Acts and Monuments Volume 1

Kyng John's Supplication to Pope Innocent the third.

REuerendis. Domino suo & Patri sanctis. Innocentio Dei gratia John. eadem gratia R. Angliae &c. Cum Comites & Barones Angliae nobis deuoti essent, antequam nos & nostram terram Domino vestro subia cere curassemus, ex tunc in nos specialiter ob hoc, sicut publice dicunt, violenter insurgūt. Nos vero praeter Deum, vos specialem dominum & patronum habentes, defensionē nostram & totius Regni, quod vestrum esse credimus, vestrae paternitati commissam, & nos quantum in nobis est, curam & solicitudinem istam vestrae resignamus dominationi, deuotius supplicātes quatenus in negotijs nostris, quae vestra sunt, cōsilium & auxilium efficax apponatis, prout melius videritis expedire, latores praesentium. &c. Teste meipso apud Dour. 18. September. 6.

And yet all this notwithstanding that the said king John did so yield to the Pope, he was both pursued by his nobles, and also in the end was poisoned by a subject of y ^e Popes own Religiō, a Monk of Swinsted: As I have sufficiently to prove, not only by William Caxton above in my story alleged. pag. 257. but also have testimony of y ^e most part of Chronicles for the same (a few only excepted) as of Tho. Gray in his French Chronicle. Also of another French Chronicle in Metre, of Ranulphus Cestrensis. Thomas Rudburne also doth witness the same. So doth Richard Rede in nouo Chronico ad tempora Henr. 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 John Major, De gestis Scotorum Libr. 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 Monks soul. To these I could also annex diverse other writers both English and Latin, without name, which witness that king John was poisoned, one beginning thus: Here beginnneth a book in the English tongue, called brute. &c. another beginneth: Because this book is made to tell what time anything notable &c. The third in English beginneth: The reign of Britain that now is called England. &c. Of Latin books which have no name one beginneth thus: Britannia, quae & Anglia dicitur, a Bruto nomen est sortita &c. another hath this beginning: Adam pater generis humani. &c.

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 8. who although they were prudent princes, & did what they could in providing against the proud domination of these 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 Math. Paris. writeth by king Henry y ^e . 3.) were sayne to stoop 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, Extrauagantes, Pontificals. &c. word for word as it is out of the said books here alleged and, quoted.

FOr as much as it standeth upon necessity of salvation, for every human creature to be subject unto me the Pope of Rome, it shall be therefore requisite & necessary for all men that will be saved, to learn and know the dignity of my sea, and excellency of my domination, as here is set forth according to the truth and very words of mine own laws, in style as followeth. First my institution began in the old Testament, and was consummate and finished in the new: in that my priesthood was prefigured by Aaron: And other bishops under me were prefigured by y ^e sons of Aarō that were under him. 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 Savior. And hath in it neither spot nor wrinkle, nor any such like thing. 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 then the axe hath power to stand or presume above him that heweth with it, or the saw to presume above him that ruleth it. Thys is the holy and Apostolic mother church of all other Churches of Christ. 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 must you do the will of your mother the Church, the head whereof is the Church of Rome. 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. 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 ordeineth, that to be received of all men for a general and a perpetual rule forever. Whereupon we see it now verified in this Church, that was foreprophesied by Jeremiah, saying: Behold I have set thee up over nations & kingdoms to pluck up and to break down, to build and to plant. &c. Who so understandeth not the prerogative of this my Priesthood, let him look up to the firmament, where he may see two great lights, the Sun and the Moon: one ruling over the day, the other over the night. So in the firmament of the universal Church. GOD hath set two great dignities, the authority of the Pope, and of the Emperor. Of the which two this our dignity is so much more weightier, as we have the greater charge to give accompt to GOD for kings of the earth, and the laws of men. Wherefore be it known to you Emperors, which know it also right well, that you depend upon the judgment of us: we must not be brought and reduced to your will. 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 spiritualty, above Emperors and Kings ruling over the night, that is, over the laity. Now seeing then the earth is seven times bigger then the Moon, and the Son eight times greater then the earth, it followeth that the Popes dignity 56. times doth surmount the estate of Emperors. Vppon consideration whereof, I say therefore and pronounce that Constantine the Emperor did naught in setting the Patriarch of Constantinople at his feet on his left hand. And although the said Emperor wrote to me, alleging the words of Saint Peter, commanding us to submit our selves

