A Blow for the Pope, Part 5
The image of Antichrist exalting himselfe in the Temple of GOD, aboue all that is named God, out of his owne decrees, decretals extravagants, pontificals, word for word as it is out of the said bookes heere alledged and quotted.
FOR as much as it standeth vponupon necessity of salvation, for everie bumane creature to bee subject to mee the Pope of Rome. It shall bee therefore requisite nd necessary for all men that will bee saved, to learne and know the dignitie of my Sea and excellencie of my dominion, as heere is set foorth according to the trueth and very works of my owne lawes, in style as followeth. 2. First my institution began in the old Testament, and was consummate and finished in the New, in that my Preift-hood was prefigurated by Aaron: and other Bishops vnderunder me were prefigured by the sonnes of Aaron, that were vnderunder him. 3. Neither is it to bee thought that my Church of Rome hath beene preferred by any generall Councill, but obtained the Primacy onelyonly by the voyce of the Ghospell, and the mouth of the Saviour. 4. And hath in it neither spot nor wrinkle, nor any such like thing. 5. Wherefore as other seats bee all inferiour to mee, and as they cannot absolue me: so hauehave they no power to bind mee or to stand against me, no more then the axe hath power to stand or presume aboue him that heweth with it, or the Saw to presume aboue him that ruleth it. 6. This is the holy and Apostolick mother Church of all other Churches of CHRIST. 7. From whose rules it is not meete that any person or persons should declyne, but lyke as the Sonne of GOD, came to doe the will of his Father, so much yee doe the will of your mother the Church, the head whereof is the Church of Rome. 8. And if any other person or persons shall erre from the said Church, either let them be admonished, or els their names taken, to bee knowne who they bee that swerue from the customes of Rome. 9. Thus then for as much as the holy Church of Rome, whereof I am governour, is set vp to the whole world for a glasse or example, reason would what thing soever the said Church determineth, or ordaineth, that to bee receaved of all men for a generall and a perpetuall rule for ever. 10. Wherevpon we see it now verified in this Church, that was foreprophecied by Ieremie, Saying: Behold I hauehave set thee vpover nations and kingdomes, to plucke vp and to breake downe, to build and to plant. 11. Who so vnderstandeth not the prerogatiue of this my Preist-hood, let him looke vp to the firmament, where he may see two great lights, the Sunne and Moone: one ruling over the day, the other over the night: So in the firmament of the vniversall Church. 12. GOD hath set two great dignities, the authoritie of the Pope and the Emperour: Of the which two, this our dignitie is so much weightier, as wee hauehave the greater charge to giuegive accoumpt to GOD for Kings of the earth, and the lawes of men. 13. Wherefore bee it knowne to you Emperours, which know it also right well, that yee depend vntounto the judgement of vsus, we must not bee brought and reduced to your will. 14. For as I said, looke what difference there is betwixt the Sunne and the Moone, so great is the power of the Pope ruling over the day, that is, over the spirituality, aboue Emperours and Kings, ruling over the the night: that is, over the Laytie. 15. Now seing the earth is seven times bigger then the Moone, and the Sunne eight times greater then the earth, it followeth that the Popes dignitie 56 tymes doeth surmount the estate of the Emperours. 16. VponUpon consideration whereof, I say therefore and pronunce that Constantine the Emperour did naught in setting the Patriarch of Constantinople at his feete on his left hand. 17. And although the said Emperour, wrote to mee, alledging the words of S. Peter, commanding vsus to submit our selves to everie humane creature, as to Kings, Dukes, and other for the cause of GOD. 1. Pet. 2. Yet in answering againe in my decretall, I exponed the minds and words of S. Pet. to pertaine to his subjects, and not his successors, willing the said Emperor to consider the person of the speaker, and to whom it is spoken, for, if the minde of Peter had beene there to debase the order of Priest-hood, and to make vsus vnderlings to everie humane creature, then everie lack might hauehave dominion over Prelats: which maketh against the example of CHRIST, setting vp the order of Priesthood to beare domination over Kings: According to the saying of Ieremie: Behold I hauehave set thee vp over Kings and Nations: 18. And as I feared not then to wryte this boldly vntounto Constantine, so now I say vntounto all other Emperours, that they receaving of mee their approbation, vnction, consecration, and Crowne Imperiall, must not disdaine to submitte their heads vnderunder mee, and sweare vntounto mee their alleadgeance: 19. For so you reade in the decree of Pope Iohn, how that Princes heeretofore have beene wont to bowe and submit their heads vntounto Bishops, and not to proceede in judgment against the heads of Bishops. 20. If this reverence and submission was wont to be given to Bishops, how much more ought they to submit their heads to me, being superior, not only to Kings, but Emperours, and that for two causes: first, for my title of succession, that I Pope of Rome hauehave to the Empyre, the rowme standing vacant. Also for the fullnesse of power that CHRIST King of Kings, & Lord of Lords, hath given to mee tho vnworthie in the person of Peter. 21. By reason whereof, seeing my power is not of man but of GOD, who by his celestiall providence hath set mee over his vniversall Church; maister and governour, it belongeth therefore to my office to looke vponupon everie mortall sinne of everie Christian man. 22. Whereby all criminall offences als well of Kings as all other bee subject to my censure. 