The Brutish Thunderbolt, Declaration 1 · Part 25
Another most ancient crime of Forgerie.
NOtwithſtanding it ſéemeth to be a thing moſt fit to ſet downe ſom other examples of the popes forgeries and periuries, and ſpecially thoſe, wherby it may be vnderſtood, that the pope of Rome hath affected that tirannicall lordſhip not onelyonly againſt the authoritie of the holie Scripture, but alſo of the old primatiue church. For after that ambition and deſire to lord it had at that time poſſeſſed ſome biſhops, the Nicene ſynode was gathered in the yéere of Chriſt 325. wherin it was decréed that in eueryevery prouince or dieceſe (for theſe old fathers vſed both words) ſome paſtor excelling (as we may thinke) in age and doctrin, ſhould be choſen, who ſhould hauehave authoritie when néed was, to call togither his fellowes in office, and to make report to them of the affaires of the common churches. This man was in thoſe times ſomtimes called the Patriarch, ſomtimes Metropolitane, ſomtimes Archbiſhop indifferently: yet ſo, that neither the leſſer biſhops without this mans conſent, nor this man without their conſent and authoritie did any great and weightie matter. The words of the ſenate were theſe: Let the ancient custome be of force, which was Chap. 6.in Egypt, Lybia, and Pentapolis, that the biſhop of Alexandria hauehave authoritie ouer all theſe, bicauſe euen the biſhop of Rome obſerueth this cuſtome. And likewiſe let the priuileges be kept both at Antioch, and alſo in the reſt of the prouinces. And that is plaine, that if any be made biſhop without conſent of the Metropolitane, the great ſenate hath appointed that this man ought not to be biſhop. And Rufinus doth Lib. 10. eccle. hist.thus interpret that decrée, Let this custome be kept in Alexandria, and in the city of Rome, that both the biſhop of Alexandria take care for Egypt, and that the other be carefull for the churches, lyeng about the citie. Whereby we vnderſtand, that the Nicene ſynod did hedge in the biſhoprike of Rome, within the bounds of the churches of the ſuburbs: ſo far off is it that either principalitie or authority was giuen him by Conſtantine the emperor ouer al churches of the whole world. Let vsus now heare what was decréed ſixe and fiftie yéeres after in the firſt Synode of Conſtantinople, touching the ſelfe ſame matter: that is in the yéere of Chriſt 321. For in the ſecond chapter it is thus written: Let not the biſhops which hauehave their ſeuerall dioceſe, incroch vponupon the churches that are without their bounds: neither let them confound their churches, but according to the canons, let the biſhop of Alexandria gouerne thoſe things only that are in Egypt. And let the biſhops of the eaſt gouern onelyonly the eaſt. And let the church of Antioch retain her dignitie declared in the Nicene ſynod. And let the biſhops of the dioceſe or prouince of Aſia gouern thoſe things onelyonly that are in Aſia: let thoſe that are in Pontus, gouerne thoſe things onelie that are in Pontus. And thoſe of Thracia thoſe things onelyonly that are in Thracia. And let not the biſhops, vnleſſe they be called, intrude themſelues into another mans dioceſe or prouince, either to giuegive voices, or to any other eccleſiaſticall functions. And if the foreſaid canon be obſerued in dioceſe and prouinces, it is plaine that eueryevery prouinciall Synod ſhall gouerne all buſineſſes of euerie prouince, as is decreed by the Nicene Synod. Moreouer, Socrates * confirmeth Lib. hist. eccl. 3the ſame thing in theſe words: Againe they confirmed the faith deliuered by the Nicene Synod, and they appointed patriarks in the deſcribed prouinces: that biſhops being placed and ſet ouer a certaine dioceſe, might not thrust themſelues into other mens churches. And anon after: Notwithstanding reſeruing the chiefe degree of honor and dignitie to the church of Antiochia, which they gaue to Miletius who was then preſent. And they decreed that ſo often as need ſhould require, the Synod of euerie prouince ſhould determine the buſines of euerie prouince. Thus ſaith Socrates. And we may ſée the ſelfeſame deſcription of churches deliuered and ſet downe by the emperors Gratian, Valentinian, and Theodoſian. Let the biſhop of Rome now In. l. 3. C. Theo. de fide cath.go and boaſt, that Conſtantine the emperor gaue him principality ouer al churches of the whole world, and by name ouer the ſea of Antiochia, Hieruſalem, Alexandria and Conſtantinople. For we hauehave prooued that this ſtate and condition of the primitiue Church continued vntill the yéere of Chriſt, CCCXXCI. Moreouer, in