Roman forgeries, or, A true account of false records discovering the impostures and counterfeit antiquities of the Church of Rome / by a faithful son of the Church of England.

A TRUE ACCOUNT OF FALSE RECORDS; Discovering THE FORGERIES OR Counterfeit-Antiquities OF THE CHURCH of ROME.

CAP. I. Of the Nature, Degrees, and Kinds of For∣gery.

THe Sin of Forgery is fitter to be ranked with Adultery, Theft, Perjury, and Murder, than to be committed by Priests and Prelates: One Act of it is a Crime to be punished by the Judges; what then is a whole Life spent in many various and enormous Offences of that nature?

If a Beggar forge but a Pass, or a Peti∣tion, putting the Hands and Seals of two Justices of the Peace to it, he is whipt, or clapt into the Pillory, or marked for a Rogue, though he doth it only to satisfie his Hunger

If a Lease, a Bond, a Will, or a Deed of Gift be razed, or interlined by Craft, it passeth for a Cheat; but if the whole be counterfeited, the Crime is the grea∣ter.

If an Instrument be forged in the Kings Name, or his Seal counterfeited, and put to any Patent, without his privi∣ty and consent, it is High Treason.

If any Records of Antiquity be de∣faced, or wilfully corrupted, relating to the benefit of men, it is like the Crying Sin of removing thy Neighbours Land∣mark, which Solomon censures in the Proverbs. But if those Records appertain to the Right of Nations, the Peace of Mankind, or the Publick Welfare of the World, the Sin is of more mysterious and deeper nature.

If Counterfeits be shufled in among good Records, to the disorder and con∣fusion of the Authentick, and a Plea maintained by them, which without those Counterfeits would fall to the ground,

upon the deposition of False Witnesses; Theft and Perjury are effectually couched, together with Lying, in the Cheat.

If the Records so counterfeited con∣cern the Church, either in her Customs or Laws, her Lands, or the limits of her Jurisdiction, the Order of her Priests, or any other Spiritual or Ecclesiastical Af∣fair, besides other sins contained in it, there is superadded the Sin of Sacriledge.

The highest degree of Forgery is that of altering the Holy Scriptures; because the Majesty offended being Infinite, as well as the Concernment, the Crime is the more heincus.

The highest, next under that, is to counterfeit Rules in the Names of the Apostles, Oecumenical Councils, most glo∣rious Martyrs, and Primitive Fathers, that is, to make Canons, letters, Books, and Decrees in their Names, of which they were not the Authors.

If the Church of Rome be guilty of this Crime, her Antiquity and Tradition, the two great Pillars upon which she standeth, are very rotten, and will moul∣der into nothing.

If Money be spent in promoting the Forgery, or any thing given, directly or indirectly, to its Fautors and Abettors,

in order to the Usurpation of any Spiri∣tual Priviledge or Power; he that doth it, is guilty of Simony: And in many cases, Simony, Lying, and Sacriledge; are blended together.

Finally, If they that make the Forge∣ries ather them upon GOD, or upon the Holy Ghost, the Sin of Blasphemy is added to Forgery; for it maketh God the Fa∣ther of Lies; and being done maliciously, it draweth near to the unpardonable sin.

That some Popes have been guilty of Simony, cannot be doubted by them that are any thing versed in Church Antiqu∣ty. Hart, in his Conference with Rey∣nolds,* 1.1 〈◊〉〈◊〉 out of Dr. Genebrard, that the Popes, for the space of seven score years and ten almost, from John VIII. to Leo IX. about fifty Popes did revolt wholly from the vertue of their Ance∣stors, and were Apostatical, rather than Apostolical: and that some of them came not in by the Door, but were Thi ves and Robbers.

That it is not impossible to forge Re∣cords for the Bolstering up of Heresies, those counter eit Gospels, Acts, Epistles, Revelations, &c. that were put forth by Hereticks in the Names of the Apostles, do sufficiently evidence; which being

extant a little after the Apostles decease, are pointed to by Irenaeus, condemned in a Roman Council by Gelasius, and some of them recorded by Ivo Cartonensis, in a Catalogue lib. 2. cap. 〈◊〉〈◊〉. The Itinerary of Clement, and the Book called Pastor, being two of the number.

I note the two last, because S. Clement in his first Epistle to S. James, is made to approve the one, and Pope Pius in his Decretal magnifieth the other. Which giveth us a little glympse of the Knavery by which those Ancient Bishops and Mar∣tyre of Rome were both abused, having Spurious Writings fathered upon them∣selves; for had those Instruments been their own, they would never have owned such abominable Forgeries. But of this you may expect more hereafter, Cap. 16. and Cap. 17.

These aggravations and degrees of Forgery we have not mentioned in vain, or by accident. In the process of our discourse, the Church of Rome will be found guilty of them all, except the first, which is beneath her Grandeur; and in so doing, she is very strangely secured by the height of her impiety. For because it does not easily enter into the heart of man to conceive, that men, especially

Christians, should voluntarily commit so transcendent a Crime, the greatness of it makes it incredible to inexperienced peo∣ple, and renders them prone to excuse the Malefactors, while they condemn the Ac∣cusers.

But that the Church of Rome is guilty in all these respects, we shall prove not by remote Authorities, that are weak and feeble, but by demonstrations derived from the Root and Fountain. I will not be positive in making comparisons; but if my reading and judgment do not both deceive me, she is guilty of more For∣geries than all the Hereticks in the world beside: Their greatness and their num∣ber countenance the Charge, and seem to promise that one day it shall pass into a Sentence of Condemnation against her.

CAP. II. Of the Primitive Order and Government of the Church. The first Popish Encroach∣ment upon it, backed with Forgery. The Detection of the Fraud in the Sixth Council of Carthage.

IT is S. Cyprian's observation, that our Saviour, in the first Foundation of the Church, gave his Apostles equal honour and power, saying unto them, Whose so∣ever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained, Cyprian. Tract de Sim∣pl. Praelator. The place has been tam∣pered with, but unsuccessfully: For though they have thrust in other words into the Fathers Text, in some Editions of their own; yet in others they are left sincere: As Dr. James in his corruption of the Fathers, Part. 2. Cap. 1. does well observe. But the most remarkable at∣tempt of the Papists is that whereas they have set a Tract concerning the Pri∣macy of the Roman Church before the Councils, containing many Quotations out of the Bastard Decretals, which they pretend to be extracted, ex Codice anti∣quo,

out of an Old Book, without naming any Author; closing it with this passage of S. Cyprian, they leave out these words of Scripture, Whose soever sins ye remit, &c. as rendring the Fathers Testimony* 1.2 unfit for their purpose. You may see it in Binius his Collection of the Councils, &c.

When the Apostles had converted Na∣tions, they constituted Bishops, Priests, and Deacons, for the Government of the Church; and left those Orders among us, when they departed from the world.

It was found convenient also for the better Regiment of the Church, when it was much inlarged, to erect the Orders of Archbishops, and Patriarchs.

The Patriarchs being Supreme in their several Jurisdictions, had each of them many Primates and Archbishops under him, with many Nations and Kingdoms allotted to their several Provinces; eve∣ry of which was limited in it self, and distinct from the residue: as appeareth in that first Oecumenical Council assem∣bled at Nice, An. Dom. 327. where it was ordained, Can. 6 that the ancient custom should be kept; the Jurisdiction of the Bishop of Rome being expresly noted to be equal to that of the other Patriarchs.

In the two preceding Canons they or∣dain: 1. That in every Province Bishops* 1.3 should be consecrated by all the Bishops* 1.4 thereof, (might it consist with their con∣venience to meet together; if not) at least by three being present, the rest consenting; but the confirmation of their Acts is in e∣very Province reserved to the Metropolitan. 2. That the last Appeal should be made to* 1.5 Councils; and that the person condemned* 1.6 in any Province, should not be received, if he fled to others. Can. 4. and 5.

In the first of these Canons it was or∣dered, that the chief in every Province should confirm the Acts of his Inferiour Bishops, the Patriarch of Rome in his, and every other Patriarch in his own Jurisdiction. In 〈◊〉〈◊〉 last, if any trouble did arise that could not be decided by the Metropolitan, provision was made (in words so clear and forcible, that none more plain can be put into their places) that the last Appeal should be made to Councils, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

But the City of Rome being in those days Queen of the World, and lifted up above all other Cities, as the Seat of the Empire, the Bishop thereof began to wax

proud in after-times, and being discon∣tented with the former Bounds, invaded the Jurisdictions of his Fellow-Patri∣archs.

For though the Foundation upon which the Government was laid was a∣gainst it, yet when persons were Immo∣rigerous, if any Bishop were censured by his Metropolitan, or Priest excommuni∣cated by his Bishop, or Deacon offended with his Superiour, who chastised him for his guilt; though the Canon of the Church was trampled under foot thereby (which forbad such irregular and disor∣derly flights) the manner was, for those turbulent persons to flee to Rome, be∣cause it was a great and powerful City; and the Roman Bishop trampling the Rule under foot, as well as others, did (as is confessed) frequently receive them. Nay, their ambition being kindled by the greatness of the place, it tempted them so far, as to favour the Delinquents, and oftentimes to clear them, for the incou∣ragement of others, invited by that means, to fly thither for relief, till at last the Cause of Malefactors was openly Espoused; and while they were excom∣municated in other Churches, they were received to the Communion in the Church of Rome.

Hereupon there were great murmu∣rings and heart-burnings at the first in the Eastern Churches, because Rome be∣came an Asylum, or City of Refuge, for discontented persons; disturbing the Or∣der of the Church, spoiling the Disci∣pline of other Provinces, and hindering the Course of Justice; while her Bishop usurped an Authority, which neither Scripture nor Canon gave unto him.

It is recorded also, that they some∣times* 1.7 acquitted Malefactors without hearing Witnesses, and sent Orders for the Restauration of those, who made such irregular flights, into the Provinces of other Patriarchs that were Subject in∣deed to the Roman Empire, but not with∣in the Province of the Roman Patriarch

Nay, when those Orders were reject∣ed, (if some of their own Collectors may be believed) the Roman Bishops, through favour of the Empire, got Magistrates and Souldiers to see them executed by Plain force: which grew chiefly scanda∣lous in the times of Zozimus, and Boni∣face; of which you may read the three last and best Collections of the Councils, set forth by the Papists, Binius, 〈◊〉〈◊〉 abbè, and the Collectio Regia, unanimously con∣senting in their Notes on the sixth Council

of Carthage. And that this was the cause of calling that Council, they confess in like manner.

For to stop these intolerable Incroach∣ments, and to suppress the growth of an Aspiring Tyranny, this seasonable Coun∣cil was called at Carthage, consisting of 〈◊〉〈◊〉 Bishops, among whom S. Augustine was one present in particular.

To this Council Zozimus the Roman Patriarch sent three persons, one of which was Faustinus, an Italian Bishop, to plead his Cause, with two Canons fa∣thered upon the Nicene Council; design∣ing thereby to justifie his Power of recei∣ving Appeals both from Bishops and Priests, but by the care and wisdom of that Coun∣cil they were detected and confounded, the Fraud being made a Spectacle to the whole world.

For first, the Copy which Caecilianus, Archbishop of Carthage, brought from Nice, (he being himself one of the Fa∣thers in that Council) was orderly pro∣duced, and the two Canons which the Roman Bishop sent were not there. Next, because it might be pleaded upon the dif∣ference of the Copies, that the Copy of Carthage must give place to that of Rome, Rome being the greater See; they

sent Messengers to the Patriarch of Alex∣andria, to the Patriarch of Antioch, and to the Patriarch of Constantinople, (and admonished the Bishop of Rome to do so too, that he might see sound and fair dealing) desiring the Records of the Nicene Council, from all the principal parts of the world, from the Patriarchs of Constantinople and Alexandria they re∣ceived Authentick Copies, attested with their several known Authorities, which agreed exactly with the Copy at Car∣thage, but disagreed with that of Rome; the Extract produced out of it, by the Name of a Commonitorium, being every word apparently forged.

Upon this the Bishop of Rome was con∣demned, his Arrogance and Usurpation suppressed by Canons, and his Pride cha∣stised by Letters; the Letters and Canons being yet extant. This was done about the year 420.

Zozimus dying, Boniface and Celestine successively take up the Quarrel, with∣out any Dissent appearing in the Roman Clergy: nay rather all the Interest of that Chair was imployed to uphold the Forgery; whereby it is evident, that it was not a Personal Act, but the guilt and business of the Church of Rome; as appear∣eth

further by all their Successors persist∣ing in the Quarrel, by the multitude of her Members defending it and the Forge∣ry both; and by all the Popish Collectors conspiring together, to maintain the Spu∣rious and Adulterate Canons.

Among other things which the Fathers* 1.8 wrote out of this Sixth Council of Car∣thage to Pope Celestine, they oppose the true Canons of the Nicene Council, a∣gainst the false ones, noting that, which is alone sufficient to overthrow the For∣gery, that these two Popish Canons were really contrary to the Canons and De∣crees of the Nicene Council: For desi∣ring him no more so easily to admit Ap∣peals, nor to receive into Communion those that were Excommunicated in other Chur∣ches; they tell him, he might easily find this matter defined in the Nicene Council: for if it seemed fit to be observed in the inferiour Clergy, and Lay-men, much more in Bishops. They tell him, that he should chastise and punish such impudent Flights, as became him: As also, that the Canons of the Nicene Council had most openly committed both the inferiour Clergy, and Bishops themselves to their own Metro∣politans; wisely and justly providing, that all businesses whatsoever should be determi∣ned

in the places where they arose; Nisi fortè est Aliquis, &c. unless perhaps there be some one who will say, that God is able to give Justice of Judgment to one, be he who he will, but denies it to innumerable Priests assembled in a Council. Which was in those days held so absurd and monstrous a thing to conceive, that (how∣ever the case is altered since) they thought no man impudent enough to af∣firm it. In these words they cut the Popes Arrogance sufficiently, for that he being but One, was so highly conceited of himself, at least so behaved himself, as if he had an extraordinary Spirit of Infallibility, and were fitter to determine the Causes of the Church, than a whole Council of Bishops assembled together. Finally, they charge him with bringing the empty puff of secular pride into the Church of Christ: And so proceed to their Canons against him.

Notwithstanding this, the Roman Bi∣shops continued obstinate, contending so long, till there was a great Rupture made in the Church upon this occasion. And if some Records be true; namely, those Letters that past between Eulalius and another Boniface, the Bishops of Rome grew so impudent, as to Excommunicate

the Eastern Churches, because they would not be obedient to an Authority sound∣ed on so base a Forgery. If they be not true, then there are more Forgeries in the Roman Church than we charge her with: For the Letters were feigned (as Baronius confesseth) by some afterwards,* 1.9 that were zealous of the Churches wel∣fare; to wit, for the better colouring of that Schism which was made by the pride and ambition of Rome.

These Epistles were set forth by the Papists, and were owned at first for good Records; but upon the consideration of so many Saints and Martyrs that sprung up in the Churches of Africa, during that 100 years, wherein it is pretended by those Epistles, that they were cut off from the Church of Rome, it was after∣wards thought better to reject them as Counterfeits, because the Roman Marty∣rologies are filled with the names of those African Saints: And it is a stated Rule, that no Saint or Martyr can be out of the Church. Lest the Eastern Churches there∣fore should out-weigh the Roman, by reason of the Splendour, Multitude and Authority of these Eminent Saints, these Letters are now condemned by some a∣mong themselves; vid. Bellarm, de Rom.

Pont. lib. 2. cap. 25. Baron. in Not. Mar∣tyrol. ad 16. Octobr. and Bin. in Concil. Carthag. 6.

This unfortunate Contest happening so near to the Fourth Century, was the first Head-spring, or Root of the Schism, that is now between us: And the matter being so, on whose side the fault lay, I leave to the Reader.

How the Roman Church proceeded in* 1.10 this business, we may learn from Daillè, an able Writer of the French Nation: He tells us, that the Legates of Pope Leo, in the year 45, in the midst of the Coun∣cil of Chalcedon, where were assembled 600 Bishops, the very Flower and choice of the whole Clergy, had the confidence to al∣ledge the sixth Canon of the Council of Nice, in these very words, That the Church of Rome hath always had the Primacy: Words which are no more found in any Greek Copies of the Councils, than are those other pretended Canons of Pope Zozimus: Neither do they yet appear in any Greek or Latine Copies, nor so much as in the Edition if Dionysius Exiguus, who lived about 50 years after this Council: Whereupon he breaketh out into this Exclamation, When I consider that the Legates of so holy a Pope, would at that

time have fastned such a Wen upon the body of so Venerable a Canon, I am almost ready to think, that we scarcely have any thing of Antiquity left us, that is entire and uncorrupt, except it be in matters of indifferency, or which could not have been corrupted, but with much noise, &c.

He further tells us, (in the place before∣mentioned) That whereas the Greek Code, Num. 206. sets before us in the XXVIII* 1.11 Canon of the General Council of Chalce∣don, a Decree of those Fathers; by which conformably to the first Council of Con∣stantinople, they ordained, that seeing the City of Constantinople was the Seat of the Senate, and of the Empire, and enjoyed the same Priviledges with the City of Rome, that therefore it should in like manner be advanced to the same Height and Greatness in Ecclesiastical Affairs, being the second Church in Order after Rome; and that the Bishop should have the Ordaining of Metropolitans in the three Diocesses of Pontus, Asia, and Thrace. Which Canon is found both in Balsamon and Zonoras; and also hath the Testimony of the greatest part of the Ecclesiastical Historians, both Greek and Latine, that it is a Legitimate Canon of the Council of Chalcedon, in the Acts of which Council, at this day also

extant, it is set down at large: Yet not∣withstanding, in the collection of Diony∣sius Exiguus it appears not at all, no more than as if there had never been any such thing thought of at Chalcedon. He hath other marks of Dionysius Exiguus, which sufficiently brand him for a Slave to the Chair, but omitted here, as out of our Circuit. However, I think it meet to lay down the Canon as I find it lying in the Code of the Universal Church.

CCVI. Altogether following the De∣crees* 1.12 of the H. Fathers, and the Canon of those 150 Bishops, most beloved of God, which was lately read, which met under the Great Theodosius the Pious Emperour, in his Royal City of Con∣stantinople [called] New Rome, we also define and decree the same, concerning the Priviledges of that most H. Church of Constantinople [that is] New Rome: For the Fathers justly gave priviledges to the See of Elder Rome, Quod urbs illa imperaret, because that City was the Seat of the Empire: And the 150 Bishops, most beloved of God, being moved with the same consideration, gave equal Priviledges to the most holy See of New Rome; rightly judging, that the City which is honoured with the

Empire, and the Senate, and enjoys e∣qual priviledges with the Royal Elder Rome, ought in Ecclesiastical Affairs al∣so, no otherwise then it, to be extolled and magnified, being the second after it, &c.

Upon this advantage, the Patriarch of Constantinople advanced himself above the other Patriarchs; and his See being made equal to the See of Rome, by the Authority of the Church, upon the Inte∣rest he had in the Empire then setled in Greece, he arrogated the Title of Vni∣versal Bishop: Which Gregory, then Bi∣shop of Rome, so highly stomacked, that he thundered out Letters against him, calling the Title a proud and prophane,* 1.13 nay, a blasphemous Title; denying that either himself, or any of his Predecessors had ever used it; and plainly affirming, that whosoever used that Title, was the fore∣runner of Antichrist. And to this pur∣pose,* 1.14 in the 34. Epistle of his fourth Book, he asketh, What else can be signified by this pride, but that the times of Antichrist are drawing near? For he imitates him (says he) who despising the Fellowship of the Angels in their common joy, endeavoured to break up to the Top of Singularity. This he spake against John of Constantinople,

because he brake the Order of the Patri∣archs, and despised the Equality of his Fellow-Bishops. Now whether it does not hit his own Predecessors, Zozimus, and Boniface, and Celestine, and Leo, I leave to the judgment of the Reader: They were not contented with an Equa∣lity in Power, but aspired, and that some of them by the most odious way, that of Lying and Forgery, as well as Pride and Ambition, to the top of Sin∣gularity.

Whether this Zeal of Gregory was ac∣cording to knowledge, that is, whether it proceeded from integrity, or self interest, I shall not determine. All that I observe is this which followeth, when the Tyde turned, and the Emperour next sided with the Bishop of Rome, the very next Successor of Gregory but one, took up the Title, a little before condemned for blasphemous, which is claimed by the Roman Bishops to this day.

The Emperour sided with the Roman Bishop, because the Roman Bishop sided with him: For when Phocas had mur∣dered his Master, the good old Empe∣rour Mauricius, and usurped the Throne in his stead, the Title of Vniversal Bishop was given to the Patriarch of Rome by

this Bloody Tyrant, to secure his own; which had so great a Flaw in it, and need∣ed the assistance of some powerful A∣gent.

Hereupon a Council was called at* 1.15 Rome by Boniface 3. wherein the privi∣ledge of the Emperour Phocas was pro∣mulged, and the Bishop of Romo made a POPE, upon the encouragement of the Tyrant, by the consent of the Council: but his own, viz. a Roman Council.

Thus Boniface and Phocas were great Friends: The Imperial and Triple Crown were barter'd between them: Connivance and Commerce soiling them both with the guilt of Murder, Simony, Treason; and if S. Gregory may be belie∣ved, with Sacriledge and Blasphemy: For being involved in a mutual Conspiracy, they became guilty of each others crimes; to partake with Adulterers, and comply with Offenders, being imputed as sin, in the H. Scriptures.

Platina, an Eminent Writer of the Lives of the Popes, and a Papist himself, informeth us sufficiently of this business, in these words, Boniface 111. (saith he) a* 1.16 Roman by Birth, obtained of the Emperour Phocas, but with great contention, that the Seat of blessed Peter the Apostle (which

is the Head of all the Churches) should be so called, and so accounted of all: which place the Church of Constantinople endea∣voured to vindicate to it self, evil Princes sometimes favouring it, and affirming the first see to be due to the place where the Head of the Empire was.

In the Life of Zozimus the first Episco∣pal Forger in the Church of Rome, Plati∣na mentioneth the foresaid business at Carthage; but so briefly, that it is clear he did not like it. And to close up all, in the Life of this Boniface he endeavours to strengthen the Title of the Roman Bi∣shop against the Patriarch of Constantino∣ple, by the Donation of Constantine, ano∣ther Forgery, of which hereafter.

The two counterfeit Canons contain∣ed in the Commonitorium, which the Ro∣man Bishop sent to the sixth Council of Carthage, are these, as Faustinus the Ita∣lian Bishop delivered them in Greek, to be read by Daniel the Pronotary in the Council.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. We are pleased, that if a Bishop be accused, and the Bishops of his Country being assembled together, have judged him, and deposed him from his Degree, and he thinks fit to Appeal, and

shall fly to the most blessed Bishop of the Roman Church, and shall desire to be heard, and he shall think it just that the Tryal be renewed; then he [the Roman Bi∣shop] shall vouchsafe to write to the B. shops of the adjoyning and bordering Province, that they should diligently examine all, and define according to the Truth. But if any one thinks fit that his Cause be heard a∣gain, and by his own Supplication moves the Bishop of Rome, that he should send a [Legate or] Priest from his side; it shall be in his power to do as he listeth, and as he thinketh fit. And if he shall decree that some ought to be sent, that being present themselves might judge with the Bishops, having his Authority by whom they were sent, it shall be according to his judgment: but if he think the Bishops sufficient to end the business, he shall do what in his most wise counsel he judgeth meet.

Here the Roman Bishop, nay the mean∣est Priest he shall please to send as his Le∣gate, is exalted above all Councils, Bi∣shops, and Patriarchs in the world; he may do, and undo, act, add, rescind, diminish, alter, whatsoever he pleaseth in any Council, when the Causes of the most Eminent Rank in the Church do de∣pend in the same. All Bishops are by this

Canon made more to fear the Roman Bi∣shop than their own Patriarch, and are ingaged, if need be, to side with him against their Patriarch: the Gate is open for all the Wealth in the World to flow into his Ecclesiastical Court, which is as much above the Court of any other Pa∣triarch, by this Right of Appeals, as the Archbishops Court above any inferiour Bishops, while we may Appeal to that from these at our pleasure. Thus Bishops and Patriarchs are made to buckle under the Popes Cirdle, and the Decrees of Councils are put under his foot: And all this is no more but half a Step to the Popes Chair.

The other part of the Step in this Com∣monitorium, was the following Canon concerning Priests:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I ought not to pass that over in silence, that does yet move me: If any Bishop happen to be angry (as he ought not) and be suddenly or sharply moved against his Priest or Deacon, and would cast him out of his Church, Provisi∣on must be made, that he be not condem∣ned being Innocent, or lose the Communi∣on. Let him that is cast out have power to Appeal to the Borderers, that his Cause might be heard, and handled more careful∣ly;

for a Hearing ought not to be denied him when he asks it: And the Bishop, which hath either justly or unjustly ejected him, shall patiently suffer, that the business be lookt into, and his Sentence either con∣firmed, or rectified, &c.

What is the meaning of this, &c. in Binius, Labbè, Cossartius, and the Collectio Regia, I cannot tell; but doubtless the Canon intends the same in the close with the former, that the last Appeal is reser∣ved to the Roman Chair; which made the Fathers in the sixth Council of Car∣thage so angry as we find them, to see things so false and presumptuous, fastned upon the first most Glorious Oecumeni∣cal Council, which decreed the clean contrary, in the 4 and 5 Canons. The substance and force of which, as we gave you before, so shall we now the words of the Canons themselves.

Can. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is fit that a Bishop chiefly be ordained by all the Bishops that are in the Province: but if this be found difficult, either because of any urgent necessity, or for the length of the journey, then the Ordination ought to be made by Three certainly meeting together, the absent [Bishops] agreeing, and consent∣ing by their Writs: but let the confirmation

of the Acts be given, throughout every Province, to the Metropolitan.

Can. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Con∣cerning those that are Excommunicated, whether in the Order of the Clergy, or the Laity, by the Bishops in every several Pro∣vince, let the Sentence prevail according to the Canon, that they who are cast out by some, be not received by others: but let it be required, that no man be excluded the Congregation, by the pusillanimity or con∣tention, or by any such vice, of the Bishop. That this therefore might more decently be inquired into, we think it fit, that Coun∣cils should every year, throughout every Province, twice be celebrated: That such Questions may be discussed by the common Authority of all the Bishops assembled to∣gether: And so they, that have evidently offended against their Bishop, shall be ac∣counted Excommunicated, according to to reason, by all; till it pleaseth the com∣munity of Bishops to pronounce a milder Sentence upon such. But let the Councils be held the one before the Quadragesima before Easter, that all Dissention being taken away, we might offer a most pure Gift unto God; and the second about the middle of Autumn.

The last Appeal, you see, is ordered by

the Canon to Councils; and, as they please, the Controversie is to be ended, without flying from one to another Bi∣shop. These are the true and Authen∣tick Canons of the Nicene Council, over∣thrown by the Forgery.

CAP. III. A multitude of Forgeries secretly mingled among the Records of the Church, and put forth under the Name of Isidore, Bishop of Hispalis: Which Book is owned, de∣fended, and followed by the Papists.

THe Roman Chair being thus lifted up to the utmost Height it could well desire, care must be taken to secure its Exaltation. After many secret Coun∣cils therefore, and powerful Methods used for its Establishment; for the in∣crease of its Power and Glory, (further∣ed by the Luxury and Idleness of the Western Churches) of which Salvian largely complains in his Book De Provi∣dentiâ (written to justifie the Dispensa∣tion of GOD in all the Calamities they suffered by the Goths, who sacked Rome* 1.17 in the days of the forenamed Zozimus)

there came out a collection of Councils and Decretal Fpistles, in the Name of Isi∣dore, Bishop of Hispalis, about the year 790. In which Book there are neatly in∣terwoven a great company of forged E∣vidences, or feigned Records, tending all to the advancement of the Popes Chair, in a very various, copious, and Elaborate manner.

That the Bishop of Rome had a secret hand in the contrivance and publication of them, is probable, if not clear, from divers Reasons.

1. Before they were published, Ha∣drian 1. maketh use of the Tale of Con∣stantines Leprosie, Vision, and Baptism by Pope Sylvester; things till then never heard of in the world, but afterwards contained in the Donation of Constantine; a Forgery, which in all probability lay by this Hadrian, but of his own prepa∣ring, when he wrote his Letter to Con∣stantine and Irene; which Letter was read, and is recorded in the 2. Nicene* 1.18 Council, on the behalf of Images: being sent abroad like a Scout, as it were, to try what success it would find in the world, before he would adventure the whole Bo∣dy of his Players to publick view: For if that were swallowed down without

being detected, the rest might hope for the same good Fortune: if not, the first might pass for a mistake, and its Compa∣nions be safely suppressed, without any mischief following.

2. The Emperour and the Council having digested the first Legend, exposed by the Pope so crastily to publick view, the other Forgeries were a little after boldly published in this Book of Isidore, together with the Legend and Donation of Constantine: which when Hincmarus, Archbishop of Rhemes, (upon its first* 1.19 publication) set himself to write against, he was taken up so roundly for the same by the Authority of Rome, that he was fain gladly to acquit the Attempt for e∣ver: And their tenderness over it, is, I think, a sufficient Indication of their Re∣lation to it; every Creature being natu∣rally affectionate to its own Brood, and prone to study its preservation.

The Church of Rome was so tender of Isidores Edition, that, as some say, Hine∣marus* 1.20 was forced to recant his Opinion; and to declare, that he believed and re∣ceived the Book with Veneration.

3. It is recorded by Justellus, that the* 1.21 forementioned Hadrian was careful to give Charles the Great a Copy of the

Councils and Decretal Epistles, drawn up (as he affirmed) by Dionysius Exiguus. Daillè accuses the Book of many faults; but whether Hadrian or Dionysius were guilty of them, is little material; only 'twas done as a Pledge of Reconciliation, after several Bickerings between the Gi∣ver and Receiver. Charles the Great ha∣ving several times invaded Rome, and now departing thence with Friendship: which makes me a little the more prone to suspect Dionysius too, for one of those Danaum Dona, which are given like Nes∣sus his Shirt, when wounded by Hercules, to his Enemies Wife, for the destruction of her Husband.

Be it how it will, it shews that Hadri∣an I. was a busie man, that he understood the influence and power of Records, what force they would have upon the minds of Lay-men, and that his eyes and hands were sometimes busied in such Af∣fairs.

But that which above all other Argu∣ments discovers the Popes to have a hand, if not in the Publication, yet in the Re∣ception of the Forgeries, is this; that the Roman Canonists, Ivo, Gratian, &c. have digested them into the Popes Laws; and they are so far countenanced by the

Popes themselves, that almost from the time of their publication, throughout all Ages since, they have been received for Authentick in the apal Jurisdiction, and are used as such in all the Ecclesiastical Courts under the Popes Dominion, as the chief of their Rules for the deciding of Causes: So that they are not only foster∣ed, but exalted by the Authority of Rome. The Glory which they acquired in the Throne of Judgment, advancing them for a long time above the reach of Suspi∣tion. The Veneration which is due to the Chair of Holiness was their best secu∣rity.

By the influence of the Popes Autho∣rity they were received into the Codes of Princes, being (as we shall shew out of Baronius, in the next Chapter) introdu∣ced into the Capitular Books of the Kings of the Franks by Benedictus Levita; and at his instant request, confirmed and ap∣proved by the 〈◊〉〈◊〉 Chair.

The Forgeries in Isidore being scatter∣ed abroad, it is difficult to conceive to what a vast Height the Roman See by de∣grees 〈◊〉〈◊〉: The Splendour of so many Ancient Martyrs 〈◊〉〈◊〉, together with so many Canons and Decrees in her behalf, so far wrought, that her Bishop

came at last to Claim all Power over all persons, Spiritual and Temporal, to have the sole power of forgiving sins, to be a∣lone Infallible, to be Cods Vicar upon Earth, the only Oracle in the world, nay, the sole Supreme and Absolute Mo∣narch, disposing of Empires and King∣doms, according to the Tenour of the Doctrines contained in those Forgeries; wherein he is made the sole Independent Lord, without Controul, able to do what ever he lifted.

Some few Ages after this first Publica∣tion of Isidore, there were other Re∣cords put forth, though lately seen, yet bearing the countenance of 〈◊〉〈◊〉 Antiquitie; which so ordered the mat∣ter, that (according to them) the Evan∣gelists brought their Gospels to S. Peter to confirm them; and several books of* 1.22 S. Clement, S. Peter's Successor, were put into the Canon of the Holy Bible, the whole number of Canonical books being setled and defined by his sole Authority:* 1.23 In token (doubtless) of the Power In∣herent in all S. Peter's Successors at Rome, to dispose of the Apostles, and their Writings, as they please. S. 〈◊〉〈◊〉 own Canon, for that purpose, being num∣bered among those of the Aposiles.

That the Pope was uncapable of being judged by any; that no Clergy-man was to be Subject to Kings, but all to depend immediately upon the Bishop of Rome; that he was the Rock and Head of the Church, was the constant Doctrine of all those Forgeries, when put together, with many other Popish Points, of less con∣cernment, sprinkled up and down in them at every turning.

Cui bono? Among the Civilians 'tis a notable mark of Detection in a blind Cause, whose Good, whose Exaltation, whose Benefit is the drift and scope of things; and 'tis very considerable for the sure finding out of the first Authors. That they are Forgeries, is manifest: Now, whose they are, is the Question in hand; and if Agents naturally intend themselves in their own Operations, it is easily solved.

How excessively the World was ad∣dicted to Fables about the time of Isi∣dore's Appearance, we may see by the Contents of the 2. Nicene Council, Dreams, Visions and Miracles being very rife in their best demonstrations; and among other Legends, a counterfeit Basil, a counterfeit Athanasius, a counterfeit Em∣perour, maintaining and promoting the

Adoration of Images: As may perhaps in another Volume be more fully disco∣vered, when we descend from these first, to succeeding Ages.

The Counterfeits in Isidore being min∣gled with the Records of the Church, like Tares among Wheat, or false Coyns a∣mong heaps of Cold, lay undistinguish∣ed from true Antiquities, and (after Hincmarus his ill success) were little ex∣amined by the space of 500 or 600 years. Some small opposition there was, made in particular by the Bishops in France, and* 1.24 perhaps by some Doctors and Bishops, more sincere than ordinary, or by some Learned Lawyer that rarely ap∣peared: but the general Interest of the Times, the Deluge of corrupted man∣ners, the Ignorance of the Laity, the Luxury of the Priests, the Greatness of the Chair, and the Love of Superstition so far prevailed, that for a long time the Court of Rome luxuriantly fiourished in the Light of her own Glory, and to this Prodigious Sun-shine owed much of its Splendour.

For the Pope having wrought himself by his first Arts into that high Reputati∣on, the Lustre whereof dazled the world, it concerned him much to keep the Earth

in a Profound Quiet, and to cherish Ig∣norance, (a Vertue highly praised in the Church of Rome) that as the Tares were sown, they might be permitted to grow, and be fruitful, while men slept: In which, the want of Printing much assisted him, Monks and Fryars being the only scribes, or the chief ones, and all at his Devo∣tion.

Written Copies were the only Books, which at most could be but few; enough indeed to preserve knowledge by way of Record; but being Chained up in Mona∣steries and Libraries, they came seldom abroad, unless by the report of such well∣affected persons as had their Tutelage and keeping.

The Popes Indulgence, and the Sloth 〈◊〉〈◊〉, made way for the Artisice of 〈◊〉〈◊〉 in after-ages; which were not Bookish ones, as this is, neither were Lay∣men addicted much to Reading.

But upon the Reformation, occasioned by nothing more than the notorious im∣piety and excess of Popes, (unless the impudence and security of his Followers may contend for a share in it) when Li∣braries fell into the Protestants hands, Inquisition was made, Archives were en∣tered, Books opened, Records searched

and diligently compared: Whereupon much fraud and shufling was found, and exposed to the world.

For as the Copies were enough, had they been sincere; so, though they were not sincere, by the Providence of God, they contained Indications, wherby clear Judgments might easily discern between Records and Forgeries; as I found my self, to my great amazement, without any Warning! when I first set my self to read the Councils, and simply made use of none but Popish Compilers: For there is not more difference, for the most part, between a piece of Gold and an Oyster∣shell, than between a true Record and a Forgery.

Upon this Inspection the Popes Power began to be questioned, and his Throne to shake, as if it had been founded on a Quagmire: He therefore furnisheth him∣self with Armies of Priests, as S. Gregory phraseth it, new Orders of Jesnites and Fryars, (never before heard of) being erected for the defence of his Tottering Chair: men devoted against the Truth, as those Conspirators were, that swore they would neither eat nor drink till they had slain Paul; for the Maintenance of whom, he is at great expence unto this

day. Above all other arts, that of provi∣ding Seminaries being the most costly, and the most mysterious: wherein they are secretly trained up, like Sappho s Birds; of whom it is reported, that be∣ing ambitious to be thought a GOD, he privately cherished a multitude, and taught them by degrees to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Sappho is a great God: which being let loose on a sudden with their Lesson, all the other Birds in the Forrest were quickly instructed in the same Ditty: Whereupon (he withdraw∣ing himself) the people thought him gone to Heaven, and a Temple was erect∣ed to the God Sappho. Whether the Sto∣ry be true, I shall not determine, I am sure it may pass for an Embleme of the Popes Atchievement, who by this means has made the World to ring of a Doctrine which makes him a God; or if not that, at least Lord of all Councils, greater than Emperours, Head of the Church, &c. His Emissaries issuing forth from these mysterious Seminaries, and filling the Earth like Locusts, or like little fraudu∣lent and simple Birds, chirping out the Ditty: and while all the Wood learning it one of another, the Earth is full of the Miracle.

All the late Compilers of the Decrees and Councils seem hence to flow; James Merlin, Peter Crabbe, Laurentius Surius, Nicolinus, Carranza, Severinus Binius, Labbè and Cossartius, the Collectio Regia, &c. being his sworn Adjutants for up∣holding the Chair. The last is a Book of such State and Magnificence, that it consists of 37 Volumes, and is in price about 50 pounds: More or less, they all carry on the Forgeries with one consent, which were at first published in the name of Isidore of Hispalis; though some had rather, upon mature deliberation, it should be Isidore Mercator, or Isidore Pec∣cator, a Merchant, or a Sinner, rather than a Saint, and a Bishop.

This Narrative of the Forgeries being thus nakedly, and by way of History plainly given, it remains now, that the Forgeries themselves be proved to be such: In the detection of which, much light will reflect upon the foregoing pas∣sages: All which, if you please, you may take only for a fair Introduction.

Howbeit, I must close with two or three Observations. First of all, I do not content my self with any single Col∣lector of Councils among the Papists, lest they should say, This is but one Doctors

Opinion; but I take the Stream of them together. Secondly, Detect not the Books of private men, but such as are adopted by the Church of Rome; being dedica∣ted to Popes, Kings, Emperours, and coming out cum summo Privilegio. Third∣ly, that the first of these Compilers, (ex∣cepting those that were imployed in the first publication and Promotion of Isi∣dore) did begin with that Service not much above 130 years ago; all of them rising up since the times of Martin Lu∣ther, though their Names make a great noise and bluster in the world: For up∣on the Reformation of the Church, so happily wrought, and carried on by the Protestants, these Armies of Collectors were marshalled together, to help a lit∣tle, and to uphold the Popes Chair by Forgeries: Which intimates a Dearth of Antiquities, since they are forced to fly to such shameful expedients.

Luther appeared in the year 1517. The first that appeared after him was James Merlin, in the year 1535. The next was Peter Crabbe, in the year 1538. After him Carranza, in the year 1564. Then Surius, in the year 1567. Turrian follows, not as a Collector, but as a Champion to de∣fend them, in the year 1573. Whom Ni∣colinus

succeeded as a Compiler of the Councils, in the year 1585. After him Binius, Labbè and Cossartius, and the Col∣lectio Regia follow in their Order. So that it is an easie matter to discern what set these Voluminous Writers on work, to wit, the great and smart occasion they re∣ceived by the Reformation.