to every human creature, as to kings, dukes, & other for y ^t cause of God, &c. 1. Pet. 2. yet in aūswering again in my decretal, I expounded y ^e mind & the words of S. Peter to pertain to his subjects, & not his successors, willing the said Emperor to consider y ^e person of the speaker, & to whom it was spoken. For if the mind of Peter had been there to debase the order of priesthood, and to make us underlings to every human creature, thē every Jack might have dominion over Prelates: which maketh against the example of Christ, setting up the order of Priesthoode to bear dominion over kings, according to the saying of Jeremiah: Behold I have set thee up over kings & nations. &c. And as I feared not then to write this holdly unto Constantine, so now I say to all other Emperors, y ^t they receiving of me their approbation, unction, consecratiō, and crown Imperial, must not disdain to submit their heads under me, & swear unto me their alegeance. For so you read in the Decree of pope John, how that princes heretofore have been wont to bow & submit their heads unto Bishops, & not to proceed in judgment against the heads of bishops. 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 the king of kings, and Lord of Lord's hath givē to me though unworthy in the person of Peter. By reason whereof, seeing my power is not of man but of God, who by his celestial providence hath set me over his whole universal Church master and governor, it belongeth therefore to my office to look upon every mortal sin of every Christian man: Whereby all criminal offenses as well of kings as all other, be subject to my censure. 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 me, it shall be lawful for him so to do. Neither must kings and Princes think it much to submit themselves to my judgment: for so did Valentinianus the worthy emperor, so did Theodosius, & also Carolus. Thus you see all must be judged by me, and I of no man. Yea and though I Pope of Rome, by my negligence or evil demeaner be found unprofitable, or hurtful, either to myself or to others: yea if I should draw with me innumerable souls by heaps to hell, yet no mortal man so hardy, so bold, or so presumptuous to reprove me. or to say to me: Domine curita facis • i. Syr why do you so? For although you read that Balaan was rebuked of his asse, by the which asse our subjects, by Balaam we Prelates are signified: yet that ought to be no example to our subjects to rebuke us. 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 controlle all other, 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 checkmate with their Prelates because that Peter so took it at their hands, showing thereby rather a dispensation of humility, then the power of his office: by the which power he might have said to them again in this wise: It becometh not sheep, nor belongeth to their office to accuse their shepherd. &c. For else why was Dioscorus Patriarch of Alexandria condemned and excommunicated at Chalcedone? not for any cause of his faith, but only for that he durst stand against Pope Leo, and durst excommunicate the Bishoppe of Rome: for who is he that hath authority to accuse the seat of Saint Peter? Albeit I am not ignorant what Saint Jerome writeth, that Paul would not have reprehended Peter, unless he had thought himself equal unto him. yet Jerome must thus be expounded by my interpretation, that this equality betwixt Peter and Paul consisteth not in like office of dignity, but in pureness of conversation. For who gave Paul his lycence to preach but Peter, and that by the authority of god, saying: Separate to me Paul and Barnabas? &c. Wherefore be it known to all men that my Church of Rome is Prince and head of all nations. the mother of the faith. the foundation Cardinal: whereupon all Churches do depend as the door doth depend by the hinges. the first of all other seats, without all spot or blemish. Lady mistress and instructour of all Churches. a glass and spectacle to all men, to be followed in all, whatsoever she observeth, Which was never found yet to slide or decline from the path of Apostolic tradition, or to be entangled with any newness of heresy. Agaynst which Church of Rome whosoever speaketh any evil, is forthwith a heretic. yea a very Pagan, a witch, and Idolater or Infidel. Having fullness of power only in her own hands in ruling. deciding, absolving, condemning, casting out, or receiving in albeit I deny not but other Churches be partakers with her in laboring and caring. 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 Milleuitane that no man should appeal over the sea under pain of excommunication, yet my gloss cometh in here with an exception: Nisi forte Romanam sedem appellauerint: i. Except the appeal be to the Sea of Rome. &c. By the authority of which Church of Rome, all Synods, and decrees of Councelles stand confirmed. And hath always full authority in her hands to make new laws & decrementes: And to alter statutes, privileges, rightes or documentes of Churches: To separate things joined, and to join things separated upon right cōsideratiō, either in whole or in part, either personally, or generally. Of the which Church of Rome, I am head as a, Kyng is over his Judges. the Vicare of S. Peter. yea not the Vicare of Peter properly, but the Vicare of Christ properly, and successor of Peter. Vicare of Jesus Christ. Rector of the universal Church: Directour of the Lord's universal flock: Chief Magistrate of the whole world. Cephas. i. caput, the head and chief of the Apostolic Church. universal Pope, and Diocesan in all places exempt, as well as every Bishop is in places not exempt. moste mighty Prieste. Lex animata in terris. 