the fift chapter of the ſame Synod it is thus written: Let the biſhop of Constantinople hauehave the primacie of honor after the biſhop of Rome, bicauſe it is new Rome. Which is alſo reported, diſt. 22. cap. Conſtantinopolitanae. Wher the canoniſt Gregorie the 13. hath of late noted, that that canon was not receiued by the ſea of Rome. And no maruell: ſéeing by that canon the papacie is manifeſtly conuict of forgerie. Let vsus alſo heare Iohn Chryſoſtom his iudgement touching this matter, who floriſhed about the yéere of Chriſt 300. and doth in plaine words attribute that primacy to the church of Antiochia, in theſe words: * Our citie Hom. 3. ad pop. Antiochenumof Antiochia is of all other moſt deer to Chriſt: and like as Peter did first preach Chriſt among al the apoſtles, ſo among cities (as I ſaid before) this hath first of all the name of Christians, as a certaine woonderfull crown. Alſo Hom. 16. And what is the dignitie of our citie? It fell out that the diſciples of Antiochia were first called Christians: and no citie in the world hath this beſides, no not the citie of Romulus: wherefore Antiochia may lift vp hir eies against all the whole world. And this truly was (as I hauehave ſaid) the condition of thoſe times, when the pope of Rome was moſt far from that tyraunie, which afterward he had and vſed in the Church. Now let vsus conſider what was obſerued afterward. For in the Synod of Epheſus, which was kept fiftie yéeres after, that is, in the yéere of Chriſt 431. in the laſt chapter it is thus written: It ſeemed good to the holie and vniuerſall Synod, keeping to euerie prouince the priuileges pure and ſound, which do long ago and from the beginning belong to the ſame, according to the ancient cuſtome vſed long ago, &c. Where is that principalitie that was long ago giuen to the pope of Rome ouer the churches of the whole world, by the emperor Conſtantine? Let vsus heare the next generall Synod gathered twentie yéeres after at Chalcedon, that is, in the yéer of Chriſt, cccclj. For when the biſhop of Conſtantinople, by reaſon of the ſea of the eaſt empire placed in his citie, was ſicke of the like and very ſame diſeaſe of ambition, whereof our biſhop of Rome is now ſicke, he did effect by his policie and ſubtil ſhifts, that that mother citie, which had ſo great dignitie, ſhould hauehave a certain priuilege aboue the reſt: and that he alone ſhould appoint the Metropolitans of Aſia, Pontus, and Thracia. Whereby it came to paſſe, that the authoritie of the church of Antiochia ſo greatly cōmended by Chryſoſtom, and eſtabliſhed firſt in the Nicene Synod, and then afterward in the Synod of Conſtantinople was quite ouerthrowen. Alſo by theſe deceits it was brought to paſſe, that fower men ſhould be appointed to gouerne the whole world, who had metropolitans vnderunder their dominion or prouince. For Africa was granted to the biſhop of Alexandria, the weſt to the biſhop of Rome, and to the biſhop of Conſtantinople almoſt all that part of Europa and Aſia, except a few churches, which were left to the biſhop of Hieruſalem for the antiquitie and authorities ſake of the citie. Therefore when as in times paſt archbiſhops, patriarks, and metropolitans were all one, and were called by ſo many names confuſedly ſomtimes by one, ſomtimes by another, afterward there were onelyonly fower archbiſhops made (who were alſo called patriarks) which did beare rule ouer the metropolitans, as we hauehave alreadie ſaid. For in the 28. chapter of the ſame Synod it is thus written: And where the lawes of our most holie fathers that follow, the ſame things do we alſo determine and decree touching the dignitie and excellencie of this most holie Church of Constantinople being newe Rome. For our fathers did woorthily giuegive the first degree of honor to the ſea of old Rome, bicauſe that citie did then reigne. And vponupon like conſideration the Cl. biſhops louing God most deerly, hauehave giuen like degree of honor to new Rome (note theſe words) the most holie ſea: decreeing for good cauſes, that that citie, which hath got ſo great honor, that it ſhould be both the ſea of the empire, and that it ſhould hauehave a ſenate, and ſhould hauehave like degree of dignitie, as the old ſea of the empire of Rome hath: hauehave euen in eccleſiasticall affaires like honor and dignitie as it hath, ſeeing it is next to it. Where did then that principalitie and lordſhip of the pope of Rome hide it ſelfe, which Conſtantine gaue him (as it is ſaid) ouer al Churches. Let vsus heare the words of the ſecond Synod