¶ A treatise of the donation or gift and endowment of possessions/ given and granted unto Sylvester pope of Rhome/ by Constantyne emperor of Rome/ & what truth is in the same grant thou mayst see/ and read the judgement of certain great learned men/ whose names on the other page of this leaf done appear.   

THe grant and privilege which is called the donation or gift of Constantyne/ translated out of greek in to latin/ by one bartholomew Picern of the mount of Ardue unto julius the second/ po●●/ of Rome.  
¶ A declamation of Laurence Valla being of noble blood and borne in the city of Rome/ against the foresaid privilege/ as being forged & nothing true/ but falsely admitted and believed for true/ with a preface of one Vdalryk Hutten a knight of Germayne unto Leo the tenth pope of Rome.  
¶ The sentence and mind of Nycolas of Cuse of the title of saint Peter the Aduyncle cardinal/ which he wrote unto the counsel holden at basil/ of the said donation and gift of Constantyne.  
¶ Antony archbishop of Florence of the same donation and gift of Constantyne.   



¶ The preface or proem of Bartholome we Pycern of the high mountain/ unto Pope julius the second/ upon the privilege/ called the gift or grant of the emperor Constantyne/ which privilege the said Bartholomewe affirmeth with fast asseveration himself to have translated out of greek into latin.  
When among other/ divers and sundry works/ which of late days I did read most blessed father/ in this your most famous & goodly library/ there came unto my hands a certain little Greek book/ which contained the gift or grant of Constantyne: I thought it meet & convenient to translate it out of greek in to latin/ and also that I ought to dedicate or entitle it to your most holy fatherhed/ which are the deputy of Christ/ and of Peter/ and the successor also of Sylvester/ for because there be many men which have said and will abide by it/ that this gift or grant of Constantyne is false/ counterfeited & feigned/ among whom Laurence Valla is one/ a man surely well learned/ which presūtuousli hath taken in hand to write a book of the false & forged gift of Constantyne. But his opinions very well resisteth and gaynsayth the most reverend cardinal of Alexandrie/ excellently learned and substantially seen in both laws/ & also very diligently confuteth and dissolveth the objections made by the said Laurence. peraventure that great clerk Valla supposed that the thing which he himself had not red/ could in no place have been found among other men. And no marvel thereof/ seeing that he was a man of so great mordacite. and all given to checking that he hath not been afraid to check and rebuke Aristotle the chief and principal of all Philosophers/ ye and also/ so to find faults with all the authors of the latin tongue/ that he hath forborn no man. But lest I be to tedious: let us now listen/ and here what Constantyne himself saith   

¶ The decree imperial written & given to the worshipful and holy catholic and apostolical church of Rome/ by blessed Constantyne/ the first among the emperors that became christian.  
IN the name of the holy and unseparable Trinytie/ that is to wit/ the father the son/ and the holy ghost. Caesar Flavius constantine/ in Christ jesus of the same Trinity our only saviour our lord/ and our god/ the faithful mild/ and beneficial Emperor of Almaigne/ of Gothia/ of Sarmatia/ of Germany/ of Britain/ and of the Huns/ godly/ prosperous/ or fortunate conqueror/ and triumpher/ always honourable and full of majesty: to the most holy and blessed father of father's/ Sylvester/ bishop and Pope of the ancient and noble city of Rome. And to all bishops the successors of him/ sitting in the chair of blessed Peter/ even until the end of the world. Also to all most reverend and devout catholic bishops subjects/ by this our imperial constitution to this worshipful and holy church of Rome: Grace peace/ love/ joy/ constant mind/ and mercy from almighty god/ both the father/ and jesus Christ his son/ and also the holyghost be with us all. Such things as hath been wonderfully wrought about our own person/ by our redeemer and saviour the lord jesus Christ/ which is the son of the most high father in heaven/ through his mercies/ by his holy apostles Peter and Paul/ and through the mean and intercession of our father Sylvester/ the highest bishop and catholic or universal pope. We have purposed and desired to show in order with manifest narration/ by this our imperial writ/ that it may come hereafter to the knowledge of all people and nations which are in the world/ that the confession ●wlegīg of the revelation showed unto us most 〈…〉 within/ & from the very heart. 〈…〉 declareth outwardly our faith and belief/ which we have learned of the aforesaid most blessed father and our intercessor Sylvester catholic pope chief and highest priest/ to the document and instruction of us all. Secondarily it showeth also to all men the large mercy of god/ which he hath plenteously poured and shed forth upon us. For we will that all you do know/ even so as we have declared unto you by our pragmatical constitution aforesaid/ that we have renounced and utterly forsaken the worshipping of idols/ which are dumb and deaf and made with man's hand/ and that we are leapt away from the devilish feignings & false ymaginatyons/ and from all the pomp of Satan/ and are humbly descended to the hole and perfit pure faith of christian men/ which is the true light and life eternal/ as our high and most reverend father and master Sylvester/ himself hath taught us/ commanding us to believe on god the father almighty maker of heaven and of earth/ of all creatures visible & unuisyble/ and on jesus Christ the only begotten son of him/ our lord/ by whom all things have been created & made/ and on the holy ghost that quickeneth and giveth life to every creature. we do so and in such wise confess and knowledge the father the son/ and the holy ghost/ as that in the perfit trinity is both the perfection of the godhead/ and unity of power and might. The father is god/ the son is god/ the holy ghost is god/ and these three persons are all one substance. Three forms than are there and but only one power. Than after that he had finished the creation of the heavenly powers/ & of all earthly material substances: by the merciful power and will of his wisdom/ he first formed man of the slime of the earth/ resemblaunt to the image and similitude of his own self. And after he had so form him/ he set him in paradise a place of pleasure/ at whom and whos● felicity the serpent & old enemy the devil having envy/ through the most bitter & miserable tasting of the fruit of a tre forbidden/ caused him to be outlawed & banished from that mirth/ joy/ and pleasure. And after he had caused him so to be expulsed from thence/ he ceassech not by his mortiferous & deadly darts/ many manner ways to wound other men/ to th'end that he might draw away mankind from the way of the troth/ and persuade all men and bring them in mind to be servants to the worshipping of idols/ that is to say/ of the creatures and not of the creator and maker of them/ to then tent that whom so ever he shall be able by his crafty guiles to blind/ & to entangle in his snares/ he may cause them to be punished with eternal pain. But god taking mercy & tender pity upon his creature/ whom his own self had form and made/ sent his holy prophets/ and by them showed and gave knowledge of the light of life/ that is to wit/ the coming of his son/ our lord/ and saviour god/ jesus Christ. And last of all he sent also his only begotten son the word of wisdom/ which came down from heaven for our health and salvation/ & was begotten of the holy ghost/ and of the virgin Mary. The word of god was made man/ and hath dwelled among us/ not leaving that/ which he was before/ but taking on him to be/ that that he was not before/ that is to wyrte/ being both perfit god/ so as he was before/ & perfit man also/ which he was not before. And as god he wrought miracles and wonders/ and as man/ he suffered and bear the infirmities belonging to the nature of man. Thus we understand the word or son of god to be man/ and the same word also to be god. And it is in no wise to be doubted/ that the same is both very god and very man/ according to the doctrine and teaching of our father Sylvester. he than choosing xii Apostles gave to them the light of knowledge/ and power to work miracles & strange things above the course of nature/ that by them innumerable people might be taught and brought to belief of the trauthe. We confess & knowledge/ that this our lord jesus Christ hath fulfilled the laws and the prophets/ and that he suffered passion/ and was crucified fulfilling the scriptures/ that he did rise again from death the third day/ and that he ascended into heaven/ and there doth sit on the right hand of the father/ and that from thence he shall come to judge both quick and dead/ whose kingdom shall never have end. This is our true and right belief/ showed and told before to us/ by our most blessed father Sylvester. we do therefore advertise and counsel all people/ and all manner of nations/ to embrace and hold fast this faith/ to have it in honour/ exercise it/ to teach and preach it/ and in the name of the holy trinity/ to come unto the gift of baptism/ and with a reverent heart and mind to worship and honour our lord and saviour jesus Christ/ which with the father and the holy ghost/ reigneth worlds without end. And whom our most blessed father Sylvester catholic and universal pope or head priest doth preach & teach for the very same lord jesus christ having pite & compassion upon me a sinner/ did send his holy apostles to visit us/ and hath illumynated and lightened us with the light of his brightness/ and withdrawing and taking a way darkness/ hath vouchsafe/ me to come to the knowledge of the truth/ for a great foul and abominable lepry was run over all the flesh of my body/ and many leches & phisytions resorting unto me/ did their utter most cure to have heeled me/ but yet could I not by the labour or diligence of any of them obtain remedy of my disease/ and to be made hole. ❀ Besides this there came to me also the priests of the Capitoly house saying that a Cistern might be made in the capitoly house/ and be filled with the hot blood of innocentes/ and that I must be bathed therein/ by which bathing (they said) I might recover health/ and be cleansed from that foul and horrible disease/ according therefore to the counsels of them/ when many innocent younglings and babes were sought and brought together/ and the wicked and cruel priests without all pity/ would have cut the throats of them/ and so with the blood of them have filled the cestrene: our gratyouse highness with tender pity beholding the lamentable weeping and wailing of their mother's/ forthwith did abhor & deadly hate that/ so abominable and cruel deed. And I than having tender compassion upon the said women/ commanded the children to be delivered again to the remothers/ and letting them have waggans/ and such other things meet for the coryage of their children/ and also giving them gifts: sent them again ioyonse and glad to their own houses and dwelling places. When this day was ended and past/ and resting time of the night came on/ and oportunyte provoked me to sleep/ and to take rest: suddenly the holy apostles Peter and Paul were hard by me/ and said these words to me. Because thou didst not suffer the priests to perform their sinful purpose/ but didst abhor the effusion and shedding of innocentes blood: we are sent to the from Christ our lord and god/ to give the counsel/ how/ and by what means thou shalt recover thy health/ hearken therefore to our message/ and do that thing which we do counsel and teach the to do. The bishop of this city/ Sylvester/ fleeing the persecutions: hath hid secretly in dens of stones/ with his clerks/ in the mount of Soracte. This Sylvester thou shalt cause to be fetched unto thee/ and by his instruction thou shalt learn & know the true cistern of Christ's profession/ in the which cestrene after that thou shalt be dipped thrice: all the poison of thy lepry shall leave the and go clear from thee/ which thing done: make thou again of thy part/ this recompense to thy saviour/ that by thy commandments thou do renew all the churches in the world/ and in this behalf/ purge and cleanse thou thine own self/ that forsaking all the wretchedde worshipping of idols: thou mayst love/ honour/ and worship only him/ which alone is the living and the true God/ and fulfil his will and pleasure. Than when I was wakened out of my sleep/ I did even so as I was taught of the apostles to do/ and sending for the heyghest & most excellent father Sylvester/ catholic Pope/ which hath illumynated us/ & given us light. I declared to him all the words/ that the holy apostles had said to me/ and what they had bidden me do/ and I demanded/ of him what gods they were/ which are called Peter and Paul. And he said/ that they were not properly called gods: but he said/ that they were apostles of our lord and saviour jesus Christ. ❧  
I began than again to demand of the same most blessed Pope/ whether there were any perfit & evident images of these apostles/ that by the pictures might know/ if it were possible/ that they were the very same/ whom we learned them to be by revelation Than that father worthy of all reverence/ commanded the images of these holy apostles to be brought to me/ by his own proper deacon and minister/ which when I beheld & perceived in the images very well/ the aspects and likeness of them/ whom I had seen in my sleep/ with a great loud voice I confessed in the presence of my dukes and noble estates/ that these were the very same persons/ whom I saw in my sleep. Than forthwith this our most blessed father Sylvester/ bishop of the city of Rome/ appointed to us a certain time of penance/ in which I should wear a shirt of hear within our palace of Lateran/ that we might pacify or appease the wrath of our lord god and our saviour/ for all things which hath been wickedly wrought/ and unjustly done by us: with fastings/ watchings/ weepings/ and prayers.  
Afterwards/ clerks laying their hands upon me/ I came to the pope himself/ and there renouncing the pomps of the devil and his works/ & all idols made with man's hand: I confessed of mine own free will/ in presence of all the people/ that I believe in one god father almighty/ maker of heaven and of earth/ of all a visible and invisible things. And in one lord jesus Christ/ the only begotten son of god/ our lord/ which was begotten of the holy ghost/ and of Mary the virgin. Than after that he had hallowed the font or lavacre of baptism/ with his holy blessing/ he purified the water which was therein to put. In to the which fountain or baptistory so soon as I was set/ I saw with my own eyes a hand touching me from heaven/ by which hand (when I rose up) I perceived and knew myself to be cleansed and purified from all the foulness and unciennesse of lepry. And when they had taken me out of that holy bathe/ they did put on me white garments. and he gave me the carecte or mark of the sevenfold grace of the holy ghost/ by a noyncing me with holy oil, & he marked the sign & token of the holy cross in my forehead/ saying these words: God sealeth or marketh the with the seal of his faith/ in the name of the father and of the son/ & of the holy ghost/ and all the clergy answered/ and said. Amen. And the pope said also Pax tibi. Peace be to the. The first day after that I had received the sacrament of holy baptism/ & that I was cured & healed in my body from lepry. I knew that there is none other god/ besides the father/ and son/ and holy ghost/ whom the most blessed father Sylvester preacheth iii persons in one god. and one god in iii persons: for all the gods of the gentiles and paynims/ whom I have honoured here to fore/ be manifestly showed and declared to be devils and the works of men's hands. Than the said holy father himself plainly declared to us/ how great power and authority the same our saviour hath given to his chosen apostle blessed Peter/ both in heaven and in earth/ when after that he had found him faithful in answering to his demand/ he said to him. Thou art Peter/ and upon this stone I will build my church/ and the gates of hell shall not prevail against it. Consider you men of great power and might/ and attend and take good heed with the ears of your hearts and minds/ what the good master and lord added more besides this to his own disciple/ saying. And I will give to thee: the keys of the kingdom of heaven/ & what so ever thou shalt bind upon earth/ it shallbe bounden also in heaven.  
❀ This is a marvelous word and full of power/ both to bind & lose so upon earth/ that the same shallbe bounden and loosed likewise in heaven. We therefore having knowledge of these things/ by thinstruction of blessed Sylvester/ and perceiving or feeling parsyte health/ to be comen again to our body/ through the beneficence of the same blessed Peter: thought & judged it meet and according ourself with all other dukes/ earls/ and our counsellors/ and the other noble estatis/ and also with the hole people being under the dominion of the empire of Rome/ that as blessed Peter appeareth to have been constituted/ ordained/ & made by the son of god his deputy in earth/ so like wise the successors of the prince of the apostles should take and receive of us and of our empire/ greater prerogative of power given to them/ than our serenite and also empire is known of all men to have in earth/ for we have elect and chosen the prince of apostles himself/ and his true successors/ to be patrons and intercessors for us to god/ and we have decreed to honour and worship with reverence his sacredde and holy church of Rome: even so as our imperial power is worshipped in earth/ & to exalt the most holy see of blessed Peter/ more than our own empire and temporal dignity/ giving to it power & preferment of royalty/ strength/ and efficacy and high honour imperial. And we decree & establish/ that it have the dominion & chief governance upon the four chief and principal sees: Antioch/ Alexandrie/ Constantinople/ and jerusalem. Also upon all the congregations & churches of god/ through out the hole world. and the bishop of that high and holy church of Rome for the time being/ to be principal and heed of all priests which are in the hole world/ and that all things whereof cure ought to be taken for the worshipping of god/ or the corroborating and enstrengthing of the christian faith/ be governed and ordered by the judgement of him/ for it is right that the heed of power & principality should there have his holy laws and ordinances: where our saviour the maker of holy laws/ commanded saint Peter to have the chair of his apostelshyppe/ and where Peter himself following his master and lord bore his cross drinking that bitter draught of glorious death. ❀ There continually and even to the end of the world/ let them seche their master where the holy body of their master resteth. There let people & nations of paynims bow down their necks for the confession & knoleging of the name of Christ where their master & teacher the apostle Paul stretching forth his neck for Christ's sake/ was crowned with the garland of martyrdom. There & in that place/ let them humbly and lowly submit themselves to the obsequy and service of god the heavenly king/ and saviour jesus Christ: where before they did service to the proud power of an earthly king or governor. For which causes and considerations/ we will that all people through out the world do know that we within our palace of Lateran/ have builded a temple/ to the honour of god our suaioure and lord jesus Christ: even from the very foundation with a font to baptize in. And know you also/ that we did bear out from thence upon our own shoulders xii. baskets full of earth in the worship of the xii apostles being xii also in number. and we have also edified churches in the honour of blessed Peter & Paul the chief apostles/ goodly decked & garnished with gold and silver/ where also we burying the most holy and worshipful bodies of them with great reverence have builded and made them shrines of amber/ such as neither fire ne water can destroy. And we have put in through either of the shrines a cross made of most pure gold & of precious stones/ and have fasted it with nails of gold. And to the same churches/ for the continuance & mayntynaunce of lights within the same: we have given possessions and lands/ and by our imperial & high commandment/ we have granted to them our liberty in the east and west/ and in the north and south climates/ that is to wit/ in jury/ in Asya/ Grecelande/ afric/ Italy/ and in diverse ylelandes/ in such manner and wife/ that all manner things shall be disposed and ordered by the hands of our most blessed father pope Sylvester and his successors. Let all people therefore rejoice with us/ we admonish and counsel all kinds of people and nations in the world/ that they confess and give infinite thanks with us to our saviour jesus Christ/ for that he being god in heaven above/ and in earth underneath/ when he had visited us by his holy apostles: made us worthy to receive the holy sacrament of baptism/ and health of our body/ for the which things/ also we give to the holy apostles selves & my lords most blessed Peter & Paul/ and by them to Sylvester our father & highest bishop and catholic pope of the city of Rome and to all bishops his successors sitting in the chair of blessed Peter/ even unto th'end of the world/ and at this present time do deliver up/ first the palace of Laterane our imperial place which is the most royal and goodly palace (surmounting all other palaces) that are in the world. Next after it our diadem/ that is to say/ the crown belonging to our heed. Likewise we deliver up our phrigium/ that is to say that which is called of the romans mitra. Further more our suꝑhumerall/ I mean that which is put about our imperial neck. Also a purple rob and a purple coote/ and all the indumentes and apparel belonging to an emperor/ and the dignity of the imperial knights and lords going before him/ giving moreover to him the imperial sceptre's/ and therewith also the arms and badges/ and diverse ornaments imperial/ and all the glory and power of the most high imperial majesty/ in pomps and processions/ and to the most reverend men clerks after diverse ordres and degrees/ serving this worshipful and holy church of Rome. We ordain decree/ and establish/ that they have that attendance and property of power and pre-eminence/ with all the glory & majesty/ wherewith our most noble senators are seen to be adorned/ that is to say/ that they be made lords of the city and heed officers. ❀ Also we publish and openly pronounce/ that they be adorned with the other dignities imperial/ and as the imperial host or army is adorned: even so also we have decreed/ that the clergy of the church of Rome be decked and adorned/ and likewise as the imperial power and majesty is put to honour with diverse offices of chaumberlaynes/ porters/ and watch men or guard: so we will/ that the holy church of Rome be decked and garnished with the same offices. And we decree/ that the dignity of the pope most largely do shine above all other/ and that the priests of the same holy church of Rome/ do ride upon horses trapped with napkins/ and fine white towels of linen cloth/ and as our senators do wear shoes/ Cum udonibus: that is to say/ adorned with most white linen cloth: even so we will them to be/ that the heavenly things may so be decked & garnished like the earthly things/ to the praise and honour of god. And above all/ we give licence to that our most holy father Sylvester/ bishop of the city of Rome/ and pope/ and to all other most blessed pope's/ which shall in times hereafter succeed him/ for the honour and glory of our lord jesus Christ/ in this great catholic or universal power. if he be willing to reckon or account any of our circumspect senators/ among religious clerks: that none of them which are called there unto through pride/ shall make excuse/ or refuse to take this order. We ordain and establish this also/ that the father Sylvester/ pope worthy all manner reverence/ and all pope's his successors/ aught to wear the diadem/ that is to say the crown/ which we do give to him from our own heed/ made of most pure and fine gold and precious stones and pearls/ and to wear it on their heads to the glory of god/ for the reverence of blessed Peter. And because the most blessed pope himself hath been a shamed to were the crown of gold upon the crown of his priesthood/ and on the tonsure or shaving of his heed/ which he hath for the reverence of saint Peter: we therefore with our own hands have put on his most holy heed/ this phrigium/ representing and signifying the most bright white colour of it/ the glorious resurrection of our lord/ and holding the bridle of his horse/ for the reverence of blessed Peter: we have covered his horse. And we do ordain and decree/ that all his succssoures/ each one of them after other/ do wear the same phrigium in processions to the imitation & following of our empire/ wherefore that the high dignity of the pope debate not/ but that he being worthy/ may be decorated & adorned both with glory and power more than any earthly king or governor. 
giving of the palace and city of Rome.  ❀ Behold here we give up as we have said afore/ our palace/ & the city of Rome and the provinces/ places/ and the cities of all Italy and of the west regions/ to the oft rehearsed our most blessed father Sylvester catholic pope/ and releasing them to the power and judgement of him and of his successors pope's. We have decreed by our divine pragmatical constitution/ that they be disposed by the same pope's/ and we grant them to remain and continue always to the right and title of the holy church of Rome/ wherefore we have judged it convenient and according/ to translate our empire/ and the glory thereof/ to the east regions/ and building in the city Byzantium (which is a very good place) a city in our own name: there to constitute and set our empire/ thinking it unmeet/ unseemly/ and against right/ that any earthly king should have any power and authority there/ where the chief prelacy of priests/ and the heed of the Christian religion/ hath been constituted and ordained to be/ by the heavenly king. These things therefore by this our and sacred writ and other imperial decrees determined/ and corroborated: we have ordained and decreed to continue in full strength/ and not to be revoked neither in the hole/ neither in any part of them/ unto the end of the world: wherefore afore the living god/ which hath commanded and willed us to govern & reign/ and afore his terrible & dreadful judgement. We beseech all our successors the emperors/ all our dukes & noble estates: also the most worshipful senators/ and all the people which be in the hole world: that none of them in any manner wise neither now/ neither in any time to come/ do break or minish this our grant or privilege in/ any point thereunto belonging. And if any man shall be (which thing we do not suppose) that shall either break/ or contemn & despise this our decree: subject & bond lie he to eternal condemnations. and I pray god that he may find & feel the saints of god and chief apostles Peter & Paul/ contrary & adversaries to him/ and punished be he in the lowest and deepest pit of hell/ & banished be he for ever from the sight of god/ and eternally mought he die with the devil and all wicked men. we also roboratig & strengthing letters patents of this our imperial decree with our own hand: have laid it up ourself upon the honourable corpse or body of blessed Peter prince & chief of the apostles/ promising there to the apostle of god/ that we ourself will keep all these things partytly in every point/ and also that by our commandment and decree we do leave them to be observed & kept of our successors that shallbe emperors/ and that they shall (our lord god & saviour jesus Christ mercifully granting) remain perpetually/ prosperously/ and peaceably/ in possession to our blessed father Silvester and catholic pope/ & by him to all his successors pope's/ by our imperial subscription. The godhead conserve and keep you many years and long/ most holy and most blessed fathers. yeven at Rome/ the xxvii day of February/ our lord Flavius Constantinus Augustus and Gallycanus. etc.  
¶ Here endeth the decree of Constantyne.    


❧ The preface of Vdalrike Hutten/ upon the little book made by Laurence Valla/ against the feigned and falsely forged donation or gift of Constantyne/ unto pope Leo the tenth of that name.  
AT the last most blessed father/ your noble & comfortable promise/ which by your commandment was expressed/ published/ & set forth at the very beginning/ when you were newly made pope: hath vanquished & perfitly overcome the opinion of those persons/ which did dissuade & frayed men away from publishing and sending forth abroad of the little book made by Laurence Valla/ against the donation and grant of Constantyne/ for now seeing that you have once caused that martial triumph to keep silence/ wherewith pope july the second provoked & stirred up men to war & battle/ and as it were by striking a cymbal of peace/ have raised up the hearts & minds of all christian people/ unto the hoop of liberty: All men do reckon & suppose/ that themselves may use all things/ which they know to be lawful. And I verily of my part/ albeit that I was afore persuaded & in full belief/ if it should fortune & chance you to have this most high authority & governance over all/ for as much as you have always/ so and in such wise loved & exercised the studies of best letters/ that your profiting and going forward in them/ may with out doubt be compared with the doctrine of the best learned men that be in this time/ that you would not suffer any of the monuments or works made by ancient authors in old time to perish/ & to be utterly lost & cast away whiles you were pope/ yet notwithstanding when I red that inscription or title openly set forth in Italy. Leoni decimo pontifici maximo restauratori pacis/ which is thus moche to say in english.  
To Leo the tenth pope/ the renewer of peace: I leapt up suddenly/ being wonderfully stirred with a sudden joy/ and comforted/ and restored again to myself/ from that passion and unquietness of my mind/ wherein I had before continued a long season by the reason that I saw this nation did suffer many grievous and shameful things under tyramnuouse and cruel pope's. I am therefore right joyful and glad for their sakes/ which are living in this time/ which by you/ as it were by a most lucky star of peace sprungen up or risen/ now after so long darkness of tyranny beholdeth & looketh up to the new light of liberty/ and you are a very pope in deed/ which do bring peace/ but your predecessors/ which had not this peace: 
Pope's being warriors are no pope's at all.  Were no pope's at all/ for they did not follow Christ/ which gave peace to his disciples/ and left the same as inheritance unto them/ saying these words. 
Io. 14.  My peace I do give to you my peace I do leave to you. 

Peace was thynheritance which Christ gave & left to his apostles.  
Pope's making war/ are not the vicar's but the adversaries & enemies of Christ.  
The works of Christ & of certain pope's compared together.   And therefore also they were not his vicars/ whose stead & office they did not keep or fulfil/ for they kingdom of god is to keep peace/ but rather they were clean contrary & enemies to Christ/ whose studies or works they have despised/ and have followed a contrary kind or manner of living/ for peace belongeth to him: and they desired & followed wars and battles. He studied to save men by his doctrine and teaching/ and they laboured busily to kill and destroy men/ with weapons of war. He showed his kingdom to be heavenly/ and they first of all/ and most chiefly sought the empires of the world. Therefore neither they were blessed: because they were not peaceable or maintainers of peace. Neither were they the sons of god/ for Christ saith. Blessed are the peceable persons: 
Mat. v.  for they shall be called the sons of god. ❀ Lo/ than by you most blessed father is restored and renewed the peace/ which through their perversity was said to have had a great fall & decay. And this peace most chiefly & in especial learned men/ have received with great joy by your benefit and gift. secondarily/ they also very desirously have embraced the same peace: 
The commodities ensuing of peace and tranquillity.  from whom many things had been unjustly taken away by fraud and guile/ for with peace is come also justice through your restoring/ for according to the saying of the prophet/ now chiefly in this tyme. 
Psal. 84.  righteousness and peace hath kissed together. Faith or fidelity is come also/ and that daughter of time/ that is to wit/ verity or truth: 
Verity is the daughter of tyme.  she is come also/ & the virtues belonging to kings and governors/ that is to wit/ mercy and meekness are come also plenteously. Do you see here/ 
Mercy and mildness/ are virtues belonging to governors & rulers.  O Leo the tenth/ of how many good things and commodities at one's/ you have been the author and beginner? you by bringing of peace/ have also with it brought in the studies of peace/ that is to say/ the studies of the best arts and sciences. you have also restored righteousness/ for in peace are laws/ and by the laws is justice caused. you have also brought again liberty whom truth accompanying: hath been herself also greatly profitable to the men of your time/ for where tyranny is/ there can be no peace/ 
Tyranny excludeth all virtues and commodities.  because there is no fidelity or trustiness/ neither can there be any justice or righteousness: for as much as every man hath not that which is his own/ and because tyrants done oppress the laws. Neither it is lawful there to say the truth: by cause there is no liberty. But now we been very free/ & at liberty in deed: because we have peace/ which we having: shall have and use also the studies of peace. So than/ this tranquillity/ which could not be had in the time of julius the author of wars/ we will now use under you/ the restorer & renewer of peace/ that we may rest quietly in the study of good letters. ❀ Therefore now let it come forth to light/ if any thing hath been long time hid/ and let every thing come forth so much the more boldly/ by how much it is more truly & more sincerely & faithfully written/ of which sort is this book/ which other pope's therefore have not suffered: because they would not here the troth/ but you shall therefore love it/ because you have now afore began to us of the cup of troth/ for what pertaineth that to you being a pope of better conscience/ that they said this book to have been written against the dignity of the ecclesiastical estate? or that they said that it did speak evil & railed against pope's/ for verily neither they were pope's/ 