23. In such sort that in all manner of pleading, if any manner of person at any time either before the sentence given or after shall appeale to mce, it shall bee lawfull for him so to doe. 24. Neither must Kings and Princes thinke it much to submit themselues to my judgement, for so did Valentinianus the worthie Emperour: so did Theodosius, and also Carolus. 25. Thus yee see must bee all judged by mee, and I of no man, yea, although I Pope of Rome, by my negligence or evill demanure bee found vnprofitable, or hurtfull, either to my selfe or others: Yea if I should draw with mee innumerable soules by heaps to hell, yet no mortall man be so hardie, so bold, so presumptuous to reproue mee. 26. Or to say to mee, Domine cur it a facis? Sir why doe yee so? 27. For although yee read that Balaam was rebuked of his Asse, by the which Afse our subjects, by Balaam wee Prelats are signified: Yet that ought to bee no example to our subjects to rebuke vsus. 28 And though wee read in the Scripture, that Peter, who receaved power of the Kingdome, and being cheife of the Apostles, might by vertue of his office, controle all others, was content to come and giuegive answere before his inferiors, objecting to him his going to the Gentiles, yet other inferiors must not learne by this example to bee check-meat with their Prelats, because Peter so tooke it at their hands, shewing thereby rather a dispensation of humilitie, then the power of his office: by the which power hee might hauehave said to them againe, It becometh not sheepe, nor belongeth to their osfice to accuse their sheepheard. 29. For els why was Dioscorus Patriarch of Alexandria condemned and excommunicated at Chalcedon: not for any cause of his faith, but onelyonly that hee durst stand against the Pope Leo, and durst excommunicate the Bishope of Rome, for who is hee that hath authoritie to accuse the seat of S. Peter. 30. Albeit I am not ignorant what S. Ierome wryteth, that Paul would not hauehave reprehended Peter, vnlesse he had thought himselfe equall vntounto him. 31. Yet Ieremy must thus be exponed by my interpretation, that this equalitie betwixt Peter and Paul, consisteth not in like osfice of dignitie, but in purenes of conversation. 32. For who gaue Paul licence to preach, but Peter, & that by authoritie of GOD, saying, Separato mihi Paulum & Barnabam: Wherefore be it knowne to al men, that my Church of Rome, is prince and head ofall Nations. 33. The mother of the faith. 34. The foundation cardinall, wherevpon all Churches doe depend, as the doore doth depend vponupon the hinges. 35. The first of all other seats without all spot or blemish. 36. Lady mistris and instructor of all Churches. 37. A glasse and spectacle vntounto all men to be followed in all whatsoever shee observeth. 38. Which was never found yet to slyde, or declyne from the path of Apostolicke tradition, or to bee intangled with any newnesse of heresies. 39. Against which Church of Rome, whosoever speaketh any evill, is foorthwith an hereticke. 40. Yea a verie Pagan, a witch, and an Idolater or Infidell. 41. Having fulnesse of power onelyonly in her owne hand in ruling. 42. Decyding, absolving, condemning, casting out or receaving in. 43. Albeit I deny not but other Churches bee partakers with her in labouring and carying. 44. To the which Church of Rome it is lawfull to appeale for remedie from the Churches, although it was otherwise concluded in the generall councill of Millevit an: that no man fhould appeale over the Sea vnderunder the paine of excommunication, yet my Glose commeth in heere with an exception: Nisi forte Romanam sedem appellauerint. Id est: Except the appeale bee to the Sea of Rome. 45. By the authoritie of which Church of Rome, all Synodes and decryes of councils stand confirmed. 46. And hath alwayes full authoritie in his hands to make new lawes & decreements, and to alter statutes, priviledges, rights or documents of Churches, to separat things joyned, and to joyne things separated, vponupon right consideration, either in whole or in part, either personally or generally. 47. Of the which Church of Rome I am head, as a King is over his judges. 48. The vicar of S. Peter. 49. Yea not the vicar of S. Peter properly, but the vicar of CHRIST properly, and successour of Peter. 50. Vicar of IE sus CHRIST. 51. Rector of the vniversall Church, director of the LORDS vniversall flocke. 52. Chiefe magistrat of the whole world. 53. Caephas, i. caput, the head and chiefe of the Apostolick Church. 54. Vniversall Pope, and Diocesan in all places exempt, aswell as everie Bishop is in places not exempt. 55. Most mightie Priest. 56. Lex animata in terris. i. 57. A living Lawe in the earth judged to have all Lawes in the chest of my breast. 58. Bearing the rowm of no poore man. 59. Being neither God nor man, but the admiration of the world, and a middle thing betwixt both. 60. Having both swords in my power, both of the spirituall and temporall jurisdiction. 61. So farre surmounting the authoritie of the Emperour, that I of my owne power alone without a Councill, have authoritie to depose him, or to trans-ferre his kingdome, and to giuegive a new election, as I did to Frederick, and diverse others. 62. What power then or Protestat in all the world is comparable to me: who hauehave authoritie to bind and louse both in Heaven and earth. 63. That is, who hauehave power both of heavenly things, and also of temporall things. 64. To whom Emperours, and Kings are more inferiour, than Lead is inferiour to Gold. 65. For doe you not see the neckes of great Kings, and Princes bend vnderunder our knees, yea, and think themselves happy and well defenced, if they maye kisse our hands. 