A BLOW FOR THE POPE.  
Touching the POPE'S prerogatives.  
Extracted word for word out of the Book of MARTYRS  
EDINBURGH, Printed by john Wreittoune. 1631   

The proud primacy of Pope's painted out in Tables, in order of their rising up by little and little, from faithful Bishops and Martyrs, to become Lords and Governors over Kings and Kingdoms, exalting themselves in the Temple of GOD, above all that is called God. 2. Thess. chap. 2.  
IN the Table of the primitive Church, hath been (gentle Reader) set forth and exhibited before thine eyes, the grievous aflictions and sorrowful torments, which through GOD'S secret sufferance, fell upon the true Saints and members of CHRIST'S Church in that time, especially upon the good Bishops, Ministers, and teachers of the flock: of whom, some were scourged, some beheaded, some crucified, some burnt, some had their eyes put out, some one way, and some another, miserably consumed: which days of woeful calamity continued near the space of three hundreth years. During which time, the dear spouse and Elect Church of GOD, being sharply assaulted on every side, had small rest, no joy, nor outward safety in this present world, but in much bitterness of heart, continual tears and mourning under the cross, passed over their days being spoilt, imprisoned, contemned, revyled, famished, tormented, and martyred every where, who neither durst well tarry at home for fear and dread, & much less durst come abroad for the enemies, but only by night, when they assembled as they might, sometimes to sing Psalms and hymns together. In all which their dreadful dangers, and sorrowful afflictions, notwithstanding the goodness of the LORD left them not desolate: but the more their outward tribulations did increase, the more their inward consolations did abound: and the further off they seemed from the joys of this life, the more present was the LORD with them with grace and fortitude, to confirm and rejoice their souls: and though their possessions and riches in this world were lost and spoilt, yet were they enriched with Heavenly gifts and treasures from above an hundreth fold, than was true Religion truly felt in heart. Then was Christianity not in outward appearance showed, but in inward affection received, and the true image of the Church not in outward show presented, but in her perfect state effectual. Then was the name and fear of GOD true in heart, not in lips alone dwelling: faith than was fervent, zeal ardent, prayer not swimming in the lips, but groaned out to GOD from the bottom of the spirit: Then was no pride in the Church, nor lasoure to seek riches, nor time to keep them. Contentions for triffiles was not then so far from Christians, that well were they when they could meet to pray together against the Devil, author of all dissension. Briefly the wholeChurch of CHRIST JESUS, with all the members thereof, the further it was from the type and shape of this world, the nearer it was to the blessed respect of GOD'S favour and supportation.   

The first rising of the Bishops of Rome.  
AFter this long time of trouble, it pleased the LORD at length mercifully to look upon the Saints and servants of his Son, to release their captivity, to release their misery, and to bind up the old dragon the Devil, which so long vexed them, whereby the Church began to aspire to some more liberty: And the Bishops which before were as abjects, utterly contemned of Emperors, through the providence of GOD, (which disposeth all things in his time after his own will) began now of Emperors to be esteemed and had in price: Furthermore, as Emperors grew more in devotion, so the Bishops more and more were exalted, not only in favour, but also preferred unto honour, in so much that in short space they became not quarter masters, but rather half Emperors with Emperors.  
After this in process of time, as riches and worldly wealth crept into the Clergy, and that the Devil had poured his venom into the Church, (as the voice was heard the same time over Constantinople) so true humility began to decay, and pride to set in his foot, till at last they played as the Ivy with the Oak tree, which first beginning with a goodly green show embraceth him so long, till at the length it overgroweth him, and so sucketh all his moisture from him, setting his root fast in his bark, till at last it both stiffleth the stock, and killeth the branches, and so cometh to be a nest of Owls, and all unclean birds. Not untruely therefore it was said of Augustine. Religio peperit divitias, & filia, devoravit matrem: religion begateriches, and the daughter hath devoured the mother: The verity whereof notoriously may appear above all other in the Church of Rome, and the Bishops of the same, for after that the Church of Rome, through favour of Emperors, was endued with lands, donations, possessions, and patrimonies, so that the Bishops thereof feeling the smack of wealth, ease, and prosperity, began to swell in pomp and pride: the more they flourished in this world, the more GOD'S holy spirit forsook them, till at last the said Bishops who at the first were poor, creeping low upon the ground, and were persecuted long time, every man treading upon them in this world: now of persecuted people, began to be persecuters of others, and to tread upon the necks even of Emperors, and to bring the heads of Kings and Princes under their girdle. And not that only that, but furthermore through pride and riches, they were so far gone from all religion, that in the very end they became the adversary of God (whom we call Antichrist) prophesied of so long before by the Spirit of GOD to come, sitting in the Temple of GOD. etc. Of whom we read thus in the Epistle of Paul. 2. Thess. 2. where he saith, We beseech you brethren, by the coming of our LORD JESUS CHRIST, and by our fellowship together in him That ye be not suddenly moved in your mind, nor troubled, neither by spirit, nor by word, nor by letter, as it were from us, as though the day of CHRIST were at hand. Let no man in any ways deceive you, for that day shall not come, except there come a departing first, and that that man of sin be revealed, even the son of perdition, that adversary which exalteth himself above all that is called God, or that is worshipped: so that he shall sit in the Temple of GOD, as God, and set forth himself as he were GOD,  
BY which words of St. Paul, we have divers things to understand: First that the day of the LORDS coming was not then near at hand. Secondly, The Apostle giving us a token before, to know when that day shall approach, biddeth us look for an adversary first to be revealed. Thirdly to show what adversary this shall be, he expresseth him not to be as a common adversary, such as were then in his time. For although Herod, Annas, and Cajaphas', the high Priests, and pharisees, Tertullus, Alexander the Coppersmith, Elymas and Simon Magus, and Nero the Emperor in Paul's time, were great adversaries, yet here he meaneth another besides these, greater than all the rest, not such a one as should be like to Priest, King, or Emperor, but such as far exceeding the estate of all Kings; Priests, and Emperors, should be the Prince of Priests, and should make Kings to stoup, and should tread upon the neck of Emperors, and make them to kiss his feet. Moreover, where the Apostle sayeth, that he shall sit in the Temple of GOD, thereby is meaned, not the personal sitting of the Pope, in the City only of Rome, but the authority and jurisdiction of his Sea exalted in the whole universal Church equal with GOD himself. For let men give to the Pope, that which he in his laws, decrees, and in his pontifical requireth, and what difference is there betwixt GOD and the Pope? If GOD set laws and ordinances, so doth he: If GOD hath his creatures, so hath he: If GOD require obedience so doth he: If the breach of GOD'S commandments be punished, much more be his. GOD hath his religion, the Pope also hath his: Yea for GOD'S one Religion, he hath an hundreth: GOD hath set up one Advocate, he hath an hundreth: GOD hath instituted but a few holy days: for GOD'S one, he hath instituted forty: And if the holy day that GOD hath apppointed, be Simplex: The feast that the Pope appointeth is duplex & triplex. CHRIST is the head of the Church, so is the Pope: CHRIST giveth influence to his body, so doth the Pope: CHRIST forgiveth sin, the Pope doth no less: CHRIST expelleth evil spirits by hispower; so pretendeth the Pope by his holy water: Furthermore, where CHRIST went barefooted upon the bare ground, he with his golden shoes is carried upon men's shoulders. And where CHRIST was called, Sanctus Sanctorum: Heeis called Sanctorum Sanctissimus: CHRIST never practised but only the spiritual sword, he claimeth both spiritual and temporal: CHRIST bought the Church: He both buyeth and selleth the Church. And if it be necessary to believe CHRIST to be the Saviour of the world: so is it necessary to beleevethe Pope to be the head of the Church: CHRIST paid tribute unto Caesar: he maketh Caesar pay tribute unto him; Finally, the Crown of CHRIST was of sharp thorns: The Pope hath three crowns of gold upon his head, so far exceeding CHRIST the Son of GOD in glory of this world, as CHRIST exceedeth him in the Glory of HEAVEN. The image and pattern of whose intolerable pride and exaltation, according as St. Paul doth describe him in his Epistle foresaid, we have here set forth, not only in these tables to be seen, and by his own facts to be noted, but also by his own words & Registers; Clementines, Extravagants and Pontificals, expressed as in order (the LORD willing) shall follow.   