They were no very pope's/ that fayn●d the gift or grant of Constantyne.  
Neither it 〈◊〉 a right church that received the ●●ne grant.   which feigned & forged the donation of Constantyne/ because they were not pastors or herdesmen. Neither it was a church/ which received and admitted it/ because it was not a congregation of faithful christian men/ for if they had been herdesmen: they would have fed the sheep of Christ/ and not have invaded & devoured them. And if it had been a church: truly it would have called people to life & liberty/ & not have drawn violently empires and nations under yoke and bondage. For thus speaketh the church. Come to me all you that do lust & desire after me/ & be you fulfilled of my generations. Certainly she filleth (I mean the church) whomsoever she hath received/ but that congregation of wicked men/ did empty and make bare those/ whom they received. Moreover Christ bad his vicar's. 
Io. the .21 The successors of Peter 〈◊〉 to 〈…〉  Be good herdesmen/ and not ravenous and greedy devouring wolves. For he said in this wise to Peter. Peter lovest thou me? If thou dost Feed my sheep. He said. Feed my sheep/ and not devour my people: 
P●al. ●.  even so as thou wouldest devour the substance of a loaf of breed. And when he called them to the apostleshyppe: 
 he said. I shall make you fishers of men/ that is to say/ I shall make you/ that by preaching and good ensamples giving/ you shall allure and draw unto the truth/ such men as done err & wander from they faith/ which thing because you do follow/ most blessed father: we are glad/ and do greatly rejoice/ that this order is returned again to their office and duty/ through your causing & bringing it to pass/ by the reason that Peace/ that liberty/ that justice/ and verity by your means are called and brought again/ for what more merry voice/ or what more sweet or more pleasant word might be herd than this: I mean the restoring of peace. So than with little business/ that is to wit with one little word set forth: you have taken away the great indignation from the minds of men/ you have pacified and laid the vehement and huge passions and unquietness of men's minds/ and have disappointed and put by mischiefs and dystructions/ and have ceased all wrangling and strifes/ where than it should have come to pass (if these cogitations of men had happened upon an evil pope) that we would by force and violence have take away many things: now by you it is brought to pass/ that quietly resting/ we do obtain all things without any trouble or business/ do you see. O Leo/ a very pope in deed/ what manner one I do judge this your deed to be? we may now thank your goodness for the receit of that thing: which else was to have been pursued after/ and purchased with war & fighting/ wherefore now let certain persons cease to fear/ lest you will be displeased and miscontent/ if this book be published and sentte abroad again/ by cause those perverse and prepostrouse pope's/ that have been afore you/ have forbidden that any man should have it in his hand/ for you are in no point agreeing or like to them: because they in no point did agree with Christ/ for they under guileful and coloura●ie deceit/ have drawn to themselves the seculare and worldly empires. But you/ in the sincere and pure brightness of truth/ have opened an heavenly domination/ that is to wit/ the kingdom of peace. So than by your mean/ Christian verity beginneth to revive and quicken again/ which where as she hath been of long time oppressed: now taketh heart and stomach again/ and she/ which hath been many a day in captivity and thraldom: now delivered and brought out again from that prison & darkness: deserveth to see light again/ upon trust and boldness whereof/ Valla encouraged: dare now rise again from death/ and present himself in to the ears and sight of men/ and that so much the rather also: because he hath been in old time/ in high favour and love with your ancestors/ of whom as you have received & taken this virtue as it were by inheritance: even so likewise in other virtues you do not serve or go out of kind from them/ for likewise as in erudition and learning/ you do resemble that exellently learned Politian your master and teacher: even so in conditions & manners you a● nothing unlike to your great grandfathers grandfather Cosmus Medici's. And likewise as this was his chief praise/ that although he alone might have done all things in his city/ yet he would not do all that he might/ even so let this be your laud/ that where as you might reign and rule as an Emperor/ you had leaver keep and save as a pastor or herdesman. But in Cosmus this was principally worthy marvel and praise/ that he being himself not learned/ yet did he love learned men & had them in honour/ causing them to besought forth and brought to him from all places on every side/ and succouring them with his help/ and also with his goods. But Laurence your father/ both loved learned men: and also was himself for his learning/ worthy to be accounted among the chief learned men of his tyme. ❀ O than this is an happy family and kindred which hath been ordained of god/ to the helping/ promoting/ and furthering of good learning/ for what other stock or kindred is there/ to whom else we be beholden/ and whom ought we to thank/ as being the causers of the prosperity and commodities of this our time. By whose benefit else is it: that we have both the greek and also the latin letters revived & restored again from utter destruction. So that in Italy only/ the Florentines are they which/ so great a commodity or benefit received: ought not to repent them or be ashamed or weary of tyrants. No doubt of it/ Valla was dearly beloved of your ancestor's/ whiles he was a live/ therefore/ for their reverence & sakes/ he is not to be despised of you: although he be deed/ where than are they/ which thought it for to be feared lest you would not suffer the publysshing and setting forth of this work? as who would say/ that you had at any time received and allowed in your mind/ the fraud and crafty guile of them/ which sinfully and cursedly have imagined lies of Constantine/ or else as though this little book were not such one/ that not only it may be red of all men: but also that it ought & is necessary & needful to be red of all men/ for as much as very great fruit & profit may come of it/ whiles the troth is perfitly known. But some man will happily say/ that it is a convicious & a checking book. Troth it is/ and therefore it is a good book/ saying that it bitterly and sharply rebuketh evil men. But they will say again/ it is devilish/ cruel/ and uncharitable against pope's. Nay/ rather against tyrants/ for if in the cities of Grecelande/ it is ordained and decreed/ that they ought to have rewards/ which have slain any tyrant and rid him out of the world: what reward than shall we give to them/ which do impugn & fight against very tyranny itself: Or if it be charity and natural/ to love our own country. How can it be said/ that he doth uncharitably and unlovyngly/ which hateth the enemy of it. Were not those pope's the enemies of Christian men/ which vyolentlye plucked the riches and goods of all men/ to their own selves? which went about with all enforcement/ to bring all free men in to servitude & bondage? and which despoiled the kings of their empire/ & the communes of their money? which did send unto us from Rome/ bishops clothed in palles or robes/ with so great loss and damage of our patrimonies or livelihoods? Or were they the vicar's of Christ/ which died not fulfil his office/ of whom it is written. His place hath been made in peace. 
psa. lxxv.   
Or if they be tyrants/ which do take upon themselves to have empire/ dominion/ and rule over men that be free: Who doth this thing more than he/ which challengeth or draweth him in to servitude & bondage/ that is the conserver and maintainer of liberty/ that is to wit/ the prince or emperor of the romans.  
Therefore to conclude/ Valla speaketh not evil against pope's/ but he speaketh the truth against tyrants/ and for that cause it ought to be supposed & thought that he doth please you greatly: you (I say) being a man sprungen of so noble a stock or kindred: of so noble ancestors/ endued also with so excellent learning/ and having also so honourable a name.  
❀ There ought not any lie or leasing to be agreeing unto any one of the stock or kindred of the Medici's/ and where so great learning is: there no perversity can be received or have entrance. And the high and great stomach of a lion doth not suffer or receive unto itself the humility or vileness of fraud or guile/ 
Leo.  which hath always in his mouth this sentence or saying of the greek poet. To lie/ is an unhonest/ a vile/ and a knavish thing/ and belonging to villains. The troth: is an excellent and an honourable thing/ appertaining to noble & gentlemen. Besides this/ if ever in any thing Valla did show or declare what an excellent man he was/ and with how noble and strong mind he was endued: he doth it in this little book/ which notwithstanding the very great jeopardy that he saw set forth a fore his eyes: (Such was the world at that time) yet would he not shrink or god away from the troth/ but boldly and stiffly did stand by it/ and in that point how moche better and more like a Christian man did he/ than did that dull ass of late time/ which dedicated the privilege of that worshipful & goodly donation or gift/ to pope julius the second/ not without the contumely and reproach of the most excellent learned man/ & in every point better than himself. affirming/ that himself had translate it out of the greek/ where as we did not know that it was written or made in the greek tongue/ for he did flatter/ to th'intent/ that he might please one person. But Valla hath spoken the truth/ to the end that he might profit and do good to many men. What thing lacketh he/ that belongeth to the perfection of a Christian man/ and a good man. They therefore do nothing know you/ which do fear/ that this labour of Valla shallbe misliking and displeasant to you/ for if they did know you/ or your mind/ they would not esteem and judge your life/ by the manners and conditions of those pope's/ which have been robbers of men & thieves/ from whom and whose opinion I do greatly dyssente and disagree/ both when I do here your fame and praise openly spoken of/ and spread abroad every where: and also when I do consider this your promise full of very good opinion/ for you do restore and renew peace. But there can no peace be between the extorsyoners or robbers/ and them which be rob/ & have their goods wrongfully by violence taken from them: except they have that which is their own/ restored to them again. And you/ except you were minded to perform and fulfil the deed self/ would never have put forth and set afore us this promise/ which else should be but vain words. And therefore this is mine opinion/ that you would have been greatly displeased and angry with me/ if both against the judgement of mine own mind/ and also against the comen judgement of all men. (For who is he that is of the opinion or mind) I should have praised unto you/ that ungracious & mischievous imagination or feigning/ which those false pope's have untruly forged of Constantyne: saying and also facing it out/ that he hath given and granted to them th'empire of the West part of the world/ with the city of Rome/ the lady & regent of all people and nations/ whose lewd boldness I do marvel at/ chiefly in this: that they were not afraid nor a shamed/ to affirm that thing which they knew well/ that no man would believe. But they weaned that they should easily have persuaded the germans/ and brought them in bele●e thereof because the comen fame & noise goeth/ the the germans have no brain nor wit/ & therefore they use no wit nor policy or crafty conveyance in this matter/ for if they had had to do with other nations/ doubtless this feigning or Imaginations should not have been so cold and faint/ as it is/ but a great deal more craftily handled/ and they would have been more ware and wise in the devising of this lie/ except there can be any man found/ which can show/ that ever they used any such fraud or guile against any emperor/ afore that the name of Empyere came to the germans I am therefore (oh good lord) exceedingly ashamed of our forefathers there/ which have been so slow & dulwytted/ that they could not perceive or espy the deceit/ which was easy to be perceived and known even of very children. But their fraud and guile is so moche more worthy of more hatred: by how moche after worse fashion they have abused or simplycite mistrusting no deceit or craft at all. But who can praise and marvel enough at your filycyte & happiness/ most blessed Leo: in whose person it hath chaimced this change to be made of Pope's/ in to the better? for the church/ from hence forward shall have better pope's/ except this your promise be not made with the heart/ but feigned/ as I am sure it is not. And therefore those persons do injury unto you: who so ever do but even so much as doubt ones/ whether you will suffer them that do write against the donation or gift of Constantyne/ so shamefully & falsely forged and feigned/ and against those pope's/ which have been the ymagyners and devisers of this most detestable and abominable mischief: all checking and bitter words/ and also all sharp and cruel deeds/ be meet and convenient to be used even to the uttermost that may be either said or done. Why not? against robbers of princes and of the communes/ against thieves/ against tyrants/ against open rovers. For who is a more violent thief or open robber/ than is he: which so plucketh men's goods from them/ that he never taketh up/ or maketh an end of so doing. These were they/ 
The exceeding abusions of certain pope's.  which taking occasion in a very small thing have gone forth past all measure in outrage of pilling and polling away of men's goods/ which have set forth/ grace's to be sold/ which have sold pardons/ have sold dispensations/ and a thousand manners & kinds of bulls/ now so long season/ which have ordained lucre and gains to be gotten in the remission and forgiveness of sins. And also have found and gotten winning and advantage in the punishment & pains of them that are deed/ which also have suffered the ben●fyces/ which are almost of our forefathers: to be bought of themselves/ which have brought the Germans in belief/ that they are no bishops: which have not bought their palles of them/ with many thousand pieces of gold/ which have not been content/ nor thought it enough to exact and require money extraordinarily every year ones/ but also as oftentimes as it hath come in to their mind/ have sent collectors & gatherers/ sundry of them for sundry causes. As some/ because they were about to make ready for war against the Turks: Other some/ that they might build up the church of saint Peter in Rome/ which they do not care or provide to be finished. And albeit that they did all these things afore rehearsed/ yet for all that/ they would them selves commonly to be saluted & called most blessed/ and most holy father's/ and did not suffer/ not only any thing to be done: but also not so much as to be said or spoken against their conditions and manners. But if any man had spoken any whit/ or made any mention of liberty/ or if any man had cast any thing at all against them in their way to letre/ or delay/ and hinder them in their extortion or ravin and robbery: they did wreak their teen upon his soul/ destroying it and dampning it forthwith to the pit of hell. Would you not reckon him/ most noble Leo/ to be a very great enemy to you: if any man did account you in the number of such insatiable thieves? of so cruel tyrants? Or do you not think him to be a friend & beneficial unto the estates of Popes: which with a great loud voice doth laud and praise you/ for that you are nothing agreeing or like unto them? and on the other side doth take away from them all things/ that belong to the succesiyon of Peter. Or will not you which are the renewer of peace/ say well of him/ and give him your blessing: which curseth those authors and causers of wars and seditions? Yes moreover I know you so well/ that I dare be bold to say/ yourself will curse them/ that the saying of the prophet may be applied very well & accordingly to every one of them. He hath loved maladiction or cursing/ & it shall come to him. 
Psal. 1.8 Pope's not shepherds: but wolves not keepers of Christ's flock: but betrayers of them.  He would no blessing and therefore it shall be set far of from him. For they with cursing did destroy the souls of men: as though men's souls were not a possession dearly beloved of god/ it may therefore be concluded/ that they were no pastors or herdesmen/ because they did not save or keep souls from perishing/ but did destroy them/ & did set forth the weep of Christ in to danger of the wolves/ which go about the flock of the lord/ for to devour it. I say they were not shepherds but wolves: not keepers or watchmen/ but traitors & thieves/ wherefore by very good right we may curse them: because god doth not love them/ for as moche as themselves had no mind or love to the peace of god Therefore to conclude so long hath there been no pope in the church: as long as there hath been no peace in it. Ye moreover so long might men neither say well/ neither do well: how long these Ravenous wolves walked through gods fold making havoc/ 
Psal. 119.  & so long as those singular wild beasts did waste & destroy the vinyeard of the lord/ & those incomparable tyrants were lords/ & had domunon over all Christendom/ of whom Hieremy the prophet saith/ 
jere. ●●.  Many herdesmen have destroyed & thrown down my vineyard/ they have my part trodden under the foot/ for if every man is so much a worse tyrant? by how moche he killeth more bodies of the Citizens or communes/ that he himself may make havoc & take his pleasure/ safely/ out of jeopardy: what is to be said of them/ which that themselves might have riches/ did begin & institute the slaughter & murder of souls every where? which were not contented/ nor thought it enough to kill & slay the bodies of men/ for that they defended the troth: but also did kill & slay the soul/ 
〈…〉 thing 〈…〉 of 〈◊〉, and how dearly beloved of god.  that leave & dear spousess of god/ which died destroy/ kill/ & devour that noble spoil of hell/ that reward of so great labour & travail/ & which was purchashed & gotten with the precious blood of Christ? whom we truly did not envy again of our part/ for that they were rich & of great power & might: but we hated them/ because they were noisome & evil doers. But what alacryte or cheerfulness can be sufficient for us/ that we might show the great love most deeply graffed & rooted now in the mides of Christian men toward you/ most blessed Leo? you are the principal love of the world/ you are the chief darling & delight of all mankind/ the renewer & restorer of peace/ the quencher & ceasser of wars/ the author and causer of security & quietness/ the pacifier & a layer of troubles & strifes/ the father of studies/ the nourissher of learning/ the repairer & renewer of all good arts & sciences/ whereby the wits are adorned & garnished/ of whom it is written by the prophet In his days there shall springe or rise justice/ 
Psal. 71.  and plenty of peace. How much more substantial & true pease is contained in these things: than were contained in those things/ which of late days were spoken to julius of his wars and triumphs. For these things are the laudable & commendable works of a very pope. And those of julius were the most fierce cruel/ & vengeable deeds of a tyrant. For doubtless none of them was a pope/ which have drawn unto themselves (caring not by whatso ever means) the seculare kingdoms. Neither he hath been the vicar of Christ/ or the successor of Peter: who so ever he be/ that hath defended that wretched & sinful donation of Constantine/ which never was made: neither yet was possible to have been ever made. The improbation & disproving whereof/ in so much I do not suppose or think to be wicked: that I do judge them grettely to minish & derogate the dignity of pope's/ who so ever do approve or allow it. And also I have confidence & trust/ that I do great pleasure unto you: in that I do renew and call it again as it were from darkness to light/ from death to life/ that little book of Valla made concerning this matter/ which hath been of late time rejected/ refused/ and condemned. ye more over I do dedicated the same book unto your holiness: to the intent/ that it may be witnessed and openly known to all men/ how that now (liberty being restored/ & as it were new borne again/ by the reason that you are pope) all men may lawfully both speak the truth: ye/ and also put forth the same in writing/ which my deed/ all be it I do not doubt/ but that it doth please you greatly: yet notwithstanding after that I shall have perceived this to be approved of you/ by some public and open testimony I shall give diligence that I may oftentimes find out some such like thing. In the mean season Christ preserve you being so good & very a pope unto us/ long in health & prosperity from Steckelberge castle the first day of December/ in the year of our lord. 1517.   

¶ The reverend father Iherome Pan/ Cathalane canon of Barcinon/ doctor of both the laws/ & chamberlain to Pope Alexandre the vi A man very worthy credence/ & to be believed: writeth thus as hereafter followeth/ in his book/ which they call commonly/ the Practice of the pope's Chancery.  

Pope pius hath written a dialogue/ against the gift or grant of Constantene.  That the donation or gift of Constantine was never true matter in deed: Reed Laurence Valla & pope Pius in his dialogue/ & I myself truly never read any thing of such manner grant in any approved writer of histories/ namley of the sort/ which wrote in the time of Constantine/ or in the tymene●● unto it. For neither Eusebius/ which was the most diligent ensercher & teller of Christian histories/ maketh any mention thereof/ which for all that (●f it had been of truth) seemed not to have been in any wise for to ●e overhipped & left out. Neither Jerome/ Aug. Ambrose/ Basilius/ Io. chrysostom. Neither Ammyane/ neither the history called Historia Tripartita. Neither yet Damasus the pope in his chronicle/ neither Beda/ neither Drosius/ hath spoken any thing thereof. And this is undoubtedly known to be true/ that by the space of more than three hundred years after Constantyn/ 
Exarches  th'emperors had the dominion/ & were the governors & rulers of the city of Rome/ & of Italy/ by duke's/ deputies/ & leutenauntes & captains/ and that of the city of Rome: they had the governance in their own hands/ even unto the time of po●● Innocentius the second/ as it appeareth openly i Chronicles and histories/ 
A strong reason and argument.  and of Justinian the emperor: ●t is evident in the first and second book de officio 〈◊〉 pretoris/ afric/ and in the proheme of the Institutes and in the epistle Inter claras/ and in many other diverse places of the civil law/ 

Charlemagne & Pepin robbing the true Emperors enriched the church of Rome.  
¶ Pantheon was a temple in Rome/ in which all the gods were worshipped/ and thereof it hath this name Pantheon which is as much to say as of all gods. This temple/ Boniface the pope which was four after Siante Gregory/ receiving it of phocas by gift/ turned in to the church of alhalowes   & in the life of Phocas th'emperor▪ it is red/ that Bonifacius the pope/ obtained the temple Pantheon of him. To know than/ how & of whom the church hath had lands. Reed the testes or acts of great Charles/ otherwise called Charlemagne: & in th'history of Pepin. Reed also pope Pius in the aforesaid dialogue/ & those things which late time have been gathered together by Bartylmue of Platyn/ kepar of the library/ which hath collected & gathered in a very great volume or book/ all th'instruments or writings appertaining & belonging to the state of the church in temporal things/ namely about the getting of lands/ & of other titles/ liberties/ & rents. To the collection & gathering of which volume/ we also have done our labour & diligence/ as touching the overloking & correction of it. And as concerning the aforesaid donation of constantine/ & the healing of his lepry: Reed those things which Renus the bishop of Padua writeth at large this history of the lives of pope's  
These things it hath liked us to put here before/ that the reder/ as it were instructed by an argument & brief narration of the matter/ hereafter to be treated/ 
Renus bishop of Padua  may con● the more pmparred & ready to the reading of Lau. Valla.  
¶ Thus endeth the first part of this book.   

¶ The delamation of Lau. Valla/ a noble man & of the senators of blood of Rome/ against the untruly forged & falsely believed donation or gift of constantine.  

¶ The first part of this oration/ in which th'author showeth this intent & the order/ after which he will proceed in this work/ & also that neither constantine of likelihood was willing/ or could be suffered to give/ neither Sylvester was willing/ or might lawfully receive the things mentioned in the donation.  
I Have made and put forth many & divers books welne●e in every kind of doctrine and sciences. In which books/ because I do vary and disagree in mind and opinion from certain great authors/ and which have been now of long time & continuance approved & allowed/ seeing that there be some men/ which are miscontent & angry therewith/ & which therefore do accuse me as a presumptuous person and as one that had committed sacrilege: I pray you what is than to be supposed/ that certain persons will do now? how greatly shall they rage's & rail against me ye/ & if it shall lie in their power/ how violently/ & how curryshely shall they hale & draw me to execution? which not only do write against them/ that be dead: but also against them that be yet a live/ and that not against one or two alone: but against a great meinie & not against private persons only: but also against those/ which are in authority/ & be heed officers/ governors & rulers. But what heedoffycers or rulers? verily the pope highest of all bishops/ which is not only armed with the temporal sword/ 
The pope occupieth both the temporal and the spiritual sword.  after the manner and custom of kings and princes: but also with the ecclesiastical or spiritual sword/ that a man can not defend himself so from him. No/ not under the very shield (that I may so say) of any of the princes: but that shall be stricken with excommunication/ the great sentence & the less course. And if that man have been judged to have done also as wisely/ as he did speak which said/ that he would not write against them/ which have power to proscribe or banish: How moche more seemeth it/ that I ought to do the same/ & to be ware/ 
There is no where any refuge to be had from the violente power of the Pope.  how I do write against him/ which shall not so much as leave any place to proscription or banisshement/ & which may so pursue me with the spiritual ultyon of his power & authority: that I may rightfully say with the prophet David/ 
Psal. 88  in the psalm. whether shall I go from thy spirit? & whether shall I i'll from thy face? except peraventure we suppose/ that the Pope shall take these things more patiently/ than other mean priests would do. But that is nothing so/ for Ananias the highest and heed priest/ 
Acts. 2●. Ananias commanded salt Paul to be beaten on the mouth for saying the troth.  commanded/ even in the presence of the high captain/ which sat as judge: that Paul should be stricken and beaten on the face/ because he said/ that himself had lived & been conversant among the jews/ with a good conscience / and Phaffur being endued with the same dignity/ 
jere. 20. jeremy was cast in to prison by the high priest/ for speaking the truth.  did cast the prophet Hieremie into prison: because he did speak the troth boldly and freely/ but yet the high captain/ & the emperors deputy was both able and also willing to defend Paul/ & the King both might and would defend Hieremie against the injury of the high pressed or bishop/ 
jere. 26.  but what captain? what deputy or ruler? what king shallbe able? although he were willing to deliver me from the hands of the pope/ if he may once lay hands upon me? But there is no cause/ 
The pope can not bind or lose any thing contrary to right/ and the law of god.  why this double fear of jeopardy should trouble my mind/ or hold me back from my purpose: for neither may the pope/ either bind or loose any thing contrary to right and god's law/ and to lose and spend the life in the defence & maintenance of truth and justice: 
Let no man shrink to spend his life/ in the defence of troth and justice.  is a point of most high virtue/ of most high praise/ and of most high and greatest reward. Have not many men put themselves willingly in danger and peril of death: for the defence of their earthily country. & shall I than be afraid to put myself in danger of death/ for to get & obtain the heavenly country (which those men do get & obtain/ that do please god: 
heaven is got by pleasing of god/ & not by pleasing of men.  and not they which do please men) Therefore far well fear/ and adieu dread. The cause of truth/ the cause of rightuosenesse/ the cause of god: is to be defended with a strong and bold mind/ with great courage & confidence/ and with good hope/ for he is not to be accounted a right orator which hath craft & cunning to make a good oration and to speak well: 
who is a god orator.  except he dare also boldly do it. Let us therefore be bold and hardy/ to accuse whosoever doth commit things worthy accusation/ 

Mat. 18. Open sinners & which will not receive secret counsel are to be rebuked openly.  
The first epistle to Timothe/ & .v. cha.   and he which trespasseth against all men: let him be checked and rebuked by the mouth of one man/ for all. But peradventure some will say/ that I ought not to chide or rebuke my brother openly/ but secretly between him & me. yes verily/ He which trespasseth & offendeth openly/ and which would not receive close & secret counsel/ is to be repued & rebuked openly that by thensample of him/ other may be put in fear & dread. 
Gala. 2. To the galatianes the second chapi.  Did not Paul) whose words these were/ that I last received) reprove. Peter to his face/ in the presence and sight of the congregation/ because he was reprovable and worthy rebuke? & he hath left this in writing: 
He that observeth the commandments of god: is made one spirit with god  to our doctrine & instruction. But some man happily will say again/ that I am not Paul/ which may worthily rebuke Peter/ yes verily/ I am Paul: in that I do follow Paul even likewise as the which is a much greater thing. I am made one spirit with god: 

No man is to be spared because of his dignity but if he be reprefe word●●he mat & aught to be reproved.  
Marcellus pope. Celestine pope.   wha I do diligently observe & obey his commandments. Neither is it the dignity of any man/ that may him safe and sure from blame or rebukes/ which did not save Peter from reprefe/ nor many other men of the same high estate and degree: but that they have been rebuked/ as Marcellus/ because he had made sacrifice to gods and Celestine/ because he was of the same opinion: that Nestorius the heretic was of/ & as we do know also/ that in our time & remembrance/ certain have been of their inferiors. (For who is not inferior to the pope) reproved and rebuked (I will not say condemned) And verily I do not this/ 
For what intent valla made this work.  because I do covet to rail upon any man/ and to write such reviling & rebukeful orations against him/ as were the orations of Cicero/ against master Antonius/ which orations are called philyppice (for god shield me from doing such a deed) but that I might lose & pluck a way errors & wrong opinions from men's minds. and that I might keep them far away from vices & sins/ either by admonishing & counselling: or else by reproving & rebuking of them. I dare not be so bold to say/ that other men taught by me/ may with a hook or bill cut & keep low the papale see (which is the vinyeard of god) being now over rank & having to many superfluous branches/ and compel it to bear full grappes/ and not the small buries of the wild vine/ which thing when I do: shall there be any man willing either to stop my mouth or his own ears: I will not say to offer or put unto me punishment & death? that man that would so do although he be the pope himself/ what shall I say that he is? Shall I say that he is a good shepherd? or else rather a deaf serpent/ which will not hear the voice of the charmer or enchanter/ 
Psal. 57  but is willing to hurt his members with her biting and poison. I know that the men's ears have been now a good while desirous and longing to here/ what fault or crime I will lay to the pope's charge/ for sooth a great and a huge crime/ either of negligent ignorance/ or else of outrageous covetousness/ which is the servitute of idols/ or else of vanity/ and desire of having dominion and rule/ which vice/ 
Ephe. 5.  tyranny always accompanieth/ for now certain hundredth years either they have perceived and understand/ that the donation or grant of Constantyne is but a forged or feigned thing/ or else themselves have feigned it/ or else those that have comen after/ setting their feet fast in the guiles of their predecessors/ have defended it for true/ which they knew well was false/ dyshonoringe the majesty of the papal estate/ disworshipping the memory of the old pope's/ shaming the christian religion/ and troubling and filling all the world with murders/ threats/ and abominable sins. ❀ They say that the city of Rome is theirs that the kingdom of Nables is their own good. And that all Italy/ France/ Spain/ Germanye/ England/ and all the west part of the world/ belongeth to themselves. For all these nations & countries (they say) are contained in the instrument and writ of the donation or grant. Are than/ all these afore rehearsed kingdoms/ thine high bishop? Is it thy mind? & art thou purposed to recover all these again? to spoil & bereave all the kings & princes of the west part/ their cities & towns? or to compel them to pay yearly tributes to thee? But I do say & think clean contrary/ that the kings may more rightfully spoil & deprive the of all th'empire & dominion that thou hast. For as I shall declare & open/ thou that grant or gift/ whereof the pope's will their right & title to have taken his original/ was known both to Sylvester and also to Constantyne. 
Neither Constantyne neither Syluerster knew ever any thing at such donation.  But are ever I do come to the confuting and disproving of the instrument or writ of the said donation (which is their only defence/ but both a false defence and a foolish) the order requireth that I rehearse the matter somewhat farther of/ and near from the very beginning And first of all I will show/ that Constantyne and Sylvester were no such manner men/ 
The order of his process in this oration & the division of his work.  that either the one (I mean Constantyne) would be willing to give or else might rightfully give/ or else that it did lie in his own power/ to deliver them in to the hands of any other men/ or else that the other (that is to wit Sylvester) would be willing to receive/ or else might lawfully receive and take them. Secondarily I will show/ that albeit these things were not so/ which are most true and evident. yet that neither Sylvester did receive/ neither constantine did deliver possession of those things/ which are said to have been given/ but that those things have always continued and remained in the hands and governance or rule of the emperors. Thirdly/ that nothing at all was given of Constantyne to Sylvester/ but to the pope that was next predecessor to Sylvester/ for constantine was baptized afore that Sylvester was pope. And that those gifts were but small or mean gifts/ wherewith the pope might sustain his life. Fourthly I will show/ that it is falsely & untruly said/ that the copy of the donation or grant/ is either found in the decrees/ or else that it is taken of the history and life of saint Sylvester: which neither is found in that history/ neither yet in any other history at all. Also I will declare and show/ that in the said writ or copy/ be contained certain contrary and repugnant things/ impossible things/ foolish things/ barbarous things/ & mad trifles/ worthy to be laughed at. Furthermore I will speak of the donation or gift of certain other emperors/ being other feigned/ or else trifling/ vain/ and of non effect/ where I will put to/ that though Sylvester had possessed these things/ yet that not withstanding either himself/ or else any other pope/ who ever he was/ being ones driven out & put from the possession of them/ they can not now after so great space of time between be asked or claimed again: neither by god's law/ neither yet by the law of man. Last of all I shall show/ that of those things which the pope doth hold/ there can be no prescription made by any continuance of time/ be it never so long. And now as touching to the first part (and let us speak first of Constantyne & afterwards of Sylvester) we must take heed & beware/ that we do not plead the emperors/ ye/ & in a manner the common cause/ with as slender and small eloquence and speech: as private or mean men's causes are wont to be pleaded/ therefore as it were making an oration in the assemble & audience of Kings and Princes (as doubtless I do/ for this mine oration shall come into their hands) it pleaseth me to speak unto them/ as if they were present/ and set in sight afore mine eyes. I call and speak unto you Kings and Princes (for it is hard for a private man which is in none office or authority to conceive the Image of a royal and princely mind) I search and inquire your mind. I examine your conscience. I ask & require your testimony, would any of you/ if he had been in Constantine's room/ have thought/ 
The authors showeth it to be nothing likely that any prince being in his right mind would of himself be willing to give from himself so great things: as are feigned in the privilege to have been given of Constantyne.  that himself ought or that it had been meet & convenient because of liberty to have given to another man the city of Rome his own country/ the chief & heed place of all the world/ the lady & queen of cities/ most of power & might/ most noble/ and most rich of people/ the venquessher & triumphant conqueror of all nations/ the which is honourable & full of majesty/ even in the sight and beholding of it. And to get himself to a vile and poor town afterwards/ that is to wit to Byzantium. ye/ moreover that he should with the city of Rome/ give Italy also/ which is not a province: but the heed of provinces/ should give from himself the iii parts of Frauner/ the ii Spain's/ should give Germanye/ should give England/ and all the hole west part of the world/ and should deprive himself of one of the ii eyes of the empire. No man can bring me in mind to believe/ that any man would do this/ which were in his right mind. For what thing doth god give you more desired and longed for? 
Of all things princes desire most to enlarge their dominion & empire and the contrary they most hate.  What thing is more pleasant? What is more acceptable and better welcome/ than to enlarge and increase your kingdom and empires? and very greatly to amplify and set forth your dition and dominion both in length and breadth/ about this thing (as me think I perceive right well) all your care/ all your cogitation and thought/ and all your labour & travail/ is spent and bestowed both day and night. Hereof do you principally and chiefly hope to have glory/ for this thing you do forsake pleasures/ for this you do put yourselves in a thousand perils and ieoperdes. for this you are content to lose your most dearly beloved children. ye for this/ you do not grudge to lose ꝑre of your own bodis/ for I never heard or red/ that any of you hath been feared away from the endevourment and going about to amplify and enlarge his empire: because he had lost either an eye/ a hand/ or a leg/ or else any other member or part of his body. But this hot and fervent desire of having great and large dominion/ as every man is most of might and power: so it most troubleth and vexeth or chafeth his mind. 
The insatiable ambition of great Alexander.  Alexandre not content to have walked on foot through the deserts and wildernesses of Africa/ and that he had conquered the east part of the world/ even unto the foremost part of the Occian see. 
Reed plutarch in the life of Alexander  and that he had subdued the north part: in the mids of so many wounds/ and of so many mischances/ when his soldiers refused and forsook so far/ so sharp/ and painful voyages and iornayes: yet he thought all that ever he had done before/ was nothing at all: except he had also made the West part/ and all nations tributary to himself/ either by force and violence/ or else by the authority of his name. it is but a small thing/ whereof I do yet speak. He had purposed moreover to pass over the Occian see/ and to search whether there were any other world/ & to subdue it to his power/ ye/ & at the last (as I suppose) he would have enterprised & attempted to climb up into heaven such for the most part is the will/ desire/ and appetite of all kings and princes: all be it they have not all like courage and boldness. I will not here rehearse/ how great sins/ and how many abominable things have been committed and done/ either for the winning & getting of empire & dominion: or else for the amplyfiing & enlarging of the same/ in so much that the one brother hath not holden his hands from the murdering & killing of the other/ neither the children have refrained from the wicked effusion of their father's blood/ neither the fathers have refrained from the killing of their own sons: So that the temerity & foolish lewd boldness of man/ is wont in nothing to rage more/ or to use more cruelty/ & to commit more heinous offences or sins: than here in this thing. ye/ & which a man may more marvel at/ you may see the minds of old men herein no less quick & full of courage: than be the minds of young men/ & of them that be chyldles: no less than of those that be fathers/ & have children/ & of Kings & Princes: no less than of tyrants. Now if dominion then or empire is wont with so great enforcement to be desired & sought for: with how moche more enforcement & business must it needs be kept & menteyned? Neither is it so miserable & wretched a thing/ not to amplify & enlarge the empire/ as it is to minissh it & to make it less. Neither is it so shameful a thing for thee/ not to join or put another man's realm unto thine: as it is that thine should be joined to the empire of an other man/ for where we do read/ that certain Kings or certain people/ have made some men governors of their kingdom or of their cities: that was done so/ not of the chiefest or principal/ nor of the greatest part of the empire: but in a manner of the hynmoste or worst/ & the lest part thereof/ & that under such manner & condition/ that he to whom such governance & rule was given: should always acknowledge the giver to be as lord/ and himself to be as a minister & servant under him. I be seche you than do not they seem to be of an abject/ vile/ & cowardly mind/ and nothing of gentle & high or courageous stomach: which do think & suppose/ that Constantine did alienate & give from himself the better part of the empire. I do not mean Rome & Italy/ & other: but the three Fraunces/ where he had made wars & battles/ where he alone had of long season ruled and had dominion/ 
Mani considerations/ why Constantyne would not give from him the best part of the Empire.  where he had set the rudiments and first foundation of his Empire and of his glorte: saying also that he was a man/ which for the desire to have dominion/ had made war upon nations/ and which persecuting his own friends/ and men of his alliance with civil war: had deprived them of their empire/ and which also had not yet perfitly overcome & subdued those that were left and remained of the contrary fashion & part/ which also not only was wont for hope of glory & renown to make war with many nations: but also was of necessity compelled to do so/ because he was provoked there unto daily of the Barbarians/ which moreover had abundance & plenty of children/ of kinsfolk/ & also of friends/ which knew also right well/ that the senators & the people of Rome/ would repugn and strive against his deed/ which besides all this had proved & found by experience the instabilite of the nations vanquished & subdued/ which well near at every change of the emperor or governor of the Romans: were wont to rise & rebel/ which thereto did remember himself/ after the manner & custom of other emperors not to have come to that dominion and empire/ by the election of the senators/ and consent of the people or communes/ but to have gotten and won it with an army of men/ with the sword with war and battle. What so great and strong cause? what so urgent and necessary thing was there/ why he should (all these things nothing regarded/ but utterly despised and set at nought) be willing to use so exceeding great liberty. They say/ because he was made a christian man. What? should he therefore deprive himself of the best part of the empire. ye/ I wis/ I suppose it was sin/ ye and that great sine and wicked abomination/ to reign than any longer/ and that to be an emperor and governor of realms: could not be joined or stand together with the Christian religion. Those that be in adultery/ those that have made themselves rich by usury/ those which unjustly do possess other men's goods: after that they have received baptism/ are wont to restore the wife/ to restore the money/ and to restore the goods/ which they had of other men's. if you have this cogitations or thought with you/ O Constantine: you ought to restore to cities their liberty/ and not to change the lord/ making them where afore they were bound to you: now bound to another. But some man will say/ this was not the cause/ but that you were moved to do this thing/ only for the honour of religion and holiness or devotion/ as who would say/ that it were a more holy and devout thing to lay from you your empire: than to administer and govern it for the defence and maintenance of faith and religion. For as touching to the receivers of it: this your donation or gift/ shall neither be worshipful or honest: neither yet profitable unto them. But if you will show yourself a Christian man/ if you will show tokens of your holiness and devotion/ if you will do good/ and provide/ I do not say for the church of Rome/ but for the church of god: now specially and principally play the prince and governor/ that you may fight for them which neither may/ neither aught to fight for themself/ that you may by your authority make them safe & sure from jeopardy: which are in danger of trains and injuries. It hath pleased almighty god in times past/ to open and show to Nabugodonosor/ to Cyrus'/ to Assuerus/ and to many other kings and princes: the high ministery of the truth. yet for all that/ he never required of any of them: that he should renounce and forsake his empire/ that he should give away part of his kingdom: but only that he should restore liberty to the hebrews/ and defend them from the injuries and noyance of their enemies/ that bordered upon them. This was sufficient to the jews: this same also shall be sufficient to Christian men. Constantine you are now made christian. But is it not a shameful thing/ that you being now a Christian emperor/ are a smalller prince in dominion and empire: than you were being yet an Infydele? 
All power & authority is the gift of god.  For to be a prince or governor: is a certain principal and chief gift of god/ whereunto even the heathen princes also are judged to be called & chosen of god. But happily some man shall say/ that constantine was eased & delivered from his lepry/ & therefore it is very like to be true/ that he would make recompense/ & pay home again with greater measure: that which he had received/ Is it so in deed? Naaman that noble man of Syria/ 
Reed the .v. chapit of the iiii. books of Kings.  when he was cured & healed of his lepry by the prophet Helizeus/ was willing & content only to offer gifts & presents to him: but not to give the one half of his substance & goods/ & would Constantine offer the one half of his empire? It grieveth me to make answer to this shameful lying tale: as it were to an history/ of certainty and undoubted troth. For this lying fable is forged & counterfeited to the likeness of the history of Naaman & Helyzeus: as that other tale of the dragon in the life of Silvester/ is imagined to the likeness of that fable of the dragon of Bell. But though I do grant these things to be true: 
Dan. 14. 〈◊〉 the xiiii chapit of the prophet Daniel: how he slew the dragon (which the people of ●●●●lon did worship) without sword or staff.  is there any mention made of the donation in this history? no verily not one word. But of this we shall speak better & in more convenient & meet place here after. well/ I grant he was delivered from the lepry/ he took therefore a Christian mind to him/ he was endued with the fear of god/ with the love of god/ he was desirous & willing to do him honour & worship/ what of all this? yet can not I for all that be persuaded & brought in mind to believe that he would be willing to give away from himself so great things/ for as moth as I do see no man/ neither gentle/ for the honour of his false gods/ neither Christian man/ for the honore of the living god: that hath forsaken & laid from himself his empire/ & given it to priests. For none of the kings of Israel could be brought in the mind/ 
3. Regum 12 Example hereof you may find/ of Hieroboam in the third book of Kings/ & xii. chapit/ somewhat near to the end of the same chapit.  that he would su●●re the people to go aft the manner used aforetime/ to the temple of Jerusalem/ for to make sacrifice/ & all because they feared & dreaded/ lest the people being put in remembrance/ by that holy exercise of religion/ & by the majesty of the temple: haply might return again to the king of juda from whom they had fled & gone away. But how moche greater a thing is this: which Constantine is said to have done/ & be cause you shall not flatter & beguile yourself/ by the reason of this healing from leper/ thinking this a sufficient cause/ wherefore Constantin should make that grant. Hieroboam was the first/ that was chosen of god/ to be king of Israel/ & that truly from most vile & low condition or estate/ 
3. Regum 12 Reed in the third book of Kings the xii. cha.  which in my judgement/ is a more great thing than it is to be helped & cured from lepry/ & yet for all that he durst not betake or deliver up his kingdom to god/ wilt thou that Constantine did give his kingdom & Empere to god which he had not received of god? namely seeing that in so doing/ he should offend & grieve his own children (which thing could not have chanced to Hieroboam) Should cast down his friends/ should despise those that belonged to him/ should hurt his country/ should put all men to heaviness & sorrow/ & be himself as it were turned into a new man? at the lest wise doubtless there should not have lacked some/ which would have administered him/ & put him in remembrance/ & in especial his children/ his kinsfolk/ & his friends/ whom who is he which would not think that they would forthwith have gone to the Emperor? imagine therefore them afore your eyes/ after they have herd Constantine's mind: trembling and full of fear/ making haste and with sorrowful sighs & tears falling down at the knees of their prince/ and using these words & oration/ so as here followeth unto him.  