of Conſtantinople out of the 36. chapter: Renewing thoſe things which were ordained by the 150. fathers, which were aſſembled in this citie preſerued by God, and in this princely citie, and by the ſixe hundred and thirtie that were gathered togither in Chalcedon; we decree that the ſea of Conſtantinople hauehave like dignitie with the ſea of old Rome, and that it be magnified as well as the other in eccleſiaſtical buſineſſes (note theſe words) ſeeing it is next to that: and next to it let be the biſhop of the great citie of Alexandria: and next to this the biſhop of Ieruſalem. But afterward the number of the archbiſhops was increaſed by little and little as pleaſed the emperors. For the emperor Iuſtinian gaue that honor to the citie of his countrie, Nouel. 11. where hée writeth thus: Being deſirous to increaſe our countrie manie and diuers waies, wherein we were borne by the appointment of God, we command that the most holie biſhop thereof, be made, not onelyonly a metropolitan, but alſo an archbiſhop, and that certain prouinces be vnderunder the authority therof: that is, Dacia that lieth in the continent, Dacia that lieth neere the ſea coast, Myſia the ſecond, and Dardania, and Preualitana, &c. Alſo in the concluſion: We decree that the archbiſhop thereof be ordained by the reuerend councell of metropolitans. There were alſo other cities called by the ſame name Iuſtinians cities, in Africa Inſtinians Carthaginenſis, which the ſame emperor adioined to the Romane empire, in the yland Cyprus, Iuſtiniana the country of his wife Theodora, whereto Iuſtinian gaue like prerogatiue of right, honor, and dignitie. Therefore by theſe appéereth the manifold impudencie of the popes of Rome: firſt therein bicauſe in thoſe times they reckon onelie fower patriarchies or archbiſhops ſeas: & alſo in that, that they make their ſea to ſurmount thoſe fower ſeas, & do challenge to themſelues, ſuperiority and iuriſdiction ouer them: ſecondly, bicauſe they take to themſelues the authoritie and power of thoſe patriarks, ſéeing it appéereth moſt euidently, that that authoritie and power did belong to the emperors: all which that they may appéere more plainly and euidently, we will content our ſelues with one onelyonly teſtimonie of the ſame Iuſtinian: whoſe words are theſe in the 230 Nouel. turned into Latin by Iulian Anteceſſor: Therfore we command the most bleſſed patriarks, that is, the pope of Rome, and of Conſtantinople, and of Alexandria, and of Theopolis, that is, of Antiochia, and of Ieruſalem, ſeeing that it is a custome, &c. And by and by: And the metropolitans, which are conſecrated by their counſell, or by the most bleſſed patriarks, or by the metropolitanes, &c. Alſo Nouel. 131. Let the pope of Rome, ſaith he, ſit aboue all biſhops and patriarks, and after him the biſhop of the citie of Constantinople: let the archbiſhop of the first Iustiniana hauehave vnderunder him the biſhops of Dacia in the continent, and Dacia toward the coast, alſo thoſe of Praeualena, and of Dardania, and of the vpper Myſia, and of Pannonia: and alſo let him bee conſecrated by them, and let him hauehave the ſame priuileges ouer them, which the pope of Rome hath ouer the biſhops that are placed vnderunder him. Therfore it is euident, that in the firſt times of Chriſtian libertie there were only fower patriarks, being all of equall honor, dignitie, iuriſdiction, authoritie, degrée: ſaue onelyonly that the patriark of Rome ſat vppermoſt in generall Synods, bicauſe of the old dignitie of old Rome: and that then the number of the patriarks was increaſed, not by the pope of Rome, but by the emperor of Rome: ſo that there were firſt fiue, then ſix, then ſeuen, and laſt of all eight: for we reckoned ſo manie vnderunder Iuſtinian. Wherby we will alſo hauehave men marke the notorious fraud and impudencie of the pope of Rome in corrupting that 36. chapter of the Synod of Conſtantinople. For in Gratian, diſt. 22. c. renouantes, they hauehave thus tranſlated the Gréeke words of the Synod: Renewing the decrees of the holie Councell of Conſtantinople, we craue (yea we decrée, foreign) that the ſea of Constantinople hauehave like priuileges which the former Rome hath. Yet let it not be magnified in eccleſiasticall affaires as the other: but this being next after that, before the ſea of Alexandria be reckoned, then that of Antiochia, and after it that of Ieruſalem. Of which forgerie that no man may doubt, we will cite the Gréeke words themſelues: foreign. We decree that the ſea of Constantinople hauehave like priuileges as the