A Solemn Contestation of divers Popes., A solemn contestation of diverse popes, for the advancing of their supremacy (John Foxe, 1560) | AskReformation
A solemn contestation of diverse popes, for the advancing of their supremacyA solemne contestation of diuerse popes, for the aduaunsing of theyr supremacie
A solemn contestation of diverse popes, for the advancing of their supremacy: quoted and collected faithfully out of their own canon law, according to the very words, stile, and tenor of the same their own canons, decrees, decretals, clementines, extravagantes, bulls, epistles, and common gloss upon the same. Histories and stories of Romane bishops [et]c. In form and words, as their are to be seen, and found by the quotations here unto annexedA solemne contestation of diuerse popes, for the aduaunsing of theyr supremacie: quoted and collected faithfully out of their own canon law, according to the very wordes, stile, and tenor of the same theyr own canons, decres, decretales, clementines, extrauagantes, bulles, epistles, and commen glose vpon the same. Histories and stories of Romane bishops [et]c. In forme and wordes, as their are to be seane, and found by the quotations here vnto annexed
John Foxe 1516–1587London: printed by John Daye, 1560London: printed by Iohn Daye, 1560
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
PWhich was never found yet to slide or decline from the path of apostolic tradition, or to be entangled with any newness of Heresy. QAgainst which church of Rome who so ever speaketh any evil, is forthwith an heretic: Ryea a very pagan a witch and idolater or infidel. SHaving fullness of power only in her own hands in ruling,T deciding, absolving, condemning, ⟨image 10⟩casting out, or receiving in,V albeit I deny not but other Churches be partakers with her in labouring and caring. XTo the which church of Rome it is lawful to appeal for remedy, from all other Churches.8 Although it was otherwise concluded in the general council of Carthage, that no man should appeal over the sea, under pain of ex communication, yet my gloss cometh in here with an exception,9 Nisi forte Romanam sedem appellaverint: 1. Except the appeal be to the sea of Rome, &c. YBy the authority of which Church of Rome, all synods, ⟨image 11⟩and decrees of counsels stand confirmed. ZAnd hath always full authority in her hands to make new Laws and decrements:12
And to alter statutes privileges, rights or Documents of churches to separate things joined, & to join things separated upon consideration either in whole or in part, personally, or generally.
so far surmounting the authority of the emperor, that I of mine own power alone without a council have authority to depose him, to transfer his kingdom, and to give a new election, as I did to Frederick & divers other.
What power than or po•estate in all the world is comparable
⟨image 12⟩
to me:
PWhiche was neuer founde yet to slide or decline from the pathe of apostolicke tradition, or to be intāgled with anye newnes of Heresy. QAgaynst which church of Rome who so euer speaketh any euill, is forthwith an heritike: Ryea a very pagane a witch and idolater or infidele. SHauinge fulnesse of power onlye in her owne handes in rulyng,T desisinge, absoluinge, condemning, ⟨image 10⟩casting out, or receiuing in,V albeit I deny not but other Churches be partakers with hyr in laboring and caryng. XTo the which church of Rome it is lawfull to appeale for remedy, frō al other Churches.8 Although it was otherwise concluded in the generall coūcell of Carthage, that no man shoulde appeale ouer the sea, vnder paine of ex communication, yet my glose commeth in here with an exception,9 Nisi forte Romanam sedem appellauerint: 1. Except the appeale be to ye sea of Rome, &c. YBy the autoritie of whiche Churche of Rome, all sinodes, ⟨image 11⟩and decrees of counsels stande confirmed. ZAnd hath alwaies full autoritie in hyr handes to make newe Lawes and decrementes:12 And to alter statutes priuileges, rightes or Documentes of churches to separate thinges ioyned, & to ioyne things seperated vpon cōsideration eyther in whole or in parte, personally, or generally. AOf the whiche Church of Rome I am heade as a king is ouer his iudges, Bthe vicare of S. Peter. Cyea not the vicare of Peter properly, but ye vicare of Christ properly, and successor ⟨image 11⟩of Peter. Dvicare of Iesus christ,E Rector of the vniuersall churche: Director of ye Lorde his vniuersall flocke: FChiefe magistrate of the whole worlde. G1. Cephas. i. caput, the head and chiefe of the Apostolike Churche. Hvniuersall Pope, And diocesane in all places exempt as well as euerye Bisshoppe is in places not exempt. Imost mightie Priest. KLex animata in terris. 1. La liuing lawe ⟨image 12⟩lawe in the earth hauing all lawes in ye chiste of my breste Mbering ye person of no pure mā: Nbeyng nether God nor man, but the admiratiō of the world, and a midle thing betwixte both: OHauing both swordes in my power bothe of ye spirituall, & temporall iurisdictiō, Pso far surmoūting ye autoritie of the emperour, yt I of mine owne power alone without a councell haue autorite to depose him, to transferre his kyngdome, and to giue a new election, as I did to Frederick & diuers other. QWhat power than or po•estate in al the world is cōparable ⟨image 12⟩to me:
PPope Lucius. 24. q. 1. Arect.
QPope Nicolaus Dist. 22. Oens.Pope Nicolaꝰ Dist. 22. Oēs.
HPope Bonifacius 4. Sext. Decret. de paenit. & remiss. cap. 5. Glosa. Item Alexander 4. Sext. Decree. c. 4. in Glosa.Pope Bonifacius 4. Sext. Decret. de paenit. & remiss. cap. 5. Glosa. Item Alexander 4. Sext. Decre. c. 4. in Glosa.
IPope hilarius. 25. q. 1. Nulli.
KSext. Decret. cap. Ab arbitris. Glosa.
LPope Bonifacius. Sext. Dec. De const. cap. licet.Pope Bonifaciꝰ. Sext. Dec. De cōst. cap. licet.
MPope Innocē tius. 3. De transl. c. Quanto.Pope Innocē tiꝰ. 3. De trāsl. c. Quanto.
NProhaem. Clement. Glosa. Papa Stupor mundi &c. Nec Deus es nec homo, quasi neuter es inter utrū que.Prohaem. Clemēt. Glosa. Papa Stupor mundi &c. Nec Deus es nec homo, quasi neuter es inter vtrū que.
OPope Bonifacius. Extr. De Maiorit & obed. ca. unā. Item Dist. 22. c. Oens.Pope Bonifacius. Extr. De Maiorit & obed. ca. vnā. Itē Dist. 22. c. Oēs.
PSext. Decret. De sentent. & re. c. Ad Apostolicae. itē in Glosa. ibidē.Sext. Decret. De sentēt. & re. c. Ad Apostolicae. itē in Glosa. ibidē.
who have authority to bind and lose both in heaven & earth.R That is, who have power both of heavenly things, and also of temporal things?S To whom Emperors and kings be more inferior, than lead is inferior to Gold.T For do you not see the necks of great kings & princes bend under our knees, yea & think themselves happy & well defended, if they may kiss our hands?V Wherefore the sauciness of Honorius the emperor is to be reprehended, & his constitution abolished, who with his laity would take upon him to intermeddle not onl••⟨image 13⟩with the temporal order, but also with matters ecclesiastic, and election of the pope. XBut here percase some will object the examples & words of Christ, saying, that his kingdom is not of this world, and where he being required to divide betwixt two brethren there heritage, did refuse it but that ought to be no prejudice to my power. YFor if Peter, and I in Peter, if we I say, have power to bind & loose in heaven, how much more than is it to be thought, that we have power in earth to loose and take away empires, Kingdoms, Dukedoms, ⟨image 13⟩and what else so ever mortal men may have, and to give them where we will? ZAnd if we have authority over Angels, which be the governors of princes, what then may we do upon their inferiors and servants? AAnd for that you shall not marvel, that I say, Angels be subject to us, you shall here what my blessed clerk Antoninus, writeth of that matter, saying, that our power, of Peter & me, is greater then the Angels in .4 things: In jurisdiction, 2. in administration of sacraments: 3. in knowledge, 4. and in reward. &c. BAnd again in Bulla ⟨image 14⟩Clementis, do not I there 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? CAnd now besides my heaven by power to speak of mine earthly jurisdiction, who did first translate the Empire from the Greeks, to the Almains, but I?D And not only in the Empire am Emperor, the place being empty, but in all ecclesiastical benefices have full right and power to give, to translate, and to dispose after my arbitrement. EDid not I Zechariah put down Hildericke ⟨image 14⟩the old king of France, and set up Pipinus? FDid not I Gregorius sept. set up Robert Wizard and made him king of Sicily & Duke of Capua? &c. GDid not I the same Gregorius also set up Rodulphus against Henricus the emperor?