¶ The oration of Constantine's sons/ and of his kinsfolk and friends/ made unto him full of lamentable complaint/ for that he goeth about without/ ye/ and contrary to their deserving so to take from them their inheritance. etc.  
FAther/ which have been heretofore the most loving and natural father/ that might be in the world unto your children: Do you in this wise now deprive? disherit/ and put us your own sons from your lyvelyhode and possessions/ even in your life time/ and as it were refuse us and forsake us for your children. For that you are willing and minded to give from yourself the best and the greatest part of the empire. we do not so greatly complain thereof/ as we do marvel thereat. But we do complain/ that you do offer it to other men/ with our both loss and also shame and rebuke. For what cause is there/ wherefore you do defraud your children/ and do keep from them the succession or inheritance of the empire/ that they waited & looked after: which have yourself reigned together with your father. What have we offended or trespassed against you? or what unkindness or unloving behaviour have we used toward you? or what against our country? what against the name of the Romans/ and the majesty of the empire? for which we seem to you worthy to be deprived by you and put from the principal and be'st part of the empire/ and to be banished from our father's house/ from the sight of our native country from the air that we have been wonted unto/ and from the ancient and old custom. Shall we now being banished men/ forsake our own houses/ the temples and the sepulchres of our forefathers/ kinsfolk/ & friends: knowing not where or in what region of the world we shall become? 
The kinsfolk & friends.  what? we that are your kinsfolk what? we that are your friends which have so often times stand with you in fight & battle/ which have seen our brethren/ our father's/ our sons strickyn in/ and thrust through afore our face with the weapons of our enemies/ & beating & trembling upon the ground/ and have not been afraid with the death of other men/ but have been ready also ourselves to die for your sake in your cause: are we all together now now thus forsaken of you? we which do bear heed of fyces in Rome/ & we which now have the rule & governance/ or in time to come should be rulers & governors in the Cities of Italy/ in the iii parts of France/ in the ii parts of Spain/ & in other provinces: are we all revoked or called back again? & are we all commanded to be private persons without office/ dignity/ or authority? will you recompense us this great loss another way/ how can you be able to do it according to our deserving/ & according to our worthiness and dignity: when you shall have given once from you so great a part of the world unto another man/ he that before was ruler & governor over an C Nations/ will you/ O Cesar make him governor & ruler over one nation/ how fortuneth it that ever this thing could come into your mind? how cometh it to pass that you have thus suddenly forgotten all yours: that neither you have any whit pite of your friends. neither of your near kinsmen/ no/ neither yet of your own sons/ would god/ O Caesar (so that your dignity & victory were saved) that it had been our fortune & chance to have been slain in baytayle: rather than that we should ever see these things: & verily as touching your empire/ you may do with it according to your own lust & pleasure/ & so may you also with us/ only one thing excepted/ in which we will continually be disobedient even unto death/ that is/ that we will not in any wise cease from the honouring of the idols/ to the great ensample also of other men/ that you may know how little good or profit your largesse & liberality shall do to the Christian religion. For if you do not give the empire to Silvester: we are willing & content to be come Christian with you/ and many men shall take ensample of our deed/ to do likewise. But if you do give it to him: not only we can not find in our hearts to be made christian men: but also you shall make this name of Christ hatful/ detestable/ cursed/ & abominable to us/ & you shall make us in such case/ that at the last you will have pity both of our life & also of our death/ and do not accuse us of hard hearts and stubbornness: but accuse your own self. Would not Constantine (think you) if he were not moved by his own accord and of his own mind & free will: at the leastwise have been moved and stirred with this oration/ except we will that all humanity was plucked out from his breast by the hard roots. What if he would not have hard these men/ nor regarded their oration or speech/ were there not be sides these/ some which would have repugned & be against this his deed/ both with their words and also with their hand & power. would the senators and the people of Rome have supposed: that themselves ought to do nothing in this so great & weighty a matter/ would not they have called to them an orator (as Virgile saith) being a man of gravity & authority for his love & benefits towards his country: 
Enedos. 1  which should make this oration to Constantine.   

¶ The oration of the senators & the people of Rome made to Constantine/ in which they not only do show that Constantine hath no right nor authority to give the empire from him: but also that they will in no wise suffer it to be done/ & that for many considerations/ but rather flee both the receiver/ & him also the giver.  
MOst noble caesar/ if you have no mind or remembrance neither of those that be near to you neither of yourself/ so that ye will neither their inheritance to remain hole to your sons/ neither their riches & substance to your kinsfolk/ neither their honours to your friends. neither the empire to your own self: yet for all that/ the senators & the people of Rome can not forget/ or be unmindful of their right & of their dignity/ for how do you take upon you so much power/ as to do this of the empire of Rome: which was never won or gotten with the effusion of your blood/ but of ours. will you cut & divide one body into two. ꝑtes/ & will you of one kingdom make two/ two heeds & to wills. And will you as it were/ offer swords unto two brethren/ which may strive & fight together for the inheritance. We do give to such cities as have been friendly/ & have done good unto this city of Rome: we do give to them the liberties of this city/ that they may be citizens of Rome. And do you take away from us the one half of the empire/ that it shall not acknowledge this city the parent & mother of it. ❀ In the hives of bees/ if there be bred two kings or master bees/ we do kill the tone/ 
A similitude taken of bees  which is the worst of them two. And do you suppose or think it meet/ in the hive of the Roman empire/ where you are the only and the best governor/ another heed and governor to be set and placed/ & that the very worst and not a profitable be/ but and unprofitable drane. 
Of the division of th'empire in twain shall ensue many inconveniences/ & finally the decay of it  In this thing/ we do greatly require wisdom in you most noble emperor/ for what shall happen or come to pass by the reason hereof/ if either in the time of your life/ or else after your decease. Barbarous nations shall make war/ either against this part of the empire/ which you do alienate and give from you/ or else against the other part/ which you do reserve and keep still to yourself. With what strength of soldiers/ or with what hosts or armies shall we then resist them? We can scantly withstand them now with the might and power of the hole empire: and shall we than be able to resist them? Shall these two members or parts of th'empire be always at unity and concord together/ the one with the other? As we suppose this is not possible/ for as much as Rome will rule and be mistress/ and the other part will not be servant and obey. ye/ moreover even you being yet a live/ within short time the old garnison revoked & new put in their stead/ and you being gone in to your kingdom/ & living far hens/ and another man governing & ruling here: Shall not all things than be changed & new/ that is to say/ divers & contrary? commonly when a kingdom is divided between two brethren/ forthwith the minds of the people and commons are divided/ and they begin to make war a 'mong themselves/ afore that they make war against their enemies of out nations. ❀ Who doth not see/ that the same thing shall happen likewise in this empire. Do you not know/ that in old time this was the principal cause to the nobles and great estates/ why they said/ that they would rather die in the sight of the people of Rome/ than they would suffer that law or statute to be made and to go forth/ that part of the senators and part of the comen people/ should be sent to inhabit the city called Veii. in Ethruria/ and that ii cities should be common to the people of Rome. foreseeing there was so much dissension in one city of Rome: How moche more than should there be in two cities. So likewise in this time/ if there be so moche discord/ debate and strife now in one empire: (whereof I report me to your own conscience/ and to the labours and travail which you have taken) what discord shall there be in two empires. Go to/ moreover do you suppose or ween that you shall have any men from hence: which either shall be willing/ or else shall have cunning & knowledge how to help you or aid you/ when you shall be occupied & busied with wars? They which shallbe made captains over the soldiers and rulers or governors of Cities/ shall be as unacquainted with all feats of chivalry/ & have their minds as far set away from war & baytayle: as he that maketh them captains and rulers. what? Shall not either the Legions of Rome/ or else the very provinces selves/ attempt and take in hand to spoil this governor/ being so unskilled of doing the office of a prince & governor/ & so easy to suffer and take wrong: because they shall hope that either he shall make no resistance: or else shall not revenge himself/ nor do any punishment to them. In good faith I believe they shall not continue in doing their duty/ not so much as one month space/ but that they will rebel forthwith/ & even at the very beginning of your departing from hence. what will you than do? what counsel will you than take: when you shall be pursued and kept in with double/ ye/ more over with manifold war and battle/ we can scarcely rule & keep in good order the Nations which we have conquered & subdued. How shall we be able than to resist them: when we shall besides them have war with other nations also/ which are free and unsubdued. Cesar concerning such things as belong to your own self/ advise you what you list to do. But this matter ought to be no less cared for of us: than of you/ yourself are mortal: but the empire of the people of Rome ought to be immortal/ and so shall it be as much as shall lie in our power. ye/ and not only the empire: but also the honesty and shamefastness of the same people. Shall we so in deed? shall we receive them to our governors and rulers: whose religion and sect we do despise? and we that be princes and rulers of the world: shall we become servants and subjects to this most vile and wretched man? When the city of Rome was taken and won by the French men: the old ancient father of Rome could not suffer/ that their conquerors should struck their beard/ or draw it through their hands. And shall now so many men of the senatorie order/ So many of the praetory order/ So many of the order and degree of tribunes/ So many men that have been consuls and which have victoriously triumphed/ suffer them to be rulers and lords over them: to whom them selves have done all manner contumely rebuke & punishment/ as it were to lewd or evil bondmen. Shall these men make heedoffycers? shall they govern the provinces? shall they make battles & wars? shall they give sentence of life and death upon us? Shall the nobility of Rome/ war and take wages under them? shall they hope or wait for honours? or shall they get offices and rewards under them? what more great or more deeply piercing wound may we receive or take: than this? Think not/ O caesar/ that the blood of the Romans is so changed and gone out of kind/ that they will suffer this with a patient and quiet mind. and not think it to be by all manner means eschewed and avoided/ which in good faith/ not the very women could suffer or abide but rather would burn themselves together with their sweet children and their houses/ with the worshipful gods of the same. So that the women of Carthage have not been more bold and strong hearted/ than the women of Rome would be/ For caesar/ if we had chosen and made you a king: verily you should have great power and liberty/ to do with the empire of Rome what you pleased/ but yet not so: that you might minish/ but even the least point of the majesty thereof. For else we that had made you king/ by the same power we would bid you lay your kingdom from you/ and would depose you/ not only you could not be suffered to divide or part the kingdom/ not only you could not alienate and give from you so many provinces/ not only you could not be suffered to give the very heed and principal part of the kingdom utterly and for ever to an Alien and most vile man. we have made a dog overseer and keeper of the fold of sheep/ which if he had liefer play the wolf/ than do his own office and duty: either we will drive him out/ or else we will kill him. Now seeing that you have so long time used the office of a dog/ in defending the fold of the romans: will you now at the last end be turned in to a wolf/ so as never was any afore you. And we let you well to wit (for as moche as you do compel us/ to speak somewhat sharply for our right) you have no power/ right/ nor title in the empeir of the people of Rome. Julius Cesar wan th'empire and got it by force and violence. Augustus also got it by violence/ and by overcoming and vanquishing of the adversary parts/ made himself lord and governor. Tiberius'/ Caius/ Claudius/ Nero/ Galla Othovitellus/ Vespasiane/ and other/ either by the same/ or else by like way/ have spoiled and rob us of our liberty. you also yourself/ by expelling and driving out other/ or else by killing and slaying of other: have been made lord and Emperor. we passover here/ that you are not borne of matrimony wherefore/ caesar (to give you plain knowledge of our mind) if you list not yourself to be heed governor of Rome: you have sons. Make one of them according to the law of nature/ governor in your stead/ which thing we will both suffer you/ and also desire you to do. if you will not: we are minded and purposed to defend both the public majesty/ and the private dignity. For this is no less injury to the citizens of Rome: than was in old time the defoiling of Lucretia/ neither we shall lack one/ which shall be captain to this people for the recovering of their liberty: likewise as Brute was captain to them against Tarquin/ and first we shall draw out our swords against them/ whom you do make rulers over us: and than afterwards against you also/ which thing we have done against many emperors/ & that truly for lighter and smaller matter than this. These words doubtless would greatly have moved & stirred Constantyne: except we do judge him to have been a stone or a stock/ which words although the people had not spoken to his face: yet it was credible & likely/ that they spoke them among their selves/ and everywhere did grudge/ & show themselves miscontent/ with such manner words. Let us than now go and say/ that Constantyne was willing to do Sylvester pleasure/ whom he did brige in danger of so many men's hatred/ and of so many men's swords: that (as far as I do think or judge) Silvester should scarcely have lived the space of one day/ for if he/ and a few more had been rid out of the way: all suspicion of so cruel injury/ and despite or contumely seemeth to be clean taken away & rid out from the hearts & minds of the Romans Go to now: moreover/ let us grant/ if we think it possible: that neither entreating and prayers/ neither menacing or threats/ neither any other way or mean could any thing avail/ and that Constantine doth still continue steadfastly in his purpose/ neither will in any wise leave or forsake/ or go from the opinion/ which he hath ones taken: who will not yet agree hereunto/ that he would have been moved & stirred at the words and oration of Silvester? which doubtless would have been after such manner as here followeth: if this had been a true thing done matter in deed.   

¶ The oration of Silvester to Constantine/ in which he showeth it to be neither lawful/ neither profitable for him/ to receive Constantine's offer/ although it were so as it is not/ that Constantine might rightfully/ & without any impediment or offending of any person/ give such things as he offered from himself and his children.  
MOst noble and best disposed prince/ and son Cesar: I can not verily but greatly love and embrace this your so ready and liberal devotion/ and godly mind/ but yet that you do somedeal err and mistake/ and are deceived in your opinion about the offering of gifts/ and making of sacrifice to god I do nothing marvel/ for as much as you are yet but a nouy●e and a young soldier in the Christian religion/ 
Reed the xxii chapit of Leuitici.  and Christian war/ as in the old time it was not seemly nor convenient/ every manner be'st/ whether it were wild or tame/ nor every manner sheep to be offered up in sacrifice by the priest: so not every manner gift or oblation is to be received and taken of the priest. I am a priest/ & a bishop/ which ought to consider and look well about/ what thing I do suffer to be offered up at the altar. Lest peraventure I do not say/ any unclean beast: but lest a vipere or a serpent be offered up there. Therefore this you shall understand/ If it lay in your power & liberty to give part of the Empire and of the City of Rome/ the lady & Empress of the world/ to any other man than to your own children (which thing I do not suppose or think) and if this people of Rome/ If Italy/ If the other nations could suffer/ and find in their hearts to be subjects under the dominion & governance of them/ whom they do hate/ and whose religion and set they do refuse and forsake/ being delighted and blinded with the pleasant enticements of the world (which thing is unpossible) yet if you think most loved son/ that I am any white to be beloved: I can by no mean be persuaded & brought in the mind/ to assent and agree unto you/ except I would be unlike myself/ and forget my condition and estate/ and in a manner renounce and forsake my lord jesus. For your gifts/ or (as you will have them called) your remunerations or recompensations should pollute/ stain/ or defoil: ye/ and also utterly destroy the glory/ the innocenty/ and the holy living both of me: and also of all that shall succeed me/ and also should stop & close up the way to them which shall be willing to come to the knowledge of the troth. Helizeus would not take any reward of Naaman that noble man of Syria: 
4. Reg. ●. Reed the iiii. book of kings the v chapit  whom he had cured and heeled from lepry. And shall I receive reward of you: because you are cured of the same disease. He forsook and refused gifts. And shall I suffer hole realms and kingdoms to be given to me. He would not spot or defile the person of a prophet/ and shall I find in my heart/ to defile the person of Christ/ which I do represent and bear in me. But why did he think the person of a prophet to be defiled by taking of gifts? verily because he might have seemed than to sell holy things/ & to lend forth the gift of god/ for to have increase and advantage thereby/ and to need the worldly succour and aids of them/ and to minish and appear the dignity of his benefit. He had liefer therefore make princes and kings beholding to him/ for his benefits done to them: than himself to be bound to them for any benefit received of them. ye/ moreover he would not so moche. as take any recompense again for his benefits. For it is a moche more blessed thing (as the lord saith) to give: 
Acts. 20.  than to take and receive. The same cause have I: that Helizeus had ye/ and a moche greater cause/ which am commanded also of the lord/ that said. 
Math. 10  heal you those that be sick/ raise up those that be deed/ cleanse them that be full of lepry/ cast you out devils & wicked spirits you have received freely: give you also freely. Shall I Cesar commit so great offence/ as not to obey and execute the commandments of god/ and to pollute and distain my glory. It is better (as said Paul) that I die: than that any man should bereave me my glory Our glory is to make honourable our ministeri afore god/ 
1. Cor. 9  as the same Paul saith. I say to you gentiles/ As long as I am the apostle of the Gentiles: I will glorify my ministery. Should I than/ O caesar/ be both an ensample/ and also a cause to other men for to offend and sin: I which am a Christian man/ the priest of god/ the bishop of Rome/ and the vicar of Christ. Moreover/ how shall priests save their innocency of living among riches? among great offices & dignities? among the administration of seculare and worldly businesses. Do we therefore renounce and forsake earthly things: that we might get the same things more plenteously. And have we therefore cast away our own private goods: that we might possess other men's goods/ and the common goods. cities shall be ours/ tributes shall be ours/ Rents/ tolls/ and customs/ shall be ours. And why shall it be lawful for us to be called Clereci/ that is to say Clerks: if we shall do these things Our part our lot (which in the Greek tongue is called Cliros/ of whom cometh this word Clericus is) not the earthly dominion: but the heavenly. The Levites in the old law (which were Clerks) had not part with their brethren/ 
Reed in duty the ten and the xviii. cha. & in the book of noumbres the xviii. cha.  & would you that we should also have the portion of our brethren? wherefore/ or for what intent should I have riches & possessions: which am commanded by the words of my lord/ 
Math. 6.  not to be careful so much as for to morrow? 
Math. 6.  & to whom he said also these words. Do not gather or hurd up treasure upon earth. Do not possess gold/ neither silver/ neither money in your purses. 
Math. 10  And it is a harder thing for a rich man to enter into the kingdom of heaven: 
Mark. 10  than it is/ that a camel do pass through the eye of a needle. And therefore he chose to himself poor ministers/ and those which had forsaken all things/ that they might follow him. And he himself also was the ensample of poverty. So moche is even but the handling of riches & money/ 
Mark. 10  enemy & contrary to innocency and virtue: not only the possession and dominion of them. Only judas which had the bags/ & did bear such things as were sent: died play the false traitor. 
Iohn. 13.  and for the love of money/ whereunto he was wonted: He both reproved and betrayed his master/ lord/ and god. I fear therefore o Cesar/ lest you will make me of Peter to be judas. hearken also what Paul saith. We brought nothing into this world/ and it is no doubt that we shall also carry nothing with us from hence. 
1. Tim. 6.  Having meat & drink & clothes to be covered with all: Let us be contented therewith/ for they that cover to be made rich: do fall into temptation/ and into the snare of the devil/ and into many desires/ both unprofitable and also noisome/ which do drown men and cast them down into death and perdition. For covetousness is the rote of all evils/ which certain men desiring have erred from the faith/ and have wrapped themselves in many dolours and sorrows. But thou being the man of god: flee & eschew these things. And do you Cesar/ bid me receive those things: which I ought to eschew and avoid even as venom or poison? 
Riches is po●son to men of the church.  And moreover I pray you according to your wisdom consider/ what place/ time/ or leisure can be left among these things to make sacrifice/ & to do god's service? The apostles/ 
Acts. 6.  when certain men gruged & were miscontent that their widows were despised in the daily ministeri made answer/ that it was not meet or convenient/ that their selves should leave the preaching of the word of god. & minister or serve the table. And yet to minister to widows/ is a far other manner thing: than to exact & require tributes/ rents/ customs/ collage/ than to have care & charge of the treasure house/ to pay soldiers wages/ to be entangled with a thousand like cares & businesses No man/ that is the soldier of god: 
2. Tim. 2. Nume. 3.  entangleth himself with worldly business/ saith Paul. Did Aaron and other that were of the stock of Levy: meddle with the administration or ordering of any other thing/ than only of the tabernacle of the lord. 
Reed in the book of Leuitici the ten cha.  His sons/ by cause they had taken other men's fire (which was not meet nor according) into their sencers/ were brent and consumed with fire sent from heaven. And do you bid or will us to take the fire of worldly riches/ which is both forbidden and also profane: into the holy sencers/ 
Reed in the book of Numeri.  that is to say/ into to the office and works belonging to priests. Eleazar/ Phinees/ and other bishops & ministers either of the tabernacle or of the temple: did they administer or meddle with the ordering of any thing/ but only of that/ which belong to the doing of sacrifice/ and to the worshipping of god. Do I say/ did they administer? nay moreover might they have administered any other thing: if they would satisfy and fulfil their office and duty? which thing if they would not do: they should here the curse of the lord/ which saith. 
Heir. 48  Cursed be they: which do the work of the lord recklessly/ which execration or curse/ though it may fall upon all men: yet most of all and principally upon priests. O/ how great is the office of a bishop? how great a thing is it/ to be heed of the church? how great a thing to be made pastor and overseer/ and governor of so great a fold of sheep? of whose hand shall be required the blood of every lamb and sheep/ that shall perish and be lost. To whom also it was said. 
Iohn. 10.  If thou lovest me more than other do/ so as thou confessest and knoledgest thyself to do: feed my lambs. Again/ if thou dost love me/ so as thou sayest: feed my sheep. And the third time also/ if thou lovest me: fede my sheep. And do you Cesar will me to feed also gottes and hogs: which can not be fed nor kept all of one/ and the same herds man. Besides this/ you are willing and aboutward to make me a king/ or rather an emperor/ that is to say/ heed & chief of kings. But our lord jesus Christ being both god & man/ king & priest/ when he said that his self was a king: hearken of what kingdom he did speak. 
Iohn. 18.  My kingdom (saith he) is not of this world. For if my kingdom were of this world/ 
Christ's kingdom: is not of this world  doubtless my servants would fight for me. And what were the first words of his preaching/ and the thing which he oftentimes rehearsed in his sermons. was it not this? Do you penance/ for the kingdom of heaven is approached and drawn near. 
Math. 4.  The kingdom of god is approached: to the which the kingdom of heavens shall be compared and likened. Did he not when he spoke these words/ declare/ that the seculare kingdom doth nothing appertain to him? And therefore not only he did not desire/ nor seek for such manner kingdom: but also/ when it was offered to him/ he would not take it. For when he perceived/ 
Iohn. 6.  and understood upon a certain time/ that the people had purposed & appointed in their minds/ to take him/ and to make him king: 
Christ fled when the people would have made him King ever them.  he fled into the solitariness of the mountains/ which thing he hath given and taught to us/ that be his successors/ for to be followed/ not only by his example: but also by his precept and commandment/ saying in this wise. The princes and governors of the gentiles are lords over them. 
Math. ●●  And they which are greatest/ do exercise power and authority upon them. It shall not be so among you/ but who so ever is willing among you to be made greatest: let him be your minister. And who so ever would be chiefest among you: shall be your servant/ likewise as the son of man hath not come to be ministered unto: but to minister/ and to give his life for the redemption of many. God in the old time (to let you understand/ O caesar) did constitute and set judges over the children of Israel to govern them: and not kings/ & he did hate the people desiring to have a King/ & that he gave them a king? it was done/ 
1. Reg. 8.  because of the hardness of their hearts/ 
Deut. 24.  even likewise as for the same cause. He had permitted and suffered them to divorce from their wives/ which thing. 
Math. 19  He had revoked in the new law of the gospel/ & shall I than take or receive a kingdom: which am scarcely permitted or suffered to be a judge? 
.1. Cor. 6.  Do you not know (saith Paul) that saints and holy men shall judge of this world? And if the world shall be judged by you are you not unmeet persons to judge of small trifles? Do you not know that we shall judge angels? How moche more than/ seculare things? Therefore if you shall have seculare judgements: make them judges in such matters/ which are most contemptible and of least reputation in the church or congregation But the judges did only judge of matters being in controversy and strife between party and party/ they did not also exact tributes. And shall I than exact them: which do know that our lord demanded of Peter/ of whom the earthly kings took tribute or payment of money/ of sons: or else of foreigners and strangers? 
Math 17  And when Peter had made answer that of foreigners: Christ said again. Than are the sons free. Wherefore/ O caesar/ if all men be my sons/ as certainly they be: All men shall be free/ and no man shall pay any thing. I have no need therefore of this your donation or gift/ whereby I shall get nought else but labour/ such as in any wise I neither aught/ neither may suffer or abide. ye/ and whereby I shall moreover of necessity be constrained to exercise power and authority to kill and slay/ to punish malefactors/ to make battles and wars/ to ransack and spoil cities/ & to destroy regions with fire and sword. For I can not believe/ that I could other wise than by these means be able to save and maintain those things/ which you had given to me. And if I shall do these things: Am I a bishop? Am I the vicar of Christ? Shall I not than here him thundering and terrible saying these words to me. My house shall be called the house of prayer to all nations. 
isaiah 56. Mark 11. Iohn. 12.  And thou hast made it a den of thieves. I came not into the world (said the lord) to judge or condemn the world: but to deliver it/ & shall I which am his successor be the cause of many men's death? to whom it was said also in the person of Peter. 
Mat, 26.  Turn thy sword again into his own place/ for who so ever shall take the sword in hand: shall perish with the sword. It is not lawful for us so much as to defend ourselves with the sword/ for Peter would have defended his master/ when he did cut of the servants care/ And will you that we shall occupy the sword for the cause of getting/ or de●ēdyng and saving of riches. Our power: is the power of the keys/ witness the lord when he said to thee/ 
Math. 16 The power of ecclesiastical persons which was given to them by Christ: is the power of the keys.  will I give the keys of the kingdom of heavens/ what so ever thing thou shalt bind upon earth: it shall be bound also in heavens/ and what so ever thing thou shalt lose upon earth: it shall be also loosed in heavens & the gates of hell shall not prevail against them. Nothing can be added or put to/ for to the augmenting of this power/ of this dignity/ of this kingdom/ 
Spiritualmen not content with the power of the ke●es: desire worldly Kingdoms of the devil.  with which who so ever is not content: he desireth a certain other kingdom to himself of the devil/ which was bold to say to our lord. I shall give to the all the kingdoms of the world: if thou wilt fall down upon the ground/ and worship me. 
Math. & Luke. 4.  Wherefore Cesar (take no displeasure with that/ which I shall say) play not the devils part with me/ bidding me/ likewise as he bade/ christ/ to receive the kingdoms of the world/ of your gift/ for I had liefer despise them: than possess them/ & that I may now speak somewhat of the infidels/ but which I trust/ and hope shall be made faithful believers: do not make me to them/ of the angel of light/ an angel of darkness/ whose hearts I desire and covet to induce to the faith/ and to godly living: and not to put the yoke of servitude and bondage upon the necks of them/ and with the spiritual sword/ 
Ephes, 6.  which is the word of god/ and not with the sword of iron/ to subdue them unto me/ lest they might be made worse/ lest they might winch or kick again/ and rebel/ lest they might str●● me with their horn/ lest they might be prouok●● through mine error and fault/ to blaspheme and speak evil of the name of god. My desire is to make them my dearly beloved sons/ and not my bondmen/ to adopt and chose them to my children/ not to buy them/ to gender and beget them spiritually/ and not to make them my bond servants/ to offer the souls of them/ a sacrifice to god: and not their bodies a sacrifice to the devil. Learn you at me (saith the lord) which am mild and humble hearted  