The exaltation of Popes above Kings and Emperors out of Histories.  
FIrst, after that Italy and the city of Rome were overrun by the Goths and Vandals, so that the seat of the Empire was removed to Constantinople, then began joannes Patriarch of Constantinople, to put forth himself, and would needs be called universal Bishop of the world: but the Bishop of Rome in no case would suffer that, and stopped it. After this came the Emperor's deputy, and Exarch of Ravenna to rule Italy: but the Bishop of Rome, through aid of the King of Lombard's sone quailed him. Not long after about the year of the LORD five hundreth, came Phocas the murderer, who slew the Emperor of Constantinople his master Maureits and his children. By which Phocas, the Bishops of old Rome aspired first to their pre-eminence, to be counted the head Bishops over the whole Church, and so together with the lombards began to rule the City of Rome: Afterwards when the lombards would not yield to him, in accomplishing his ambitious desire, but would needs require of the Bishop the said City of Rome: he stirred up Pipinus, but first deposed Childericus the King of France, and so thrusting him into an Abbey, set up in his place Pipinus and his son Carolus Magnus, to put down the said King of Lombardes' called Aistulphus: and so translated the Empire from Constantinople to France, dividing the spoil between him and them: so that the Kings of France, had all the possessions and lands which before belonged to the Empire, and he to receive of them the quiet possession of the city of Rome, with such donations and Lordships, which now they challenge unto them, under the name of S. Peter's patrimony, which they falsely ascribe to that donation of Constantinus the great.  
It followed then in process of time, after the days of Pipinus, Carolus, and Lodovicus, (who had endued these Bishops of Rome, called now Popes, with large possessions) when the King of France were not appliable to their beck, to aid and maintain them against the Princes of Italy, who began then to push the saides' Bishops for their wrongful usurped goods, they practised with the Germans, to redact the Empire to Otho, first of that name Duke of Spain, referring the election thereof to seven Prince's electors of Germany, which was about Anno 1002. Notwithstanding reserving still in his hands the negative voice, thinking thereby to enjoy that they had, in quietness and security, and so did for a good space.  
At length when some of these German Emperors also, after Otho began a little to spurn against the said Bishops and Popes of Rome, some of them they accursed, some they subdued and brought to the kissing of their feet, some they deposed, and placed others in their possessions.  
So was Henricus 4. by these Bishop's accursed, the Emperor himself forced with his wife and child, to wait attendance upon the Pope's pleasure three days and three nights in Winter at the gates of Canossus. Besides all this the said Pope raised up Rodolpus to be Emperor against him: who being slain in war, than the said Pope Gregory 7. not resisting this, stirred up his own son Henricus 5. to fight against his own natural father, to depose him, which Henricus 5. was also himself accursed afterward, and excommunicated, and the Saxons at last set up by the Bishops to fight against him.  
After this the Emperors began to be somewhat calmed, and more quiet, suffering the Bishops to reign as they listed, till Frederick the first called Barbarossa came, and began to stir coals against them. Howbeit they hampered both him and his son Henry in such sort, that they brought first the neck of Frederick in the Church of Venice, under their feet to tread upon: and after that the said Bishops crowning Henricus his son in the Church of S. Peter, set his crown upon his head with their feet, & with their feet spurned it off again, to make him know that the Popes of Rome had power both to crown Emperors, and depose them again.  
Then followed Philippus brother to Henry aforesaid, whom also the Pope's accursed, about the year of our LORD 1198. and set up Otho Duke of Saxon. But when the said Otho began to be so saucy to dispossess the Bishops of their cities and lands, which they had incrotched into their bands, they could not bear that, but incontinent they put him besides the cushion. The like also fell upon Otho the 4. that followed after Philip, who was suffered no longer than four years to reign, about the year of the LORD 1209.  
At this time Fredericus 2. the son of Fredericus Barbarossa, was but young, whom the Bishops of Rome supposing to find more mortified and tamed to their hand, advanced to be Emperor after his father: But that fell out much contrary to their expectation: for he perceiving the immoderate pomp and pride of the Roman Bishops, which he could in no case abide, so nettled them, and cut their combs, and waxed so stout against them, intending to extirp their tyranny and to reduce their pompous riches to the state and condition of the primitive Church again, putting some of them to flight, and prisoning some of their Cardinals, that of three Popes, one after another he was accursed, circumvented by tieason, at last deposed, and after that poisoned, and last forsaken and died.  
After this Frederick followed his son Conradus, whom the foresaid Bishops for his disobedience soon dispatched, exciting against him in mortal war the Landgrave of Thuring, whereby at length he was driven into his Kingdom of Naples, and there deceased.  
This Conradus had a son called Conradinus, Duke and Prince of Swevill, where this Conradinus after the decease of his father, came to enjoy the Kingdom of Naples. The Bishops stirred up against him, Charles' the French Kings brother in such sort, that through crafty conveyance, both Conradinus which descended of the blood of so many Emperors, and also Frederik Duke of Austria, were both taken, and after much wretched handling in their miserable endurance unseeming to their state, at length were both brought under the axe, by the Pope's procurement, and so both beheaded: and thus ended the imperial stock of Frederik the first surnamed Barbarossa.  
The like also happened to Frederik the Emperor, had almost fallen upon Philip the French King, by Pope Boniface 8. who because he could not have his commodities and revenues out of France after his will, sent out his bills and letters patents to displace King Philip aforesaid, and to possess Albertus' King of Romans in his room.  
And this hitherto of foreign stories: Now touching our country Princes here in England, so speak somewhat likeways of them: did not Pope Alexander the third presumptuously taking upon him where he had nothing to do to intermeddle with the King's subjects.  
For the death of Becket the rebel, albeit the King fusficiently cleared himself thereof, yet notwithstanding did he not wrongfully bring the said King Henry 2. to such penance as it pleased him to enjoin, and also violently constrained him to swear obedience to the Sea of Rome. The like also was showed before in this story to happen to King john his son, for when the said King like a valiant Prince, had held out the tyranny of those Bishops eleven years together, was not all the Churches of England barred up, and his inheritance with all his dominions given away by Pope Innocent the 3. to Lodovicus the French King, and he afterward compelled to submit both himself, and to make his whole Realm fedetary to the Bishops of Rome, and moreover, the King himself driven also to surrander his Crown to Pandulphus the Popes Legate: and so continued a private person, 5 days standing at the Pope's courtesy whether to receive it again or not? And when the Nobles of the Realm rose afterward against the King for the same, was not he then glad to seek and sue to the foresaid Pope for succour, as by his own letter, taken out of the public rolls may appear.   

King john's supplication to Pope Innocent the third.  