who haue autoritie to binde and lose both in heauē & earth.R That is, who haue power both of heauenly thinges, and also of temporal thinges?S To whom Emperours and kinges be more inferiour, thā leade is inferiour to Gold.T For do you not see the neckes of great kinges & princes bēd vnder our knees, yea & thynke thēselfes happy & well defensid, if they maye kisse our hādes?V Wherfore ye sawsines of Honorius thēperour is to be reprehēdid, & his constitutiō abolished, who wt his laitie would take vpon him to intermedle not onl••⟨image 13⟩with the temporall order, but also with matters ecclesiastike, and elettion of the pope. XBut here percase some will obiect the examples & words of Christ, saing, that his kingdom is not of this world, and where he beyng required to deuide betwixt two brethren there hereditage, did refuse it but that ought to be no preiudice to my power. YFor if Peter, and I in Peter, if we I saye, haue power to binde & loose in heauen, how much more thā is it to be thought, that we haue power in earth to loose and take awaye imperes, Kyngdomes, Dukedomes, ⟨image 13⟩and what els so euer mortall men maye haue, and to giue them where we will? ZAnd if we haue autoritie ouer Angels, which be the gouernors of princes, what thē maye we do vpon theyr inferiours and seruaūtes? AAnd for that you shall not meruel, that I say, Angels be subiect to vs, you shal here what my blessed clerke Antoninus, wryteth of that matter, saying, yt our power, of Peter & me, is greater then the Angels in .4 thynges: In iurisdiction, 2. in administration of sacramēts: 3. in knowlege, 4. and in reward. &c. B
RGlosa. ibidē.Glosa. ibidē.
SPope Gelasius. Dist. 96. c. Duo.
TPope Gelasius. ibidem.
VDist. 96. cap. Illud.
XEx citatione Hier. Marij.
YPope Held brandus, called Gregorius 7. Ex platina, in Vita Gregorii.Pope Hilde brādus, called Gregorius 7. Ex platina, in Vita Gregorii.
ZHildebrandus ibidem.
AAntonius in Tertia part Summae maiori•.Antonius in Tertia parte Sūmae maiori•.
BBulla Clemē •••Bulla Clemē •••
CPope Innocē tius. De electione c. Ve•erabilem.Pope Innocē tius. De electione c. Ve•erabilem.
DExtravagan. De praeben. et dig. c. Execrabilis.Extrauagan. De praeben. et dig. c. Execrabilis.
EPope Zacharias. Caus. 15 q. 6. c. Ali••.Pope Zacha•ias. Caus. 15 q. 6. c. Ali••.
FPope Hildebrand. called Gregorius. 7. Clement. c. pastoralis.Pope Hildebrand. called Gregorius. 7. Clemēt. c. pastoralis.
HAnd though this Henricus was an Emperor of most stout courage, who stood, 62. times in open field against his enemies. Iyet did not I Gregorius bring him, coram nobis, and made him stand at my gate three days and iij. nights barefoot & barelegged with his Wife and Child, in the deep of winter, both in ⟨image 15⟩frost and snow entreating for his absolution and after did excommunicate him again, so was he twice excommunicate in my days?K Again 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? LItem did not I pope Alexander bring under Henry the second king of England, for the death of Thomas Becket, and caused him to go barefoot to his tomb at Canterbury with bleeding feet? MDid not I Innocentius the third, cause king John to ⟨image 15⟩kneel down at the feet of Pandolfus my legate, and offer up his crown to his hands? also to kiss the feet of Steven Langton bishop of Canterbury, and besides marsid him in a M. Marks by year? NDid not I Urbanus 2. put down Hugo earl in Italy, discharging his subjects from their oath and obedience to him? ODid not I Paschalis excommunicate also his Son Henricus 5. and gate out of his hands all his right and title of elections, and donations of spiritual promotions? Did not I Gelasius .2. bring the captain Cintius under,8 unto the kissing of ⟨image 16⟩my feet? And after Gelasius, 9did not I Calixtus 2. quale the for said emperor Henricus 5. & also did bring in subjection Gregory whom the said Emperor had set up against me to be Pope,10 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? PFurther did not I Innocentius 2. set up and made Lotharius to be Emperor for driving out Pope Anacletus out of Rome. QDid not I the said Innocentius take the Dukedom of Sicily from the Empire, & made Roger to be king ⟨image 16⟩thereof, whereby afterward the kingdom became the patrimony of s. Peter? RDid not I Alexander .3. suspend all the realm and Churches of England for the Kings marriage. Anno 1159. SBut what do I speak of kings? did not the said Alexander bring the valiant Emperor Frederick the first to Venice, by reason of his son Otho there taken prisoner, and there in s.
HAnd thoughe this Henricus was an Emperour of moste stoute courage, who stoode, 62. times in opē fielde against his enemies. Iyet did not I Gregorius bring him, coram nobis, and made him stande at my gate three dayes and iij. nightes barefote & barelegge with his Wife and Childe, in the depe of winter, bothe in ⟨image 15⟩froste and snowe entreating for his absolucion and after did excōmunicate him again, so was he twise excommunicate in my daies?K Again did not I Paschalis after Gregory, set vp the Sonne of the said Henricus, against his Father in warre, to possesse the Empere, and to put down his father, and so he did? LItē did not I pope Alexander brynge vnder Henry the second king of England, for the death of Thomas Becket, and caused him to goe barefote to his tombe at Canterburie with bleding feete? MDid not I Innocentius the thirde, cause kinge Iohn to ⟨image 15⟩knele downe at ye fete of Pandolfus my legate, and offer vp his crowne to his handes? also to kisse the fete of Steuen Lāghton bishop of Cāterbury, and besides marsid him in a M. Markes by yeare? NDid not I Vrbanus 2. put downe Hugo erle in Italy, discharging his subiectes from their othe and obedience to him? ODid not I Paschalis excōmunicate also his Sonne Henricus 5. and gate out of his handes al his right and title of electiōs, and donacions of spirituall promotions? Did not I Gelasius .2. bring the captaine Cintius vnder,8 vnto the kissing of ⟨image 16⟩my fete? And after Gelasius, 9did not I Calixtus 2. quale the for said emperour Henricus 5. & also did bring in subiection Gregorie whom the sayd Emperour had set vp against me to be Pope,
HBaptista Egnatius.
IPlatina Benno. Nauclerus•
KPlatina Egnatius. Benno.
LPolido. Virgilius. Historia Jornalensis de rebus Anglorum.Polido. Virgilius. Historia Iornalensis de rebus Anglorum.