Math. 11.  Take my yoke upon you/ and you shall find rest to your souls. for my youke is sweet and pleasant/ and my burdayne light and easy. Whose sentence in the matter here following (to conclude now and make an end) take you as given between you & me. give to Cesar those things which appertaineth to Cesar and to god those things which belong to god. 
Math. 22  Wherefore it is so/ that neither you ought to leave and forsake your possesiyons: neither I ought to receive and take those things/ that belong to Cesar/ which surely I will never receive: although you would offer them to me a thousand times. At this oration of Sylvester/ so godly and according for an apostolic man. What could Constantine have to lay against it for himself any longer? Seeing than that it is thus: Are not they which say that this donation or gift of Constantyne was made in very deed/ injurious against Constantyne/ 
To how many ꝑtes they are injurious which believe the donation of Constantyne to be true.  whom they judge to have been willing to disherit his own children/ & to weken and feeblish th'empire of Rome? Are they not also injurious to the senators & the people of Rome/ to Italy/ & to all the West part of the world/ whom they suppose to have suffered th'empire to be changed/ against both god's law and man's law? Are they not also injurious against Sylvester/ whom they judge to have accepted the donation unmeet & unseemly for so holy a man as he was? And are they not injurious also to the pope/ to whom they do judge it lawful/ to possess earthly kingdoms/ & to govern th'empire of Rome? and 〈◊〉 all these things hitherto spoken & rehearsed: appertain here unto only that it might appear and be open/ that Constantyne among so many impediments & lets/ would never give from himself unto Silvester/ the greatest part of the Roman Empire/ which thing these men do say that he did.    

¶ The second principal part of this oration/ in which the author showeth/ that/ although both Constantine might have been suffered/ and had been willing to make this gift/ and Silvester also willing to accept it (the contrary whereof hath been afore proved) yet did never Constantine deliver possession to Silvester/ but the same things remained always still in the hands and governance of themperors. etc.  
But go to now/ moreover/ if we should believe this donation/ whereof your writ maketh mention: it ought also to be sure & out of doubt/ that Sylvester did accept the same gift. Now thereof have we none evidence: whereby we might be assured and put out of doubt. But peraventure you will say/ it is credible and likely/ that he did accept that grant. ye/ iwis/ I think so/ and that not only he did accept and allow that donation: but also that it is credible and likely/ that he did crave & desire it. And that through continual & importunate requests and prayers: He got it of Constantine/ in a manner whether he would or not. Why/ I say/ do you call that thing credible: which is contrary to the opinion of all men? And all be it there is mention made of the donation or gift in the pagine or writ of the privilege: yet is not therefore to be supposed & thought/ that the donation was accepted & taken. But rather contrary wise because there is no mention made of the acceptation: it is to be said/ that it was not given. So/ than it maketh more against you/ that Sylvester refused this gift: than it maketh with you/ that Constantine would give it/ & a benefit is not given to any man against his will: if he list not to receive it. And we ought not only to dame/ that Sylvester did refuse these gifts: but also that he did secretly show/ that neither Constantine might rightfully give them/ neither himself lawfully receive or take them. But O blind and always foolish/ and mysaduysed covetousness Let us grant that you could also bring forth writings/ which were true/ incorrupt/ sincere/ and perfit of the assent and agreement of Sylvester to the same: Doth it follow therefore/ that those things hath been given in very deed/ which are conceived in the writings? Where was possession given? Where was the delivering up in to his hands? For if Constantine did give to Sylvester nothing elses but only the deed or writing: than was not his mind to do Silvester a pleasure or good turn: but to give him a mock. you say it is very likely/ that he/ which doth give any thing: doth also deliver possession of the same. Take heed/ and be ware what you speak/ seeing that it is undoubted/ that possession was never delivered: and it is also doubt/ whether ever the right and title were given or not. It is like to be true/ that he which gave not the possession would not give the right and title. Is it not undoubted and of certainty/ that possession was never delivered? which thing who so ever will deny: he is without all honesty/ and utterly shameless. Did Constantine bring or lead Silvester in to the Capitoly house/ as it were one triumphing/ among the rejoicings & joyful showtynges of the multitude of the Citizens of Rome/ being yet meydels and heathen men? Did he set him in a chair or seat of gold/ all the hole company of senators being assistant and standing by? And did he command the heed officers/ each one of them according to his dignity/ to salute him and to honour him/ as king or chief governor?  
These be the things/ which are wont to be done towards new princes: and not only some one palace (as for example the palace of Lateran) to be delivered. Did he afterwards lead him about through all Italy? went he with him to all the three parts of France? Did he go with him in to both Spain's? Went he with him to the germans/ and to the residue of the West regions? or if they both were grieved and loath to travail in their own persons over so great a part of the world/ and so many diverse lands and countries: whom made they their deputies? and to whom assigned they so great an office? which should both in the emperors stead deliver possession: and in Sylvester's stead receive and take it? Doubtless these must needs have been some great men and of excellent authority/ and yet who they were: no man can tell. In the time of our remembrance (because I will pass over the ancient ensamples of old time) we never saw it otherwise done/ when any man hath been made lord/ either of any city/ region/ or province: but that so only possession hath been judged to be given and delivered to him: if they old officers be deposed or put down/ and new be made and put in their steeds? Though Sylvester would not at that time have required this to be done: yet did it appertain and belong to the magnifycencie of Constantyne (that he might declare/ not only by his words/ but also by his deed/ that he did give possession to Sylvester/ to have deposed his own deputes/ lyeutynauntes'/ and other officers/ & to command other to be put into their rooms/ by the nomination & assignment of Sylvester. No man can say/ that possession was delivered or given up: which remaineth still in the hands of the same men/ which possessed it before/ and when the new lord dare not put them from it. But suppose/ that this thing also doth nothing let or withstand/ but that we may think never the less/ that Sylvester had possession and let us say/ that all things were than administered and done contrary to the common manner and custom/ & contrary to nature: I pray you/ after that Constantine was gone away/ what governors and rulers did Sylvester make of the province or cities? what wars or battles made he? what nations that were rebels did he oppress or hold under? or by what captains & officers did he these things/ 
A bitter mock.  you do make answer & say/ we do know none of all these things. Verily I do think the same. All these things were done in the night time/ and therefore no man could see them. Go to now furthermore/ I pray you/ was Sylvester in possession? Who than did put him out of possession? For he was not ever continually in possession/ neither any of his successors/ at the least wise/ unto Gregorius Magnus/ which also was without possession. Now who so ever is out of possession/ and can not prove that himself hath been driven out of possession: doubtless that man had never possession. And if he will say/ that himself hath had at any time possession: he his stark mad Seest thou here now/ how I do prove the also to be mad? For else: tell thou me/ who drove the pope out of possession? Constantine himself/ or his children/ or julianus/ or else any other emperor? Show the name of him/ that did put him from possession. Show the time when it was done. Show wherefore he was first expulsed. wherefrom next/ & so forth in order. Whether was he expulsed by sedition and manslaughter/ or else without these things? Did all nations conspire against him together at one time/ or else which of them began first? What? Did no man at all help or aid him? Nat so moch as any of those/ which had been made governors & rulers of cities & provinces by Sylvester/ or by some other pope? Did he lose all together in one day: or else by little & little. One part at one time/ & another part at another time? Did he & his heed officers make resistance: or else did they at the first rebellion & business give up their possession & offices/ & put themselves from all together? What? the conquerors & over comers? did they not make havoc/ with kill & slaying those wretches & vile sort of men/ whom they judged unworthy of the empire: to the revenging of their own contumely & injury? to the defence & maintenance of the dominion: which they had won & gotten by force and violence/ to the contempt & despite of our religion/ and also to the example of them that should come after their time? Did no man of all those/ which were vanquished & overcome: fly or run away? Did no man lurk and hide himself? was no man afraid? O marvelous & wonderful chance/ that the empire of Rome/ which was gotten & won with so great labours/ with so much blodeshed should so peaceably/ so quietly/ either be gotten or lost of the Christian priests: that no blodsheding/ no war/ neither yet any complaint hath come between/ and also (which thing a man ought no less to marvel at) that no man knoweth or can tell/ by whom this thing was done/ nor at what time/ nor how or which way/ nor how long it was in doing. A man might suppose & ween/ that Sylvester had reigned in the woods among trees: not at Rome among men/ and that he was driven out of possession/ by the winter showers and cold storms: & not by men. Who is he that doth not know/ if he be any thing acquainted with histories: how many kings/ how many consuls/ how many dictators/ how many protectors of the common people/ called Tribuni plebis/ how many controllers & judges of men's manners/ called Censores/ how many chamberlayns called Cediles/ have been created and made in Rome? And there is not one of so great a multitude & number/ of so ancient & old antyquite unknown to us. We do know also/ how many noble captains have been of the Athenienses/ how many of the Thebans/ how many of the Lacedæmonians. we have knowledge of all their fyghtes/ battles and skirmisshes/ made both on the land & on the water. we do know also/ who hath been kings & governors of the Perses/ of the Medes/ of the Chaldeis/ & of the hebrews/ & of many other peoples & nations/ & how every one of these hath received their kingdoms/ or hath holden & kept it/ or how they have lost it/ or have recovered it again. But the empire of Rome/ or elles the empire of Sylvester: under what manner it hath begun/ or how it hath ended. when/ & by whom no man can tell/ nor it is not known/ not so much as in the city of Rome itself. For I do ask & demand of you/ what records or what authors can you bring forth of those things? you do answer & say/ that you can bring forth none. And are you not a shamed than/ you beasts rather than men: to say that it is likely that Sylvester hath had possession? But seeing that you can bring forth no proofs for your part: I shall on the contrary part show evidently/ that Constantine/ even unto the last day of his life. And so forth from him/ that all the emperors each of them after other had the possessions of these realms: so that you shall not have one word to speak. But it is a very hadre thing/ and a great maistri/ as I suppose: to show this. Turn over & read the histories both in Greek & latin/ Reed the other authors & writers which have made mention of those times/ yet shall ye find none/ that disagreeth from other in this thing. Let one testimony of a thousand suffice. Eutropius/ which saw Constantine/ 
Eutropius  which saw the three sons of Constantine whom he left behind him/ emperors of the world which writeth in this wise of Julian/ which was son to Constantine's brother, 
julianus apostata.  This julianus/ which was a deacon in the church of Rome/ & made emperor also: fell from the true faith/ to worshipping of idols. He governed the empire/ & with great preparation & ordinance he made war upon the Parthians At the which voyage & setting forth I was present also mine own self. This Eutropius (I say) neither would have passed over with silence the donation of the empire of the West regions/ neither would he have written a little after/ in this wise of joviane/ which succeeded next after Julian. 
joviane th'emperor next successor to Julian the Apostata.  He made peace with Sapore. A needful peace verily: but a shameful peace/ changing the bonds of th'empire/ & giving up a certain portion of the Roman empire/ which thing never happened afore: sins the Roman empire was first begun. Moreover our legions at Claudium propontium Telestinun/ & at Numantium in Spain/ & in Numidie/ in token of subjection/ were caused to pass through under a spear (as it was the manner than) but yet was there none of the bounds or terms of the Empire given & delivered up. Here in this place it pleaseth me to speak to you/ the pope's of Rome: which have died of very late time/ & to the Eugenie which art alive/ but yet with the leave & licence of Felix/ why do you so proudly brag & boast of the donation of Constantyne? why do you so oftentimes menace & thretten certain kings & princes: that you will revenge the taking of the Empire from you? & how do you extort of Cesar when he is to be crowned/ a certain confession & knoleging of servitude & subjection to you/ & likewise of certain other princes/ as of the king of Naples/ & of Sicily which thing never any of the ancient pope's of Rome in old time did? Nat Damasus of Theodosius not Syryne of Archadius/ not Anastasius of Honorius/ not john of Justinian/ not other most holy pope's of other most noble emperors/ but they have always openly granted/ Rome & italy with the provinces afore named to belong to the emperors/ & therefore the pieces of gold coined in those times (because I will not speak of other monuments/ & of the temples of the city of Rome) whereof some are yet remaining: hath their scripture written/ not in Greek letters/ but in latin letters/ both the coins of constantine after he was become christian: & also of the other emperors/ almost every one after him in order/ of which coins/ I have myself many in mine own hands/ commonly having under the Image of the cross/ this subscription. Concordia orbis. A thausande such joins should there be found also of the pope's: if ever you had been the chief governors & rulers of Rome/ whereof now there is none found/ neither of gold/ neither of silver/ neither is it reported or said/ that ever any man hath seen any such/ & yet could it not be otherwise chosen/ but the needly he must have had at that time his proper coin: who so ever held than th'empire of Rome/ at the lest wise under the image of our saviour/ or else of Peter. Oh/ the ignorance & foolishness of men/ do you not see/ if the donation of constantine be true/ that no thing at all is left to the emperors? De latino loquor. Lo/ I pray you/ what manner emperor/ what manner king of the Romans shall he be: whose kingdom if any man had/ & had nothing else beside/ he should have utterly nothing at all? wherefore if it be evident (as it is) that Silvester had never possession/ that is to say/ the Constantine did never give or deliver possession: it followeth also undoubtedly/ the Constantine never gave (as I have said) so much as right or title to possess them/ except you do say/ that the right was given/ but the possession not delivered for some cause or consideration: ye I wis/ he gave that thing/ which he knew should not come to pass He gave that: which he could not deliver. He gave that/ which he knew was not possible to come into the hands of him/ to whom it was given: afore that it should be destroyed. He gave a gift/ which should never be of strength or stand in any stead/ or at the least/ not afore .v. C. years were expired. To speak this/ or think it: is plain madness. But now it is time (lest I be made to long & tedious) seeing that we have cut & mangled the cause of our adversaries to give it his deadly wound/ & to kill it with one stroke.   

¶ The third principal part of this oration/ in which the author showeth/ that Constantine was become Christian afore that Silvester was pope/ & that those gifts which Constantine gave: were given to the pope next after Silvester/ which same also were but mean or small things/ & no more than sufficient to the pope's sustentation.  
EVery history almost/ which is worthy the name of an history: telleth and maketh mention/ that Constantine/ 

Constantyne was made Christian of a child/ long afore that Silvester was pope.  
Eusebius the author of the ecclesiastical history.   even when he was a child: became Christen with his father Constantius/ & the long time afore that Silvester was pope/ as Eusebius the writer of the ecclesiastical history/ whom Rufyne a man right exellently learned/ hath translated/ into the latin tongue/ and hath also added two books of his own time/ which were both of them well near in Constantine's tyme. Besides this/ we have also the testimony & witness of the pope of Rome/ which not only was present at the doing of these things: but also bare a great rule in the same/ being also not a witness: but the author or doer/ not the teller or rehercer of another man's business: but of his own. He whom I do mean: 
Melchiades pope next afore Sylvester.  is Melchiades the pope next afore Silvester which saith in this wise. The church was come even unto this point now: that not only people & nations/ but also the princes of Rome/ which held th'empire of the world: did come together to the faith of Christ and to the sacraments of the faith. Among whom/ the most devout man Constantine first of all other openly getting the faith & belief of the troth: gave licence through out all the world/ to as many as were under his dominion and governance/ not only to be made Christian men: but also to build churches/ and he ordained lands to be given. And to be short the afore rehearsed emperor gave exceeding great gifts/ and he began first the building of the church of saint Peter/ in so much that he did forsake his imperial seat or place: and granted it to the use and behoof of blessed Peter/ & his successors. Lo/ here Melchiades maketh mention of nothing that was given by Constantine: but only the palace of Lateran/ and certain other lands/ of which Gregory very oft maketh mention in his register. Where than are they now/ which do not suffer it to be doubted/ whether the donation of Constantine be of value and strength/ or not? seeing that the said donation or gift both was made afore Sylvester's time/ and was also of private things only? which thing although it is plain & evident enough: yet that not withstanding/ we must somewhat dispute & reason of that privilege/ which these foolish fellows are wont to allege and bring forth.   