REverendiss. domino suo & patri sanctiss. Innocentio, dei gratia joanni eadem gratia. R. Angliae etc. Cum comites & Barones' Angliae nobis devoti essent, antequam nos & nostram terram dominio vestro subjacere curassemus, ex tunc in nos specialiter ob hoc, sicut publicè dicunt, violenter insurgunt. Nos vero preter Deum, vos specialem dominum & patronum habentes, defensionem nostram & totius regni, quod vestrum esse credimus, vestrae paternitati commissam, & nos quantum in nobis est, curam & solicitudinem istam vestrae resignamus dominationi, devotius supplicantes quatenus in negotijs nostris, que vestra sunt, consilium & auxilium efficax apponatis, prout melius videritis expedire, latores praesentium etc. Teste meipso apud Dour. 18. Septemb. 6.  
And yet notwithstanding that the said King john did so yield to the Pope, he was both persewed by his Nobles, and also in the end w as poisoned, by asubject of the Pope's ownereligion, a Monk of Swinsted: as I have sufficiently to prove not only by William Caxton, but also have testimony of the most part of Chronicles for the same, (a few only excepted) as of Thomas Grace in his French Chronicle, also of another French Chronicle in meeter, of Ranulphus Cestrenses, Thomas Rudburne also doth witness the same: So doth Richard Rid in novo Chronico ad tempora Hen. 6. the like also doth the Chronicle called Eulogium Monachi Cant. The words of Walter Gisborne an ancient Historiographer be plain: No less is to be found in joan. Major. de gestis Scotorum. lib. 4. cap. 3. fol. 56. where he not only maketh mention of the Monk and of the poison, but also of the Abbot, of his absolution and of the 3. Monks every day singing for the said Monk's soul. To these I could also annex dyvers other writers both English and Latin, without name, which witness that King john was poisoned, one beginning thus, here beginneth a book in the English tongue, called Bruce. Another beginneth: Because this book is made to tell, what time any thing notable. The third in English beginneth the reign of Britain that now is called England, etc. Of Latin books which have no name, one beginneth thus, Britannia quae & Anglia dicitur, ae Bruto nomen est sortita. Another hath this beginning, Adam pater gener is humani.  
Besides this, King Henry 2 and King john his son, what Kings have here reigned in England since their time, until the reign of King Henry the 8, who although they were prudent Princes, and did what they could against the proud dominion of those Bishops, were forced at length sore against their wills, for fear to subject themselves together with their subjects, under their usurped authority, in so much as some of them as M att. Paris. writeth by King Henry the third, were fain to stoup and kiss their Legates knee.   

The image of Antichrist exalting himself in the Temple of GOD, above all that is named God, out of his own decrees, decretals extravagants, pontificals, word for word as it is out of the said books here alleged and quotted.  
FOR as much as it standeth upon necessity of salvation, for every bumane creature to be subject to me the Pope of Rome. It shall be therefore requisite and necessary for all men that will be saved, to learn and know the dignity of my Sea and excellency of my dominion, as here is set forth according to the truth and very works of my own laws, 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 under me were prefigured by the sons of Aaron, that were under him. 3. Neither is it to be thought that my Church of Rome hath been preferred by any general Council, but obtained the Primacy only by the voice of the Gospel, 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 be all inferior to me, and as they cannot absolve me: so have they no power to bind me or to stand against me, no more than the axe hath power to stand or presume above him that heweth with it, or the Saw to presume above him that ruleth it. 6. This is the holy and Apostolic mother Church of all other Churches of CHRIST. 7. From whose rules it is not meet that any person or persons should decline, but like as the Son of GOD, came to do the will of his Father, so much ye do the will of your mother the Church, the head whereof is the Church of Rome. 8. And if any other person or persons shall err from the said Church, either let them be admonished, or else their names taken, to be known who they be that swerve from the customs of Rome. 9 Thus then for as much as the holy Church of Rome, whereof I am governor, is set up to the whole world for a glass or example, reason would what thing soever the said Church determineth, or ordaineth, that to be received of all men for a general and a perpetual rule for ever. 10. Whereupon we see it now verified in this Church, that was foreprophecied by jeremy, Saying: Behold I have set thee upover nations and kingdoms, to pluck up and to break down, to build and to plant. 11. Who so understandeth not the prerogative of this my Preisthood, let him look up to the firmament, where he may see two great lights, the Sun and Moon: one ruling over the day, the other over the night: So in the firmament of the universal Church. 12. GOD hath set two great dignities, the authority of the Pope and the Emperor: Of the which two, this our dignity is so much weightier, as we have the greater charge to give account to GOD for Kings of the earth, and the laws of men. 13. Wherefore be it known to you Emperors, which know it also right well, that ye depend unto the judgement of us, we must not be brought and reduced to your will. 14. For as I said, look what difference there is betwixt the Sun and the Moon, so great is the power of the Pope ruling over the day, that is, over the spirituality, above Emperors and Kings, ruling over the the night: that is, over the Laiety. 15. Now seeing the earth is seven times bigger than the Moon, and the Sun eight times greater than the earth, it followeth that the Pope's dignity 56 times doth surmount the estate of the Emperors. 16. Upon consideration whereof, I say therefore and pronunce that Constantine the Emperor did naught in setting the Patriarch of Constantinople at his feet on his left hand. 17. And although the said Emperor, wrote to me, alleging the words of S. Peter, commanding us to submit ourselves to every humane creature, as to Kings, Dukes, and other for the cause of GOD. 1. Pet. 2. Yet in answering again in my decretal, I exponed the minds and words of S. Pet. to pertain 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 mind of Peter had been there to debase the order of Priesthood, and to make us underlings to every humane creature, than every lack might have dominion over Prelates: which maketh against the example of CHRIST, setting up the order of Priesthood to bear domination over Kings: According to the saying of jeremy: Behold I have set thee up over Kings and Nations: 18. And as I feared not then to write this boldly unto Constantine, so now I say unto all other Emperors, that they receiving of me their approbation, unction, consecration, and Crown Imperial, must not disdain to submit their heads under me, and swear unto me their alleadgeance: 19 For so you read in the decree of Pope john, how that Princes heretofore have been wont to bow and submit their heads unto Bishops, and not to proceed in judgement 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 Emperors, and that for two causes: first, for my title of succession, that I Pope of Rome have to the Empire, the room standing vacant. Also for the fullness of power that CHRIST King of Kings, & Lord of Lords, hath given to me tho unworthy in the person of Peter. 21. By reason whereof, seeing my power is not of man but of GOD, who by his celestial providence hath set me over his universal Church; master and governor, it belongeth therefore to my office to look upon every mortal sin of every Christian man. 22. Whereby all criminal offences als well of Kings as all other be 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 appeal to mce, it shall be lawful for him so to do. 24. Neither must Kings and Princes think it much to submit themselves to my judgement, for so did Valentinianus the worthy Emperor: so did Theodosius, and also Carolus. 25. Thus ye see must be all judged by me, and I of no man, yea, although I Pope of Rome, by my negligence or evil demanure be found unprofitable, or hurtful, either to myself or others: Yea if I should draw with me innumerable souls by heaps to hell, yet no mortal man be so hardy, so bold, so presumptuous to reprove me. 26. Or to say to me, Domine cur it a facis? Sir why do ye so? 27. For although ye read that Balaam was rebuked of his Ass, by the which Afse our subjects, by Balaam we Prelates are signified: Yet that aught to be no example to our subjects to rebuke us. 28 And though we read in the Scripture, that Peter, who received power of the Kingdom, and being chief of the Apostles, might by virtue of his office, control all others, was content to come and give answer before his inferiors, objecting to him his going to the Gentiles, yet other inferiors must not learn by this example to be check-meat with their Prelates, because Peter so took it at their hands, showing thereby rather a dispensation of humility, than the power of his office: by the which power he might have said to them again, It becometh not sheep, nor belongeth to their osfice to accuse their shepherd. 