Mark his Church made him fall down flat upon the ground, while I set my foot upon his neck, saying the verse of the Psalm. Super a•pidem & basiliscum ambulabis &c. TDid not ⟨image 17⟩I Hadrianus pope and an English man borne excommunicate William King of Sicily, and refused his peace, which he offered. And had not he overcome me in plain field, I would have shaked him out of his kingdom of Sicily and Dukedom of Apulia? VAlso did not I the said Adrianus, control and correct the foresaid Fridericus emperor for holding the lea•te stirrup of my horse wham he should have holden the right? XAnd afterward did excommunicate and curse him, for that he was so saucy, to set his own name in writing before mine? YAnd ⟨image 17⟩although a pore fly afterward overcame & strangled me, yet I made kings and Emperors to stop. ZDid not I Innocentius .3. deject Philippus brother to Fridericus from the imperial crown being elected without my leave, and after set him up again? And also set up Otho of Brunswick,6 and after did excommunicate & also depose the same 4. years, setting up the french king to war against him? AThen was Fridericus .2. by me set up and reigned .37. years, and yet five years before he died. BDid not I Honorius interdict him, for ⟨image 18⟩not restoring certain to their possessions at my request? CWhom also Gregorius .9. did excommunicate twice together, and raised up the Venetians against him. DAnd at length Innocentius spoiled him of his empire, after that caused him to be poisoned, at length to be strangled by one Manfredus, and did excommunicate his son Conradus after him, not only depriving him of his right inheritance, but also caused him, with Frederick Duke of Austria to be beheaded. EThus then did not I excommunicate and depose all these Emperors in ⟨image 18⟩order. Henricus .4. Henricus .5. Fridericus .1. Philippus Otho .4. Fridericus .2. and Conradus his son? FDid not I interdict king Henry the eight? GAnd all his kingdom of England? HAnd had not his prudence and power prevented my practise, I had displaced him from his kingdom also? briefly who is able to comprehend the greatness of my power & of my seat? Ifor by me only general councils take their force and confirmation, Kand the interpretation of the said counsels, and of all other causes hard and doubtful ought to be referred and stand to my ⟨image 19⟩determination.
Marke his Churche made him fall downe flat vpon the ground, while I set my fote vpon his necke, sayng the verse of the Psalme. Super a•pidem & basiliscum ambulabis &c. TDid not ⟨image 17⟩I Hadrianus pope and an English man borne excommunicate William King of Sicile, and refused his peace, which he offerid. And had not he ouercome me in plaine fielde, I would haue shaked him out of his kingdom of Sicile and Dukedome of Apulia? VAlso did not I the saide Adrianus, controlle and correct the forsaide Fridericus emperour for holding the lea•te sturrup of my horse whā he should haue holdē the right? XAnd afterwarde did excomunicate and curse him, for that he was so sawsie, to set his owne name in writing before mine? YAnd ⟨image 17⟩although a pore flie afterwarde ouercame & strangled me, yet I made kynges and Emperours to stope. ZDyd not I Innocentius .3. deiect Philippus brother to Fridericus frō the emperiall crowne beyng electid withoute my leaue, and after set him vp agayne? And also set vp Otho of Brūswicke,6 and after did excōmunicate & also depose the same 4. yeares, setting vp the frēch kyng to warre against hym? AThen was Fridericus .2. by me sette vp and reigned .37. yeares, and yet fiue yeares before he died. BDid not I Honorius interdicte him, for ⟨image 18⟩not restoring certaine to their possessions at my requeste? CWhom also Gregorius .9. dyd excommunicate twise together, and raised vp the Venetians agaynst him.
MBy me the works of all writers what so ever they be, either be reproved or allowed. NThen how much more ought my writings and decrees to be preferred before all other?O In so much that my letters and epistles decretal be equivalent with general councils. PAnd where as 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. QAnd therefore where all other creatures be under their judge, only I which in ⟨image 19⟩earth am the judge of all can be judged of none, nether of Emperor, nor the whole Clergy, nor of Kings, nor yet of the people. RFor who hath power to judge upon his Judge? SThis judge am I, & that alone, without any other assistance of any •ouncel joined to me. For I have power upon councils, councils have no power upon me. But if the council determine amiss, it is in my authority alone to infringe it, or to condemn whom I lust without any council. TAnd all for the preeminence of my predecessor blessed saint Peter, which by the ⟨image 20⟩voice of the lord, he received, and ever shall retain. VFarthermore and where as all other sentences and judgments both of councils person or persons may and ought to be examined,X for that, they may be corrupted four ways, by fear, by gifts, by hatred, by favour: only my sentence and judgement must stand, Yas given out of Heaven by the mouth of Peter himself which no man must, Zbreak, nor retract.
MBy me the workes of all wryters what so euer they be, eyther be reproued or allowed. NThen howe muche more ought my wrytinges and decrees to be preferrid before al other?O In so muche that my letters and epistels decretall be equiualent with generall councels. PAnd wher as God hath ordenid all causes of men, to be iudged by men, he hath only reseruid me, that is, the Pope of Rome, without all questiō of men, vnto his own iudgement. QAnd therfore where all other creatures be vnder theyr iudge, only I which in ⟨image 19⟩earth am the iudge of all can be iudged of none, nether of Emperour, nor the whole Clergye, nor of Kynges, nor yet of the people. RFor who hath power to iudge vpō his Iudge? SThis iudge am I, & that alone, without anye other assistance of any •ouncel ioyned to me. For I haue power vpon councels, councels haue no power vpō me. But yf the coūcell determe amisse, it is in my autoritie alone to infringe it, or to condemne whome I luste without any councell. TAnd all for the preminēce of my predecessor blessed saint Peter, which by the ⟨image 20⟩voyce of the lord, he receuid, and euer shall retene. VFarthermore and where as al other sentences and iudgmēts both of coūcels person or persones maye and oughte to be examined,X for that, thei may be corrupted foure wayes, by feare, by giftes, by hatred, by fauoure: only my sentēce and iudgement muste stande, Yas gyuen out of Heauen by the mouth of Peter himself whiche no manne must,
MPope Nicolaus Dist. 19. Si Romanorū.Pope Nicolaꝰ Dist. 19. Si Romanorū.
ANo man must dispute or doubt of. Byea & if my judgment statute or yoke seam scarcely tolerable, ⟨image 20⟩yet for remembrance of s. Peter it must be humbly obeyed. Cyea 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 & commit to writing, before I be Pope.D And although it be thought by some writers, to be given to all men to ere, and to be deceived, Eyet nether am I a pure man, Fand again the sentence of my Apostolic seat is always conceived with such moderation, is concoct and digested with such patience, and ripeness, and delivered out with such gravity of ⟨image 21⟩deliberation, that nothing is thought in it necessary to be altered or retracted. GWherefore it is manifest, & 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 faithful submit themselves to it, as to the head of the whole body: HWhereof it is spoken to me by the Prophet, speaking of the arch: if this be humiled, whether shall you run for succour, & where shall your glory become? Seeing then this is so, that so holy Bishops & scriptures do witness with me, what ⟨image 21⟩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 be subject: IAgainst the first sort the Scripture speaketh Deutero. thou ought not to put thy sith in an other mans corn. Which thing to attempt against me what is it but plain sacrilege. KAccording to my canonists, which thus define sacrilege to consist in three things, either when a man judgeth of his princes judgement: or when the holy day is profaned, or when reverence ⟨image 22⟩is not given to Laws and Canons. LAgainst the second sort maketh the place of the book of kings, where we read, the arch of God was brought from Gabaa to Jerusalem, and in the way the Arch inclining by reason of the unruly oxen, Uzziah the Levite put to his hand to help, and therefore was stricken of the Lord. By this Arch is signified the Prelates, by the inclination thereof, the fall of Prelates,M which also be signified by the Angels, that Jacob did see going up & coming down the ladder. NAlso by the Prophet, where he saith: ⟨image 22⟩He bowed down the Heavens and came down &c: By Uzziah, and by the unruly Oxen are meant our subjects.