ſea of old Rome, and that it be magnified in eccleſiasticall matters as the other. But peraduenture ſome man wil ſay, that that fault is amended in the edition of Gregorie the 13. and that in ſtead of Non tamen or notwithstanding, is put Necnon, and alſo. Very well. For firſt of all by this reaſon the pope is compelled to grant, that he is conuict of moſt manifeſt forgerie: and that he vſed that forgerie and corruption for more than thrée hundred yéers wickedly & deceitfully to coſen & deceiue the church of Chriſt. And furthermore that that forgerie would neuer hauehave béene amended, vnleſſe he had béen long ago accuſed and conuict of falſifieng by our men. But what will either Gregorie the 13. or our Sixtus ſay to this ſelfe ſame forgerie repeated and renewed in c. antiqua, extra de priuileg. where there is alſo a more filthie forgerie committed. Renewing the ancient priuileges of the ſeas of the patriarks, we decree, that after the church of Rome (which by the Lords diſpoſition hath the principalitie of ordinarie power ouer all other churches, as being the mother and mistreſſe of all the faithfull) the ſea of Constantinople hauehave the first place, the ſea of Alexandria the ſecond, the ſea of Antiochia the third, the ſea of Ieruſalem the fourth: reſeruing to euerie one hir owne dignitie: ſo that after the biſhops of thoſe places hauehave receiued the cloke from the biſhop of Rome (which is a token of the fulnes of the popes office) hauing taken the oth of faithfulnes and obedience, freely, &c. Is there any either ſo hard harted, or ſo dull ſpirited, whom this ſo great impudencie of the popes in corrupting the moniments of the Church of Chriſt cannot mooue? And yet we muſt not paſſe ouer in ſilence another like impudencie. For whereas it was decréed againſt the Ex c. placuit. 2. q. 6.pope of Rome in the ſixt Synod of Carthage, at which S. Auguſtine was preſent, that no man ſhould appeale to his ſea from the churches beyond the ſeas: if any durſt be ſo bold as to appeale, he ſhould be excommunicate: yet the ſame pope in that chapt. placuit, after theſe words: But as for him that ſhall thinke that he may appeale to places beyond the ſea, let none within Africa receiue him to the communion: he added this exception impudently, Vnleſſe peraduenture he appeale to the ſea of Rome: where Gregorie the 13. being of late manifeſtly conuict of trecherous falſehood and forgerie, added this excuſe, Theſe things are written in the old copies as the words of Gratian. Very well againe. For by this means we ſée the intollerable impudencie of the popes of Rome, who hauehave not onelyonly purpoſely corrupted with that exception the decrée that was written againſt their ambition, but alſo they deceiued the Church of Chriſt with that lie for the ſpace of more than thrée hundred yéeres, vntill our men found out that forgerie and iugling. And bicauſe we take this paines principally for our countrie men the French men, it ſhall not be vnappertinent to ſhew out of Doctor Bernard in his owne words, what befell Paris in times paſt by this ambition of appealing to Rome. This happened (ſaith Lib. 3. de conſidhe) at Paris the noble citie of France, the kings ſea. A certaine man was openly betrothed: the ſolemne day of the marriage came, all things were prepared, many were bidden: and behold a man coueting his neighbors wife, brake forth into a ſudden appeale, affirming that ſhe was first deliuered to him, ſhe ought rather to bee his: the bridegroome was daunted, they were all huſht, the priest durst not proceede, all that preparation was daſht, eueryevery one went home to his owne houſe, to eate his owne ſupper. The bride was ſuſpended from the table and bed of the bridegroome, vntill returne was made from Rome. Againe in the ſame citie of Paris, a certaine man hauing betrothed a wife to himſelfe, appointed the marriage day: in the meane while began a cauill: for ſome ſaid, that they ought not to be ioined togither. The matter was brought before the church. But an appeale was made before ſentence was giuen. Yet neuertheleſſe he did accompliſh that he purpoſed contemning or making as if he knew not of the appeale. Go to: let vsus conſider the ſtate of the later time. For in the yéere CCCCXXCV. there was a ſynod at Carthage, and that a generall one, whereunto the biſhop of Rome ſent thrée legats, Fauſtinus, Philip, and Aſellus, with theſe commandements, that his authoritie & right that was granted him by the Nicene ſynod ſhould be reſerued for him, namely that appeal ſhould be made from all Metropolitanes