29. For else why was Dioscorus Patriarch of Alexandria condemned and excommunicated at Chalcedon: not for any cause of his faith, but only that he durst stand against the Pope Leo, and durst excommunicate the Bishope of Rome, for who is he that hath authority to accuse the seat of S. Peter. 30. Albeit I am not ignorant what S. Jerome writeth, that Paul would not have reprehended Peter, unless he had thought himself equal unto him. 31. Yet jeremy must thus be exponed by my interpretation, that this equality betwixt Peter and Paul, consisteth not in like osfice of dignity, but in pureness of conversation. 32. For who gave Paul licence to preach, but Peter, & that by authority of GOD, saying, Separato mihi Paulum & Barnabam: Wherefore be it known to all men, that my Church of Rome, is prince and head ofall Nations. 33. The mother of the faith. 34. The foundation cardinal, whereupon all Churches do depend, as the door doth depend upon the hinges. 35. The first of all other seats without all spot or blemish. 36. Lady mistress and instructor of all Churches. 37. A glass and spectacle unto all men to be followed in all whatsoever she observeth. 38. Which was never found yet to slide, or decline from the path of Apostolic tradition, or to be entangled with any newness of heresies. 39 Against which Church of Rome, whosoever speaketh any evil, is forthwith an heretic. 40. Yea a very Pagan, a witch, and an Idolater or Infidel. 41. Having fullness of power only in her own hand in ruling. 42. deciding, absolving, condemning, casting out or receiving in. 43. Albeit I deny not but other Churches be partakers with her in labouring and carrying. 44. To the which Church of Rome it is lawful to appeal for remedy from the Churches, although it was otherwise concluded in the general council of Millevit an: that no man fhould appeal over the Sea under the pain of excommunication, yet my Gloze cometh in here with an exception: Nisi forte Romanam sedem appellaverint. Id est: Except the appeal be to the Sea of Rome. 45. By the authority of which Church of Rome, all Synods and decryes of councils stand confirmed. 46. And hath always full authority in his hands to make new laws & decreements, and to alter statutes, privileges, rights or documents of Churches, to separat things joined, and to join things separated, upon 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 successor of Peter. 50. Vicar of JE sus CHRIST. 51. Rector of the universal Church, director of the LORDS universal flock. 52. Chief magistrate of the whole world. 53. Caephas, i. caput, the head and chief of the Apostolic Church. 54. Universal Pope, and Diocesan in all places exempt, aswell as every Bishop is in places not exempt. 55. Most mighty Priest. 56. Lex animata in terris. i. 57 A living Law in the earth judged to have all Laws in the chest of my breast. 58. Bearing the room of no poor 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 spiritual and temporal jurisdiction. 61. So far surmounting the authority of the Emperor, that I of my own power alone without a Council, have authority to depose him, or to transfer his kingdom, and to give a new election, as I did to Frederick, and divers others. 62. What power then or Protestat in all the world is comparable to me: who have authority to bind and louse both in Heaven and earth. 63. That is, who have power both of heavenly things, and also of temporal things. 64. To whom Emperors, and Kings are more inferior, than Lead is inferior to Gold. 65. For do you not see the necks of great Kings, and Princes bend under our knees, yea, and think themselves happy and well defenced, if they may kiss our hands. 66. Wherefore the sauciness of Honorius the Emperor is to be reprehended, and his constitution abolished, who with his laiety would take upon him to intermeddle, not only with the temporal order, but also with matters ecclesiastical, and election of the Pope. 67. But here perchance some will object the examples and words of Christ, saying, that his Kingdom 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 be no prejudice to my power. 68 For if Peter, and I in Peter, if we say, have power to bind and louse in heaven, how much more than is it to be thought, that we have power in earth to louse and to take away Empires, Kingdoms, Dukedoms, and what else so ever mortal men may have, and to give them where we will? 69. And if we have authority over Angels, which be governor's over Princes, what then may we do upon their inferiors and servants? 70. And for that you shall not marvel that I say; Angels be subject unto us, you shall hear what my blessed Clerk Antonius writeth of the matter, saying, that our power, of Peter and me, is greater than the Angels in four things. 1. In jurisdiction. 2. In administration of Sacraments. 3. In knowledge. 4. and reward. 71. And again in bulla Clemen tis, do I not their command in my Bull, the Angels of Paradise to absolve the soul of man out of Purgatory, and to bring it into the glory of Paradise. 72. And now besides my heavenly power, to speak of my earthly jurisdiction, who did first translate the Empire from the Greeks to the Almains, but I? 73. And not only in the Empire am I Emperor, the place being empty, but in all ecclesiastical benefices have full right and power to translate, and to depose after my arbitrament. 74. Did not I Zacharias put down Childerick the old King of France, and set up Pipinus? 75. Did not I Gregorius the seventh set up Robert Wizard, and made him King of Sicily, and Duke of Cappa etc. 76. Did not I the same Gregorius also set up Rodulphus against Henry 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 days and three night's barefooted, and barelegged, with his wife and child, in the deep of winter, both in frost and snow, entreating for his absolution, and after excommunicated him again, so that he was twice excommunicated in my days? 79. And did not I Paschalis after Gregory set up the son of the said Henricus against his father, in war to possess the Empire, and to put down his father, and so he did. 80. Item, did not I Pope Alexander bring unto Henry the second, King of England, for the death of Thomas Becket, and to cause him go bare-foooted to his tomb at Canturberrie with bleeding feet? 81. Did not I Innocentius the third, cause King john to kneel down at the feet of Pandulphus my Legate, and offer up his Crown to his hands: also to kiss the feet of Steven Langtoun, Bishop of Canturberrie, and besides that merced him a thousand marks by year. 82. Did not I Vrbanus the second, put down Hugo earl in Italy, discharging his subjects from their oath and obedience to him? 83. Did not I Paschalis excommunicate also his son Henry the fifth, and got out of his hands all his right, and title of elections, and donations of spiritual promotions? 84. Did not I Gelasius the second bring the Captain Cnitius under, unto the kissing of my feet, and after Gelasius? 85. Did not I Calixtus, quail the foresaid Emperor Henricus, and also bring in subjection Gregory, whom the said Emperor had set up against me to be Pope, bringing him into Rome upon a Camel, his face to the horse tail, making him to hold the horse tail in his hand in stead of a bridle? 86. Further, did not I Innocentius the second set up and make Lotharius to be Emperor, for driving out Pope Anacletus out of Rome? 87. Did not I the said Innocentius take the Dukedom of Sicily from the Empire, and made Roger to be King thereof, whereby afterward the Kingdom became the patrimony of S. Peter. 88 Did not I Alexander the third, suspend all the Realm and Churches of England for the King's marriage, 1159? 88 But what do I speak of Kings? did not I the said Alexander bring the valiant Emperor Frederick the first to Venice, by reason of his son Otho, their taken prisoner, and there in S. Marks Church made him fall down flat upon the ground, while I did set my feet upon his neck, 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 he offered, and had he not overcome me in plain field, I would have shaken him out of his kingdom of Cicile, and Dukedom of Apulia. 90. Also did not I the said Adrianus, control and correct the foresaid Fredericus Emperor, for holding the left stirruppe of my horse, when he should have holden the right. 91. And afterward did not I excommunicate & curse him, for that he was so saucy to set his own name in wrytting mine. 92. And although a poor fly afterward overcame and strangled me, yet I made Kings and Emperors to stoup. 