith, Drink ye all of this; but in the Roman Church the Prieſt drinks alone. 4. Chriſt offereth nothing to God; but the Prieſt in the Maſs pretends to make an offering unto God of his Son. 5. Jeſus Chriſt made no elevation of the Hoſt; as alſo the Apoſtles deferred no adoration to it: but in the Roman Church the Prieſt lifts up the Hoſt, and cauſeth it to be adored. 6. Chriſt ſacrificed not, and made no mention of ſacrifice; but in the Maſs they pretend to ſacrifice the Body of Jeſus Chriſt. 7. Chriſt had no bones of the Saints under the Table, and did not pray by their merits, as it is done in the Maſs. 8. The Goſpel tells us that Jeſus Chriſt took bread, and brake it, and gave it; but the Prieſt in the Maſs, ſaith that he breaketh no bread, and that he giveth no bread. 9. Chriſt giving the bread, ſaid that it was his body. But the Roman Church teacheth, that the bread is not the body of Chriſt, but that it is tranſubſtantiated into the body of Chriſt. 10. Chriſt ſaith that it was the fruit of the Vine which he drunk; but the Prieſt denies it to be the fruit of the Vine.

45. One might obſerve a thouſand of the like oppoſitions, which are all comprehended and inwrapt in one; namely in that impiety whereby our Adverſaries maintain that the Pope can diſpenſe againſt the Apoſtle, and alter the Commandments of God contained in the Scriptures: Of which we have already produced many examples, and will hereafter produce more.

I might here lay up a great heap of Romes immundicities, able to make the Readers heart to ake; but theſe few proofs drawn out of the moſt authentical rules of the Roman Church, will be a pattern more then ſufficient, to ſhew to any man that is not reſolved to loſe himſelf, and that ſeeks inſtruction, that the Roman Church can err.