ANo man muste dispute or doubt of. Byea & if my iudgment statute or yock seame scarsly tolerable, ⟨image 20⟩yet for remēbrāce of s. Peter it must be humbly obeyd. Cyea and moreouer obediēce is to be geuē not only to such decrees sette forthe by me in time of my Popedome, but also to suche as I do foresey & commit to writing, before I be Pope.D And although it be thought by some writers, to be giuen to all men to ere, and to be deceauid, Eyet nether am I a pure man, Fand again the sentence of my Apostolike seat is alwaies cōceauid with such moderation, is concocte and digestid with suche pacience, and rypenes, and deliuered out with such grauitie of ⟨image 21⟩deliberation, that nothing is thought in it necessary to bee alterid or retractid. GWherefore it is manifest, & testified by the voyce of holy bishops, that the dignitie of this my seat is to be reuerenced thorow the whole world, in that all the faithfull submit themselfes to it, as to the head of the whole body: HWherof it is spoken to me by the Prophet, speaking of the arche: if this bee humiled, whether shall you runne for succour, & wher shal your glory become? Seyng then this is so, that so holy Bishops & scriptures do witnesse with me, what ⟨image 21⟩shall we saye then to suche as wil take vpon them to iudge of my doynges, to reprehend my procedinges, or to require homage and tribute of me, to whome all other be subiecte: IAgainste the firste sorte the Scripture speaketh Deutero. thou ought not to putte thy sithe in an other mans corne. Whiche thinge to attempt against me what is it but plain sacrilege.
APope Innocentius 2. Art. 17. q. 4• Si quis.
BDist. 19. cap. In memoriam.
CSextus Decret. Tit. 7. De renunciat. Quoniā. Glosa.Sextꝰ Decret. Tit. 7. De renunciat. Quoniā. Glosa.
OThen like as Uzziah was strucken for putting his hand to the Arch inclining, no more must subjects rebuke there Prelates, going awry, PAlbeit here may be answered again, that all be not Prelates which so be called, for it is not the name that maketh a bishop, but his life. QAgainst the third sort of such as would bring us under the tribute and exactions of secular men, maketh the new Testament, where Peter was bid to give the groat ⟨image 23⟩in the Fishes mouth but not the head, nor the 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 nor they nether: RFor so we read in the book of Genesis, that Pharaoh in time of dearth subdued all the land of the Egyptians, but yet he ministered to the Priests, so that he toke nether there possessions from them, nor there liberty. If then the prelates of the Church must be nether judged, nor reprehended, nor exacted, how much more ⟨image 23⟩ought I to be free from the same,S which am the Bishop of bishops, & head of prelates For it is not to be thought that the case betwixt me and other prelates, betwixt my sea,T & other churches be like. VAlthough the whole catholic and apostolic Church make one bridechamber of christ: yet the cathol. & Apost. church of Rome, had the preeminence given over all other, by the mouth of the lord him self saying to Peter: Thou art Peter. &c?X Thus a discretion and difference must be had in the church, as it was betwixt Aaron and his Children,Y betwixt ⟨image 24⟩72. disciples, & the 12. Apostles: betwixt the other apostles and Peter.Z Wherefore it is to be concluded, that their must be an order & difference of degrees in the Church betwixt powers, superior and inferior, without which order, the university of the whole can not consist.
OThen like as Ozias was strucken for putting his hand to the Arch inclining, no more must subiectes rebuke there Prelates, goynge awry, PAlbeit here may be answered again, that all be not Prelates whiche so be called, for it is not ye name that maketh a bishop, but his life. QAgaynst the thirde sort of suche as would brynge vs vnder the tribute and exactions of seculare men, maketh the newe Testament, where Peter was bid to giue ye grot ⟨image 23⟩in the Fishes mouthe but not the head, nor the body of the fishe: No more is the heade or body of the Churche subduid to Kings, but only that, whiche is in the mouthe, that is, the externe things of ye church And yet nor they nether: RFor so we reade in the booke of Genesis, that Pharao in time of darth subduyd all the land of thegiptians, but yet he ministred to the Priestes, so that he toke nether there possessions from them, nor there libertie. If then the prelates of the Churche muste be nether iudged, nor reprehendid, nor exacted, howe muche more ⟨image 23⟩ought I to be free from the same,S which am the Bishop of bishops, & head of prelates For it is not to bee thought that the case betwixt me and other prelates, betwixte my sea,T & other churches be like. VAlthough the whole catholike and apostolike Churche make one brydechamber of christ: yet the cathol. & Apost. church of Rome, had the preeminence giuen ouer al other, by the mouth of the lord him self sayng to Peter: Thou art Peter. &c?X Thus a discretion and difference must be had in the church, as it was betwixt Aaron and his Children,Y betwixt ⟨image 24⟩
AFor as amongst the Angelical creatures above in heaven there is set a difference and inequality of powers & orders, some be Angels, some Archangels, some Cherubin Seraphims:B So in the Ecclesiastical Hierarchy of the Church militant in the earth ⟨image 24⟩priests must not be equal with Bishops. Bishops must not be like in order with Archbishops with Patriarchs or Primates.C Who contain under them three Archbishops, as a King containeth three Dukes under him. In the which number of patriarchs cometh in the state also of DCardinals or Principals, so called because as the door turneth by his hinges, so the universal church ought to be ruled by them. EThe next and hiest order above these is mine, which am Pope, differing in power and majority, and honour reverential from ⟨image 25⟩these and all other degrees of men.F For the better declaration whereof, my Canonists make 3. kinds or power in earth, Immediata, which is mine immediately from God. Derivata, which belongeth to to other inferior prelates from me. GMinistralis, 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 arm or shoulders, & in the head to signify the difference of power betwixt princes and me.H This order therefore of Priests, Bishops, ⟨image 25⟩Archbishops, Patriarchs & other, as a thing most convenient, my church of Rome hath set, & institute through all churches following therein not only the example of the Angelical army in Heaven, but also of the Apostles.I For amongst them also there was not an uniform equality or institution of one degree, KBut a diversity or distinction of authority and power, albeit they were all Apostles together, yet it was granted not withstanding to Peter, (them selves also agreeing to the same) that he should bear dominion and superiority over all the ⟨image 26⟩other apostles.L And therefore had his name given him Cephas, that is, head or beginning of the apostlehood.M where upon the order of Priesthood first in the new Testament began in Peter, to whom it was said, Thou art Peter, & upon thee I will build my church. NAnd I will give the keys of the kingdom of heaven. And thou being converted confirm thy brethren. OI have prayed for thee, that thy faith shall not fail.
AFor as amongst the Angelicall creatures aboue in heauen there is set a differēce and inequalitie of powers & orders, some be Angels, some Archangels, some Cherubin Seraphines:B So in the Ecclesiasticall Hierarchie of the Church militant in the earth ⟨image 24⟩priestes must not be equall wt Bishops. Bishops must not be like in order with Archebishops with Patriarches or Primates.C Who cōteyne vnder them three Archbishops, as a Kynge conteineth three Dukes vnder him. In the whiche nūber of patriarches cometh in the state also of DCardinals or Principales, so called bicause as the dore turneth by his hinges, so the vniuersall churche ought to be ruled by them. EThe nexte and hiest order aboue these is mine, whiche am Pope, differyng in power and maiorite, and honor reuerentiall from ⟨image 25⟩these and al other degrees of men.F For the better declaration whereof, my Canonistes make 3. kindes or power in earth, Immediata, whyche is mine immediatly from God. Deriuata, which belongeth to to other inferiour prelates frō me. GMinistralis, belongyng to Emperours and Princes to minister for me, for ye which cause the anointing of princes and my cōsecration doth differ: for they are anoynted only in the arme or shoulders, & in the head to signify the differēce of power betwixt princes and me.H This order therfore of Priestes, Bishoppes, ⟨image 25⟩Archbishops, Patriarches & other, as a thyng moste conuenient, my churche of Rome hath set, & institute through all churches folowing therin not onlye the example of the Angelicall army in Heauen, but also of the Apostels.I
AIbidem.