93. Did not I Innocentius 3. deject Philippus, brother to Fredericus from the imperial Crown, being elected without my leave, and after set him up again, and also set up Otho of Brounswick, and after did excommunicate and also depose the same four years, setting up the French King to war against him. 94. Then was Fredericus 2. by me set up and reigned thirty seven years, and yet five years before, he died. 95. Did not I Honorius interdict him, for not restoring certain to their possessions at my request. 96. Whom also Gregorius 9 did excommunicate twice together, & and raised up the Venetians against him. 97. And at length Innocentius spoiled him of his Empire, after that he caused him to be poisoned, at length to be strangled by one Manfredus, and did excommunicate his son Conradus after him, not only 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 Emperors in order? Henricus 4. Henricus 5. Fredericus I. Philippus, Otho, Fredericus 2. and Conradus his son. 99 Did not I interdict King Henry the eight. 100 And all his kingdom of England. 101. And had not his prudence and power prevented my practice, I had displaced him from his kingdom, also briefly who is able to comprehend the greatness of my power, and of my seat. 102. For by me only general Councils take their force and confirmation. 103. And the interpretation of the said's councils, and of all other causes hard and doubtful aught to be referred and stand to my interpretation. 104. By me the works of all writers, whatsoever they be, either be reproved or allowed. 105. Then how much more ought my wryttings and decrees to be preferred before all other? 106. In so much that my letters and epistles decretal be equivalent, with the general councils. 107. And where GOD hath ordained all causes of men, to be judged by men, he hath only reserved me, That is, The Pope of Rome, without all question of men, unto his own judgement. 108. And therefore where all other creatures be under their judge, only I who in earth am the judge of all, can be judged of none, neither Emperor nor the whole Clergy, nor Kings, nor of the people. 109. For who hath power to judge upon his judge? 110. This judge am I, and that alone, without any other assistance of any counsel joined to me, for I have power upon counsels, counsels have no power over me. But if the counsel determine amiss, it is my aurhoritie alone to infringe it, or to condemn whom I list without any counsel. 111. And all for the preheminene of my predecessor blessed S. Peter, which by the voice of the LORD, he received, and ever shall retain. 112. Furthermore, and whereas all other sentences and judgements, both of counsels, person or persons, may and aught to be examined. 113. For that they may be corrupted four ways: by fear, by gifts, by hatred, by favour: only my sentence and judgement must stand. 114. As given out of Heaven by the mouth of Peter himself, which no man must 115. Break nor retract. 116. No man must dispute or doubt of. 117. Yea if my judgement, statute, or yoke, seem scarcely tolerable, yet for remembrance of S. Peter it must be humbly obeyed. 118. Yea and moreover, obedience is to be given not only to such decrees set forth by me in time of my Popedom, but also to such as I do foresee and commit to wrytting before I be Pope. 119. And although it be thought by some writers to be given to all men to err, and deccaved. 120. Yet, neither am I a poor man. 121. And again the sentence of my Apostolic seat is always conceived with such moderation is concoct and digested, with such patience and rypnesse, and delivered out with such gravity 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 holy Bishops, that the dignity of this my seat is to be reverenced through the whole world, in that all the faith full submit themselves to it as to the head of the whole body. 123. Whereof it is spoken to me by the Prophet, speaking of the Ark, if this be humbled whether shall ye run for succour, and where shall your glory become? seeing then this is so, that so holy Bishops and Scriptures do witness with me, what shall we say then to such as will take upon them to judge of my doings, to reprehend my proceedings, or to require homage and tribute of me, to whom all other are subject. 124. Against the first sort the Scripture speaketh. Deuternomie: Thou oughtest not to put thy sith in another man's Corne. Which thing to attempt against me, what is it but plain sacrilege? 125. According to my Canonists, which thus define sacrilege to consist in three things: either when a man judgeth of his Prince's judgement: or when the holy day is prophained: or when reverence is not given to Laws and Canons. 126. Against the second sort maketh the place of the book of Kings, where we read the Ark of GOD was brought from Gaba to jerusalem, and in the way the Ark inclining by reason of the unruly oxen. Ozias the Levit put to his hand to help, and therefore was stricken of the LORD: By this Ark is signified the Prelates, by the inclination thereof, the fall of Prelates. 127. Which also be signified by the Angels, that jacob did see going up and down the ladder. 128. Also by the Prophet, where he sayeth, he bowed down the Heavens and came down: By Ozias and the unruelie oxen are meaned our subjects. 129. Then like as Ozias was stricken for putting his hand to the Ark inclining, no more must subjects rebuke their Prelates going away. 130. Albeit here may be answered again, that all be not Prelates, which be 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 us under the tribute and exactions of secular men, making the New Testament, where Peter was bid to give the groat in the fishes mouth, but not the head nor body of the fish: No more is the head or body of the Church subdued to Kings, but only that which is in the mouth, that is, the extern things of the Church, and yet not they neither. 132. For so we read in the book of Genesis, that Pharaoh in the time, of dearth, subdued all the land of the Egyptians, but yet he ministered to the Priests, so that he neither took their possessions from them, nor their liberty: If then the Prelates of the Church must be neither judged, nor reprehended, nor exacted, how much more ought I to be free from the same? 133 Which am the Bishop of Bishops, and head of Prelates. 134. For it is not to be thought that the case betwixt me and other Prelates: betwixt my Sea and other Churches be like. 135. Although the whole Catholic & Apostolic Church make a bridechamger of Christ, yet the Catholic and Apostolic Church of Rome, had the pre-eminence given over all other by the mouth of the LORD himself, saying to Peter. Thou art Peter. 136. Thus a discretion and difference must be had in the Church, as it was betwixt Aaron and his children: 137. Betwixt the threescore and twelve Disciples, and the twelve Apostles, betwixt the other Apostles and Peter. 138. Wherefore it is to be concluded, an order & difference of degrees in the Church, betwixt powers, riot and inferior, without which order the university of the whole cannot consist. 139. For as amongst the Angelical creatures above in Heaven, there is set a difference and inequalities of powers and orders, some to be Angels, some Archangels, some Cherubins, some Seraphims, 140. So in the Ecclesiastical hierarchy of the Church militant here on earth, Priests must not be equal with Bishops, Bishops must not be like in order with Arch-Bishops, with Patriarches, or Primats, 141. Who contain under them three Arch-Bishops, as a King containeth three Dukes under him, in the which number of Patriarches, cometh in the stare also of an hundreth forty two Cardinals or principals, foe called, Because as the door turneth by his hinges, so the universal Church ought to be ruled by them. 142. The next & highest order above these, is mine, who am Pope, differing in power & majority, and honour reverential, from these & all other decrees of men. 144. For the better declaration on whereof, my Canonists make three kinds of power in the earth: Immediato, which is mine immediately from GOD: Derivato, which belongeth to other inferior Prelates from me. 145. Ministralis belonging to Emperors and Princes to minister for me, for the which cause the anointing of Princes and my consecration doth differ, for they are anointed only in the arms or shoulders, and I in the head, to signify, the difference of power betwixt Princes and me. 146. This order therefore of Priests, Bishops and Arch-Bishops, Patriarches and others, as a thing most convenient: my Church of Rome hath set and instituted through all Churches following therein; not only the example of the angelical army in Heaven, but also the Apostles. 147. For amongst them also there was not an uniform equality or institution of a degree. 148. But a diversity or distinction of authority and power, albeit they were all Apostles together, yet it was granted notwithstanding to Peter themselves also agreeing to the same that he should bear dominion and superiority over all other Apostles. 149. And therefore had his name given him, Cephas, that is, head or beginning of the Apostlehood. 