66. Wherefore the sawcinesse of Honorius the Emperour is to bee reprehended, and his constitution abolished, who with his laytie would take vponupon him to intermeddle, not only with the temporall order, but also with matters ecclesiasticall, and election of the Pope. 67. But heere perchance some will object the examples and wordes of Christ, saying, that his Kingdome is not of this world, and where he being required to divide betwixt two brethren their heritage, did refuse it; but that ought not to bee no prejudice to my power. 68. For if Peter, and I in Peter, if wee say, hauehave power to bind and louse in heaven, how much more then is it to bee thought, that wee have power in earth to louse and to take away Empyres, Kingdomes, Dukedomes, and what els so ever mortall men may have, and to give them where wee will? 69. And if wee hauehave authoritie over Angels, which bee governours over Princes, what then maye wee doe vponupon their inferiours and servants? 70. And for that you shall not marvell that I say; Angels bee subject vntounto vsus, you shall heare what my blessed Clerk Antonius writeth of the matter, saying, that our power, of Peter and mee, is greater than the Angels in foure things. 1. In jurisdiction. 2. In administration of Sacraments. 3. In knowledge. 4. and reward. 71. And again in bulla Clemen tis, doe I not their command in my Bull, the Angels of Paradise to absolve the soule of man out of Purgatorie, and to bring it into the glorie of Paradise. 72. And now besides my heavenly power, to speak of my earthly jurisdiction, who did first translate the Empyre from the Greeks to the Almanes, but I? 73. And not onelyonly in the Empyre am I Emperour, the place being emptie, but in all ecclesiasticall benefices have full right and power to translate, and to depose after my arbitriment. 74. Did not I Zacharias put downe Childerick the old King of France, and set vp Pipinus? 75. Did not I Gregorius the seventh set vp Robert Wisard, and made him King of Sicilie, and Duke of Cappa &c. 76. Did not I the same Gregorius also set vp Rodulphus against Henrie the 4 Em perour? 77. And though that this Henricus was an Em perour of most stout courage, who stood 62 times in open field against his enemies. 78. Yet did not I Gregorius, coram nobis, and made him stand at my gate, three dayes and three nights bare-footed, and bare-legged, with his wife and chyld, in the deepe of winter, both in frost and snow, intreating for his absolution, and after excommunicated him againe, so that hee was twise excommunicated in my dayes? 79. And did not I Paschalis after Gregorie set vp the son of the said Henricus against his father, in warre to possesse the Empyre, and to put downe his father, and so hee did. 80. Item, did not I Pope Alexander bring vntounto Henrie the second, King of England, for the death of Thomas Becket, and to cause him goe bare-foooted to his tombe at Canturberrie with bleeding feet? 81. Did not I Innocentius the third, cause King Iohn to kneele downe at the feete of Pandulphus my Legate, and offer vp his Crowne to his hands: also to kisse the feete of Steven Langtoun, Bishop of Canturberrie, and besides that merced him a thousand merks by yeare. 82. Did not I Vrbanus the second, put downe Hugo Erle in Italie, discharging his subjects from their oath and obedience to him? 83. Did not I Paschalis excommunicate also his son Henry the fifth, and gotte out of his hands all his right, and title of elections, and donations of spirituall promotions? 84. Did not I Gelasius the second bring the Captaine Cnitius vnderunder, vntounto the kissing of my feete, and after Gelasius? 85. Did not I Calixtus, quaile the foresaid Emperour Henricus, and also bring in subjection Gregorie, whom the said Emperour had set vp against mee to be Pope, bringing him into Rome vponupon a Camell, his face to the horse taile, making him to hold the horse taile in his hand in stead of a brydle? 86. Further, did not I Innocentius the second set vp and make Lotharius to bee Emperour, for driving out Pope Anacletus out of Rome? 87. Did not I the said Innocentius take the Dukedome of Sicilie from the Empyre, and made Roger to bee King thereof, whereby afterward the Kingdome became the patrimonie of S. Peter. 88. Did not I Alexander the third, suspend all the Realme and Churches of England for the Kings mariage, 1159? 88. But what doe I speake of Kings? did not I the saide Alexander bring the valiant Emperour Frederick the first to Venice, by reason of his son Otho, their taken prisoner, and there in S. Marks Church made him fall downe flat vponupon the ground, while I did set my feete vponupon his necke, saying the verse of the TSALME, Super aspidem & basiliscum ambulabis: 89. Did not I Adrianus Pope, an English man borne, excommunicate William King of Cicile and refuse his peace, which hee offered, and had he not overcome me in plaine field, I would hauehave shaken him out of his kingdome of Cicile, and Dukedome of Apulia. 90. Also did not I the said Adrianus, controll and correct the foresaid Fredericus Emperour, for holding the left stirruppe of my horse, when hee should hauehave holden the right. 91. And afterward did not I excommunicate & curse him, for that he was so sawsie to set his owne name in wrytting mine. 92. And although a poore flie afterward overcame and strangled me, yet I made Kings and Emperours to stoup. 93. Did not I Innocentius 3. deject Philippus, brother to Fredericus from the imperiall Crowne, being elected without my leaue, and after set him vp againe, and also set vp Otho of Brounswick, and after did excommunicate and also depose the same foure yeares, setting vp the French King to warre against him. 94. Then was Fredericus 2. by mee set vp and reigned thirtie seven yeares, and yet fyue yeares before, he died. 95. Did not I Honorius interdict him, for not restoring certaine to their possessions at my request. 