BDist. 89. cap. Singula.
CEx Citatione Bull. Decr. 5. Ser. 3.
DDe officio Archipresby•. in Glosa.
E[…]〈…〉
FEx 3. Parte. Summae maioris. b. Antonini.Ex 3. Parte. Sūmae maioris. b. Antonini.
GPope Innocent. 3. De sacra unctione. Qui venisset.Pope Innocēt. 3. De sacra vnctione. Qui venisset.
Wherefore seeing such power is given to Peter, Pand to me in Peter, being his successor,Q who is he then in all the world, that ⟨image 26⟩ought not to be subject to my decrees, which have such power in heaven, in hell, in earth, with the quick and also the dead,R commanding and gram ting in my Bull of lead sent to Vienna, unto all such as died in there peregrination to Rome, that the pain of hell should not touch them: And also that all such as toke the holy cross upon them should every one at his request not only be delivered himself, but also deliver three or iiij. souls whom so would, out of purgatory. SAgain having such promise and assurance, that my faith shall not fail, who ⟨image 27⟩then will not believe my doctrine? For did not Christ him self first pray for Peter that his faith should not fail. TAlso have not I a sure promise of Paul his own mouth, writing to my Church by 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. 1. VWherefore as I condemn all such worthily, which will not obey my decrees, to be dispossessed of all their honour with out restitution: XSo all they that believe not my doctrine, ⟨image 27⟩or stand against the privilege of the church especially of the Church of Rome, I pronounce them heretics. YAnd as the other before is to be called unjust, so this man is to be called an heretic. ZFor why he goeth against the faith, which goeth against her, who is the mother of faith.
Wherfore seyng such power is geuen to Peter, Pand to me in Peter, beyng his successor,Q who is he then in all the world, that ⟨image 26⟩ought not to be subiect to my decrees, which haue such power in heauē, in hell, in earth, with the quicke and also the dead,R cōmanding and graū ting in my Bulle of leade sent to Vienna, vnto all suche as died in there peregrinatiō to Rome, that the payne of hell should not touche them: And also that all suche as toke the holy crosse vpon them should euery one at his requeste not only be deliuerid himself, but also deliuer three or iiij. soules whome so would, out of purgatory. SAgayn hauing such promise and asserance, that my faith shall not fayle, who ⟨image 27⟩then wil not beleaue my doctrine? For did not Christ him selfe firste pray for Peter that his faithe shoulde not fayle. TAlso haue not I a sure promise of Paul his own mouth, writinge to my Churche by these wordes. God is my witnes whom I serue in my •pirit, in the gospel of his sonne, that without ceasing I make mention of you alwayes in my prayers? Rom. 1. VWherefore as I condemne all suche worthely, whiche will not obey my decrees, to be disposessid of al their honour with out restitution: XSo all they that beleue not my doctrine, ⟨image 27⟩or stand agaynst the priuilege of the church especially of the Church of Rome, I pronoūce them heretikes. YAnd as the other before is to be called vniust, so this mā is to be called an heretike. Z
PPope Leo. Dist. 19. c. Ita Dominus.
QPope Nicolaus In tantū. Dist. 22.Pope Nicolaꝰ In tātū. Dist. 22.
RPope Clemens. in Bulla Viē nae, in scruiiis privilegiorū.Pope Clemēs. in Bulla Viē nae, in scruiiis priuilegiorū.
SDist. 21. cap. Decretis.
TPope Anacletus. Dist. 22. c. Sacrosancta. Scripture well applied, and like a Clerk.Pope Anacletꝰ. Dist. 22. c. Sacrosancta. Scripture well aplied, and like a Clerke.
VPope Damasus. 25. q. 1. c. Omnia. Item, Pope Gregor. Dist. 19. Nulli.
ABut here may rise percase 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: whether is it true, or is to be granted, that any other should excel me in knowledge or interpretation of holy ⟨image 28⟩scripture. BFor look whose knowledge is grounded of most reason, his words should seam to be of more authority. CWhereunto I answer, and grant, that many there be and have ben more abundantly endued with fuller grace of the holy ghost, and greater excellence of knowledge, And therefore that the tractationes of Augustine, Hierome & others ought to be preferred before the constitutions of diverse popes: yet I say in determination of causes, because they have not the virtue & height of that authority, which is given to me, therefore in expounding of scriptures ⟨image 28⟩they are to be preferred, but in deciding of matters they stand inferior to my authority. By virtue of which authority, Dboth they themselves be allowed for doctors, and there works approved, and also all other matters be ruled, through the power of the keys which be 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:E yet it is one thing to have the keys, an other thing to have the use of the keys. FWherefore here is to ⟨image 29⟩be noted, a distinction of keys, after the mind of my School-doctors, one key which is called Clavis ordinis, having authority to bind & lose, but not over the persons whom they bind & lose, & this authority they take not immediately of Christ, but mediately by me the vicar of Christ. The other key is called Clavis jurisdictionis, which I the vicar of Christ take immediately of him, having not only authority to bind & 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 ⟨image 29⟩where as all other are subjects, Gyea and Emperors themselves ought to subdue there executions to me.
ABut here may rise percase a doubt or scruple, that if my faith and knowlege stand so sure by the promise of Christ, and by the continuall prayer of s. Paul: whether is it trew, or is to be graunted, that any other shuld excel me in knowlege or interpretation of holy ⟨image 28⟩scripture. BFor looke whose knowlege is groūdid of most reason, his wordes shoulde seame to be of more autorite. CWherunto I aunswere, and graunt, that manye there be and haue ben more abundātly indued with fuller grace of the holy gost, and greater excellence of knowlege, And therfore that the tractationes of Augustine, Hierome & others ought to be preferrid before ye constitutiōs of diuerse popes: yet I saye in determinatiō of causes, bicause they haue not ye vertue & height of that autoritie, which is giuen to me, therfore in expoūding of scriptures ⟨image 28⟩they are to be preferred, but in dissising of matters they stād inferiour to my autoritie. By vertue of whiche autoritie, Dbothe they themselfes be alowed for doctors, and there workes approued, and also all other matters be ruled, through the power of the keyes whiche be giuen to me immediatly of Christ. Although I denye not but the same keyes be also cōmitted to other Prelates, as they were to other Apostels, besides Peter:E yet it is one thing to haue the keyes, an other thing to haue the vse of the keyes. FWherefore here is to ⟨image 29⟩be noted, a distinctiō of keys, after the mind of my Schole-doctors, one key which is called Clauis ordinis, hauing autoritie to bind & lose, but not ouer the persones whom they binde & lose, & this autoritie they take not immediatly of Christ, but mediatly by me ye vicare of Christ. The other keye is called Clauis iurisdictionis, which I ye vicare of Christ take immediatly of him, hauinge not onlye autoritie to bind & lose, but also Dominiō ouer thē on whom this keye is exercised. By ye Iurisdictiō of whiche key, the fulnesse of my power is so greate, that ⟨image 29⟩
Only I am a subject to no creature, Hno not to me self, except if I list, In foro paenitentiae, to my Ghostly father submitting me self as a sinner, but not as Pope, so that my Papal majesty ever remaineth undiminished, Superior to all men, Iwhom all persons ought to obey, Kand follow, Lno man must judge, nor accuse of any crime either of Murder, Adultery, Simone, or such like. MNo man depose ⟨image 30⟩but I me self. NNo man can excommunicate me, yea though I communicate with the excommunicate, for no Canon bindeth me. Whom no man must lay to. OFor he that layeth to me is a churchrobber. PAnd who obeyeth not me is an heretic, and an excommunicate person.Q For like as all Jews were commanded to obey the hey priest of Levitical order, of what state or condition so ever they were: So are all Christen men more and less bound to obey me Christs Lieutenant in earth concerning the obedience of whom or disobedience we have in ⟨image 30⟩Deuter. 17. RWhere the common gloss sayeth that he who denieth to the hey priest Obedientiam, lieth under the sentence of condemnation, as much as he that denieth God his Omnipotentiam. Thus then appeareth the greatness of my Priesthood, Sbegun in Melchizedek, solemnized in Aaron. Continued in the Children of Aaron : perfectionated in Christ: Represented in Peter: Exalted in universal jurisdiction, And manifested in Sylvester. &c? So that through this Preeminence of my priesthood, having all things subject to me, Tit may seam well verified in ⟨image 31⟩me, that was spoken of Christ.13Psal. 8. Omnia subiecisti sub pedibus eius, oves, & boves, & universa pecora campy. Volucres caeli & pisces Maris. &c. i. Thou haste subdued all things under his feet, Sheep and Oxen, and all cattle of the field: The birds of Heaven, and Fish of the sea &c. VWhere 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 losing, yet they be not out of the jurisdiction of my keys, but if they return, I may absolve ⟨image 31⟩them.X By sheep and all cattle, are meant all Christen men both great and less, whether they be Emperors, Princes, Prelates or other.