150. Whereupon the order of the Priesthood first in the New Testament began in Peter, to whom it was said: Thou art Peter, and upon thee will I build my Church: 151. And I will give thee the keys of Heaven: and thou being converted confirm thy brethren. 152. I have prayed for thee that thy faith shall not fail, wherefore seeing such power is given to Peter. 153. And to me in Peter, being his successor. 154. Who is he then in all the world, that ought not to be subject to my decrees, which hath such power, in Heaven, in Hell, in Earth, with the quick and also the dead: 155. Commanding and granting in my Bull sent to Vienna, unto all such as died in their peregrination to Rome, that the pain of Hell should not touch them. And also that all such as took the holy cross upon them, should every one at his request not only be delivered himself, but also deliver three or four souls, whomso ever he would have out of Purgatory. 156. Again having such promises and assurance, that my faith shall not fail, who then will not believe in my doctrine: for did not CHRIST himself first pray for Peter, that his faith should not fail. 157. Also have I not a sure promise of Paul's own mouth, wrytting to my Church in these words: God is my witness whom I serve in my spirit, in the Gospel of his Son, that without ceasing I make mention of you always in my prayers: Rom. I. 158. Where fore I condemn all such worthily, which will not obey my decrees, to be despossessed of all their honours, without restitution. 159. So all they that believe not my doctrine, or stand against the privilege of the Church, especially of the Church of Rome, I pronounce them Heretics. 160. And as the other before is called unjust, so this man is to be called an heretic. 161. For why he goeth against the faith, which goeth against her who is the mother of faith. 162. But here may rise perchance a doubt or scruple, that if my faith and knowledge stand so sure by the promise of CHRIST, and by the continual prayer of S. Paul? whither is it true, or is it to be granted that any other should excel men in knowledge or interpretation of holy Scripture. 163. For look whose knowledge is grounded upon most reason his words should seem to be of more authority. 164. Whereunto I answer, and grant, that many there be & hath been more abundantly endued with fuller grace of the holy Ghost, and greater excellency of knowledge, & therefore that the tractations of Augustine, Hierom, and others thought to be preferred before the constitutions of dyvers Popes: yet I say in determination of cause, because they have not the virtue and height of their authority, which is given to me, therefore in exponing of Scriptures they are to be preferred, but in deciding of matters they stand inferror to my authority: by virtue of which authority, 165. Both they themselves be allowed for doctors: & their works approved, and also all other matters be ruled, through the power of the keys which is given to me immediately of CHRIST: although I deny not, but the same keys be also committed to other Prelates, as they were to other Apostles besides Peter. 166. Yet it is a thing to have the keys, another thing to have the use of the keys. 167. Wherefore here is to be noted a distinction of keys, after the mind of my school doctors: one key which is called Clavis ordinis: Having authority to bind and lose, but over the persons whom they bind and lose, and this authority they take not immediately of CHRIST, but immediately by me the vicar of CHRIST. The other is called Clavis jurisdictionis, Which I the vicar of CHRIST take immediately of him, having notonely authority to bind and lose, but also dominion over them on whom this key is exercised, by the jurisdiction of which key, the fullness of my power is so great, that whereas all others are subjects. 168. Yea and Emperors themselves ought to subdue their executions to me, only I am a subject to no creature. 169. No not to myself except I list, In foro poenitentiae, to my Ghostly father submitting myself as a sinner, but not as Pope: so that my papal majesty ever remaineth unminisched. Superior to all men 170. Whom all persons ought to obey, 171. and follow. 172. Whom no man must judge nor accuse of crime, either of murder, adultery, simony, or such like 173. No man depose but I myself. 174. No man can excommunicate me, yea though I communicate with the excommunicate, for no Canon bindeth me, whom no man must lie to. 175. For he that lieth to me is a Church robber. 176. And who obeyeth not me is an heretic, and an excommunicate person. 177. For like as all the jews were commanded to obey the high Priest, of the levitical order, of what state or condition soever they were, so are all Christian men more and less bound to obey me CHRIST'S Lieutenant on earth, concerning the obedience or disobedience, of whom ye have in Deut. 17. 178. Where the common gloss sayeth, that he who denyeth to the high Priest obedientiam, lieth under the sentence of condemnation, as much as he that denyeth to GOD his omnipotentiam. Thus then appeareth that the greatness of my Priest hood, 179. Begun in Melchizedeck, solemnised in Aaron, continued in the children of Aaron, perfectionated in Christ represented in Peter, exalted in the universal jurisdiction, and manifested in Silvester: so that through this pre-eminence of my Priesthood, having all things subject to me. 180. It may seem well verified in me that was spoken of CHRIST: Psal. 8. Omnia subjecisti sub pedibus ejus, oves & boves, & universa pecoracampi. Volucres coeli, & pisces maris. That is to say, Thou hast subdued all things under his feet, sheep and oxen, and all cattle of the field, the birds of Heaven, and fish of the sea. 181. Where it is to be noted, that by oxen, jews and Heretics, by cattle of the field, Pagans be signified, for although as yet they be out of the use of my keys of binding and lousing, yet they be not out of jurisdiction of my keys, but if they return I may absolucthem. 182. By sheep and all cattle are meaned all Christian men both great and less, whither they be Emperors, Princes, Prelates, or other. By birds of the air, ye may understand the Angels and potestars of Heaven, who be all subject to me, in that I am greater than the Angels, and that in four things, as is afore declared, and hath power to bind and louse in Heaven. 183. And to give Heaven to them that fight in wars. 184. Lastly by the fishes of the sea, are signified the souls departed in pain or purgatory, as Gregory by his prayer delivered the soul of Traianus out of Hell, and I have power to deliver out of Purgatory whom I please. 185. Lastly, by the fishes of the sea, are signified such as be in purgatory: In so much that they stand in need and necessity of other men's help, and yet be in their journey: Viatores & de foro Papae: id est: Passengers, and belonging to the court of the Pope, therefore they may be 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 be departed, for that it was said to Peter, whatsoever thou shall louse upon earth, and therefore seeing they are not upon earth, they cannot be loosed by me: here I answer again by my doctors, that this word, Super terram: Upon the earth, may be referred two manner of ways, first to him that is the lowser, so that who shall louse, shall be upon the earth, and so I grant, that the Pope being dead can louse no man. Also it may be referred to him that is loosed, so that whosoever is loosed must be upon the earth or about the earth: And so the souls of Purgatory may be loosed, which albeit they are not upon the earth, yet they are about the earth, at least they be not in Heaven: because oft times, a question may arise upon another, & the heads of men now a days are curious, a man hearing now, that I can deliver out of Purgatory, will ask here a question, whether I be so to empty all Purgatory at once or not, to whom my Canonist. August. de Ancho. doth answer by a triple distinction: Quantum ad absolutam meamjurisdictionem, Quantum ad ordinatam executionem, Quantum addivinam acceptionem. First, touching my absolute jurisdiction, he sayeth, I am able to rid out all Purgatory together, for as many as be under my jurisdiction, as all be, except only infants unbaptized in limbo: and men departed only cum Baptismo slaminis, that is, with the Baptism of the spirit: and such as have no friends to do for them, that therefore pardons be given these only excepted: for all other besides, the Pope he sayeth, hath power to release all Purgatory at once as touching his absolute jurisdiction. Albeit Thomas Aquixas part. 4 denyeth the same, forsomuch as CHRIST himself he sayeth, when he came down did not only utterly at once release all Purgatory. As touching my ordinary execution, they hold, that I may if I will, but I ought not to do it. Thirdly, as concerning the divyne acceptation, that is, how GOD would accept it, if I did it, that they say is unknown to them, & to every creature, yea and to the Pope himself.  