96. Whom also Gregorius 9. did excommunicate twyse together, & and raised vp the Venetians against him. 97. And at length Innocentius spoyled him of his Empyre, after that hee caused him to bee poysoned, at length to bee strangled by one Manfredus, and did excommunicate his sonne Conradus after him, not onelyonly depryving him of his right inheritance, but also caused him with Frederick Duke of Austria to be beheaded. 98. Thus then did not I excommunicate and depose all these Emperours in order? Henricus 4. Henricus 5. Fredericus I. Philippus, Otho, Fredericus 2. and Conradus his sonne. 99. Did not I interdict King Henrie the eight. 100. And all his kingdome of England. 101. And had not his prudence and power prevented my practise, I had displaced him from his kingdome, also briefly who is able to comprehend the greatnesse of my power, and of my seate. 102. For by mee only generall Councills take their force and confirmation. 103. And the interpretation of the saids councils, and of all other causes hard and doubtfull ought to bee referred and stand to my interpretation. 104. By me the workes of all wrytters, whatsoever they bee, either bee reprooved or allowed. 105. Then how much more ought my wryttings and decrees to bee preferred before all other? 106. In so much that my letters and epistles decretall bee equivalent, with the generall councils. 107. And where GOD hath ordained al causes of men, to bee judged by men, hee hath onelyonly reserved mee, That is, The Pope of Rome, without all question of men, vntounto his owne judgement. 108. And therefore where all other creatures bee vnderunder their judge, onelyonly I who in earth am the judge of all, can bee judged of none, neither Emperour nor the whole Clergie, nor Kings, nor of the people. 109. For who hath power to judge vponupon his judge? 110. This judge am I, and that alone, without any other assistance of any counsell joyned to mee, for I hauehave power vponupon counsels, counsels hauehave no power over mee. But if the counsell determine amisse, it is my aurhoritie alone to infring it, or to condemne whō I list without any counsell. 111. And all for the preheminene of my predecessor blessed S. Peter, which by the voyce of the LORD, hee receaved, and ever shall retaine. 112. Furthermore, and whereas all other sentences and judgements, both of counsels, person or persons, may and ought to bee examined. 113. For that they may be corrupted foure wayes: by feare, by gifts, by hatred, by favour: onelyonly my sentence and judgement must stand. 114. As given out of Heaven by the mouth of Peter him selfe, which no man must 115. Breake nor retract. 116. No man must dispute or doubt of. 117. Yea if my judgment, statute, or yoke, seeme scarcelie tolerable, yet for remembrance of S. Peter it must bee humblie obeyed. 118. Yea and moreover, obedience is to bee given not onelyonly to such decrees set foorth by mee in time of my Popedome, but also to such as I doe foresee and commit to wrytting before I bee Pope. 119. And although it bee thought by some wrytters to bee given to all men to erre, and deccaved. 120. Yet, neither am I a poore man. 121. And againe the sentence of my Apostolick seat is alwayes conceaved with such moderation is concoct and digested, with such patience and rypnesse, and delivered out with such gravitie of delebiration, that nothing is thought in it necessary to be altered or detracted 122. Wherefore it is manifest, and testified by the voice of holie Bishops, that the dignitie of this my seat is to be reverenced through the whole world, in that all the faith full submit themselues to it as to the head of the whole bodie. 123. Whereof it is spoken to mee by the Prophet, speaking of the Arke, if this bee humbled whether shall yee runne for succour, and where shall your glory become? seing then this is so, that so holie Bishops and Scriptures doe witnesse with mee, what shall we say then to such as will take vponupon them to judge of my doings, to reprehend my proceedings, or to require homage and tribute of mee, to whom all other are subject. 124. Against the first sort the Scripture speaketh. Deuternomie: Thou oughtest not to put thy syth in another mans Corne. Which thing to attempt against mee, what is it but plaine sacriledge? 125. According to my Canonists, which thus defyne sacriledge to consist in three things: either when a man judgeth of his Princes judgement: or when the holie day is prophained: or whē reverence is not given to Lawes and Canons. 126. Against the second sort maketh the place of the booke of Kings, where wee reade the Arke of GOD was brought from Gaba to Ierusalem, and in the way the Arke inclining by reason of the vnruely oxen. Ozias the Levit put to his hand to helpe, and therefore was stricken of the LORD: By this Arke is signified the Prelats, by the inclination thereof, the fall of Prelats. 127. Which also bee signified by the Angels, that Iacob did see going vp and downe the ladder. 128. Also by the Prophet, where hee sayeth, hee bowed downe the Heavens and came downe: By Ozias and the vnruelie oxen are meaned our subjects. 129. Then like as Ozias was striken for putting his hand to the Arke inclyning, no more must subjects rebuke their Prelats going away. 130. Albeit heere may be answered againe, that all bee not Prelats, which bee so called, for it is not the name that maketh a Bishop, but the life. 131. Against the third sort of such as would bring vsus vnderunder the tribute and exactions of secular men, making the New Testament, where Peter was bid to giuegive the groate in the fishes mouth, but not the head nor bodie of the fish: No more is the head or bodie of the Church subdued to Kings, but onelyonly that which is in the mouth, that is, the extern things of the Church, and yet not they neither. 