Only I am a subiect to no creature, Hno not to me self, except if I liste, In foro paenitentiae, to my Gostlyfather submitting me selfe as a sinner, but not as Pope, so that my Papall maiestie euer remayneth vnminished, Superior to all men, Iwhome all persones ought to obey, Kand folowe, Lno mā must iudge, nor accuse of any crime eyther of Murder, Adultery, Symone, or suche like. MNo man depose ⟨image 30⟩but I me selfe. NNo man can excōmunicate me, yea though I cōmunicate with the excō municate, for no Canon bindeth me. Whom no man must ley to. OFor he that leyth to me is a churchrobber. PAnd who obeyth not me is an heretike, and an excōmunicate persō.Q For like as al Iewes were commandid to obey the hey priest of Leuiticall order, of what state or condition so euer they were: So are all Christen men more and lesse bounde to obeye me Christes Leauetenant in earth concerning the obedience of whom or disobedience we haue in ⟨image 30⟩Deuter. 17. RWhere the commen glose saieth that he who denieth to the hey priest Obedientiam, leyth vnder the sentence of condēnation, as much as he that denieth God his Omnipotentiam. Thus then appeareth the greatnesse of my Priesthod, Sbegon in Melchisedech, solemnized in Aaron. Continued in the Children of Aarō : perfectionated in Christ: Representid in Peter: Exalted in vniuersall iurisdictiō, And manifestid in Syluester. &c? So that throughe this Praeemiance of my pristhod, hauing all thinges subiect to me,
HGabriel. lib. 4. Dist. 19.
IPope Nicolaus. Dist. 19. cap. Si Romanorū in Glosa.Pope Nicolaus. Dist. 19. cap. Si Romanorū in Glosa.
KItem. 24. q. •. Hae• est.
LDist. 40. cap. Si Papa.
M2. q. 7. Nos si. in Glosa.
NExtrau. De elect. Innotuit.
ODe penitentia. Dist. i. c. Serpens in Glosa.De penitētia. Dist. i. c. Serpēs in Glosa.
By birds of the air you may understand the Angels and potestates 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, & have power to bind & lose in heaven,Y and to give heaven to them that fight in my wars. ZLastly by the Fishes of the sea are signified the souls departed in pain or in purgatory, as Gregory by his prayer delivered the soul ⟨image 32⟩of Traianus out of hell, and I have power to deliver out of purgatory whom I please. ZLastly by the Fishes of the sea are signified such as be in purgatory. Inasmuch that they stand in need and necessity of other mens help, & yet be in their jorney Viatores, & de foro papae, i. passengers, & belong to the court of the pope, therefore they may be relieved out of the storehouse of the church, by the participation of indulgences.4 And forasmuch as some do object, that my pardons can not extend to them that be departed, for that it was said to Peter: what so ever thou ⟨image 32⟩shalt lose upon earth, & therefore seeing they are not upon earth, they can not be loosed of me. Here I answer again by my Doctors, that this word Super terram, i. upon the earth may be referred two manner of ways, first to him that is the loser, so that he which shall lose shall be upon the earth. And so I grant that the pope being dead can loose no man. Also it may be referred to him that is loosed, so that who so ever is loosed must be upon the earth or about the earth. And so the souls in Purgatory may be loosed which albeit they are not upon the earth ⟨image 33⟩yet they are about the earth, at lest they be not in heaven. And because oft times one question may rise upon an other,5 and heads of men now a days are curious, a man hearing now that I can deliver out of Purgatory, will ask here a question,6 whether I be able also to empty all purgatory at once, or not? To whom my Canonist August. de Ancho. doth answer by a triple distinction, Quantum ad absolutā meam jurisdictionem, quantum ad ordinatam executionem, quantū ad divinam acceptationem:7 First touching my absolute jurisdiction he saith I am able to ⟨image 33⟩ride out all purgatory together, for as many as be under my jurisdiction, as be all, except only infants unbaptized In limbo, And men departed only cum baptismo flaminis. That is with the Baptism of spirit.
By byrdes of the ayer you maye vnderstande the Angels and potestates of Heauen, who be all subiecte to me, in that I am greater than the Angels, and that in foure thinges as is afore declared, & haue power to binde & lose in heauē,Y and to giue heauē to them yt fight in my warres. ZLastly by the Fishes of the sea are signified the soules departid in peyne or in purgatory, as Gregory by his prayer deliuered the soule ⟨image 32⟩of Traianus out of hell, and I haue power to deliuer out of purgatory whome I please. ZLastly by the Fisshes of the sea are signified suche as be in purgatory. In asmuche that they stande in neade and necessitie of other mens helpe, & yet be in their iorney Viatores, & de foro papae, i. passingers, & belong to the court of ye pope, therfore they may be relieued out of the storehouse of the church, by the participatiō of indulgēs.4 And for asmuch as some do obiect, yt my pardons cā not extende to thē that be departed, for that it was said to Peter: what so euer thou ⟨image 32⟩shalt lose vpō earth, & therfor seyng thei are not vpō earth, they can not be losed of me. Here I aunswere agayne by my Doctors, that this worde Super terram, i. vpon the earth may be referred two manner of wayes, first to him that is the loser, so that he whiche shal lose shal be vpon ye earth. And so I graūt that the pope beyng dead can loose no mā. Also it may be referrid to him that is losed, so that who so euer is loosed must be vpō the earth or about the earth. And so the soules in Purgatorye maye be losed whiche albeit they are not vpon the earth ⟨image 33⟩yet they are about the earth, at lest they be not in heauen. And bycause oft times one question may rise vpon an other,5 and heades of men now a dayes are curious, a manne hearyng nowe that I can deliuer out of Purgatory, will aske here a question,6 whether I be able also to emptie all purgatory at once, or not? To whom my Canonist August. de Ancho. doth answer by a triple distinction, Quantum ad absolutā meam iurisdictionem, quantum ad ordinatam executionem, quantū ad diuinam acceptationem:
Y23. q. 5. cap. Omnium.