Finally observe, that Isidore and Mer∣lin, the first of the Compilers, whose Works are extant, lay down the Forge∣ries, simply and plainly, for good Re∣cords; but Binius, and his Followers, by reason of the Arguments which they can∣not answer, begin to confess some of them to be Forgeries: So do the most Grave and Learned Cardinals, Bellarmine and Baronius, though they still carry on the Design of the first Inventers, by some o∣ther Methods, which they hope will suc∣ceed better.

Nor is it any wonder, that a Secular Kingdom should make men more active than the love of Heaven; since we daily see, how the Kings of the world expend vast Treasures of Gold and Silver, and run through all dangers of Death and Battel, for their own preservation, and the Conquest of their Neighbours. The same care which they take in building

Forts and Cittadels, being taken by the Bishop of Rome, in maintaining Semina∣ries, Universities, Printing-Houses, &c. which depend absolutely on him, for the securing of all that Wealth and Empire, which he hath by his Wit and Policy ac∣quired: It standeth him upon; for if his Religion falls, his Glory vanisheth, and his Kingdom is abolished.

What men will do for Secular Ends, beyond all the belief and expectation of the Vulgar, we see in Hamor and She∣chem,* 1.25. the first and most Ancient Myrrour of that kind in the world: who for the accomplishment of their desires, introdu∣ced a new Religion, troubling themselves and their Citizens unto Blood, meerly to get possession of Dinah, Jacob's Daugh∣ter.

〈◊〉〈◊〉's Policy is about 2500 years* 1.26 old, though much more late. When the ten Tribes revolted from the House of David, for fear lest they should return to their Allegiance, if they went up yearly to Jerusalem, according to the Law, he set up two Calves for the people to wor∣ship, and underwent a great expence (besides the Gold in the Calves) in erect∣ing a new Order of Friests, that the peo∣ple might be kept at home in their per∣verse

Obedience. He very well knew those Calves were no Deities, yet for se∣cular ends he promoted their worship, and was followed therein by all the Line of the Kings of Israel, several hundred of years together.

What Demetrius the Silver-Smith did for Diana of the Ephesians, and what an uproar he made, purely for Gain, in ma∣king her Shrines, all the Christian World understandeth: But the High-Priests, Scribes and Elders of the Jews, in acting against all the Miracles of Christ, and a∣gainst their Conscience; especially in gi∣ving Money to the Souldiers to hold their peace, when they brought the news of his Resurrection, their resisting of the Holy Ghost at his Miraculous Descent; these are a sufficient instance of the in∣credible obdurateness of mans heart, and his obstinate 〈◊〉〈◊〉 allures his hopes, as the immediate Crown of his Labours.

The Diana of the Romans is much more prosicuous than the Diana of the Ephesians: The fattest places of the Pro∣vinces, and the greatest Empire in the World, are the Game they Play. This Dinah animateth all their Strength to im∣pose on the people: And for the easing

of their own Charge, it is a usual thing with Popes, to permit their Priests and Fryers, for their better support, to de∣ceive the people; which Dr. Stillingfleet, in his Book of Popish Counterfeit Mira∣cles, does excellently open: in which, and in all other Arts and Tricks, they have a special connivance, provided they keep the poor simple Sheep within the bounds of their Jurisdiction, and contri∣bute to the continuance of their Secular Kingdom.

This is the truth of the Story; and these are the circumstances of the whole procedure, which remains now to be proved.

CAP. IV. James Merlin's Editions of the Councils, who lately published Isidore Hispalensis for a good Record, which is now detect∣ed, and proved to be a Forgery.

JAmes Merlin's pains was to publish Isidore, with some Collections and Additions of his own. He positively af∣firmeth him to be that Famous Isidore of Hispalis, a Saint, a Bishop, and a Father

of the Church: though as Blondel and Dr. Reynolds accurately observe, S. Isidore of Hispalis was dead 40, 50, 60 years, before some things came to pass that are mentioned in that Book of the Councils.

Blondel in a Book of his, called Pseu∣do-Isidorus, or Turrianus Vapulans, Cap 2. observes, how the lowest that write of Isidores death, fix it on the year 647. as Vasaeus in his Chronicle: Others on the year 643. as Rodericus Toletanus Hist. lib. 2. cap. 18. Or on the year 635. as the pro∣per Office of the Saints of Spain: or on the year 636. when Sinthalus entered his Kingdom, as Redemptus Diaconus, an eye∣witness, De Obitu Isidori.

Brauleo Bishop of Caesar-Augustana, Lucas Tudensts, Baronius the great Anna∣list, Mariana, Grialus, and others, agree with the last; which is eleven years soon∣er than Vasaeus. So that the general pre∣vailing Opinion is, that Isidore of Hispalis died in the year 636. However, that we may deal most fairly with them, we will allow them all they can desire, and calcu∣late our affair by the last Account, which is most for their advantage.

Admit Vasaeus in the right, that Isidore lived till the year 647. yet the Book

which is Fathered upon him, can be none of his; for it mentions things which came to pass long after.

It is observed by Blondel, that Honora∣tus, who succeeded Isidore in the See of Hispalis, is found in the sixth Council of Toledo; whereas this pretended Isidore makes mention of the eleventh Council in the same place. He talks of the sixth Oecumenical Council, in the year 681. no less than 46 years after his own death, by the lowest account. He writes of Boni∣face of Mentz, slain as Baronius observes, in the year 755. which was threescore and sixteen years after Isidores death: Yet Possevin, upon the word Isidorus Hisp. and Hart in his Conference with Reynolds, contend the Author of this Book to be the true Isidore, Bishop of Hispalis, as Mer∣lin who first published Isidore in print, and others did before them.

Among his Witnesses produced against this Counterfeit, the first which Blondel useth, is the Code of the Roman Church; in which onely the Epistles of 13 Ro∣man Bishops are contained, beginning with Siricius: Whereas there are in Isi∣dore above 60. whereof five or six and thirty lived before Siricius, and were all unknown until the time of Isidore.

His next Testimony is that of the Bi∣shops of France, about the year 865. who concluded, that Isidore's Wares then newly beginning to be sold, could not have the force of Canons, because they were not contained in the Authentick Code, or Book of Canons formerly known.

He next citeth the Council of Aquis∣granum, An. 816. the Bishops of Paris, An. 829. Henricus Caltheisensis, Erasmus, Greg. Cassander, Anton. Contius, the famous Lawyer, Bellarmine and Baronius, the Learned Cardinals.

The Testimony of Baronius being more largely cited than the residue, I thought it meet to search the Author, and there I found these following passages.

Writing upon the Contest between Pope Nicholas and the French Bishops concerning Appeals, he beginneth to shew how they complained, that the Causes of* 1.27 Bishops, which ought to be tryed in Councils by their Fellow Bishops, were removed to the Apostolick Chair: And they questioned in their Letters, whether those Epistles of the more Ancient Bishops, which were not inserted into the Body of the Canons, but were written in the Collection of Isidore Mercator, were of equal Authority with the residue?

For the making of which Controver∣sie the more plain, and to shew what they mean by the Body of the Canons, he tells us, It is certain, that the more Ancient Collection of the Decretal Epistles of the Roman Bishops, and the Canons of divers Councils, acquired such a name, that the Volum was called, The Book, or Code, or BODY of CANONS, increased by the addition of other Councils, which were af∣terwards celebrated. But the more ancient and full collection of the Epistles of Roman Bishops, and Canons of Councils, was that of Cresconius, of which I have spoken be∣fore, saith he: Which being increased by the addition of many Canons and Epistles, went under the name of the Book, or BO∣DY of CANONS. and whereas there were many other Collections of Canons compiled, that which is the richest of all, made by Isidore sirnamed Mercator, con∣taining the Epistles of the Ancient Roman Bishops, beginning from Clement, was Longè recentior, far younger than they all; as Hincmarus, Archbishop of Rhemes, does testifie: Forasmuch as it was not brought out of Spain into France, before the times of Charles the Great, by Ricul∣phus Archbishop of Mentz: For so he te∣stifies in a Letter of his to Hincmarus Lau∣dunensis,

beginning, Sicut de Libro, &c. But he who first collected Canons out of the foresaid Epistles, published at first by Isi∣dore, and inserted them into the books of the Kings of the Franks, was Benedictus Levita, as he testifieth of himself in his preface before the fifth book of those Ca∣nons; who writ in the times of the Sons of Ludovicus Pins the Emperour, Ludovi∣cus Lotharius, and Charles, as me shewed, where he saith, I have inserted these Ca∣nons, &c. to wit, those WARES of Isi∣dore Mercator, which were brought, as thou hast heard of Hincmarus, into France out of Spain by Riculphus. Nè quis ca∣lumniari possit, ab Ecclesiâ Romanâ ali∣quid hujusmodi commentum esse: Lest any one should slander us, and say, the Church of Rome invented such a business as this.

I think here is enough: He looks up∣on it as a Commenium, a meer Fiction, and is 〈◊〉〈◊〉 left any one should have the ad∣vantage of Fathering such a dreadful Ba∣stard on the Church of Rome. He calls them Isidore the Merchants Wares; he does not refel the Bishops of France; he dares not affirm they were in the Ancient Code of Epistles and Councils; he ac∣knowledgeth them far younger than the

BODY of CANONS, and subscribes to Hincmarus Archbishop of Rhemes, citing him who writ against Isidore, as a good and Authentick Author. He confesseth that they were never known in France till the times of Charles the Great, that is 700 years after they first began to be written; and that they were introduced into the books of the Kings of the Franks by Benedictus Levita, in the times of Lu∣dovicus Lotharius, which was about the year 850. So that the Church was go∣verned well enough without them, and about 800 years after our Saviours Birth they were first hateht as meer Innovati∣ons. This is too large a Chink for an E∣nemy to open; but he proceedeth fur∣ther.

That the same Riculphus, Bishop of* 1.28 Mentz, did live in the times of Charles the Great, many Monuments of that Age do make it certain; especially the Testa∣ment of the same Charles the Great, to which this Riculphus is found to have sub∣scribed among divers others. We find that he was President also in a Council at Mentz, held in the year of our Redemption 813. &c. Since therefore the French Regions, which are nearest to Spain, knew not the Collection of Isidore before the times of

Riculphus, much less Italy, it is a conje∣cture, that this Isidore did live and write not long before; and so it was first publish∣ed by Riculphus, who brought it thither; then by Benedictus, who put it into the Ca∣pitular books; and lastly, by Hincmarus Junior, Bishop of Laon, the last Collector unto this our Age: which Hincmarus of Rhemes, a man of a keener smell, repre∣hendeth in many things, defaming that collection of Isidore which the other used, for which cause he was accused. For Fro∣doardus, in his History of Rhemes, Cap. 16. near the end, saith of him, that being accused because he had condemned the De∣cretal Epistles of the Roman Bishops, he professed and protested otherwise, that he admitted, held, and approved them with the greatest honour. Vpon this occasion, to wit, it appears, he was branded with a mark, because he had signified himself not to have approved that Collection of Isidore in all things.

Baronius you see, who is one of the greatest Friends to the See of Rome, en∣deavours to remove the matter of Isidore as far as he can from the Roman Chair, being sore afraid, lest the guilt of so ma∣ny Forgeries should too apparently be charged upon 〈◊〉〈◊〉 For which cause he

will not have the book so much as known in Italy, nay not in France, which is near∣er unto Spain, for 800 years time, but that it came out of Spain first, being brought by Riculphus. Perhaps Riculphus was never there. He doth not tell us that he went into Spain, for ought I can find, nor upon what occasion, nor in what Ci∣ty, nor of whom he received Isidore: which putteth me in mind of Cacus his device, who being a strong Thief, and robbing Hercules of his Oxen, drew them all backward by the Tail into his Den, that the print of their heels being found backwards, they might not be tracked, but seem to be gone another way.

But he fails in his design: for as it is strange, that Italy should not know the Decretal Epistles of its own Popes for 800 years, till Riculphus brought them out of Spain; so is it more strange, that being such Forgeries as he would have them, Hincmarus Archbishop of Rhemes should be accused for condemning them, and ratled up, and Branded in such a man∣ner, and compelled to recant by so pow∣erful an Enemy; for it seems he had no way to save himself, but by renouncing his Opinion. The jealousie of the Ro∣man Church, and its tenderness over Isi∣dore,

appeareth most exceeding great in the hard dealing which Hincmarus met with, who though he did recant, was still noted with infamy; as if to speak against Isidore, were a Crime not to be washed off by the Tears of Repentance in the Church of Rome. Perhaps the poor Bishop was an Hypocrite in that forced Confession, and for this was branded, because he confessed a lye, as men upon the Rack are wont to do, for his own de∣liverance: for that he knew still that Isi∣dore was a Counterfeit, and must there∣fore be reputed a rotten Member of the Church of Rome. This Baronius observes, while he ascribeth Hincmarus his repre∣hending Isidore's Collection, to his keener scent; whereby he was able, more readily than others, to smell a Rat, and discover the Cheat.

Baronius proceedeth further in con∣demning the collection of Isidore, thus; But Nicholas the Pope seemed to abstain* 1.29 from it on purpose: for though he was of∣ten ingaged in these Controversies, concern∣ing Appeals to the Apostolick Chair, and there were in it many, and those most pow∣erful, Testimonies of most holy Popes, and they Martyrs too, whose Authority might be of highest force in the Church; yet he

wholly abstained from them (which that he knew to be doubtful at least, is not to be doubted) using only those, concerning which there was never any doubt in the Church of God; because the Church did not want those adventitious, and late invented Eviden∣ces, because it might receive them abun∣dantly from other places: but Benedictus Levita himself also, though (as you have heard from Hincmarus, and as he himself testifies in the Preface before his books) he took many things out of that same Colle∣ction of Isidore; yet being conscious in himself, that the Authority of those Epistles was not so sure, but that it nodded exceed∣ingly, he never cited any Author of them, as he did in the other Epistles of the Ro∣man Bishops, Innocent, Leo, Gelasius, Symmachus, and Gregory; naming the Authors of those, whose Faith was clear and certain. But further yet, with great caution, because he knew the Evidences ta∣ken from them not to be so firm, he took care, as he testifies in the end, to have them confirmed by the Apostolick Authority.

Is not here a merry passage? Benedictus Levita knew the Decretal Epistles to be false, and therefore he got them to be made true by the Popes Authority; at least to be confirmed as true, whereas they

were doubtful before. It is the manner of sometimes, to get o∣thers to propose the matters, which they themselves design to be done; that the business springing from the request of others, might appear more graceful in the eye of the people. We may justly enquire, whether Benedictus Levita were not ordered what to Petition, by private instructions from his Holiness, before he made his motion to the Chair: for it had otherwise been an extravagant impu∣dence to have assaulted the Chair with such a request as that is, of craving a Con∣firmation of new-found Records, so fee∣ble and suspected. Whatever the Intrigue was, the event is clear, Benedictus Levita got them confirmed, and so they were a∣dopted for his Holiness Children, though Pope Nicholas was shy a little out of shame and modesty, and blushed to ac∣knowledge his poor Kindred.

It is further observable, that these counterfeit Epistles were first brought in into the Records of the Franks, without naming their Authors: and that a little after their quiet publication, some Favou∣rite of the Chair grew more bold, and added their names unto them; this of Clement, that of Anacletus, &c. And that the

work was thus perfected by degrees, Ba∣ronius shews us in the following passage.

But he who first published the Decrees* 1.30 extracted out of those Epistles, with the Ti∣tle of the Roman Bishops, in whose names they are recorded, was that Hincmarus we mentioned, the Bishop of Laon, as appears by an Epistle or book written against him by Hincmarus of Rhemes; who receiving that work of the Bishop of Laon, read it not without indignation, and in very ma∣ny things reprovedit. But others have fol∣lowed the Bishop of Laon, as Burchardus, who writ in the following Age, and others after him, who prefixed the names of the very Roman Bishops before all the Chap∣ters, which Gratian also did the last of all.

But that those Epistles are rendered su∣spitious, by many things which we have said in the second Tome of our Annals, while we mentioned each in particular, is suffi∣ciently demonstrated: Where we shewed withal, that the holy Roman Church did not need them, so as (if they should be detected of falsity) to be bereaved of its Rights and Priviledges, since (though she wanteth them) she is abundantly streng∣thened and confirmed by the Legitimate and Genuine Decretal Epistles of other

Popes. But that the Chapters taken out of them by Benedictus Levita, were at first approved, as agreeable to the Canons (as himself testifies) by the Authority of the Roman Bishops, (which was done also by the latter Collectors) it happened rather by long use, than for any strength or firm∣ness in themselves.

Thus Baronius in his Annals, An. 865. nu. 5, 6, 7, 8. all together.

In Notis Martyrol. ad 4. April. he saith, Vasaeus is convicted to have erred, who thought this Isidore Pacensis that Isidore who collected the Epistles of the Roman Bishops, and the Councils, &c. Hinc∣marus Laudunensis also, and Trithemius, and others err, who ascribe that collection to Isidore of Hispalis: That Opinion is re∣felled; first, because Brauleus and Ilde∣phonsus, who lived in those times, draw∣ing up a Catalogue of his Writings, make not the least mention of that work. But further, all doubt is taken away concern∣ing this matter, while the Author of that work, speaking there concerning the man∣ner of holding a Council. recites the words of the first Canon of the eleventh Council of Toledo, and mentions Agatho the Pope in his Preface, since Isidore of Hi∣spalis departed this life, long before the

times of that Council, and Pope Agatho.

Had we time, we might make many curious reflexions upon these passages of Baronius: He afterwards talks of ano∣ther Isidore, called sometimes Mercator, and sometimes Peccator; but of what Parents, what Calling, what City, or what Country he was, he mentioneth no∣thing. So that this Child, among all those Isidores and Fathers that are found out for it, must rest at last in one that is unknown.

All that can be gathered from this whole discourse of Baronius, is this, That a new Book of Councils, richly fraught with Evidences for the Roman Church and Religion, came abroad under the name of Isidore, containing Decrees and Decretal Epistles that were never before heard of in the world: that this Book was falsly Fathered upon Isidore of Hispalis; and that all those ancient Epi∣stles of the Roman Bishops, from S. Peter down to Siricius, are justly suspected: Nay, he confesses them to be insirm, ad∣ventitions, and lately invented, or newly found, and to nod exceedingly: He op∣poseth them to those Records which are Legitimate and Genuine, though they are of late magnified, and followed by all

the Collectors of the Decrees and Coun∣cils, being, though waved by some, ci∣ted and approved by other Popes, as well as Doctors, Jesuites, Cardinals, &c.

This is the last and best Story that can be made on the behalf of that Book, the Counterfeits in which, as we observed before, were, because they extol and magnifie the Popes Chair, received for good and Authentick Laws in the Church of Rome: For Baronius died not long since, about the year 1607. in this last Century; and when he had seen the truth of those Arguments that are urged against the Forgeries, endeavours so to handle this matter in his History, as to clear the Church of Rome from the im∣putation.

Bellarmine, that saw not into this My∣stery so clearly, takes another course; which when we have intimated one or two Marginal Notes in Baronius, we shall declare. Baronius deals more fairly with us than Binius; for the one in his Marginal Notes contradicteth his Text, sometimes to delude the Reader: but Baronius fairly notes in the Margin, Isidori collectio vulgata in Galliis. Isi∣dori collectio ab Antiquis non adeo pro∣bata. Isidori collectio ut minùs sincera

notata, &c. Soft words for a Treatise rejected, but strong Indications of a De∣sperate Cause. The Ancients approved not the collection of Isidore. It was not so sincere as it ought, &c.

Cardinal Bellarmine, to prove the* 1.31 Popes Supremacy, draweth one Argu∣ment from the Popes themselves; whose Testimonies he casteth into three Classes. The first, saith he, contains the Epistles of Popes that sate from S. Peter to the year 300. in which Calvin and the Magden∣burgenses confess the Primacy to be plain∣ly asserted; and that those Bishops were holy men, and true Bishops; but they say the Epistles are forged and new, and falsly Fathered on those Bishops. In this Class he affirmeth, These Holy Fathers do clearly assert the Primacy; Clemens in his first Epistle, Anacletus in his third, Evaristus Epist. 1. Pius Epist. 1, and 2. Anicetus Epist. 1. Victor Epist. 1. Zephirinus Epist. 1. Calixtus Epist. 1. Lucius Epist. 1. Marcel∣lus in Epist. 1. Eusebius Epist. 3. Melchia∣des Epist. 〈◊〉〈◊〉. Marcus Epist. 1.

After this he saith, Quamvis aliquos Errores, &c. Though I cannot deny, but that some Errours are crept into them, and dare not affirm that they are indubitable, yet I doubt not at all, but that they are very

Ancient. As if an old Deed being called into question, and the matter of Fact made certain, that it was a real Forgery; he that holds his possession by it, should say, It has been interlined indeed, and corrupted in many places, but 'tis very old. Let us see however what his reason is for the Antiquity of it: He is rough with his Opponents, and telleth us, The Magdeburgenses do lye, when they say Cent. 2. Cap. 7. near the end, that no Au∣thor worthy of credit ever cited these E∣pistles before Charles the Great: For Isi∣dore, who is 200 years older than Charles the Great, in the Proem of his collection of the Holy Canons, saith, that by the ad∣vice of 80 Bishops, he collected Canons out of the Epistles of Clement, Anacle∣tus, &c.

Isidore did indeed begin to flourish near to the year 610. So that Bellarmine takes him right for the same Isidore Bishop of Hispalis. But had he well examined the matter, he would have forborn to give the Lye to men more in the right than himself, confiding in the rotten An∣tiquity of this Counterfeit Isidore. For Isidores Preface is a Counterfeit too, made on purpose to countenance the Forge∣ries; not 200 years older than Charles

the Great, things after the Death of Isi∣dore, its pretended Author, being men∣tioned in the same.

Dr Reynolds in his Conference with* 1.32 Hart, having smartly checked him for his fourscore Bishops out of one Isidore, asked him, About what year of Christ Isidore did die? How doth Genebrard write? (because Genebrard was Hart's most ad∣mired Author.) He answereth, About the year 637. as he proveth out of Vasaeus. Asking him, When the General Council of Constantinople, under Agatho, was kept? He answereth, In the year 681. or 682. or thereabout Then Isidore was dead above 〈◊〉〈◊〉 years, saith Reynolds, before that Ge∣neral Council. He was, saith Hart, but what of that? Of that it doth follow, that the preface written in Isidores name, and set before the Councils, to purchase credit to those Epistles, is a counterfeit, and not Isi∣dore's: For in that Preface there is men∣tion made of the General Council of Con∣stantinople, held against Bishop Macarius and Stephanus, in the time of Pope Aga∣tho and the Emperour Constantine: which 〈◊〉〈◊〉 it was held above 40 years after Isi∣dore 〈◊〉〈◊〉 dead, by Genebrard's own con∣fession, by his own confession Isidore could not tell the fourscore Bishops of it. And

so the 80 Bishops which Turrian hath found out in one Isidore, are dissolved all into one Counterfeit, abusing both the name of Isi∣dore, and fourscore Bishops. Hart was unable to answer him, and 〈◊〉〈◊〉 from the Point.

Harding, in his Book against Bishop Jewel, citeth these Forgeries frequently and briskly: Upon the failure of which, though Baronius pretends an abundant number of other Evidences; yet in the loss of 30 or 40 Primitive Bishops and Martyrs, that were so long time, for the first 300 years after Christ together, thought to speak for the Supremacy of the Church of Rome, one of the fairest Feathers in the Popes Crown is placked away; and the younger Evidences, in which Baronius trusts, being none but the Malepert and Arrogant Testimonies of Junior Popes, in their own Causes, will make but a slight impression in the minds of men, that have found themselves de∣luded with more ancient 〈◊〉〈◊〉, of the grave and unspotted Authorities of Holy Men, that Sacrificed themselves for the Glory of God, and the good of the World, and sealed their Testimony 〈◊〉〈◊〉 their latest blood which the latter Bi∣shops of Rome have been more Secular

and Pompous, than to be doing like their Predecessors.

CAP. V. Divers Forgeries contained in Isidore's Collection, mentioned in particular.

Isidore, as he now standeth set forth by Merlin, has 50 Canons of the Apostles for pure and good Records; many De∣cretal Epistles, made, as he pretends, by the first Martyrs and Bishops of Rome; very long and full of Popery.

He has two Epistles of S. Clement writ∣ten to S. James Bishop of Jerusalem, that was dead before S. Clement came to the Chair: one to the Brethren dwelling with S. James, and two others in his name.

He has four Epistles in the name of Anacletus, who lived in the time of Tra∣jan, and sate in the Roman Chair, An. 〈◊〉〈◊〉. In the last of which the Counter∣feit Anacletus feigneth,

That all the Primacies and Archbithopricks in the World were divided and fetled by S. Peter, and S. Clement; that the Church of Rome is the Head and Hinge of all

the Churches; and that all the Patriar∣chal Sees were made such by vertue of S. Peter: Antioch, because he sate there, before he came to Rome Alexandria, because S. Mark came to sit there from S. Peter: but Rome especially the first See, because it is sanctified by the death of S. Peter, and S. Paul.

As if our Savi∣ours Death were nothing able to sanctifie Jerusalem, as S. Peter's death was to san∣ctifie Rome: though besides the Death of Christ, Jerusalem hath this advantage, that it is the first Church, and the Mother of us all.

That you may a little discein the deal∣ings of the Papists, note here, that Ana∣cletus his first and second Epistles are cited by Bellarmine for good Records,* 1.33 in the very same book where he confes∣seth them to be Counterfeits: For though in one little passage they be confessed for the present satisfaction of a stiff Oppa∣nent; yet where men are minded to be corrupt, they may serve the turn in an hundred other places, by a Pious Fraud; and the Confession being over-skipped, they may still seem Authentick, especially if the place happen to be unseen where the Confession was made, as it often com∣eth to pass in voluminous writings.

〈◊〉〈◊〉 has besides these, 2 counterfeit Epistles of 〈◊〉〈◊〉, 3 of Alexander, 2 of Sixtus, 1 of Telesphorus, 2 of Higinus, 2 of Pius, 1 of Anitius, 2 of Soter, 1 of 〈◊〉〈◊〉, 2 of Victor, 2 of Zephirinus, 2 of 〈◊〉〈◊〉, 1 of 〈◊〉〈◊〉, 2 of Pon∣tianus, 1 of 〈◊〉〈◊〉, 3 of Fabian, 2 of Cornelius, 1 of 〈◊〉〈◊〉, 2 of Stephen, 2 of Sixtus, 2 of Dionysius, 3 of 〈◊〉〈◊〉, 2 of 〈◊〉〈◊〉, 1 of 〈◊〉〈◊〉, 2 of Marcellinus, 2 of Marcellus, 3 of Eusebius, 1 of 〈◊〉〈◊〉. All laid down without the least 〈◊〉〈◊〉 of any Fraud: though the later 〈◊〉〈◊〉 of the Councils, having their 〈◊〉〈◊〉 〈◊〉〈◊〉 by the Century-Writers of 〈◊〉〈◊〉, the care of other I 〈◊〉〈◊〉, 〈◊〉〈◊〉 to acknowledge several of them to be Forgeries.

These Episiles have one common blast upon them they were first seen in a counterfeit book and never known to the World, 〈◊〉〈◊〉 hundred years af∣ter their pretended Authors were set in their Craves. They cannot all be 〈◊〉〈◊〉 at once; the Reader therefore must have patience, till we meet with them in their places. In the mean time see what Bishop Jewel saith concerning them, a 〈◊〉〈◊〉 ever answered by any, especially as to these points, wherein he 〈◊〉〈◊〉 them

with Forgery.

Gratian sheweth, that* 1.34 the Decretal Epistles have been doubt∣ed of among the Learned. Dr. Smith declared openly at Paul's Cross, that they cannot possibly be theirs whose names they bear: And to utter some reasons shortly for proof thereof, these Decretal Epistles manifestly 〈◊〉〈◊〉 and abuse the Scriptures, as it may soon appear to the Godly Reader upon sight. They maintain nothing so much, as the State and Kingdom of the Pope; and yet there was no such State erected in many hundred years after the Apostles time. They publish a multitude of vain and Superstitious 〈◊〉〈◊〉, and o∣ther like fantasies, far unlike the Apo∣stles Doctrine. They proclaim such things as Mr. Harding knoweth to be open and known 〈◊〉〈◊〉. 〈◊〉〈◊〉, that* 1.35 was next after Peter, willeth and 〈◊〉〈◊〉 commandeth, that all Bishops, once in the year, do visit the 〈◊〉〈◊〉 of S. Pe∣ter's Church in Rome, which they call Limina 〈◊〉〈◊〉; yet was there then 〈◊〉〈◊〉 Church as yet built there in the name of Peter. Pope Antherus maketh mention of Eusebius Alexandrinus, and Felix, which lived a long time after him. Fa∣bianus writeth of the coming of Nova∣tus

into Italy; yet 'tis clear by S. Cy∣prian, and 〈◊〉〈◊〉, that Novatus came first into Italy in the time of Cornelius, who was (next) after Fabianus. One Petrus Crab, the Compiler of the Coun∣cils, complaineth much, that the exam∣ples from whence he took them, were wonderfu ly corrupted, and not one of them agreeing with another. Gratian himself upon good advice, is driven to say, that al such Epistles ought to have place, rather in debating matter of Ju∣stice in the Consistory, than in deter∣mining and weighing the truth of the Scriptures. Besides this, neither S. Hie∣rom, nor Gennadius, nor Damasus, nor any other Old Father, ever alledged these Epistles, or made any account of them; nor the Bishops of Rome them∣selves at the first, no not when such Evi∣dences might have stood them in best stead, in their ambitious contention for Superiority over the Bishops of Africa: The Contents of them are such, as a very Child of any judgment may soon be able to 〈◊〉〈◊〉 them.

Here he na∣meth St. Clement's writing to St. James when he was dead, Marcellus charging the Emperour Maxentius, an Infidel and a Tyrant, with the Authority of Clement;

with several things of this kind. In his Reply to Harding's Answer, Artic. 1. and 4. But I proceed with Isidore, or rather Merlin, that first printed him.

He has, besides all these Epistles, cer∣tain counterfeit Decrees of Sylvester, Bi∣shop of Rome, in the time of Constantine the Great, and the Epilogus brevis Roma∣ni 〈◊〉〈◊〉 post 〈◊〉〈◊〉 celebrati; which Hincmarus, Archbishop of Rhemes, is reported particularly to have excepted against, as absurd, because it ordaineth, 1. That no Lay-man ought to accuse a Cler∣gy-man. 2. That no Inferiour Priest may accuse his Superiour. 3. That a 〈◊〉〈◊〉 may not be condemned without 72 Witnesses, a Cardinal Priest not without 43, a Cardinal Deacon of the City of Rome not without 27, a Sub-Deacon, an 〈◊〉〈◊〉, a Reader, a Door-keeper, not without 7 〈◊〉〈◊〉. It is further provided, that every one of these 〈◊〉〈◊〉 must be without any spot of infamy: no Lay-man at all, nor any inferiour Clergy man. So that upon the matter a safe Indemnity is prepared for all kind of Priests, especially the great ones, to swim in any Excess as himself listeth, provided he be not guilty of the Protestants faults; that is to say, that he doth not touch the Popes Crown, or the Monks Belly.

This Decree is most solemnly put a∣mong the Councils by Isidore, and Mer∣lin, by Peter Crabbe, Surius, Binius, Labbe, and Cossartius, and the Collectio Regia; and as solemnly put among the Popes Laws, by Ivo an ancient Bishop, a great Civilian, and one of the Eldest Digesters of the Canon Law, before Gratian

This brief Epilogue set before the Coun∣cil, giveth you to wit, that there were Cardinals in Rome in the time of Constan∣tine,* 1.36 the first Christian Emperour. But if you please to examine Antiquities, you will hardly sind Cardinals so ancient.

Isidore in his Preface directed to one, whom he calls his Fellow-servant and Fa∣ther of the Faith, mentioneth 70 Canons of the Nicene Council, somewhat too af∣fectedly:

You 80 Bishops, saith he, who have compelled me to begin and perfect this work, ought to know, and so ought all other Priests of the Lord, that we have found more than those 20 Ca∣nons of the Nicene Council, that are with us: And we read in the Decrees of Julius the 〈◊〉〈◊〉 that there ought to be 〈◊〉〈◊〉 Chapters of that Synod.

Yet when he cometh to the Council it self, he for∣gets himself so far, as to lay down but 20; the 50 forged 〈◊〉〈◊〉 receiving a

fair Countenance only, by that Preface or Epistle, set for shew before the work.

He has an Epistle of Athanasius, and the Bishops of Egypt, to Pope Mark; wherein they tell him, that there were 70 Canons of the Nicene Council, and desire him to send them into Egypt from Rome, since all their own were burnt at Alexandria by the Arrians. Mark was* 1.37 dead 9 years before the Burning happen∣ed; howbeit, he sent them a Gracious Answer, with the 70 Canons. The 〈◊〉〈◊〉 of these was seriously cited to 〈◊〉〈◊〉 by a Learned Son of that Church, to prove the Bishop of Rome was called Pope (to wit, by Athanasius, and all the Bishops of Egypt) within the first 〈◊〉〈◊〉 years: But some of their latest Authors begin to blush at it, as Binius and Baronius do in particular.

Next to these he has three Epistles of Julius the Pope, as very Counterfeits as the former, yet generally cited by the Pseudo-Catholicks, as good Records.

After these, an Epistle of Athanasius, and the Bishops of Egypt to Liberius; the oppression of the Church by the Arrians being the pretended Theme, but its real design is to magnifie the Popes Chair.

Liberius his Answer. Ejusdem 〈◊〉〈◊〉.

A lofty Brag like the residue.

An Epistle of the Bishops of Egypt to Pope Felix, concerning the cruel Persecuti∣ons of the Arrians: An humble Address, and very Supplicatory. Though Felix was an Arrian himself, and an Usurper of the Chair, thrust in by an Arrian Em∣perour, while Liberius the true owner of it was banished for the Faith; yet the stile of the Epistle runneth thus, Domino beatissimo, &c. To our most blessed and most honourable Lord, the Holy Father Faelix, Pope of the Apostolical City, Athanasius, and all the Bishops of Egypt, Thebais and Lybia, by the Grace of God assembled in the Holy Council of Alexandria. A stile too too lofty for those purer times of humble simplicity: The usual Compel∣lations of those days (as may be seen by S. Cyprian's Letters to the Bishops of Rome, and some other good Records) being far more short and samiliar; such as Julio Vrbis Romae Episcopo, or, Stepha∣no fratri, or, Cornelio Collegae & Coepisco∣po; that is, to Julius Bishop of the City of Rome, or to Stephen my Brother, or to Cornelius my Associate and Fellow bishop: Nor can we find any other, in undoubted instruments, for the first 300 or 400 years: But for an Vsurper to be called

Most blessed and honourable Lord, an He∣retick, Holy Father and Pope of the Apo∣stolical City; and that by a man who had rather die than be guilty of such a Flatte∣ry, was little suitable to the Spirit of A∣thanasius, that Great and Couragious Champion of the Church, being (as God would have it) one, that of all others was the most mortal hater of the Arrians.

Isidore and Merlin dote so exceeding∣ly, as to make this Usurper a Pope, and to record his Decrees as lawful Canons.

After a little time Liberius was resto∣red, but on very base and dishonourable terms, as Bellarmine himself testifieth out* 1.38 of S. Hierom, and Athanasius. He faint∣ed in his Persecution, and was restored by an Arrian Emperour, upon his Sub∣scription to the Heretical Pravity. After this he writeth more Decretals; and the Title of his Epistle is in Isidore thus, Epi∣stola Liberii Papae, ut nullus pro Persecu∣tionibus dum dur are potestatem suam re∣linquat Ecclesiam. It is Nonsense, and false Latine: but Binius about a thousand* 1.39 and three hundred years after Liberius his death, mendeth it thus; Epistola XII. Liberii Papae, ad omnes generaliter Episco∣pos, ut nullus pro persecutionibus dum du∣rare potest suam relinquat Ecclesiam: That

no man should forsake his Church, for per∣secution sake, while he was able to bear it. By the Title it should be a compassionate Letter: For if any one be wearied with persecution, as Liberius was, by a tacit intimation, it seemeth to permit him to renounce the Faith, as Liberius did: for Bellarmine and Platina consent to this,* 1.40 that he subscribed to the Arrian Creed; only the one saith, he did it in the exter∣nal act, through fear; and the other Sentiens, that he thought, or consented with them in all. Platin. in vit. Liberii.

Damasus his Epistle to Paulinus Bishop of Antioch follows. I fear an Imposture: Isidore and Merlin were not aware there was no such man: Their Followers are fain to mend it thus; Paulinus Bishop of Thessalonida. As Binius, Labbe, &c. In vitâ Damasi.

Next the Epistle of Damasus to Hierom, and Hierom's Answer, both confessed to* 1.41 be a Forgery, there is an Epistle of Ste∣phen* 1.42 the Archbishop, and of three Councils in Africa, to Damasus the Pope, concerning the priviledge of the Roman Chair. Doubt∣less the Bishops in Africa were very zea∣lous for the priviledge of the Roman Chair, ever since the Oppression, and Cheat of Zozimus. The Title is some∣what

suspitious: Beatissimo Damino, & Apostolico Culmini sublato, &c. Stephanus Archiepiscopus Concilii Mauritanii, &c. In English thus; To our most blessed Lord, and the Apostolical Top highly lifted up, the Holy Father of Fathers, and the Su∣preme Bishop over all Prelates, Stephen Archbishop of the Council of Mauritania, and all the Bishops of the three Councils in the Province of Africa. Many men have stiled themselves Archbishops of Provin∣ces, but no man (as I remember) Archbi∣shop of a Council. There may be Archbi∣shops in a Council, but not an Archbishop of the Council. Three Councils at once in the same Province were never heard of: One and the same Letter sent from three Councils is a strange thing: So is a Letter sent in the name of one Archbishop, as President of three Councils at a time.

After this we have 6 Epistles of Siri∣cius, 2 of Anastasius, 19 of Innocent, 2 of Zozimus, 3 of Boniface, with feveral An∣swers: Among which there is inserted a Constitution of Honorius the Emperour sent to Boniface, That if there were two Bishops of Rome made any more, they should be both driven out of the City: Which shews how subject the Roman Chair is to Schismes, and the Power that

did of old belong to the Emperour.

There are other Epistles of Celestine, Sixtus, Leo, Hilarius Simplicius Felix, Gelasius, Anastasias, Symmachus, Hormisda, &c. the most of which do much exceed our compass of the first 400 years, and are too late for our Cognizance: For since the Forgery of Zozimus, much cre∣dit is not to be given to the Roman Bi∣shops: Not as if one mans fault had bla∣sted them all; but he leads up the Van of Forgets, and they have all persisted in his Guilt, no one of them making ac∣knowledgment or restitution, and almost all of them guilty of the like, either by doing, or suffering.

Among the rest there is an Instrument, which the Collector calleth, Sacra Justini Imperatoris ad Hormisdam Papam: The Sacred Writing of the Emperour Justi∣nus to Hormisda Pope. But the word POPE is not in the superscription: The Letter it self is, To the most Holy and bles∣sed Archbishop and Patriarch of the Vene∣rable City of Rome, Hormisda. Archbi∣shop and Fatriarch we allow him; but not that Typhus wherewith the Fathers in the sixth Council of Carthage charge Zo∣zimus, that blasphemous Title which John assumed at Constantinople, and S. Gre∣gory

so declaimed against at Rome.