1. alyuynge law in the earth judged to have all laws in the cheast of my breast. bearing the room of no pure man: being neither God nor man, but the admiration of the world, and a middle thing betwixt both: Hauyng both swords in my power, both of the spiritual and temporal jurisdiction. 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 Fridericke and diverse other. What power then or potestate in all the world is comparable to me: who have authority to bind and lose both in heaven and earth? That is, who have power both of heavenly things, and also of temporal things. To whom Emperors and kings be more inferior, then lead is inferior to Gold. For do you not see the necks of great kings and Princes bend under our knees, yea and think thenselves happy and well defensed, if they may kiss our hands? Wherefore the sawcines of Honorius the Emperor is to be reprehended, and his constitution abolished who with his laity would take upon him to intermeddle, not only with the temporal order, but also with matters ecclesiastical and election of the Pope. But here percase some will object the examples & words of Christ, saying, that his kingdom is not of this world, & where he being required to devide betwixt 2. brethrē their heritage, did refuse it. But y ^e ought to be no prejudice to my power. For if Peter & I in Peter, if we I say, have power to bind & loose in heavē, howe much more thē is it to be thought, that we have power in earth to loose & take away empyrs, kingdoms, dukedoms, & what else so ever mortal mē may have, & to give thē where we will? And if we have authority over Angels, which be y ^e governors of princes, what then may we do vpō their inferiors & servants? And for y ^t you shall not marvel y ^e I say: Angels be subject to us, you shall hear what my blessed clerk Antoninus, writeth of y ^e matter, saying y ^e our power, of Peter & me, is greater then y ^e Angels in 4. things: In Jurisdiction 2. in administratiō of sacraments 3. in knowledge, 4. & in reward. &c. And again in Bulla Clementis, do I not there command in my Bull, y ^e Angels of Paradise to absolve y ^e soul of mā out of purgatory, & to bring it into the glory of Paradise? And now besides my heavenly power, to speak of mine earthly jurisdiction, who did first translate the Empire from the Greeks to the Almaynes, but I? And not only in the Empire am I Emperor, the place being empty, but in all Ecclesiastical benefices have full right and power to give, to translate, & to dispose after my arbitremeet. Did not I Zacharyas put down Childerick the old king of France, & set up Pipinus? Dyd not I Gregorius 7. set up Robert Wysard and made him king of Sicilia & Duke of Capua? &c. Did not I y ^e same Gregorius also set up Rodulphus against Henry 4. Emperor? And though this Hēricus was an Emperor of most stout courage, who stood, 62. times in opē field against his enemies. yet did not I Gregori. bring him corā nobis, & made him stand at my gate 3. days & 3. nights barefoot & barelegge with his wife & child, in the deep of winter, both in frost and snow, entreating for his absolutiō & after did excommunicate him again, so y ^e he was twice excommunicated in my days? Again did not I Paschalis after Gregory, set up y ^e son of y ^e said Hēricus against his father in war, to possess y ^• Empire, & to put down his father, & so he did? Item, did not I pope Alexander bring under Henry the second king of England, for y ^e death of Thomas Becket, & cause him to go barefoot to his tomb at Canterbury with bleeding feet? 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 Stephen Langton Bishop of Canterbury, and besides marsed him in a thousand Markes by year? Did not I Urbanus the seconde, put down Hugo Earl in Italy, discharging his subjects from their oth and obedience to him? Did not I Paschalis excommunicate also his son Henry 5. and get out of his hands all his right and title of elections and donations of spiritual promotions? Did not I Gelasius 2. bring the Captayne Cintius under, unto the kissinge of my feet. And after Gelasius, did not I Calixtus 2. quale the forsayd Emperor Henricus 5. 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 instead of a bridle? Further, did not I Innocentius 2. set up and made Lotharius to be Emperor for driunynge out Pope Anacletus out of Rome? 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? Did not I Alexander 3. supend all the Realm & churches of England for the kings marriage? an 1159. But what do I speak of kings? did not I the said Alexander bring the valiant Emperor Fridericke the first to Venice, by reason of his son Otho there takē prisoner, & therein S. Markes church made him fall down flat vpō the ground while I set my foot upon his neeke, saying the verse of the Psalm. Super aspidē & basiliscum ambulabis. &c. Did not I Adrianus pope, an english mā borne, excommunicate ••• K. of Sicily, & refuse his peace, which he offered? & had not he overcome me in plain field, I would have shaken him out of his kingdom of Scicil, & dukedom of Apulia. Also did not I y ^e said Adrianus, cōtrol & correct the foresaid Fridericus Emperor, for holding the left styrrup of my horse whē he should have hold̄ the right? & afterward did not I excommunicate & curse him, for that he was so sawsy to set his own name in writing afore mine? And although a poor fly afterward overcame & strāgled me, yet I made kings & Emperors to stoup. Did not Innocētius 3. deject Philippus, brother to Fridericus from the Imperial crown, being elected w ^t out my leave, & after set him up again? & also set up Otho of Brūswicke, & after did excommunicate & also depose the same 4. years, setting up the freēch K. to war against him. Thē was Fridericus 2. by me set up & reigned. 