132. For so wee read in the booke of Genesis, that Pharaoh in the time, of derth, subdued all the land of the Egyptians, but yet hee ministred to the Preists, so that hee neither tooke their possessions from them, nor their libertie: If then the Prelats of the Church must bee neither judged, nor reprehended, nor exacted, how much more ought I to bee free from the same? 133 Which am the Bishop of Bishops, and head of Prelats. 134. For it is not to bee thought that the case betwixt mee and other Prelats: betwixt my Sea and other Churches bee like. 135. Although the whole Catholick & Apostolicke Church make a brydechamber of Christ, yet the Catholick and Apostolick Church of Rome, had the preheminence given over all other by the mouth of the LORD himselfe, saying to Peter. Thou art Peter. 136. Thus a discretion and difference must bee had in the Church, as it was betwixt Aaron and his children: 137. Betwixt the threescore and twelue Disciples, and the twelue Apostles, betwixt the other Apostles and Peter. 138. Wherefore it is to bee concluded, an order & difference of degrees in the Church, betwixt powers, rior and inferior, without which order the vniversitie of the whole cannot consist. 139. For as amongst the Angelicall creatures aboue in Heaven, there is set a difference and inequalities of powers and orders, some to bee Angels, some Archangels, some Cherubins, some Seraphims, 140. So in the Ecclesiasticall hierarchie of the Church militant heere on earth, Priests must not bee equall with Bishops, Bishops must not bee like in order with Arch-Bishops, with Patriarchs, or Primats, 141. Who containe vnderunder them three Arch-Bishops, as a King containeth three Dukes vnderunder him, in the which number of Patriarchs, cōmeth in the stare also of an hundreth fourty two Cardinals or principals, fo called, Because as the doore turneth by his hinges, so the vniversall Church ought to be ruled by them. 142. The next & hiest order aboue these, is mine, who am Pope, differing in power & majoritie, and honour reverentiall, from these & all other decrees of men. 144. For the better declaration on whereof, my Canonists make three kynds of power in the earth: Immediato, which is mine immediatly from GOD: Derivato, which belongeth to other inferior Prelats from me. 145. Ministralis belonging to Emperors and Princes to minister for mee, for the which cause the anoynting of Princes and my consecration doth differ, for they are anoynted onelyonly in the armes or shoulders, and I in the head, to signifie, the difference of power betwixt Princes and mee. 146. This order therefore of Priests, Bishops and Arch-Bishops, Patriarchs and others, as a thing most convenient: my Church of Rome hath set and instituted through all Churches following therein; not onelyonly the example of the angelicall armie in Heaven, but also the Apostles. 147. For amongst them also there was not an vniforme equalitie or institution of a degree. 148. But a diversitie or distinction of authoritie and power, albeit they were all Apostles together, yet it was granted notwithstanding to Peter themselues also agreeing to the same that he should beare dominion and superioritie over all other Apostles. 149. And therefore had his name given him, Cephas, that is, head or beginning of the Apostlehood. 150. Wherevpon the order of the Priesthood first in the New Testament began in Peter, to whom it was said: Thou art Peter, and vponupon thee will I build my Church: 151. And I will give thee the keyes of Heaven: and thou being converted confirme thy brethren. 152. I hauehave prayed for thee that thy faith shall not faile, wherefore seeing such power is given to Peter. 153. And to mee in Peter, beeing his successor. 154. Who is hee then in all the world, that ought not to bee subject to my decrees, which hath such power, in Heaven, in Hell, in Earth, with the quicke and also the dead: 155. Commanding and granting in my Bull sent to Vienna, vntounto all such as dyed in their peregrination to Rome, that the paine of Hell shuld not touch them. And also that all such as tooke the holie crosse vponupon them, should everie one at his request not onelyonly bee delivered himselfe, but also deliver three or foure soules, whomso ever hee would hauehave out of Purgatorie. 156. Againe having such promises and assurance, that my faith shall not faile, who then will not beleeue in my doctrine: for did not CHRIST himselfe first pray for Peter, that his faith should not faile. 157. Also hauehave I not a sure promise of Pauls owne mouth, wrytting to my Church in these words: God is my witnesse whom I serue in my spirit, in the Ghospell of his Sonne, that without ceasing I make mention of you alwayes in my prayers: Rom. I. 158. Where fore I condemne all such worthilie, which will not obey my decrees, to be despossessed of all their honours, without restitution. 159. So all they that beleeue not my doctrine, or stand against the priviledge of the Church, especially of the Church of Rome, I pronounce them Heretiques. 160. And as the other before is called vnjust, so this man is to bee called an heretique. 161. For why he goeth against the faith, which goeth against her who is the mother of faith. 162. But heere may ryse perchance a doubt or seruple, that if my faith and knowledge stand so sure by the promise of CHRIST, and by the continuall prayer of S. Paul? whither is it true, or is it to bee granted that any other should excell men in knowledge or interpretation of holie Scripture. 163. For looke whose knowledge is grounded vponupon most reason his words should seeme to bee of more authoritie. 