This Letter of Justin the Emperour was written more than 500 years after our Saviours Birth, yet I never saw true Record, in all that time, give a Title so high to the Bishop of Rome. But Justin was a man of low Descent, a Swineherd at first, a Carpenter afterwards, then a Souldier of Fortune, and at last an Em∣perour: He was the more solicitous therefore to complement so Mighty a Bi∣shop with accurate expression.

Note well. Isidore has suppressed all the Canons of the sixth Council of Car∣thage, as too bitter and sharp for the Popes Constitution. And so has Merlin, though very foolishly: for in the begin∣ning of the Book he hath a Preliminary Tract, called, An Annotation of Synods, the Acts where of are contained in this book. In which he giveth us this account: in the Aquitan Council, 18 Fathers made 24 Canons: in that of Neocaesarea, 16 Fa∣thers made 14 Canons: in that of Gangra, 16 Fathers made 21 Canons: in that of Sardica, 60 Fathers made 21 Canons: in that of Antioch, 30 Fathers made 25 Ca∣nons: in that of Laodicea, 22 Fathers made 59 Canons: in the Council of Car thage, 217 Fathers made 33 Canons. I

had a long time coveted a sight of these Canons, and finding them numbred in such an Annotation of Synods, the Acts whereof are contained in this book, I was much comforted with hope of seeing them: But when I turned to the place, I found them not! Surely to slip out 33 Canons at a time, made by more Fathers than were in all the other Councils put together, is a lusty Deleatur: There was never Deed of more importance imbe∣zelled in the World.

The Nicene Council had 318 Fathers, that made 20 Canons: for what secret cause therefore he skippeth over the ac∣count which he ought especially to give of this, is worth the enquiry. He men∣tions it by the by, and shuffles it off with∣out an account, (perhaps) because he was loath to say, or unsay the story of 70 Canons in the Nicene Council. How∣ever he dealeth fairly with us in this, that having noted Aurelius to have been Pre∣sident in the sixth Council of Carthage, he confesseth, that S. Augustine, Bishop of Hipyo, is recorded to have been in that Council, in the Reign of Honorius. Ibid.

Binius, and all the Popish Compilers I could ever meet with before, clipped off that Council in the midst, without so

much as signifying the number of its Ca∣nons. I was glad I had a sight of their number here, though I mist of themselves: and was confident, that however cruelly the Pope dealt with Aurelius Archbishop of Carthage, S. Aug. Bishop of Hippo, and other holy Fathers, in cutting out their Tongues, I should at last meet with them: And the Learned Justellus with much honesty and honour has made us satis∣faction.

We acknowledge some true Records among these Spurious Abominations: but a little poyson spoileth the greatest Mess of the most wholesom Meat; much more doth a Bundle of Forgeries that over∣poyseth the true Records in size and number.

The method which he useth in the mixture of the Records and Forgeries is remarkable: For beginning with the Counterfeit Epistles of Clement, Anacle∣tus, &c. he first seasoneth the Readers spirit with Artificial Charms, and prepos∣sesseth him with the high Authority of the Roman Patriarchs; and after he has given him those strong Spells and Phil∣tres, composed of Roman Drugs, permits him boldly to see some true Antiquities, his eyes being dazled in the very Entry,

with Apparitions of Popes, and such o∣ther Spectres.

Lest the Tincture should decay, he reserves some of the Forgeries till after∣wards; that the true Records might be compassed in with an Enchanted Circle, and the last Relish of Antiquity go off as strong as the first, and be as successful as the prepossession. Thus he cometh down with Forgeries to Melchiades; and then he breaketh off the Decretal Epistles, to make room for the Councils, beginning with the Nicene, under pretence of its Excellency, and putting the Councils before it in time, after it in order that he might get a fit occasion to introduce them here, so running down in a disor∣derly manner, from Ancyra to Neocaesa∣rea, Gangra, Sardica, Antioch, Laodicea, Constantinople, Ephesus, Chalcedon, among the Greeks, and then up again to the La∣tine Councils, many of which preceded divers of the other; as the first, second, third, fourth, fifth, sixth Council of Car∣thage, all which were before the Council of Constantinople, Ephesus, and Chalcedon: From the seventh Council of Carthage, he runneth down to the thirteenth Coun∣cil of Toledo, which happened long after Melchiades, Silvester, Pope Mark Liberi∣us,

Felix, &c. were dead: Then he com∣eth (in the second part of his Work) up again to Sylvester, and so downwards with more Decretals, that he might Hus∣band his Forgeries well, and not glut us with them altogether. And remarkable it is also, that he doth not give us the least syllable of notice of any Fraud a∣mong them: Nay, even Constantine's Do∣nation set in the Front before the Nicene, and in the midst between the first Order of Counterfeits and the Councils, pas∣seth with him silently and gravely for a true and sacred Instrument, which is of all other the most impudent Imposture.

Let Baronius say what he will, it was impossible to debauch all Antiquity and Learning with so much Labour and Art, without some deep Counsel and Design. What use Merlin puts all these things to, and how much he was Approved in the Church of Rome, you shall see in the next Chapter, and how highly also he extolleth this Book ofF orgeries.

How plainly he fathereth it upon S. Isi∣dore Bishop of Hispalis, is manifest by the Coronis of the first Part, where with it endeth

Give thanks to industrious and learned men, studious Reader, that now thou hast

at hand the Acts of the Councils, as well as of the Popes; which Isidore the Bishop of Hispalis collected into one Volume, &c. What shall we believe? The first Edition of the Book it self, or Baronius his Testi∣mony? Old Merlin fathers it upon Isidore before Baronius was born, and all the World was made to believe the Bishop of Hispalis was the Author of it; though now for shame, and for a shift, they fly to another Author. Now if Isidore were dead before the Booke was made, it must needs* 1.43 be a Cheat; which, as* 1.44 Merlin saith, honest Francis Regnault, the cunning Printer, ended at Paris, in the year of our Lord 1535, which unusual form of Concluding, in∣stead of allaying, increaseth the suspicion.

CAP. VI. What use Merlin makes of Isidore, and the Forgeries therein. How much he was approved in the Church of Rome. How some would have Isidore the Bishop to be a Merchant, others, a Sinner.

HOw false and fraudulent soever the Collection of Isidore be, yet its Ti∣tle is very Splendid, and its Authority Sacred in the Church of Rome.

JAMES MERLIN'S COLLECTION OF THE Four General Councils; The NICENE, the CONSTANTINO∣POLITAN, the EPHESINE, and the CHALCEDONIAN:

Which S. Gregory the Great does Worship and Reverence as the Four Gospels.

TOM. I.

Of 47 Provincial Councils also; and the Decrees of 69 POPES.

From the APOSILES and their CA∣NONS, to ZACHARIAS.

ISIDORE being the Author.

ALSO

The GOLDEN BULL of CHARLES IV. Emperour, concerning the Election of the KING of the ROMANS.

PARIS:

At Francis Regnault. 1535.

All we shall observe upon this Title, is this; If Gregory the Great did Worship

and Reverence the Four General Councils as the Four Gospels, they were the more to blame that added 50 Canons to one of them; and they much more, that stain them all with the Neighbourhood, and Mixture of such hateful Forgeries.

But who could suspect that so much Fraud could be Ushered in with so fair a Frontispiece? or so much Sordid Base∣ne s varnished over with so much Magni∣ficence! I have heard of a Thief that robbed in his Coach, and a Bishops Ponti∣ficalibus; of the German Princess, and of Mahomet's Dove: But I never heard of any thing like this, that a 〈◊〉〈◊〉 should trade with Apostles, Fathers, Em∣perours, Golden Bulls, Kings, and Coun∣cils: under the fair pretext of all these, to Cheat the World of its Religion and Glory.

His Grandeur is rendered the more re∣markable, and his Artifice redoubted, by the Greatness of his Retinue: Riculphus Archbishop of Mentz, Hincmarus Lau∣dunensis, Benedictus Levita, the Famous 〈◊〉〈◊〉, and his fourscore Bishops, Ivo Cartonensis, Gratian, Merlin, Peter Crab, Laurentius Surius Carranza, Nicolinus, Binius, Labbè, Cossartius, the COLLEC∣TIO REGIA, Stanistaus Hosius, Cardi∣nal

Bellarmine, Franciscus Turrianus, &c. Men that bring along with them Empe∣rours and Kings for Authority, as will appear in the Sequel: Men who think it lawful to Cheat in an Holy Cause, and to lye for the Churches Glory: These aug∣ment the Splendour of his Train. Their Doctrine of Pious Frauds is not un∣known: And if we may do evil that good may come, certainly no good, like the Exaltation of the Roman Church, can possibly be found, wherewith to ju∣stifie a little evil.

The Jesuites Morals are well under∣stood: Upon their Principles to do evil, is no evil, if good may ensue. Perjury it self may be dispenced with by the Au∣thority of their Superiour. An illimited Blind Obedience is the sum of their Pro∣fession. To equivocate and lye for the Church, that is, for the advancement of their Order, and the Popes benefit, is so far from sin, that to murder Heretical Kings is not more Meritorious.

It is a sufficient Warrant, upon such grounds, to James Merlin our present Author, that he was commanded to do what he did, by great and eminent Bi∣shops in the Church of Rome: as he sheweth in his Epistle Dedicatory, To

the most Reverend Fathers in Christ, and his most excellent Lords, Stephen and Francis, &c. the one of which was Bi∣shop of Paris, and the other an Eminent Prelate, who ordered all his work by their care, and made it publick by their own Authority.

Conceiving nothing (saith he) more profitable for the Commonwealth, I have not dissembled to bring the Decrees of the Sacred Councils and Orthodox Bishops, which partly the blessed Isidore sometime since digested into one, partly you, most Re∣verend Fathers, having confirmed them with your Leaden Seal, gave me to be published in one Volume: For every particular ap∣peareth so copiously and Catholickly handled here, which is necessary for the convicting of the Errours of mortal men, or for the restoring of the now almost ruined World, that every man may readily find wherewith to kill Hereticks and Heresies.

The Protestants being grown so dange∣rous, that they had almost ruined the Popish World, by reforming the Church; nothing but this Medusa's Head of Snakes and Forgeries was able to affray them. The nakedness of the Pontisicians being discovered, they had no Retreat from the Light of the Gospel, but to this Re∣fuge

of Lies: Where every one may readi∣ly find, saith Merlin, wherewith to kill Hereticks and Heresies, to depress the proud, to weary the voluptuous, to bring down the ambitious, to take the little Foxes that spoil the Vineyard of the Church. By the proud and ambitious, he meaneth Kings and Patriarchs, that will not sub∣mit to the Authority and Supremacy of the Roman Church; and by the little Foxes, such men as the Martyrs in the Reformed Churches; the driving away of which was the design of the publica∣tion. That he meaneth Kings and Patri∣archs in the former, you will see in the Conclusion.

And if any one shall hereafter endea∣vour* 1.45 to fray, and drive away these Mon∣sters from the Commonwealth, what can be more excellent, saith he, than the stones of David, which this Jordan shall most copi∣ously afford? If any one would satisfie the desires of the Hungry, what is more sweet and abundant than the Treasures which this Ship bringeth from the remotest Regi∣ons? but if he desires the path and splen∣dour of Truth, by which the clouds of Er∣rour (with their Authors) may best be di∣spelled, and driven far away; what is more apparent than the Sentences of the

Fathers, which they, by the Inspiration of* 1.46 the Holy Ghost, have brought together into this Heap? For here, as out of a Meadow full of all kind of Flowers, all things may be gathered with ease, that conduce to the profit of the Church, or the suppressing of Vices, or the extinguishing of Lusts. Here the most precious Pearl, if you dig a little, will strait be found, &c. Here the Tyranny of Kings and Emperours, as it were with a Bit and Bridle, is restrained. Here the Luxury of 〈◊〉〈◊〉 and Bishops is repressed: If Princes differ here peace sincere is hid: If Prelates contend about the Pri∣macy, here THE ANGEL OF THE GREAT COUNCIL discovers who is to be preferred above the residue, &c.

Are not the Roman Wares set off with advantage here? How exceedingly are these Medicines for the Maladies of the Church boasted by these Holy Mounte∣banks? The stones of David that kill Goliah, the River that refresheth the Ci∣ty of God, the Food of Souls, the Ship, the very Argonaut of the Church, that comes home laden with Treasures from unknown Regions, are but mean expres∣sions; the Inspirations of the Holy Ghost, the Pearl of Price, Angelus ille Magni Concilii, the Angel of the Cove∣nant

are hid here; and all (if we believe this dreadful Blasphemer) declare for the Pope against all the World. Here is a Bit and Bridle for Kings and Emperours, a Rule for Patriarchs, and what not?

The Councils, and true Records, we Reverence with all Honour due to An∣tiquity: And for that very cause, we so much the more abhor that admixture of Dross and Clay, wherewith their Beauty is corrupted. Had we received the Councils sincerely from her, we should have blest the Tradition of the Church of Rome for her assistance there∣in: But now she loveth her self more than her Children, and the Pope (which is the Church Virtual) is so hard a Fa∣ther, that he soweth Tares instead of Wheat, and giveth Stones instead of Bread, and for Eggs feedeth us with Scorpions: We abhor her practices, and think it needful warily to examine, and consider her Traditions

What provisions are made in Merlin's Isidore for repressing the Luxuries of Popes and Bishops, you may please to see in Constantines Donation, and the Epi∣logus Brevis. In the one of which so many Witnesses are required before a Bishop be condemned; and in the other,

care is taken for the Pomp. of the Clergy, even to the Magnificence of their Shooes, and the Caparisons of their Horses.

As Merlin, (who was a Doctor of Di∣vinity of Great Account) so likewise all the following Collectors among the Pa∣pists, derive their Streams from this Isi∣dore, as their Fountain. And for this cause I was the more desirous to see the Book, which is very scarce to be found; and the more scarce, I suppose, because if the Fountain be unknown, a greater Majesty will accrue to the Streams. The Booksellers-Shops afforded me none: but at last I met with two of them; the one with the Learned Dr. Barlow, Mar∣garet Professor, and Provost of Queens Col∣ledge in Oxford, the other in the Bodleian Library: The one was Printed at Col∣lein, An 1530. The other at Paris before∣mentioned. Either had all, and both af∣firm Ifidore Hispalensis to be the Author.

Though some afterwards are careful to distinguish Isidore Hispalensis from Isi∣dore Mercator. The one failing, the o∣ther is obtruded as the Author of the Work: the latter Collectors unanimously leaving out Hispalensis, and calling him only by the Name of Mercator. But how the Name of Isidore Mercator should

come before the Book, the Wisest Man in the World, I suppose, can scarcely Divine.

It is said, that Eulogius Bishop of Cor∣duba* 1.47 had a Brother, whose Name was Isi∣dore, whose condition of Life Banishment, whose Nation Spain, whose Trade was Mer∣chandize: And that this Spanish Mer∣chant flying out of his Country, upon the account of Religion, chose rather to in∣trust this most precious Treasure, which he had saved from the Lust of Barbarians, to the care of the Germans, than to expose it to the Rage of those Wasters and Destroyers wherewith Spain was at that time infested, as the Monks of Mentz; at least, who, upon his having sojourned there, took oc∣casion to put his Name before the Book that was then in their hands, would have the World really to believe. This is Blondel's conjecture, which he raiseth from the real existence of such an Isidore. But he excuseth himself for conjecturing barely in such an affair, because the Work is a Work of Darkness, and they that did it, hated the Light, because their Deeds were evil: And the Patcher up of those Epistles coming forth in the Vizor of ano∣ther Name, in such a business a conjecture may suffice. Let them that imposed the

Name, give us a Reason why they did it: it is not incumbent on us to render an account of what other men are pleased without reason at any time to do.

It is not impossible, but a Knave, call∣ed Isidore, might be sent abroad with the Book, being pickt out on purpose, that the Famous Isidore, Bishop of Hispalis, might be believed to be the Author. He might come to Mentz, and sojourn there under the notion of a Spaniard, and give Riculphus, or the Monks, a sight of the Book, as a rare inestimable Treasure: For Sinon was let loose, with as little Ar∣tifice as this, to the Destruction of Troy. Thus, whence it came really, could hard∣ly be discovered; and the Thing too would be the more admired, because it came from the farthest Regions, as Merlin speaks, being saved so Miraculously from the hands of Barbarians. But where did this Traveller find it? this Merchant, of whom did he receive it? For morally speaking, it is impossible, that a Merchant should be the Author of it; especially at that time, when the Records lay scat∣tered perhaps in an hundred Libraries, and were all to be sought in obscure Manuscripts. An Ass may be expected to meddle with an Harp, as soon as a Mer∣chant

with the Mysterious Records of the Church. How come Lay-men to be so Judicious? Had any Merchant so great a Skill as this imports? It is improbable fourscore Bishops should know its much more that they should urge him to do that, which their own Learning and Fun∣ction fitted them to do far better: Yet Isidore in his Preface writeth thus, You Eighty Bishops, who urged me to begin and perfect this Work, ought to know, as ought all other Priests of the Lord also, that we have found more than those 20 Chapters of the Nicene Council, &c. It is a shame to the Church of Rome, that a Lay-man should be the Fountain of all her Re∣cords; and that in very deed, the greater part of them should be in no Manuscript nor Library in the World, being never seen, nor heard of, till Isidore brought them out of Spain: That no man can tell what Isidore made the Book, which is now the President, and the sole Store∣house of all their Collections, is a 〈◊〉〈◊〉 infamous; especially since they believed of old unanimously, that the Bishop Isi∣dore of Hispalis was its ancient Author.

Baronius when he had irrefragably di∣sproved him, puts nothing certain in his stead: but having a Wolf by the ears,

and being willing to say something, raises a dust, and goes out in the Cloud.

In the ancient Manuscripts, saith he,* 1.48 we find this Isidore, the Collector of the Councils, sirnamed Mercator; as in those which we have in our Library: but in the Inscription of the Books lately Printed, he is stilled not Mercator, but Peccator, ac∣cording to the manner of some of the anci∣ent Fathers, who for Humility sake were 〈◊〉〈◊〉 to superscribe, and subscribe them∣selves so. I conceive it crept in by a mi∣stake. that Mercator was written for 〈◊〉〈◊〉; but since the Author of that Col∣lection reciting the General Councils in his 〈◊〉〈◊〉 〈◊〉〈◊〉 with the sixth, it is evi∣dent that 〈◊〉〈◊〉 after the sixth Council, and before 〈◊〉〈◊〉 seventh.

〈◊〉〈◊〉 〈◊〉〈◊〉 is here? He had be∣fore 〈◊〉〈◊〉 〈◊〉〈◊〉 detected the Collection for a 〈◊〉〈◊〉, and yet he now gravely troubles his Brains, to know what Isi∣dore this might be It is a blind Isidore, that has left no mark of his Life behind him, but only that which lies in this counterfeit Preface; an Isidore that can no where else be found, by the great 〈◊〉〈◊〉, Baronius. He has no other help to know the time about which he lived, but the Preface: Whether Peccator, or

Mercator, is but a superficial Controver∣sie; whether any Isidore made the Book, is a deeper enquiry: The old Manu∣scripts of Baronius, are Books of yester∣day, all written since the counterfeit Isidore was published. The variety shows, that the Papists can rest no where: And the liberty they take to alter what they see in Manuscripts, as they please, is an ill sign of a large Conscience, which stu∣dies not what is faithfully to be publish∣ed, but conveniently. For because the Name of Mercator did smell too strong of the Wares, left the World should wonder how the Inscription of a Merchant should come out before the Coun∣cils, they thought it fit to strain the courtesie of a Letter, and (because Pec∣cator is an humble Name) to turn the Merchant into a Sinner. That it was a Sinner, I dare be sworn, and a fly Mer∣chant too; lucky Names both of them: but the last is capable of a siner pretence, no Cheat being so vigorous and una∣voidable, as that of a penitent we ping Sinner. The Pride of Rome comes cloa∣thed in Humility, after the example of her Supreme Head, who stileth himself the Servant of Servants, while he aspires (by these very Records) to be the King of Kings.

Isidore and Merlin being two of the first Collectors of the Councils among the Papists, I have taken the more liber∣ty to be somewhat copious in them, that I may conveniently be more brief in per∣using the residue.

CAP. VII. Of Francis Turrian the Jesuite: With what Art and Boldness he defendeth the Forgeries.

NOtwithstanding all the weakness and uncertainty of Isidore, Francis Turrian, the Famous Jesuite, appears in its defence, about 40 years after the first publication of it by Merlin. The Cen∣turiators of Magdenburg having met with it, to his great displeasure, he is so Vali∣ant, as not only to maintain all the For∣geries therein contained, but the whole Body of Forgeries vented abroad by all the Collectors and Compilers following, till himself appeared.

His Book is expresly formed against the Writers of the Centuries, and is a sufficient Evidence, that as soon as Isidore came abroad by Dr. Merlin's Labour, and

the Bishop of Paris Command, it was sift∣ed by the Protestants.

It is dedicated to the most Illustrious and most Reverend D. D. Stanissaus Hosius, Cardinal of the Holy Roman Church, and Bishop of Collein. Printed by the Heirs of John Quintel, and approved by Au∣thority, An. Dom. 1573.

He defends all the Canons of the Apo∣stles* 1.49 which are recounted by other Col∣lectors. That you may know the Mettal of the Man, I will produce but two In∣stances.

The last of those Canons, which he maintaineth to be the Apostles, is this which followeth.

Qui Libri sunt Canonici, &c. Let these* 1.50 Books be Venerable and Holy to you all: Of the Old Testament, five Books of Mo∣ses, Genesis, Exodus, Leviticus, Num∣bers, Deuteronomy; one of Joshua the Son of Nun, one of Judges, one of Ruth, four of Kings, two of Chronicles, Hester one, three of the Macchabees, one of Job, one Book of Psalmes, three of Solomon, Proverbs, Ecclesiastes, and the Song of Songs; one of the 12 Prophets, one of Isaiah, one of Jeremiah, one of Ezekiel, one of Daniel: And without, let your young men learn the Wisdom of the Learned Sy∣rach.

But of ours, that is, of the New Testa∣ment, there are four Gospels, Matthew, Mark, Luke, and John; fourteen Epistles of Paul, two Epistles of Peter, three of John, one of James, one of Jude, two E∣pistles of Clement, and the Ordinations of Me Clement, set forth in Eight Books to you Bishops, which are not to be published to all, because of the Mysteries contained in them; and the Acts of our Apostles.

This is the eighty fourth Canon, and in some Accounts the eighty fifth; where you see the Episiles of Clement, and Eight Books of his Ordinations, put into the Body of the Bible: As for the difference of the Accounts, he sheweth you the way how to reconcile them.

If this be one of the Apostles Canons, then Clement was an Apostle, or had 〈◊〉〈◊〉 Power: But if it be a Forgery, then not only the Apostles Canons, but the very Text of the Holy Scriptures is interlined and forged by the same.

He maintains all the Decretal Epistles, and among the rest S. Clement's: Whose genuine Epistle to the Corinthians they leave cut, as making nothing to their purpose: but five Spurious ones they re∣cord; the two first of them being writ∣ten to S. James, and the last to the Bre∣thren

dwelling with him at Jerusalem.

It is good sport to see how like the shot of a great Gun, the Discovery of the Protestants comes in among them: Their keenness in detecting the time of S James his Death, shatter the 〈◊〉〈◊〉; and where∣as before they were all united, they now fly several ways, every man 〈◊〉〈◊〉 for himself, as he is best able.

Baronius dislikes suen Arts of uphold∣ing* 1.51 the Church, not as impious and un∣lawful, but as inconvenient and pernici∣ous.* 1.52 Bellarmine 〈◊〉〈◊〉 the Epistles to be Old, but dares not attest them; Isidore, Merlin, Peter Crabbe, Nicolinus, Carranza, and Surius, own them freely without any scruple: For saying nothing of the Quarrel, they lay them down simply as good Records. Binius, Labbè, and the Collectio Regia, confess some of them to be false; and in particular, that S James was dead seven years before S. Clement could write his first Epistle to him. And to salve the sore, they say, that it was not written to James, but to Simeon, who was also Bishop of Jerusalem, and Brother to our Lord; and that the Name of James crept into the Title Mendosè, by Errour and Mistake, for that of Simeon. But honest Turrian maintains plainly, that

S. Peter and S. Clement knew very well that S. James was dead before they wrote unto him; yet nevertheless they did ve∣ry wisely, both S. Peter in ordering the Epistle, and S. Clement in writing it. And his Reasons, as he bringeth the mat∣ter about, are pretty specious.

For my part, I protest, that such a High Piece of Impudence was to me in∣credible: But that you may see the rare Abilities of a Jesuite to argue well for the absurdest Cause, turn to his Book, and read his Comment on S. Clement's first Epistle, and there you shall see Wit and Folly equal in their height: Wit in managing, but Folly in attempting so mad a business.

For the sake of those who are not able to read, or get the Book, I will give you a Glympse of his Demonstrations. First he observeth, how Reason it self compel∣leth* 1.53 us, especially being confirmed by so ma∣ny and so great Testimonies of the Anci∣ents, to confess the Epistle to be S. Cle∣ment's, whose it is reported to be. He so∣phistically pretendeth here, that there were great Authorities of the Ancient Fathers extant to prove it: Whence, saith he it began to be had in every mans hand, to be read by the Catholicks, to be put a∣mong

the Decretal Epistles, and produced and cited in Ecclesiastical Causes and Judgments. The latter part of which Clause is true: For (as we before obser∣ved) Gratian, Ivo, and the rest of the Popes Ministers, have brought the De∣cretals into the Body of the Canon-Law, which maketh the matter more fatal and abominable; for being really cited in their Ecclesiastical Courts, and used both in matters of Controversie, and in cases of Conscience, they are forced either to defend them, or to pluck up their Cu∣stoms by the very Roots; and so further expose the Church of Rome to the shame of Levity or Fraud; yet for this very cause, it is far more impious and wicked to retain them: So that not knowing which way is best, some of them retain them, and some of them renounce them. But you must wink at all this, and believe what Turrian says, for the Authority of the Roman Church (which hath seated the Forgeries in the Chair of Judgment) is a greater Argument, to them that be∣lieve her Infallible, than any one Do∣ctor can bring against them: Neither was blessed Peter ignorant, when he com∣manded to write to the Dead, nor Clement, saith he, when he wrote by the Command∣ment;

but that the Readers would pre∣sently see, the Epistle to be written to him, whom all men knew to be dead before S. Peter; they being about thereupon, to enquire diligently into the cause thereof, and seeking to find it: Nay, this was the design of the blessed Peter, and therein he imitated the Holy Scripture. Whether to counterfeit, or blaspheme the Scriptures, be the worse, I cannot tell: but of this I am sure, that they who think such cour∣ses lawful, (as this fastned on S. Peter, and the Holy Scripture here) will stick at nothing which they take for their ad∣vantage. For that it was lawful to counterfeit S. James his Name, he pro∣veth afterwards very largely; and now he is giving the reasons of it: One in∣tention was to stir up all people to En∣quiry; their admiration at so strange a thing, being very prone to make them diligent to learn the cause of it: Ano∣ther was, that all Bishops might see the more clearly, that they were taught in the person of James: For James being dead, and uncapable of receiving the instruction, it is evident, that he was not intended thereby; and therefore it must be for others in his capacity. A third rea∣son was the preventing of envy: for had

S. Peter vouchsafed (being our Saviours Vicar, and Head of the Church) to write to any Bishop alive, the Honour done unto that Bishop had been so great, that all the rest had been tempted to maligne him shrewdly for that advantage: His intention was, saith he, to transfigure* 1.54 these things in the person of James, after the manner of the Holy Scripture; and that as well for other Bishops as especially those that should succeed him in the Church of Jerusalem, (whence the preaching of the Gospel began, according to the Prophesie of Isaiah) that they might thus think with themselves; If the Prince of the Apostles commanded Clement to write these things to James the Brother of our Lord, whom Peter, James and John did first of all or∣dain, who now ceased to be a Shepherd and was rewarded with his Crown; he certain∣ly did not command him to write for his sake, but for us, to whom Solomon saith, Look diligently to the face of thy Cattel, and consider thy Herds, &c. Let this, saith he, be one cause of the Transfigurati∣on, or counterfeiting a person in this Epi∣stle. Having noted how S. Paul transfer∣red a certain business on himself and A∣pollos by a Figure, he concludeth thus: Why therefore may we not think, that

S. Peter for the same reason commanded Clement to transfer his Epistle concerning his Death and Doctrine, pertaining in com∣mon to every Bishop, by a Figure to S. James already dead? lest if he should have com∣manded him to have written to Simon the Bishop of Jerusalem, who succeeded S. James, or to any other, as to Mark the Bishop of Alexandria, or Ananias of Antioch, or any other, he should then perhaps seem to love him, or honour him, more than the resi∣due?

Much more he saith to this purpose but all made vain, with one small observati∣on: Whereas he pretends that Clement knew S. James to be dead, there is a 〈◊〉〈◊〉 Epistle written by the same Clement, To his most dearly beloved Brethren dwelling at Jerusalem, together with his dearest Brother James, his Fellow-Disciple. So that S. James after all, was still thought to be alive, by those that transferred this Epi∣stle on S. Clement by a Figure.

S. Peter's influence over the Bishop of Jerusalem, and our Lords Brother, was thought a considerable Circumstance for the Establishment of the following Popes: And till the Protestants disco∣vered the Fraud, let Turrian say what he will, there was scarce a person in the

World, that thought not the Letter timed well enough for the purpose.

And whereas he pretendeth so many and so great Testimonies of the Ancients, confessing the Epistle to be S. Clement's; he is not able, nor does he so much as at∣tempt to name one, from S. Clement downward, till this Spurious Isidore, that affirmed any such matter. Howbeit, he quotes Origen, Theodoret, Gregory Nazian∣zen, &c. to prove the lawfulness of a Transfiguration, and makes great Osten∣tation of the Fathers, in shewing that S. Peter and S. Clement did wisely in the business.

CAP. VIII. Of Peter Crabbe's Tomes of the Councils: Wherein he agrees with, and wherein he differs from Isidore and Merlin.

BEsides the Forgeries that are in Mer∣lin and the Bastard Isidore, Peter Crabbe, whose Tomes of the Councils were published eight years after the first Edition of Merlin, published more, of as great importance as the former; not o∣mitting those of Isidore and Merlin, but

recording and venting them altogether.

He pretends to give an account of all those Councils that have been from S. Pe∣ter the Apostle, down to the Times of Pope John II.

He wrote before Turrian, as Carranza and Surius did, whom it is Turrian's bu∣siness to defend.

The End being proposed before the Means, with what design these Editions of the Councils are so carefully multipli∣ed, we may conjecture by a Treatise that is set in the Front of them, concerning the Roman Primacy. Almost all the Com∣pilers, after Peter Crabbe, having prefixed the same with one consent before their Work, as the Aim of their ensuing La∣bours.

It is extant in Crab, Surius, Nicolinus, Binius, Labbe and Cossartius, and the Collectio Regia. Carranza hath it not nor Paul V.

Paul V. in his own Work, published at Rome, Anno Dom. 1608. touches the For∣geries but very sparingly. It does not become the Majesty of a Pope in his own Name to utter them: It is moreover a thing of hazardous consequence for him to appear in Person in such a disgraceful business: It besits his Holiness to act ra∣ther

by Emissaries and Inferiour Agents, as all great Statesmen and Polititians do, being unseen themselves in matters that reflect too much upon their safety: that Method (you know) is more stately, as well as more Honourable and secure. Yet he approveth others at a distance, as his dear Son Severinus Binius in particular, who dedicated all his Tomes to Pope Paul V. in the year 1608. and has a parti∣cular Letter of Thanks from Pope Paul himself, as a Badge of his Favour before the Work. As for Carranza, he is but an Abstract, or brief Compendium.

This Treatise of the Primacy, thus put before the Councils, containeth a Colle∣ction of Testimonies out of Counterfeit Epistles of the Primitive Bishops and Martyrs of Rome, proving under the Au∣thorities of most Glorious Names, that the Holy Apostolical Church obtained the Primacy, not from the Apostles, but from our Lord himself: that it is the Head and Hinge of all the Churches; that all Ap∣peals are to be made thereunto; the grea∣ter causes, and the contentions of Bishops, being to be determined only by the Aposto∣lical See: that she is the Mother of all Churches; and as the Son of God came to do the Will of his Father, so ought all Bi∣shops

and Priests to do the Will of their Mother: that all the Members ought to follow the Head, which is the Church of Rome: that the first See ought to be judged by no man, neither by the Emperour, nor by Kings, nor by the People: that it was granted to the Church of Rome, by a sin∣gular priviledge, to open and shut the King∣dom of Heaven to whom she would: that none may Appeal from her to any other: that the Apostolical See may without any Synod unbind those whom a Synod or Coun∣cil hath unjustly condemned. Of which Sentence she is to be the Judge, whether it be just; for she may judge all, but none her: that the Church of Rome is the Foundation and Form of all the Churches; so that no Church hath its Essence with∣out that of Rome: that from her all the Churches received their beginning. Do∣ctrines as true, as the Authorities by which they are confirmed; and to say no more, as true as the last: For the Chri∣stian Churches received their beginning from Jerusalem, before the Church of Rome had any Being.

Consider it well, and you shall find this the removing of a meer stone of high∣est importance, an Encroachment upon the Territories of other Patriarchs, an

〈◊〉〈◊〉 of all Spiritual and Secular Power, to the subversion of Emperours, Kings and Councils.

For if all are to obey her, as Jesus Christ did his Eternal Father; if it be granted to the Roman Church, by a sin∣gular Priviledge, to open and shut the Kingdom of Heaven to whom she will; if no King, Emperour or Council, hath power to judge the Pope, while he hath power to judge all; Kings, Emperours and Councils are made Subject to him, and nothing can escape the Sublimity of his Cognizance.

Besides this Treatise of the Primacy, Pe∣ter Crab has 34 new Canons of the Apostles more than Isidore and Merlin: So that Antiquities are daily increasing in the Church of Rome, and Records are like Figs, new ones come up instead of the old ones.

The last of these Canons is that of Clement, about the Canon of the Bible: a Forgery of more Scriptures, added to the former, in the names of the Apostles; defended by honest Turrian zealously, and magnified by Nicolinus as the Coronis* 1.55 of the Apostles Canons.

He has the Roman Pontifical, a Trea∣tise of the Lives of Popes, fitted exact∣ly

to the Decretal Epistles, and accord∣ingly, most richly stored with all kind of Forgeries and Lyes. It is a new Book Fa∣thered upon Pope Damasus; which Isi∣dore and Merlin (I think) were ignorant of, for it is not in them; and I admire where he had it. It is the Text on which he commenteth, as a Great Record; he useth it as a great proof in doubtful mat∣ters, and according to it the Method of his Tomes is ordered. You will see more of it hereafter.

He has the counterfeit Council of Si∣nuessa, a new Piece, which I find not in Merlin: But I verily believe, he scraped it up some where else, and 'tis not his own, 'tis so full of nonsense: A Council sit∣ting in the year 303. and defining from that Text, Ex ore tuo justificaberis, & ex ore tuo condemnaberis, that no Council can condemn a Pope, nor any other Pow∣er, but his own mouth: For because our Saviour has said, Out of thine own mouth thou shalt be justified, and out of thine own mouth thou shalt be condemned; therefore no body can condemn the Pope but him∣self alone: for which purpose they re∣peat the Text over and over again, very 〈◊〉〈◊〉 and childishly, even unto nausea∣ting: And the example of Marcellinus is

made an instance in the case; who being called to an Account for offering Incense to an Idol, could not be condemned by this Council, and was therefore (be∣cause he was Pope) humbly implored to condemn himself.

It is a Council of great value, because of the President we have in it, how Scrip∣tures may be applied to the Bishop of Rome; and how places that belong to all the World, must peculiarly be ascribed to him alone: Howbeit Crab makes a sowre face on't, and is fain to premise this Pre∣monition to the Reader.

By reason of the intollerable difference and corruption of the Copies, whereof the one was old and faulty, though written in the best Parchment and Character; the o∣ther more old, but equally depraved (as the Beholders might discern with their eyes) so far, that what they mean sometimes can∣not be understood, we have set both the Copies, without changing a syllable of them, in two Columns; setting the Letter A over the first, and C over the other: but the middle Column over which B is placed, for its capaeity, or rather conjecture, en∣deavours as much as it is able, to reconcile the other two so very divers, and bring them to some sense.

He does not tell you plainly, that he made the middle Copy; but 'tis easie to conceive it, since he found but two, and they were so full of nonsense, that he added one, which is the third, to recon∣cile them. Yet Crabbe's Invention is now recorded by the Collectio Regia, and the two old ones, for their horrid Barba∣rismes, are thrown out of the Councils, and (for very shame) are cast away: for proceeding in his Apology, Crab a little after saith, Nemo ergo caput subsannando moveat, &c. Let no man therefore wag his Head in derision, who having either gotten more correct Exemplars, or being of a more Noble and clear apprehension, is a∣ble to mend these: but rather let him pati∣ently bear with what is done, and reduce it himself into better form.

This is a sufficient Light, wherein to see the dissimilitude between Forgeries and true Records: For whereas the un∣doubted were made in great Councils of Holy Men, and are all of them clear and pure, and well-advised, full of Unifor∣mity, Sense, Gravity, Majesty, Smooth∣ness, Order, Perspicuity, Brevity, Elo∣quence and Verity; it is the common Fare of these Instruments which we ac∣cuse as Forgeries, being made in a Dark

Age, by men not so Learned as the Church of Rome could desire, (and some∣times in a Corner by some silly Monk) to swarm with Absurdities, Errours, Tau∣tologies, Barbarismes; to be rude and tedious, empty and incoherent, weak and impertinent: yet some of them we con∣fess to be more pure in Language, and better in sense than others.

This Council of Sinuessa is more ridi∣culous than it is possible well to ima∣gine, before you read and consider it.

He has the Counterfeit Edict of the Emperour Constantine for a good Record. It is more warily made than the other, and better Latine, but of Swinging Im∣portance: 'I is but a Deed of Gift, where∣in the first most Christian Emperour is made to give all the Glory of the We∣stern Empire, with its Territories and Regalities, to the Bishop of Rome. We shall meet with it in others: for the Col∣lectors of the Decretal Epistles, all of them, harp upon this String most strange∣ly.

As Pope Paul V. so Peter Crab has but 20 Canons of the Nicene Council; where∣in he agrees with Isidore and Merlin, and differs much from some that follow him: Nay, he agrees and disagrees with Isidore

at once, in this very thing: He agrees with Isidore in his Book it self, (on the Nicene Council) but disagrees with him in his Preface.

But then he maketh amends for the Omission, for he hath the Synodical E∣pistle of the Nicene Council, a new Re∣cord, which I find not in Isidore, or in any before him: It is an humble Address of the Nicene Council to Pope Sylvester, beseeching his Holiness to ratifie their Decrees: To shew that no Council is of any value, unless it be approved by the Bishop of Rome: And he has a Gracious Answer too by the same Pen, or I am sorely deceived; for they are both alike so full of Barbarismes and false Latines, that another Dunce can hardly be found like the first to imitate them. In good earnest, they are the most feculent Forge∣ries that ever I saw. To speak much in little, is, they are worse than the Sinuessa Council.

They are without Greek Copies, which (where all the rest is in Greek) is an evil sign: But as they are, you shall have them, when we come to Binius, that the more Learned may judge of their Excel∣lency.

He has a Pseudo-Catholick Council at

Rome under Pope Sylvester, with the same Premonition to the Reader, word for word, which he set before the Sinuessa Council, Propter Exemplariorum intole∣rabilem nimiamque & Differentiam, & Depravationem, &c.

He has the other Forgeries of Isidore Mercator; and among the rest, the Epi∣logus brevis concerning the number of Witnesses.