37. years, & yet 5. years before he died. did not I Honorius interdict him, for not restoring certain to their possessions at my request? Whō also Gregor. 9. did excommunicate twice together, & raised up the Venetiās against him. And at length Innocētius spoiled him of his Empire: after y ^e he caused him to be poisoned, at lēth to be strangled by one Manfredus, & did excommunicate his son Conradus after him, not only depriving him of his right inheritance, but also caused him with Friderick Duke of Austria to be beheaded. Thus then did not I excommunicate and depose all these Emperors in order? Henricus 4. Henricus 5. Fridericus 1. Philippus Otho 4. Fridericus 2. and Cōradus his son? Did not I interdict King Henry the 8. and all his kingdom of England? 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? For by me only general Councils take their force and confirmation and the interpretation of the said Councils & of all other causes hard and doubtful ought to be referred & stand to my determination. By me the works of all writers, whatsoever they be, either be reproved or allowed Then how much more ought my writings & decrees to be preferred before all other? Insomuch that my letters and Epistles decretal be equivalent with general Councils. And 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 mē, unto his own judgment And therefore where all other creatures be under their judge, only I which in earth am the judge of all, can be judged of none, neither of Emperor, or the whole clergy, nor of Kings, nor of the people. For who hath power to judge upon his Judge? This judge am I, and that alone, without any other assistance of any Council 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 And all for the preeminence of my predecessor blessed Saint Peter, which by the voice of the Lord, he received, and ever shall retain. Furthermore, and where as all other sentences and judgments both of Councelles, person, or persons, may and ought to be examined. for that, they may be corrupted four ways, by fear, by gifts, by hatred, by favor: only my sentence and judgment must stand. as given out of heaven by the mouth of Peter himself, which no mā must ? break, nor retract. No man must dyspute or doubt of. Yea if my judgment, statute, or yoke seem scarcely tolerable, yet for remembrance of S. Peter it must be humbly obeyed. 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 committee to writing before I be Pope. And although it be thought by some writers, to be given to all men to err, and to be deceived, yet neither am I a pure man. and 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 grauitye of deliberation, that nothing is thought in it necessary to be altered or retracted. 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 faithful submit themselves to it as to the head of the whole body. Whereof it is spoken to me by the Prophet, speaking of the Ark: if this be humbled, whether shall you run for succor, & where shall your glory become? Seeing then this is so, that so holy Bishops & Scriptures do witness with me, what shall we say then to such as will take upon thē to judge of my doings, to reprehend my proceedings, or to require homage & tribute of me to whō all other are subject? Against y ^t first sort y ^t scripture speaketh Deut. thou oughtst not to put thy sithe in another mans corn. Which thing to attempt against me what is it but plain sacrilege? According to my Canonists, which thus define sacrilege to consist in 3. things, either when a man judgeth of his Princes judgment: or when the holyday is profaned, or when reverence is not givē to laws and Canons. Agaynst the second sort maketh the place of the book of kings, where we read the Arcke of God was brought from Gaba to Jerusalem, and in the way the Ark inclining by reason of y ^t unruly Oxen, Ozias the Levite 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. which also be signified by the Angels that Jacob did see going up and coming down the lader. Also by the Prophet. where he saith: He bowed down the heavens and came down &c. By Ozias and by the unruly Oxen are meant our subjects. Then like as Ozias was stricken for putting his haud to the Ark inclining, no more must subjects rebuke their Prelates going awry. Albeit here may be answered again, that all be not Prelates which so be called: for it is not the name that maketh a Beshop, but his life. Agaynst 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 groate 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 externe things of the Church. And yet nor they neither. For so we read in the book of Gen. that Pharaoh in time of dearth subdued all the land of the Egyptians, but yet he ministered to the Priests, so that he took neither 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? which am the Bishop of Bishops, and head of Prelates. For it is not to be thought that the case betwixt me and other Prelates: betwixt my sea and other Churches belike. Although the whole Catholic and Apostolic Church make one bride chamber of Christ: yet the Catholic and Apostolic 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. Thus adiscretion and difference must be had in the Church as it was betwixt Aaron and his children. betwixt the 72. Disciples, and the 12. Apostles: betwixt the other Apostles and Peter. Wherefore it is to be concluded, that there must be an order and difference of Degrees in the Church betwixt powers, Superior