164. Wherevnto I answere, and grant, that many there bee & hath beene more abundantly indued with fuller grace of the holie Ghost, and greater excellencie of knowledge, & therefore that the tractations of Augustine, Hierom, and others thought to bee preferred before the constitutions of dyvers Popes: yet I say in determination of cause, because they hauehave not the vertue and hight of their authoritie, which is given to mee, therefore in exponing of Scriptures they are to bee preferred, but in decyding of matters they stand inferror to my authoritie: by vertue of which authoritie, 165. Both they themselues be allowed for doctors: & their works approved, and also al other matters bee ruled, through the power of the keyes which is given to me immediatly of CHRIST: although I deny not, but the same keyes bee also committed to other Prelats, as they were to other Apostles besids Peter. 166. Yet it is a thing to hauehave the keyes, another thing to hauehave the vse of the keyes. 167. Wherefore heere is to bee noted a distinction of keyes, after the minde of my schoole doctors: one key which is called Clavis ordinis: Having authoritie to binde and loose, but over the persons whom they binde and loose, and this authoritie they take not immediatly of CHRIST, but immediatly by mee the viccar of CHRIST. The other is called Clavis Iurisdictionis, Which I the viccar of CHRIST take immediatly of him, having notonely authoritie to binde and loose, but also dominion over them on whom this key is exercised, by the jurisdiction of which key, the fulnesse of my power is so great, that whereas all others are subjects. 168. Yea and Emperours themselues ought to subdue their executions to mee, onelyonly I am a subject to no creature. 169. No not to my selfe except I list, In foro poenitentiae, to my Ghostly father submitting my selfe as a sinner, but not as Pope: so that my papall majestie ever remaineth vnminisched. Superior to all men 170. Whom all persons ought to obey, 171. and follow. 172. Whom no man must judge nor accuse of cryme, either of murther, adulterie, symony, or such like 173. No man depose but I my selfe. 174. No man can excommunicate mee, yea though I communicat with the excommunicat, for no Canon bindeth me, whom no man must lye to. 175. For hee that lyeth to mee is a Church robber. 176. And who obeyeth not mee is an hereticke, and an excommunicat person. 177. For like as all the Iewes were commanded to obey the hie Priest, of the Leviticall order, of what state or condition soever they were, so are all Christian men more and lesse bound to obey mee CHRISTS Lievetennant on earth, concerning the obedience or disobedience, of whom yee hauehave in Deut. 17. 178. Where the common glosse sayeth, that hee who denyeth to the hie Priest obedientiam, lyeth vnderunder the sentence of condemnation, as much as hee that denyeth to GOD his omnipotentiam. Thus then appeareth that the greatnesse of my Priest hood, 179. Begunne in Melchizedeck, solemnized in Aaron, continued in the children of Aaron, perfectionated in Christ represented in Peter, exalted in the vniversall iurisdiction, and manifested in Silvester: so that through this preheminence of my Priest-hood, having all things subject to mee. 180. It may seeme well verified in mee that was spoken of CHRIST: Psal. 8. Omnia subjecisti sub pedibus ejus, oves & boves, & vniversa pecoracampi. Volucres coeli, & pisces maris. That is to say, Thou hast subdued all things vnderunder his feete, sheepe and oxen, and all cattell of the field, the birds of Heaven, and fish of the sea. 181. Where it is to bee noted, that by oxen, Iewes and Heretiques, by cattell of the field, Paganes be signified, for although as yet they bee out of the vse of my keyes of binding and lowsing, yet they bee not out of jurisdiction of my keyes, but if they returne I may absolucthem. 182. By sheepe and all Cattell are meaned all Christian men both great and lesse, whither they bee Emperours, Princes, Prelats, or other. By birds of the aire, yee may vnderstand the Angels and potestars of Heaven, who bee all subject to mee, in that I am greater then the Angels, and that in foure things, as is afore declared, and hath power to binde and louse in Heauen. 183. And to giuegive Heaven to them that fight in warres. 184. Lastly by the fishes of the sea, are signified the soules departed in paine or purgatory, as Gregorie by his prayer deliuered the soule of Traianus out of Hell, and I hauehave power to deliver out of Purgatorie whom I please. 185. Lastly, by the fishes of the sea, are signified such as bee in purgatorie: In so much that they stand in need and necessitie of other mens helpe, and yet bee in their journey: Viatores & de foro Papae: id est: Passengers, and belonging to the court of the Pope, therefore they may bee relieved out of the store-house of the Church, by the participation of indulgence. And for as much as some do object that my pardons cannot extend to them, that bee departed, for that it was said to Peter, whatsoever thou shall lowse vponupon earth, and therefore seeing they are not vponupon earth, they cannot bee lowsed by mee: heere I answere againe by my doctors, that this word, Super terram: VponUpon the earth, may bee referred two manner of wayes, first to him that is the lowser, so that who shall lowse, shall bee vponupon the earth, and so I grant, that the Pope being dead can lowse no man. Also it may bee referred to him that is lowsed, so that whosoever is lowsed must be vponupon the earth or about the earth: And so the soules of Purgatorie may bee lowsed, which albeit they are not vponupon the earth, yet they are about the earth, at least they be not in Heaven: because oft times, a question may arise vpō another, & the heads of mē now a days are curious, a man hearing now, that I can deliver out of Purgatorie, will ask here a question, whether I be so to empty all Purgatorie at once or not, to whom my Canonist. August. de Ancho. doth answere by a triple distinction: Quantum ad absolutam meamjurisdictionem, Quantum ad ordinatam executionem, Quantum addivinam acceptionem. First, touching my absolute jurisdiction, hee sayeth, I am able to rid out all Purgatorie together, for as many as bee vnderunder my jurisdiction, as all be, except onelyonly infants vnbaptised in limbo: and men departed onelyonly cum Baptismo slaminis, that is, with the Baptisme of the spirit: and such as hauehave no friends to doe for them, that therefore pardons bee given these onelyonly excepted: for all other besids, the Pope hee sayeth, hath power to release all Purgatorie at once as touching his absolute jurisdiction. Albeit Thomas Aquixas part. 4 denyeth the same, forsomuch as CHRIST himselfe hee sayeth, when hee came downe did not onelyonly vtterly at once release all Purgatorie. As touching my ordinarie execution, they hold, that I may if I will, but I ought not to doe it. Thirdly, as concerning the divyne acceptation, that is, how GOD would accept it, if I did it, that they say is vnknowne to them, & to everie creature, yea and to the Pope himselfe.