¶ The fourth principal part of this oration/ in which the author showeth it to be untruly said/ that the copy or example of this donation is found in the decrees/ or else taken out of the history of saint Sylvester/ and also declareth what foolish/ what impossible/ what barbarous/ and what repugnant & contrary things/ with other unresonablenes/ is contained in the said copy. & besides this he maketh mention of the feigned or frivolous donation of certain other emperors. And last of all he showeth/ that in case it were/ so that Sylvester or any other pope had at any time possessed these things: yet being once put out of possession/ & so long continuing dispossessed as they have done: they can not now after so long space of time claim them again/ neither by the law of god nor man. etc.  
ANd first of all to begin with/ not only that fellow which would fain seem to be Gratian which added certain things to the work of Gracian/ is to be reproved of lewd unshamefastness: but also they are to be reproved of ignorance and foolishness/ 
The pagine of the donation/ is not found in the old decrees collected by Gratian.  which do ween or suppose/ that the pagine of the privilege is contained in Gratian'S work/ which thing neither any learned man did ever suppose: & again it is not found in the most ancient and eldest books of the decrees/ & if in any place Gratian should have made mention of this thing/ he should have done it not in this place (where they do put it interrupting and breaking of the order and context of his oration and speech) but rather in that place/ where he speaketh of the paction & covenant of Ludovyke. Besides this there are two thousand places in the decrees: which do prove this place not to be true/ of the which that place is one/ where the afore rehearsed words of Melchiades are alleged. Some men do say/ that he which added this chapter to the decrees: was called Palea/ 
Palea in latin signifieth chaff.  either for that this was his very right name: or else because these things/ which he did add or put to of his own/ if they be compayred to Gratianes are judged to be/ as it were/ chaff near to the corn. But how so ever the truth is concerning this: it is a very great shame & an unshamely thing to believe/ that collector & gatherer of the decrees/ either did not know these things/ which have been added & put to sins of Palea: or else did set greatly by them/ and accompe and take them for true things. This is well than/ we are sufficed/ we have the victory & our own purpose. First that Gratiane doth not say this thing so as they belied him: but moreover he denieth it and proveth it false and untrue/ as easily it may be perceived by a thousand places and more. secondarily/ that they do allege for themselves one man alone/ and that such one as is unknown/ and of none authority/ a trifler/ and so foolish also: that he hath added certain things of his own feigning to the said Gratianes: which can not agree with the other sayings of the same Gratian/ is this than this author/ that you bring forth? do you use the testimony of him alone? Do you recite a foolish writing of him in paper/ for the confirmation of so great a matter: against six hundred kings of proofs? But I looked for it/ that you should have showed little Images of gold/ titles & writings in marble/ and a thousand authors. But you do say/ that Palea himself bringeth forth the author/ and showeth the very fountain of the history/ and calleth to witness Gelasius the pope/ with many other bishops Of the history (saith he) of Silvester which blessed Gelasius in the counsel of lxx bishops reporteth to be red of catholic men/ and saith/ that many churches doth follow this same manner/ according to the old ancient usage/ in the which history it is red/ Constantyne. etc. And a great deal before where mention is made of books which are to be red/ & which not to be red: he hath said also/ we do know that the acts of saint Silvester the bishop are red of many catholic men in the city of Rome: all be it that we do not know the name of him that wrote them/ and the churches according to the old usage do follow the same. Oh/ here is a wonderful authority/ a marvelous testimony and record/ & a strong & invincible probation. I grant you this/ that Gelasius said this: where he speaketh of the council of lxx bishops/ did he therefore say that the pagine or copy of the privilege is red in the life or acts of saint Silvester? and that at Rome: the authority of which church many other churches do follow/ which thing I do not deny: but I grant/ confess/ and knowledge/ ye/ and I do offer myself to be a witness thereof with Gelasius/ but what can this thing profyght or avail you? but only that it might appear/ that you would have lied/ in alleging and bringing forth witnesses and records. His name is not known/ which added this to the decrees/ & yet he alone doth say this thing/ his name is not known/ which wrote the history of Silvester and yet he alone is brought forth/ and that falsely for a witness and a record. And do you good and wise men judge this to be sufficient/ ye/ and more than sufficient/ to the testimony and witnessing of so great a matter? But consider now and see/ how great difference there is between your judgement and mine. I truly? all though this privilege were contained in the history of Sylvester: 
The history of Silvester is but a feigned and a lying history.  would not for all that think that it were to be accounted and taken for true. For as much as that history is none history: but a feigned and a shamlese lying tale/ as I shall show and declare hereafter/ and also/ seeing that none other man/ namely being of any authority: doth make any mention of this privilege. 
jacobus voraginensis/ the writer of sa●●es lives.  And jacobus Voraginensis/ which bare great favour and love to the clergy as being himself an arch bishop: yet in his stori of saints lives/ and of the acts of holy men/ speaketh not one word of the donation of Constantine: but passeth it over with silence/ as being but a lying fable/ and not worthy to be put among the acts of Sylvester/ in which deed he giveth in a manner sentence against them: if any would have put these things in writing. But I will draw that falsifier and forger of writs/ and very chaff in deed/ and not wheat: in to judgement/ writhing his neck/ whether he will or not. What sayest thou false forger of writings? How fortuneth it/ or whereof is it long/ that we do not read this privilege among the acts and deeds of Silvester? I suppose this is a gesone book/ and hard to be found/ 
A bitter Irome.  and there is but very few that have it/ and it is kept secretly/ even likewise as the Register or Calendar books of the Romans were kept in the old time of the bishops/ and as the books of Sibyl were kept of the ten men/ and it is written in the language of the Greeks/ of the jews/ or of the Caldayes. Gelasius recordeth/ that it is red of many catholic men. jacobus Voraginensis maketh mention of it. We also have seen a thousand copies of it/ and that written in the old time/ and they are red almost in every Cathedral church/ upon saint Silvester'S day/ and yet no man saith/ that ever he red therein this that thou forgest and ymaginest. No man that ever he hath seen/ no man that ever he dreamt of any such things. It is peraventure some other certain history/ which other history shall that be? I know none other history/ neither I do judge that thou dost mean of any other history/ than this/ for thou speakest of that history which Gelasius saith/ red oft in many churches/ but in this history we do not find the privilege/ if than it be not red in the life of Silvester: why dost thou say that it is red there? why dared thou be so bold to board in so great a matter? and to mock and deceive the covetous desire of light and foolish persons?  
But I am a fool/ which do rather rebuke his boldness: than the peevishness of them/ which gave credence to him/ if any man among the Greeks/ among the hebrews: ye/ among the Barbarians/ should say this thing is found written: would you not bid him name the author/ and the book to be brought forth/ and the place to be exponed & declared of some faithful exposytour: ere ever you would give credence to it? Now mention is made of your own language/ of a book most commonly known/ and yet you do not make inquisition or any search of so unbelievable a deed/ or else when you do not find it written: yet you are so light of credence giving/ that you do account it for written & for true/ & thinking this title to be sufficient/ you make great trouble & business in the world/ and as though there were no doubt in it at all: you do put them in fear with war & other threatenings/ that do not give credence to you?  
O good jesus: how great is the strength/ how great is the divinity or godly power of the troth? which by itself/ without any great enforcement or labour/ defendeth itself from all guiles & deceits/ that not without a cause/ when a great contention was risen up afore king Darius'/ 
Reed in four chapped. of the third book of Esdras in the Bible.  what thing should be of most might and strength/ and diverse men named diverse things: at the last the victory & chief price was given to verity and troth/ and for as much as now at this time I have to do with priests/ and not with seculares or lay men: I must rehearse rather ecclesiastical examples/ than seculare examples. judas Machabeus/ when by sending the ambassadors to Rome/ 
1. Macabeorum. 8  he had obtained a league and amity or friendship of the senators: He provided the words of the league to be graven in brass/ and to be borne to Jerusalem. I pass over here the stony tables of the ten commandments: which god gave to Moses. 
Exodi 24  And these so royal & marvelous strange donation of Constantine/ can be proved by none other manner evidence and tokens/ neither in gold/ neither in silver/ neither in brass/ neither in marble/ neither last of all in books: but only (if we believe this fellow (in a piece of paper or parchment. 
jobal his politic devise/ for the perpetual preservation of the craft first by him invented/ that 〈◊〉 to wit Music.  joball the first inventor of music (as we do read in josephus) because in his time/ it was a common opinion left to them of their forefathers/ that the world/ which was once destroyed with water/ should again be destroyed with fire: He wrote his doctrine in ii pyllers'/ the one of brick/ against the injury & hurt of fire: and the other of stone/ against the hurt of waters (which pillar of stone remained even to josephus time/ as he himself writeth) to th'intent/ that his benefit towards all men/ should always remain and be seen. And among the romans being yet rude and gross/ when there was yet but small learning/ and letters were rare and geason: yet that notwithstanding the laws of the xii 
The laws of the xii tables were graven in brass.  tables were graven in brass/ which were found afterwards safe and unperished: When the city was taken and set on a fire by frenchmen. Such is the virtue and might of circumspect providence: that it is able to overcome the two greatest things in all the world that is to wit diuturnite or long continuance of time/ and the violence of fortune. And did Costantyne mark or seal this donation of the world/ only with paper and ink? namely seeing that the forger of this fable/ who ever he was/ doth make constantine in the pagyne of that privilege/ saying these words: that he did suppose/ that there should not lack men after his time/ which through wicked covetousness would break and disannul this donation or gift. Fear you this thing/ O Constantyne/ 
An apostrophe or turning of the speech to Constantyne.  and do you not beware and provide: lest they which would take away Rome from Sylvester/ might also privily convey away this deed or writ in paper? What? Sylvester himself? Doth he no thing at all for himself? Doth he so remit all things to Constantyne? Is he so careless/ so slow/ and so peakish? doth he in so great a business no thing provide for himself? nothing for his church? nothing for them that should come after his time? Behold here/ O Constantyne/ to what manner man you do commit the administration and governance of the empire of Rome: which sleepeth in so great a matter and in the thing/ whereof should come either so great lucre: or else so great jeopardy and danger. For the paper wherein the privilege is contained/ ones taken away: doubtless the donation or gift can not be proved to have been made in process of tyme. The mad fellow calleth it the pagyne of the privilege. Callest thou the donation of the world/ a privilege? (for it pleaseth me to rebuke him/ as if he were present) and wilt thou/ that this privilege was written in a pagine? and that Constantyne used such manner oration and speech? if the title be foolish and against reason: what manner things shall we judge the residue to be/ that do after follow? ¶ Constantinus imperator quarto die sue baptismatis privilegium Ro. ecclesiae pontifici contulit/ ut in urbe Roma sacerdotes ita hunc caput habeant/ sicut judices regem. Constantyne the emperor/ the fourth day after he was Christened: gave a privilege to the bishop of the church of Rome/ that in the city of Rome the priests should take him for heed/ even so as the judges do take the king. These words be contained in the very history of Sylvester/ by reason whereof it can not be doubted/ in what place this privilege is signified to have been written. But after the manner of them/ which do devise and forge lies or losings/ he began with the truth: to th'intent/ that he might cause men to give credence to the false & untrue things that do follow. Even likewise as Sinon in virgil/ said first to Priamus these words. 
Eneidos secundo.  Without fail noble king all the troth I shall say/ & that I am a Greek born I shall not say nay. And in this he said truth/ but afterwards he made many false leasings: so in this place doth our subtile & crafty Sinon/ 
Sinon.  which when he had begun with the truth: by & by after did add these words. ¶ In eo privilegio ita inter caetera legitur/ utile iudicavimus una cum omnibus satrapis nostris/ & universo senatu/ optimatibus etiam & cum cucto populo imperio Ro. ecclie subiacenti/ ut sicut beatus Petrus in terris vicarius dei videtur esse constitutus: ita & pontifices ipsius principis Ap●orum vicem/ principatus potestatem/ amplius quam terrenae imperialis nostrae serenitatis mansuetudo habere videtur/ concessam a nobis nostroque imperio obtineant.  
In that privilege among other things/ thus it is red. We with all our dukes & earls/ and with the hole senate/ and the optimates/ and with all the people being subjects under the empire & governance of the church of Rome/ have judged & thought it profitable/ that likewise as blessed Peter seemeth to have been constituted & ordained the vicar of god here in earth: even so the pope's also being the successors of the prince of the Apostles/ should obtain and have power & dominion granted to them of us & our empire/ more largely/ than the mildness of our earthly imperial serenite should seem to have. O cursed and false wretch/ the same history/ whereof thou takest record & witness: telleth/ that it is long time ere afore ever they which were of the senatorie order/ would take upon them the Christian religion/ & that constantine gave money to poor men: that he might thereby provoke them to be baptized. And sayest thou/ that forth with within four days/ the senate/ the noble & great estates/ with the rulers of provinces/ as though they had been than already Christened: did make decrees with the emperor/ to put the church of Rome to honour and worship? Wilt thou besides this/ that Satrapae/ that is to say/ duke's or earls/ were present? O stones/ O dull stocks. use the emperors to speak after this manner? Are the decrees of the Romans wont to be expressed in such forms of words? Who ever heard Satrap/ that is to say/ duke's or earls/ to be named in the counsels or assembles of the Romans? I do not remember/ that ever I red/ any man/ I do not say only being a Roman/ but also not so much as in the province belonging to the Romans: to be named a duke or an earl. But this fellow calleth them the dukes and earls of the emperor/ and he setteth them before the senators/ not withstanding that all honores/ ye/ even those also/ which are given to the prince: are decreed only by the senators/ and the people of Rome joined with them. And this is the cause/ why we do see in the stones/ or brazen tables/ or in the coins of old antiquity/ either these two letters. SC .1. Senatus consulto/ that is to say/ by the decree of the senators: or else these four letters. SPQR .1. Senatus/ Populusque/ Romanus. that is to say/ the senators and the people of Rome. And as Tertullyane maketh mention/ when Pontius Pilatus had written to Tiberius Cesar/ of the marvelous and wonderful works & deeds of Christ/ and not to the senators (for the heed officers & governors had been wont to write of great matters unto the senate) the senators took this thing grievously/ & were greatly dyscontente therewith. And when Tiberrius gave this prerogative/ that jesus should be worshipped for a god: they gaynsayde it/ only for the privy indignation & grudge which they had in their minds: for that the dignity of the senatorie order was offended & hurt. And that thou mayst know of how great strength the aucorite of the senate is: they obtained that he should not be worshipped for a god. 
How great the authority of the senate was.  Besides this thou sayest the Optymates whom we understand either to be the chief men in the common weal/ & than why dost thou name these: seeing there is no word spoken of other officers? or else by optimates we understand those/ which are not Populares/ that is/ which seek not to get the benevolence & good will of the people but be the favourers & defenders of the best men & of the good parties or sides/ as Cicero showeth & declareth in a certain oration/ that such are called optimates. And therefore we do say/ that Cesar afore that the common weal was oppressed: was Popularis/ & that Cato was one of the optimates/ the difference of which two words Sallust hath declared. And they which are called optimates in this signification/ are no more said to be called to counsel: than other populare persons or other good men. But what marvel is it/ if the optimates be there made of counsel: where the hole people (if we give credence to this man) did judge with the senate & Cesar? and that the people being subject to the church of Rome. And which people is this? The people of Rome? why is it than not called the people of Rome: rather than the people subject? What new & strange contumely/ & marvelous rebuke is this unto that citizens of Rome: of whom the best & most exellent poet Vergyle reporteth in this wise. Tu regere imperio populos Roman memento. Thou people of Rome/ remember thou to govern & rule people. That people which is the governor & ruler of other people's: is called here Populos subiacens a people subject/ which thing was never heard heretofore. For in this (as Gregorius witnesseth in many epistles) differeth the bishop of Rome from other bishops: for that he only is the governor of a free people. But this admitted/ that it were even so as thou sayest Are not other people's also subjects? dost thou mean of other people's also? how could it be possible/ that all the people being subjects to the church of Rome/ were within three days present at the making of that decree? how be it all the vile sort & the rascal of the people I am sure/ did not judge or decree. Moreover/ why should Constantine call the people subject: afore that he had made them subject to the pope of Rome Again/ why are they/ which are called subjects: said to have borne a rule/ in the making of the decree? Besides this/ they are said to have decreed even this same thing: that their selves should be subjects: & that he to whom they were all ready subjects: should have them subjects unto him self. What other thing dost thou foolish wretch/ with those foolish & mad imaginations: but only show & declare/ that thou haste will & desire to deceive & beguile: & that thou lackest power to do it. ¶ Eligentes nobis ipsu prīcipem apostolorum/ vel eius vicarios/ firmos apud deu else patrons/ et sicut nostra est terrena imperialis potencia: ita eius sacrosanctan Ro. ecclesiam decrevimꝰ venerater honorare/ & amplius quam nostrum iperium terrenunque thronum/ sedem sacratissimam beati Petri gloriose exaltare/ tribuentes ei potestatem/ et gloriam/ et dignitatem/ et vigorem/ & honorificencian imperialem. Choosing the prince of apostles him self or his vicar's: to be steadfast/ & sure patrons & defenders to us/ afore god. And even as our earthly imperial power is: so have we decreed/ reverently to honour his hole & worshipful church of Rome/ & gloriously to exalt the most worshipful seat of blessed Pet a great deal more/ than our empire & earthly throne/ giving to it power/ & glory/ & dignity/ & strength/ & honorificence imperial. 
Lactance firmiane wrote so eloquently: that saint Iherome calleth him ●luuiū Tulliane eloquently/ the flowing river of Tullys eloquence,  revive & wax alive again a little while/ O Lactance Firmiane: & relyst this ass crying out so mainly. He hath so great delight & pleasure in the clatering noise of proud & puffed words: that he repeateth & inculketh oft again the same things/ which he had said not long afore. Did the scribes of th'emperors (because I will not say the horsekeepers) speak after this manner & fashion/ in thy time? Constantinꝰ elegit sibi illos/ not patronos: but esse patronos. He put in the infinitive mode esse/ to make the number of the words join more trimly together. An honest and a worshipful cause forsooth/ to speak barbarously: that thine oration or speech may run more plesauntely and goodly/ if it be so that any plesauntnes or goodliness may be in so wrought a style. Choosing the prince of the apostles/ or his vicar's. you do not chose O Constantine/ Peter & his vicar's: but either him excluding them/ or them excluding him. And he calleth the pope's of Rome Peter's vicar's: as though Peter were yet alive: or as though the pope's were of less dignity than Peter was. Is not this also a barbarous manner of speaking. Concessan a nobis nostroque imperio. Granted to them by us & our empire? as who should say/ that the empire had mind or purpose/ and also power to grant. And he was not contented nor thought it enough to say, Obtineant/ that they should have & obtain: except he did say also/ cōcessam/ granted/ notwithstanding that the one of those words alone were sufficient. And that same/ where he calleth them steadfast & sure patrons: is very elegantly spoken. For god wots/ he will/ that they be steadfast & sure: lest they might be corrupted with money/ or else might shriek & fall for fere. And this saying also. Nostra terrena imperialis potestas/ or earthly imperial power/ where he joineth two adjectives without a conjunction copulative/ and that also Veneranter honorare/ worshipfully to honour/ & that Nostrae imperialis serenitatis mansuetudo. This gear savoureth & smelleth of the eloquence of Lactance: where he speaketh of the power & governance of the empire: to name serenite & mildness or gentelnes: & not highness or majesty. which saying is also puffed & blown up with swollen pride: even likewise as that is: where he saith. Gloriose exaltare per gloriam/ et potestatem/ et dignitatem/ et vigorem/ et honorificentiam imperialem. Gloriously to exalt by glory & power/ & dignity/ & strength/ & honorificence imperial. which manner of speaking seemeth to be taken out of that Apocalypse or revelation of saint Iohn/ 
apocalypsis the .v. cha.  where it is said.  
Worthy is the lamb/ which hath been slain: to take or receive power/ dignity/ wisdom/ fortitude or strength/ honour/ & benediction. He seemeth also oftentimes (as it shall evidently appear hereafter) Constantine to take upon him the titles & praises belonging to god/ & coveting to follow the manner of speaking used in the holy scripture: which he had never red. Atque decernetes sancimꝰ ut principatum teneat/ tansuꝑ quatuor sedes/ Alexandrinan Antiochenan/ Hierosolimitanan/ Constantinopolitanan: quam etiam super oens inuniverso orb terrarum dei ecclesias/ etiam pontifex qui per tempora ipsius sacrosancre Roecclesiae extiterit celsior & princeps cunctis sacerdocibus/ & totius mundi existatis/ & evis judicio/ quae ad cultum dei & fidem Christianorum/ vel stabilitatem procurandam fuerint: disponantur. we also by our decree do establish and steadfastly ordain/ that he have the chief governance/ as well upon the ●oure sees/ of Alexandrie/ Antioch/ Jerusalem/ and Constantinople: as also upon all the churches of god/ in the hole world. Also that the bishop of the said worshipful church of Rome/ which shall be from time to time: be highest and chief heed of all priests and of the hole world/ and that all things which shall appertain to the honouring of god/ and to the procuring of the Christian ●ayth/ and the stabilyte thereof: be disposed and ordered by his judgement.  
Here I do pass over his barbarous and corrupt manner of speaking/ that the said/ Princeps sacerdotibus for princeps sacerdotum and that he did put these two words/ Extiterit & existat/ both in one place and that when he had said/ & in universo orb terrarum He addeth again/ et totius mudi. As if it were a certain sundry thing/ or as it he would heaven to be contained also/ which is a part of the world: when a great part of the world was not under the dominion of Rome/ and that he saith. ad fidem Christianorum/ vel stabilitatem pro curandam. making a distinction and separation of the faith of Christian men/ and the stabilyce thereof/ as though these two might not be both together at one time/ and that he loosed these two words. Decernere & sancire. And that he maketh Constantine now to decree: as if he had not judged before with other/ and as though he purposed to decree & ordain a penalty/ & that he maketh him to establissh together with the people. Besides all these things/ I say/ what Christian man can suffer this & not sharply chastise the pope which suffereth this/ ye/ & also heareth it gladdly/ and rehearseth it/ that where as the Roman see hath taken primacy & pre-eminence of Christ (as the viii synod hath declared/ Gratiane bearing witness/ and many of the Greeks) now it is said to have received it of Constantine/ being yet scarcely a Christian man/ as it were of Christ himself? Would that most discrete and lowly prince have herd this? would the most godly and virtuous pope have herd this? god shield them both from so great sin and abomination. Again/ standeth this with reason/ or may it be naturally/ that any man might speak of Constantinople/ as of one of the patriarchal/ seattes': which yet was neither Patryarchall/ neither any se at all/ neither a Christian city/ neither so named/ neither yet builded/ neither so moche as purposed or appointed to be builded? For the privilege was granted within three days after that Constantine was made a Christian man/ at which time it was yet Byzantium: and not Constantinople. Let me be accounted and taken for a liar: if this foolish fellow doth not confess the same himself. For near unto the end of privilege: he writeth these words. ¶ unde congruum prospeximus/ nostrum imperium et regiam potestatem orientalibus transferri regionibus/ et in Bizantinae ꝓuintiae optimo loco nomini nostro civitatem edificari et illic nostrum constitui imperium. Wherefore we have judged it meet and according/ that our empire and royal power be translated to the regions of the East/ and that in the best place of the province of Bizantie: a city be builded to our name/ and that there our empire be constituted and set. If he did now but purpose to translate his empire to another place: he had not yet translated it. If he were but minded to constitute and set his empire there: he had not yet constituted or set it there. So likewise/ if he was than but in purpose to build a city/ he had not builded it as yet. He ought not therefore to have made mention of it as of one being patriarchal/ as of one of the four sees/ as of a christian city/ as of one so named/ as of one already builded: of the building whereof he was not yet so much as in thought & purpose/ after the mind of the history/ which Palea bringeth forth to witness & record. But this be'st (whether he be Palea/ or who so ever he be/ whom the other doth follow) doth not perceive and see/ that he desagreeth from him/ for there it is said/ that Constantine not of his own voluntary mind: but by the admonition and warning of god/ as he slept/ not at Rome: but at Bizancie/ and not within few days but after certain years was purposed & determined to build the city/ & that he gave to it the name/ which he was warned and taught to give in his sleep/ who than doth not see/ that he which made the privilege: was long after the time of Constantyne? and that whiles he would garnish and set forth his lie: he forgot that he had said before/ that these things were done at Rome/ the third day after that Constantine was baptized/ so that the common old proverb may very accordingly be applied to him. Mendacem memorem esse oportet. Alyer had need to be good of remembrance: Moreover Byzantium the province/ (as he calleth it) was nothing large enough for the building of so great a city/ for Constantynople did contain all old Byzantium/ within the walls of itself/ and yet this fellow saith/ that a city should be builded in the best place of Byzantium. Besides this/ he will that Thracia/ wherein Bizancium stood: is in the east part/ & yet in very deed it inclineth toward the north/ I suppose or ween that Constantyne knew not the place which he had chosen out among other/ to the building of his city: in what quarter or part of the world it was situate/ neither whether it were a city or a province/ neither of what measure and largeness is was ¶ Ecclesus beatorum aplorum Petri & Pauli/ pro continuatione luminariorum: possessionum predia contulimus/ & rebus diversis eas ditavimus & per nostram imperalem iussionem sacram tam in oriente/ quam in occidente/ quam etiam a septentrione et meridionali plaga/ videlicet et in judia/ Grecia/ Asia/ Thracia/ Africa/ & Italia/ vel diversis insulis/ nostra largitate/ Et concessimus/ ea prorsus ratione ut per manus beatissimi pacis nostri Siluestri summi pontificis/ successorumque eius oia disponantur.  
We have given certain lands and possessions to the church of the blessed apostles Peter and Paul/ for the continuation and upholding of lights/ and we have endowed & enriched the same churches with diverse things/ and by our sacred imperial commandment of our liberality and bounteousness/ we have granted to them our liberty and power/ as well in the east/ as in the west: and in the north/ and in the south climates or parts of the world/ that is to wit/ both in Ind/ Grecelande/ Asye/ Tracia/ Afrique/ and Italy/ or in diverse Islands/ and that utterly in such wise and manner: that all things be disposed by the hands of most blessed Silvester our father and pope/ and by the hands of his successors/  
O false wretch/ were there at that time churches or temples in Rome/ dedicated to Peter & Paul? who had build them? who durst have been bold to build them? seeing that than there was no place for christian men (as the history saith) but only secret corners/ and lurking places: or if there had been any temples in Rome dedicated to those apostles/ yet they were none such/ in which it were meet & according that so great serges or tapers should be lighted/ as being but little or small chapels/ not temples or churches/ and only oratory's within their own houses: and not open great churches? he aught therefore/ not to have taken care/ & made provision for the lights of the temples: afore that he had taken care for the temples selves. What sayest thou/ which makest Constantyne called Peter and Paul/ beatos/ that is to say blessed/ and Silvester when he was yet living/ beatissimum/ most blessed/ and called his own commandment (which had been not long before an infidel or paynim) sacred and holy? were so great things to be given for the upholding of lights/ that all the hole world should be made weary thereby? Or which lands are those/ namely of possessions? we are wont to say Possessions of lands/ but not lands of possessions/ thou givest lands and lord ships/ and dost not declare nor express which lands they be/ thou hast enriched them with diverse things: and dost not show neither when/ neither with what things thou wilt that the plagues or regions of the world be disposed by Silvester: but thou dost not show/ in what manner or kind of disposing or ordering/ thou hast given and granted these things before. Why dost thou now signify and give knowledge/ that thou haste begun this day to honour the church of Rome/ and to grant the privilege to it? dost thou this day grant and give? dost thou this day make it rich or endow it? why dost thou than say/ we have granted/ and we have made rich or endowed? wottest thou what thou speakest/ or what thou meanest thou beest? I speak to thee/ the forger of this lie: and not to the very good prince Constantyne. But why do I require or look for any wisdom/ or any learning in thee: which art not endowed with any wit or any literature at all as it appeareth right well when thou sayest Luminariorun for Luminarium and orientalibus trasferri regionibus: where thou oughtest to have said/ ad orientales transferri regiones? Moreover which be those four plagues or quarters of the world? which reckonest thou to be the east plague? Thracia? doth it not (as I said before) incline to the north? jury? but it lieth more toward the south/ as being near unto Egipte/ which also callest thou the west plague? Italy/ But these things were done in italy/ which no man living or abiding there: doth call the west plague or region/ for as much as we do say/ the hispaynes to be in the west. And italy on the one side/ leaneth to the south/ & on the other side/ leaneth to the north: rather than to the west. Which callest thou the septemtrionall or north plague? Thracia? But thou thyself shalt have it to be on the east side/ or else Asya? But this itself alone occupieth and possesseth the hole east. And the north is commune to it and Europa/ which callest thou the meridional or south plague. No doubt of it/ thou meanest Africa. But why didst thou not express and show forth some province by name? except peradventure the moors of Ethiopia were under the empire of Rome. And yet never the less Asia and afric have no place here/ where the world is divided in to four parts/ and the regions of each part are rehearsed by name: but when it is divided in to three parts/ Asye/ Afrique/ and Europe. Except thou dost name Asya for the Asyatike province/ and afric for the province/ which is near unto the people of Getulya/ which I can not see/ why they should be principally and chiefly named. Would Constantine have spoken in such wise/ when he had spoken of the four principal parts of the world: that he would have named these regions/ & not have named other? and that he would have begun with jury/ which is reckoned and accounted a part of Syria/ and which at that time was no longer jury/ for as much as jerusalem was destroyed/ and the jews chased from thence and well near destroyed/ in so much that I do suppose/ that scarcely any jew was than remaining in his own country: but all inhabytid other nations? Where I beseech you/ was jury than/ which was no longer called jury/ even likewise as we do see now at this day the name of that land destroyed? And even as when the Chananies were driven out/ that region was no longer called Chanania but the name being changed/ was called Iudia of the new inhabitants the jews: so when the jews were banished and driven out/ and strangers did inhabit it: it was no longer called jury. Thou namest jewrie and Thracia/ and Ilelandes: but the Hispaynes/ and Fraunces/ & German/ thou thinkest not worthy to be named/ and when thou speakest of other languages/ as Hebrew/ Greek/ and barbarous: thou speakest not of any of the provinces using the Latin tongue or language. I perceive now/ thou didst therefore overchippe or leave them out here: that thou mightest contain or comprehend them afterwards in the donation. And what? were not the west provinces so much worth/ that they might maintain and uphold the costs and charges of the lights: except that the residue of the world did help also? I pass over here/ that thou sayest these things to be granted per/ largitatem that is to say of liberality and bowntuousnes▪ than was it not done for the healing of the lepry/ so as they do say for else it were a strange presumption in him: who so ever would put or reckon a remuncration or recompensation in stead of liberal or free gifts. ¶ Beato Siluestre/ e●usque vicario depnsenti tradimus palatium imperit nostri Lateranense/ deinde diadema/ videlicet coronam capitis nostri/ simulque phrigium/ nec non/ videlicet lorun/ quod imperiale circumdare solet colun/ veruetiam clamidem purpuream/ atque tunicam coccinean/ et oina imperialia indumenra/ seu etiam dignitatem imperialium praesidentium equitum/ conferentes ei etiam imperialia sceptra/ simulque cuncta signa atque bona/ et diversa ornamenta imperialia/ et omne processionem imperialis culminis/ et gloriam potestatis nostrae/ viris etiam diversi ordinis reverendissimis/ clericis sanctae Romanae ecclesiae seruientibus/ illud colmen singularum potentiae/ et praecellentiae/ habere sanctimꝰ/ cuius ampli●simus noster senatus videtur gloria adornari/ i patritios/ consuls/ effici. Necnou in caeteres dignitatibus imperialibꝰ eos ꝓmulgauimus decorati/ & quemadmodum imperialis extat decorata militia ●ita clerum sanctae Ro. ecclesiae adorari decrevimꝰ. Et quemadmodum imperial●s potentia diversis officus cubiculariorum nempe/ et hostiariorum atque omni concubitorum adornatur: ita et sanctam Ro ecclesiam decorari voluimus. Et ut amplissime pontificale decus ꝓfulgeat: decrevimꝰ/ ut et clerici santi eiusdem sanctae Ro ecclesiae/ mappulis et lītheaminibꝰ i candidissimo colore decoratos equos equitent/ et sicut noster senatus calciamentis utitur eum udonibꝰ i candido lin the a'mine illustrentur/ et ita celestia sicut terrestria ad laudem dei decorentur. To blessed Silvester & to his vicar/ we deliver up at this present time the palace of our empire/ called the palace of Lateran/ moreover our diadem/ that is to wit the crown belonging to our heed. Also phrigium/ the coif/ and the suꝑhumerale/ that is to wit the collar which is wont to compass our imperial neck/ & besides this/ a purple mantyll or to be/ & a purple cote/ & all the imperial garments or apparyll/ as also the dignity of the emperyal p̄sidē●e knights/ 
Banna  giving to him also th'imperial sceptres/ & also all the signs & arms or badges/ & diverse ornaments imperial &/ all the pompous procession or going forth of the imperial majesty/ & the glory of our power. And also to the reverend men of diverse & sundry ordres & degrees/ the clerks serving the holy church of Rome: we do ordain & establish/ that they have that most high power & pre-eminence/ with the glory whereof our most honourable senate is seen to be adorned/ that is to say/ that they be made Patric●●/ & consuls. Also we have promulged & published/ that they be adorned with other imperial dignities. And as th'imperial chivalry is decked & appareled: so we have decreed that the clergy of the holy church of Rome he adorned. 
Concubitoribus.  And as the imperial power is adorned with diverse offices/ that is to wit/ of chaumberlayns/ porters/ & watchmen: even so we will that the holy church of Rome be adorned. And that the honour & worship of the pope may be most bright/ & most gloriously shine forth & appear: we have decreed/ that also the holy clerks of the same holy church of Rome/ shall ride upon horses decked with napkins & sheets/ that is to wit of most pure white colour. And as our senate weareth shoes with udonibus i little moans/ that is to say/ be adorned with white linen cloth/ & so that heavenly things may be likewise decked & adorned: as be the earthly things/ to the laud & praise of god.  
O blessed jesus/ wilt thou not make answer from a whorlewide to this fellow: which rolleth forth sentences with barbarous and folyssh words? Wilt thou not thunder? wilt thou not cast forth lyghteninges/ to revenge and punish so great blasphemy? Dost thou suffer so great shame & abomination in thy family or household? Canst thou here this? Canst thou see this? And canst thou wink at it/ & suffer it unpunished so long? But thou art patient and full of mercy/ But yet I do fear/ lest this thy patience be rather wrath and condemnation/ as it was towards them/ of whom thou saidest. 
Psalmo. lxxx.  And I have let them alone/ to do according to the desires of their heart/ and they shall walk in their own inventions/ and in another place. 
Roma. i.  I have given them into a reprobate sense or mind 〈◊〉 they should do those things/ which are not convenient: because it did not like them to acknowledge me. I beseech thee/ O lord bid me cry out against them/ and peradventure they shall be converted. 
All other bishops take example of mischievous vices at the pope of Rome/  O you pope's of Rome which are the examples of all sins & mischievous vices/ to other bishops. O you most lewd scribes and pharisees/ which do sit on the ●haire of Moses'/ and do the work of Dathan and Abyron: 
Mathu. xxiii. Nun. xvi.  say you so? shall the grievous garments/ and apparyll of estate? shall the pomp of chivalry? and to make an end/ shall all the manner living of the emperor/ be seem the vicar of Christ? what fellowship or agreement/ or what comparison or likeness/ is there between a priest/ and Cesar? Did Silvester do on such garments upon himself? went he in such apparyll/ and with such pomp & roialte? did he live at home/ and did he reign with such celebrite of servants? The ungracious men do not perceive and understand/ that Sylvester ought rather to take unto him the garments & apparel of Aaron/ 
Exodi. xxviii. & xxix.  which was the highest or chief priest of god: than of an heathen prince. But we shall at another time more sore inveigh/ and speak against these things/ and at this time/ let us speak somewhat/ with this false forger of lies: of his barbarous language/ thorough whose foolish speech: his most shameless leasing waxeth open & evident/ by the own accord/ we deliver up (saith he) the palace of our empire/ called Laterane/ As though he had done evil/ to put the gifts of the palace/ here in this place among the ornaments: he rehearsed the same again afterwards where mention is made of gifts/ Moreover the diadem/ and as though they did not see/ but had been blind/ which were present: he declareth it/ saying / that is to wit the crown belongeth to our heed but here he did not put to/ of gold/ but afterwards rehearsing the same things again: he saith/ of most pure gold & of precious stones. The unlearned dastard was ignorant/ 
A diadem is of cloth or else of silk.  that a diadem is of cloth/ or else peradventure of silk/ wherefore that wise saying of a certain king/ is wont to be moche spoken of/ and praised/ which is said/ when the diadem was delivered unto him: to have hold it in his hands/ and to have considered and well advised it a long season/ before he would put it on his heed/ and to have said/ O noble: rather than prosperous & lucky cloth/ which if a man knew parfyghtly with how many cares/ jeopardies/ & misery's/ thou art replenished: he would not so much as ones take the up/ if thou layest on the ground. This fellow/ weeneth it to be of nought else: than of gold/ to the which/ now a days the kings do put to/ a crown of gold with precious stones. But Constantine was not a king/ 
Constantyne was not a king neither did he wear any crown.  neither durst he have been bold to call himself a king/ neither to apparel himself after the manner of kings/ he was emperor or chief captain of Rome/ not king/ where a king is: there is not a common weal. 
Imperator.  But in the comune weal/ there have been many emperors or captains/ & that even at one time/ for Cicero writeth oftentimes in this wife/ M. Cicero imperator/ illi vel illi imperatori salutem that is to say in english/ Marcus Cicero captain sendeth greeting to this or the captain/ all be it afterwards the prince or governor of the romans/ as being sovereign of all: had this name emperator appropriated to him/ so that he as by a name peculiar/ & properly belonging to him/ was called emperor. Simulque phrigium/ necnon super humerale videlicet lorum/ quod imperiale solet circumdare collum/ How great barbarousness is there in these words? 
Phrigium.  who ever hard this word Phrigium used in the latin tongue? wilt thou/ when thou speakest barbarously: that I should think it to be the speech of Constantine or of Lactantiꝰ? Plautus in the commedye called Menechmi/ 
Phrigio.  put this word phrigio for a shaper of garments/ & Plinius calleth garments broiderde & wrought with the needle. Phrigiones/ because the people of Phrigia were the first finders out & devisers of such garments. But what this word phrigium doth signify/ which is a dark word: thou dost not declare but this word suꝑhumerale/ which is a more plain word: thou dost expound & declare/ saying. videlicet lorun etc. & yet thou wottest not what Lorum betokeneth for thou dost not mean/ that a girdle/ 
Lorum,  or lease made of leddre (which is called lorum) was put about Caesar's neck for an ornament/ & hereof it is/ that we do call the rains & ledders of the bridles & horse harnais/ & leddre thongs or scourges Lora in the lati tongue/ & if in any place we do find these words Lora aurea: it can not be understanded but only of the reins or leddres of the bridles or collars/ which are wont to be put about the gilded neck of an horse/ or of some other be'st/ which thing/ in mine opinion/ beguiled thee/ & whiles thou wilt put Lorum about the neck of Cesar & Silvester: thou makest of a man/ of th'emperor/ of the pope: an horse/ or an Ass/ or a dog/ Verum & chlamiden purpuream atque tunicam coccinea. Because Math. 
Math ●● Iohn. 9  saith clamiden coccinean/ & Iohn saith/ vesten purpurean/ speaking both of the purple mantill or vesture/ which was done upon Christ/ in mockcage & scorn: this fellow thought that he would here join them both together in one place. But if purpurea & Coccinea do betoken both of them one colour/ as they do in the sayings of the evangelists: why wast not thou content so as the evangelists were content/ to name the one of them? except th●u dost understand by purpurea a king (as unlearned men do speak now a days) of white silken cloth/ But in very deed/ 
what purpura betokeneth.  purpurea is a fish/ with whose blood will is died/ & therefore of the dying the cloth hath his name & is called purple/ whose colour may be taken for reed/ though it be somewhat more inclining to black/ & very near to the colour of coal & cluddred blood/ & as it were a violet colour/ & therefore in Homer & Vergile it is red/ purpureus sanguis & marmor prophiricum/ that is to say/ purple blood/ and purple or Reed marble/ whose colour is like to the Amethiste stone/ for thee/ which in the latin tongue is called purpura: in the greek is called porphyra/ And what manner of garment Chlamys is: I durst swear/ thou wottest not at all/ But lest he should bewray himself to be a liar/ if he should have spoken at large of every particular grament: he comprehendeth them all together in one word/ saying oina imperialia indumenta/ that is to say/ all the imperial garments/ what? even those also/ wherein he was wont to be clad and appareled in battle/ wherewith he was clad in hunting? in plays or open shows? and in feasts or banquets? what can be said more foolishly: than that all the garments or apparaille of Cesar/ is convenient or sitting for the pope? But how properly & pleasantly is this added of him. Seu etiam dignitatem imperialium presidentium equitum/ that is to say or the dignity of the imperial presydente knights/ he saith or he would depart these two things/ the one from the other: as though there were great similitude or likeness between them/ and he falleth down from speaking of the imperial habit or apparel: to the dignity of knights/ speaking I wot not what he would fain express certain marvelous things: but he is afraid to be perceived & taken with a lie/ and therefore with puffed and swollen cheeks/ & with a bowlne throat: he giveth a sound without wit/ and speaketh without any reason or wisdom/ no man can tell what Conferentes etiam ei imperialia sceptra/ that is to say/ giving to him also the imperial sceptres/ what a manner speaking is this? what elegancy? or what order is herein? which be those imperial sceptres? There is but one sceptre & not many (if it were so/ that the emperor did bear any sceptre at all) Shall the pope also bear the sceptre in his hand? why shall we not than also give him a sword? an helmet/ & a dart? Simulque cuncta signa et bamna/ what meanest thou here by signa? 
Signa.  signa betokeneth either carved images (& so we read oftentimes these words signa & tabulas/ for carved images & pictures/ for in old time they did not paint upon the walls: but in tables) or else signa betokeneth standerdꝭ or bamners (of signum in the former 〈…〉 which betokeneth a 〈…〉 image. Did God arrive than gui●e to Sinister his 〈◊〉 images: 〈◊〉 his banners the two Eagles? Wha● is more against reason ●han this 〈◊〉 what this word Bā●a doth signify. I can not find/ nor imagine. 
Banna  God gy●● the a mischief most lewd wretch: which makest them speaking barbarous/ which were ●t the learned world ●●●yme. Et diversa ornamenta imperialia▪ Because he had said Bamna: he thought he had given knowledge enough/ and therefore he concluded & contained all other under this universal or general word. And how oftentimes rehearseth he again this word imperial? as who should say/ that there were certain ornaments properly belonging to the emperor: more than were belonging to a Consul/ to a dictator to Cesar. Et omne procession● imperialis culminis et gliam potestatis nostre. He casteth forth proud & glorious words: being as it were Darius' king o● kings/ & cousin to the gods/ & never speaketh/ but in the plural number. But what procession or solemn going forth is this of th'imperial cucumbre? Supposest thou that Cesar did triumph as oft as he wen● forth of his house: as the pope/ these days is wont to do/ having white horses going before him/ which horses being trapped & decked/ the servants do join & couple together to the chariot? than which thing (though I speak not of other peevish & mad things) there can be none more vain or pnsuntuouse/ neither more unseemly or vnfytting for the pope of Rome/ which is this Glory also/ that thou speakest of? would he being a latin man/ have called that pomp & solemnity of ordinance/ glory: after the manner & usage of the Hebrew tongue/ as that also militium for ●●lites: which manner of speaking we have borrowed of the Hebrues: whose books Constantine or his scribes had never red. But moreover/ how great is your liberality & bountuousnes/ o caesar/ which do not think it sufficient to have adorned the pope himself: unless you did also adorn the hole clergy? Thou callest it the high top of power & preexcellencie: to be made Patrici●s or consuls. Who heard ●uer/ that 〈◊〉 not 〈◊〉 or other men were made Patricus? 〈◊〉 may be made consuls: but not Patrici●● men (I say) either of the senator's kindred (which is called Darius patriciae or senatoria/ because the senators were called Padres conscrip●●) or of the house or kindred of them equest●● order/ or of the common rascal son. And it is a greater thing to be a senator: than to be Patricius. For a senator is one of the chosen counsellors of the common weal/ 
Patricius  but Patricius is he which descendeth by lineage of the senatory house or stock. So that he which is a senator or one of the fathers is not forthwith Patricius/ that is to say/ born of the senator stock. But thou wilt peradventure say/ that there is mention made of the dignity/ which is called Dignitas patriciatus: in many books. I do not say nay/ that such mention is made/ but it is in them/ which speaketh of the times after Constantine. It followeth therefore/ that this pu●lege was made after Constantine's tyme. But what may the clerks be made consuls? Clerks of Italy hath forbidden themselves marriage of wives/ & shall they be made consuls? And shall they cause soldiers to muster? & shall they go in to the provinces/ whereof they be made rulers: with legions/ & the hosts of the friends & fellows of the Romans? Shall the ministers & servants be made consuls? or shall they wear the ornaments of men of war? & shall not payers or couples of consuls be made/ as the old usage & custom was: but shall hole hundred & thou sands of ministers/ which shall serve the church of Rome have the dignity imperial? The ministers/ shall be emperors/ & the clerks/ shall be soldiers. Shall the clerks be made soldiers? or shall they wear that or namentes of a soldier? except thou dost give to all clerks universally the imperial ornaments. For I wots no whit/ what thou dost mean. And who doth not see an perceive that this lying fable hath been imagined and devised/ by them which would themselves to have liberty for to wear all manner garments/ of what so ever fashion themselves list/ so that if any kinds of plays or merry pastimes be exercised among the wicked spirits which inhabit the air: I do judge they are most exercised and most delighted/ in counterfeiting and expressing/ as it were in a stage play/ the appayrell/ the pride and the super fluite used of clerks. Whether should I more rebuke and invae against/ the foolishness of the sentences (which you have herd already) or else the foolishness of his words? as for example/ when he saith. Senatum videri adornari? that the senate seemeth to be adorned/ as who should say doubtless/ that it is not adorned in very deed/ and that to be adorned with glory/ and when he saith that thing to have been done: which is but in doing/ as Promulganimus for promulgamus: We have published or pronounced openly/ for we do publish or pronounce openly. For in deed so the oration or speech soundeth more plesaunlty. and when he expre●seth one and the same thing both by the present/ and also by the preterperryte tense: as Decernimus & decrevimus: we do decree/ and we have decreed. And that all is full of these words Decernimus/ decoramus/ imperialis/ imperatoria/ potentia/ gloria. And that he abuseth this verb Ex●at/ putting it for this verb est (where as Extate signifieth as much as supereminere or superesse: to stand up/ or to remain and be left) and Nempe for Silicer. And Concubitores for contubernales. He addeth also and joineth to him certain/ with whom he should sleep (as I ween) lest he might fear phantasms or apparityons and sights in the night/ he addeth to him chaumberlayns/ he addeth porters. It is not for nought: 
An irony  wherefore he rehearseth these small things/ he instructeth & teacheth a young ward/ or else his son being a young man: and not an old man/ for whom/ he/ as a very loving father/ prepaireth all things: where of his young & tender age hath need: as David did for Solomon. And that this lying tale should be perfit/ & lacking in no point. He giveth horses to the clerks/ lest they might else sit upon asses backs aft the foolish manner of Christ. 
Mat xxi. To follow Christ in poverty & humbleness: is accounted foolishness of the clergy/ now a days.  And those horses/ which are given/ are not operti sive instrati operimentis coloris albi: but decorati colore albo. That is to say not covered with coverings or clothes of white colour: but beautified and adorned with white colour. And with what coverings or clothes? not with coverlets or arrays clothes/ nor with one other kind of clothes: but only/ mappulis & lintheaminibus. Mappae/ that is to say/ bordeclothes: belong to a table. Lintheamina/ that is to say sheets belong to beds. And as if it were doubt/ of what colour table clothes/ napkins/ and sheets were: He declareth it/ saying. id est candidissimo colore. that is to wit/ of very white colour. Is not this seemly speech for Constantine? Is not this eloquence worthy and meet for Lactance? both in other things: but specially in this saying/ Equos equitent? And not withstanding/ that he hath spoken nothing of the apparyll of senators/ neither of their garment called Latus clauus/ neither of purple/ neither of other garments appertaining to them: yet he thought it necessary/ to speak of their shows. And he did not call them Lunulas: but Vdones or cum udonibus/ which/ the foolish fellow/ as he is wont to do/ exponeth/ saying: Id est candido lintheamine: as though Vdones were but linen cloth. It cometh not to my remenbrance at this time/ where ever I have read this word Vdones: but only in Valerius Martialis/ 
Vdones.  in whom there are two verses/ whose title is. Vdones cilicini: as you would say socks of here. The verses are these. 
Non hos lana dedit/ sed olentis barba mariti  
Cymphio poterit planta latere sinu.  Whose sentence in english may be this. The stuff whereof these are made: is not wool/ but the here of the stinking gottes beard/ so that now thou mayst hide thy foot in a shoe or sock of goats here. Vdones'/ theridamas fore are not of linen/ neither are not white/ wherewith this two footed ass doth say/ not that the feet of the senators are shoed: but that the senators are illustrated. Atque per hoc ita caelestia sicut terrestria ad laudem dei decorentur. And by this mean that the heavenly things may be decked and adorned/ even so as the earthly things be: to the laud or praise of god. Which callest thou heavenly things? which earthly things? how or in what manner are the heavenly things beautified or adorned? And what praise this should be to god: advise thee/ 
The secularity of the clergy/ is audible both to god and man.  for I truly (if there be any faith or truth in me) do suppose nothing to be more hateful neither to god/ neither to other men/ than so outrageous liberty of clerks in seculare things. But why do I in this wise make assault against every particular saying? The time will fail me/ if I would/ I do not say amplify all things: but only touch them. ¶ Prae oibus autem licentiam tribuimus beato Siluestro et successoribus eius/ ex nostro in dictu/ ut quem placatus proprio consilio cleri care volverit/ & in religioso numero religiosorum clericorum connumerare: nullus er omnibus praesumat superb agere. Above all we give licence to blessed Silvester/ and to his successors/ by our commandment/ that if it shall like & please him to make any manner man a clerk/ and to reckon or account him in the religious number of religious clerks: that no man of all men what soever he be/ do presume to do proudly. What Melchisedech is this here/ 
Gene. 14,  which blesseth the patriarch Abraham? Doth Constantyne being yet scarcely a Christian man/ give licence and power of making clerks/ to him: of whom he was baptized/ and whom he calleth blessed? As though Silvester never had made/ neither could have made any clerks before? And with what communication or threatening did he forbid/ that no man should let him/ or be an impediment to him? saying. Nullus ex omnibus presumat superb agere: Let none of all men presume to do proudly? And with how great elegancy also? saying. Connumerare in numero religioso religiosorum/ et clericare clericorum/ & in dictu/ & placatus? And than he returneth again to speak of the diadem. Decrevimus itaque & hoc/ ut ipse et successores eius diademate/ videlicet corona/ quam ex capite nostro illi concesserimus ex auro purissimo et gems preciosis: uti debeant pro honore beati Petri. We have decreed this also/ that he/ and his successors/ aught to wear the diadem/ that is to wit the crown/ which we have given to him from our own heed/ being of most pure gold and precious gems or stones/ for the honour of saint Peter. Here again he doth interpret & declare the word Diadema: because he did speak to barbarous & forgteful persons. And here he addeth also/ Of most pure gold: lest peradventure a man would suppose/ that some coppre or brass/ or else some corruption or dross and filth were mingled among it. And when he had said/ gemmas which was sufficient: he added Preciosas/ fearing likewise/ lest a man would else peradventure have deemed them to have been of small value and little worth. But why did he not say Preciosisstmas/ that is to say most precious: likewise as he had said/ Aurum purissimun/ gold most pure? For there is more difference in value/ between one gem or precious stone/ and another: than is between one gold/ and another. And where he ought to have said Distinctum gemmis i garnished or beset with precious stones: he said that it was ex gems i of precious stones. Who doth not see and perceive that this manner of speaking was taken of that place in the psalms (which the heathen prince had never red) Posuisti in capite eius coronam de lapide precioso i 
Psal. 20.  thou hast put on his heed a crown of precious stone? Did Cesar speak in such manner wise/ through a certain vaynegloriouse desire to brag and boast of his crown (if it be so/ that Cesar were crowned) being contumelyouse and rebukeful to his own self/ in that he did fear/ lest men would have supposed & thought him not to have worn a crown of most pure gold & precious stones: except he had given them knowledge thereof/ and told it them by his own words. But hearken now the cause why he speaketh so. For the honour of blessed Peter/ as who should say/ that Christ were not the chief corner stone/ upon which the temple of the church is builded: but Peter/ which thing he doth also again afterwards. But if he was desirous to worship Peter so greatly: why did he not dedicate the episcopale temple at Rome to him: rather than to saint Iohn baptist? Moreover/ doth not the very barbarousenes of the manner of speaking/ witness openly: that this carol hath been feigned not in the time of Constantyne/ but in a time more late? when he saith/ Decrevimus ꝙ uti debeant i, we have decreed/ that they ought to wear: where he should have said Decrevimus ut utantur i we have decreed that they may wear? Even so speak barbarous laws now a days/ & thus they writ/ jussi ꝙ deberes venire: where they should say/ jussi ut venires. And he saith here Decrevimus et concessimus: we have decreed & we have granted/ as though these things were not than in doing: but had been done at some other tyme. ¶ Ipse vero beatus papa super coronam clericatus/ quam gerit ad gloriam beatissimi Petri: ipsa ex auro non est passus un corona. But the blessed pope himself/ did not suffer to wear the crown of gold/ upon the crown of his clarkeshippe/ which he beareth to the glory & honour of most blessed Peter. O the singular & exceeding foolishness of you. O Constantine/ you said but even now/ that the crown upon the pope's heed: did make for the honour of saint Peter/ & now you say/ that it maketh nothing at all for his honour: seeing the Silvester refuseth it. And natwithstanding that you do praise his so doing: yet for all that you do bid him/ & will him to wear the crown of gold. And the thing/ which himself thinketh that he ought not to do: the same thing/ you say/ that his successors ought to do/ I pass over here/ that thou callest the shaven crown of his heed/ coronam: which is wont to be called rasura/ & that thou callest the bishop of Rome. papam/ that is to say pope: which was not yet at that time begunnen to be so called. ¶ Phrigium vero condidissimo nitore splendidun dni resurrectionem designantes/ eius sacratisiimo vertici manibbus nostris imposuimus/ et tenentes frenum equi/ pro reverentia beati Petri apli/ dextratoris officium illi exhibuimus/ statuentes eodem phrigiooens eius successores sigulariter uti in processionibus/ ad imperu nostri imitationem. And this coif/ which by the brightness of the most white colour representeth the resurrection of our lord: we have put with our hands/ upon his most holy heed/ & holding the bridle of his horse/ for the reverence of blessed Peter the apostle: we have done to him the office & duty of a foteman. decreing & ordaining: that all his successors shall wear the same coif or call/ in the processions/ to the imitation & following of our empire. Doth not the author & father of this fable/ seem/ not through lack of taking heed/ & unware: but even of set purpose/ & for the nonce/ to play the false harlot/ & to give men occasion on every side/ to rebuke him? He saith here/ in this one & the same place that by the white coif is both the resurrection of our lord represented: & also that in the same is the imitation & counterfeiting of the empire of Cesar. which two things are most diverse & dysagreing/ the one from the other I take god to record/ I can not find out or devise/ with what words/ or with what grevousenesse or heinousness of words/ I might rebuke/ & as it were wound this most ungracious & wretched knave. he doth so parbreke forth all words full of madness. He doth make constantine/ not only in office like to Moses. 
Leviticis Exodi. 28  Which by the commandment of god did aparyll & adorn the highest & chief priest Aaron: but also he doth make him expounding & declaring secret mysteries/ which is a very herd thing to be done even of them also which have studied/ & been occupied long season in the holy scriptures. Why didst thou not also make Constantine the greatest & the highest bishop/ as many emperors have been in the old time: that by so much his ornaments might the better/ & more easily & conveniently be translated to the other high bishop the pope? But thou wast ignorant and unskilled in the histories of antiquity. I do therefore give thanks to god for this cause/ that he hath not suffered so wicked and so malytiouse a mind to be in any man: save only in the being a stark fool without learning/ which appeareth also evidently/ by that which followeth. For he bringeth in Moses' doing the office & duty of a footman unto Aaron sitting on horse back/ & that not through the mids of the children of Israel: but through the mids of the Chananies/ & of the Egyptians/ that is to say/ through the city of infideles/ where was not so much the empire of the world: as was the empire of devils/ & of people worshipping devils or wicked spirits. ¶ unde ut pontificalis apex non vilescat sed magis quam imperii terrent dignitas/ glina et potentia decoretur: ecce tam palatium nostrum/ quamque Ro. urbem/ et oens Italiae sive ●●identaliū regionum provincias/ loca/ civitates/ 〈…〉 pontifici/ et universali papae/ Siluestro 〈…〉 reliquimus/ et ab eo et successoribus eius 〈…〉 constitutum decriuemus disponendas/ atque 〈…〉 Ro. ecclesiae ꝑmanendas. Wherefore/ that the 〈…〉 of the pope may not wax vile & of small 〈…〉/ but that it may be beautified & made honourable 〈…〉 the dignity/ glori/ & power of our earthly 〈…〉 here we deliver up/ & do leave to the most 〈◊〉 & universal pope Silvester/ as well our 〈…〉 city of Rome/ & all the provinces/ palaces/ city ●ly/ or of the west regions. And by our pragmatic 〈◊〉 or decree/ we have decreed: that they shall 〈…〉 by him & his successors/ & that they shall 〈◊〉 & remain to the right of the hole church of Rome 〈…〉 we have spoken many things & that largely/ 〈…〉 of the Romans/ & in the oration of Silue●●●●▪ But now here is meet place to say/ that no man 〈…〉 been so unwise: as to wrap in & include all 〈…〉 is of the donation in one word. And it is not 〈…〉 that he which before had made mention of 〈…〉 trifle/ leaving out or overhipping not 〈…〉 as the shoes/ the linen clothes/ the ornaments 〈…〉 horses: would not now also rehearse the 〈…〉 by name/ in every one of the which said 〈…〉/ each one hath not now severally a king or a 〈…〉 & ●ere to a king. But this false forger of writte●●utles knew not which provinces were under Constantine's donation and governance: and which were not. for of certainty all were not under him. We do see/ that after Alexander was deed/ the regions each one of them were numbered & reckoned/ in the ꝑtityon or division made by the dukes. 
Xenophon.  We do see that Xenophon hath named the lands & the provinces/ which were either willing & of their own accord or else by conqnst/ under the empire of Cyrus. 
Homer.  We see also/ that Homerus maketh rehearsal & reckoneth up the name/ the stock or kindred/ the country/ the conditions or manners/ the strength/ the beauty/ & welfaverdnesse of the kings/ that were of the Greeks & of the barbarians. He comprehendeth/ as it were in a bederole/ also the number of the ships/ & well near the number of the soldiers. The ensample of whom/ both many greek authors/ & in especial our latin authors/ Ennius'/ Vergilius/ Lucanus/ Statius/ & certain other have followed: We do see also/ that joshua & Moses in the dividing of the land of Behest/ 
Reed in the book of joshua from the xiii. chap. of the xix inclusivelye:  did describe & mark out even all the little streets. And art thou grieved to rehearse & reckon up even provinces also? Thou namest only the occidental or west provinces/ which be the meres or bounds of the west. Where do they begin? Where do they make an end? Are the bounds or meres of the west/ of the east of the North/ & of the South marked forth or set/ and as certain, as be the bounds or meres of asia/ Africa & Europe. Thou leavest out the words that were necessary/ which were nothing needful. Thou said provinces/ places/ & cities. Are not both provinces & cities: places? And when thou hadst said provinces: thou puttest after/ cities/ as who would say/ that cities were not comprehended & understanded under this word provinces. But it is no marvel of him which doth alienate and give from himself so great a part of the world: if the same doth overhip the names of the cities & provinces/ and as it were one oppressed with the disease called the letharge: wotteth not/ what himself doth speak. Italiae sive occidentalium regionum i of Italy or of the west regions As though he had given but only the one or the other and yet he meaneth both of them to have been given. And he calleth here provincias regionum i the provinces of regions: notwithstanding that rather regions are provinciarum i regions/ be parts belonging to provinces. And he saith/ permanendas: for permansuras. ¶ unde congruum prospeximus nostrum imperium/ et regian potestatem/ orientalibus transferri regionibus/ et in Bizantinae provinciae optimo loco/ no mini nostro civitatem aedificaci illum nostrum constitui imperium. Wherefore we have judged it to be convenient & meet/ that our empire and royal power be translated to the Est regions/ and that a city be builded to our name in the best place of the province of Byzantium/ and that there our empire be constituted and set. I pass over here that he said/ civitatem aedificari: where he should have said/ urbem edificari (for civitas betokeneth the multitude of citizens: which are not edified or builded) and that he said/ Italiam provinciam. But if thou be Constantine: show the cause/ why thou hast chosen that place principally afore other/ to build thy city in? For that thou dost remove & flit in to another place/ after that thou hadst delivered up Rome out of thy hands: it is not so much convenient and meet (so as thou callest it) as it is necessary or needful. Neither do thou call thyself an emperor: seeing that thou hast lost Rome/ & hast done very moche hurt unto the name of the Roman empire/ which thou tearest insunder & pullest in pieces. Neither do thou call thyself a king/ saying/ et nostram regiam potestatem: which never none did afore thee/ except thou dost call thyself a king: because thou art now no longer a Roman. But thou allegest a cause forth very honest & worshipful/ saying. Quoniam ubi princeps sacerdotum/ et christianae religionis caput constitutum est ab eo imperatore celesti: justum non est/ ut illie imperator terrenus habeat potestatem. For where the chief & highest priest & the head of the christian religion is constituted & set by the heavenly emperor: it is not right nor according/ that the earthly emperor should there have any power or authority. O foolish David/ O folissh Solomon. O foolish Ezechias/ & O folyssh josias & O you other kings of Jerusalem/ than were you all fools/ & without holiness & devotion: which have found in your hearts/ to dwell & a bide in the city of Jerusalem with the high priests: & have not given up the hole city to them/ removing yourselves out of it to some other place. constantine is more wise/ and hath more knowledge in three days: than they could be/ or have in their hole lifetime. And thou callest the pope/ the heavenly emperor: because he hath received the earthly empire/ except it be god: whom thou dost mean (for thou speakest doutfully) & than thou liest/ in saying the by him the earthly dominion was constituted & set of priests: over the city of Rome/ & other places. ¶ Haec vero oina quae per hanc imperialem sacram scripturam/ et peralia divalia decreta statuimus et firmavimꝰ: usque in finem mundi illibata et concussa permanere decrevimꝰ. And all these things/ which we have decreed & established by this sacred imperial writ/ & other godly decrees: we have decreed/ that they shall continually remain untouched/ & inviolated or unbroken/ even unto the end of the world. Nat long sins O Constantine/ you had called yourself earthly/ & now you call yourself Diwnet sacrum/ and do fall again to gentilyte or payninry/ ye & to more than gentilyte. you make yourself a god/ & your words holy & inviolable/ & your decrees immortal and everlasting. For you command the world to conserve and keep your biddings unappaired or unbroken/ hole and perfit/ you do not think or remember/ who you are/ that is to wit/ a man which not long a go was washed/ & scantly clean washed from the most filthy mire & dirt of infidelity. Why did you not also say/ Rather heaven and earth shall perish: 
Math 24  than one minome or one title or prick of this privilege shall perish. The kingdom of saul/ 
Reed the last chap. of the first book of kings & the xii. chap. of the third book.  which was elected & choose by god came never to the hands of his sons: & the kingdom of David was ꝑted in sunder in his nephews days/ & afterwards clean destroyed. And do you by your own authority decree that the kingdom which you do give to the greatest god: shall perpetually remain/ & continue even to the end of the world? Moreover/ who thought you so soon/ that the world should perish & have an end? For I do not suppose/ that at this time you do give credence to Poetes: which also do record the same/ it followeth therefore/ that you would not have said this: but that another man hath feigned & forged this of you But he/ which but even right now spoke so highly & so proudly: now beginneth to fear and to mistrust himself/ And therefore he falleth to beseeching & praying in god's behalf/ and adjurations/ saying. ¶ unde coram deo vivo/ qui nos regnare praecepit/ et coram terribili eius judicio/ obtestamur oens nrons successores imperatores/ & cunctos optimates/ satrapas etiam/ amplissimun ꝙ senatum/ & universum populum in universo orb terrarum/ necnon et in posterum/ nullo corum quoquo modo licere hoc aut coufringere/ vel in quoquo convelli. Wherefore afore the living god/ which hath commanded us to reign/ & afore his terrible & dreadful judgement: we obtest & require all our successors the emperors/ & all the optimates/ the dukes & earls also/ & the most noble senators/ & all the people in the hole world/ which now are/ or hereafter shall be: that none of them all/ any manner way infringe or break this our privilege/ or minish it in any point. How reasonable/ & how devout & godly an adjuration is this? even moche like/ as if the wolf should obtest & beseech other wolves/ & the shepherds by his own innocency & fidelity: that the fermer sort (that is to wit the wolves) will not attempt nor enterprise/ to take away: & that the latter sort (that is to wit the shepherds) will not go about to ask & require again the sheep: which he hath taken/ & hath divided among his sons and his friends. Why are you so greatly afraid/ O Constantyne? 
An abusion to the words of Gamaliel in the .v. chap. of the acts.  If that which you do be of god: it can not be dissolved or fordone. But if it be not of god: your work or deed shall now stand. But I see & perceive right well you did covet to counterfeit the words of the apocalypse/ where it is said. I testify to him that heareth all the words of the prophecy of this book/ if any man shall add or put to any thing to these/ 
apocalypse the last chap.  god shall add or put unto him the plagues written in this book. And if any man shall minissh any thing of the words of the prophecy of this book/ god shall take away his part out of the book of life/ & out of the holy city. But you never red the Apocalypse/ wherefore these were not your words. ¶ Si quis autem (quod non credimus) in hoc temerator extiterit aeternis condemnationibus subiaceat condennatus/ et sanctos dei apostolos Petrum & Paulum sibi in praesenti/ & in futura vita sentiat contrarios/ Atque in inferno inferiori scilicet concrematus/ cum diabolo & omnibus deficiat impits. But if any man (which thing we do not suppose) shall break or violate this privilege: let him lie condemned under everlasting condennations/ & let him find & feel the holy Apostles of god Peter & Paul/ enemies to him/ both in this ꝑsente life/ & in the life to come. And being brent in the deepest hell/ let him die eternally/ & banished be he for evermore from the sight of god/ with the devil & all wicked persons. This fearful sentence & commination it not wont to be used of any Caesar or seculare prince: but of the priests of the false gods in old time/ & now of the ecclesiastical persons. These are not therefore the words of Constantine: but of some foolish clerk/ which wotteth neither what he speaketh: neither how he speaketh/ but which being fat and well fed/ in the mids of his surfeiting/ & in the great heat of wine/ belcheth forth such sentences/ & such words/ as these are/ which light not upon any other man: but are turned again upon him/ the speaketh them first/ he saith. Eternis condemnationibus subiaceat. let him be subjecteth to everlasting condennations. Afterwards/ as if more might be put to for the augmentation thereof he coveteth to add other things. And after the eternal pains: he joineth to the pains of this present life. And when he hath put us in fear with the condennation of god: yet afterwards (as if this were a greater thing) he maketh us afraid with the hatred & evil will of Peter/ to whom wherefore he doth join Paul/ or why him alone: I can not tell. Again/ after his old letharge and manner of forgetting himself/ 
Lethargus to a disease/ making men to be marvelous sleepy: and also forgerfull.  he returneth again to the everlasting pains/ as if he had not spoken of them before. But if these were the threats and execrations or cursings of Constantyne/ I would curse him again/ as being a tyrant/ and the destroyer of my common weal/ & after the manner of the Romans I would threaten him/ that I myself would be revenged on him. But now/ who regardeth or setteth any whit by the execration or curse of the most covetous fellow: and which after the manner of stage players countrefayteth and feigneth words (and would make other men afraid under the person of Constantyne. This is even properly/ 
Hypocrita simulator mimus/ A fainer or country fayter.  to be an hypocrite (if we set the out and consider well the signification of this greek word hypochrita) under the person of another man/ to hide thine own. ¶ Huius vero impertalis decreti paginam proprus manibus roborantes/ super venerandum corpus beati Petri posuimus. And we have strengthing & fortifying the pagyne of this imperial decree with our own hands: have laid it upon the worshipful corpse or body of the blessed Peter/ Was it paper or parchment: this pagine/ wherein these things were written? How be it a pagine/ we do call the one side of a leaf/ as a quayer of ten leaves hath twenty 
Pagina.  pagines or sides. O thing/ which never was herd: & which is unbelievable/ when I was a very young man/ I remember/ that I demanded of a certain person/ who had written the book of job/ 
The book or history of job/ was not written by job him self.  and when he had made answer/ that job himself had written it: than I said to him again. How could he than make mention of his own death? which thing may be said also of many other books: whereof to speak/ here is no convenient place/ for how can the thing be truly told of any man: which thing is not yet done? or how can the thing be contained with in the writ: which thing (as he himself confesseth was done after the burial (if I may so say) of the writ? This is none other thing/ but to say/ that the pagine of the privilege was dead/ ye/ & buried afore that it was borne/ & yet that it did never return after his death and burial/ namely seeing that it was roborated and strengthened afore that it was written/ and that not with one hand but with both the hands of Cesar. And what meanest thou/ when thou sayest roborating & strengthing? was it strengthened with the hand writing of Cesar himself: or else was it sealed with his signet? This was a great strengthing doubtless/ and much greater: then if he had graven it in tables of brass. 
An Ironi  But yet needed it not to write them in brass: seeing that the paper was laid upon the body of blessed Peter/ why speakest thou here no word of Paul/ which lieth buried with Peter/ and they both together might better and more safely keep it: than the body of the one of them alone? you see here the crafts and malicious subtlety of this our most wicked and guileful Sinon. Because the donation of Constantyne can not be evidently proved: therefore he said/ that the privilege is not written in tables of brass/ but of paper/ and it lieth buried and hid with the body of the most blessed Apostle: that we should not be bold either to search it in the worshipful sepulchre or grave/ or else if we would search it: that we should think it to be rotten and consumed. But where was than the body of blessed Peter? Doubtless not in the temple or church where it is now/ nor in no strong or safe place/ it followeth therefore/ that Cesar would not have laid the writ or pagine in that place/ where the body was. Durst he not put Silvester in trust with the pagine? was Silvester so unholy? was he so foolish? was he so negligent & reckless? O Peter/ O Silvester/ O you bishops of the holy church of Rome/ to whom the cure & charge of the lords sheep is committed: why do you not keep safe the pagine which was committed and betaken to you? why have you suffered it to be gnawn and eaten of worms? & to consume and rot away for age? I suppose it is/ because your own bodies also have rotten and have been consumed. Than did Constantyne foolishly to lay it with your bodies. Lo/ now that the pagine is resolved and brought in to powder or dust: the right or title of the privilege is also turned into dust and brought to nought, But yet you will say/ that there remaineth a copy of the same pagyne/ as we do see. Who than was he: which was so presumptuous and foolish hardy/ to take this pagyne from the bosom of the most holy apostle? Doubtless you ought to bring forth or name some of the old authors/ & such one as was alive in Constantine'S tyme. But you can not bring forth or name any such writer. But peradventure you will bring forth some man that wrote of late tyme. Where had he this knowledge? For who so ever maketh any history of things done afore his time/ either he speaketh as the holy ghost endyteth to him/ and putteth into his mind: or else he followeth the authority of the old authors/ & that of such as wrote of things done in their own tyme. Wherefore who so ever doth not follow the old authors/ he shallbe of the number of them whom very auncientnesse & antiqtie maketh hardy and bold to make seasynges. And if in any place this thing be reed/ it doth accord and agree with antiquity/ even as much as that peevish and mad narration of Accursius the gloze maker/ 
Accurs●us.  which he telleth of ambassadors sent from Rome to Grecelande for to receive the laws/ doth accord with Titus Livius/ & other most excellent authors of the old tyme. ¶ Datum Romae tertio calendas Aprilis Constantino Augusto quareo consul/ it Gallicano quarto consule .1. Given at Rome the xxx day of March/ Constantine Augustus' being than the fourth time consul/ & Gallicanus also being than the fourth time consul. He hath dated the pagyne/ on the last day of March save one: that we should suppose it to have been done/ about the time of those Easter holy days/ which are wont commonly to fall about that tyme. Et Constantino quartum consul/ and Gallicano quartum consule. And Constantine being than the fourth time consul/ and Gallicanus also being than the fourth time consul. It is a marvelous thing if both constantine and Gallicanus had been either of them thrice consul afore that time: that than at the fourth time they should both be chosen fellows together in that office. But it is a greater marvel/ and more to be wondered at/ that the emperor Augustus being full of the lepry/ called Elephantia (because it passeth other diseases: as the elephant doth other beasts) would take that high dignity and office of a consul upon him/ 
4 Reg 13.  seeing that Azarias/ as soon as he was touched with the lepry: kept himself secret within the house/ committing the ordering and governance of his realm/ to his son jonathas/ as for the most part/ 
josephus. libro nono cha. 11.  all leprous kings were wont to do. By which argument alone/ all the hole privilege is utterly confuted/ proved false/ & overthrown. And that no man may doubt/ but that it must needs be/ that he was infected with lepry/ afore that he was made consul: let him understand and know this (which thing physicians do witness) that this sickness or disease groweth and increaseth privily/ by little and little. And again let him understand and know this also (which appeareth evidently by old histories) that they were wont to enter in to the office of the consul/ in the month of januarie/ and that it was in office lasting but one year. And these things are said to have been done at the March next after. And here also I can not overhippe this/ that in epistles is wont to be written: Datum. etc. but not in other writings/ except it be of such as have no learning/ for epistles or letters are said to be given: & therefore we say/ 
Do tibi epistolam.  Do tibi epistolam/ or Do ad te epistolam (Do tibi epistolam is asmuch to say/ as I give a letter to you/ as to a carrier for to deliver it in to his hands/ to whom it is written or send. Do ad te epistolam/ is as much to say/ 
Do ad te epistolam.  as I writ or send a letter to you. But this privilege (as they call it) of constantine/ which ought not to be delivered to any man/ aught also not to have been said to be given/ so that it may appear evidently/ that he which spoke thus did lie falsely/ & yet had no wit or cunning to fain craftily such things/ as it might be likely to be true/ that Constantyne either said or did. And all they make themselves pertayners and cousins to him in folisshnesse and madness: who so ever do think and defend it/ that this fellow hath said true things: albeit that they have nothing/ whereby they may/ I do not say defend: but honestly excuse their opinion. Is this an honest excuse of error/ when thou seest the troth manifestly and openly showed/ not to be willing to agree unto it/ because certain great and excellent men have been of the contrary opinion to the truth (I mean great men of dignity: and neither of wisdom/ neither of virtue) But yet whereby knowest thou/ whether they/ whom thou followest/ if they had heard the same things so plainly declared/ which thou dost here: would continuous and abide still in their opinion or else would go from it and forsake it? And yet never the less it is a great shame/ and an exceeding great offence/ to regard a man more/ 
It is an exceeding shame/ to give more credence to any man: than we do give to the troth self.  and to give to him more credence: than we do regard the truth/ and give credence to it/ that is to wit/ to god. For verily certain men being destitute of all reasons or arguments: are wont to answer in this wise. why have so many pope's believed this donation to be true? I testefye to you/ you do provoke me to that/ which I am evil willing & loath to do/ and you do compel me against my will/ to speak evil of the pope's: whom I had liefer/ if I might: to hide and cover in their offences and trespasses. But let us proceed & hold on to speak boldly/ in as moche as this cause can not otherwise be pleaded. Though I do grant that the pope's did verily so believe/ & that they did it not of a crafty & malicious purpose. What marvel is it if they did believe these things/ wherein so great lucre & advantage is pleasant & liking to them/ 
Pope's foolish/ and ignorant.  seeing that through exceeding foolishness & lack of knowledge/ they do believe many things/ wherein no luc●s at all is showed? Do we not at Ara Celi/ in so excellent a temple in the most worshipful and holy place/ see a painted table of Sibyl and Octavian/ as they say/ by the authority and commandment of Innocentius the third/ writing these words? Which also left in writing of the decay & ruin or fall of the temple of Peace/ about the time of the birth of the saviour/ that is to say/ when the virgin brought forth child.  
Which things apꝑtayne more to the destruction of faith/ for that they are false and untrue/ than to the establishing of it/ because they are marvelous & wonderful things. Dare the vicar of truth/ for the appearance of troth & godliness/ behold to make lies/ & wittingly to bind himself to so great sin. why/ Doth he not lie? Ye moreover/ doth he not see when he doth this/ that he disagreeth & varieth from most holy men? I pass over other. Doth not saint Jerome use the testimony & witness of Varro/ that their were ten Sibels/ which work Varro made afore Augustus his tyme. 
Jerome.  And the same Jerome writeth in this wise of the temple of Peace. Vespasianus & Titus/ after that the temple of Peace was edified & builded at Rome/ they did consecrated the vessels of the temple/ & all the gifts & offerings in the temple of the same place/ which things the Greek & the Roman history telleth & rehearseth. And this unlearned fellow alone/ would that more credence should be given to his peevish little book/ & the same also barbarously written: than to the most faithful & true histories of the most wise men/ that wrote in the old tyme. Because I have made mention somewhat of jeronimy: I can not suffer this contumely done to him/ to be passed over with silence. At Rome/ 
A book of the bible is kept & showed for a relic at rome/ as though it had been written with saint Iheromes own hand: which was written of an unterned man.  by the authority & commandment of the pope/ is showed a certain book of the Bible/ as it were a relic of some saint/ with tapers always lighted/ which they say/ to have been written with saint jeronimes own hand. Wilt thou ask/ by what evident token they know that. Because there is (as Vergil saith) Multum picta● vestis et auri●i. Much of painted garments & of gold. And the very thing self showeth rather/ that it was not written with saint jeroms own hand. When I had looked somewhat more diligently in this book: I found/ that it was written by the commandment of a king (Robert/ as I ween) with the hand of of an unlearned man/ moche like hereunto is it (albeit there are a thousand such manner things at Rome) that among the holy relics there/ is showed in a certain table/ that image or portraiture of Peter & Paul which Sylvester showed to constantine/ after that he had been monished & taught of the same apostles in his sleep/ for the confirmation of the vision that he had seen. I do not say this because I do deny that those images or purtatures be the true images & pictures of the aforenamed apostles (and would god/ that the epistle/ which was sent urthe name of Lentulus/ 
The epistle of Lentidus/ concerning the image of christ: is a false forged thing.  of the image of Christ: were as true/ which doubtless hath been no less lewdly forged/ than this false privilege/ which we have confuted) but for thee/ that Silvester did never show that table to Constantine/ In which thing I can not find in mine heart to keep within me/ the great marveling of my mind. For I will dispute & reason somewhat of the tale/ which is forged of Silvester. And because both all our question dependeth hereof/ and also seeing that I do speak to the pope's of Rome/ it shall be most seemly & according for me/ to speak of a pope of Rome/ that by this one ensample/ a conjecture may easily be taken of other things. And among many other fond follies & mad trifles/ which are told & reherted therein: 
The confutation of that feigned tale of the dragon/ which is red in the life of saint Silvester.  I will touch that only of the dragon/ to th'intent that I may evidently cause you to know/ that Constantine was not full of lepry (For the acts of Silvester or the history of him: as the interpreter witnesseth) was made by one Eusebius a certain man of Grecelande/ which nation hath always be greatly given to lying/ as Juvenal reporteth of them/ 
who was the author of salt Silvester'S life.  saying in his checking satire. Ouicquid Graecia mendax audet in historia i What so ever thing the lying Greeks dare be bold to do/ in writing of histories. From whence did that dragon come? Dragon's are not gendered at Rome. 
The histories of the Greeks are corrupted with lies  Which also had that dragon his poison? pestiferous and venomous dragons are said to be only in Africa/ by the reason of the exceeding and outrageous heat of the region. Besides this/ whence could he have so moche abundance & plenty of venom & poison/ that he might infect and corrupt with pestilence/ so large a city/ namely saying that himself lay down in so deep a den or dungeon/ that men went down in to it/ by an hundred and fifty steps or stairs? 
Serpent's are noisome not with their breath: but with their biting: only the cocodrice except.  Serpents (only the Basilyske or Cocodrise excepted) do poison & kill men/ not with their breath: but with their biting. Neither Cato/ when he fled from Cesar with so great an host of men/ whiles he iornayed through the mids of Aphricke sondes/ and slept there: saw any of his company killed or destroyed with the venomous breathing of any serpents. 
Cato.  Neither the peoples of that country do feel any corruption or infection of the air through that cause. And if we do give any credence to poets fables: both Chimaera the monster/ and Hydra/ and Cerberus the mastyffe of hell/ were seen and touched commonly/ without any harm or hurt taken thereby. Again/ why would not the romans rather have killed him? Thou wilt peradventure say/ because they were not able. But yet Regulus slew a moche greater serpent in Africa/ 
Marcus Tilius Regulus.  at the bank of the river Bragadra. And it was no mastery to have killed this dragon: if they had done no more/ but only have closed or stopped up the mouth of the cave or den. What? would they not do so? I suppose they did worship him for a god/ even so as the Babylonians did worship another dragon. 
Dan. 14.  Why than would natre Sylvester rather have slain this dragon: so as it is said/ that Daniel did in the old time? Why would he not have bound him with an hempen thread? and have destroyed the house for ever? But the forger of this tale/ would not that the dragon should be killed: lest men might plainly dame & judge/ that he did rehearse the narration of Danyell. Seeing than/ that saint Jerome/ a man most exellently learned/ 
In the prologue afore the book of Daniel.  and the most faithfully interpreter. And Appolinaris/ and Origene/ and Eusebius/ and certain other authors/ do affirm and say/ that the narration of Bell is feigned/ and a forged lie: in as much also as the jews will not knowledge it to be in the principal copy of the old Testament/ 
The naration of hell is not in the hebrus books.  that is to say/ if all the best latin authors/ and the most part of the Greek authors/ and every one of the Hebrew authors/ do damn and disallow that narration/ as being nought else but a lyeng fable: shall not I dysalowe and damn this tale/ which was counterfeited & made to the likeness of that fable? seeing that it can not be strengthened and upholden by the authority of any author/ and/ again doth far pass the other tale/ to whose likeness it was shapen/ in foolishness? For who had builded an house under the ground for the beast? who had put that beast in that house? and had commanded him that he should not come forth and fly away? For dragons do fly/ as certain men sayne/ though other men do say nay) who had devised and imagined that kind of meat? Who had commanded women and those virgins and nuns to go down into that den: and that never but on the first day of the month? Did the dragon know which was the first day of the month? and was he contented with so scarce and seldom meat? Nor did the Virgins dread so deep a dongyon? so great/ so cruel/ and so hungry a beast? I suppose the dragon fawned on them: because they were women/ 
An irony  because they were virgins/ and because they brought him meat. ye/ and I suppose also/ that he did common and talk with them. And why should he not also (saving your reverence) have to do and gender with them. For both Alexandre & also Scipio/ 
Reed plutarch in the lives of Alexdre & Scipio  are said to have been begotten by a serpent or dragon/ that lay with their mothers. What say you moreover/ after that his wont meat or food was denied him/ would he not rather have come forth and been slain.  
❀ O the marvelous madness of men/ which do give credence to such old doting wives tales. But moreover how long time hath this thing been done? When was it begun? Afore the coming of our saviour. After the coming of him. None of all these things is known. Let us be aschamed of such trifling tales/ and of our lightness. Let a christian man be a shamed/ which nameth himself the son of light & of troth: to utter or speak forth any such things/ which not only are not true: but also nothing likely to be true. But peradventure they will say/ that devils & wicked spirits had such power among the gentiles or paynims: that they might illude & mock them: because they did serve false gods. Hold your tongues most shanles men (because I will not say most wicked & ungracious men) which have always such a cloak/ 
The Christian verity needeth not any help of untruth of falsehood/ it is strong enough of itself alone.  to cover & hide your fables & lies The Christian sinceryte & troth/ needeth not/ nor desireth the help & defence of falsehood & untruth it is defended sufficiently/ ye & more than sufficiently/ by itself/ and by it own light & verity/ without any such feigned & deceitful tales/ which are very contumelyouse & blasphemus both against god/ against Christ/ & against the holy ghost. Had god so delivered mankind into the power of the devils that they should be illuded and mocked/ with so manifest/ with so imperious & lordly miracles & wonders: that in a manner both he might be accused of injustice/ for that he committed the sheep to the wolf/ and men also might have a great excuse of their errors? And if in the old time/ the devils had so great power over heathen men: they should now have even more power among than/ which thing for all that we do not see to be so/ neither any such fables or told of them. I will not speak of other people's: but I will only speak of the people of Rome/ among whom very few miracles or wonders are spoken of/ and those of old time/ 
Libro quinto titulo serto/ de pi●tate erga patriam ch. v. c.xxxviii.  and not of certain. Valerius Maximus saith that the opening or gaping of the earth/ in the mids of the market place/ after that Curtius had cast himself being armed/ and his horse also into it: came together and closed again/ and forth with returned into the old shape again. Also he say●● that juno Moneta/ 
Libro primo titulo octavo de miraculis chap. xciiii.  when she was demanded and asked in board of a soldier of Rome/ after that the city Venne was taken/ whether she were willing to remove & flit to Rome/ made answer. Ye/ & yet Titus Livius thinketh neither of these two things to be so/ 
Titus livius disagreeth from Valerius Maximus.  which is an author both more ancient/ & of an elder time/ than Valerius/ & also of greater authority. For his mind is/ that the aforesaid opening of the earth: or den did continue & remain still after that time/ & that it was a cave/ which had been there of long continuance afore that time/ & not that the ground did than suddenly open & gape/ and that it was there/ afore the Rome was builded/ and that it was called Curtius Lacus: because the Curtius Metius the Sabyne had lurked/ & hid himself therein: when he fled from the hasty & violent pursuit of the romans. And the same Titus Livius will also/ that juno made none answer: but only did make a beck or line with her heed/ that she was contented & willing to remove from thence/ to Rome. Afterwards this was put to the tale: that she did speak also. And concerning the beck or sign made with her heed: it is evident/ that they did lie/ either by cause they did interpret & judge the moving of the image/ when they plucked it away/ to have been done of that own accord: or else such wantonness/ as they used in demanding or ask questions of the goddess of their enemies being of stone/ & vanquished: the same wantonness they used/ in faming her to have made a beck or sign with her heed. How be it livius doth not say/ that she did make any such sign: but only he saith that/ the soldiers cried out/ that she had made a beck & by such a sign given/ showed herself contented to remove/ which things for all the good authors do not defend to have been done in very deed: but they do excuse the sayings of them/ For as the same livius saith. 
Titus livius.  Pardon is given to them of old antiquyte/ & they are held excused/ that by the mengling of godly things & worldly things together/ they might make the beginnings of cities that more worshipful. & in another place he saith/ 
Titus livius.  In things of old antiqte/ if any thing be like to be true. Let them be accounted & taken for true things Terentius Varro/ 
Terentius Varro.  which was afore the time of these two/ and connynger than either either of them/ and (as I do judge) an author of more gravity and authority: 
Three diverse histories written by three sundry authors of the pit called Lacus curtius.  saith/ that there were three diverse histories written by three diverse authors of the aforesaid Lacus Curtius. The one history is written of Proculus/ which saith/ that this pit or lake was called Lacus Curtius'/ of one Curtius/ which did cast himself down into it. The second history is written of Piso/ which saith/ that it was named so of Curtius Metius the Sabyne. The third was written of Cornelyus (to whom he joineth Lactantius fellow and witness) which saith/ that it was named of/ Curtius' the consul/ to whom Marcus Genutius was fellow in office. And verily I will not dissemble/ that Valerius Maximus can not be uttly rebuked/ though he doth speak so/ seeing that a little afterwards he writeth these words following wisely & discreetly. 
Libro primo chap. xcviii.  I am not ignorant/ how doubtful the opinion is/ of the moving & of the voice & speech of the gods immortal/ which is perceived by the sight & hearing of men. But because no new things are said of us/ but only things written in times past/ are rehearsed again of us. Let the authors challenge credence to themselves. He made mention here of the voice or speech of the gods/ because of juno Moneta/ & because of the image of the god's Fortune/ which they do feign to have spoken twice by these words. Rite me matronae vidistis. Rite dedicastis. 1. In due form & manner/ you matrons have seen me. In dew form and manner/ you have dedicated me. But our forgers of fables do bring in everywhere idols or images/ speaking/ which thing the very paynims & worshippers of idols do not say/ but more sincerely & faithfully do deny it/ than the christian men do affirm it. Among them/ those very few miracles that are/ leave not unto the faith & credence of the authors/ but as it were to a certain sacred and religious commendation of ancient antiquity. But among our tale forgers/ certain marvels of later time are told/ which the men of those days never knew. ❧ ❧ ❧ *. Neither do I derogate or minish the admiration and honour of saints/ neither do I deny the divine and godly works wrought by them/ for asmuch as I do know/ that as much faith as is the quantity of a mustard seed/ may translate mountains from one place to another. ye/ 
Luke. 17.  moreover I do defend & maintain their said works: but I can not suffer that they be mingled with fables & lies. Neither can I be brought in to other belief/ than that these writers either were infidels & miscreants/ which did it to mock christian men/ if these feigned lies brought by guileful fellows in to the hands of unlearned men/ should be taken for true histories: or else were Christian men/ 
Roma. 10  having in deed a zeal unto god: but not according to knowledge (as Paul saith) which have not been afraid to write/ not only of the acts of saints: but also of the acts of the Virgin goddess mother/ ye and more over of the acts of Christ/ certain shameless and false gospels. And the pope calleth these books Apochriphos libros/ that is to wit/ books whose author is not known/ as who should say/ that it were no fault at all: that the author of them is not known/ & that the things were belevable/ which are told and rehearsed in them/ and all though they were holy things/ & appertaining to the confirmation and fortifying of our religion and faith/ so that now there is no less fault in him/ which hath approved & allowed these evil things: than is in him/ which did first imagine and devise them. We do discern/ we do dissever the evil money from the good/ and we do refuse it/ & cast it from us. And shall we not discern the reprobate & false doctrine: but shall we retain & keep it still? but shall we mingle it with good doctrine? but shall we defend it for good doctrine? I verily will give my sentence or judgement freely and boldly. I deny that the history of Silvester is Apocrophe (that is to wit/ whose author is not known) (for as I said before/ 
It is said that Eusebius a Geccian is the auctor of saint Silvester'S life.  a certain man called Eusebius/ is said to be the author thereof) but I say plainly/ that it is a false history/ and not worthy to be red/ both in other things: and specially in those narrations of the dragon/ of the bull/ 
Constantyne was never meseld: so as they do feign  and of the lepry of Constantyne/ for the reproving of which lepry/ I have rehearsed these so many things. For all be it Naaman was a leprous person: it followeth not therefore forthwith/ that Constantyne also was full of l●prie. Many authors have made mention of Naaman/ but of Constantine/ which was prince and governor of the world: no man hath written/ not so much as any of his own citizens/ but only I wots not what peevish fellow of a strange country/ to whom no more credence is to be given than is to another certain fellow/ which wrote of the wasps/ that made their nests in Vespasianus nose/ 
The tale of the wasps in vespasianes nose/ & of the forgge whereof Nero was delivered: are false forged▪ tales  and of the frog/ of which Nero was delivered/ as it had been of child/ whereof they say/ that the place is called Lateran/ ꝙ rana ibi late at insepulchro .1. because the frog is hid there in the grave/ which thing I am sure/ neither the wasps/ neither the frogs selves would have said: if they could have spoken/ except they do refer this to the gods of the eanytoly house/ as if they would say/ that these gods had been wont to speak/ and had commanded this thing to be done. But why should I marvel that the pope's are ignorant/ 
The exceeding ignorance of the pope's  & have no perceiving or understanding in these things: when they be ignorant of their own name? For they say that Peter was called Cephas/ 
Cephas.  because he was heed of the Apostles/ as who should say: that this word Cephas were a Greek word coming of Cephali (which in the Greek tongue be tokeneth the same that Caput doth in latin/ or heed in english) and not a word of the Hebrew/ or rather of the Sirie tongue/ which the Greeks do write Ciphys/ which among them is interpreted Petrus/ and not caput. For both Petrus and Petra are Greek words/ and they do foolishly which do expound and declare this word Petra by a latin etymology/ saying Petra quasi pede trita. And they do put a difference between Metropolitanus and Archiepiscopus/ 
Metropolitanus.  saying/ that Metropolitanus cometh of Metron .1. meninura/ & poly.. civitas/ so the than Metropolitanus is said/ a mensura civitatis .1. of the measure of a city▪ where as in very deed/ in the greek tongue they do not say Metropolis: but Mitropolis/ which is as much to say in the latin tongue/ as Matere civitatis/ or urbis. And they will also/ 
Patriarcha.  that Patriarcha is so called: because he is/ as it were pacer patrum .1. father of father's/ and that this word Papa cometh of the interjection papae/ which is an interjection of marveling or wondering/ 
Papa.  and that it is called Fides orthodoxa/ quasi recta glia: 
Fides orthodoxa.  where as in very deed/ orthodoxa betokeneth not rectam glorious/ but is as much to say/ as rectae opinionis: of eight opinion. And they do pronounce this word Simonem with the middle syllable short: when in very deed they ought to pronounce that word with the middle syllable long/ even so as they do pronounce this word Platonem/ and this word Catonem/ and many other like things/ which I pass over/ lest for the fault of certain: I might seem to blame and rebuke all pope's. These things have I spoken to th'intent/ that no man should marvel/ if many pope's could not espy and perceive/ that the donation of Constantine was but a famed or forged thing/ albeit yet. I do judge/ that this dys●eyte & guile was begun and brought up first by one of the said pope's. But you will say/ why do not the emperors/ to whose hurt this thing did turn: deny the donation of Constantine but grant and knowledge it/ affirm it/ and conserve or keep it? Forsooth this is an exceeding strong argument/ and a wonderful defence. 
An irony  for of what imperour speakest thou? If thou dost speak of the Greek emperor/ which was the very emperor in deed: than will I deny that ever he confessed or granted the said donation. But if thou dost speak of the latin emperor: I myself also will confess thy forlong to be true. For who is he which knoweth not that the latin emperor was freely made of the day? Steven (as I w●ne) which deposed and put 〈◊〉 the Greek emperor: 
Stephen the second translated the empire from the Grekz to the french men.  because he would not bring help and aid to italy/ and made a latin emperor/ so that the emperor should receive more things of the pope: 
The pope & the emperor divided the empire between them two alone.  than the pope of the emperor▪ Doubtless/ the pope & the emperor departed and divided the empire between themselves alone/ by certain pactions and covenants: even as Achilles and Patroclus did divide between them two alone/ the riches of Troy/ 
Achilles/ and Patroclus.  which thing (as me seemeth) even the very words of Ludovicus do declare and show/ when he saith. I Ludovike emperor of Rome/ do decree/ and grant by this pact of our confrontation/ to the/ 
In decretis distinctione lxiii. Ego Ludovicus. etc.  blessed Peter prince of the apostles/ and by the to thy vicar lord Paschalis being pope/ and to his successors for evermore (be likewise as you have holden them of our predecessors/ in your power and dominion/ 
Ludovike the emperor called jews the mild.  even unto this time) the city of Rome/ with the dukedom belonging to it/ and all places within the precinct of the said city/ and all villages/ streets/ territories belonging to it/ both in the mountains and in the see costs/ havens/ or all ryties/ castles/ towns/ and villages/ in the parties of. Thustiab. etc. Ludovike do you make parts/ covenants/ or bargains with Paschalis the pope if these aforesaid things be yours/ that is to say/ if they do appertain to the empire of Rome: why do you grant and give them to another? if they be his and be possessed of him: what needeth you to confirm them? Again how little of the Roman empire shall be yours: if you have lost the very heed and chief city of the empire? The Roman emperor hath his name of Rome. Moreover the residue which you have in possession/ be they yours: or do they belong to Paschalis? I suppose/ you will say that they are your own. Than it followeth/ that the donation of Constantine is of no strength/ seeing that you have in your possession those things/ which were given by him to the pope. If it be of strength: by what right doth Paschalis remit or release the other things to you: retaining to himself only those things/ which he hath in possession? Is this it that is meaned by so great la●gytion of the Roman empire/ of you towards him/ or of him towards you? Than do you worthily▪ and not without a cause/ call it a pact/ that is as a man would say/ a certain collution or false packing between you two. But peradventure you will say to me/ what shall I do? Shall I go about to recover by war/ those things which the pope violently & wrongfully holdeth from me? That should nothing avail me/ 
The pope is stronger in battle than the emperor.  for he is of more might & power that way: than I am myself. Shall I make claim & title to them/ by right and law? That could not help/ for my right is no more: but even so much/ as it shall please him to grant me. For I came not to the empire by the way of inheritance: but only by pact and covenant/ that if I would be emperor: I should promise such and such things/ to the pope again of my part. 
The pope hath made emperors upon certain conditions & covenants.  Shall I say/ that Constantine gave no whit at all of the empire? If I did so: I should defend the cause of the Greek emperor/ and put myself clean from all the dignity of the empire. For the pope saith/ that he maketh me emperor upon this condition: that I should be as a certain vycare or deputy under him/ and except that I will promise so to be: he will not make me emperor. And except that I will obey him according to my promise: he saith/ that he will depose me again. So that he will give these things to me: I will confess and knowledge all things/ I will promise and covenant with him/ what so ever things he shall require of me. But yet believe me/ if I had Rome/ or Thustia in my possession/ not only I would not than do as I do now: but also it should be labours all in vain/ for Paschalis to tell me that tale of the donation of Constantine/ which as I dame/ is falsely forged. But now I do grant and give those things/ which neither I have in my possession: neither do hope that ever I shall have. To inquire and make search of the pope's right: that appertaineth not to me/ but to the emperor of Constantinople. Now Ludovike you have excused yourself to me sufficiently/ & whatsoever other emperor is like to Ludovike. What ought to be deemed of the paction & promise made between other emperors & the pope's: when we do know so evidently/ what Sigismundus hath done/ 
Sigismunde the emperor brought in his extreme age/ to exceeding great poverty.  which verily at all other times/ & in all other points/ was the best & most valiant prince: but now in extreme age/ not so hardy & valiant as he was before/ whom we have ourselves seen/ having but a few servants or a small guard about him/ to wander through Italy/ knowing not this day/ how or where to have his dinner to morrow/ & likewise to have been famished at Rome/ if Eugenius had not given him food/ 
Pope's do no things for nought.  but not for nought/ for he extorted a donation of him. This Sigismundus/ when he was comen to Rome for to be crowned there/ th emꝑour of the romans/ 
Sigismunde ere he could be crowned at Rome/ was fain to confirm the danation of Constantine.  he could not be crowned by any means of the pope/ but only upon this condition/ that he should allow & confirm the donation of Constantine/ & give and grant the same things now again a fresh. what thing is more repugnant & contrary/ than that he should be crowned emperor of Rome: which had renounced & given from himself the city of Rome? 
Mark well this gear/ how well it standeth together.  and that he should be crowned of him: whom both himself doth confess & knowledge/ & also as much as lieth in him/ he doth make lord of the Roman empire? and that he should allow & confirm the donation of Constantine which if it were true: nothing at all of the empire/ should be left or remain to the emperor? Which thing/ as I suppose and judge: 
The coronation of th'emperor ought to appertain to the people of Rome which 〈◊〉 the pope challengeth to him self only.  not very children would have done. Wherefore it is so much less marvel/ if the pope do challenge & take upon him the coronation of th'emperor: which ought to apꝑtayne unto the people of Rome. If thou O pope/ both art able to deprive the Greek emperor: of Italy & of the provinces of the West. And dost also make the latin emperor: Why usest thou such pactions/ promises/ and covenants? Why dost thou part & divide the goods of Cesar? 
He is no very emperor/ & also he is forsworn: that goeth not about to recover the cite of Rome/ from the pope.  Why dost thou translate the empire unto thyself? wherefore let him know/ who so ever is emperor of Rome: that in my judgement he is neither Augustus/ neither caesar/ neither emperor: except he do hold & keep the empire & governance of Rome/ & except he do give diligence/ & enforce himself to recover the city of Rome: that he is perjured and forsworn. For the emperors in old time/ 
The emꝑors in old time/ were not sworn solemnly to the pope as they are now a days  of whom Constantine was the first: were not constrained to make any such solemn o'th'/ wherewith now adays but emperors are bounden. but only/ that/ as moche as might be done by man's power: they should minish nothing of the amplitude and majesty of the empire of Rome. but that with all their labour and diligence they should augment and increase it. yet were they not therefore called Augusti/ ꝙ imperium augere deberent. 1. for that they ought to augment the empire (as the opinion of some men is/ which are unskilled in the latin tongue) But Augustus is as much to say/ as Sacer/ holy or worshipfulle and it is said Ab aulum gustu .1. 
what Augustus signifieth & why the emperors were called Augusti.  of the tasting or eating of the birds. which thing was greatly observed/ marked/ and taken heed of in the old time: when they would divine of the luck that should follow any earnest thing that they took in hand/ 
Augustus  and therefore where the latin men do say Augustus: the Greeks do say Sebastos .1. venerandus or honorabilis. 
how the pope might be called Augustus  The pope might better be called Augustusab augendo .1. of increasing or augmenting: save only/ that whiles he increaseth temporal things/ he minyssheth the spiritual things. And therefore may you see/ 
The worst pope/ did most defend the donation of Constantyne.  that as every pope was most victouse and worst disposed: so he gave himself most to the defending of this donation. of which sort/ Boniface the eight was: 
Nota.  
Boniface the viii. an ungracious & a mischievous pope/ & all set upon worldly pride: had a mischievous end as the chronicles do testify.  which deceived celestine by trumps put within the wall. This Bonifacius also writeth of the donation of Constantine. and he deprived or deposed the king of France. and judged the kingdom of France (as if he would have put the said donation in execution) to have been/ and to be subject to the church of Rome. which thing/ as being lewd & against right shortly after his successors benedict/ and Clement/ did rebuke. But what meaneth this your careful diligence/ O you pope's of Rome/ 
Bened. 12 Clement pope.  that you do require of every emperor the confirmation of the said donation of Constantine: but that you put diffydence and 〈◊〉 in your right & title? But you labour amples whereof we may find every where. Neither it is ordained by the law of nature/ 
It is against humanity and contrary to the nature of man to exercise violente rule over other of his own hind:  that one people should subdue & make subject another people to itself. We may counsel & teach/ & exhort other men/ but we may not play the lords over them/ & do violence to them: except we will renounce & forsake all humanity/ and counterfeit & follow the most fierce & cruel beasts/ which done exercise a cruel & a bloody empire upon the weaker beasts/ & those which are of less might and strength. as the lion/ over four footed beasts/ the egte over fowls of the air/ & the dolphin over fishes. But yet for all this/ these afore rehearsed beasts/ do not challenge or usurp any power over the beasts of their own kind: but only upon those that be of other lower kinds/ how moche more than ought we to do so: & one man to have regard & reverence to another man/ 
Master Fabius.  seeing thee (as Master Fabius said) there liveth none so wooed a be'st upon earth: but he doth regard his own Image/ & doth avoid the hurting thereof. There is therefore four 
Four causes warrior wars are made most commonly.  causes/ wherefore most commonly wars & battles are made/ either it is for to revenge injuries or wrongs/ & to defend our friends/ or else it is for fear of calamity/ that we shall receive after wards: if the strength & might or power of other/ were suffered to grow & increase/ or else it is for the hope of pray/ or else for the desire of glory & renown/ of the which four causes/ the first is somewhat honest/ the second but little honest/ the two last are in no wife honest. And in very deed wars have been made oftentimes against the romans. but after they had defended themselves they made war both upon them & other ●●tions. Neither is there any nation or people/ which hath given place/ & been obedient to their dominion: except they were vainqueshed and subdued by battle/ how well and how rightfully/ or for what cause: advise themselves/ for I will not neither condemn them/ as if they have taught wrongfully: neither assoil or quite them/ as if they have fought ryghtfullye. This only I will say: that by the same reason/ and for the same cause/ the romans made war upon other nations: by which reason/ and for the which cause/ other kings & peoples did. And that it was lawful for them/ upon whom war was be gone/ and which were vanquished or overcome by battle/ to have gone from the Romans/ and to have forsaken them: even so as they had done from other lords/ which had subdued them. Left peradventure (which thing no man would say) all the empires might be brought again to those most ancient lords of the old time: which were first lords/ that is to say/ which first took away other mines lands and goods. And yet is there better right to the people of Rome in the nations conquered by battle: than is to the emperors/ oppressing the common weal. Wherefore if it was lawful for nations & peoples to shrink or go away from Constantine/ and (which is a greater thing) from the people of Rome: without any doubt/ it shall be lawful for them/ to refuse and forsake him for their governor: to whom so ever Constantine hath given and released his right & title. And that I may speak more boldly/ if it was lawful for the Romans/ either to depose or drive out Constantine/ so as they did Tarquin? or else to kill him/ 
Tarquin the proud the last king of the Romans of julius Cesar. Reed suetonius in the life of him.  so as they did julius Cesar: much more it shall be lawful for the Romans or the provinces/ to kill him: which is succeeded (so as it is) in to the room/ and stead of Constantyne. This thing/ albeit that it is true: yet is it beyond the bonds of my cause or matter. And therefore I will refrain and rule or measure myself. and I will infer or conclude none other thing at this time of these things afore rehearsed: but only/ that it is peevishness or madness/ where the violence or force or arms is: there any man to allege or bring in the right or title of words (for the same thing which is gotten or wonnen with war: is also lost again with battle) & that by so much the more/ seeing that other strange nations (as we have herd say of the goths) which were never under th'empire of Rome: have won Italy/ and many provinces/ and entered upon them/ driving out the old inhabitants/ which now to be called again into the servitude/ in which they were never before: what right or equity (I beseech you) is it: namely these nations which have conquered into the servitude of them/ peradventure: which have been conquered? At which time if any cities & nations (as we know it to have been done in very deed) being destituted & forsaken of the emperor of Rome: were constrained/ at the coming of the Barbarous pope/ of nec●●syte/ to choose a king to themselves/ under whose governance they have gotten the victory: should they afterwards depose him from his kingdom? or should they be willing & desire to have his sons live private/ without any rule or authority (which are worthy to be favoured/ both for their father's sake/ & also for their own virtue & manliness) that their selves might be again under the emperor of Rome? namely when their selves should continually need the labour & diligence of them: and should not hope to have help or aid from any where else? If Cesar himself/ or Constantine/ if he were alive again/ or also the senate and the people of Rome would call the matter to the common judgement/ such as was some time the judgement of the Amphictions in Grece land: 
Reed the proverb Amphictiones.  he should be put back/ & cast forthwith at the first action: For that he did demand & claim again in to the service & bondage/ those men whom he being their governor/ had forsaken long sins/ and which had lived so long season under another prince & governor/ and which never had been subject/ to a king of another country/ & which finally were men borne to liberty/ & which were restored in to liberty/ by the strength & valyauntnes both of mind & body. So that it may cuydently appear/ if caesar/ if the people of Rome/ be excluded from claiming them again in to subjections & servitude: much more than the pope is excluded from making such claim. And if it be lawful for other nations/ which were under Rome/ either to create & make a king over themselves or to keep & hold a common wealth: moche more it is lawful for the people of Rome to do the same thing/ namely & against the new & strange tyranny of the pope.   