He defaces and suppresses the sixth Council of Carthage, as well as his Pre∣decessor.

What with blotting out, and putting in, he so disguizes the Face of Antiqui∣ty, that unless it be to very clear eyes, the Primitive Church appeareth not the same.

Yet are his Voluminous Tomes dedi∣cated to the Invincible Emperour Charles V. being Printed in the year 1538. by Peter Quintell. Cum Gratiâ & Privilegio tam Caesario quam Regio Colloniae. That is, At Collein by the consent and Authori∣ty both of the King and Emperour. So far even Monarchs are deluded sometimes with a shew of Piety, and the Light of Depraved and Corrupted Learning.

CAP. IX. of Carranza: his Epitome of the Decrees and Councils. He owneth the Forgeries.

CArranza, being but a short Compen∣dium, was Printed at Paris, An. 1564. to wit, very fitly, for the more ge∣neral sprcading of the corrupted Coun∣cils: All the other Collections being great Volumes, but this a little Informer, or Companion for the Pocket.

It was dedi ated to the Illustrious Dic∣go Hurtado Mendoza, Orator in the State of Venice, and his Imperial Majesties Vicegerent in the Holy Council of Trent.

He lays down all the Apostles Canons for good Laws, even the last it self being not excepted; and selects Decrees out of the Decretal Epistles for good and Catho∣lick Canons.

The Decretal Epistles themselves would be too long for so short a Compendium; and therefore he has not the Decrees themselves, but Excerptions.

He has the Pontisical of the Popes Lives, but more modesty than to ascribe it to Damasus: It is a part of his Text however.

He has but 〈◊〉〈◊〉 Canons of the Nicene Council, and skippeth over the Council of Sinuessa.

He omits the Epilogus Brevis, but owns the Council to which it is annexed.

He followeth Isidore, and exceeds him a little.

CAP. X. Of Surius his four Tomes, and how the Forgeries are by him desended. He hath the Rescripts of Atticus and Cyril, by which pope Zozimus was condemned of Forgery in the sixth Council of Car∣thage.

LAurentius Surius was a Monk of the Order of the Carthusians: He wrote four Tomes: He pretends to have all the Antiquities of the Church at large, and to mend and restore the defects of the Ancient Manuscripts. What their mend∣ing and restoring is, you begin to dis∣cern. He dedicates the whole Work to Philip King of Spain, Sicily, and Neapo lis, &c. and directeth it in another Epi∣stle to the most August and Invincible Em∣perour Charles V. It was Printed at Col∣lein

by Geruvinus Galenius, and the Heirs of John Quintell, in the year of our Lord 1567.

He has the counterfeit Preface of Isi∣dore Mercator, before detected; The Trea∣tise of the Primacy of the Roman Church, all the 84 Canons of the Apostle, and the Apostolical Constitutions of Pope Clement (newly added to the Tomes of the Coun∣cils) for good Records; though Isidore Mercator, some of the Apostles Canons, and Clement's Constitutions, are rejected by some of the best of his most able Fol∣lowers, (as you shall see hereafter:) not I suppose upon mature deliberation, but inevitable necessity.

The Liber Pontisicalis of Pope Dama∣sus, that notorious Cheat, is the ground∣work upon which he commenteth. It so exactly containeth the Lives and Acts of the Bishops of Rome, that when I first approached it, I apprehended every Life to have been recorded by some person contemporary with the Pope, of which he was writing: for it nominates the time of their Session to a Year, a Moneth, a Week, and a Day, from S. Peter down∣ward: Which being done for no Episco∣pal Chair beside, it made the Roman See seem of more Eminent Concernment than

the residue from the very first beginning; such a peculiar and extraordinary care being no mean Indication of its High Exaltation above all other Chairs, that were not for a long time together so ac∣curately regarded. But a little after, I found a shrewd sign; for beside the er∣rours and contradictions noted before, in the midst of all this exactness, he 〈◊〉〈◊〉 sometimes. 3, 4, 5, 〈◊〉〈◊〉, 9 years toge∣ther. This shall be proved hereafter, with more than we yet say, when we come to Binius.

He has all the Decretal Epistles, and the Donation of Constantine for good Re∣cords. The Epistle of Melchiades concern∣ing the Munificence of Constantine; the Spurious Roman Council under Pope Syl∣vester, with the Epilogus Brevis; the Let∣ters between Athanasius and Pope Mark, concerning the number of the Nicene Ca∣nons: Those Letters tell us the Canons of the Nicene Council are 70. and yet he records but 20 of them.

The most of these Great Appearances are rejected afterwards, by Baronius, Bi∣nius, Labbè, and the Collectio Regia.

By good fortune he has the Rescripts of Atticus, and S. Cyril, the Patriarchs, con∣cerning the true Records of the Nicene

Council, sent to the sixth Council of Carthage, upon the occasion of Zozimus before related.

The Letter of that Council to Cele∣stine the Bishop of Rome concerning that Controversie.

And a Scrap of the Council it self: but he omits the Decrees.

Did I follow them throughout all A∣ges, my work would be endless. We should find much foul Play in following Councils and Records of the Church: but for several weighty Reasons I have at present confined my self within the compass of the first 400 years next after the Death of our Lord, whose Name is not to be mentioned without praise and glory.

Note well: I go on thus, to observe particularly what Forgeries every Col∣lector of the Councils owneth, and what Emperours, Kings, and Popes, their Books are dedicated to; and what priviledge, in all the principal parts of the Popes Jurisdiction, they come forth withal; and especially what a multitude of men have been encouraged to carry on this Design, that you might see the Conspi∣racy of the Members with the Head, and the general Guilt of that Church in so

Enormous an Affair. To which we might add the innumerable Armies of Learned men that have cited them in that Church, and the Company of Captains that have defended them: But it had been better for them that they had never medled with the Protestant Objections, for they have made the matter worse than they found it, and bewraid themselves in all their Answers; nay, they have made the Frauds more eminent and notorious, by disturbing the Reader, while they give him Warning by their Notes, though the intent be to defend them. This I speak especially upon the last, from Binius downward.

CAP. XI. Of Nicolinus his Tomes, and their Con∣tents for the first 420 years. His Testi∣mony concerning the sixth Council of Carthage.

NIcolinus is printed in five Volumes, Sixti V. Pont. Max. faelicissimis Au∣spictis, as himself phraseth it: I think he means, By the favourable Permission and Authority of Pope Sixtus V. He dedicates

his Tomes to the same most Holy Lord Sex∣tus, &c. which were printed at Venice, An. 1585.

Among other things in which I should sav he is peculiar, had not Merlin in his Isidore done the same, he sets a counter∣feit Epistle of Aurelius, Archbishop of Carthage, to Damasus the Pope, and the Popes Answer, in the Front of his Work. The Epistle requesteth a Copy of all the Decretals that were made by the Bishops of Rome, from S. Peter downwards. The Answer intimates a Copy, commanding him to preach and publish the same.

In both these Collectors the Epistles are displaced above 〈◊〉〈◊〉 years out of their due order, meerly that they might face the Forgeries with the great Authorities of Aurelius and Damasus, who were both dead 300 or 400 years before the Coun∣terfeits were made: Howbeit, the Page∣ant does well to adorn the Scene; it en∣tertains the Spectators as a fit Prae∣ludium, to make the way more fair for these disguized Masquer's.

In the last of these Epistles, the Coun∣terfeit Decrees are Fathered on the Holy Ghost, and whosoever speaketh against them, is charged with Blasphemy.

Yet for all 〈◊〉〈◊〉, though the Epistles

were desired by Aurelius, and sent by Damasus, and commanded to be preach∣ed and published throughout the world, they were never heard of by the space of 700 or 800 years after their first Authors, nor for 300 or 400 years after this Dama∣sus and Aurelius; though pretended to be the Canons of the Holy Fathers, so Sacred, and so Divinely inspired by the Holy Ghost.

This is that Damasus upon whom the Famous Pontifical is Fathered: He sate in the Chair An. 370. The Forgeries were unknown till about the year 800.

This Aurelius is he who tasted the De∣crees of Zozimus, and had experience of their sincerity, when he resisted the En∣croachments of the Roman Chair.

But to return to Nicolinus; he has Isi∣dore's Preface, The Treatise conceruing the Primacy of the Roman Church, con∣taining so many Testimonies out of for∣ged Bishops, Martyns, and Fathers: All the Apostles Canons, of which he maketh S. Clement's the Top and Coronis, conclu∣ding that Impious Counterfeit with this affected phrase, Coronidis ipsorum Cano∣num Apostolorum finis: The end of the Co∣ronis of the Apostles Canons.

Francis Turrian is in so much esteem

with him, that he hath Eight Books of Clement's Constitutions, with Turrian's Proem, and Explanatory Defences upon them.

The Liber Pontificalis, drawn from the beginning like a Vein of Lies, through the tedious length of 800 years, infect∣ing all these Ages with Forgery: It is his Text in like manner.

He has all the Decretal Epistles without Exception; the Council of Sinuessa, or condemnation of Pope Marcellinus, with the same Premonition you saw in Peter Crab to the Reader; The Donation of the Emperour Constantine, which by this time one would think to be a sound and admirable Record, having so many Hands subscribing it, and so many Pens inserting it among the Councils, without the least note of any dubiousness or blemish in it.

He has threescore and eighteen Canons of the Nicene Council, and professeth* 1.56 himself to be the first which added them thereunto: And he had them of a cer∣tain man that brought fourscore of them in Arabick to Alexandria, as his Printer does witness for him to the Reader. But surely had there been so many, Pope Paul V. and all the Collectors before him, had not omitted them.

Some 40 years hence we may expect fourscore more: for as for those naked and vulgar Canons, (as he calleth the Old and Authentick Records) they will not serve the turn; nor yet the old Seventy mentioned by Isidore, Athanasius, and Pope Mark: by which you may see they are always growing, and may come to a Million, if the continuance of the World permit it, and their need require it.

What say you? In good earnest, me∣thinks, the year 1585. is very late, for the finding of eight and fifty Canons of* 1.57 the Nicene Council: That Council was as∣sembled in the year 327. and made its Ca∣nons above one thousand and two hundred years before Nicolinus time: They were written in Greek, and these lay dormant in Arabick, so many Ages, no man can tell where. But the blessed Jesuites, or one of the same Society, luckily found* 1.58 them the other day.

Here and there he has a true Record, and among the rest a piece of the sixth Council of Carthage, though mangled too: where concerning the two Coun∣terfeit Canons of Pope Zozimus, he saith, The African Fathers not finding any such Canons as these, in the Codes which they had of the Nicene Council,

both in Greek and Latine, promised that they would keep them only so long, as the time would be, that they might get the true Copies out of Greece: Which when they had been sent for, and were brought from Cyril of Alexandria, and Atticus of Con∣stantinople, they were found imperfect, as not containing but only those 20 Ca∣nons, which were extant also among the Latines; in which nothing is contained concerning Appeals to the Roman Bishop: Nay, those African Fathers from the fifth and sixth of those Canons gathering the contrary, did earnestly beseech Celestine the Pope, that succeeded Boniface, who was the Successor of Zozimus, that he should not admit Appeals: which (they said) as it was most prudently and justly provided for by the Nicene Council, so they found it in no Synod of the Fathers, that any should be sent from the side of his Holi∣ness.* 1.59 What Boniface and Celestine an∣swered, it is not certain: Acta enim illa valdè concisa sunt, & mutila, For those Records are cut very short, and maimed; and therefore the matter is the more ob∣scure.

Who maimed those Records is worth the Enquiry: Some-Body that was con∣cerned in them, and whose influence must

be exceeding great for the attempting of such a thing, hath out them short, that Re∣cords so offensive and pernicious to him, might be made obscure. But as Thieves, by dropping some of the Goods by the way, are oftentimes detected, or Murderers by forgetting the Knife behind them; so doth the Great and Just GOD infatuate the Pope of Rome, against whom this Council was asiembled, and smite his A∣gents with blindness here; and at other times their heart faileth them, because of Guilt: so that not daring to make tho∣row work with the Councils, they faulter, and are detected.

Here is a rare case, all the Copies of the Nicene Council, throughout the World, were imperfect 1200 years ago, both among the Greeks, and among the Latines, only those at Rome were valid and Authentick. For the Councils of Carthage were reckoned among the La∣tines, as you may see by Isidore, and Merlin, placing them in that number, and that justly; for the African Fathers that pertained to Carthage, wrote in La∣tine, as S. Augustine, Fulgentius, Tertulli∣an, &c. They were Naturalized so far, that Latine was almost their Mother∣Tongue, as Justellus observes out of S. Au∣gustine:

and yet these that were Allied to the See of Rome so near, were at one with the Greeks in the Records contro∣verted: None were good at Carthage, Constantinople, or Alexandria, &c. but only those which the Pope produced in his own Cause: Nor were any like his upon the Face of the whole Earth be∣sides.

At first I admired to see those Canons of Carthage so abruptly cut off by Bini∣us, where I happened first to miss them: but when I afterwards found them, by the help of Justellus, I saw the reason: The Roman Bishop was curbed; though that of Anacharsis concerning Laws pro∣ved true; Laws are like Spiders Webs, they detain Flies, but Hornets break through them.

Nicolinus having intimated the lame∣ness and obscurity of the Narration, go∣eth on thus: It is probable that Celestine wrote back sharply, and would have the Appeals of Priests, from their own, to the bordering Bishops, and of Bishops them∣selves to the Roman Chair established and valid. The Pope would have it so, not∣withstanding all contradiction: Foras∣much as they were founded on Right and* 1.60 cusiom, and upon the Nicene Canons,

which were kept entire (it is credible) in the Roman See, as they were extant in the time of Mark.

It is credible: Was ever such Impu∣dence known before! They were not a∣ble to urge one Argument why it should be credible, and yet this credibility must overthrow all the Evidence in the whole World.

But they were kept entire in the Ro∣man See, as they were extant in the time of Mark. This spoileth all! for by re∣ferring you to Mark, he appeals to the Epistles of Athanasius to Mark, and of Pope Mark to Athanasius, concerning the number of the Nicene Canons. Which E∣pistles of Mark and Athanasius, by invin∣cible reasons urged by Binius, as well as the Authorities of Baronius, Labbè, and the Collectio Regia, are evidently proved to be very Forgeries.

He gives you more of these audacious Guesses; He says it is credible, that they were contained also among the Canons of Sardica which Celestine sent, it is proba∣ble, unto them: But that the Africans rest∣ed not satisfied, either because they suspe∣cted those Canons to be corrupted, or for some other cause; it is shewn in the Epi∣stle of Boniface the H. to Eulalius of Alex∣andria,

concerning the Reconciliation of Carthage, which happened about 100 years after.

The more you stir this business, the more it stinks. The Epistles made in the name of Eulalius and Boniface, concern∣ing the Excommunication of the churches of Africa for 100 years, past down so fair to Nicolinus, that he took them for good Records; and doubtless he thought it well enough, that the African Fathers were Excommunicated for opposing the Popes Opinion: So that the Quarrel rose very high, or, what we before observed was very true, these Epistles of Boniface and Eulalius were invented to colour the Popes Cause, and disgrace the Fathers. Take it which way you please, it smells ill: Baronius and Bellarmine had rather they should be Counter 〈◊〉〈◊〉.

His probability about Celistine's sending the Canons of Sardica to Carthage fares little better: Celestine knew very well the Canons of Sardica would not do in that Council: Nicolinus cannot produce one syllable in proof, to make it proba∣ble, that he sent them thither, and his fly∣ing to Sardica is in an evil hour; for it is opposed by 〈◊〉〈◊〉 Bishops, so great, that they have frighted Rome out of her Ex∣communication,

who altogether testifie, no less than twelve hundred years ago, that no Synod of the Fathers made any such Canons. And if Sardica were no Synod, what will its Canons signifie? The Popes then living and concerned, never attempted so vain a shift, but po∣sitively affirmed and maintained still, that they were the Nicene Canons: only the Council of Sardica is pretended of late, and some new men, now the business is over, perswade us they did all mistake while the matter was in agitation, both at Rome and Carthage; and that them∣selves have more clear and piercing judg∣ments (to see into a business so far off better) than all the Fathers.

Admit those Canons were made at Sardica, it was a gross Errour to Father them upon the Nicene Council: for the Authority of Sardica is not to be com∣pared with that of Nice. Sardica was unknown to all the Council at Carthage. S. Augustine thought it an Arrian Council; as Binius in his Notes upon it observeth: and Bellarmine puts it among the partly* 1.61 Reprobated. And that which induceth me to believe those Canons now extant in the name of Sardica to be forged, is, that they were first produced in Zozimus

his Counterfeit, and Fathered upon Nice. And there being a Council once, it is now pretended that there were two there; that these Bastards disowned at Nice, might have a Sanctuary somewhere, and find some Fathers. My conjecture is made considerable, because the Canons now Fathered upon Sardica are contrary to those of Nice: And it is not probable, that two Catholick Councils so near, should so suddenly Decree things contra∣ry to each other; nor that the same Fa∣thers that were at Nice, when they came to Sardica, should change their minds with the place of their Session. That there were no Canons of Sardica known till the time of Dionysius Exiguus, is very probable, because they were not in the Code of the Vniversal Church, nor in the African Code, till Dionysius. Exiguns put them in; as Jacobus Leschasserius most ex∣cellently proveth.

Whether Dionysius or Hadrian put them in, is to me uncertain: But Hadri∣an I. first gave the Copy of Dionysius to the Emperour Charles, whence the old Manuscripts were transcribed, which are now extant in several Libraries; and in which the Dedication of Pope Hadrian is contained in Verse, To his most Excel∣lent

Son King Charles, &c. The first Let∣ters of the Verses being put together, make this Acrostick, EXCELL. FILIO. CARULO. REGI. HADRIANUS. PA∣PA. The Verses are found in the Copies yet extant of Dionysius Exiguus.

This shews that some New Thing was put into the Book, and that Hadrian had a finger in it, which reached perhaps farther than the beginning. If the Book was as new as the Acrostick, Dionysius was far enough from being its Author. What Faith we are to have in the Papists, when they tell us who were the Ancient Com∣pilers of the Councils, you may see by Baronius, who giving us an Account of* 1.62 their Order, reckons Isidore (a known Counterfeit) for one; Dionysius Exiguus for the first, Ferdinandus Diaconus for the second, Martinus Bracarensis for the third, Cresconius for the fourth; and af∣ter all these, Isidore for the fift. As cer∣tain as Isidore was a Collector of the Councils, so certain is it that Dionysius was one, but further certainty yet I can see none.

Charles the Great, perhaps having ne∣ver seen the like before, was pleased with the Acrostick; and the putting of his Name in Capital Letters before the Coun∣cils

was delightful to him. Syrens sing sweetly, while they deceive bloodily. Hadrian I. knew well, what was a Gift fit for a Scholar, and a Pope of Rome.

If I should produce but one passage which I found in it, the matter would be more effectual: For after he has done with the Councils, he lays down the De∣cretal Epistles of 13 Roman Bishops, be∣ginning with Syricius, who lived in the year 385. In his Epistle to Himerius, there is this passage: Such is our Office, saith he, that it is not lawful for us to be silent, for us to dissemble, upon whom a Zeal greater than that of all others, of the Chri∣stian Religion, is incumbent: We bear the burdens of all that are oppressed: nay ra∣ther the blessed Apostle Peter beareth them in us: who as we trust, protecteth and de∣fendeth us his Heirs in all the things of his Administration.

Of GOD he saith nothing here, but his confidence is all in Peter. There is not a word like it in all Antiquity: and those words protecteth and defendeth us, seem to relate to those Jars that had been before between Hadrian, and Charles the King, or Emperour.

These observations carry me to believe what I met with in Daille, since Dionysius

is gone from under my hands: and ha∣ving searched into the Book since, I am further confirmed.

About 74 years after the Council of* 1.63 Chalcedon, Dionysius Exiguus, whom we before-mentioned, made his collection at Rome, which is since Printed at Paris, cum Privilegio Regis, out of very Ancient Manuscripts. Whosoever shall but look di∣ligently into his collection, shall find divers alterations in it; one whereof I shall in∣stance in, only to shew how Ancient this Artifice hath been among Christians. The last Canon of the Council of Laodicea, which is the 163 of the Greek Code of the Church Universal, forbidding to read in Churches any other Books than those which are Canonical, gives us withal a long Catalogue of them. Dionysius Exi∣guus, although he hath indeed inserted in his collection, Num. 162. the beginning of the said Canon, which forbiddeth to read any other Books in the Churches, besides the sacred Volumes of the Old and New Testament; yet hath he wholly omitted the Catalogue, or List of the said Books; fear∣ing, as I conceive, lest the Tail of this Ca∣talogue might scandalize the Church of Rome, &c. A little after he saith, the Greek Code represents unto us VII Ca∣nons

of the first Council of Constantino∣ple. which are in like manner found both in Balsamon, and in Zonoras, and also in the Greek and Latine Edition of the Ge∣neral Councils, Printed at Rome. The three last of these do not appear at all in the Latine Code of Dionysius, though they are very considerable ones, as to the busi∣ness they relate to, which is the order of proceeding, in passing judgment upon Bi∣shops accused, and in receiving such per∣sons, who forsaking their communion with Hereticks, desire to be admitted into the Church. It is very hard to say, what should move the Collector to Gueld this Council thus: But this I am very well assured of, that in the sixth Canon, which is one of those he hath omitted, and which treateth of judging of Bishops accused, there is not the least mention made of Appealing to Rome; nor of any Reserved Cases, where∣in it is not permitted to any, save only to the Pope, to judge a Bishop: The power of hearing and determining all such matters being here wholly and absolutely referred to the Provincial Synods, and to their Dio cesans.

Another instance which he hath is this, After the Canons of Constantinople, there follow in the Greek Code VIII Canons of

the General Council of Ephesus, set down also both by Balsamon and Zonoras, and Printed with the Acts of the said Council of Ephesus, in the first Tome of the Ro∣man Edition: but Dionysius Exiguus hath discarded them all, &c. Daille in his Treatise of the Right 〈◊〉〈◊〉 of the Fathers. Cap. 4. pag. 45, 46, 47.

This being true, the Authority of Dio∣nysius is very small, relating to the mat∣ter of the Council of Sardica. If any man hath any thing to say against it, let him, when he answereth this Charge of ours, produce what he is able in Defence of Dionysius, as to the points whereof he stands accused by Daille; but we proceed to Nicolinus.

CAP. XII. Nicolinus his Epistle to Pope Sixtus. His contempt of the Fathers. He beginneth to confess the Epistle of Melchiades to be dubious, if not altogether Spurious. He overthrows the Legend about Constan∣tines Donation.

THat you may know the Genius of the Man a little better, how much

he was devoted to the service of the Pope, and how little he valued the Au∣thority of Councils and Fathers, I have thought it meet to give you his Epistle; and his Admonition to the Reader, record∣ed by him in the words following.

To our Most Soveraign Lord, Sixtus V. High-Priest.

It fell out conveniently for me, Most Blessed Father, in the Universal Joy of the Christian World, for your Elevati∣on to the Sublimity of the Apostleship, that in so great a multitude flowing from every place to honour you, I al∣so, among the Oldest Servants of your Holiness, had something near at hand, which is unworthy neither of the Ma∣sty of your Name, or Authority; and yet very fit for my Occasions to offer at your feet, as suitable to the Office of my Gratitude and Veneration It is a new Edition of the Councils: for the* 2.1 remarkable addition of two Councils especially, the Nicene and the Ephesine, never published so entire and full, as now.

For to whom may the Councils of the Church, aided by the Inspiration of the H. Ghost, according to the seasonable∣ness

of various times, for the repairing of her Ship, more fitly be Dedicated, than to her Chief Master, to whom it is given from Heaven to call and con∣firm them? especially him, who is so well versed in all Scholastical Disci∣plines, and Ecclesiastical History!

I have used all diligence, according to my weak ability, sparing no cost, o∣mitting no labour; the most Catholick and Learned Divines of our Age, being assembled also from every Quarter, e∣specially the most Excellent Father Do∣minicus Bollanus, a Noble-Man of Ve∣nice, of the Order of Preachers, never enough commended for his excellent parts; who by his Industry, Care, and Learning, was a vast help both to me, and to the Work.

And that I may in one word signifie my study and pains bestowed thereup∣on, lest I should seem to draw the Saw backward and forward too often upon the same Line, I have taken care to per∣form whatever could be done by one man, and he a private person, that this Edition might come forth from me, and be offered to you, more Copious and Illustrious than any other Publications hitherto sent abroad: In which I trust,

that as a just and knowing Judge, you will discern some Accomplishment: Wherefore I suppose I may affirm, that nothing is perversly, or too concisely exprest; but all things most rightly and clearly, as far as was possible, according to their Primitive Candour.

This my Gift therefore, from which men may receive so great profit and be∣nefit, since both those things that be∣fore were wanting, and those that have hitherto been dispersed, may be had to∣gether in it; and this Work of mine, not of less cost in Printing (the great expences of which may easily be proved by the magnitude of the Volume) than labour: to which I was not so much present, as presiding; earnestly desi∣ring that it should come forth most free from Errour and Faults, for the benefit of the Studious, I doubt not but ac∣cording to your Humanity, you will accept it with a willing mind, as some kind of Token of my will to serve you; even as I desire with all my Soul, and humbly pray, that your Holiness may receive it. In the mean time, Holy Fa∣ther, I desire that all things may fall out prosperously to your Blessedness: And I pray, that you may long be preserved

in health, and more plentifully adorned with Heavenly Gifts, for the good of the whole Church.

Venice VI. Kal. Octob. M. D. LXXXV.

Here you see one of the Popes Old Servants laying down all the Councils at his Holiness Feet, boasting of additi∣ons to the Nicene and Ephesine Councils, never before published, ascribing the Councils to the Inspiration of the Holy Ghost; and yet adding, for the good of the Roman Church, eight and fifty Ca∣nons to the most glorious of them all, ascribing the power of calling and con∣firming Councils, to the Pope, sparing no cost (though he draws the Saw too often upon that point, which as if he were enchanted, he cannot leave, throughout all the Epistle) assisted, as himself confesseth, with a confluence of the best Popish Divines, permitted to come forth under the Popes Nose, with all these Abominations. By which you may perceive, it is not the work of a private Doctor, but the Disease of the Church of Rome.

His Typographus Lectori.

His contempt of the Fathers appears in his Printer to the Reader: for by one of Turrian's Transfigurations, he covers

that Admonition with the Printers Name, though too Learned for any Printer, and evident enough to be his own: for he there unfoldeth the matter, order and use of the Work, far above a Printers reach; and especially notes its Correcti∣ons and Emendations to us: which he re∣duceth to four Heads.

1. To the observation of the time where∣in Councils were held, and under what Pope. Whereupon we note, the manner of ordering the Councils under such and such a Pope, seemeth a new thing: Nico∣linus else arrogates too much to himself, in ascribing this to his own Invention. Certainly the custom of computing times by the Popes Lives, is of no long standing, but an Artisice lately taken up by his Flatterers, to dazle the eyes of their Readers; for it adds much to the Splen∣dour of the Chair, to see Kings and Councils marshalled under the Reign, as it were, of this, and that, and the other Pope, down from S. Clement, through∣out all Ages. But from the beginning it was not so.

2. To the truth of History and Actions: As when various Authors are often cited, either for the confirmation of Sentences, or to show the variety that is among Wri∣ters,

or to reprehend some falsity, Quod interdam, parcè tamen, & timidé feci∣mus. In his Dedicatory Epistle he told the Pope, that he did nothing perversty, but all things most rightly and clearly, as far as was possible, according to their Pri∣mitive Candour: As you see before. But here he confesseth, the business of repie∣ving falshoods to be a tender work, which he went about with great caution and trembling. Some he detected, but timerousiy and sparingly: he durst not meddle with them all.

3. To the consutation of some contuma∣cious and rebellions persons; who lay hold on the lightest occasions, and oftentimes wrest the plainest matters, to the disgrace of the H. Roman Church. As when from a slight contention of the African Fathers, about Appeals to the Church of Rome, they foreibly conclude against the very truth of the Acts, and the Faith of the History, that those Fathers did not acknowledge but re∣fuse its Primacy over them. In the Body of his Tomes, he 〈◊〉〈◊〉 Epistles of Boniface and Eulalius, as good Records, testifying the Excommunication of all the African Churches by the Pope; yet here he calleth it a light contention: Himself wresteth the plainest matters for∣cibly

against the very truth of the Acts, and chargeth the fault on the Prote∣stants: For in this very place he pretend∣eth that the African Fathers did not re∣fuse the Primacy of Rome, but acknow∣ledge its Supremacy, or its Primacy over them. Yet it all this but a Copy of his countenance, a common flourish in the Frontispiece of their work: For if they submitted to the Popes Primacy over them, why should they be Excommunica∣ted? He knows well enough, when we come close to the matter, that these Re∣bellions Protestants, and those Catholick Fathers, were of the same judgment, and acted the same thing. By way of provi∣sion therefore he addeth, that this was far from the mind of those Fathers; but if they had conceived so, it would have re∣dounded to their Infamy, and not at all have tended to the lessening of the Supreme Authority of the Roman Church, ordained and established by God.

Two hundred and seventeen Bishops in an ancient approved Council, even the sixth Council of Carthage, protested a∣gainst the Popes Supreme Authority, to their perpetual Infamy; as Nicolinus would have it: for should all the Bishops in the World joyn together, they would but

dash themselves against that Rock, and do things to their Infamy, and there's an end. This is the value which Papists have for the Councils and Fathers, when they stand in their way: And this Impudence comes abroad by the consent of Nicolinus, and the Pope, without Blushing.

His fourth Head is Addition. His E∣mendations are referred lastly to Additi∣on, either by making those things perfect and entire, that before were imperfect and marred: 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Canons of the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Acts of that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of a Greek Book 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 into Latine by 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 suite; and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Latine out of an Arabick book brought to Alexandria by another man of the same Society.

I once thought a certain man had had the Book at Alexandria; but now it seems a Jesuite brought it thither. He does not tell you who, nor from whence. Jesuites are the Popes Janizaries, and fit to be so imployed: And the Vatican is an admirable Storehouse doubtless for the Greek too, a very Pit of Witnesses for the Popes Supremacy. As if Perkin Warbeck should have brought Evidences

out of his own Closet to prove himself King of England. If no body but he must be believed, the veriest Cheat in the World must needs prevail. Greek and Arabick are strange amusements: else a Book out of the Vatican, in its Masters own Cause; or another man without a name, that brought an Arabick Book to A∣lexandria, with fourscore Canons of the Nicene Council in it, would scarcely be regarded against the Evidence of the whole World; especially in a matter so upheld by Forgeries.

Two things there are wherein he ad∣ventures to be a little cordial; Licèt par∣cè & timidè: though seldom, and with fear.

1. Whereas Isidore, and Merlin, and Peter Crab, and Surius, &c. have the E∣pistle of Melchiades without any Note of its dubiousness, he 〈◊〉〈◊〉 it can be none of Melchiades, because mention is made therein of the Nicene Council, and of other things that were done after Mel∣chiades Death.

2. Whereas Binius lays a Dreadful Re∣proach upon Constantine, the first most Excellent Christian Emperour, as if af∣ter all his Glorious Acts done for the Church and State of Christendom, he were

an Apostate, a Murderer, a Tyrant, a Per∣ecutor, a Parracide, smitten with Lepro∣sie for notorious Crimes, for killing Li∣cinius unjustly, and his own Son Crispus: And all, that he might uphold the Coun∣terfeit Donation, Nicolinus begins the first Book of the Acts preceding the Nicene Council, (translated out of an Ancient Greek Book in the Vatican) thus.

De Gestis post sublatum impium Licini∣um, & de Imperio Regis Constan∣tini, & de Pace Ecclesiarum Dei.

Constantine, when he had conquered his Enemies, shewing himself an Empe∣rour by the Wisdom given him of God, took care to better the Affairs of the Christians day by day, more and more. And this he did several ways, having a most flaming Faith, and faithful Piety towards the God of all: And the whole Church under Heaven lived in pro∣found peace. Now let us hear what Eu∣sebius, that most excellent Husbandman of the Churches Agriculture, 〈◊〉〈◊〉 from the most Famous Pamphilus, speak∣eth here. In his tenth Book he saith, What Licinius saw long ago to befall wicked Tyrants with his eyes, he now suffered himself, like to them; and that deservedly: for he would neither re∣ceive

Discipline, nor be admonished at any time to learn wisdom by the punish∣ment of his Neighbors, &c. But Constan∣tine the Conqueror being adorned with all kind of Piety, together with his Son Crispus, the Emporour beloved of God, and in all things like his Father, redu∣ced all the East into his Power, and brought the Empire of the Romans into one, as it had been of old, and obtain∣ed an Universal Kingdom, from the ri∣sing of the Sun, to the utmost borders of the West, and to both the other Re∣gions of the North and South, in perfect peace: Then the fear of Tyranny where∣with men were before oppressed, was utterly taken away from the life of men; then frequent Assemblies were held, and Festivals kept; then all things abounded with gladness and joy; then they that were before of a dejected 〈◊〉〈◊〉, and sorrowful, looked with a pleasant face, and with joyful eyes; then with Dances and Hymns, throughout all Cities and Fields, they proclaimed fast, that God was truly God, and the Highest King of all: next they magnified the Emperour and his Children, most dear unto God. 〈◊〉〈◊〉 there was no remembrance of the

former evils; then all Impiety was for∣gotten; then there was a sweet enjoy∣ment of present goods, and a joyful expectation of future: Then 〈◊〉〈◊〉, not only the Decrees of the Emperour, the most Illustrious Conquerour, 〈◊〉〈◊〉 of Humanity and Clemency, but his Laws also glorious in Magnificence, and fraught with Tokens of true 〈◊〉〈◊〉 〈◊〉〈◊〉 published in all places: So the 〈◊〉〈◊〉 Spot of all Tyranny being 〈◊〉〈◊〉 away, and wholly blotted out, Constantine a∣lone, and his Children, thenceforth pos∣sessed the Helm of the Empire, which by Right pertained to them; it being made secure by his Authority and Go∣vernment, and freed from all envy and fear. Hitherto Eusebius Pamphilus, of all Ecclesiastical Writers most worthy of belief.

Thus their own Record in the Vatican justifieth Eusebius: and thus Nicolinus produceth it, who also defendeth Euse∣bius, though himself holdeth the Dona∣tion of Constantine firm; not discerning how that History overthroweth the same. But Binius who saw the inconsistence bet∣ter, crys out of Eusebius for a Lyar, a Flatterer, an Arrian, because he stands in his way. Thus all of them, here and there,

serve the Fathers: For Eusebius lived in the time of Constantine himself, and was Honourable in his eyes: He was Bishop of Caesarea-Cappadocia, and an individual Friend of Pamphilus the Martyr, a Father in the Nicene Council, and one of those that disputed there, in person, against Phaedo the Arrian: As Binius also him∣self recordeth in the Disputation, extant in his Tomes. But of such Legends as this, and the Tragical Story of Constantine, we have more than good store in Popish Writers: As you may see at large in Dr. Stillingfleet his Book of Popish Coun∣terfeit Miracles.

CAP. XIII. The Epistle of Pope Damasus to Aurelius, Archbishop of Carthage, commanding him to take care, that the Decretals of the Roman Bishops be preached and pub∣lished abroad: Wherein the Forgeries of the Church of Rome are Fathered on the Holy Ghost.

DAmasus, to his mest Reverend Bro∣ther, and Fellow-Bishop Aurelius. We have received the Epistle of your 〈◊〉〈◊〉

with due Veneration: Wherein we un∣derstand how your Reverence and Prudence thirsteth, as is fit, for the Apostolical Decrees. Concerning which Affair, we have sent some of those which you desired, and desire to send more when you shall send unto us. Yet we have past by none of our Predecessors, from the Death of Blessed 〈◊〉〈◊〉, Prince of the Apostles, of whose Decrees we have not sent somewhat to you under our certain Seal by Ammonius the Priest, and Falix the Deacon: Which we both desire you to keep, and command to be preached and published to others; that they may inviolably be kept with due Vene∣ration of all, and inviolably observed, and diligently reverenced by all future Ages.

Because the voluntary Breakers of the Canons are heavily censured by the H. Fa∣thers, and condemned by the H. Ghost, by whose Gift and Inspiration they were dicta∣ted: Because they do not unfitly seem to blaspheme the H. Ghost, who being not compelled by any necessity, but willingly (as was before said) either do any thing perversly, or presume to speak against the same Holy Canons, or consent to them that will; for such a presumption is manifestly one kind of blaspheming the H. Ghost: Be∣cause (as was even now promised) it acteth

against him, by whose grace and impulse the same Holy Canons were set forth. But the wickedness of the Devil is wont to de∣ceive many, and so doth very oftentinies delude the imprudence of some by a simili∣tude of Piety, that he perswadeth them to take hurtful things for healthful.

Therefore the Rule of H. Canons which are made by the Spirit of God, and conse∣crated by the Reverence of the whole World, is faithfully to be known, and diligently to be handled by us; lest by any means the Decrees of the H. Fathers should without* 2.2 inevitable necessity (which God forbid) be transgressed: but that we walking most faithfully in them, may by their Merits, God assisting, deserve the glory of a reward, and the heap of our labour.

These therefore being rightly considered, and upon our deliberation brought to the knowledge of your Churches, it most highly becometh you to obey the Rules of the same H. Canons, lest the sloth of some should make them in any thing to walk contrary to them. But let your wise and wholesome Doctrine, which desires you in all things to please God, shew them these faithful Fellow∣workmen in their Thrones, the coheirs and partakers of the Coelestial Kingdom. Dated XVI. Kal. Jun. Gratian and Cyricius being Consuls.

The close of the Epistle (is not clear nonsense) is very obscure. The meaning of it is, that Aurelius should shew men the Decretal Epistles of Clement, Anacle∣tus, &c. those faithful Fellow-workmen in their Thrones, the coheirs and partakers of the Coelestial Kingdom, that are now in Heaven, to the intent they may obey them, and come to the same Eternal Glo∣ry. A goodly design doubtless. But we have a cross proverb, 〈◊〉〈◊〉 be to the Sheep, while the Fox Preacheth. This piety in the Close is but the Sheep-skin to cover the Fox, who needs not more cunning in Preaching, than concealing himself. We have a more sacred saying, In the Pit which he made for others, is himself fallen. And it is not impertinent: for while he chargeth others with the unpardonable sin, himself blasphemes the Holy 〈◊〉〈◊〉. For to make the Holy Ghost the Father of Lies, is (I think) to blaspheme him.

Damasus, we confess, never made the Epistle; but that makes the matter worse. Some other in Damasus his Coat, is guilty of this accursed business; that while he Fathers the Frauds, which him∣self invented, on the H. Ghost, has not ignorance to excuse, but malice to con∣demn him. And whether the Forgeries

are not so Fathered still on the Holy Ghost, may be a proper Question. Bi∣nius, I think, was afraid of these Epi∣stles.

Nicolinus in his Printer to the Reader, pretendeth an exact observation of the time, under what Pope things were done: but for once he varies the method, and sets this in the Front of the Forgeries, to countenance all.

He knows them perhaps to be what they are, yet clearly owns them.

There is some Errour in the date of these Epistles; an usual Symptom of the Disease in such Instruments. Instead of the XVI. Kal. Jun. Nicolinus putteth it the XI. Some hidden reason compels him, or he would never be so nice: for Cyricius, Siricius a small mistake: But the next is greater, for Gratian, Equitius. As if Damasus the Pope could not tell who was Consul at Rome when he wrote his Letter.