And to the intent I would all men to see and vnderstand that I lack not witnesse besids these, if I list to bring them out, you shall heare the whole quyre of my divine Clergie brought out, with a full voyoe testifying in my behalfe, in their bookes, tractations, distinctions, titles, glosses, and summaryes, as by their owne words heere followeth. The Pope say they being the viccar of IESVS CHRIST through out the whole world, in the stead of the living GOD, hath that dominion and lordship, which CHRIST heere in earth would not hauehave, although hee had it in habitu, but gaue it to Peter in actu: that is, the vniversall jurisdiction both of spirituall things and also of temporall, which double jurisdiction was signified by the two swords in the Ghospell. And also by offering of the wise men, who offered not onelyonly incense, but also gold: to signifie, not onelyonly the spirituall dominion, but also the temporall to belong to CHRIST and to his viccar: For as wee read the earth is the LORDS, and the fulnesse thereof, and as CHRIST sayeth, all power is given to him both in Heaven and earth: So it is to be asfirmed inclusive. That the viccar of CHRIST hath power on things, coelestiall, terrestiall, and infernall, which hee tooke immediatly of CHRIST, All other take it immediatly by Peter and the Pope, wherefore such as say that the Pope hath dominion onelyonly in spirituall things in the world, and not in temporall, may bee likned to the councillers of the Kings of Syria 2. Reg. 20. Which said that the gods of the mountaines be their gods: and therefore they hauehave overcome vsus: but let vsus fight against them in the low meadows & valleys where they hauehave no power: and so wee shall prevaile over them: so evill counsellers now a dayes, through their pestiferous flatterie deceave Kings and Princes of the earth, saying, Popes, and Prelats, bee gods of mountaines, that is, of spirituall things onelyonly, but they bee not gods of valleyes, that is, they hauehave no dominion over temporall things, and there fore let vsus fight against them in the valleyes, that is, in the power of the temporall possessions, and so we shall prevale over them: But what sayeth the sentence of GOD vntounto them, let vsus heare, because saith hee the Sirians say that the God of mountaines is their god, and no the god of valleyes, therefore I will giuegive all this multitude into your hand, and you shall know that I am the Lord, what can bee more effectuall spoken to set foorth the Majestie of my jurisdiction, which I receaved immediatly of the LORD, of the LORD I say, and no man: For whereas Constantine the Emperour gaue to Silvester, indowing him with this possession and patrimonie, that is, so to be exponed and taken not so much for a donation, as to bee counted for a restitution made of that, which tyranously was taken from him before. And againe, whereas I hauehave given at sundrie times to Lodovicus and other Emperours, of my temporall lands and possessions, yet that was done not so much for recognising of homage to thē as for keeping peace with them, for I ow to Emperours no obediene that they can clame, but they ow to mee as their superior: And therefore for a deversitie betwixt their degree and mine, in their consecration they take their vnction in their arme, I on the head, and as I am superior to them, so am I superior to all lawes, and free from all constitutions: Which am able of my selfe, and by my interpretation, to preferre equitie being not writen, before the law writen: having all lawes within the chest of my breast, as is aforesaid: and whatsoever this my Sea shall enact, approue, or disproue, all men ought to approue and reproue the same, with out either judging, disputing, doubting, or extracting. Such is the priveledge given of CHRIST in the behalfe of Peter to the Church of Rome 186. That what kingdome soever, countrie or province, choosing to themselves bishops & Ministers, although they agree with all other Christsfaithfull people in the name of IESUS, that is, in faith & charitie, believing in the same GOD, and in CHRIST his true Sonne, and in the holie Ghost, having also the same Creid. The same Evangelists and Scriptures of the Apostles, yet notwithstanding vnlesse that Bishops and Ministers take their origine and ordination from this Apostolicall state, they are to bee counted not of the Church: so that succession of faith only is not sufficient to make a Church, exceptt he Ministers take their ordination by them which hauehave their succession from the Apostles, so their faith, supremacy, and chayre of Peter, keyes of Heaven, power to binde and lowse, all these bee inseparable to the Church of Rome. So that it is to be presumed, that GOD alwayes providing, and S. Peter helping the Bishoprick and dyocy of Rome, shall never fall from the faith, and likewise is to bee presumed and presupposed that the Bishop of that Church is alwayes good and holy: yea although hee bee not alwayes good, or be destitute of his ownemerits, yet the merits of S. Peter predecessor of that place, bee sufficient for him: who hath bequeathed and left a perpetuall dowrie of merits, with inheritance of innocency to his posteritie. 