¶ The fy●th principal part & the last of this work/ ● which it is showed/ that the pope can not make any prescription ●n those things which he possesseth: how so over long time he hath had them in his possession.  
Because our adversaries are now excluded from defending of the donation of Constantine/ in as moche as there was never any such donation made/ and though there had been/ it should now have been dead/ through the condition and state of times: they do run to another kind of defence/ & as you would say/ forsaking the city: they get themselves into a castle or fortelage/ which forthwith they shall be compelled to yield up: because their victuals shall fail them. 
Prescription is/ when any man hath had possession of house or lands so long time as any man alive can remember as by the space of an. c. years or more:  The church of Rome (they say) hath made prescription in those things: which it possesseth. Why doth than the said church require & claim again those things (which is the greater part) in which itself hath not made prescription/ & in which other men hath prescribed? except it be not lawful for other men/ to do the same thing to the pope: which it is lawful for him/ to do to other men. The church of Rome (you say) hath prescribed. Why doth she than give so greatly care and diligence/ to have her right & title to oft confirmed of the emperors? why doth the said church than boast the donation/ and the confirmation of the emperors: if this thing alone (that is to wit/ prescription) were sufficient? Thou dost injury to it: if thou dost not keep silence of the other right or title also. Why dost thou not than keep silence of the one? Verily/ because this alone is not sufficient. 