And to the intent I would all men to see and understand that I lack not witness besides these, if I list to bring them out, you shall hear the whole quyre of my divine Clergy brought out, with a full voyoe testifying in my behalf, in their books, tractations, distinctions, titles, glosses, and summaryes, as by their own words here followeth. The Pope say they being the vicar of JESUS CHRIST through out the whole world, in the stead of the living GOD, hath that dominion and lordship, which CHRIST here in earth would not have, although he had it in habitu, but gave it to Peter in actu: that is, the universal jurisdiction both of spiritual things and also of temporal, which double jurisdiction was signified by the two swords in the Gospel. And also by offering of the wise men, who offered not only incense, but also gold: to signify, not only the spiritual dominion, but also the temporal to belong to CHRIST and to his vicar: For as we read the earth is the LORDS, and the fullness 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 vicar of CHRIST hath power on things, celestial, terrestrial, and infernal, which he took immediately of CHRIST, All other take it immediately by Peter and the Pope, wherefore such as say that the Pope hath dominion only in spiritual things in the world, and not in temporal, may be likened to the councillers of the Kings of Syria 2. Reg. 20. Which said that the gods of the mountains be their gods: and therefore they have overcome us: but let us fight against them in the low meadows & valleys where they have no power: and so we shall prevail over them: so evil counsellors now a days, through their pestiferous flattery deceive Kings and Princes of the earth, saying, Popes, and Prelates, be gods of mountains, that is, of spiritual things only, but they be not gods of valleys, that is, they have no dominion over temporal things, and there fore let us fight against them in the valleys, that is, in the power of the temporal possessions, and so we shall prevale over them: But what sayeth the sentence of GOD unto them, let us hear, because saith he the Syrians say that the God of mountains is their god, and no the god of valleys, therefore I will give all this multitude into your hand, and you shall know that I am the Lord, what can be more effectual spoken to set forth the Majesty of my jurisdiction, which I received immediately of the LORD, of the LORD I say, and no man: For whereas Constantine the Emperor gave to Silvester, indowing him with this possession and patrimony, that is, so to be exponed and taken not so much for a donation, as to be counted for a restitution made of that, which tyranously was taken from him before. And again, whereas I have given at sundry times to Lodovicus and other Emperors, of my temporal lands and possessions, yet that was done not so much for recognising of homage to them as for keeping peace with them, for I owe to Emperors no obediene that they can claim, but they owe to me as their superior: And therefore for a deversitie betwixt their degree and mine, in their consecration they take their unction in their arm, I on the head, and as I am superior to them, so am I superior to all laws, and free from all constitutions: Which am able of myself, and by my interpretation, to prefer equity being not written, before the law written: having all laws within the chest of my breast, as is aforesaid: and whatsoever this my Sea shall enact, approve, or disprove, all men ought to approve and reprove the same, with out either judging, disputing, doubting, or extracting. Such is the privilege given of CHRIST in the behalf of Peter to the Church of Rome 186. That what kingdom soever, country or province, choosing to themselves bishops & Ministers, although they agree with all other Christsfaithfull people in the name of JESUS, that is, in faith & charity, believing in the same GOD, and in CHRIST his true Son, and in the holy Ghost, having also the same Creid. The same Evangelists and Scriptures of the Apostles, yet notwithstanding unless that Bishops and Ministers take their origine and ordination from this Apostolical state, they are to be 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 have their succession from the Apostles, so their faith, supremacy, and chair of Peter, keys of Heaven, power to bind and louse, all these be inseparable to the Church of Rome. So that it is to be presumed, that GOD always providing, and S. Peter helping the Bishopric and dyocy of Rome, shall never fall from the faith, and likewise is to be presumed and presupposed that the Bishop of that Church is always good and holy: yea although he be not always good, or be destitute of his ownemerits, yet the merits of S. Peter predecessor of that place, be sufficient for him: who hath bequeathed and left a perpetual dowry of merits, with inheritance of innocency to his posterity. 187. Yea, though he fall in homicide or adultery, he may sin but yet he cannot be accused, but rather excused, by the murderers of Samson the shifts of the Hebrews, the adultery of jacob. 188. And likewise if any of his Clergy should be found embracing a woman, it must be expounded and presupposed, that he doth it to bless her: furthermore, the Pope say they hath all the dignities and all powers of Patriarches. In his primacy he is Abel in governament the Ark of Noah, in Patriarchdome: Abraham: in order Melchizedeck, in dignity Aaron: in authority Moses: in seat judicial; Samuel: in zeal Elias in meekness David: in power Peter: in unction CHRIST: Nay thou art Antichrist, my power they say is greater than all the Sancts: for whom I confirm, no man may infirm, I may favour and spare whom I please. 189. To take from one and give to another, and if I beenemy to any man, all men ought to eshew that person forthwith, and not tarry and look while I bid them do so: all the earth is my dyocie, and I the ordinary of all men having the authority of the King of all kings upon subjects, I am all in all and above all. 190. So that God himself and I the vicar of God have both one consist orie. 191. And am able almost to do that GOD can do clave non errante. 192. Item it is said of me, that I have an heavenly arbitrament, and therefore am able to change the nature of things, Substantialia unius applicando alteri: and of nothing to make things to be, and of a sentence that is nothing, too makeit stand in effect, in all things that I list, my will to stand for reason, for I am able by the law to dispense above the Law, & of wrong to make justice, in correcting laws and changing them, ye have hard hitherto susficiently out of my doctors: now ye shall hear greater things out of my own decrees. 193. Read there Pist. 96. Satis. 194. Also 12. caus. 11. do you not find there expressed, how Constantinus the Emperor fitting in the general counsel of Nice, called us prelates of the Church, all Gods. 196. Again read my Canon decretal, do vee not see there manifestly expressed, how not man but GOD alone separateth that which the Bishops of Rome doth dissolve and sep●rat: wherefore, if these things which I do be said to be done not of man but of GOD? what can you make me, but GOD? Again, if Prelates of the Church be called and counted of Constantinus, for gods, I then being above all Prelates, seem by this reason to be above all Gods: wherefore no marvel, if it be in my power, to change time and times, to alter and abrogate laws, to dispense with all things, yea with precepts of CHRIST for where CHRIST biddeth Peter put up his sword, monished his disciples not to use any outward force in revenging themselves. 197. Do not I Pope Nicolaus writing to the Bishops of France, exhort them to draw their material swords in persewing their enemies, and recovering their possessions, setting against the precept of CHRIST, the prophet saying, Item where CHRIST was present himself at the marriage in Cana of Galilee. 198. Do not I Pope Martinus in my distinction, inhibit the spiritual Clergy to be present at marriage feasts, and also to marry themselves? Item where matrimony by CHRIST cannot be loosed, but only for whoredom. 199. Do not I Pope Gregorius junior writing ad Bonifacium: permit the same to be broken for impotency or infirmity of bòdies. 200. Item against the express caution of the Gospel, doth not Innocentius the fourth, permit vim vi expellere. 201. Item against the New Testament in swearing and that in these six causes. 202. Likewise against the old Testament I do dispense in not giving tithes. 203. Wherein two kinds of oaths are to be noted, whereof some bee promissiora some bee assertoria. 204. Item in vows and that ex toto voto, whereas other Prelates cannot dispense ex toto voto, I can deliver ex toto a voto, like as God himself. 205. Item in perjury I absolve, mv absolution standeth 206. Where also note, that in all swearing, always the authority of the superior is excepted. 207. Moreover where CHRIST biddeth lend without hope of gain, do not I Pope Martinus give dispensation for the same? and notwithstanding the counsel of Thuring indicted the contrary, yet with the bulls I dissanulled that decreement. 208. What should I speak of murder, making it no murder or homicide to slay them that be excommunicate. 209. Likewise against the law of nature. 210. Item against the Apostle. 211. Also against the Canon of the Apostles: I can & do dispense, for where they in their Canon command a Priest for fornication to be deposed, I through the authority of Silvester do alter the rigour of that constitution. 212. Considering the minds and bodies also of men now to be weaker than they were then: 213. Briefly against the universal state of the Church, I have dispensation, and for marriage in the second degree of consanguinity and affinity that is betwixt brethren's children although not, so that the uncle may not marry his Niece, unless for urgent and weighty causes. As for all such contracts betwixt party and party, were that matrimony is not yet consumat bv carnal copulation, it is but a small matter for me to dispense withal: In summa if ye list briefly to hear the whole number of all such causes as properlic do ppertaine to my papal dispensation, which cometh to the number of 51. points, that no man may meddle withal, but only I myself alone, I will rehearse them in English as they be set forth in my canonical doctors.   