I wonder at Damasus for one thing much; he tells us of the wickedness of the Devil, who deludes men with a shew of Piety, and forces in that expression of the Devils perswading men to take hurt∣ful things for healthful so affectedly, that it would make one to think his Guilt put

him in memory of such a saying. But his design in charging all that impugn them, with the dreadful and unpardonable sin of blaspheming the Holy Ghost, was more clearly to deter men from writing or speaking against these pretended Ca∣nons. And perhaps he declaims against the wickedness of others, that delude the imprudence of some with a similitude of Piety; and so loudly inveigheth against the Guilt of perswading men to take hurt∣ful things for healthful, to remove the suspition from himself. Whatever tis, no man is more guilty of the Fraud in the World.

You may note a contradiction in the Letter: The Canons of the H. Fathers, and Bishops of Rome, were consecrated by the Reverence of the whole World; and yet upon Aurelius his desire, were newly brought to the knowledge of the Churches, and now first ordered to be published and preached.

They past the deliberation of our pre∣sent Damasus before they came abroad, being rightly considered, and upon due de∣liberation brought to the knowledge of the Churches. Doubtless they were well weighed, and what was most agreeable to the Roman Chair was pickt out, and cho∣sen for the purpose.

CAP. XIV. Counterfeit Canons of the Apostles defend∣ed by Binius. A Glympse of his Preten∣ces, Sophistries, and Contradictions. A Forged Council of Apostles concerning Images, defended by Binius and Tur∣rian.

SEverinus Binius, a late Collector of the Councils, is grown so famous, that his Voluminous Tomes have been Printed thrice; he is approved by an E∣pistle of Pope Paul V. inserted among other Instruments before his Work, and so highly esteemed, that he is exactly fol∣lowed by Labbe and Cossartius in 17 Vo∣lumes, and taken in, word for word, by the COLLECTIO REGIA; lately pub∣lished by the care of a King in 37 Tomes.

The reason why they follow Binius so exactly, the Collectio Regia giveth in 〈◊〉〈◊〉 words, set next to the Title-page of the Book, for our better information. We thought fit to follow the last collection of the councils put forth by Binius, and illustrated with his Notes; and to Print it 〈◊〉〈◊〉, as that which of all others is most richly stored. Wherein they have

done Binius as great Honour as one can well imagine: for it shews his Notes to be the best and most convenient that can be gotten in the Church of Rome, and that all the Collectors since (which were very many) have not been able to devise better.

Hereupon it followeth, that in one Work we may the more concisely treat of Binius, Labbe, Cossartius, and the Col∣lectio Regia together.

I once intended to give you a Copy of the Popes approbation, with the o∣ther Authorities by which Binius is ap∣proved; but as the case 〈◊〉〈◊〉 it is su∣perfluous.

He pretendeth in Preface, and 〈◊〉〈◊〉, to justifie all the Canons, Councils, and Decretal Epistles, and maketh a glori∣ous shew, setting them down afterwards with great Titles of Splendour and Maje∣sty; in such sort, that a man would take them all for Authentick Records: But when he cometh to his Notes, he many times deserteth his design, and confesseth the Imposture. But his Notes are 〈◊〉〈◊〉 in more 〈◊〉〈◊〉 and inconsiderable Let∣ters, and those his acknowledgments hidden from a 〈◊〉〈◊〉 Eye in little room.

In his Letter to Paul V. he layeth all his Labours at the Popes Feet. So that we are like to have good on't, when the Malefactor (accused) is made sole Lord and Judge of the Witnesses.

He hath several Prefaces to the Rea∣der, and to Persons of the Highest Rank and Splendour: in which he pretends to magnifie the Decrees and Canons follow∣ing, as good Records.

He prefixeth Isidore's Counterfeit Pre∣face before his Collection.

Over the Canons of the Apostles, in a Splendid manner, he sets this Title.

THE CANONS OF THE HOLY APOSTLES WITH ALL VENERATION TO BE FOLLOWED.

According to The Ancient Edition OF DIONYSIVS EXIGVVS.

A man would think now there should no more Canons be laid down, than Dio∣nysius

Exiguus hath in his Ancient Editi∣on: But as if he intended to bear the Mark of the Beast in his Forehead, he puts under this Title eighty four Canons of the Apostles, whereas Dionysius hath but 50. Certainly 'tis not well done so to Cheat his Reader with a Lye; but in some blind Corner or other he will make us satisfaction.

Over against this he puts a Note in the Margin, thus: Francis Turrian, of the Society of Jesus, hath published a very clear Book in Defence of the Apostles Ca∣nons. He approveth the Book, yet re∣jecteth two of the Canons which Turrian defendeth: but that is concealed till af∣terwards.

It is his custom, in the top of his Pa∣ges, Chapters and Margins, eminent and conspicuous places, to put Notes or Ti∣tles, defending those Counterfeit Anti∣quities, which in some little Gloss hidden in the Text, he really slighteth: For the Potentates of the World, with their Lords and Councellors, not having time enough to search into the bottom, may by such means as these neatly be de∣ceived; while they think no man so im∣pudent, as in the same Leaf, to contradict his pretences. So that the very greatness

of the Crime is their greatest security.

Another Artifice like this, is that of putting the Preface of Dionysius Exiguus before these Tomes of his own, the bet∣ter to countenance the ensuing Frauds. Though Dionysius were dead 1000 years before he wrote them, and never intend∣ed, nor thought of the greater part of them.

But Lyars are intangled always in the 〈◊〉〈◊〉: what is convenient in one re∣spect, being inconvenient in another.

For in that his Preface, Dionysius speaking for himself, saith only this: In the beginning we have placed those Canons which are said to be the Apostles, transla∣ted out of Greek: which because the most do not easily acknowledge, I thought meet to acquaint your Holiness with the same.

He doubts them all you see; yet speak∣eth only of his own fifty, which he hath in the Code which himself digested: He does not meddle with those that make up the number of 84. no more than Isidere and 〈◊〉〈◊〉 do: 〈◊〉〈◊〉 Binius, when he 〈◊〉〈◊〉 to his Notes upon the word Canones 〈◊〉〈◊〉 stolorum, speaketh thus, after his large Copy in three Columns of all the 84. These Canons made by the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, and by Tradition

from them delivered to us, Clement of Rome, S. Peter's Disciple, wrote in Greek; and Dionysius Exiguus, an Abbot of Rome, translated them into Latine, in the time of Justinus the Emperour.* 2.3

He does not prove that Clement wrote them, unless by the last 〈◊〉〈◊〉, which hath Per me Clementem 〈◊〉〈◊〉: nor by that neither; for that he 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 a Forgery. Dionysius 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 before Binius, does not say 〈◊〉〈◊〉 〈◊〉〈◊〉 wrote them, but rather the contrary: He suspects them all, and knows Clement could not write them all; since himself has but fifty, and those only by Rumour, not Tradition.

Nay Einius himself, you will see pre∣sently, rejected some; and yet here he pretendeth the whole number to be written, both by Clement in Greek, and by Dionysius in Latine: For of all his Catalogue, he faith, These Canons, &c. Clement of Rome, S. Peter's Disciple, wrote in Greek, and Dionysius 〈◊〉〈◊〉, an Abbot in Rome, translated them into Latine; as if it were not sufficient to write a Lye in the Front, unless he clo∣sed up the Canons with a Lye in the Tail.

It would be worth the Enquiry to

know where they had the 34. which were unknown to the Ancient Dionysius? For after all this, he seems to reject them in the passage following.

Horum quinquaginta priores, &c. saith he, Only the first fifty of these (the last of which is of dipping thrice in Baptism) containing nothing but sound Apostolical Doctrine, and approved by Ancient Bi∣shops, Councils, and Fathers, are received as Authentick, Cap. 3. Dist. 16. And ac∣cording to that common Rule of the Holy Fathers, because the Author of them is unknown, they are rightly believed to flow unto us by Apostolical Tradition. The re∣sidue by Pope Gelasius, Can. Sanct. Dist. 15. are accounted Apocryphal, both because their Author is unknown, as also because by the 65 and the last Canon, it is evident, that some of them are craftily put in by the Grecians, and some of them corrupted by Hereticks.

This passage deserves one or two re∣markable Observations.

1. If the Tradition of the Apostles, though committed to writing, be capa∣ble of corruption; what security can we have of Oral Tradition, which is far more loose, and liable to danger?

2. If the Church of Rome were una∣ble

to secure the Apostles Canons from the Leven of the Grecians, and other Here∣ticks; or so careless, as not to keep one Copy, or Record sincere; what assurance can we have of her care and ability in the residue? This shews the weakness of these inconvenient Shifts, and pitiful 〈◊〉〈◊〉.

But the reason why some are received as Authentick, and others accounted 〈◊〉〈◊〉, is most fit to be marked. The reason why it is highly to be presumed, that the first 50 Canons should be 〈◊〉〈◊〉 〈◊〉〈◊〉, Because the Author of them is unknown: And the reason why the resi∣due are rejected, is, Because the Author of them is unknown. So that the same rea∣son (as Fire hardens Clay, and 〈◊〉〈◊〉 Wax) will prove contrary things. And by reasoning in such a Latitude, it will be easie to prove the Sun black, and the Sky a Molehill.

Howbeit for these reasons, Gelasius an Ancient Pope rejecteth some of them: But Binius takes the liberty to put his judgment in the other end of the Scale; and outfacing us with a Counterfeit Cle∣ment, and Pretended Dionysius, will have all but two, to be Authentick Canons: All but two; namely, the 65. and the last Canon; by which it is evident, that some

of them are crastily put in by the Grecians, and some of them corrupted by Hereticks. Some of them put in by the Grecians, must at least be two; and some of them corrupted by Hereticks, must at least be two more; yet they are all of them, ex∣cept two, Authentick.

Let his reason be what it will, we ob∣serve, 1. That the Church of Rome is in a tottering condition, when a poor Ca∣non of Collein shall take upon him to re∣fel the Sentence of an 〈◊〉〈◊〉 Pope, and fourseore Bishops: for so many did 〈◊〉〈◊〉 use in 〈◊〉〈◊〉 the Apocryphal from Cennine Books; and this Sentence was Desinitive by a Pope in his Council: So that 2. A Pope in his Council is not 〈◊〉〈◊〉. 3. If Einius be right, Gelasius and fourscore Bishops did 〈◊〉〈◊〉 〈◊〉〈◊〉 in condemning the Code 〈◊〉〈◊〉 〈◊〉〈◊〉 Ca∣nons, which S. Clement wrote from the mouth of the Apostles. 4. The Church of Rome is divided, the New and the Old Church of Rome are against each other. The New is all for Additions, and the very Apostles Canons, allowed in Gela∣sius his time, which was 1260 years ago, are not sufficient, unless more be ad∣ded.

But let us now consider Binius his

reasons. Quia tamen ex his posterioribus ferè omnes praeter praedictos duos, &c. But because all these latter almost, besides the two forementioned, are either by the Au∣thority of the Roman Bishops, or by the Decrees of other Councils, or by the Sen∣tences of some Fathers, confirmed and ap∣proved, as is manifest by these our Margi∣nals and Annotations: (So that it may not lightly or rashly he doubted, whether they were taken hence by the Bishops, Coun∣cils, and Fathers, or rather translated hi∣ther, and put here out of their Writings:) Hereupon they may and ought rightly and deservedly all, except the two excepted, to be taken for Authentick.

How perplexed his discourse is, I sup∣pose you see. His courage fails in the midst, and it becomes thereupon so rough and difficult, that it is scarce in∣telligible. The occasion of its Incohe∣rence is that Parenthesis (thrust into the middle.) For Binius foreseeing a strong Obiection to the Discourse he was going to make, claps it Sophistically into the midst of his Argument; hoping there∣upon, that it would never more be re∣torted upon him: Which you may easily see, both by the Nature of his Argu∣ment, and by the resolution of his words.

For his Argument is this; which if you lay aside the Answer to it, runs smooth∣ly. Almost all these latter Canons, besides the two forementioned, are either by the Authority of Roman Bishops, or the De∣crees of other Councils, or the Sentences of some Fathers, confirmed and approved (:) hereupon they may and ought rightly and deservedly, all except the two except∣ed, to be taken for Authentick. Now the Answer is the Parenthesis in the midst. Certain Sentences like to these Canons are in the Fathers writings, but so con∣tained there, that it may not lightly or rashly be doubted, whether they were taken hence by the Bishops, Councils, and Fa∣thers, or rather translated hither, and put here out of their Writings. To doubt a thing rashly is nonsense; but it may just∣ly be feared, that these Canons are Sen∣tences pickt out of other Books, and packt into a Body, bearing the name of the Apostles Canons. His Conscience did convict him, and he replieth not a word, though it be an important consideration in the case.

But there is a worse fault in his Lo∣gick; he argues from Particulars to V∣niversals: for having said, Fere omnes praeter praedictos duos, he comes to con∣clude,

Omnes praeter praedictos duos. Al∣most all except two are approved, there∣fore all except two are Authentick.

Such Tricks as these he hath often: And sometimes affects an obscure kind of speaking, on purpose to blind the Reader; especially when he is intangled with some difficult Argument: He then Clouds himself, like the Cuttle, in his own Ink, that he might vomit up the Hook in the dark, and scape away.

He might have produced a General Council, if he pleased, to confirm all the 84 Canons, and that under the Name of the Apostles too, which had been more to the purpose: but then he must have confessed the last Canon of Clement to be true, and consequently that his eight Books of Constitutions, and his two E∣pistles, are part of the Bible; or else that the Decree of the Council, confirming these, was Spurious; or else of necessity, that the Pope and Council did err. But he had more kindness for the Pope than so, and therefore perhaps let the Coun∣cil alone.

He would inure you by his words to believe that Popes are equal to Councils. Because they are, saith he, either by the Au∣thority of Roman Bishops, or other Coun∣cils,

or some Fathers confirmed, they may and ought to be taken for Authentick. Some Fathers is a dwindling expression: He very well knows that 217 were reject∣ed together in the sixth Council of Car∣thage. Roman Bishops, and other Councils, are words of some weight: But what can other Councils do, if the Roman Bi∣shops please to reject them? The Roman Bishops, and other Councils, are so put in contradistinction, that the Authority of Roman Bishops is set before that of other Councils: And perhaps the proportion being observed, the Roman Bishops must be thought as far above other Councils, as other Councils above some Fathers.

In other places they affirm a Pope with his Council to be Infallible: Here, that the Roman Bishop is a Council: Otherwise it is nonsense to say, The Roman Bishops, or other Councils. The Roman Bishop hath a Council in himself: And indeed it is requisite, that he of all other should be the greatest Council, when standing a∣lone, he is to judge of a Council, and to determine, even whether an 〈◊〉〈◊〉 Council shall be approved, or disap∣proved.

This is a Tast of Binius, an Elephants Clee, a Scrap of five large Volumes,

full of the same integrity and perverse∣ness.

The swelling words which they talk of, approved and disapproved Councils, are all to be understood, of Councils appro∣ved, or disapproved by the Roman Bi∣shop.

From his Canons we proceed to his Council: for Binius hath a Council of Apostles too, on a Prodigious Theme! the setting up of Images. It is but a short one, and hath but one Canon, and that is the eighth. It is set forth in this form.

ANTIOCHENA SYNODUS 〈◊〉〈◊〉.

Canon. 8. 〈◊〉〈◊〉 〈◊〉〈◊〉 Salvati ob Idola: sed pingant 〈◊〉〈◊〉 Opposite Divinam Humanamque manufactam 〈◊〉〈◊〉 Effigiem Dei veri ac Salvatoris nosire Jesu Christi, ipsiusque Servorum, contra Idola & 〈◊〉〈◊〉. Neque errent in Idolis, neque similes siant Judaeis.

This is all: and sure it is old, for the Latine is very bare. If you construe it, 〈◊〉〈◊〉 〈◊〉〈◊〉 thus, but hath no Greek Copy.

A COUNCIL of the APOSTLES at ANTIOCH.

Canon. 3. Let not the Saved be decei∣ved

for Idols: but let them paint on the Opposite, the Divine and Humane unmin∣gled Image of the true God, and of our Sa∣viour Jesus Christ, made with hands, and of his Servants. Neither let them err in Idols, nor be made like the Jews.

The first Authority he hath to prove it, is the 2 Nicene Council, 800 years almost after the Apostles. And he col∣lecteth it thence by a blind conjecture, not by any evident Assertion of theirs.

Besides this he citeth one Pamphilus, who testifieth that he found it in Origen's Study, as Turrian saith against the Wri∣ters of Magdenburg. So that all this rest∣eth upon Turrian, an impudent Corrup∣ter, as the World hath any. Where we first observe, that Origen had no Images himself, neither adored any. 2. That I∣mages were forbidden in the H. Scrip∣ture, especially in the Old Testament. 3. The Apostles were wont to allure the Jews, and not to offend them. To the Jews, saith S. Paul, I became as a Jew, that I might gain the Jews. Whereas to set up Images, was the only way to drive them out of the Temple. 4. That all o∣ther Councils, Nice, Constantinople, E∣phesus, Chalcedon, Arles, Eleberis, Antioch, Laodicea, Sardis, Jerusalem, Alexandria,

Rome, &c. during all the time of 800 years, were silent of this Apostolical Canon.

Concerning which, I beseech you to consider further: 1. That admitting it were in the 2 Nicene Council, that was an Idolatrons Council, addicted to Fa∣bles, and full of Forgeries; for which it is rejected by all the knowing and soun∣der part of the World. 2. The Apostles were not obeyed in this Commandment, neither in their own Age, nor in divers Ages after. 3. Binius himself seemeth conscious of its unsoundness, for he put∣teth it not among the Councils of the A∣postles, which are before their Canons altogether, but in another place strag∣ling by it self, in his own Notes, and after the Apostles Canons. 4. Since the Apo∣stles wrote in Greek, this is rendered suspitious by wanting a Greek Copy. 5. No Collector produceth one word be∣sides himself, in the whole Circuit of the first 400 years, on the behalf of Images. 6. The Fathers unanimously write against Images in the Church of GOD. 7. You may perceive by the dulness of the Sense out of what Storehouse this Fragment came, and by the horrid incongruity of making a Divine and Humane Image un∣mingled

with hands: The Divinity and and Humanity being Natures infinitely distant, cannot be painted in the same Picture. But for want of a better, this Musty Evidence must serve the turn.

CAP. XV. Of the Pontisical Falsety Fathered upon Da∣masus, Bishop of Rome, An. 397. How the Popish Collectors use it as their Text, yet confess it to be a Forgery full of Lyes and contradictions.

THe Liber Pontifiealis is a Legend so stuffed with Lyes, that the very Title of it is notorious: The very first Inscrip∣tion of the Book miscarries; not so as to need, like the former Counterfeits, either those of the Apostles Canons, or their Council, or the Preface of Isidore, a long Circuit of Deductions to prove the For∣gery; Binius, Labbe, and the Collectio Regia, immediately confess it. It begin∣neth thus.

THE BOOK OF POPES, From Pope Peter down to Pope Ni∣cholas of that Name the First; in which their Acts are described: The Acts of the first Popes by Pope* 4.1 Damasus: The rest by other * Ancient* 4.2 Men, and * worthy of credit.

Upon this Title Binius noteth, Hujus libri Pontificalis Damasus Auctor non est, &c. Damasus is not the Author of this Pontifical: but rather it is patched up of two divers Authors; as may be proved by this, that almost in every Popes Life, it contains things fighting with themselves: And so no account can be given of Things and Writings clashing with one another. And for this he cites Baronius, An. Christ. 69. nu. 35. Au. 348. nu. 16. & 17. Anton. Possevin. Apparat. Sac. on the word Da∣masus.

Now a man would expect he should lay aside the Book, and refuse to make use of such an odious Pamphlet: But for want of a better he takes it in, as his most Learned Companions do; and so they labour all under the miserable Fate of making a Forgery, the Text upon which their Notes and Volumes are the Com∣mentary.

It is meet before I pass, to make some use of what is given us: for Observation is the Life of History, Reflexions digest∣ing the Objects that are before us, and turning them into nourishment.

What is here said, concerneth not a Page, but a whole Book, stuffed with Legends, and Lives of Popes.

It was set forth as a Book made by Da∣masus, a Learned, Grave, and Ancient Bishop of Rome, that his name might give colour and Authority to the same.

Because it could not be believed that 〈◊〉〈◊〉 should write of Popes that fol∣lowed after he was dead, part of it is a∣scribed to other ancient men, and worthy of credit; naming no body, for the grea∣ter Reverence, and shew of Antiquity, and the more pious estimation of un∣known persons.

How ancient, and how worthy of cre∣dit they are that 〈◊〉〈◊〉 such Cheats, and what a Mystery of Iniquity they make of Antiquity, you may easily conjecture.

Sometimes 〈◊〉〈◊〉 are thrown upon 〈◊〉〈◊〉 Greeks and 〈◊〉〈◊〉: but here is one made and compiled by the more Fa∣mous Romans.

Binius knew it to be a Forgery by the baseness of the Stile; Consarcinatus est,

It was patched up. That is his word; a Metaphor implying, the Taylors were but Botchers that made it. Secondly, By the contradictions that are in it, he knew they were divers Authors, because they jangle, and cannot agree. The parts of it are so irreconcileable, that the Story will by no means hang together.

It is a Vein of Lyes, reaching from S. Peter to Damasus, and from Damasus to Nicholas 1. containing the Lives of a∣bove 100 Popes, from S. Peter to the year 860.

About the time of this Nicholas 1. the Popedom was exalted above the Clouds, and was (of necessity) to be secured by as evil means, as it was gotten: When loe the Witch of Endor raises up Samuel in the good old Damasus, to tell the World that Peter was a Prince, and all his Suc∣cessors Vniversal Heads of the Catholick Church.

Nicholas 1. began to sit about 50 years after the death of Hadrian 1. the Pope that is suspected by us to be the Father of the 〈◊〉〈◊〉. So great an Impression therefore being made by the Publication of Isidore, a little before, it was thought good to follow the Blow by this Pontifi∣cal: and a more ancient Father than Isi∣dore

must be awakened out of his dust to justifie him. For as Light answered Light in Solomons Buildings, so do the Lives and Letters of the Popes; their Lives in the Pontifical, and their Letters in the Decretal.

The Artifice shews contrivance, and the design of it a deep and hidden Cor∣respondence.

The World has been cheated for so long a time, by the attempt of wicked and deceitful men.

Peter Crab, Carranza, surius, Nicoli∣nus, the Elder Compilers of the Coun∣cils, use it boldly and freely, without warning their Readers to suspect it, or confessing it to be a Forgery; though Binius, and the last Compilers, upon ne∣cessary Conviction, are forced to do it.

〈◊〉〈◊〉 and 〈◊〉〈◊〉 have it not at all: we may justly wonder therefore where these latter 〈◊〉〈◊〉 got it.

The Forgery is not about mean mat∣ters, but things most Sacred, the Rights of the Church, and the Souls of men.

Here the 〈◊〉〈◊〉 are detected by their own confession; and he that is once 〈◊〉〈◊〉 is still suspected.

The Works of Darkness are seldom 〈◊〉〈◊〉, so that more are committed than 〈◊〉〈◊〉 known.

All these Forgeries that are now ac∣knowledged, did pass about 200 years ago for good Records, excepting some perhaps that were since invented: And if the last two Ages brought so many to light, an Age or two more may, through Gods blessing, accomplish Wonders.

The Secular state and security of the Pope, with his Adherents, which Binius in his Epistle to Pope Paul V. calls Honor & Augmentum 〈◊〉〈◊〉, was the end of all. And if men excogitate Titles to Crowns, and patch up 〈◊〉〈◊〉 with some Flaws, yet serviceable enough with the help of a Long Sword; then a Chair so Politick is able to do it more neatly, having had the strong Holds of the Church so long in their hands.

Now we shall note some few of those many Errours that are in the Pontifical; which, though it be a duty circumstance to have such a Text to gloss on, is the Ba∣sis of their Discourses, and the Rule of their Method, both in the Popes and Councils. It beginneth thus.

Peter the blessed Apostle, and Prince of* 4.3 the Apostles, the Son of John, of the Pro∣vince of Galilee, of the City 〈◊〉〈◊〉 〈◊〉〈◊〉, the Brother of Andrew, sate in the Chair of Antioch seven years. In the end it 〈◊〉〈◊〉

us how long S. Peter Reigned, just twenty five years, two moneths, and three days. Binius tells us with the consent of Baro∣nius, it was rather twenty four years, five moneths, and eleven days.

The Pontifical saith, Peter was Mar∣tyred with Paul on the same day: Though Prudentius and S. Angustine say, It was not the same year. Binius reconcileth them, They were slain the same day in∣deed, but not the same year: Therefore say we, Peter was not Martyred with S. Paul.

The Pontifical says, It was 38 years af∣ter the Passion of our Lord. More truly the 35. saith Binius, in the 13 year of Nero, and the 69 after the Birth of Christ.

S Peter's Name is the Patron and 〈◊〉〈◊〉 of the Roman Church; and there∣fore inserted like a Shield in the Front. Next his Notes on S. Peter's Life. Binius inserts the Treatise of the Roman Churches Primary, Ex antiquo Codice: out of an Old Book, without any name at all: Which puts me in mind of the Gibeonites old Bottles, clouted Shooes, and mouldy Bread, and the notable Cheat which thereby they put on the Israelites. All is Old and Ancient in the Church of Rome: and this Old Book of the Prima∣cy

set before the Councils according to the Rules of Art, because the End is to be proposed before the Means.

After this old Treatise of the Primacy, he cometh to S. Linus, Pope and Martyr. He is pleased to call him Pope, as well as Pope Peter; not as if his Contemporaries called him so, but because the Modern Title will not sit well on the present Popes, unless it be given to S. Peter, and the first Bishops of that See. And ever and anon he begins with a known Lye in the top of the Chapter, formally set by it self, the more pleasingly to take the eye, after the manner of a Title, Ex Li∣bro Pontificali Damasi Papae;

OUT OF THE PONTIFICAL OF POPE DAMASVS.

This course he continues from Life to Life throughout all the Popes, so far as the Pontifical lasteth, intermixing the Decretal Epistles first, and then the Coun∣cils, in the Lives of the several Popes: or to use his form, under the pope in whose Life they happened. And all his Tomes being moulded into that form, it makes every Pope seem, to him that is not a∣ware of the fetch, the Supreme over all Councils from the beginning. And with this Method he always goes on, Ex li∣bro

Pontificali Damasi Papae, hoping per∣haps that in long tract of time, he should be at last believed.

In all the Book, there is scarce a Life, wherein there are not as many Errours, as in S. Peter's. As in example.

Linus sate eleven years, three moneths,* 4.4 and twelve days, 〈◊〉〈◊〉 the Pontifical: Binius saith, It was eleven years, two moneths, and twenty three days. A days difference, where the exactness is pre∣tended to be so great, shews all to be Counterfeit.

He saith, 〈◊〉〈◊〉 sate twelve years, one* 4.5 moneth, and eleven days: Binius tails on him for the mistake; though he agrees with him in the 〈◊〉〈◊〉, that Linus and Cle∣tus sate some twenty three years between Peter and Clement. So that on this ac∣count, S. James was dead above 27 years before S. Clement (who wrote a 〈◊〉〈◊〉 Epistle to him) came to the Chair: For before he was Pope he might write an Epistle, but not a Decretal Epistle.

Cletus (saith Binius) was by S. Irenaeus, Ignatius, and 〈◊〉〈◊〉, called 〈◊〉〈◊〉, which Baronius thinks was a mistake a∣mong the Greeks, 〈◊〉〈◊〉 by the Errour of Writers and Libraries. What shifts will a man be driven to by a desperate

Cause! Three of the best and most An∣cient Fathers were cheated with the Er∣rour of Writers and Libraries, concern∣ing a mans Name that was alive, either not long before, or together with them∣selves. S. Irenaeus and Ignatius are ex∣tremely Ancient. Ignatius lived before Anacletus was Bishop of Rome, much more before his Name was put into Li∣braries, and much more yet, before it could be corrupted there by the mistake of Scribes and Writers. But such Errours of Writers and Libraries are a good hint, how capable they are of them, and how much the Church of Rome is acquainted with them.

Binius is at last terribly provoked with the nonsense of the Pontifical: for whereas it saith, Cletus was in the Church from the seventh Consulship of 〈◊〉〈◊〉, and fifth of Domitian, to the ninth of Do∣mitian, and the Consulship of Rufus; that is, from the 78 year of Christ, to the 85. Binius speaking as if he were present, takes him up 〈◊〉〈◊〉, Errorem igitur Er∣rori addis, quisquis 〈◊〉〈◊〉 Pontificalis Au∣thores, &c. Whoever thou be that art the Author of this Pontifical, thou addest Er∣rour to Errour: For if Cletus began to sit in the forementioned Consulship, in the 78

year of Christ, how did he immediately succeed Linus, dying, as thou saidst, in the 69 year of Christ, Capito and Rufus being Consuls? How wilt thou excuse a 9 years Interregnum in the Chair, made only by thy Authority contradicting it self? How sayest thou that Cletus sate twelve years, whose continuance thou doest circumscribe by two Consulships, in the space of 7 years distant from themselves? How, which is more intollerable and absurd, doest thou say, that Clement sate from the Consul∣ship of Trachilus and Italicus, even to the third year of Trajan; which is from the 70 year of Christ to the 102. and so to have administred the See 33 years, whom in his Life thou affirmest to have continued on∣ly 9 years? Thus far Binius.

When Cato saw the Southsayers salu∣ting one another in the Roman Market∣place, he said, I wonder they can forbear laughing, to think how delicately they cheat the people! Hence therefore, saith Binius, O Reader, thou mayest perceive on what Rocks he shall 〈◊〉〈◊〉, whosoever shall suppose the writings of this Book to be ta∣ken up upon Trust, without any Inquisiti∣on! Yet when the fit is over, in the very next line, he is at it again, THE LIFE, EPISTLES, AND DECREES OF CLE∣MENT,

EX LIBRO PONTIFICALI DAMASI P. The Pontifical is (afresh) ascribed to Damasus: For Friends may quarrel, without falling out eternally. But if they are so angry, what make they together? What have Scholars to do in so scandalous a Fellows Company? Why of all Books in the World do they take this to follow? All of them from Peter Crab to the Collectio Regia? Why not the Grave, Sincere, and Learned? Why not a true Record? Why do they chuse a Counterfeit so full of lyes and contradictions? It is the highest Symp∣tom of a deadly cause, that they take such a Fellow to be their Copy to write after, their Text to gloss on, their Guide to follow. For all these gross mistakes are committed within the compass of some 30 or 40 lines, in four Lives of one hundred and six: And in every Life al∣most throughout, they are exercised in the same manner. If this be the best Re∣cord they can find for the purpose, and all their Antiquities be like this, they are as mouldy and rotten as can well be de∣sired.

CAP. XVI. Of the Decretal Epistles forged in the Names of the first holy Martyrs and Bi∣shops of Rome The first was sent (as they pretend) from S Clement, by S. Pe∣ter's order, to S. James the Bishop of Jerusalem, seven years after he was dead; and by the best Account 27. S. Clement's Recognitions a corsessed Forgery.

TO stumble in the Threshold is O∣minous: If the first of all the De∣cretals be a Forgery, it is a leading Card to the residue.

Binius his Title, and the Text of the Pontifical, is represented thus.

THE LIFE, EPISTLES, AND DE∣CREES OF POPE CLEMENT I. Out of the Pontifical of Pope DAMASVS.

He made two Epistles that are called Ca∣nonical. This man, by the Precept of S. Peter, undertook the Government of the Church; as by Jesus Christ our Lord the Chair was committed to him. In the Epistle which he wrote to S. James, you

shall find after what manner the Church was committed from S. Peter. Linus and Cletus are therefore recorded to be before him, because they were made Bishops by the Prince of the Apostles himself, and ordain∣ed to the 〈◊〉〈◊〉 Office before him.

NOTES. (After the Method of Binius.)

He made two Epistles called Canonical.] These words are adapted to the 84th Ca∣non of the Apostles, where two Epistles of Clement, and his eight Books of Ordi∣nations, are made parts of the Canoni∣cal Scripture.

In the Epistle which he wrote to S. James] Here the Pontifical openly voucheth his Epistle to S. James; which Binius after∣wards tells you was written to Simeon. If the Pontifical be right, Binius was o∣verseen, in saying, the name of S. James crept by corruption into the Title of the Epistle, for that of Simeon. The Tales do not hang together.

They were made Bishops by the Prince of the Apostles, &c.] You understand here, that S. Peter out of his superabundant care for the Church, made three Bishops of Rome in his own life time: So that Rome had four Popes at once, S. Peter, S. Clement, S. Linus, and S. Cletus. Some

think that Linus and Cletus were S. Cle∣ment's Adjutants in External Affairs: Some, that they succeeded each other in order: Some, that they presided over the Church together. Some say, that Clement out of modesty refused the Chair, till he was grown older belike. It is a world to see, what a variety and puzzle they are at in this matter: The confusion springeth from two causes: The first is the obscurity of the State of Rome in the beginning: The second is the ignorance of the Forger that made S. Cle∣ment's Letter to S. James: For happen∣ing so heedlesly to Father it on S. Cle∣ment, he has made all the Story inconve∣nient. S. Clement saith not one word of refusing the Chair in his Epistle, nor of Linus and 〈◊〉〈◊〉 coming between him and it; but 〈◊〉〈◊〉 a 〈◊〉〈◊〉 fair Hypocritical shew, 〈◊〉〈◊〉 in his 〈◊〉〈◊〉 to S. James, that 〈◊〉〈◊〉 〈◊〉〈◊〉 by S. Peter, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. Whereupon, 〈◊〉〈◊〉 〈◊〉〈◊〉 will have this Epistle to be a good and true Record, are forced of ne∣cessity to say, that S. Peter did himself or∣dain Clement, though they very well know that Linus and Cletus, or Anacle∣tus, were both in their Order Bishops before him. For a sure Token, either

that the Church of Rome was little con∣sidered in the dawning of the Gospel, or that their ignorance marred her Officious Impostors, nothing is more obscure and doubtful than the order and manner of her first Bishops. The Pontifical under∣takes to reconcile all; and does it lucki∣ly, were it not that it contradicts it self: For he saith of Clement, that he under∣took the Government of the Church by the precept of Peter And yet of Linus and Cletus it saith, they are recorded to be be∣fore him, because by the Prince of the A∣postles they were made Bishops before him.

Be that a contradiction or no, it was neither Linus nor Cletus it seems, but Cle∣ment who writ the Epistle to S. James about the death of Peter.

He made many books.] Binius upon those words observes, that before his Epi∣stles he wrote the Constitutions of the A∣postles, &c. He did not make, but write the Apostles Canous in Greek, &c. It is much he did not make them, for the Co∣ronis of them, as Nicolinus calleth it, hath by me Clement in it; and for ought I know a Pope that hath the fulness of power Apostolical, may make Apostles Ca∣nons at any time. It is an odd observa∣tion, He did not make, but write the Apo∣stles Canons.

Among his other Monuments (saith Bi∣nius) there are ten books of the circuits of Peter; which by some are called, The Iti∣nerary of Clement, by others his Recogni∣tions: Which since they are stuffed with Loathsome Fables, and the Fathers ab∣stained from the use of them, as Gelasius also in a Roman Council rejected them for Apocryphal; all wise men will advisedly abstain from reading them. It is a Tradi∣tion, that Clement left the Rite of offer∣ing Sacrifice to the Church of Rome in writing. It is reported also, that many pieces are falsly published under the Name of Clement.

Forgeries are (you see) thick and threefold in the Church of Rome: but this of Clement's Itinerary, which Bi∣nius disswadeth all men from reading, e∣ven ten Books, Cum insulsis fabulis re∣serti 〈◊〉〈◊〉, since they are stust with loath∣some Fables, I desire you to take special notice of; because this Confession of his will discover him to be either a false man, or a Fool. It is a delicate Snare, and will detect S. Clement, and S. Binius to∣gether.

As for Binius, who defendeth the first Epistle of Clement to S. James for a good Record; if he did read the Epistle, and

note what he read, he was a false man for defending it against his Judgment and Conscience. He that so mortally ha∣ted the Itinerary of Clement, could not but know the Epistle to be Forged, if he read it with any diligent observation: If he trusted others, he was an unwise man, to be so confident in maintaining it, upon the report of those that read and transcribed it for him: For their inad∣vertency hath deceived him.

For S. Clement himself (if that Epi∣stle be his) owneth the Forgery of S. Clement's Itinerary, which Binius so extremely abhorreth. It must needs be a Forgery therefore, because in this case, nothing but a Forgery can defend a For∣gery: no Author (if a Saint) acknow∣ledging those Forgeries for his, which he never made.

After a long Oration which S. Clement fendeth to S. James, in that Epistle out of S. Peter's mouth, concerning the Dig∣nity and Excellency of the Roman Chair, he has these words, speaking of S. Peter.

When he had said these things in the midst before them all, he put his hands on me, and compelled me (wearied with shame∣facedness) to sit in his Chair. And when I was sate, again he spake these things un∣to

me: I beseech thee, O Clement, before all that are present, that after (as the Debt of Nature is) I have ended this pre∣sent* 4.6 life, thou wouldst briefly write to James, the Brother of our Lord, either those things that relate to the beginning of thy Faith, or those thoughts also which be∣fore thy Faith thou hast born; and after what sort thou hast been a companion to me from the beginning, even to the end of my Journey, and my Acts; and what, be∣ing a Solicitous Hearer, thou hast taken from me disputing through all the Cities; and what, in all my preaching, was the or∣der either of my words or actions: as also what End shall find me in this City, as I said; all things being (as thou art able) briefly comprehended, let it not grieve thee to destine unto him: Neither fear, that he will be much grieved at my End, since he will not doubt but I endure it for piety. But it will be a great solace to him, if he shall learn, that no unskilful man, or un∣learned, and ignorant of the Discipline of 〈◊〉〈◊〉 Order, and the Rule of Do∣ctrine, hath undertaken my Chair: For he knows, if an unlearned or an unskilful man take upon him the Office of a Doctor with∣out, the Hearers and Disciples being in∣volved in a Cloud of Ignorance, shall be drowned in destruction.

Wherefore I my Lord James, when I had received these precepts from him, held it necessary to fulfil what he commanded, in∣forming thee both concerning these things, and briefly comprehending, concerning those, which going through every City, he either uttered in the word of preaching, or wrought in the vertue of his deeds. Though concerning these things I have sent thee 〈◊〉〈◊〉, and more fully described already, at his command, under that very Title which he ordered to be prefixed; that is, Cle∣mentis Itinerarium, The Itinerary of Clement, not the preaching of Peter.

In these words he telleth us, how S. Pe∣ter taking his leave of the World, placed him in his Chair, and by that Ceremony installed him in the Episcopal Throne in the presence of them all: What a charge he gave him in that moving circumstance of time, just before his piercing and bit∣ter Passion, to write to S. James: How he ordered him to make an Itinerary of his Circuits throughout the World, and furnished him at the same time with the Materials and Title of the Book; The I∣tinerary of Clement, not the preaching of Peter. S. Peter's modesty (as is to be sup∣posed) giving the Honour of the Title, not to himself that was the Subject, but

to the Author: How S. Clement, accord∣ing to this commandment, had sent to S. James, not only this Epistle, but the Book it self long before it; wherein the Journeys and the Acts of Peter were more fully described: And the great care which S. Peter took, 〈◊〉〈◊〉 the dead man should be grieved, by the Solace he provided in the Tydings sent unto him, concerning the perpetual certainty of Skilfulness and Learning in all his Successors, securing at once both the Church, and his Chair, is very remarkable. All these things, out of the very Bowels of the Epistle, dis∣grace 〈◊〉〈◊〉 Chimera's of Binius and 〈◊〉〈◊〉. For what Saint being well in his Wits, would tell the World, that S. Peter commanded him to make a Forgery, nay a putid Forgery, stussed with loathsom Fables! S. James his Name is over and over in the body of the Epistle, not only in the Title. The Epistle was not sent to S. James by a Figure, but it plainly tells S. James, that he had sent him the 〈◊〉〈◊〉 before; which consisting of ten books, must be some considerable time af∣ter S. Peter's Death in making, some time in going from Rome to Jerusalem, and some time must be 〈◊〉〈◊〉 in coming back with the Answer, that certified him of

S. James his receiving it. After all which, this new Letter was written to S James, impertinently giving him an account of the same business: And yet all this while S. James was dead before S. Peter. For as Binius observes, S. Peter was put to Death in the thirteenth year of Nero, and S. James in the seventh.