to him. Then at a ſudden the ſcribe called Daniel, was commanded to reade thoſe commandements: and alſo that chapter of the Nicene ſynod, which the pope of Rome had adioined for an inſtrument of his matter. The whole fift chapter of the ſynod of Sardis, was read, which the biſhop of Rome had fraudulently & wickedly cogd in in ſtéed of the Nicene ſynod. All the biſhops and archbiſhops that were preſent at that time denied that euer they read that in the Nicene ſynod. Therefore they agréed that the copie of the Nicene ſynod ſhould be read, which they then had in their hands. There was no word of appealing. It was decréed that certaine men ſhould be ſent to Conſtantinople, to Alexandria, and finally to Rome, that they might fetch their copies of the Nicene ſynod, but eſpecially to Conſtantinople: where the authoritie it ſelfe, or the originall of the Nicene ſynod was kept. The yéere following they were brought. They were read. There was no ſuſpition of that priuilege and chiefe authoritie of the biſhop of Rome. That could not be found in any place of the Nicene ſynod: yea on the contrarie it was decréed in the ſelfe ſame ſynod, that he ſhould kéepe himſelfe within his bounds as other popes and metropolitanes. Wherefore if he were wiſe, he would hencefoorth content himſelfe with his dioceſe and dominion: and would not incroch vponupon another mans poſſeſſion. To this ſentence ſubſcribed two hundred and thirtie fathers: and among thoſe, thoſe ſame whom we named before, Fauſtinus, biſhop of the church of Potentia, legate of the pope of Rome, Philip a prieſt and legate of the ſame biſhop of Rome, Aſellus a prieſt and the ſame biſhops legate. And moreouer the ſynod alleaged theſe foure cauſes of that decrée of the Nicene fathers. Which it is not vnappertinent to repeat: The Nicen fathers did moſt prudently & iuſtly prouide, that all maner buſineſſes ſhould be ended in their places where they began: & that the grace of the holie Ghoſt would not be wanting in euerie prouince, whereby the priests of Christ may both wiſely diſcerne and constantly hold equitie: eſpecially, bicauſe it is granted to euerie one, if he ſhall be offended at the iudgement of thoſe that are appointed to heare cauſes, to appeale to the councels of his prouince, or alſo the generall councell, vnleſſe peraduenture there be any man which doth beleeue, that God doth giuegive by inſpiration to ſome one man the iustice of hearing and examining matters, and doth denie it to infinit prieſts aſſembled in a ſynod. Or how ſhall the iudgement giuen beyond the ſeas be firme, whereunto the neceſſarie perſons of witneſſes cannot be brought, either for infirmitie of ſexe, or of old age, or for many other hinderances that come betweene? And as concerning thoſe thrée legats, there are grieuous complaints made of them in thoſe verie ſame letters, and eſpeciallie of Fauſtinus, that they had greatly troubled the aſſemblie, when as they feigned that they mainteined the priuileges of the church of Rome. Then we ſée that euen at that time the wickednes, trecherie, and impudencie of the pope of Rome was reuealed, and that it was conuict and condemned by a generall councell. Do we thinke that he did any thing hauing taken away al his enimies or familiars of out Africa and Aſia, that he might eſtabliſh in his weſt parts the power that he did euen then affect? And thus much hitherto touching the firſt cauſe of the nullitie, and incompetencie or inſufficiencie of the iudge: which notwithſtanding that they may be more apparent to the moſt excellent ſenators of the kings parlement, and to other lawyers, we will confirme them with the authoritie of the doctors. And firſt of all with that cōmon ſaieng of the canoniſts, that The pope is no méete iudge euen in the onelyonly crime of hereſie, but that it ought to be iudged by others. * And Philip Decius C. ſi papa. dist. 40.doth conſtantly auouch, that in that caſe a councell ought not to be gathered by the popes authoritie. * The ſame doth Panormitanus in c. cum veniſ. num. 37. extra de iudic.and Decius affirme, in c. ſignificaſti, num. 4. & num. 9. de elect. But of al other Ludouike of Rome doth moſt copiouſlie and conſtantly auouch *, out of the authoritie of the decrée it ſelfe, that he that in Concil. vlt. nu. 15. & ſeqq.liueth rebelliouſlie, and refuſeth to learne and do good things, is rather a member of C. nullus, dist. 38. in concil. 95. vol. 4. Decius conſ. 115.the deuil, than of Chriſt, & that he is ſhewed to be rather an infidel, than a beléeuer *. The ſame ſaith Iaſon *, and Decius *.