Cases papal to the number of one and fifty, wherein the Pope hath power only to dispense, and none else besides, except by special licence from him.  
FIrst the determination of doubts and questions belonging to faith.  
Translation of a Bishop elected or confirmed.  
Likewise of abbots exempted. Deposition of Bishops.  
The taking of resignation of Bishop's  
Exemptions of Bishops, not to be under Arch-Bishops.  
Restitution of such as be deposed from their order.  
The judicial definition or the interpretation of his own privileges.  
Changing of Bishoprics: or demission of coventes.  
New correction of Bioshps seats, or institution of new religions.  
Subjection or division of a Bishopric under another.  
Dispensation for vowing to go to the holy Land.  
Dispensation for the vow of chastity, or of religion, or of holy orders.  
Dispensation against a lawful oath, or vow made,  
Dispensation against diverse irregularities, as in crimes greater than adultery, and in such as be suspended in simony.  
Dispensation in receiving into orders him that had two wives.  
Dispensing with such as being with murders, that which is above their order, as if a deacon should say Mass, being not Priest.  
To receive unto orders such as be blamished or maimed in body.  
Dispensation with marther, or with such as willingly cut off any member of man's body.  
Dispensation to give orders to such as have been under the sentence of the great curse or excommunication.  
Dispensation with such as being suspended, with the greater curse doeminister in unholy order.  
Dispensation with such as being unlawfully borne to receaveorder or benefices.  
Dispensation for pluralities of benefices.  
Dispensation to make a man Bishop, before he be 30. year old.  
Dispensation to give orders under age.  
The Pope hath power to make and call a general council.  
The Pope hath only power to detrive an ecclesiastical person, and give away his benefice being not vacant.  
The Pope only is able to absolve him, who is excommunicate by name.  
The Pope only is to absolve him, whom his Legate doth excommunicate.  
The Pope judgeth only in the causes of them, that appeal unto him, and where he judgeth no mar must appeal from him.  
Only he hath authority to make Deacon Priest, whom he had made subdeacon either upon Sundays, or upon other feasts.  
Only the Pope and none else at all times, and in all places weareth the pall.  
The Pope only dispensses with a man, either being not with murderers, or being unworthy to be made Bishop.  
He only either confirmeth or deposeth the Emperor when he is chosen.  
A man being excommunicate, and his absolution referred to the Pope, none may absolve that man but the Pope alone  
The same hath authority in any election, before it be made to pronunce it non when it is made.  
He doth Canonize Sancts, and none else but he.  
Dispensation to how many dignities and personage in a Church, and without charge and cure of the soul, belongeth only to the Pope.  
To make that effectual, which is of none effect, and contrarie-wayes belongeth only to the Pope.  
To pluck out a Monk out of his cloister, both against his own will and the Abbots, pertaineth only to the Pope. His sentence maketh a law.  
The same day in the which the Pope is consecrated, he may give orders.  
He dispenseth in degrees of consanguinity and affinity.  
He is able to abolish laws, that is both civil and Canon, where danger is of the soul.  
It is in his dispensation to give indulgences general to certain places or persons.  
Item to legitimate what person soever he pleaseth, as touching spritualities, in all places, as touching temporalities, as honours, inheritance.  
To erect new religions, to approve or reprove rewle, ordinances, and ceremonies in the Church.  
Item to dispense and discharge and subject, from the band of alledgence, or oath made to any manner of person.  
No man may accuse him of any crime, unless of heresy, and that neither except he be incorrigible.  
The same is also free from all laws, so that he cannot incur into any sentence of excommunication, suspension, irregularity, or into penelty of any crime, but into the note of cry me he may well.  
Finally: He by his dispensation may grant, yeato a simple Priest, to minister the sacraments of confirmation to infants, also to give lower orders, and to hollow churches and Virgins.  
These be the causes wherein I have power to dispense, and no man else, neither Bishop, nor metrapolitan, nor legate, without licence from me.  
AFter that I now sufficiently declared my power in earth, in Heaven, and in Purgatory, how great it is, and what is the fullness thereof, in binding, and losing, commanding, permitting, electing, confirming, deposing dispensing doing & undoing, I will entreat a little of my riches likewise, and great possessions, that every man may see by my wealth, and abundance of all things, rents, tyths, tribute, my silks, Purple mitres, Crowns of gold and silver, Pearls and gums, lands and lordships, how God here prospereth and magnifieth his vicar in the earth: For to me pertaineth first the imperial city of Rome, the Palace of Later an, the Kingdom of Cicile is proper to me, Aprilia and Capua be mine, also the Kingdom of England and Irland be they not brought to be tributaries to me, 214. To these I admit also besides other Provinces and countries, both in the occident and orient, from the North to the South these dominions by name, & others more: 216. which Constantinus the Emperor gave unto me, not that they were not mine of before, he did give them. 217. For that I took them of him, I took them not as a gift, as is aforementioned, but as restitution, and that I randred them again to Otho, I did it not for my duty to him, but only for peace sake, what should I speak here of my daily enemies, of my first fruits, annates, palles, indulgences, Bulls, confessionals, indulgences & prescripts, testaments, dispensations, privileges, elections, prebends, religious houses, and such like, which came to no small mass of money, in so much that for a pall to the Archbishop of Mentz which was wont to be gotten for ten thousand 218 Florence, now is grown to twenty seven thousand Florence which I received of jacobus the Archbishop not long before Basil counsel: besides the frivits of other Bishoprickes in Germany, coming to the number of fifty, whereby what advantage cometh unto my Coffers, it may partly be conjectured. But what shall I speak of Germany, 219. when the whole world is my dyocie, as my Canonists do say, and all men are bound to believe, 220. except they will imagine as the Manichees do two beginnings which is false and heretical. Moses sayeth. In the beginning GOD made Heaven and earth, and not in the beginnings, 221. wherefore as I begin so I conclude, commanding, declaring, and pronouncing, to stand upon the necessity of salvation, for every humane creature to be subject to me.