187. Yea, though hee fall in homicide or adulterie, hee may sinne but yet hee cannot bee accused, but rather excused, by the murtherers of Samson the shifts of the Hebrewes, the adulterie of Iacob. 188. And likewise if any of his Clergie should bee found imbracing a woman, it must be expounded and presupposed, that he doth it to blesse her: furthermore, the Pope say they hath all the dignities and all powers of Patriarchs. In his primacy hee is Abel in governament the Arke of Noah, in Patriarchdome: Abraham: in order Melchizedeck, in dignitie Aaron: in authoritie Moses: in seat judiciall; Samuell: in zeale Elias in meeknesse David: in power Peter: in vnction CHRIST: Nay thou art Anti-Christ, my power they say is greater then all the Sancts: for whom I confirme, no man may infirme, I may favour and spaire whom I please. 189. To take from one and giuegive to another, and if I beenemy to any man, all men ought to eshew that person foorthwith, and not tarrie and looke while I bid them doe so: all the earth is my dyocie, and I the ordinarie of all men having the authoritie of the King of all kings vponupon subjects, I am all in all and aboue all. 190. So that God himself and I the viccar of God hauehave both one consist orie. 191. And am able almost to doe that GOD can doe Claue non errante. 192. Item it is said of mee, that I hauehave an heavenly arbitriment, and therefore am able to change the nature of things, Substantialia vnius applicando alteri: and of nothing to make things to bee, and of a sentence that is nothing, to makeit stand in effect, in all things that I list, my will to stand for reason, for I am able by the law to dispence aboue the Law, & of wrong to make justice, in correcting lawes and changing them, yee hauehave hard hitherto susficiently out of my doctors: now yee shall heare greater thinges out of my owne decrees. 193. Read there Pist. 96. Satis. 194. Also 12. caus. 11. doe you not finde there expressed, how Constantinus the Emperour fitting in the generall counsell of Nice, called vsus prelats of the Church, all Gods. 196. Againe read my Canon decretall, doe vee not see there manifestly expressed, how not man but GOD alone separateth that which the Bishops of Rome doth dissolue and sep…rat: wherefore, if these things which I doe bee said to bee done not of man but of GOD? what can you make mee, but GOD? Againe, if Prelats of the Church bee called and counted of Constantinus, for gods, I then being aboue all Prelats, seeme by this reason to be aboue all Gods: wherefore no marvell, if it bee in my power, to change time and times, to alter and abrogate lawes, to dispense with all things, yea with precepts of CHRIST for where CHRIST biddeth Peter put vp his sword, monished his disciples not to vse any outward force in revenging themselues. 197. Doe not I Pope Nicolaus wryting to the Bishops of France, exhort them to draw their materiall swords in persewing their enemies, and recovering their possessions, setting against the precept of CHRIST, the prophet saying, Item where CHRIST was present himselfe at the mariage in Cana of Galilee. 198. Doe not I Pope Martinus in my distinction, inhibit the spirituall Clergie to be present at mariage feasts, and also to marie themselues? Item where matrimonie by CHRIST cannot bee lowsed, but onelyonly for whooredome. 199. Doe not I Pope Gregorius Iunior wryting ad Bonifacium: permit the same to bee broken for impotencie or infirmitie of bòdies. 200. Item against the expresse caution of the Ghospell, doeth not Innocentius the fourth, permit vim vi expellere. 201. Item against the New Testament in swearing and that in these sixe causes. 202. Likewise against the old Testament I doe dispence in not giving tythes. 203. Wherein two kinds of oaths are to bee noted, whereof some bee promissiora some bee assertoria. 204. Item in vowes and that ex toto voto, whereas other Prelats cannot dispence ex toto voto, I can deliver ex toto a voto, like as God himselfe. 205. Item in perjurie I absolue, mv absolution standeth 206. Where also note, that in all swearing, alwayes the authoritie of the superior is excepted. 207. Moreover where CHRIST biddeth lend without hope of gaine, doe not I Pope Martinus giuegive dispensation for the same? and notwithstanding the counsell of Thuring indicted the contrarie, yet with the bulles I dissanulled that decreement. 208. What should I speake of murther, making it no murther or homicide to slay them that be excō municate. 209. Likewise against the law of nature. 210. Item against the Apostle. 211. Also against the Canon of the Apostles: I can & doe dispence, for where they in their Canon command a Priest for fornication to bee deposed, I through the authoritie of Silvester doe alter the rigor of that constitution. 212. Considering the minds and bodies also of men now to be weaker then they were then: 213. Brieflie against the vniversall state of the Church, I hauehave dispensation, and for mariage in the second degree of consanguinitie and affinitie that is betwixt brethrens children although not, so that the vncle may not marrie his Neece, vnlesse for vrgent and weightie causes. As for all such contracts betwixt party and partie, were that matrimonie is not yet consumat bv carnall copulation, it is but a small matter for mee to dispence withall: In summa if yee list brieflie to heare the whole number of all such causes as properlic doe ppertaine to my papall dispensation, which commeth to the number of 51. poynts, that no man may meddle withall, but onelyonly I my selfe alone, I will rehearse them in English as they bee set foorth in my canonicall doctors.