Malae fidei possessio.  
Stulfae fidei possessio.  
Ignorantia facti.   Thou sayest the church of Rome hath prescribed. How can the church of Rome have made prescription: where there is none evidence or certainty of any rizyogh; t title/ but only a false & unjust possession/ or else if thou dost deny that it is a unjust possession and of evil faith/ forsooth you can not deny it to have been a possession of foolish faith or credence. Ought the ignorance/ as they call it: Facti et juris to be holden excused in so great a matter: & so open & manifest/ the ignorance of the deed/ I call not to know that constantine did never give Rome & the provinces/ whereof to be ignorant: ●s a poynt● of an idyate or unlearned man/ & not of a pope. Ignorance of the right/ 
Ignorantia juris  I mean/ not to know that those things could neither be given of the one part: neither b● received of the other part/ whereof to be ignorant is a point of him that is scarcely a Christian man. Shall than the foolish credulyte or lightness of giving credence/ cause the to have right and title in those things: which/ if thou hadst been wiser/ should never have been thine? What? Shalt thou not now at the least wise lose that right & title (if thou hadst any at all) seeing that I have declared so plainly/ that it was long of ignorance & foolishness: that thou didst possess them? And that thing which ignorance lewdly and wrongfully hath given to thee: shall not knowledge well and rightfully take again the same a way from thee? And shall not the bond man or prentice return again from the unjust lord/ to the right master? ye● peradventure even with the fruit and profit which thou hast taken/ by the occupying and using of him? For if thou dost continue & hold on to possess them yet still: now thine ignorance is turned into malice & fraud or guile/ and thou art plainly and utterly made (as they call it in latin tongue) Malae fidei possessor/ that is to say/ a possessor of evil faith/ in as much as thou knowest that he had no right to give those things/ which thou possessest: of whom thou didst receive them. you did say/ that the church of Rome hath prescribed.  