ZIdē Antoninus mi•i.Idē Antoninus mi•i.
ZIbidem.
4Antoninus. August. de Ancho. Thomas. Part. 4.Antoninus. August. de Ancho. Thomas. Parte. 4.
And such as have no friends, to do for them that, wherefore 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 Aquine part .4. denieth the same, forasmuch as Christ him self, he saith, when he came down did not ⟨image 34⟩utterly at once release all purgatory.1 As touching my ordinary execution this they hold that I may if I will,2 but I ought not to do it. Thirdly as concerning the divine acceptation, that is, how God would accept it if I did it, that they say, is unknown to them, and to every creature, yea & to the pope himself.
And such as haue no frendes, to do for them that, wherfore pardones be giuen. These only exceptid, for all other besides, the pope, he sayeth, hath power to release all purgatory at once, as touching his absolute iurisdictiō. Albeit Thomas Aquine part .4. denieth the same, for asmuche as Christ him selfe, he sayth, when he came downe did not ⟨image 34⟩vtterly at once release al purgatory.1 As touching my ordinary execution this they hold that I maye if I will,2 but I ought not to do it. Thirdly as concernyng the diuine acceptation, that is, how God wold accept it if I did it, that they say, is vnknown to thē, and to euery creature, yea & to the pope himself.
1Doctors disagree in purgatory.Doctors disagre in purgatory.
2August. De Ancho. Antoninus. Or••nata ex […] Divina acceptatio.August. De Ancho. Antoninus. Or••nata ex 〈…〉 Diuina acceptatio.
AAnd to the intent I would all men to see and understand that I lack not witnesses moo besides these, if I list bring them out,B you shall hear the whole quire of my divine Clergy brought out with a full voice testifying in my behalf, ⟨image 34⟩in their books, tractations, Distinctions, Titles, Glosses, and Summaries,C as by their own words here followeth. The Pope, say they, being the vicar of Jesus Christ through out the whole world,D in the stead of the living God, hath that Dominion and lordship, which Christ here in earth would not have, although he had in habitu, but gave item to Peter in Actu Ethat 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 ⟨image 35⟩wise men,F who offered not only Incense, but also God, to signify not only the spiritual Dominion,G but also the temporal to belong to Christ & to his vicar. For as we read, the earth is the Lords, and the fullness thereof, and as Christ saith all power is given to him both in heaven, and earth, so it is to be affirmed, Inclusivè, that the vicar of Christ hath power on things celestial,H terrestrial, and infernal. Which he toke immediately of Christ, all other take mediately by Peter and the Pope. Wherefore such as say that the Pope hath Dominion only on Spiritual ⟨image 35⟩things in the world,I and not of temporal, may be likened to the counsellors of the king of Syria .3. Reg. 20. Which said, The Gods of the mountance be their Gods, and therefore they have overcome us,L but let us fight against them in the low meadows, and in vales, where they have no power, & so we shall prevail over them: So evil counsellors now a days through there pestiferous flattery deceive Kings and Princes of the earth, saying:M Popes & prelates be Gods of Montance, that is, of spiritual things only, but they be not Gods ⟨image 36⟩of vales, that is, they have no dominion over temporal things,N And therefore let us fight with them in the vales that is, in the power of temporal possessions, and so we shall prevail over them.O But what sayeth the sentence of God to them let us hear. Because, saith he, the Syrians say, that the God of Mountance is there God, and not the God of vales,P therefore I will give all this multitude into your hand, and ye shall know that I am the Lord.
AAnd to the intent I wold all men to se and vnderstand that I lack not witnesis moo besides these, if I liste bringe them out,B you shall heare the whole queare of my diuine Clergy broughte out with a full voice testifiyng in my behalf, ⟨image 34⟩in theyr bokes, tractations, Distinctions, Titles, Gloses, and Sūmares,C as by theyr owne wordes here foloweth. The Pope, say they, beyng ye vicare of Iesu Christ thorow out the whole world,D in ye steade of the liuing God, hath that Dominiō and lordshippe, whiche Christ here in earth woulde not haue, although he had in habitu, but gaue item to Peter in Actu Ethat is the vniuersal iurisdictiō both of spirituall thinges and also of temporall, which doble iurisdictiō was signified by the two swordes in the Gospell: And also by offering of the ⟨image 35⟩wisemē,F who offered not only Incense, but also God, to signify not only the spirituall Dominion,G but also ye tēporal to belōg to Christ & to his vicare. For as we reade, ye earth is the Lordes, and the fulnes therof, and as Christ sayth al power is giuē to him both in heauen, and earth, so it is to be affirmed, Inclusiuè, that the vicare of Christ hath power on things celestiall,H terrestial, and infernall. Which he toke immediatly of Christ, al other take mediatly by Peter and the Pope. Wherfore suche as saye that the Pope hath Dominion onlye on Spirituall ⟨image 35⟩thinges in the world,I and not of temporall, may be likened to the counsellors of the king of Syria .3. Reg. 20. Which said, The Godes of the mountāce be theyr Godes, and therfore they haue ouercome vs,
AAntoninus in Summulis. Augustinus de Ancho. in Decret. Astesanus Minorita.
BBaptista de Salis. in sua Batistiniana. Bonavetura.Baptista de Salis. in sua Batistiniana. Bonauetura.
GGabriel Biel. ex Spica. Gaspar. Gratianus in Decr•tis. Gerson doctor Illuminatissimus. De ecclesiastica potestate.Gabriel Biel. ex Spica. Gaspar. Gratianus in Decr•tis. Gerson doctor Illuminatissimꝰ. De ecclesiastica potestate.
HHugo Cardinalis in postilla. Hostiensis. Holkot. Hosius.
IJoannes Andreae. Innocentius. Joā. de Turr• Cremata de ecclesia S• ̄ma.Ioannes Andreae. Innocentius. Ioā. de Turr• Cremata de ecclesia S• ̄ma.
What can be more effectually spoken to set forth the majesty of my jurisdiction which ⟨image 36⟩I received immediately of the Lord, of the Lord I say, and of no man.1 For where as Constantine the emperor gave to Sylvester, enduing him with this possession and patrimony,R that is so to be expounded and taken not so much for a Donation, as to be counted for a restitution made of it, which tyrannously was taken from him before. And again where as I have given at sundry times to Ludovicus and other Emperors of my temporal lands and possessions, yet that was done, not so much for any recognising of homage to them as for keeping peace with them. ⟨image 37⟩For I owe to Emperors no dew obedience that they can claim,S but they owe to me as to their superior. And therefore for a diversity betwixt there degree and mine, in their consecration they take their unction on the arm, I on the head.T And as I am superior to them, so am I superior to all Laws, and free from all constitutions. Which am able of my self, and by my interpretation to prefer equity being not written, before the law written.V Having all laws within the chest of my breast, as is aforesaid. And what so ever this ⟨image 37⟩my sea shall enact, approve or disprove all men ought to approve or reprove the same, with out either judging, disputing, doubting, or retracting. Such is the privilege given of Christ in behalf of Peter to the church of Rome, Xthat what Country so ever, kingdom or province, choosing to them selves Bishops & ministers, although they agree with all other christs faithful people in the name of Jesus, that is, in faith and charity, believing in the same God, and in Christ his true Son, and in the holy ghost, having also the same Creed, the same Evangelists and ⟨image 38⟩scriptures of the Apostles, yet not withstanding unless their Bishops and Ministers take their origin and ordination from this Apostolic seat, they are to be counted not of the Church. So that succession of faith only is not sufficient to make a church, except the Ministers take their ordination by them, which have there succession from the Apostles. So their faith, supremacy, the chair of Peter, keys of heaven, power to bind and loose, all these be inseparable to the church of Rome, so that it is to be presumed, that God always providing, ⟨image 38⟩and saint Peter helping the bishopric & diocese of Rome shall never defayle from faith.