The Compiler of this Epistle, finding S. Clements Itinerary extant in the World, several hundreds of years before himself, and being not aware of its unfoundness, took it up as a good Record, and so fitted the Epistle and Fable to the pur∣pose in hand, being himself cheated with a Forgery, as many others are, and not expecting to be detected so clearly, as it hath since happened.

But to make the matter more absurd, they have a second Letter to S. James, De Sacratis 〈◊〉〈◊〉 vel 〈◊〉〈◊〉. Wherein he divides the Priesthood (as Pius in his Decretal afterwards 〈◊〉〈◊〉) into three Orders, of Presbyter, Deacon, and 〈◊〉〈◊〉: With what design I cannot tell, un∣less he would have us think the Pope the only Bishop. Wherein he also takes care about the Lords Body; orders the Priests with what Ceremony of Fasting and Re∣verence it shall be consumed: Gives Com∣mands

about the Pall, the Chair, the Can∣dlestick, and the Vail: speaks of the Al∣tar, the Worship of the Altar, the Door∣keepers, the Vails for the Gates, the co∣vering of the Altar, &c. As if there were stately Temples, Attires, Ornaments, and Utensils, in those early days of poverty Persecution, when a Den or a Cave was both Sanctuary and Temple. Among o∣ther things, he orders that no man should through ignorance believe a dead man ought to be wrapt in a* 4.7 Fryers Coul; a Novel, superstitious Errour. All which he speaks out of the mouth of S. Peter, whom he calls the Father and Prince of the Apostles. In the end of the Letter, he denounces a Curse against all them that will not keep S. Peter's Command∣ments. So that Peter's Name, and Peter's Authority, is used for every thing ap∣pertaining to the Chair, and all the Apo∣stles to be ordered by S. Peter's Succes∣sors, as S. 〈◊〉〈◊〉 〈◊〉〈◊〉 of our Lord was.

CAP. XVII. Of Higinus and Pius, as they are repre∣sented in the Pontifical; and of a no∣table Forgery in the name of Hermes: Where you have the Testimony of an An∣gel, concerning the Celebration of Ea∣ster, cited by no body, while the matter was in 〈◊〉〈◊〉.

HIginus sate, saith the Pontifical, four years, three moneths, and four days.* 4.8 Binius faith, He sate four years, except two days; counterfeiting as much exact∣ness as the other. If we should follow him in his Consuls, saith he, we should make Hi∣ginus sit twelve years.

But the Pontifical is guilty of a more arrogant and ambitious errour: The Hie∣rarchy of the Church, it saith, was made by Higinus, to wit, the Order wherein Presbyters were inferiour to Bishops, Dea∣cons to Presbyters, the people to Deacons. Binius mendeth it as well as he is able, in∣terpreting it only of a Reformation of Collapsed Discipline. But it 〈◊〉〈◊〉 so exactly with the distinction before made in S. Clement's second Epistle, who will have the Priesthood divided into the Or∣der

of Presbyter, Deacon, and Minister, that the design seemeth deeper than so. He doth not say, the Hierarchy of the Church was corrected, but made by Hy∣ginus: which strikes at the Root of E∣piscopacy; as if it were not of Divine, but Humane Institution: and being made by the Pope alone, depended only on the Popes pleasure.

Binius is not able to name the time wherein the Discipline of the Church was (in this respect) corrupted so, as to need the Reformation pretended.

Next after Hyginus, the Pontifical* 4.9 bringeth in Pius, an Italian, the Brother of a Shepherd. He sate nineteen years, four moneths, and three days, in the times of Antoninus Pius. Hermes his own Bro∣ther wrote a book, in which a Command∣ment was contained, given him by an An∣gel of the Lord, coming to him in the Ha∣bit of a Shepherd, that Easter should be observed on the Lords Day. This man or∣dained, that an Heretick, coming from a∣mong the Jews, should be baptized, & c,

This Hermes, saith Binius, in his Notes on the place, is the same whom S. Paul mentioneth in his Epistle to the Romans. Salute Asyncritus, Phlegon, Hermas, Pa∣trobus, Hermes, &c. He was at Mans E∣state

when S. Paul saluted him, and a very old man sure for a Writer of Books in the time of Pius.

Binius is not willing to have him so obscure as a Shepherd, but faith, He was called Pastor, either because he was of the Family of Junius Pastor, who in the third year of Aurelian was Consul, or more pro∣bably, because the Angel appeared to him in the form of a Shepherd. In this his Guess he is upon the brink of rejecting the Pontifical. Howbeit he quits it not of a Lye: for instead of nineteen years which the Pontifical giveth him, Binius faith, he sate but nine years. A small mistake in this Learned Pontifical.

Concerning the Book which Hermes the Shepherd wrote, he saith, It was al∣most unknown among the Latines, but ve∣ry famous among the Greeks: Which was very strange, considering he was the Popes Brother: A Book made by so emi∣nent a person, and so near home, un∣known among the Latines! But his mean∣ing is perhaps, it was better known than trusted. For a little after he saith, The Latines esteemed it Apocryphal as Tertul∣lian, Athanasius, and Prosper witness, and as Gelasius decreed; Can. Sanct. Dift. 15.

Now because their unmannerliness

doth refiect a little upon the Pope him∣self, who in his Decretal Epistle annex∣ed, owns his Brother with an Honour∣able mention of the Angelical Vision; Binius to display more Learning on the behalf of the Pontifical, and Pius his De∣cretal, tells you; that the Book of the true Hermes Pastor, praised so much by Tertul∣lian, Origen, Athanasius, Eusebius, Jerome, &c. is not now Extant. Which is evident (he saith) because in that we now have, there is no Mention at all of Easter. Nay the Author of it saith, he was admonished to deliver it to Clement the Pope, by whom it was to be sent to forreign Cities. They have as good Luck at Rome, as if they held Intelligence with Purgatorie. The Dead and they have as intimate a Corre∣spondence, as if the Pope knew the Way to send his Bulls thither. Here is another Forgerie detected, by its Dedication to S. Clement who by no unusual Provi∣dence is served just in his own kind, for he disturbed S. James, and another dis∣turbes him, in his Crave. Yet Binius is very much inclined to this Opinion, for from hence he gathereth, it was longè ante haec Tempora Scriptus, a Book written long before the time of Pius. As no doubt it must, if it be not the same that was

praised by Tertullian, Origen, Athanasius, &c. For all Forgeries must be old and True, or they are not worth a farthing.

But how comes Tertullian and Athana∣sius, &c. to esteem it Apocryphal, and yet to praise it so much, in the same 〈◊〉〈◊〉? It is Binius his Breath, not theirs. They poor men are made like Stage players to say whatsoever the Poet listeth. Or else as Binius observes there were two Books of Hermes (though it be double dealing thus to have two of a Sort:) the one right, and the other Apocryphal.

But then Gelasius did very ill, there be∣ing two of a Sort, to condemn the one, and not tell us of the other. And so did Ivo. For this Pastor is one of the Cata∣logue we told you of in the Beginning.

But Binius has a fetch beyond this; He teaches you a way, how to take both these persons for the same man: and what you may say in defence of your self, if you so do. However (saith he) if any one be disposed to take them for the same Author, Ex Sententiâ Illustriss. Card. Barona di∣cendum est, &c. He must necessarily say, as Baronius gives his Opinion, that they were two commentaries, written at divers times where of the first was more famous a∣mong the Greeks the later more obscure a∣mong

the Latines. A brave Antithesis! So that upon the point the Latines had none. The more obscure among the Latines was obscure every where; the more famous among the Greeks and the more obscure a∣mong the Latines! The Antathesis makes a shew of giving you some So∣lid matter, but when you grasp it in your hand, it turnes to Air. Unless per∣haps you will learn thereby, that the more obscure among the Latines was a Book made in an instant, by a meer Con∣jecture and a pretty Mockery to gull the Reader, as a shadow at least of some proof that the Pontifical and the Decre∣tals are not Lyars.

Among other Things their Allowances are considerable: for they are good honest reasonable men, and will let you think what you will of the Book, so you con∣sent to the main, and believe the Popes Supremacy. And next that, their Art of Instruction is to be weighed, Whe∣ther it be true or no, no matter: If the Disciple can but defend himself by a Dis∣tinction, and escape the Conviction of an Absurdity, it is enough; Bellarmine is at such Dicendums often. Though 'tis a Secret among themselves, they teach their Disciples What to say, not What is True.

But I thought we had been agreed be∣fore, that of these Hermes at least was a Forgerie.

It seems. by Pope Pius his Letter, that Hermes was a Doctor, and not a Shepherd, for in these Days, he saith, Hermes a Doc∣tor of the faith, and of the H. scriptures shined among us. Not of old, but in these Days. Yet it is pretended, that the Book of old was by some order from on high, to be delivered to Clement the Pope, by whom it was to be sent to forreign Cities. Notwithstanding all their Contrivance, there Wit failes them sometimes, that are so accustomed to Lying. They have so many Irons in the fire that some of them miscarry, whether they will or no.

Nevertheless that Hermes received this Commandment from the Angel Tertullian witnesseth, in his third Book of verses a∣gainst Mareion saith Binius. I have not heard much of Tertullian's Poe∣trie. I have his Works, put forth with the Notes of Beatus Rhenanus, and cannot find any such verses among them. If he hath? all that Binius pretendeth out of them, is that Hermes spake Angelical Words; Therefore he saw the Angel.

Pius in his Decretal Epistle applieth this Scripture, Not holding the Head from

which all the body by joynts and bands having nourishment ministred, and knit to∣gether, increaseth with the increase of God,] to the Pope of Rome. Whereupon, he saith, We instruct you all by our Apostolical authority, that you ought to observe the same Commandments, because we also ob∣serve the same. And ye ought not by any means to divide from the Head.

The Commandment was given to Her∣mes by an Angel. Whereupon Pope Pius after the first complement, beginneth ve∣ry unluckily with forbidding the Religion or worshipping of Angels. Whereas upon this occasion some eminent matter ought to have been spoken concerning Angels. But because of the words following, he puts them together. Let no man beguile* 4.10 you of your reward in a voluntary humility of worshipping Angels, &c. Not holding the Head from which all the body by joynts and bands, &c. Where he taketh off the Eternal Head, and puts a New one on the Churches shoulders. For in these dayes Hermes a Doctor of the Faith and of the Holy Scriptures shined among us: And though we observed Easter on the foresaid day, yet because some doubted, for the con∣firming of their Souls, an Angel of the Lord appeared to the same Hermes in the

shape of a Shepheard, and commanded him that the Passeover should be celebrated by all on the Lords day: Whereupon we also in∣struct you all by our Apostolical authority, that you ought to observe the same Com∣mandments. (Not because an Angel brought them, or GOD sent him; but) Because we also observe the same, and ye ought not by any means to divide from the Head. And because the business is to pro∣mote the Apostolical Authority above all the Angels, instead of extolling and mag∣nifying them, which had been the natu∣ral method on such a Topick: as if he would enervate the evidence of the An∣gel, he biddeth them take heed, and that diligently, least any one seduce you, by any Astrology, or Philosophy, or vain Fallacy, according to the tradition of men: after the Rudiments of this World, and not after Christ's and true Tradition. As if no more heed were to be given to an Angel, than to an Asse, unless the Pope first approv∣ed the Vision: Nor is Philosophy, nor the Tradition of men, nor any thing else to be valued in opposition to him, and his true Tradition; for in him dwelleth all the fulness of the Godhead bodily: that ye may be repleat in him, who is the Head of all Principality and Power, and who bath com∣manded

this Apostolical See, to be the Head of all Churches, saying to the Prince of the Apostles, Thou art Peter, and upon this Rock will I build my Church.

What it is to walk after Christ and true Tradition, you may see Cleerly, by this Glos, upon our Saviours Text. They that do not hold the Head, from which all the Body by Joynts and Bands having nourishment ministered, and knit together, increaseth with the increase of God, are in extream peril of damnation. And our Sa∣viour who is the Head of all Principality and Power, hath commanded this Aposto∣lical See to be the Head of all Churches; Therefore, Whosoever holdeth not to this Head is in extream peril of dam∣nation. For the Pope is not the Head of all Principality and Power in himself, but only by Derivation he is made the Head, &c. And consequently, 'tis as necessary to cleave unto him as to Christ himself. Since he in whom all the fulness of the Godhead dwelleth Bodily, dwelleth in his Vicar, even as S. Peter does in like manner. So that all Angels and 〈◊〉〈◊〉 of men, Reason, Philosophy &c. 〈◊〉〈◊〉 but feeble Threeds for him that hath 〈◊〉〈◊〉 Potestatis, the fulness of

Power, and may open the Kingdom of Hea∣ven to whom he will

It is a Cross Observation to note the little Authority of the Popes Custome. For though it it was the Practice of all the Roman Church to Keep Easter in such a manner before, yet some doubted, that is, all the Eastern Churches were of ano∣ther* 4.11 Opinion: till an Angel came to teach them otherwise. Yet when he came, he must not be believed for his own sake, but the Popes: nor be obeyed for himself: so jealous was the Pope of his Apostoli∣cal Authority.

How weak both the Popes Authority and the Angels were, (which thus mu∣tually needed each others assistance) ap∣peareth by the Event, for notwithstand∣ing the Testimony of Pius and the Angel, this Controversy was left undetermined till the Nicene Council.

It continued above 150 years after Pope Pius his days. Yet through all that considerable Tract of time, this Testimo∣ny of the Angel was cited by no Body. Only as Ovid makes use of the 〈◊〉〈◊〉, and his Crowing in the Morning, to intro∣duce the fable of Alector; this wicked Pius maketh use of this Controversy, for the fable of the Angel. But it was a little

Suspicious that the Angel should appear to no body but the Popes Brother, and the matter be published by no body but the Pope himself. It smelleth of the Forge out of which it came, being proved by the Pontifical of Pope Damasus

CAP. XVIII. A Letter fathered on Cornelius Bishop of Rome in the year 254. concerning the Removal of the Apostles Bones: giving Evidence to the Antiquity of many Po∣pish Doctrines, but is it self a Forgery.

THe forgery made in the Name of Pius, is fitted to the year 158. You shall now see one made in the Name of Cornelius Bishop of Rome in the year 〈◊〉〈◊〉54. 100. years after the former except∣ing four. Not as if there were no forgeries between this and that, there is scarce a year upon which they have not fastned something, but should we trace them all, through the weary Length of so many Ages, our Travail would be Endless. We have chosen one, or two, as Exemplars of the residue.

THE FIRST EPISTLE Of Cornelius the Pope.

Concerning the Translations of the Bo∣dies of Peter and Paul, &c.

〈◊〉〈◊〉 the 〈◊〉〈◊〉 to his Dear and most Beloved 〈◊〉〈◊〉, the Sons or the Holy Church of God, and to all them that serve our Lord in the right Faith.

Considering the 〈◊〉〈◊〉 of your Charity, because ye are Lovers of the Apostles and hold 〈◊〉〈◊〉 〈◊〉〈◊〉 and Do∣ctrine, I determined 〈◊〉〈◊〉 write unto you, (the Lord being the Author) some of those things which are at this time ne∣cessary to be Known, and which the Lord assisting, by the Merits of the Apostles, were lately done among us in the Church of Rome, or are now in Doing. Because Charity patreniring, I believe with fa∣therly Grace, ye willingly receive 〈◊〉〈◊〉 Writings of the Apostolical See, and preform the Commandments of the same, and 〈◊〉〈◊〉 in the Increases there∣of. Because whosoever engrasses him∣self in the root of Charity, neither 〈◊〉〈◊〉 of Greatness,

(nec a fructibus inanes eis)

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nor waxes vain from fruit, neither does he by Love lose the Efficacious Work of fruitfulness. For Charity it self does exercise the Hearts of the faithful, cor∣roborates their Senses, that nothing seemeth Grievous, nothing difficult, but all is easy which is done; while its pro∣perty is to nourish Concord, to keep the Commandments, to joyn things disleye∣red, to correct Evil things, and to con∣solidate all other vertues by the Bulwark of its perfection.

Wherefore I 〈◊〉〈◊〉 you to rejoyce with us, because by the Entreaty of a certain devout Woman, and most no∣ble Matron Lucina, the bodies of Peter and Paul were lifted out of the Cata∣tumbae. And first of all, the Body of the Blessed Paul was carried with Silence and put in the Grounds of the foresaid Matron, in the Ostiensian Way, neer to that Side where he was beheaded. But afterwards we received the Body of the Blessed Peter, the Prince of the Apo∣stes, and decently placed it neer the place where he was crucified, among the Bodies of the H. Bishops, in the Temple of Apollo, in the golden Mountain, in the Vatican of Nero's palace; the third day of the Ca' end, of July: praying God

and our Lord Jesus Christ, that these his holy Apostles interceding, he would purge away the Spots of our Sins, and keep you in his Will all the dayes of your Life, and make you perseverable in the Fruit of Good works. But see that ye rejoice together for these things: Be∣cause the Holy Apostles themselves also rejoice together for your joy. Praise ye God alwaies, and he shall be glorified in you. For it is written, What shall I re∣turn unto the Lord, for all he hath re∣turned to me? I will take up the Cup of Salvation, and call upon the Name of the Lord.

In this first part of the Epistle concern∣ing the Translation of the Bodies of the B. Apostles, Peter and Paul, the Pope does you to wit of his wonderful kindness and charity to the Dead, as also of his de∣votion and reverence towards the Re∣licks of such glorious Saints.

Wherein first of all, he would have his gratitude towards those blessed Foun∣ders of the Roman See made conspicuous, it being a thing meet to be published all the World over, as it is in most solemn manner here, by Decretal Epistle. 2. He does intimate the veneration due to Re∣licks, especially those of such glorious

Saints, as Peter and Paul. 3. He gives us to know that the Translation of their Bodies from one Grave to another was a matter of such moment, that it was Quae∣dam ex his quae 〈◊〉〈◊〉 temporis necessaria 〈◊〉〈◊〉 〈◊〉〈◊〉, A thing, in these dayes, necessa∣ry to be 〈◊〉〈◊〉. 4. That the merits of the 〈◊〉〈◊〉 〈◊〉〈◊〉 God to assist and 〈◊〉〈◊〉 the Church of Rome in all her Do∣ings. 5. That God was the Author of those things which he wrote unto them: 〈◊〉〈◊〉 a 〈◊〉〈◊〉 saith, Decrevivobis seri∣bere, 〈◊〉〈◊〉 〈◊〉〈◊〉. 6. That all the World did even in Cornelius daies, and upward, to 〈◊〉〈◊〉 〈◊〉〈◊〉 S Clement and S. Peter, Script 〈◊〉〈◊〉 〈◊〉〈◊〉 Apostolicae libenter 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 the Writings of the 〈◊〉〈◊〉 〈◊〉〈◊〉, obey its commands, and 〈◊〉〈◊〉 in its increases. For the Roman Church 〈◊〉〈◊〉 〈◊〉〈◊〉 increasing in Tradition, Doctrine, Wealth, &c. 7. That Love is so excellent an ingredient, that like Salt it must 〈◊〉〈◊〉 all things, especially this P∣pistle, Because it 〈◊〉〈◊〉 a multitude of faulrs: The 〈◊〉〈◊〉 of it other∣wise comes in very 〈◊〉〈◊〉, as 〈◊〉〈◊〉 〈◊〉〈◊〉 to the Story of removing the 〈◊〉〈◊〉 bones.

The Epistle 〈◊〉〈◊〉 many other 〈◊〉〈◊〉 even in this little part of it: As that 〈◊〉〈◊〉

Saints are to rejoice for any benefit done to the Church of Rome: That the bodies of the most blessed Apostles being too dishonourably buried before, turned to the greater joy of the Church, which o∣therwise had lost this occasion of Festivi∣ty. If you ask, how it was possible they should be interred so gloriously in the days of Decius a bloudy Persecutor? It was at the intreaty of Lucina, a noble Ma∣tron, of which kind there are some al∣wayes that have a great influence in the Church of Rome. That Peter was buried in the Golden Mountain as a presage of his Successors glory. That the Bishops of Rome, were even in the Height of Pagan∣isme (and Idolatry) buried in the Temple of Apollo: That Peter was buried in three or four places at once: among the Bishops of Rome, in the Temple of Apollo, in the Golden Mountain, and in the Vatican of Nero's Palace; a little before Cornelius his Martyrdome, on the 3. of the Kalends of July.

If you will not believe this, consider yet further, the holiness of Cornelius af∣firming it. For while he was settling these Holy Bodies, he, and the Saints of the Church of Rome with him, prayed God and our Lord Jesus Christ, that up∣on

the Intercession of those Holy Apo∣stles, he would purge away the Sins of all them to whom he wrote; the Merits of the Apostles, and especially the Interces∣sion of those that sate in the Roman Chair being established 1450 years ago, by the Decretal Epistle of Cornelius: The Visi∣on of the Apostles, and their knowledge of things done upon Earth is intimated sufficiently, together with the Principali∣ty and Piety of the Church of Rome, that was ever a Loyer of the Saints, and a Worshipper of their Relicks. Way is made too for Praying to Saints departed:* 5.1 this Part of the Epistle ending with that notable Passage 〈◊〉〈◊〉 〈◊〉〈◊〉, What shall I give unto the Lord for all his Benefits towards me? I will take up the Cup of Salvation, and call upon the Name of the Lord. Which shews the honourable use they make of the Scriptures.

Now if you enquire, Whether this Epistle be Authentick? you sin against the Doctrine of Implicit faith, and highly Scandalize the Church of Rome. For can any man be so wicked, as to believe that Cornelius, or any other Pope should counterfeit COD to be the Author of a Counterfeit; or return such Solemn praises for a feigned Deliverance; or

write Publick Admonitions to all the Churches in the World concerning a Lie; or abuse the Holy Scriptures; and make nothing of Love, but a pretext to patch up, and cover Forgery? Yet let us hear what Binius and Baronius say concerning these Matters. For though the Epistle be never so formally set down, and a Lie written in the Top, both of the Epistle, and the Page, Cornelii Papae Epistola 1. And again, The sirst Epistle of Pope Cornelius: yea, though Binius saith in his Notes on this Epistle, that S. Jerom wit∣nesseth Cornelius to have written many E∣pistles; and that this therefore is undeser∣vedly taxed for its faith and authority, which has gotten so famous a Witness as Jerom. Yet after all this, ( though (among other Circumstances of Impor∣tance) it hath been laid down as a Good Record by Binius his Ancestors ) he saith, That it doth attribute to Cornelius the Translation of the H. Bodies of Peter and Paus from the Catatumbae, (which is, if I mistake not, from the meaner Graves of the Common people) Id ex Libri Pontificalis Erroribus in Epistolam irrep∣sisse, probabile, &c. That that crept in into this Epistle, from among the Errours of the Pontifical, seemeth probable. For

more truly that Translation happened in the first Age, a little after their Passion: As by the testimony of S. Gregory the Pope we demonstrated above.

Surely the feet upon which this Pea∣cock stands, are very Black. The pride of Rome is founded like that of the great Whore, on the waters at least, if not in the mire.

If you examine What, or Where this Testimony of S. Gregory is, that over∣throweth this Epistle of Cornelius, a Person much more Ancient and Au∣thentick than himself; and with what Circumstances, or with what form of words Binius maketh use of the same? Let your patience turn to Binius his Notes on those Words in the Pontifi∣cal, Hic Temporibus, &c. in the Life of Cornelius, and there it shall be satis∣fied.

CAP. XIX. The ridiculous Forgery of the Council of Si∣nuessa, put into the Roman Martyrolo∣gies. How the City, and the name of it was consumed, (though when, no man can tell) by an Earthquake.

MARCELLINVS the Bishop of* 5.2 Rome entered on his See about the year 296 in the dayes of Dioclesian. The Pontifical in the Life of Marcellinus tel∣leth us, that he offered incense to an Idol, to escape the wrath of the Emperour.

Binius saith, When Marcellinus the Roman Pontisex was therefore accused, because in the Temple of Vesta and 〈◊〉〈◊〉, he burnt incense, and offered Sacrifice to Hea∣then Images and Idols, to wit, that of Ju∣piter and Saturn; 300 Bishops came toge∣ther in the City Sinuessa, to pass their Sen∣tence on the Fall of Marcellinus. The place of meeting was the Crypta Cleopatrensis, which fifty, one after another could enter, it not being able to contain them all, by reason of its straitness. After the discussion of the Cause, and condemnation of certain Priests, Marcellinus the chief Bishop, publickly confessing his Sin, 〈◊〉〈◊〉

Sackcloath, sprinckled with ashes, prostrate on the ground, acting Repentance, said, I have sinned before you, and cannot be in the Order of Priests: and so condemned him∣self by his own Sentence. ¶ After those of Magdenburg, the English Innovators reject this Convention of 300 Bishops, as if it were feigned by the Donatists. Because they think it improbable, that in this 20. year of Dioclesian, wherein the fiercest Flame of Persecution burned, and the An∣ger of the Emperours did rage more bitterly against the Christians, throughout all the Roman world, 300 Bishops should be as∣sembled together, Bin. Not. in Vit. Mar∣cellin.

By the way I must tell you, that the English do upon several accounts, besides that of the Persecution reject this Council of Sinuessa, however it pleaseth Binius to ease himself of labour, by mentioning only that. Neither do they fasten it on the Donatists, but the Papists. For though Marcellinus be made a Donatist in opini∣on, his Confession being founded on that Doctrine, that no man guilty of mortal sin, can (though penitent) continue in the Order of Priests: Binius himself puts the Doctrine into his mouth: while other Doctrines relating to the Popes Suprema∣cy,

and other Persons defending this Council, shew plainly enough whose it is, notwithstanding the present Mist which Binius putteth before our eyes. Hear him on.

But if no fear of the Persecution of De∣cius, saith he, could hinder them, but that about sifty years before this, as we said in our Notes of the Roman Council held in the Interregnum, many Bishops of the Remoter Provinces, and many others neighbouring on Italy, and living in hanishment, came together upon the Letters of the Roman Clergy, at Rome, and holding a Council there, ordained those things, which the pre∣sent necessity of the Church did require: Why should it seem more distant from the truth, that by the most vigilant care of the Roman Clergy, the Bishops of Forreign Churches should be called together by Cir∣cular Epistles, and no fear or Danger of Life deterring them, meet at the time and place appointed, to transact and decide that cause, of all other the most deplorable, in which not only the Roman Church, but the whole Christian Religion was brought into the greatest Hazard, wherein the whole Foundation of the Church was shaken, in the first Bishop of the Catholick Faith, and almost utterly overthrown?

Binius you see consesseth the Truth, that Mercellinus did offer Incense 〈◊〉〈◊〉 an Idol: and that the Gates of Hell had well nigh prevailed against S. Peters Chair, in the Idolatry of his Apostate Successor. That therefore they might imitate God, though the perverse way, in bringing Good out of Evil: the matter is so neatly or∣dered, that the Ball reboundeth higher by its Fall; the Weakness of Marcelli∣nus increases the Popes power, and his Disgrace is turned to his Greater Glory. His slip is made the establishment of all his Successors. For a Council of 300. Bi∣shops is raised up, by the Invention of the Papists, which do all of them most humbly beseech the Cuilty Pope to con∣demn himself, and Decree with one Con∣sent, that the Sovereign Bishop of the City of Rome can be condemned by no body. For out of thine own mouth thou shalt be justified, and out of thine own mouth thou shalt be condemned. It is an important Point: and no witness fit to be lost, that giveth Testimony thereunto.

Concerning this Council therefore, on the Words Act a Omnia. The saith, Though exceeding many among the most learned of men, have endeavoured to prove those Acts to be Spurious, and of no weight,

truly by Strong Arguments, and would esteem it as no other than a Device of the Donatists, cunningly contrived that the Name of Marcellinus, well accepted of a∣mong all the Ancients, and had in great E∣steem, should be defamed: We nevertheless conceive the same Acts, to be not only not Commentions, or forged, to be ascribed to the Donatists; but rather to be had in great Veneration, both because venerable Antiquity it self fighteth Sharply for them, compelling a Reverence even from the un∣willing by its majesty: and because by the Common Assent of all, being believed, it hath hitherto been received, and without all Controversy maintained in the Ancient Martyrologies and Breviaries both of the Roman, and other Churches. Baron. In Append. Tom. 10. Ad hunc Annum.

Note here, that as Surius, and Binius and Baronius, so even the Roman Church hath it self received this Council into her purest Records, her Sacred Martyro∣logies, and Mass-books, or Breviaries. Which is a reason above all other reasons, compelling Binius and his fellowes, Baronius, Labbe, and the Collectio Regia, to embrace this Council. For it cannot be rejected without Prejudice to the Autho∣rity of the Roman Chair. Which as it clears

the Donatists from the pretended impu∣tation, discovers plainly who are the true Authors of this Council.

For though it be more than probable, that some pitiful barren Head, void of all Sence and Learning, did at first compose it, out of the affection he had to the See of Rome: Yet as in Treason all are Prin∣cipals, so here the Receiver is as bad as the Thief. The Roman Church by aiding and abetting this Abomination, hath made it her own: Be it forged in what empty Shop it will, she hath magnified it to the Stars, by fixing it in her Marty∣rologies: The Chair is defiled with the Forgery it hath adopted: and the Pope hath made it as much his, as if it had been the Issue of his own Brain.

Being therefore it cannot now be de∣serted, without discovering the shameful secrets of the Roman Church; Binius like a good Son endeavours to maintain it: but with such ill success, that he shames her more by miscarrying in the enter∣prize.

First he saith, Exceeding many a∣mong the most learned of men, have endea∣voured to prove those Acts to be spurious. By these most learned of Men he means the Papists, not the Protestants: So that ex∣ceeding

many of the most learned Papists have rejected that Council; lest the Chair should be too much disgraced with the reproach of Marcellinus. 2. He saith, They have endeavoured to prove these Acts to be spurions, truly by strong Arguments. He con∣fesseth the Arguments to be strong against it. And here he varies a little from himself: for besides the Persecution of Decius, there are Arguments and strong ones to, against this Council; which he before concealed. Nor do the English Innovators only, but the Papists also, and the most learned a∣mong them write against it. What Ar∣guments then doth Binius bring to de∣fend it? His Opinion, Antiquity, Gene∣ral Consent, and all resolved into the Ro∣man Martyrology. As for the first, his Ne∣vertheless I conceive, will not do, against strong Arguments. Antiquity, which is the second, stands upon other mens Legs, and speaks by other mens Mouths: She may be painted like a Woman, but is of neither Sex: And though Binius would perswade us, that She fighteth in person very sharply for the Council, you can see nothing but her Name, and his Talk of her Majesty. She wanted the tongue of the Learned, and is a dumb Champion. His General Consent is disturbed by those

exceeding many most Learned men, of which he had 〈◊〉〈◊〉 before, that endea∣vonred to prove these Acts to be spurious. They come out of their Graves with strong Arguments, to disorder the common Assent of all, by which it is beleived; to defile the Majesty of Antiquity, by which it is asserted, and to reprove Binius for a Lyar, who faith, that it hath hitherto been received, and without all Controver∣sie maintained. Nor is he a Lyar onely, but contradicteth himself, and foolishly bewrayeth his design, while he shufles and cuts upon all occasions.

But perhaps you will say his meaning is, It is without all Controversie maintain∣ed in the Roman Martyrologies and Brevia∣ries. That reserve be keeps for a 〈◊〉〈◊〉, then, but it will not do. He might say, it was put in without all controver∣sie, because the Roman Martyrologies and Breviaries were works of Darkness, made in Secret by the Popes Authority: But is it maintained without all controversie, when exceeding many of the most Learned Men endeavour to prove its Acts to be Spurious by strong Arguments? Does ve∣neralle Antiquity it self fight sharply for them, compelling a Beverence from the unwilling by its Majesty; or is it by the

common Assent of all believed; when ex∣ceeding many endeavour to refute it? As for the Roman Martyrologies, it is no wonder it should lie quiet in then. None were by but the Actors only when the Council was put in and if by dis∣sembling the fraud, it be maintained there, it is no great business. But there it is, and that is sufficient.

For my part I could not have believ∣ed, that Binius or any other Sober man, could ever reckon such 〈◊〉〈◊〉 piece of Barbarism for a Council 〈◊〉〈◊〉 I not seen it with my own eyes in the Author. It is so much against all reason, that a thing so absurd should be owned, to the disgrace of all Martyrs, Synods, and Councils. And were it not for the 〈◊〉〈◊〉 of the wonder, the Roman Martyrologies, whose credit must be saved, it would be my last∣ing amazement.

Binius is so stiffe in defending this Council, that in the next words he chargeth ignorance on S. Augustine for not understanding it.

Love and Hunger will eat through stone walls. His Zeal for the Church of Rome, and its Direful necessity, makes him to defend this Council in the Roman Martyrologies, against an apparent false∣hood

in the bottom of it, against very many most learned men, against all the barbarous intollerable Nonsence and Tautologies therein, against the Killing Circumstance, that there was no such City or Crypta at least in the World, as well as against the Impossibility of cal∣ling it, on his own Principles; Besides all which, the vanity of its Design, and the Absurdity of its meeting on such an oc∣casion, is sufficient to detect it.

The Lye in the bottom of it is in those Words, Cum 〈◊〉〈◊〉 in Bello Persarum. This Council was convened, as the Title shew∣eth, when Dioclesian was in his War with the Persians. Upon these words Binius saith, Haec 〈◊〉〈◊〉 emendentur falsa sunt, &c.

These Words be false unless they be mended: for since Eusebius, and divers others witness, that Dioclesian in this 20. Years of his Reign devested himself of the Empire, and which is more, two years before triumphed at Rome with his Collegue Maximianus, for having conquered the Persians; how I pray you could 〈◊〉〈◊〉 this year be going forth with his Army against the Persians.

This is one reason more, for which the Writers of Magdenburg, and the English Innovators, as he is pleased to stile them,

reject that Council. Another is contained in Binius his Notes on the word Sinuessa, num.]

So called from the City Sinuessa in a certain Crypta whereof, called Cleopa∣trensis, they came together secretly to shun the Sword of the raging Gentiles. For whereas men doubt, whether any such City was ever in the World, he pro∣ceedeth to tell us, that it is not to be ad∣mired at al, that there is no mention made either of this City, or such a Crypta, in any other Writers, nor at least the smallest me∣mory of this Place to be found: Since we know that by great Earthquakes, not on∣ly mountains and plains have lost their Si∣tuation and Name, but the Desolation of some most ample Cities hath bin also made

It is an unlucky Chance that this City should be swallowed up by an Earth-quake: As ominous almost as the Burning of the Nicene Canons by the Ar∣rians. That other Place have been lost we know: but no man knoweth that this City was lost, nor is the least memory of it to be found. Whereas such Strange Accidents being the 〈◊〉〈◊〉 Themes for the Trumpet of Famous such a Rarity had made it more remarkable, than if it had continued until this Day: Since Mar∣vels chiefly busy the Pens of Historians.

That they should be Silent, or its Name be shaken out of 〈◊〉〈◊〉 Books by an Earthquake, is the greatest Miracle Story doth afford.

Inserting the Notes of Peter Crab and Surius, he 〈◊〉〈◊〉 〈◊〉〈◊〉 another reason fot which we reject that 〈◊〉〈◊〉. Be pleas∣ed to look back on Peter Crab, and there you shall see his Premonition beginning thus, Because of the intolerable and too too grievous Depravation of the Copies, & c The Collectio Regia hath rejected the old ones, and for the smoother Con∣vevance of that Council hath left them both out, and recorded only the false one that was made in their Stead. So may it come to pass in time, that all the Barbarismes shall be forgotten, and the well-mended but Spurious Copy be taken for the true Record. They reject the old one for their Nonsence, and we theirs for its Novelty.

Surius, whose Premonition to the Rea∣der Binius reserveth till after the Coun∣cil, yieldeth us another reason where∣upon we refuse it. It is pretty to see the Hypocrisy wherewith he admires the Care and Diligence of its first Com∣pilers, notwithstanding the Depravations and Corruptions of the same. For he tell∣eth us, It seemed not good to the * Collect∣or,

to pass over these things for the fore∣mentioned* 5.3 Trifles, which our forefathers have with so much Labour and Diligence left us. That is (when you pull of the mask, which Peter Crab the Collector, out of some idle Monk or other set on work by the Church of Rome, was pleased to record, for the interest of that Chair) though those little Trifles, The in tolerable Difference and Depravation of the Copies would otherwise have hindered him. The reason why he defendeth it, moves us to reject it. For they, who being Zeal∣ous for the Bishop of Rome, conceit these things to be 〈◊〉〈◊〉 by those who rival the Apostolical See, as if it were unworthy of the Apostolical Chur, that in great a Bi∣shop should be brought to so 〈◊〉〈◊〉 a Pass, as to Sacrifice 〈◊〉〈◊〉 〈◊〉〈◊〉 seem little to re∣member how Peter Denial did not hurt him; or that there is joy among the Angeis over one Sinner that repenteth; or that this very Marcellinus afterwards con∣stantly met his Death for the sake of Christ; and according to the Proverb, sought man∣fully after he ran away. However it be, O Reader, we would not have that conceal∣ed from thee, which we have found in the Monuments of the Ancients, leaving the Truth of this to the Records themselves,

and not prejudicating any mans Sentence by our Opinion. His Reason why it may be held for a good and true Record, is the safety of the Roman Chair not with stand∣ing it should be thought so. And one of the Reasons why we so greatly suspect them, is that very behaviour: The advantage of the Roman See being the only Touch∣stone among them, of Records and For∣geries. By this very example you see, that men as wise as Binius leave the Coun∣cil Doubtful; and by his Testimony you find that many Romanists renounce it: So may you discern by the Crookedness of their Rule, that they are fit to be sus∣pected. It is a very great Secret and wa∣rily to be discovered, and that to none but friends! but they that are zealous for the Bishop of Rome, shape their Opinions by their Affections. Some that are zea∣lous, conceit those things to be feigned, because they think it unworthy of the Apo∣stolical Chair, that so great a Bishop should sacrifice to Idols. While some of them, that are zealous too for the Bishop of Rome, because they remember how Peter's deni∣al did not hurt him, and know that the fear of the former might easily be remov∣ed with pretences enow, think it better to retain this Council. For there is joy

among the Angels for a Sinner that repent∣eth; and Marcellinus's Martyrdome is as glorious to the Chair, as his Fall was dis∣graceful. The one are afraid of the Popes Infallibility, and because they think the Fall of Marcellinus in that respect too dangerous to be recorded, would suppress the Council: The other are zea∣lous of the Popes Supremacy, and be∣cause they would exempt him from all Superiours, and make him uncapable of being judged by any, record the Coun∣cil. And which is the Wisest, that is the Question: Not what is true, but what is expedient? While their Judgments are formed not according to Things, but con∣veniencies.

Another reason why we reject this Council is because it containeth a Do∣ctrine, which no true Record of Antiqui∣ty teacheth: but where with the Forge∣ries before laid open do extreamly abound. And here the behaviour of Su∣rius is a little further to be noted. He a∣vers that he found these things in the Monuments of the Ancients, and yet is so dasht, that he leaves the truth of them to the Records themselves. What Records, what Monuments, what Ancients can these be, that are fit to be suspected? He will

not prejudicate any mans Sentence by his opinion. Which is a piece of Liberality in a 〈◊〉〈◊〉. that implies some extraordi∣nary Cause not to be uttered

Another reason of our opposing it, is because it so notoriously wresteth the H. Scriptures. That Place which is spoken of the general Account, which all men must give at the Day of judgement, being applied in particular, to shew that no man may condemn the Pope. Out of thine own Mouth thou shalt be justified, &c. Which being the Sole foundation on which they lay any stress, is with somuch ridiculous Babling repeated, that it would turn a mans Stomack, and make him sick to peruse it.