Nota.  O unlearned fools/ O you ignorant persons & unskilled of god's law. No number of years/ be it never so great: can abolish or wipe away the true and just title. In cause it were so/ that I had been taken prisoner of the Barbarions/ and had been supposed verily to have been deed/ if now after an hundredth years in which I had been prisoner/ I did return again in to mine own country: shall I be excluded therefore from claiming and making title to the inheritance/ which my father hath left me? what thing can be more cruel/ and more contrary to all humanity: than this? And to bring you some example.  
When the children or sons of Ammon/ did require and claim again the land/ from the costs or borders of Arnon even unto jabue/ and unto the river jordane: did Iepthe the captain of Israel make answer in this wise to them. The israelites have prescribed now by the space of three hundred years? or did he show that the land which they claimed: had/ never been possessed of them/ but of the Amorreanes? and that this was an evident argument or proof/ that the said land did not belong to the Ammonites: seeing that within the compass of so many years/ they had neither claimed nor demanded it again. The church of Rome hath prescribed. 
Prescription is made only of dumb & unreasonable things.  Hold thy peace wicked & mischievous tongue. Thou dost translate prescription/ which is made only of dumb things and unreasonable: unto man/ whom by how much the longer they have possessed in servitude and bondage: so much the more detestable their possession is. Birds/ and wild beasts/ will not that any prescription be made upon themselves, but how so ever long time they have been had in possession: yet when they list/ and occasion shall be offered to them: they do go away. and shall it not be lawful for a man of whom another man hath had the possession: like wise to go away from him/ as the bird or wild best doth? hearken now a thing/ whereby the fraud or guile of pope's/ rather than the ignorance of them may appear. which done use to be tried and judged by war and battle: and not by right and law. 
Pope's will try their right by war & not by the law.  And I suppose verily/ that the first pope's in taking possession/ and entering upon the city of Rome/ and the other towns/ did in much like manner fashion. A little before I was borne (I take record of them/ which were present and do remember it well enough) Rome took or received the empire rule/ and governance/ or rather the tyranny of the pope/ where long afore that time/ it had been free: by a strange kind of fraud or guile/ such as hath not been herd of herafore. The pope at the time of whom I do speak: was Boniface the ninth/ 
The fraud & craft of pope Boniface the ix. not inferior in wickedness to Boniface the viii.  pere & equal to Boniface the eight/ in fraud & in name/ if it be to that they are to be called Bonifacii: that is to say good doers: Qui pessime faciunt/ that is to say/ which are most evil & shrewd doers. And when the romans/ after that they had perceived the fraud & guile/ were angry in their minds/ & discontent among themselves: 
Tarquin  Boniface the pope/ after the manner of Tarquinius stroke of all the highest heads of the popies or chessebouls with a rod or wand so caused he the heads of them to be stricken of/ which were of most might & power. which thing/ when Innocencius/ 
A proper & seemly act for a pope to do.  which succeeded would have counterfeited and followed: he was driven or chased out of the city. I will not speak of other pope's/ 
Innocentius the seven. was driven out of Rome.  which have always holden Rome oppressed by violence & force of arms. Albeit/ as oft as it might: it hath always rebelled/ as six years ago/ when it could not obtain peace of Eugenius/ neither the enemies had peace/ which did besiege it: itself also besieged the pope within his own house/ 
Eugenius the iiii. of that name was fame ●o di●gyse him self in a monks cowl/ & so to save the water of Tybi●/ the romans sho●●●g & ●●●owyng stones after him.  & would not suffer him to go from thence afore that either he did make peace with the enemies: or else would remit and release the administration & governance of the City to the citizens/ But he chose rather to forsake the city/ disgysing himself in the habit or weed of another man/ & having but one to wait upon him: than to do pleasure to the citizens/ which desired nothing of him/ but such things as were agreeable to right & equity/ which if they were put to free choice: who doth not know/ but that they would choose rather liberty/ than thraldom & bondage. It pleaseth me to dame & judge the same of other cities: which be retained and holden in servitude of the pope/ by whom they ought to have been delivered from thraldom. It were to long a thing to rehearse how many cities the people of Rome hath made free: which they did win & take of their enemies/ 
Titus flaminius.  in so much that Titus Flaminius did bid or will all Grecelande which had been in subjection under Antiochus: to be free/ & to use their own laws. But the pope/ as we may evidently see) lieth in wait all the ever he can: to beguile people's/ & to spoil them of their liberty. 
The pope studieth as much as he can to bring all men into bonndage & thraldom.  And therefore they likewise again of their part/ when they have occasion offered: do rebel (take example hereof even now of Bonony) which if at any time/ of their own accord/ which thing is possible enough to have chanced) & with good will/ they did consent to the papale empire/ by the reason of some great jeopardy that was towards them/ & near at hand from other outnations & people: it is not yet so to be understanded & taken/ that they did consent to make themselves bondmen/ so that they might never withdraw their necks from under the yoke/ & so that they also: which should be borne afterwards: should not be at liberty/ neither have any power over their own selves for this were over much against right & reason. We come to thee/ O pope/ of our own free wills: that thou shouldest govern us. Now again of our own free wills/ we do go from the & forsake thee/ that thou shouldest govern us no longer. If thou think that we be any thing in thy debt: let account be made of such things as have been given & received/ both of thy part & of ours. But thou wilt govern us spite of our teeth/ & whether we will or no/ as though we were wards/ or children under full age. and yet peradventure we could govern the more wisely: than thou cannest govern us. Besides this/ many injuries and great wrongs are done very oft-times to this city: by the and thine heed officers/ we take god to record/ Injury constraineth us to rebel/ & to go from thee: as it did cause the children of Israel in old time to rebel against Roboam. 
3. Regum. 2  And what so great injury/ or how great a portion of our calamity was that/ I mean to pay to sore or grievous tributes? 
The Roma is have far greater cause/ to rebel against the pope: than the israelites had against Roboam.  For what if thou do evacuate/ impoverish & consume the substance of our common weal? Thou hast done so/ what if thou dost spoil or rob churches? Thou hast spoiled them/ what if thou dost deflower virgins & defile wives? Thou hast done it without fail/ what if thou dost imbrue the city with the blood of the citizens causing them to make battle & war among themself/ one with another? Thou hast not failed to do so. Ought we to suffer those things? or else rather/ seeing that thou hast ceased to be a father to us: shall we also forget/ that we be thy sons? This people called that to them & chose the pope/ for to be a father. or (if this do please & delight the more) to be a lord or governor unto them/ not to be an enemy & a tyrannous murderer of them. And thou wilt not play the father or the lord & governor: but the enemy & the tourmentour. We/ albeit that we might rightfully follow the ensample of thy cruelty & impiety/ considering the extreme injuries which thou dost to us: yet that natwithstanding/ for as much as we be christian men/ we will not. Neither will we be revenged upon the with the sword/ taking thy life from thee: but only disposing thee/ we will choose to us another father or lord. The sons may i'll or run away from their parent's/ of whom they were begotten: if the said parents be evil & cruel. And shall it not be lawful for us to fle from thee: which art not our very & natural father/ but only a father adoptive & by election (for the it pleaseth us to choose & call the thereunto) & which dost entreat us in the worst & most cruel manner & fashion? And meddle thou/ & take thou care for the ordering of such things/ which do belong to the office of a priest: 
isaiah 14.  & be not in mind or will/ to build the a seat in the north. and from thence to thunder & throw forth flaming lyghteningꝭ/ upon this people/ & other. But what needeth me to make any more words in this thing/ which is most open & evident? I say plainly to abid by it/ not only that Constantine never gave so great things/ not only that the pope of Rome could not prescribe in the same things: but also in case that the one had given/ & the other had prescribed: yet that nothing withstanding/ I say/ that both these rightꝭ or titles are lost & destroyed/ 
The fountained and original cause of the ruin and decay of italy.  through the abominable offences & crimes of the possessors. For as much as we do see/ that the calamity/ decay/ & ruin/ or destruction of all Italy/ & of many provinces: hath flown out of this one fountain & spring alone. If the fountain be bitter in itself: the river or stream/ that cometh from it/ must needs also be bitter/ if the root be unclean & poisoned: the branches must needs be likewise poisoned. 
jacobi .3.  So contrary wise again/ if the river or stream be bitter: the fountain or spring is to be stopped up/ if the branches be unclean & unwholesome: the fault cometh from the root. Si missa sancta non est delibatio quoque abominanda est. May we bring forth & allege the onation of the papale power for right & law: which we do see to be the cause of so great sins/ & of so great mischievous evils/ of all kinds & sorts? wherefore I do say/ & also do cry out with loud voice (for I will not fear men: putting my confidence & trust in god: 
Psal. 117  that there hath been no pope in my time/ which in his popedom hath been either a faithful or a wise dispensatour/ 
Mat. 24 Lucae. 12.  & which also not only hath not given meat & breed to the household servants of god: but also hath devoured them. The pope both himself maketh war upon people/ which are in quietness & peace/ 
The pope soweth the seed of discord & debate.  & also soweth debates & stri●fes between cities & prices. The pope both thirsteth or greedily desireth the riches or goods of other men: & suppeth of his own (being as Achilles said against Agamennon) a king/ 
Are not these very apo●to●● call virtues.  the devourer of the people's substance. The pope not only selleth & getteth lucre & advantage by the common weal/ which thing neither Verres/ neither Catilyne/ 
The pope selleth all things/ the common weal/ the sacraments/ the ecclesiastical offices/ ye/ & the holy ghost to/ for money.  neither any other robber of the common weal/ would have been hardy or bold to do: but also he selleth the sacraments & the offices of the church. ye/ & the holy ghost also/ which thing/ the Simon the inchauntour doth detestate & defy. And when he is admonished of these things & rebuked therefore of certain good men: he doth not deny these things/ but openly confesseth & knowledgeth them/ ye/ & also boasteth & rejoiceth thereof/ saying that it is lawful for him/ by all manner ways & means/ to extort & wrest out the patrimony of the church/ which was given by constantine: from the hands of them/ which violently do hold it in their possession. As who should say/ that if that were recovered & gotten again: the than the christian religion should be blessed and happy/ and not rather more oppressed & overwhelmed with all sins/ riotous suꝑ●●uitees/ & lechery (if it be possible to be more oppressed: than it is. & that there shall be place left for more mischievous sins: 
The goods/ which the pope getteth sinfully/ and ungraciously: he spendeth more ungraciously & wickedly  than are already. Therefore/ for the recovering & winning again of the other membres & parts of the donaton/ the money which he taketh evil away from good men: he spendeth much worse/ and nourisheth & maintaineth hosts and arms of horsemen & footmen/ which do nuisance and hurts to all men, where as Christ in the mean season dieth in so many thousands of poor men/ for lack of food & clothing. Neither perceiveth he (O piteous case) when he laboureth to take from the seculars such things/ as appertayneh to them: that they likewise again of their part/ either are induced or brought in mind through the most ungracious example of the pope. or else are constrained & compelled through necessity (albeit it is no true necessity) to take away from the ecclesiastical persons/ such goods & possessions as do belong and appertain unto them. So than there is no religion or holiness/ anywhere. No virtuous living. No dread of god. and (which thing also maketh me to shever & quake now/ to rehearse it) all wicked & mischievous sinners/ 
Esaie. 36.  do take the excusation of all their sins & vices from the pope. At him/ 
At the pope & his followers/ do all abominable sinners fetch the ensample/ & also the excusation of their wretched & naughty life.  & in his waiters on: is the ensample of all sin and mischief. so that we may say with Esaia & Paul against the pope/ & those that be next the pope. By you: the name of god is blasphemed among the gentiles/ you that do teach other men: you do not teach your selves/ you that do preach & teach openly/ that no man ought to steal/ or to be a thief: yourselves are open robbers you that do abhor/ hate/ & defy Idols: do your selves commit sacrilege/ 
Roma. 2.  you which do brag & boast/ rejoicing in the law/ & in the office of a bishop: by the transgression & breaking of the law/ you do dishonour god/ 
Over moche wealth & abundance of riches destroyed the valiantness of the romans.  which is the very bishop/ wherefore if the people of Rome/ by the reason of over great plenty of riches: lost that true Romanite/ & very manliness & valiantness/ so greatly renowned and dread of all nations. If Solomon also through over much abundance of riches/ fell in to idolatry for the love of women: 
3. Regum. 11  do we not suppose the same thing to be done & brought to pass in the pope & other clerks? And yet we do afterwards ween/ the god would suffer Sylvester/ to receive the thing: that should be the matter & occasion of sinning. I will not suffer this wrong & eniurie to be done to the most good and virtuous bishop: that he shallbe reported & said to have received & taken empires/ kingdoms/ & provinces: which things even they also are wont to renounce: which desire/ & are in will to be made clerks. Sylvester had but a few things in possession/ 
Silvester and the other holy pope's were but small possessioners.  & the other pope's were but small possessioners: whose visage & sight was had in great worship & reverence even of the enemies/ as for example the aspect of that pope Leo/ which did put in fear/ ye/ & overcome the cruel & fierce mind of the barbarous king: 
Pope Leo the .9.  whom the puissance & power of the romans/ neither was able to break and overcome: neither yet to make afraid. But the pope's of late time/ that is to wit/ flowing in riches & pleasures: seem to labour & enforce themselves hereunto only/ that as much as the old pope's were wise & holy: so moche their selves may be both wicked and foolish/ 
Our pope's of late time/ ●●dy to be as ●erre excellent in wickedness & folly: as the old pope's were excellent 〈◊〉 virtue, wy●dome.  and that with all shameful vices: they may pass and overcome the excellent and commendable virtues of them/ what Christian man is he: that can suffer these things with a patient & a quiet mind? But I in this my first oration/ will not exhort & call upon princes and people's/ that they should stop and inhibit the pope/ which conneth at large with an unbridled & unruly course/ and that they should compel him/ to rest & to abide within his own bounds or meres: but only/ that they do admonish him/ for peradventure now that he shall once have knowledge of the troth: he shall of his own free will get himself forth from another man's house in to his own house/ & from the outrageous waves or belawes/ & cruel tempests or storms: into the port or haven. But if he will refuse so to do: than shall we buckle & prepare ourselves/ to the making of another oration much more fierce & cruel than this. 
O the charitable and godly wish of Valla.  Would god that I might ones (for there is no thing/ that I do more long for) see it brought to pass/ & that namely by my counsel: that the pope were only the vicar of Christ and not also the vicar of the emperor/ and that this horrible saying may be no more herd. The church fighteth & warreth against the perusians. The church fighteth against the people of Bonony. It is not the church that fighteth or warreth against Christian men: 
Ephes. 6.  but it is the pope/ that so doth. The church fighteth against wicked spirits in the regions of the air Than shall the pope both be called: & also be in very deed/ a holy father/ the father of all men/ the father of the church/ neither shall he than raise or stir up wars & battles among Christian men: but he shall allay & cease the wars/ which have been stirred up by other: by his apostolic censure & papal majesty.  
¶ Thus endeth the declamation of Laurence Valla: against the forged privilege/ called the donation of Constantyne.     

¶ The sentence & mind of Nicholas of Cusa/ cardinal by the title of saint Peter ad vincula: concerning the donation of Constantine/ which sentence he wrote to the council assembled at Basile in the third book the second cha. of the catholic concordance & agreement.  
ONe thing I can not pass over with silence: because it is the undoubted & assured sentence/ well near of all men/ that Constantine th'emperor did give for ever the empire of the west/ to Silvester pope of Rome/ & to his successors/ whiles the world shall continue. And therefore/ all though the reason & argument of the unite of the principal regent & governor (which is/ that it is against right & good order/ that there should be two heads or principal governors) did not conclude: yet nevertheless/ it should be open & evident/ that there can be none emperor rightfully in the west: except he would acknowledge his empire to be dependently of the pope. I have searched out this rote as diligently as I could/ presupposing this thing also to be undoubted and of surety: that Constantyne might have made such gift or grant/ which question for all that/ neither hath soiled hitherto: neither by all likelihood shall ever be solved. But in very truth I marvel exceedingly/ if that thing be of troth & matter in deed: 
The donation of Constantyne is not found in any authentical books or in any approved histories  that it is not found in authentical books/ and in approved histories. I have red/ and red again/ all the jests or acres of the emperors/ & the histories of the pope's of Rome: which I could find. and the works of saint jerom: which was most diligent/ to make collection or gaderinge of all things. the works also of Augustyne/ Ambrose/ and of diverse other very well learned men. I have turned over & over again/ the things done in the holy and worshipful counsels/ which have been sins the counsels called Consilium nicenun. and yet can I not find any thing/ that doth agree & accord with those things which are red/ concerning the said donation.  
Holy Damasus the pope/ 
Damasus 〈◊〉 pope at 〈◊〉 Jerome's ●●●queste: dyd● writ the acts of his predecessors.  is said at the instance & request of saint Jerome: to have set forth the acts and deeds of his predecessors. in whose work/ there is no such thing found: as is commonly reported & talked of Silvester the pope. It is red in certain histories: that Constantine was baptised of Silvester. and that the same emperor did marvelously adorn and deck those iii churches/ of saint Iohn of saint Peter/ & of saint Paul/ & that he gave many yearly rents & revenues out of certain parcels of land/ in diverse provinces & Islands: for the maintaining & upholding of the garnishing & adourning of laumpes/ of balm/ & of the precious ointment of pure narde/ & of other things/ of all which things a man shall find ꝑticulare mention made in the book of pope's/ But concerning the donation of the temporal dominion/ of the empire of the west: there is nothing at all therein contained. 
Astulphus king of lombardy.  But we read the after Astulphus king of Lombardy had taken by force the dominion & governance of Ravenna & many other places/ And pope Steven the second of the name being a romain borne (whose fathers name was constantine) by many ambassadors sent to Astulphus/ 
Steven the ii anointed pippin the king of France.  had required that the places should be restored to the imperial diction or dominion/ & Astulphus would not in any wise consent so to do: Steven went to Pipine/ & anointed him & his two sons kings. There was also an ambassador of the emperors/ sent with the same Steven. & they obtained & got grant of Pipine: that he should bring Astulphus in mind/ to restore the places to the empire. Pipine sent ambassadors to Astulphe/ but all that availed not. Wherefore because he could not by that mean obtain of Astulphe/ that restitution should be made: he made promise to Steven/ that himself would by force of arms take them from Astulphe/ & that he would give them to saint Peter. When the emperors ambassador had herd this: he returned home again/ Pipin performed & fulfilled those things which he had promised/ and the form and manner of this donation or gift/ is contained in the acts of the aforesaid Steven/ 
Pope zachari the first deposed Hilderike the king of Fraunce● & translated the said kingdom to Pippin from the 〈…〉.  & also the ꝑticulare names of all the things/ which were given. zachary the pope did translate the monarchy or kingdom of France unto Pipin deposing first & putting down Hilderike the king whereof it is red/ in the xu cause & the vi question. Alins. etc. & in the gloze Venerabilem. By the reason hereof/ I suppose. the Pipin from thence forth did favour the apostolic see. Afterwards Desiderius king of Lombardie warm & recovered again by force of arms/ those cities or some of them: 
 in the time of Adrian/ Adrian the pope sending many embasadours unto him: required & demanded again of him the right of saint Peter/ but he could not obtain. 
Adrian●.  Than Charlemagne/ of whom Adrian desired aid and succour: recovered the cities & gave them again to saint Peter/ 
charlemain recovered the cities again: which Desiderius with held: & gave therein to the pope  by a solemn gift or grant/ which is contained in the acts of the said Adrian pope. By these things it is evident/ that Constantine did not give the empire to the pope: by the duke doom of Ravenna/ the city of Rome/ & the west/ whereof we do read/ that continually even until the times aforesaid: the emperors did with full right possess Rome/ Ravenna/ & Marchia/ 
Places in the pope's law: that make plainly against the donation of Constantine.  with many other places/ even so as they had before. And this is proved by the text in the xcvi distinction. Bene quidem etc. where it is spoken of Patritius which was governor or captain in the name of king Adoacre/ & in the lxiii. distinction. Agatho etc. And in the xcvi. 
Reed that text Cum ad verum.  distinction Cum ad verum etc. And we do read also/ that the pope's of Rome did confess the emperors to be lords/ for Agatho the pope/ 
Agatho the first/ & Constantine the iiii assembled the vi. synod at Constantinople of ccixxx. bishops.  writeth unto Constantine the emperor (which gathered or assembled the vi. synod & followeth many years after the first of that name) how the city of Rome is the servile city of the emperor. And Boniface the pope/ writeth to Honorius the emperor/ that himself ought to govern the benefice of the church of Rome in spiritual things: but the emperor ought to govern the temporal things/ & in the end he saith. 
Bonifac. 1  that Rome is the city of his mansuetude or mildness This text is red in the xCi, distintion/ Ecclesiae. etc. 
The emperors were always in possession of 〈◊〉 these things neither did the pope's ever make any claim to an● parcels of the afore ●he tim● of Pippin and pope Steven the second.  And (that I may speak briefly) I never read the contrary in any place: but the evermore until the time of the aforesaid Pipine: the emperor remained in possession of the places afore named. Neither could I yet any where read/ that ever any of the pope's presumed to have any right or title/ by the name of saint Peter/ in the said places: until the time of Steven the ii pope of that name. These things I believe to be true: not withstanding the famous opinion of the contrary/ which is red in Palea the xcvi. distintion/ Constantinꝰ etc. for without doubt if that writing had not been apochriphe: 
Gratiam knew no thing of the donation of Constantine/ & therefore it is not put in the old decrees of his collection.  Gratianus should have found it in the old books & collections of the canon's/ but because he did not find it: therefore he did not put it theri/ wherefore those things which he hath added afterwards he put that feigned scripture for chaff: even so as we do find many other things of the apocriphe writings to be written in our books/ I have also found this writing set forth of length/ in a certain book: which containeth moche more than that/ which is put in the decrees/ in the place afore alleged/ & when I had diligently examined it: I found of the self same scripture many manifest & evident arguments & tokens of the forging & falsehood of the same/ which now to rehearse here: it should be both tedious & also unprofitable. This also is to be marked/ that the aforesaid writing Constatinꝰ etc. 
The chapi. in the decrees/ Constantinus. etc. is taken of the legend of saint Silvester.  which is had in the xcvi. distinction: is extract & drawn out of the legend of saint Silvester/ & he which did put the text in the decree: groundeth the authority of it/ upon the approbation & allowing of Galasius in the Synod/ I pray you look upon that approbation in the xv. 
A goodly and a worshipful approbation.  distinction. Sancta Romana. etc. & it shall be found of small strength/ for he saith. that the author thereof is unknown/ & yet that not withstanding/ that it is red among catholic men/ & therefore that it may be red/ what manner approbation this is: every man may consider/ 
There a● many & sundry 〈◊〉 of saint Silvester.  for there are many histories of saint Silvester. One/ in the which this is not found/ which histori Damasus the pope made. Another/ whose author is not known/ which the text saith not to be true: but that it may be red neither saith the text/ yet that this thing is contained therein. Also the old ancient books of the decrees/ hath not that text/ but only unto the ꝑagraffe It●̄ decreta romanorum pontificum. etc. inclusively. And so this ꝑagraffe of the histori of Sil. 
Pope Martin. 1  is not found in those books. Also the fifth universal Synod/ which maketh mention of the approbate books of all learned author's/ & of the approved scriptures: 
Paulus & Sergius heretics  moreover the Synod of Martin the pope/ which was made against the assertion of them which said that there was but one will in Christ (that is to wit/ against Paulus & Sergius) renewing the approved scriptures/ as I myself have seen: maketh no mention of these histories/ neither yet any other approved author/ or such as is accounted for a true author/ 
Vincent●us.  that ever I saw maketh any mention of them. I have red in Vincent in the xxiiii. 
Constantine▪ as saint Jerome saith) 〈◊〉 his wy●● 〈…〉 days 〈…〉  book of histories in the end/ after the mind of saint Jerome: the Constantine cruelly did slay his wife Fausta & his son Crispus. And that at the later end of his life/ after that he had been baptized of Eusebius bishop of Nichomedia: he declined to the heresy of the Arrians/ from which time (as saint Jerome saith (spoiling & robbrie of churches/ & the discord/ debate/ & strife of the whole world hath followed/ even until this present tyme. These things manifestly do repugn/ & are plainly contrary to the book of the acts of Silvester/ which book Vincentius saith to have been translated out of Greek by a certain man/ whose name he knoweth not/ as it is had in the same book in the ix. chap. who would not rather give credence to Jerome/ which is an approved author: than to the writings of an unknown author/ which therefore are called Apochriphe scriptures? The text also/ which is ascribed to Melchiades the pope/ which is had in the xii cause & the first question/ Futuran. etc. which text seemeth to be somewhat against this saying: Is not the text of Melchiades/ after the mind of a certain gloze/ & also according to the very troth. 
Melchiades predecessor to Silvester  For Melchiades was predecessor to Silvester/ as it appeareth in the catalogue of the pope's of Rome. And if Constantine was baptized of Sylvester/ according to the common noise & fame: than it is evident/ that the title of the text is false. For it maketh mention of the baptism of Constantine. And albeit that the said text had been written by Melchiades: yet could not thereof any argument or proof he taken against the pmmisses/ for it saith nothing else/ but the Constantine forsook the emꝑiall place of Rome/ & granted it to Peter & to his successors/ that is to say/ that where sometime was the emꝑiall seat: there is now the papal see. 
Constanly was Chri●t in Melchia● his time ●●●ter the mine of saint Augustyne.  which thing no man denieth. And troth it is/ that Constantine th'emperor was in the time of Melchiades the pope/ and that he was than christian. as it is red in the works of saint Augustine in many places: & namely in the epistle to Glorius & Elusyus/ which beguineth in this wise.  
Dixit quidam aplolus. etc. & this also agreeth with the mind of saint Jerome. I have seen also the decree of Leo the pope in the synod held at Rome/ 
Leo the viii restored to Otto all the lands which Pippin Charles & Roberto had given to the church Rome.  with the subscription of the bishops & clerks/ & of the citizens of Rome/ where Leo the pope restored to Otho the first/ all the places which had been given by the kings/ Pipyn/ Charles/ & Roberte/ to saint Peter. And all the said places are named in the same decree/ but there is no mention made of the donation of Constantine. In my judgement those texts concerning Constantine: are apocriphe & of non authority.   

¶ Antonine the archbishop of Florence/ saith/ as here followeth: in the eight title/ the second chapter the eight paragraph/ of the first part historical.  
THe third doubt is of the donation or gift made to the church by Constantine/ of the which donation/ mention is made in the decrees/ the xcvi distinction Constantinus. But that chapter is not found in the old & ancient book of the decrees. Therefore what & how much he gave: it is not very certain. but never the less it seemeth at the lest wise to be that: which Ludovic king of France & emperor/ 
Lewes the mild.  promiseth under oath to Paschalis the pope: & to his successors. whereof mention is made in the lxiii distinction/ Ego Ludovicus. etc. & which Otto the first emperor of the germans/ doth confirm to Iohn the pope/ in the same distinction/ Tibi. etc. But yet even to this day/ it is a great question among the canonists & lawyers: whether the donation & gift hath holden. which thing the canonists do utterly affirm/ & the divines do more confirm. And that it was no plain donation: but rather a restitution made to the church of her own ●●ght: For as much as all things are of the dominion if Christ: whose vicar the pope is in earth. but the other things he hath dimyssed & left to the temporal ●ordes.  

¶ raphael Volaterrane in the life of great constantine: writeth thus/ as followeth.  
OF the gift or grant of Constantine▪ there is no mention made in any authors/ save only in the book of decrees. And that the said donation or grant is not contained in the ancient volumes of the old tyme. Antony bishop of Florence witnesseth in his chronicles    
❀ Here endeth the donation of Constantine.   

¶ Imprinted at London by Thomas Godfray Cum privilegio.