What can be more effectually spoken to set forthe the maiestie of my iurisdiction whiche ⟨image 36⟩I receaued immediatly of the Lord, of the Lord I saye, and of no mā.1 For where as Constantine themperour gaue to Siluester, induyng him with this possession and patrimonie,R that is so to be expoundid and taken not so muche for a Donatiō, as to be coūted for a restitution made of yt, which tyrānously was takē frō him before. And agayn where as I haue giuen at sondry times to Ludouicus and other Emperours of my temporall landes and possessions, yet that was donne, not so muche for anye recognising of homage to thē as for keping peace with thē. ⟨image 37⟩For I owe to Emperours no dewe obediance that they cā cleame,S but they owe to me as to theyr superiour. And therefore for a diuersitie betwixt there degree and mine, in theyr consecratiō they take theyr vnction on the arme, I on the head.T And as I am superiour to them, so am I superior to all Lawes, and fre from all constitutions. Which am able of my self, and by my interpretation to preferre equite beyng not wryten, before the lawe wryten.V Hauinge all lawes within the chiest of my breste, as is aforesayd. And what so euer this ⟨image 37⟩my sea shal inacte, approue or disproue all men ought to approue or reproue the same, wt out either iudging, disputing, doubting, or retracting. Such is the priuilege giuē of Christ in behalf of Peter to ye church of Rome, Xyt what Countre so euer, kingdom or prouince, cheusing to them selfes Bisshops & ministers, although they agree with al other christes faithful people in ye name of Iesu, that is, in faith and charitie, beleuing in the same God, and in Christ his trewe sonne, and in the holy gost, hauyng also the same Crede, the same Euangelistes and ⟨image 38⟩scriptures of the Apostels, yet not withstāding vnlesse their Bishops and Ministers take theyr origine and ordination from this Apostolike seate, they are to be counted not of the Churche. So that succession of fayth only is not sufficient to make a church, except the Ministers take theyr ordination by thē, whiche haue there successiō from the Apostels. So theyr fayth, supremacie, the chayre of Peter, keyes of heauē, power to bind and loose, all these be inseperable to the church of Rome, so that it is to bee presumed, that God always prouiding,
1Alexander de A•es.
RRaymundus in Summa de Ca••sibus. Richardus. Rabanus super Math. cap. 16. Rupertus Tu•itiensis.Raymūdus in Sūma de Ca••sibus. Richardus. Rabanus super Math. cap. 16. Rupertus Tu•itiensis.
SScotus Doctor Subtilis.
TThomas Aquin.
VUlricus. Waldemus cō fessionate, & De Sacramē tis.Vlricus. Waldemꝰ cō fessionate, & De Sacramē tis.
XJoan. Dreido. De Dogmatibus va•iis, lib. 4.Ioan. Dreido. De Dogmatibus va•iis, lib. 4.
And likewise it is to be presumed & presupposed that the bishop of that Church is always good and holy. yea & though he be not always good, or destitute of his own merits, 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. Yyea & though he fall into Homicide or adultery, he may sin, but yet he can not be accused, but rather ⟨image 39⟩excused by the Murders of Sampson, the thefts of the Hebrews, the adultery of Jacob. ZAnd 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.
And likewise it is to be presumed & presupposed that the bishop of that Churche is alwayes good and holy. yea & though he be not alwayes good, or destitute of his owne merites, yet the merites of S. Peter predecessor of yt place be sufficient for him, who hath bequethed and lefte a perpetuall dewrie of merites, with inheritance of innocencye to his posteritie. Yyea & though he fall into Homicide or adultery, he may sinne, but yet he can not be accused, but rather ⟨image 39⟩excused by the Murders of Sampson, the theftes of the Haebrues, the adultery of Iacob. ZAnd likewise if any of his clergy should be foūd embrasing a woman, it muste be expoūdid and presupposed that he doth it to blesse hyr.
YHugo. in Glosa. Dist. 40. c. Non Nos.
ZGlos. in Caus. 11. q. 3. cap. Ab sit.
The author
John Foxe 1516–1587
ReformersEngland
Martyrologist; author of the Actes and Monuments.
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And again in Bulla
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Clementis, do not I there commaunde in my Bull, the angels of Paradise to absolue the soule of man oute of purgatory and to bringe it into the glory of Paradise?
And not only in the Empyre am Emperour, the place being emptie, but in all ecclesiasticall benefices haue full right and power to giue, to translate, and to dispose after my arbitremēt.
But what do I speake of kings? did not the said Alexander bringe the valiant Emperour Fredericke the firste to Venece, by reason of his sonne Otho there taken prisoner, and there in s.
And at length Innocentius spoiled him of his empere, after that caused hym to be poysoned, at length to be strangled by one Manfredus, and did excommunicate his sonne Conradus after him, not only depreuing him of his right inheritaūce, but also caused him, with Friderick Duke of Austria to be beheaded.
And had not his prudence and power preuētid my practise, I had displaced him frō his kingdome also? briefly who is able to comprehend the greatnesse of my power & of my seat?
Accordinge to my canonists, which thus define sacrilege to consiste in three thinges, eyther when a man iudgeth of his princes iudgement: or whan the holy daye is prophaned, or when reuerence
Agaynste the second sort maketh the place of the boke of kinges, where we reade, ye arch of God was brought from Gabaa to Hierusalem, and in the waye the Arch inclinyng by reason of the vnruly oxen, Ozias the Leuite put to his hand to help, and therefore was stroken of the Lord. By this Arch is signified the Prelates, by the inclination therof, the fall of Prelates,
Wherfore it is to be cōcludid, that their must be an order & difference of degrees in the Churche betwixt powers, superiour and inferiour, without which order, the vniuersite of ye whole can not consist.
For amongst them also ther was not an vniforme equalite or institution of one degree,
But a diuersitie or distinctiō of autorite and power, albeit they were all Apostels together, yet it was graunted not withstanding to Peter, (thē selfes also agreyng to ye same) that he should beare dominiō and superioritie ouer all the
wher vpon the order of Priesthod first in the newe Testament began in Peter, to whome it was said, Thou arte Peter, & vpon thee I will builde my church.
Psal. 8. Omnia subiecisti sub pedibus eius, oues, & boues, & vniuersa pecora campi. Volucres caeli & pisces Maris. &c. i. Thou haste subduyd all things vnder his feete, Sheape and Oxen, and all cattell of the fielde: The birdes of Heauen, and Fish of the sea &c.
Where it is to be noted, that by oxen Iewes and Heretikes, by Cattell of the fielde, Paganes, be signified. For although as yet they be oute of the vse of my keyes of binding and losing, yet they be not out of the iurisdiction of my keyes, but yf they returne, I maye absolue
Firste touchyng my absolute iurisdiction he saith I am able to
⟨image 33⟩
ride out all purgatory together, for as many as be vnder my iurisdiction, as be all, except only infantes vnbaptised In limbo, And menne departed only cum baptismo flaminis. That is with ye Baptisme of spirit.
but let vs fighte agaynst them in the lowe medowes, and in valles, where they haue no power, & so we shall preuaile ouer them: So euill counsellors nowe a dayes throughe there pestiferous flattery deceaue Kinges and Princes of the earth, sayng:
But what sayeth the sentence of God to them let vs heare. Bicause, sayth he, the Syrians say, that the God of Mountance is there God, and not the God of valles,