But the Impossibility of the Thing is an Argument ad Hominem, that may per∣haps be more convincing. For as they hold that no man may condemn a Pope, So do they hold that no man, but he, can call a Council. And though for Form∣sake they ascribe the Power of Calling Councils, in the Vacancy of the See, to the Roman Clergy; yet when a Pope is Alive, they utterly deny it to them, orany else: Because the Pope is Supreme, and be he Good or Bad, can be judged by none. By what Authority then did the

Roman Clergy call this Council, before the Pope was judicially deposed. If the Roman Clergy take upon them to condemn him before he is heard, his Con∣dition is worse than that of other men. If they presume to call a Council before he is condemned, they usurp his Autho∣rity, and act independently to the pre∣judice of the Chair, in such sort as was ne∣ver heard of; there being no President or Copy but this, of such a Proceeding. Though the Pope were a Criminal, yet every one must not judg him. I sup∣pose they will Confess there have been many wicked Popes, yet while the Pope is a Pope, no man without his Authority may call a Council. The thing is impossible therefore in it self. For he must First be condemned, before a Coun∣cil could be called to condemn him; and before he could be condemned, the Council must be called. Which would seem among Protestants a Contradiction.

The Absurditie of the Plot, is ano∣ther reason why we reject it. Three hundred Bishops in a persecution adven∣ture their Lives to meet together, up∣on an unwarrantable Call before the Pope was convicted as a Criminal, and without knowing whether he would

come to Judgment; though certainly knowing that none could compel him, convene him before them. They pro∣duce one Day 14. Witnesses, another Day 44. And care is taken, according to the Decree of the Epilogus Brevis: to compleat the number of 72. Witnes∣ses: And when all is done, they con∣fesse they have no Power to condemn him. The Absurdities are not easily fathomed. How gross was it for the Roman Clergy to call a Council for the Deposing of a Pope, whom they before knew nothing could condemn but his own Sentence? How absurd, for them to judg the Pope, whom they continually teach no man can judg? How much more absurd for the Council to meet to depose him, who if he were pleased to declare their Sentence null, all was in vain? It is just as if a Rebellions Parlia∣ment should meet on their own Heads, to call their King to account, upon pre∣tence of his Crimes. If this be admit∣ted, all must be Disorder and Confusi∣on in Kingdom.

If his Ingenuity had led him to depose himself, without giving all these Bishops the trouble, he might have done it at home. That he wanted Ingenuity, his de∣nial,

of the Fact (before the Council) te∣stifieth. Whereupon I wonder what brought him thither, or what Miracle made him stand before the Bar, at his Tryal? But had he not denied the Fact, the Ceremony had been lost of producing seventy and two Witnesses. Which rela∣tion to the putid Forgery of the Epilo∣gus Brevis, as yet unmade, utterly mars the business.

The Council it self is the greatest evi∣dence against it self in the World. If you please to give your self the trouble of reading it, either in Peter Crab, or Suri∣us, or Nicolinus, or Binius, and compare it with the Letters of Pope Sylvester and the Nicene Council, recorded afterwards, you will find reason to believe the very same Dunce made them all. Those three being the absurdest pieces, that ever were seen with learned eyes.

For a Taste of this, take but the begin∣ning of the two old pretended Origi∣nals, A. and C. to let go the third, which being made by latter men, is nothing to the purpose.

A.	C.
Dioclefiano & Maxi∣miano Augustis. Cum multi in vitá suâ asper∣se

〈◊〉〈◊〉 suae vacillitate mentiebantur, ori 〈◊〉〈◊〉 di∣centes, quod 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 vanitas super se sentirent, & ad Sacrifi∣candum 〈◊〉〈◊〉 tempore multi inducerentur per 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 Di∣is. Marcellinus itaque, &c.

Cum multi in 〈◊〉〈◊〉 suâ aspersu mentis suae vacil∣litate 〈◊〉〈◊〉, ori∣gine, dicentes, quod de eorum Superstitionem va∣nis super sentirent, & ad 〈◊〉〈◊〉 co∣dem tempore multi 〈◊〉〈◊〉 per pecuni∣am ut 〈◊〉〈◊〉 Di is. Marcellinus itaque, &c.

Take which you will, and try to con∣strue it; you will find it impossible: yet in this Diaject he holdeth from end to end. Many things more we might speak, but we study brevity.

CAP. XX. Divers things premised in order, first to the Establishment, and then to the Re∣futation of Constantine's Donation; the first by Binius, and the latter by the Author. The Forgeries of Marcellus, Pope Eusebius, and Binius opened.

MArcellus a Roman sate five years, six* 5.4 moneths, and twenty one days, saith the Pontisical. He succeeded Marcelli∣nus. There are two Decretal Epistles a∣seribed to him, and both counterfeit:

The one is coneerning the Primacy and Authority of the Roman Church: the O∣ther is written to Maxentius the Heathen Emperour, and a Tyrant. Concerning which last, Binius (in his Notes upon it) saith, Hanc Epistolam, Anno 308. Scrip∣tam, Additamentum aliquod accepisse, Res Scriptae hic parùm sibi cohaerentes indicant. He holdeth it for a good Record; but there are so many things inconsistent in it, that he fears it has taken a Dose, and confesseth that some things were put in by way of Forgery.

This is an easy way of defending. There was never any Deed forged, where∣in the larger half, being directed purely according to form of Law, was not Good. But if for that cause, when it comes to be Scanned, the forger at every Detection∣should say, This was forged indeed, but the rest is good; the Court would laugh at him: And this is Binius his present Case.

In the time of Marcellus there was a Council called at Eliberis, An. 305. where they forgot Binius his Council of Apostles at Antioch; and among other Canons decreed this for one, Placuit Picturas in Ecclesiâ esse non debere. Ne quod colitur & adoratur, in Parietibus depingatur. They

think it unlawful to put any Picture of what is adored, in the Church on the Walls. He takes much pains to pick this Thorn out of the Popes foot: but we leave him at his work, and proceed to

THE LIFE, EPISTLES, AND DE∣CREES OF EVSEBIVS POPE, Out of the Pontifical of Pope Damasus.

Eusebius a Grecian sate nine years, four* 5.5 moneths, and three days. Binius proveth, he could sit but two years, some moneths, &c. And whereas Eusebius saith, the Cross was found in his days, and Fathers the Invention of it upon one Judas, con∣verted thereupon, and called (at his Bap∣tism) Quiriacus; though he names the day of the moneth exactly, the fifth of the Nones of May, and instituteth and Ho∣ly-day thereupon; yet is all this reject∣ed by Binius for a Fable. For by the con∣sent of all Ancient Writers, saith 〈◊〉〈◊〉, the Cross was found after the Nicene Council, by Helena the Mother of Constantine the Great. Howbeit, there is a very formal Epistle to the Bishops of 〈◊〉〈◊〉 and Cam∣pania, in the name of 〈◊〉〈◊〉, devoutly abusing H. Scripture, exalting Piety, and the Popes Chair; till at last it decrees an

Holy-day for this happy Invention, so∣lemnly enjoyn'd by the Authority of this Roman Catholick and Apostolical Bi∣shop, though all this be as very a Cheat as any of the former. Binius has a cure for this too, but a very course one: This part of the Epistle we confess to be coun∣terfeit. Vid. Bin. in loc.

Melchiades an African sate three years,* 5.6 eleven moneths, and eight days. Binius saith, two years, &c. And reprehends the Pontificals Confusion, which I shall not 〈◊〉〈◊〉 to mention, having greater matters 〈◊〉〈◊〉.

〈◊〉〈◊〉 his time Constantine the first Christi∣an Emperour arose: Concerning whom the Pontifical is silent in the time of Melchiades, having need of him in that of 〈◊〉〈◊〉: but Binius gives us this lit∣tle Abstract of his History here.

After an Interval of seven days. Octob. 3. 〈◊〉〈◊〉. Christ. 311. in the third year of the Emperour 〈◊〉〈◊〉, Melchiades began to sit. In his time, six moneths from the return of Peace to the Church being searcely past, 〈◊〉〈◊〉 in the East, being Empe∣rour with Licinius, stirred up a most grie∣vous Persecution against the Christians, whom he called the Firebrands, and the Authors of all the Evils in the World.

Euseb l. 9. c. 6. Maxentius in the West oppressed the Empire with a grievous 〈◊〉〈◊〉: But Constantine his Fellow Em∣perour that Reigned with him in the West, as Licinius Reigned with Maximinus in the East, being stirred up partly by inju∣ries, and partly by the prayers of the Ro∣mans, resolved to suppress the Tyrant. When therefore he designed the War, he despised the Aids of the Heathen Gods, and determined in himself to implore only the Creator of Heaven and Earth, whom his Father Constantius adored. It happened therefore that while he was praying for Prosperity, he saw at Mid-day the Sign of the Cross, made with Beams of Light, ap∣pearing in the Heavens; in which these words were manifestly contained, IN HOC VINCE. The Explication whereof when he had learned from our Lord Jesus Christ appearing to him in his sleep, and from his Priests; he undertakes the War against Maxentius, and happily conquers him. Which Victory being gloriouly gotten, in acknowledgment that it came from that One Invisible and Immortal God, he erect∣ed a Trophy of the Cross in the midst of the City, with this Famous Motto: HOC 〈◊〉〈◊〉 ARI SIGNO, VERO FORTITU∣DINIS INDICIO CIVITATEM VE∣STRAM

TYRANNIDIS JUGO LI∣BERAVI. Under this Saving Sign, the true Mark of Fortitude, I freed your City from the Yoke of Tyranny. And as a man fest Token of his Liberality and Piety, he gave to Melchiades the Publick House in the Lateran, which heretofore was the Palace of Fausta the Empress. Opt. Mil. He restored the Goods of the Church, gave great Priviledges and Immunities to the Clergy, and made a Decree, that they should be maintained at the Publick Charge.

In the latter end of this first Tome, Binius has a long Record of Gelasius Cy∣zicenus, in fair Greek and Latine, who being a very Ancient Author, confirms all these things, shewing the madness of Maximinus, and his destiuction, the building of Churches, the evil manners of Licinius, the Victory which the Re∣ligious Emperour obtained against that Wicked man, the Peace of the Churches after Licinius his Death, and the several ways whereby the good Emperour pro∣moted the Christian Affairs.

Yet as if all this were a Dream, the Scene is immediately overthrewn; 〈◊〉〈◊〉 〈◊〉〈◊〉 Tyraat, a Murderer, an Op∣pressor, a Persecuter of the Church, and

smitten with Leprosie from Heaven! namely for his great abominations: Licini∣us is innocent, and unjustly slain; but Con∣stantine is made the Destroyer of peace. For in the Life of Sylvester the next Bishop after Melchiades, the Pontifical saith, he was banished into the Mountain Soracte. Upon which words, Binius further saith, that Sylvester searing the cruelty of the Em∣perour, fled from the City, as his own Acts, and Zozimus, and Sozomen do probably shew.

As for Sylvesters Acts so simply and free∣ly cited here, meerly to cheat the Reader, he afterwards * 5.7 confesseth them to be a Forgerie. And as for Zozimus and Sozomen: those Words, [Do probably shew.] shew Binius to be a Sophister. He would fain have father'd the Story upon Zozimus and Sozomen: but his Courage sailed him: for they speak not expres∣ly, but Probably shew; that is, in his con∣ceit, they give him colour enough to side with a Cheat, a Forger, a Lyar, a noto∣rious Counterfeit, Damasus, against all the true Antiquities and Histories in the World. The positive Relation of Euse∣bius Pamphilus an holy Father in the Ni∣ceue Council, that lived in those times, the Records of Gelasius Cyzicenus that an∣cient

Author, and Nicolinus, the late Compiler of the Councils, that com∣mend Eusebius as the most faithful wit∣ness among Ecclestastical Writers, being palpably contradicted, while Zozimus the Heathen is favoured in some dark ex∣pression, wherein his Envy tempted him to carp at the Emperour; because he was next under God, the Author of so much Peace and Felicity amongst the Christi∣ans. As for Sozomen he was a Christian indeed, but too late an Authot to con∣tend with Eusebius and Gelasius 〈◊〉〈◊〉. Neither does Binius say he positively a∣vers any such thing, but probably shews either a 〈◊〉〈◊〉 or a Fernbush; Some frail∣ty perhaps which proves Consiantine a Man: but Binius should have produced clear Testimonies, as sound and authen∣tick as the former, if he meant to swim against all Antiquity, in disgracing so glorious an Emperour, positively affirm∣ing him to be guilty of Murder, and Pa∣ricide, Apostacy, and Idolatry, Persecuti∣on, &c.

Binius acteth his part too far: for, is (as he saith) Constantine counterfeited him∣self to be an Heathen only to satisfic the People; his great munificence, and kind∣ness to the Christians having imbittered

the Multitude, so far, that it almost brake out into a Rebellion: for the appeasing of the Sedition therefore, he dissembled his Religion, upon Temporal Considerations, for which God was provoked, Certainly he could never hope to be cured of his 〈◊〉〈◊〉, by going in earnest to the Hea∣then Priests and their Idols, as Binius pretendeth, when he was so deeply hum∣bled, and in danger of Destruction.

But this whole pretence is overthrown, and the Genius of the Man more clearly 〈◊〉〈◊〉 in the passage following.

In 〈◊〉〈◊〉 Life of Marcellus with which we began the Chapter, and which was some years before this pretended necessity, he telleth us that Maxentius, who studied to possess himself of the Tyranny of Rome, at his first entrance into the Roman Em∣pire, feigned himself craftily to embrace our Faith; thereby to please the Roman people, and to take them with his 〈◊〉〈◊〉, for which cause he remitted the 〈◊〉〈◊〉 against the Christians: and put on 〈◊〉〈◊〉 a shew of Prety, that for a time he 〈◊〉〈◊〉 〈◊〉〈◊〉 of Courtesie, Love, and Huma∣nity. This he proveth out of 〈◊〉〈◊〉. l. 8. 〈◊〉〈◊〉. 〈◊〉〈◊〉. But for a purpose of which 〈◊〉〈◊〉 was not aware: his design being here∣by to justifie the Counterfeit Epistle of

Marcellus, and to palliate the absurdi∣ties therein contained, the Popes ranting so foolishly out of the Bible, and threat∣ning Maxentius the Heathen Emperour, with the Authority of his 〈◊〉〈◊〉 Clement; While he was a Pagan 〈◊〉〈◊〉. Now if Maxentius found it necessary to counterfeit himself a Christian, to please the People; Constantine, who found the minds of men far more 〈◊〉〈◊〉 to Re∣ligion then Maxentius did, was by con∣sequent, more engaged to appear a Chri∣stian, than 〈◊〉〈◊〉 was; that so he might also please the People. But voluble Wits in partial Heads are bended easily to any Cause, they fancy for their ad∣vantage: Otherwise the Cross in the Hea∣vens, the Trophies upon Earth, the pre∣vailing glory of Christianity, the victo∣ries of Constantine, the joy and exulta∣tion of the people, and the general ap∣plause with which he was received throughout the whole World, would have taught Binius another Lesson, than Constantines necessity to counterfeit him∣self an Heathen, which is the meer Chy∣mera of a lying Brain: for which he is not able to produce any one Author in the World, worth the naming.

He produces the Testimony of Eusebius

concerning the necessity of Maxentius his counterfeiting himself to be a Chri∣stian, but Eusebius speaketh not one word of any necessity lying upon Constantine to counterfeit himself an Heathen: but the contrary, so far, that Binius, who had quoted Eusebius so gravely before, brand∣eth him with the Reproach of an Arrian, because he crosseth his design now about Constantines Donation.

For the Donation is founded on Con∣stantines Cure, his Cure on his Lepro∣sie, his Leprosie on his Apostacy, his Apostacy upon a Necessity to comply with the perverseness of the Heathen people, whose Power was of too great a sway for his Design in the Empire: All which is contradicted by the continual decaying of Heathenism that then was day by day, and the growth of Christia∣nity, which had taken such root and pos∣session in the People, that there needed nothing but the change of the Emperour, to turn the Empire into Christendom. But this Necessity must be invented: for else it would seem impossible that he should turn Pagan, after our Saviour had ap∣peared to him in his sleep, after he had seen the Cross in the Air, after he had set it up in his Standard, aster all his Victo∣ries

gotten under that glorious Banner, after he had erected its Trophy in the Ci∣ty, and made the World Glorious by his Munificence to the Churches.

For this Cause, a far off, and so long before the end could be discovered, to which it should be applied, does Binius take his Rise from the Fable in the Dona∣tion, and shape his Discourse to the 〈◊〉〈◊〉 of the See, by rooting the 〈◊〉〈◊〉 〈◊〉〈◊〉 in the Minds of men. For all 〈◊〉〈◊〉 is to no other purpose, than to 〈◊〉〈◊〉 the Donation of the Emperour, thereby to settle the Empire in the Chair: for the sake of which, he tramples upon the Emperour, wryeth Antiquity, wrest∣eth Authority, citeth Forgeries and Hea∣then Authors, defaceth the History of the Church, and rewards the greatest of all Benefactors with the basest ingrati∣tude.

All these Wars are commenced afar off: for the strength of Rome is alwaies at a distance: near at hand she is weak and feeble; when he comes up close to the matter, though he makes a great sem∣blance of its evident certainty, writing over head in Capital Letters, EDICTUM CONSTANTINI: And putting down the Donation under it at large, commen∣ting

on it also very formally, nay and writing in the Margin of his Notes, Con∣stantini Donatio defenditur, and near the close of them, Constantini Donatio consir∣matur: yet after all this, he confesses the Donation to be Spurious. His Design be∣ing no more, than to make a Shew, and cover that onfession; which meer ne∣cessity, at greatest pinch, wrested from him. His Confession lies in little roome, and his Notes are made for the assistance of Confederates; Such mighty Tomes for the Help of a sworn Party. As for the rest of men that are allured per∣haps by the Magnificence of the Books to admire them, and to grace their Studies with them, such as Lords and Princes, he very well knows, they may feed their Eyes with Great Titles, and Glorious Shews afar off; but they will never penetrate 〈◊〉〈◊〉 Stupendious Volumes. by reason of other Diversions, Labors, cares, and 〈◊〉〈◊〉 〈◊〉〈◊〉, which call them 〈◊〉〈◊〉 〈◊〉〈◊〉 other secular Objects. So that they may easily be deceived with the outward Appearance and splendor of such great and learned Collections, which 〈◊〉〈◊〉 Design is the Mystery of the Popish Councils.

For in the Body of those Notes, Bi∣nius

himself by many well studied Ar∣guments sets himself strenuously to o∣verthrow the Donation; and Fathers it on the Knavery of Balsamon a Greek, who produced it (as he pretends) with an intent to dis race the Roman Chair; by making the World believe, that the Popes Supremacy came not by Di∣vine Institutions but the Grant of the Emperour: Which he abhors as sickle, weak, and humane, chusing rather that the Popes Right should rest on the Scri∣ptures.

Labbe, Cossartins, and the COL∣LECTIO REGIA follow Binius exactly, even to those Cheats in the Margin. But now it is high time to see the Contents of this wonderful Dona∣tion.

CAP. XXI. The EDICT of our Lord CON∣STANTINE the Emperour.

IN the Name of the Holy and Individual* 5.8 Trinity, the Father, and the Son, and the H. Ghost; Flavius Constantinus, Cae∣sar, and Emperour, in Jesus Christ, one of the same H. Trinity, &c. To the most Holy and Blessed Father of Fathers Sylvester, Bishop and Pope of the City of Rome, and to all his Successors about to sit in the Seat of blessed Peter, to the end of the World: And to all our most Reverend and Catholick Bishops, amiable in God, made Subject throughout the World to the H. Church of Rome, by this our Imperial Constitution, &c. It is too long to put it down for∣mally, and at large: We shall therefore take only the chief Contents, as they lie in the Donation. It first contains a large account of the Articles of his Faith; Se∣condly, the story of his Leprosie, Cure, and Baptism: wherein the Font is re∣markably called Piseina, (the Popes Fish∣pond as it were) then he cometh to the Gift it self.

While I learned these things by the Preaching of the blessed Sylvester, and by the benefit of the blessed Peter, found my self perfectly restored to my health, we judged it profitable, together with* 5.9 all our Nobles, and the whole Senate, my Princes also, and the whole People Subject to the Empire of the Roman, Glory; that as S. Peter upon Farth seemeth to be made the Vicar of the Son of God, the Bishops also that are the Successors of him, the Prince of the Apo∣stles, may obtain the Power of Principality given from us and our Empire, more than the Earthly Clemency of our Imperial Ma∣jesty is seen to have had; chusing the Prince of the Apostles, and his Successors, for our stedfast Patrons with God. And we have decreed that this H. Roman Church shall be honoured with Veneration, even as our Terrene Imperial Power is: And that the most Holy Seat of B. Peter be more glori∣ously exalted than our Earthly Throne; gi∣ving it Power, and Dignity of Glory, and Vigour, and Honour Imperial. And we de∣cree and ordain, that he shall hold the Prin∣cipality, as well over the four Principal Sees of Antioch, Alexandria, Jerusalem, and* 5.10 Constantinople, as over all the Chur∣ches of God in the whole World. And by his Judgment let all things whatsoever, per∣taining

to the Worship of God, and the Establishment of the Christian Faith be or∣dained.

When Binius pleases to give Efficacy to a Miracle, all the World shall be con∣verted in a moment. Notwithstanding all the Miracles and Victories before, Constantine was fain to counterfeit him∣self an Heathen for fear of the people: Now all his Nobles, and the Senate, are changed in an instant; and his Leprosie upon Earth has done more than his Cross in the Heavens. So easie it is to blow mens minds with a Breath, when they are dead and gone. His Princes also, and the whole people subject to the Empire of the Roman Glory, judged it prositable, toge∣ther with him, and his Nobles, to do that which they abhorred before, to give to Banished Sylvester, and his Heirs, the Glory of the Roman Empire: As it that one Miracle had in a trice for Virtue out∣gone all our Saviours.

The last Clause contains something more than the Emperour had power to bestow. That a Lay-man should by Deed of Gift devise, and give away the power of determining all Controversies in Religion, to whom he fancieth; may be put among the Popes Extravagants (as

some of their Decrees are called:) yet with Constantinople, (a City yet unmade) this also is given to the Pope in the pre∣sent Donation. But upon good reason: For it is just that the Holy Law should re∣tain the Head of Principality there, where our Saviour, the Instituter of Holy Laws, commanded the B. Peter to undertake the Chair of his Apostleship.

A merrier accident follows, he be∣queaths his Goods to the Dead! It is true indeed he was allied to them, for he was dead when the Deed was made, as well as they. S Peter's Trustees having the management of his Pen, knew very well, that whatever he gave to his most blessed Lords, Peter and Paul, (since dead men never want Heirs) would fall to their share: and like our late Long Parlia∣ment, conspired to give large Boons to themselves, in form following.

WE Exhort and admonish all, that* 5.11 with us they would pay abundant thanks to our God and Saviour Jesus Christ, because being God in Heaven above, and in Earth beneath, he hath vi∣sited us by his H. Apostles, and made us worthy to receive the H. Sacrament of Baptisme, and the health of our Body. FOR WHICH we grant to the H. Apo∣stles

themselves, my most Blessed Lords,* 5.12 Peter and Paul, and by them also to B. Sylvester our Father, the chief Bishop and Pope of our Universal City of Rome, and to all Bishops his Successors that shall ever sit in the Chair of B. Pe∣ter, to the end of the World, Our Dia∣dem, to wit, the Crown of our 〈◊〉〈◊〉 together with our Mitre, as also 〈◊〉〈◊〉 Cloak on our Shoulders; viz 〈◊〉〈◊〉 Breast-plate which is wont to compass our Imperial Neck, as also our Purple Clamys, and Violet Cloak, and all the Imperial Attires. The Dignity more∣over* 5.13 of our Imperial Horsemen: Giving him also the Imperial Scepters, with all other Signs, Badges, Banners, and other Imperial Ornaments, with the whole manner of the Procession of our Impe∣rial Highness, and the Glory of our Power.

WE Decree also and Ordain to the most Reverend Clergy-men serving that H. Roman Church, in their divers Or∣ders, the Height in Singularity, Power and Excellency, with the Glory where∣of our most ample Senate 〈◊〉〈◊〉 to be adored; that is, that they shall be made Patricii, and Consuls. As also we pro∣mulgate* 5.14 it for a Law, that they be beau∣tified

with the other Imperial Dignities. AND as the Imperial Army is adorned,* 5.15 so do we Decree the Clergy of the Roman Church to be adorned: And as the Imperial Power is adorned with di∣vers Offices, as that of Chamberlains, Porters, and all Guards; so we will have the Roman Church to be adorned.

AND that the Pontifical Glory may* 5.16 shine most amply, we Decree this also; That the Horses of the Clergy of the said Roman Church, be beautified with Caparisons, and Linnen Vestures of the whitest colour, and so to ride. And as our Senate useth Shoes, cum Vdoni∣bus, made bright and illustrious with fine white Linnen, so let the Clergy al∣so do: And let the Heavenly, as the Earthly things are, be made comely to the praise of God.

BUT above all, we give License to our most H. Father Sylvester, Bishop and Pope of the City of Rome himself, and to all that shall succeed him for ever, for the Honour and Glory of Christ our God, in the same Great, Ca∣tholick, and Apostolick Church of God, by our Edict, Vt quem placatus proprio* 5.17 Consilio clericali voluerit, & in numero 〈◊〉〈◊〉 Clericorum connumerare,

nullum ex omnibus praesumentum superbè agere.

Binius for Clericali will have it Cleri∣care, which he puts over against it in the Margin. Here are more Barbarismes than one: but I think the drift is that no man but he whom the Bishop of Rome pleaseth, shall be made a Priest: and that no man so made, shall behave himself proudly against the Bishop of Rome.

WE have Decreed this also, That the* 5.18 same Venerable Sylvester our Father, the High-Priest, and all his Successors, ought to use the Diadem, to wit, the Crown which we gave him from off our Head, of pure Gold and Precious Stones, and to wear it on his Head, to the praise of God, and ho∣nour of S. Peter. * BVT because the most* 5.19 Holy Pope himself will not endure a Crown altogether of Gold on the Crown of his Priesthood, which he bears to the Glory of the B. Peter, we have with our own hands put the Mitre of Resplendent White, signi∣fying the most Glorious Resurrection of our Lord, on his Head: * And holding the Bridle* 5.20 of his Horse, for the Reverence we owe to S. Peter, we served him in the Office of a Stirrup-holder: Ordaining, that all his Successors shall in single and peculiar man∣ner use the same Mitre in their Proces∣sons,

in imitation of our Empire.

The Popes Modesty comes off purely: Because he would not have his Shaven Crown profaned with a Crown of Gold; therefore the Emperour must give him the Mitre too: because it was unlawful for him to wear the one without the o∣ther; that is, his Conscience made a seru∣ple at the one, unless he might have both. being so made exactly like the Heatheu Monarchs at Rome, Pontifex Maximus, and Emperour together.

The Regalities were affected, not for themselves; Alas, Ornaments are but sha∣dows, the Body and Substance is the thing desired.

WHEREFORE that the Pontifical Crown* 5.21 may never wax vile, but he more exalted also than the Dignity of the Terrene Em∣pire, and the Glory of Power: Behold, we* 5.22 give and leave as well our Palace, as was before said, as the City of Rome, all Italy, and all the Provinces, places, and Cities of the Western Empire, to our 〈◊〉〈◊〉 most B. High Priest. and Universal Pope, and to the Power and Tenure of the Popes his Suc cessors, by firm Imperial Censure, Per haue* 5.23 Divalem & Pragmaticum Constitutum; By this our Divine and Pragmatical Con∣stitution, we Decree them to be dispased,

and grant them to remain under the Right and Tenure of the H. Roman Church.

Poor Priests are fain to cheat the peo∣ple by witty Miracles, and small Devices, at Shrines and Images, for a little Silver and Gold. The best of them can attain no more than Lordships, and the Ter∣ritories of Subjects: As the Manours e∣vidence, which are given to our Lady of Loretto, and those Lands which Jesuites squeeze out of dying men with the fear of Purgatory. But the Pope and his Car∣dinals find it not suitable to their State and Dignity, to juggle for less than Em∣pires and Kingdoms; and therefore soar high, you see, in the present Donation.

Wherefore, saith the Emperour, we* 5.24 have thought it convenient to change and remove our Empire, and the power of our Kingdom into the Eastern Coun∣tries, and in the best place of the Pro∣vince Byzantium, to build a City after our Name, and there to found our Em∣pire. Because where the * Head of the* 5.25 Principality of Priests, and of the Chri∣stian * Religion is ordained to be by the Coelestial Emperour, it is not just that the Earthly Emperour should there have any Power.

Here is a high Career of notorious He

resie and Blasphemy together. S. Peter was called the Prince of the Apostles, but the Pope is the Head of the Principality; nor Head of the Priests only, but of the Christian Religion: which I think none but our Saviour can possibly be. It smells rank of Blasphemy; but that the Priest∣ly and Imperial Power should be incom∣patible, is Rebellion and Heresie. It shews how incompatible Popish and Imperial Power is: Yet all these things are rati∣fied by other Dival Sanctions, made by the Emperor, though recorded no where; as you may see in the words following.

BVT all these things we also have de∣creed,* 5.26 and ratified by other Dival Sancti∣ons, and we decree them to stand unble∣mished, and unshaken, to the end of the World. WHEREFORE we protest before the Living God who commanded us to Reign, and before his Terrible Judgment by this our Imperial Constitution, that it shall not be lawful for any the Emperours our Successors, nor for any of our Nobles and Peers, or for the most Ample Senate, or for all the people of the whole World, now, or hereafter, from hence in all Ages, lying under our Empire, by any means to con∣tradict, or break, or in the least to dimi∣nish these things; which by this our Im∣perial

Sanction are granted to the Holy Roman Church, or to all the Bishops of the same. But if any Breaker or Con∣temner of these shall arise (which we do not believe) let him be knotted and ensna∣red in eternal Damnation, and find the Saints of God, and the Princes of the A∣postles Peter and Paul, Enemies unto him, both in the Life present, and in that which is to come: and being burnt in the lower Hell, let him perish with the Devil and all the wicked.

The great Council of Chalcedon con∣sisting* 5.27 of 620 Fathers, lies under this Sentence; because they made the Patriarch of 〈◊〉〈◊〉 equal with the Bishop of Rome: If Constantine the Great did make it, with the consent of all his Nobles and the whole Senate, before all the Princes and People of Rome, as is pretended in the Donation. It was too publick a thing not to be heard of, and too remark∣able to be let pass in silence. Since there∣fore it is incredible, that so many Fathers should wilfully fall under the Curse, it is certain the whole Donation is a Coun∣terfeit. Howbeit as the Substance of the Act, so the Ceremony is worth the obser∣vation.

But 〈◊〉〈◊〉 the Page of this our Im∣perial

Decree, we laid it with our own hands on the venerable Body of the blessed Peter Prince of the Apostles, and there promising to that Apostle of God, that we would inviolably keep all these things, and leave them in charge to be kept by the Em∣perours our Successors, we delivered them to our blessed Father Sylvester, High-Priest, and* 5.28 Universal Pope, and to all the Popes his Successors, the Lord God, and our Saviour Jesus 〈◊〉〈◊〉 allowing 〈◊〉〈◊〉, for ever, and hap∣pily to be enjoyed. And the Imperial sub∣scription. The 〈◊〉〈◊〉 keep you many years, 〈◊〉〈◊〉 and blessed Fathers. Dated in Rome, on the 〈◊〉〈◊〉 day of the Kalends of April. Our Lord Flavius Constantinus 〈◊〉〈◊〉 th fourth time, and Gallicanus being Consuls.

A NOTE.

No Emperour being ever accustomed, to stile himself Our Lord, &c. Those words Our Lord Flavius Constantinus, com∣ing out of Constantine's own Mouth be∣wray the Donation, as made by some other, unless he were at the same time both his own Subject, and his own Em∣perour.

CAP. XXII. The Donation of Constantine proved to be a Forgery by Binius himself. He confes∣seth the Acts of Sylvester, which he be∣fore had cited as good Records, to be Counterfeit.

THose things (saith Binius in his Notes) which are told concerning the Dominion and Temporal Kingdom, gi∣ven to the See of Rome, are manifestly enough proved to be likely, by what we said in our Notes upon the former Epistle; as well as by the Munificence of the Empe∣rour himself, never enough to be praised.

Observe here the modesty of the man! He ought to prove the Instrument itself; but that he throws by, and talks of the Dominion, and Temporal Kingdom.

2. Neither will he undertake to prove it certain, but likely, that the Dominion and Temporal Kingdom was given to the See of Rome.

3. He cites his Notes on a counterfeit Epistle, to make it likely: For the Epi∣stle going before was the Epistle of Mel∣chiades, which he confesseth to be a For∣gery.

4. The Munificence of the Emperour makes it probable, that he gave away the Empire to the See of Rome. If you will not believe this, you are an hard-hearted man; for Binius says it.

His Notes upon the former Epistle, to which he refers you, are these:

That the things which are written in this Epistle concerning the Donation of Constantine to Melchiades and Sylvester, are true, is proved not only from hence, but most firmly also by the Authority of Optatus Milevitanus, a most approved Writer. For he writeth, lib. 1. cont. Parm. that Constantine and Licinius being the third time Consuls, to wit, in the year of Christ 313. a Council of 19 Bishops was held at Rome, in the Cause of Caecilia∣nus and the Donatists, in the Lateran, in the House of Fausta, which was the Seat of the Roman Bishop. Truly he doth not expresly write, that the House was given to Melchiades by the Emperour: but since no reason doth appear for which it is necessary, that the Conven∣tion of 19 Bishops should require larger Rooms out of the House of Melchia∣des, that wherein the foresaid Synod was assembled, to wit, the Lateran, or House of Fausta, can by no prudent

person any more be doubted, to be gi∣ven by the Emperour to Melchiades the Bishop of Rome.

The Lateran is not so much as named in the Epistle of Melchiades; but that he left the Imperial Seat, which the Roman Princes had possest, and granted it to the profit of the blessed Peter, and his Bishops. Which considering what follows, is far more fit to be understood of the Empe∣rours leaving Rome, and granting it to the Bishop: whence they pretend, he did go on purpose. So that the agreement be∣tween Optatus Milevitanus, and the Epi∣stle of Melchiades, is very small, or none at all.

But admit that Melchiades and Optatus Milevitanus had said, both of them, that the Lateran was given to Melchiades; what is that to the Dominion and Temporal Kingdom? A single House, instead of an Empire! Though, that the House was given, Optatus Milevitanus doth not af∣firm, even by Binius his own confession.

How the things in this Epistle should be concerning the Donation of Constantine to Melchiades and Sylvester, is difficult to conceive; because Melchiades was dead before the Donation was made to Sylvesier. It is very unlikely therefore

that Melchiades should make mention of that Donation.

His Epistle talking of Constantine his being President in the H. Synod that was called at Nice, is a manifest Imposture, Melchiades being dead before the Nicene Council; as is before observed: Yet hence it is proved, that Constantine 〈◊〉〈◊〉 a Donation to Melchiades and Sylvester.

Binius holdeth fast the Donation, though he lets go the Epistle. Like a Lo gician, who lets go the premises, but keeps the conclusion.

For it is most firmly proved by Optatus Milevitanus. What is proved by him? That Constantine the Great gave the La∣teran to Melchiades. How is it proved? Why he testifieth, that a Council of 19 Bishops met in Fausta's house in the Late∣ran. Truly he doth not expresly write, that the house was given to Melchiades. But it seemeth probable to Binius his imagi∣nation: And so it is most firmly proved by Optatus Milevitanus, a most approved Writer. Thus those things that are told concerning the Dominion and Temporal Kingdom given to the See of Rome, are manifestly enough proved to be likely by what we said in our Notes upon the former Epistle. But it is better proved, by the

continual possession of those houses, by the space of thirteen Ages, until now; as he afterwards observeth. Though the length of an unjust Tenure increaseth the Trans∣gression.

Having first proved the Donation, he proceedeth thus. Hoc Edictum à Graecis persidâ Donatione (quâ, juxta illud. Virg. 2. Aeneid. Timeo Danaos & Dona feren∣tes; donare solent acceptum) mutilum esse, ac dolosè depravatum, hae rationes evi∣denter demonstrant. These following rea∣sons evidently shew this Edict of Constan∣tine, by the persidious Donation of the Greeks, to be maimed, and treacherously depraved.

He enters upon the business gently, pretending at first (as if the Donation were true) that it was depraved by the Greeks. But afterwards, when he is a little warm in the Argument, and some∣what further off from his Sophistical De∣fences, he falls foul upon it as a Counter∣feit, and rejects it altogether; as in the close will appear to the considerate Rea∣der. But here let us see what Arguments he produceth, to prove it maimed, and treacherously depraved.

1. Because it pretendeth the Primacy* 5.29 of the Church to be granted by a Lay∣man,

which was immediately given to Peter, by God himself, and by our Lord Jesus Christ; as is manifest by those words, Thou art Peter, and upon this Rock will I build my Church.

2. The Emperour, by this Edict, is made to give a Patriarchal Dignity to the Church of Constantinople: Which if it be true, how then could Anatolius, the Bishop of Constantinople, be said to take the Patriarchal Dignity to himself long after; even after the Council of Chalcedon was ended, Leo, Gelasius, and other Roman Bishops resisting him?

How could the Church of Constanti∣nople be a Patriarchal See at this time, wherein even the name of Constantino∣ple was not yet given to Byzantium.

3. This Edict was first published by Theodorus Balsamon, out of the Acts of Sylvester the Pope, falsly written in Greek under the name of Eusebius, Bi∣shop* 5.30 of Caesarea: not that he might do any service to the Church of Rome, but that he might shew the Patriarchate of Constantinople to be the eldest. Which Acts of Sylvester were not known till a* 5.31 thousand years after Christ, coming then forth in Eusebius his name, out of a cer∣tain Book of Martyrs; but were now

increased by the Addition of this Edict of Constantine.

His design is, if it be possible, to clear the Church of Rome of this too palpable and notorious Counterfeit: And for that end he would fain cast it on the Treache∣rous Greeks, that he might thereby ac∣quit the more Treacherous Romans: Which he further pursues in the clause following.

The new found Hereticks that oppose this Edict of Constantine, translated out of Greek into Latine, with such great en∣deavour, and impertinent study; let them know, that in this they rather further our Cause, than fight against us: Who do our selves, with Irenaeus, Cyprian, and other Holy Fathers, as well Greek as Latine, profess the Priviledges of the Church of Rome, not to be conferred and given of men, but from Christ to Peter, and from Peter to his Successors.

Where the 〈◊〉〈◊〉 are so great, we need not make a Remark on the common Cheat, his vain Brag of the Fathers. But this we may observe, that whereas the Popes Claim is somewhat blind to the Prerogative, which is pretended to be gi∣ven to S. Peter, Binius hints at a proper Expedient to make it clear. For suppose

our Saviour made S. Peter the Rock on which he built his Church: How comes the Pope to be that Rock? Since S. Pe∣ter being an Apostle immediately inspi∣red, and able to pen Canonical Scripture, some of his Prerogatives were Personal, and died with him? He tells you, that the Priviledge was granted from Christ to Peter, and from Peter to his Succes∣sors. So that it was not Christ, but Peter that gave it to the Bishops of Rome. Now it would extremely puzzle him to shew, where Peter gave that power to the Bi∣shops of Rome; in what place, at what time, by what Act, before what Witnes∣ses. All he can produce, is S. Clement's counterfeit Letter, and that miscarries.

But in opposing the Edict of Constan∣tine, the Protestants further their Cause, rather than fight against them. Is not this a bold Aslertion? Their Popes have laid Claim to the whole Empire of the We∣stern World, even by this very Edict, or Donation of Constantine: And yet the Protestants did nothing, when they pro∣ved it to be a Forgery. This Donation is an old Evidence, proving the Divine Right of Peter's Primacy, and the Popes Supremacy: Did they promote their Cause, that proved it to be a Cheat?

Certainly they that have Fingers so long as to grasp at an Empire, and Foreheads so hard as to claim it by Frauds, will stick at nothing they can conceive for their advantage. Is it impertinent to discover Knavery in the Holy Roman Catholick Church; or Imposture in the Infallible Chair? And together with the Credit of Rome, to take away an Empire? Be∣sides the Spiritual Right of being the Rock, there are ample Territories and Cities claimed, with a Temporal King∣dom.

Let him therefore pretend what he will, the Authority of such Instruments is very convenient: And because he knows it well enough, he produces the Diplomata, or the Patents of other Kings and Emperours, to confirm the Churches Secular Right, extant, as he saith, in the Original, with their Imperial Seals; as particularly those of the Most Christian Princes of France, restoring those things which the Longobards took away. But he does not tell you, by what Arts they got possession of those Territories at first, nor by what Ancient Evidences, Seals, or Patents, they held them before the Longobards touched them.

And because a Kingdom is of much

Moment in the Church of Rome, he fur∣ther saith, As for the Dominion of things temporal given to the Church, herself proves them by the Broad Seals of the very Empe∣rours giving them, yet extant in the Ori∣ginals, and she quietly enjoyeth them. How quiet her injoyment is, you may see by that stir and opposition she meeteth, and by all the clamour throughout the Christian World, that followeth her Usurpations. Which she defendeth here by the Seals of Emperours in general Terms, but what Seals they are, she scor∣neth as it were, to mention in particular. Which argueth her cause to be as Bad, as her pretence is Bold.

But as for the Rights granted to the same Roman Church, S. Leo, Faelix, Romanus, Gelasius, Hormisda, Gregorius, and o∣ther their Successors, that flourished famously from the times of Constantine, have de∣fended them, saith he, not by the Authority of this Constantinian Edict, but rather by Divine and Evangelical Authority, against all the Impugners of them. The man is wa∣rily to be understood; for some of these, whom he pronounceth as Defenders, violently oppose their claim, as Gregory in particular: who for himself and all his Predecessors, renounceth that Blas∣phemons

Title, which John of Constanti∣nople* 5.32 first arrogated, but the Bishops of* 5.33 Rome acquired afterwards, by the Gift of Phocas, the bloody Emperour. So that all these are Mummers, brought in, as it were in a Masque, to shew their vizars, and say nothing. For of all these Roman Bishops mentioned by Binius, Gregory was the last: who testifieth, that none of his Predecessors ever claimed such a Ti∣tle.* 5.34* 5.35

We may further note, that he speak here with much Confusion, because he speaks of the Rights granted to the Roman Church; but does not distinguish be∣tween the Divine and Humane Rights of which he is treating. For the Business he is now upon, is the Temporal Klngdom; in desending of which these Popes down to Gregory did forbear to use the Authority of this Constantinian Edict, as he calleth it (by way of scorn) not because they had it not, but rather (as he pretends) be∣cause they had no need of it, having enough to shew by Divine and Evangeli∣cal Authority for the same. Which is another pretence as bold and impudent as the former. For, I think, none of his own Party will aver, that the Bishop of Rome can claim a Temporal Kingdom by the Holy Scripture.

As for any other Claim by this Constan∣tinian Edict, or any Donation else of Em∣perours, before the Longobards, he slight∣eth all: especially the Authority of this Constantinian Edict, conceruing which, he saith,

None of all those, who sate over the Church before the year 1000. many of which saw the genuine Acts of Sylvester recited, concerning which we spake above, is read to have made any mention of this Edict. For as much as the Counterfeit Edict was not yet ad∣ded to the Acts by the Greek Impo∣stors.

He does not tell us how he came to know, that many of the Roman Bishops saw the genuine Acts of Sylvester, before the year 1000. that being an Artifice or Color only, as if there were two divers Books of Sylvesters Acts, and the one a true one. He tells us not a word of the Contents that were in them: but he be∣fore told us plainly, that the Acts of Syl∣vester the Pope, were falsly written in Greek under the name of Eusebius Bishop of Cae∣sarea, that they were not known till 1000. years after Christ, coming then forth in Eusebius his Name. And now he telleth us as plainly, that the Counterfeit Edict was not yet added to the Acts by the Greek 〈◊〉〈◊〉.

The poor Greeks on whom he layes all the Load of Imposture, never injoyed the benefit of these Acts, nor ever pleaded the Imposture as the Latines did. And in all likelyhood they made it, that laid Claim and Title to the Supremacy by it. Since therefore the Question is come to this, Who were the Impostors? we must define against him, that the Counterfeit Edict was added to the forged Acts, not by the Greek, but Latine Impostors.

For how Counterfeit to ever he will have it, Pope Adrian in his Epistle to Con∣stantine and Irene, which remains inser∣ted in the Nicene Council, recites this whole History almost in the same manner, and so confirmes it by the Truth of this Edict. As Binius himself telleth us on the words Ipse enim.] So that the Edict was pleaded long before the Greeks ad∣ded it to the Acts of Sylvester. For Pope Adrian died in the year 795, and the Acts of Sylvester were unknown till the year 1000. Yet this Adrian founded his Epistle to the Emperour and Empress, in the second 〈◊〉〈◊〉 Council, upon the truth of this 〈◊〉〈◊〉. And in very truth, the Story he telleth is the same of Constantine's Leprosie, &c. contained in the Donation. Which if 〈◊〉〈◊〉 had been

pleased to remember, was published by the Latines in Isidore Mercator's Collecti∣on of the Councils, about the year 800. Where the Greeks in all probability first found it, and were cheated, (as many Wiser men have since been) with the ap∣pearance of it there. So that searching it up to the Fountain Head, it rests still among the Romans.

By the way, to shew you that Binius is his Crafts-Master, over against these words concerning Adrian before menti∣oned, he putteth down that Famous Mar∣ginal Note; Donatio Constantini confir∣matur, The Donation of Constantine is confirmed; not by Binius, as the simple Reader would suppose, but by Adrian's Epistle, recorded in the 2 Nicene Council, and expresly containing the whole Fable of Constantine's Leprosie, Vision, and Baptism. So that the first that ever knew it in the World, for ought I can yet per∣ceive, was this Adrian, of whom we have spoken somewhat before.

Now he comes to shew, how greedily the Popes received this Cheat of the Greeks. Among those who received the* 5.36 Acts of Sylvcster in good seoth, corrupted thus with the addition of this counterfeit Edict, by an evil Art, and by the sorry

faith of the Grecians carried out of the East into the West, and that earnestly de∣fended them as Legitimate and Genuine, and pure from all fraud and Imposture, the first is found, saith he, to be Pope* 5.37 Leo the Nineth: Who in an Epistle to Michael of Constantinople, and Leo of Acridanum, Bishops, in the year of our Redemption, 1054. makes mention of the Donation of this Constantinian Edict, made to Sylvester. From whence, I be∣lieve, it was, that much Faith and Autho∣rity being hereby added unto it, very many of the* 5.38 Gravest and most Learned Do∣ctors, without any suspition of Fraud or Imposture, with good Faith did read and receive it.

He makes a large Confession here; wherein three things are fit to be noted. The first that ever used this Edict was a Pope: Pope Leo 9. 2. He used it immediate∣ly after it came forth: For Sylvesters Acts came forth about the year 1060. being af∣terwards increased with the Addition of this Edict of Constantine; and some 54 years after, the Pope made use of the Do∣nation in it. Wherein he is followed by many, very many of the Gravest and most Learned Popish Doctors; which is the third thing to be noted. This fault of the

Popish Doctors, who did read and re∣ceive this Donation of Constantine, with∣out any suspition of Fraud and Imposture, being by Binius charged upon the Pope. The Shepherd went out of the way, and the Sheep followed him. The Captain, and the Herd, did all stray and miscarry: Leo 9. being somewhat like the Dragon in the Revelation, that threw down the third part of the Stars with his Tail.

Binius his Cure is but the shift of a Mountebank, to save his Credit. There are Errours and Heresies in the Donation of Constantine, which whosoever recei∣veth the Donation, he receiveth them in like manner: And to say, that the Head and its Members in the Church of Rome were deceived by the Evil Art and sorry Faith of the Grecians, while they licked up this Vomit of Balsamon, for the Popes advantage; is but a sorry shift, a Cor∣rosive that eats like a Canker. For it shews how the Holy Catholick Roman Church may be deceived; Head and Mem∣bers, Pope and Doctors, Priests and Peo∣ple. They were imposed on by an Evil Art it seems, and swallowed down Here∣sie in Constantine's Donation.

But that Binius lyes in his prevaricati∣on about the Greeks, and that the Greeks

were not the Authors of the Donation, and that it did not intend to hurt the Popes Chair, is evident by this. The Do∣nation was made not to overthrow, but confirm the Divine Right of the Popes Supremacy, point blank against what Binius pretends. He that made it had an eye both to the Temporal and Spiritual Priviledges of the Roman Chair. For the Donation applieth those Scriptures, on which the Popes build their Right, to S. Peter's Successors, and makes the Em∣percur to note, that the Will of our Sa∣viour was the Root of all his Kindness to the Chair: nay it expresly throws all on our Saviours Institution. For it is just, that the Holy Law should retain the Head* 5.39 of the Principality there, where our Savi∣our, the Instituter of H. Laws, commanded the blessed Peter to undertake the Chair of the Apostleship. Where you may note a∣nother fetch of the Papists: Lest what our Saviour did to S. Peter should seem too remote to concern Rome; that they might make the Channel of Conveyance clear, these old Counterfeits record, that S. Peter did not come to Rome by chance, but being invested in so great an Heredi∣tary power, our Saviour chose the place where it should rest: and that Peter came

to Rome, and there undertook the Chair, of his Apostleship, by our Saviours Com∣mandment. Which if they could make the World believe, their work would be half done. So that it utterly destroys the Interest of the Greeks, and the Dona∣tion is Root and Branch altogether Ro∣man. Neither did the Greeks ever use it to disgrace the Roman Church, for ought I can find, though the Romans used it, to magnifie their Church above all other Churches.

CAP. XXIII. Melchiades counterfeited. Isidore Merca∣tor confessed to be a Forgery. The Coun∣cil of Laodicea corrupted, both by a Fraud in the Text, and by the False Glosses of the Papists.

THe Forgery put out at first in the name of Melchiades, concerning the Primitive Church, and the Munificence of the Emperour Constantine, hath now gotten a clause added to the Title, viz. Falsly ascribed to Melchiades: In Binius, Labbé, and the Collectio Regia. Upon those words, Falsly ascribed to Melchiades, Bi∣nius

speaketh thus.

That this Epistle was ascribed to Melchiades, appeareth Can. Futuram 12. q. 1. & Can. Decrevit. Dist. 88. which bearing the name of Melchiades, contain for the most part the things which are written here. It appeareth from hence also, that hitherto it was commonly put in the former Edi∣tion of the Councils, just after the De∣crees of Melchiades the Pope.

Thus was this counterfeit Epistle placed a∣mong their Laws and Councils.

But* 5.40 that it was noted with the false Title and name of Melchiades, appeareth from hence; (saith he) because it maketh mention of the Nicene Council: which by the consent of all men happened af∣ter the death of Melchiades, and after the Baptism of the Emperour: not un∣der Melchiades, but under Sylvester, in the year of Christ 325. being the 20 year of Constantine, as almost all Histo∣rians unanimously do testifie. Perhaps. therefore it is more true, that Isidore himself, being a Compiler, rather than a* 5.41 Collector, was the Author of this Epi∣stle: Which it is certain was made out of the third Canon of the Council of Chalcedon, and a certain fragment of the 24 Epistle in the 1. Book of Pope Gre∣gory,

and the History of the Nicene Council. Baron. An. 312. Nu. 80.

Here we come to know the manner how Decretal Epistles were made: Good passages stoln out of the Fathers, are clapt Artificially together, and a Grain or two of Interest, thrust neatly in, makes up an Epistle. This of Binius is plain dealing. Isidore is confessed to be a Com∣piler, that is, a Forger, rather than a Col∣lector, or Recorder of the Councils.

* Note this well: because Isidore is the Fountain (a muddy dirty one) out of which they drink their waters.

This acknowledgment is the more con∣siderable, because Baronius, Labbè, and Cossartius, and the Collectio Regia, herein do keep Binius Company.

Confessing it to be stoln out of S. Gre∣gory, he acknowledgeth it to be made almost 300 years after it was pretended: Which draws near to the time of Hadrian the First, and sheds another Ray of Light on the Original of these Impostures.

In the time of Sylvester there happened many Councils. One Feather is finely thrust in, into that at Arles, to adorn the Papacy: The Pope is set before the Em∣perour. In that of Ancyra, the Marri∣age of Deacons is permitted. Can. 〈◊〉〈◊〉 Priests

also were not compelled to leave their Wives, unless they were taken in Adultery. Can. 8. The Cup and the Bread were both given to the People. Can. 13. In the Coun∣cil of Laodicea it is determined, that the Scriptures should be read on the Sabbath days. Can. 16. And that we ought not to leave the Church of God, and go and call upon Angels, and make Congregations which are known to be forbidden. If any one therefore be found observing this hid∣den Idolatry, let him be accursed; because he leaves our Lord Jesus Christ the Son of God, and gives himself over to Idolatry. Can. 35.

The Invocation of Angels, though they were known to be Angels, is by the Council of Laodicea called Idolatry: Which vindicates Dr. Stillingfleet, in his acceptation of the word Idolatry, from the cavils of his Adversary. The Coun∣cil esteemeth the very calling upon Angels a forsaking of Christ, and an hidden Ido∣latry.

Many attempts have been made to o∣verthrow the Canon: I should be tedi∣ous, should I give you all their several ways to evade it. That which lies under my Cognizance, is their corrupting of the place.

Angelus and Angulus, being two words in the Latine, near of Kin, though in the sense they differ much, the one signifying 〈◊〉〈◊〉 Angel, the other a Corner; some have been so bold, as to turn Angelos into An∣gulos, Angels into Corners: making the Canon to run thus; We ought not to leave the Church of God, and to go and call up∣on Corners. Though neither the sense of the place, nor the word in the Greek Tongue, nor the occasion of the Canon will bear it.

Binius indeed is not so bold as to put it into the Text, but as a various Reading he puts it over against the Text in the Margin; to stumble the Reader, or make him obdurate.

Theodoret, an Ancient Father, living* 5.42 near the times of this Council, observes that by this Canon those Hereticks were condemned, who taught that Angels were to be worshipped: As Binius himself upon the place confesseth.

Epiphanius, among other Hereticks,* 5.43 mentions the Angelici; against whom, in all probability, this Canon was made.

Bellarmine defends Theodoret, and ap∣proves of his Exposition. For there is no* 5.44 doubt (saith he) but Theodoret was sound and Orthodox in his Opinion, concerning

the Worship of Angels. But then he has a fetch to clear the Church of Rome: Not every pious Veneration of Angels is for∣bidden, but that only which is due to God. Doubtless Theodoret was willing to give a pious Veneration to Angels; but neither he, nor the Council of Laodieea, knew of any pious Invocation of them.

But we leave these to come unto Bini∣us. In his Notes upon Pius his Epistle be∣fore mentioned, he saith,

The words of S. Paul, Colos. 2. are written, not as Hierom supposeth against the Jews, who believed the Stars of Heaven to be An∣gels; nor against the Simonaici, as Bel∣larmine supposed; but rather against the pernicious Doctrine of Cerinthus: who holding Christ to be a naked man, extolled all the Angels, as the Ma∣kers of the World, above him.

Yet a little after he saith the clean contrary:

That Cerinthus did not only not teach, that Angels were as Makers of the World to be adored; but rather they were to be had in hatred, as the Au∣thors of evil. For the one he citeth 〈◊〉〈◊〉, Epiphanius, and Tertullian:

Baro∣nius for the other: And (which is very strange) himself sideth with all. Which 〈◊〉〈◊〉 must conceive to be a neat effect of

clean conveyance: For by how much the more impossible the Operation is, the Juglers slight is the more to be admired. In very truth, his behaviour is such, that it makes me too justly to fear, they say any thing in every place, that will serve their turn, make Cyphers of the Fa∣thers, and care not a farthing how much they contradict themselves, so they be not discerned in doing it: Nay, his con∣tradictions are so palpable, as if long cu∣stom had made him careless of being seen too, and deprived him of his feeling: For Lyars, speaking truth and falshood indifferently, for a long time, at last note not themselves, nor well apprehend which of the two they are speaking. And they that make a Trade of contradictions, inure themselves, by long habit, till they become insensible: Which (if need be) we shall more fully and clearly shew, out of Binius himself, upon this occasion.

CAP. XXIV. Threescore Canons put into the Nicene Council after Finis, by the care and Learning of Alphonsus Pisanus. The counterfeit Epistles of Sylvester, and that Council. A Roman Council wholly counterfeited. Letters counterfeited in the Name of Pope Mark, and Athanasius, and the Bishops of Egypt, to defend the Forgeries that were lately added to the Nicene Council.

BInius hath the Code of the Nicene Council, fairly written in Greek, and at the end of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or in La∣tine, FINIS.

After this, in another place, (by it self) under the name of Alphonsus Pisanus, with the Patronage of Francis Turrian, he bringeth in a whole Legend of Ca∣nons, to the number of fourscore, Fa∣thered all upon the Nicene Council.

In the Code it self there are the Epistles of Alexander Alexandrinus, Constantine the Emperour, and the whole Synod, the Emperours Oration, the Recantation of Theognis and Eusebius Bishop of Nico∣media, the Nicene Creed, and the 20 Ca∣nons

of the Nicene Council. All curiously written in fair Greek.

Out of the Code, after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is a counterfeit List of the Bishops Subscripti∣ons (but miserably depraved) to put the better face on the rest of the Forgeries: and like many other of the Frauds, writ∣ten only in Latine. Then there is an humble Letter, whereby the Council sub∣mitteth it self to the Popes Censure; but in the Column on the other side (for there are 2 Columns in the Leaf) it is defaced with an empty Blank, for want of a Greek Copy.

For fear this Letter should not be seen often enough, he hath it again, with the Answer of Pope Sylvester thereunto; both recorded in another place, near to the Arabick Canons; detected by these marks: They are without any Greek Co∣py, are not among the Acts of the Coun∣cil, are full of mistakes and Barbarismes, and clearly refelled by the Genuine Acts of the Council it self.

The Epistles are these.

SYNODI NICAENAE Epistola AD SYLVESTRVM PAPAM.

Beatissimo Papae Urbis Romae, cum om 〈◊〉〈◊〉 Reverentiâ 〈◊〉〈◊〉, Sylvestro; Hosius

Episcopus Provinciae Hispaniae, Civita∣tis Cordubae; Macarius Episcopus Eccle∣siae Hierosolymitanae, Victor & Vincenti∣us ex Urbe Romae, Ordinati ex directio∣ne tuâ.

QUONIAM omnia corroborata de Divinis Mysteriis Ecclesiasticae utilita∣tis, quae ad robur pertinent Sanctae Ec∣clesiae Catholicae & Apostolicae, ad se∣dem tuam Romanam explanata, & de Graeco redacta sunt, scribere confite∣mur, nuncitaque ad vestrae Sedis argu∣mentum accurrimus roborari. Itaque censeat vestra Apostolica Doctrina, E∣piscopos totius vestrae Apostolicae Ur∣bis in unum convenire, vestrumque ha∣bere Concilium, sicut docet mystica Ve∣ritas, ut firmetur nostra Sanctimonia, gradusque fixos, vel textus Ordinatio∣nis tuae Sanctimoniae nostra possit habere Regula. Quoniàm decet numerum di∣ctorum tuorum Coepiscoporum à te discere gradus vel ordinis constituere Urbis. Quicquid autem constituimus in Concilio Nicaeno, precamur vestri oris consortio confirmetur. Oret Beati∣tudo tua pro universo Concilio. Data 〈◊〉〈◊〉. Kalend. Julias. Accepta 13. Kalen∣das Novembris, Paulino & Juliano 〈◊〉〈◊〉 〈◊〉〈◊〉.

There are a great many faults in it, which Binius mendeth; but he did not consider how accurate they were in Da∣ting the time wherein the Letter was re∣ceived: nor how much the Council con∣descended to the Bishop of Rome, while they wrote in Greek to the common people of Alexandria; but translated their Acts into Latine, for the Popes understanding. Ad sedem tuam Romanam explanata, & de Graeco redacta. As if the Pope and his Clergy were unacquainted with the Greek Tongue.

RESCRIPTUM SYLVESTRI ad Synodum Nicaenam.

SYLVESTER Episcopus Sedis Apostolicae & Sanctae Catholicae Ecclesiae Reverendae Religionis Vrbis Romae, fratribus & Co∣episcopis, qui in Nicaenum Concilium con∣venerunt in Domino Salutem.

GAUDEO promptam vos Benignitatem servare. Nam & confirmo figoque ad vestrae Doctrinae reclamantes de Mysterio vel uni∣tate Trinitatis Chrysmatis vos secundùm Dict a & Doctrinam Evangelicam Sanctam accepisse Gratiam. De quo Examinationis probo vera fuisse & esse mansura, quae in vestrum nostrumque manavere Mysterium. Meum Chirographum & Discipulorum meorum offero in vestro Sancto Concilio,

quicquid constituistis unà parem dare con∣sensum. Atque in gremio vestrae Synodi parva propter Disciplinam Ecclesiae alligabo praecepta, propter Victorinum qui arbitrio suo quicquid vellet affirmabat, & Cyclos Paschae pronunciabat fallaces, & cum E∣piscopis 〈◊〉〈◊〉 Vrbis Italiae examinatam universitatis vestri Sancti Concilii dignetur accipere veritatem. Et 〈◊〉〈◊〉 manu, Oret pro nobis Beatitudo vestri Sancti Concilii Tre∣centorum Decem & Octo: ut Charitatis quae vobis data est Domini nostri Jesu Christi servetur Augmentum. Data 5. Kalendas Novembr. Accepta 4. Idûs Fe∣bruarii, Constantino Septiès & Constan∣tio Cafare Quarto Consulibus.

Though the Nonsense be the most hor∣rible that ever was seen, the exactness is great: For in token of the Spirit of Prophecy, the Bishop of Rome telleth them at Nice, that they were three hun∣dred and eighteen, and dateth the day on which his Letter was received: which I think was extraordinary.

But there is a contradiction in these Dull Letters, that mars all. They at Nice inform the Pope, that all the Bishops of the Apostolical City were assembled in one, and held his Council for him there: The Pope on the other side tells them of a

Council at Rome of the Bishops of all the City of Italy (assembled) whence he sent the Truth examined by his Disciples there (as he calls them) for them at Nice, to receive: which he prayes them to ac∣cept, &c. I confess the nonsence so ter∣rible, that it is difficult to construe it to any sense at all: but divers circumstances interpret the words so, that Praecepta sig∣nifie Canons, and Episcopi totius urbis Ita∣liae, the Roman Synod under Sylvester: As those other words, Meum Chirogra∣phum & Discipulorum meorum offero; his own Subscription, and the Subscription of the Bishops under him, whereby he confirmed the Nicene Council.

For the Legend goes, that while the Council was sitting at Nice of 318 Bi∣shops, Sylvester called a Council at Rome of 267 Bishops; where they made Ca∣nons as they did at Nice, and as good luck was, confirmed the Council there: Else all at Nice had not been worth a Rush. And to this Roman Council Sylvester re∣lateth, when he saith, I send you mine, and my Disciples hands to give our joynt consent to all. that you have ordained. This is that Council which made the Epilogus Brevis, the commending of which to the Nicene Council, (were there nothing in

the Letter beside) would disgrace it for Cosin-German to that putid Forgery, so often touched in the Epilogus Brevis.

This Council is set by Binius (I know not why) before the Nicene Council; though it professeth it self to be held at the same time. Perhaps the reason is, that they could not be set down both to∣gether, and Priority was to be given to the Synod at Rome.

The Title of this Council is,

CONCILIUM ROMANUM

Aliud, sub Sylvestro Papa Primo.

It immediately follows Constantines Donation, and dependeth on the truth of the same.

The Popes See is magnified therein a∣bove the Skies; and for that reason it shineth among the Councils, as a Direful Comet among the Stars of Heaven.

The Proem set before it bears the name of the Epilogue, Epilogus brevis, &c. A short Epilogue of the following Roman Council. A Trip in the Threshold be∣wiaying the Author. A Learned Coun∣cil it was, no doubt, that began with the conclusion: For the Epilogue is the close of any discourse, the Prologue is the be∣ginning.

But this First is a small Indecency, we proceed to the matter. The Nicene Coun∣cil has the good fortune of being full of smoothness, clarity and Majesty: But Binius finds this so rude and rough, that he is fain to clear the way by a Premoni∣tion to the Reader.

The following Canons were written ver∣batim,* 7.1 saith he, out of two Ancient Copies,* 7.2 which in many places, by reason of the de∣pravation of the Exemplars, can scarcely, or indeed not at all, be understood. Let the Reader censure favourably, and com∣municate, if he hath, something more cer∣tain.

You must touch it gingerly you see, or it will fall to pieces. Solecismes and Non∣sense are like Rust and Cobwebs, signs of Antiquity in the Roman Church: Else cer∣tainly 〈◊〉〈◊〉 would never have dared to present such Mouldy Instruments to the Face of the World. * But such Councils* 7.3 are fit to support the Mystery of Iniquity, which is made a Mystery, by making and supporting such Councils.

Since the Canons are so rude, we will let them go, and come to the Epilogus, which beareth the force of the most Au∣thentick Canon.

Therein it is recorded, that in the time

of Sylvester and Constantine the most ho∣ly Emperour, while 318 Bishops sat in Coun∣cil at Nice, by the Command of Sylvester; on the thirteenth of the Kalends of July, there was a Council of 267 Bishops conve∣ned at Rome, by the Canonical Call of the Pope: That again condemned Callistus, Arrius, Photius, and Sabellius, before condemned in the Nicene Council, and or∣dained, that no Arrian Bishop returning, should be received by any but the Bishop of the place. In which also, by the consent and Subscription of all, it was ordained, That no Lay-man should accuse a Clergy∣man, and that no Priest should accuse a Bishop, no Deacon a Priest, no Sub-Deacon a Deacon, no Acolythite a Sub-Deacon, no Exorcist an Acolythite, no Reader an Ex∣orcist, no Door-keeper a Reader. It was further ordained, that no Bishop should be condemned but by the Testimony of at least threescore and twelve Witnesses, nor shall the Highest Priest be judged by any, &c.

This Decree is put among the Popes Laws by Ivo Cartonensis, &c. Doubtless to the very great ease and satisfaction of the Roman Clergy: For it reaches down, you know, to the lowest Orders of Rea∣ders and Door keepers. So that they may write as many Forgeries as they will: If

it be a Pope, no man can condemn him: If it be a Bishop, no less than threescore and twelve Bishops, must on their Cor∣poral Oath prove the Fact against him: forty four Equals, against a Cardinal∣Priest, twenty six must depose against a Cardinal-Deacon of the City of Rome, and seven against a Door keeper; all which must be at least his Equals. A Marvellous Priviledge for the City of Rome! Which word Rome, though annex∣ed only to Cardinal-Deacons, yet, for ought I know, the Judge will interpret its Extent, to all the other Orders; or use it Equivocally, as himself listeth, or as his Superiour pleaseth. So that in Causes pertaining to the Interest of the Roman Church, other Priests perhaps, beside them in the City of Rome, shall enjoy the be∣nefit of this Law; but in Causes displea∣sing the Pope, and his Accomplices, none shall enjoy it, but the Priests of Rome. Many such Trap-doors are prepared in Laws, where Rulers are perverse and Ty∣rannical; and whether this be not one of those, I leave to the Readers further Examination.

Mark succeeded Sylvester in the See of Rome: Between whom, and Athanasius, there were certain Letters framed, that

stand upon Record to this day, to prove the Canons of the Nicene Council to be Threescore and ten. Heretofore they were good old Records magnificently cited: but now they are worn out: for Baronius and Bellarmine have lately rejected them; who are followed by Binius, as he is by Labbe and Cossartius and the Collectio Re∣gia, all concluding the Letters to be For∣ged. The three last have this Note upon that of Athanasius. Hanc Surreptitiam & ab aliquo confict am fuisse quinque ratio∣nibus ostenditur, &c.

That this Epistle is a Counterfeit de∣vised* 7.4 by some body, appeareth evident∣ly by five reasons. Whereof the first is this, In the Controversie between the African Churches, and the Roman Bi∣shops, (Zozimus and Boniface) concer∣ning the number of the Nicene Canons, this Epistle was unknown. 2. Athana∣sius, as is manifest by what went before, was at this time fled into France, and so it could not be written from Alexandria and from the Bishops in Egypt. 3. That Divastation fell upon the Church of Alexandria many years after these times in the Reign of Constantius, &c. As Atha∣nasius himself witnesseth in his Epistle ad omnes Orthodoxos. 4. Mark died in

the Nones of October this present year: Constantine himself being yet alive. 5. If Pope Mark had sent a Copy of the Nicene Council out of the Roman Ar∣chives, to them at Alexandria, surely the Roman Copy and that of Alexan∣dria would have agreed thenceforth as the same: How then were those three Canons wanting in the Copy, which S. Cyril sent from Alexandria to the Afri∣cans, which were found in the Roman Copy?

He pointeth to the Commonitorium sent from Rome to the Sixth Council of Carthage; and verifies all the Story we have related; by rejecting these Letters of Mark and Athanasius, made on pur∣pose to defend the Forgeries there de∣tected. For which he cites Baron. An. 336. nn. 59, 60. and Bellarm. de Rom. Pont. lib. 2. cap. 25.

This Epistle was alledged by Harding against Jewel, and by Hart against Rai∣nolds for a good Record. How formal∣ly it was laid down by the Elder Col∣lectors you may see with your eyes: and may find it frequently cited by the most learned Papists. Such as these being their best and only Evidences.

After Mark Julius succeeded. The Epi∣stle

sent by the Bishops of the East to Pope Julius 1. is now confessed to be a Forge∣ry.* 7.5 Veram & germanam non extare prae∣ter authoritatem Baronii illud asserentis, ea quae supra in principio Epistolarum Julii annotavi confirmant: Saith Binius. Again he saith,

This Epistle which is put in the second place, bearing the Names of the Bishops of the East, seems to be compi∣led by some uncertain Author, both by the concurrent Testimony of Sozomen, and Socrates, and because thou mayest observe many things to be wanting, and some in the words and things expressed to be changed,

Rescriptum Julii] The Epistle which Julius returned in answer hath the like Note upon it. Hanc mendosam, corruptam, & a quodam ex diversts compilatam, &c.

That this Epistle is counterfeit, corrupt, and compiled by some body out of di∣vers Authors, the Consulships of Felici∣anus and Maximianus evidently shew, &c.

The matter in these Epistles is the Popes Supremacy; the unlamfulness of calling Councils, but by his Authority; his Right of receiving Appeals; with other Themes, which Ambition and self Interest suggest, and of which genuine Antiquity is totally silent.

Having so fortunately glanced upon that Sixth Council, I shall not trouble the Reader with any more: but bewailing what I observe, beseech him earnestly to weigh this Business walking in the Dark, and take heed of a Pope and a Church, that hath exceeded all the World in For∣gerie. For let the Earth be searched from East to West, from Pole to Pole, Jews, Turks, Barbarians, Hereticks, none of them have soared so high, or so often made the Father of Lies their Patron, in things of so great Nature and Importance. Since therefore the Mother of Lyes hath espoused the Father of Lies for her assi∣stance, and the accursed production of this adulterate brood is so numerous; I leave it to the Judgement of every Chri∣stian, what Antiquity or Tradition she can have, that is guilty of such a Crime, and defiled with so great an Off-spring of notorious Impostures.

Notes

• * 1.1

  Confer. cap 7. Divis. 5.
• * 1.2

  Bin. Tom. 1. Tractat de Primat. &c.
• * 1.3

  Concil. Nicen. 1.
• * 1.4

  Can. 4.
• * 1.5

  Concil. Nic. 1.
• * 1.6

  Can. 5.
• * 1.7

  Concil. Carth. 6. Epist. ad Celestin.
• * 1.8

  Epist. Con∣cil Car∣thag. 6. ad Celestin.
• * 1.9

  Baron.
• * 1.10

  Daillè concern∣ing the right use of the Fa∣thers, lib. 1. cap. 4.
• * 1.11

  Concil. Chalced. Act. 16. Tom. 2. Concil.
• * 1.12

  Concil. Chalced. Can. 28.
• * 1.13

  Greg. lib. 6. Epist. 30. Lib. 4. Epist. 32. Lib. 6. Epist. 30.
• * 1.14

  Greg. lib. 4. Epist. 34.
• * 1.15

  Helvic. Chronol.
• * 1.16

  Platin. in vir. Bo∣nif. 3.
• * 1.17

  Piatin. in 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.18

  Concil. Ni∣cen. 2. Act.
• * 1.19

  Baron. An. 〈◊〉〈◊〉. 5. nn. 6.
• * 1.20

  〈◊〉〈◊〉, ibid
• * 1.21

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.22

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 84.
• * 1.23

  Ibid.
• * 1.24

  〈◊〉〈◊〉. An.
• * 1.25

  Gen. 34
• * 1.26

  1 Kings.
• * 1.27

  Baron. An. Christ. 865. nu. 4.
• * 1.28

  Baron. An. 865. nu. 6.
• * 1.29

  An 865. nu. 7.
• * 1.30

  Ibid nu. 7.
• * 1.31

  Bellarm. de Rom. Pont lib. 〈◊〉〈◊〉 cap. 14.
• * 1.32

  Confer. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.33

  〈◊〉〈◊〉. de Rom Pont. 〈◊〉〈◊〉. I. cap. 23. 〈◊〉〈◊〉
• * 1.34

  〈◊〉〈◊〉 〈◊〉〈◊〉. De Epistolis.
• * 1.35

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.36

  An. 〈◊〉〈◊〉
• * 1.37

  〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. in vita Marc.
• * 1.38

  Bell. de Rom. Pont. lib. 4. cap. 9 Baron. An. Christ. 357. Liberii 6. nu. 32, 33.
• * 1.39

  Bfn. in vit. Liberii.
• * 1.40

  Bellarm. ut supra
• * 1.41

  Bin. 〈◊〉〈◊〉 pist. 3.
• * 1.42

  Damasi. & in Epist, Hieron. ad Damas.
• * 1.43

  Ibid.
• * 1.44

  Clausule insuesa sus picionem 〈◊〉〈◊〉.
• * 1.45

  15
• * 1.46

  The For∣geries Fa∣thered on the Holy Ghost.
• * 1.47

  Blondel, cap. 6.
• * 1.48

  Earon in 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.49

  Vid. Tur∣rian.
• * 1.50

  Can. 84.
• * 1.51

  In 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.52

  〈◊〉〈◊〉.
• * 1.53

  〈◊〉〈◊〉 in Cle∣ment E. pist 〈◊〉〈◊〉
• * 1.54

  Ibid.
• * 1.55

  Vid. 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.56

  Nicol. Epist Dedicat∣ad Sixt V.
• * 1.57

  Nicol. 〈◊〉〈◊〉. Lecto∣ri.
• * 1.58

  Nicol. T. pogr. Lecto∣ri.
• * 1.59

  No Lega∣tus à La∣tere.
• * 1.60

  Nicol. ibid.
• * 1.61

  〈◊〉〈◊〉. de Concil. & Eccles. lib 〈◊〉〈◊〉 cap 〈◊〉〈◊〉.
• * 1.62

  In Nat. Martyrol. ad. 〈◊〉〈◊〉. April.
• * 1.63

  Daille pag. 45. &c.
• * 2.1

  Things put into the Councils of Nice and Ephe∣sus 〈◊〉〈◊〉 Ni∣colinus.
• * 2.2

  A 〈◊〉〈◊〉 for the Popes:
• * 2.3

  An. 520.
• * 4.1

  **
• * 4.2

  Cunning honest men like Merlin's Printer.
• * 4.3

  〈◊〉〈◊〉, 〈◊〉〈◊〉
• * 4.4

  An. 〈◊〉〈◊〉.
• * 4.5

  An. 〈◊〉〈◊〉.
• * 4.6

  S. Peter's order a∣bout the 〈◊〉〈◊〉 ary.
• * 4.7

  Clerke.
• * 4.8

  An. 184.
• * 4.9

  An. 158.
• * 4.10

  Colos. 2. 18, 19.
• * 4.11

  Easeb.
• * 5.1

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 5.2

  An. 296.
• * 5.3

  Peter Crab
• * 5.4

  An. 304.
• * 5.5

  An 309.
• * 5.6

  An. 311.
• * 5.7

  Bin. Not. in Constant. Edict.
• * 5.8

  A Forgery beginning in the Name of the Father, Son, and H. Ghost.
• * 5.9

  All the Nobles, and the Se nate, con∣verted in a moment.
• * 5.10

  Not built.
• * 5.11

  Ibid.
• * 5.12

  Constanti e the Great gives his Cloaths to S Peter and S. Paul in heaven.
• * 5.13

  The Popes Guard.
• * 5.14

  Secular Power.
• * 5.15

  The Popes Army.
• * 5.16

  The Popes Horses.
• * 5.17

  False La∣tine and Nonsense.
• * 5.18

  Ibid
• * 5.19

  The Popes Modesty.
• * 5.20

  〈◊〉〈◊〉 the Great the Popes Groom or Stirrup∣holder.
• * 5.21

  Ibid.
• * 5.22

  The Popes 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 5.23

  The Popes 〈◊〉〈◊〉
• * 5.24

  Ibid.
• * 5.25

  The Pope the Head of Religi∣on.
• * 5.26

  The San∣ction of the Decree
• * 5.27

  Council. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 5.28

  Gregory the Great's Blasphe∣mous Title
• * 5.29

  Bin. Not in Const in∣tin. 〈◊〉〈◊〉.
• * 5.30

  Forgeries in the Name of Eusebius.
• * 5.31

  The Acts of Sylvester forged.
• * 5.32

  Greg. lib.
• * 5.33

  〈◊〉〈◊〉. Ep. 30
• * 5.34

  Greg. lib.
• * 5.35

  4. Epist. 〈◊〉〈◊〉
• * 5.36

  〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 5.37

  Pope Leo. 〈◊〉〈◊〉. citet; the Dona∣t on.
• * 5.38

  The Gra∣vest and most Learned Doctors among the Papists use it without any suspi∣tion.
• * 5.39

  Constantin. Donat.
• * 5.40

  Ibid.
• * 5.41

  〈◊〉〈◊〉 a Forger.
• * 5.42

  Theod. in Colos. 2.
• * 5.43

  Epiphan. Hares. 60.
• * 5.44

  Lib. 1. de SS. Beat∣cap. 20.
• * 7.1

  Bin. in Concil.
• * 7.2

  Rom. 〈◊〉〈◊〉 Sylvest.
• * 7.3

  〈◊〉〈◊〉
• * 7.4

  Bin. in Ep: Ashan. ad Marc:
• * 7.5

  〈◊〉〈◊〉. in Epist. Julii.