and Inferior: without which order, the Uniuersitye of the whole cannot consist. For as amongst the Angelical creatures above in heaven, there is set a difference and inequality of powers and orders, some be Angels, some Archaungels, some Cherubim and Seraphines. So in the Ecclesiastical Hierarchy of the Church Militant in the earth, Priests must not be equal with Bishops, Bishops must not be like in order with Archbyshoppes, with Patriarckrs, or Primates. Who contain under them three Archbishops, as a Kyng containeth three Dukes under him. In the which number of Patriarchs, cometh in the state also of Cardinals or Principals, so called, because as the door turneth by his hinges, so the universal church ought to be ruled by them. The next and highest order above, these is mine, which am Pope, differing in power and maioritie, and honor reuerēciall, from these and all other degrees of men. For the better declaration whereof my Canonistes make three kinds of power in earth: Immediata, which is mine immediately from God Deriuata, which belongeth to other inferior Prelates from, me. 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 annointed only in the arms or shoulders, and I in the head to signify the difference of power betwixt princes and me. This order therefore of priests, bishops, and Archbishops, Patriarckes and other, as a thing most convenient my church of Rome hath set and institute through all churches following therein, not only the example of the Angelical army in heaven, but also of the Apostles, for amongst them also there was not an uniform equallitie or institution of one degree. But a diversity or distinction of authority and power. Albeit they were all Apostles together, yet it was gra • ted notwithstanding to Peter (themselves also agreeing to the same) that he should bear domion and superiority over all the other Apostles. And therefore had his name given him Cephas, that is, head or beginning of the Apostlehood. Whereupon the order of the priesthood first in the new testament began in Peter, to whō it was said: Thou art Peter, and upon thee I will build my Church. And I will give thee the keys of the kingdom of heaven. And thou being converted confirm thy brethren. I have prayed for thee, that thy faith shall not fail. Wherefore seeing such power is given to Peter. and to me in Peter, being his successor. Who is he then in all the world that 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? commanding and granting in my bull of lead sent to Vienna, unto all such as died in their peregrinatiō to Rome, that the pain of hell should not touch them: And also that all such as took the holy cross upon them, should everyone at his request not only be delivered himself, but also deliver 3. or 4. souls whom soever he would, out of purgatory. Agayne, having such promise and assurance that my faith shall not fail, who then will not believe my doctrine? For did not Christ himself first pray for Peter that his faith should not fail? Also have I not a sure promise of Paul's 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 w ^t out ceasing I make mention of you always in my prayers? Rom. 1. Wherefore as I condemn all such worthily, which will not obey my decrees to be dispossessed of all their honor, without restitution. So all they y ^t believe not my doctrine or stand against y ^e priueledge of the church especially the Church of Rome, I pronounce thē heretics. And as the other before is to be called unjust, so this man is to be called an heretic For why, he goeth against the faith which goeth against her who is the mother of faith. But 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 Scripture. For look whose knowledge is grounded of most reason, his words should seem to be of more authority. Whereunto I answer and grant, that many there be and have been more aboūdauntly endued with fuller grace of the holy Ghost, and greater excellency of knowledge, and therefore that the tractations of Augustine, Jerome and others ought to be preferred before the constitutions of diverse popes: yet I say in determination of causes, because they have not the virtue and height of that authority. Which is given to me therefore in expounding of scriptures they are to be preserved, but in deciding of matters they stand inferior to my authority. By virtue of which authority. both they themselves be allowed for doctors, and 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: yet it is one thing to have the keys, an other thing to have the ve of the keys. Wherefore here is to be noted a distinction of keys, after the mind of my school doctors: one key which is called Clauis ordinis, having authority to bind and lose, but not over the persons whom they bind and lose, and this authority they take not immediately of Christ, but mediately by me the vicar of Christ. The other key is called Clauis iurisdictionis, which I the vicar of Christ take immediately of him, having not only 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 where as all other are subjects. yea and Emperors themselves ought to subdue their executions to me. Only I am a subject to no creature, no not to myself, except I lift, In foro poenitentiae, to my Ghostly father submitting myself as a sinner, but not as Pope: So that my Papal majesty ever remaineth vnminished. Superior to all men. whom all persons ought to obey. and follow Whom no man must judge nor accuse of any crime, either of murder, Adultery Simony, or such like. No mā depose, but I myself. No man can excōmunicateme, yea though I communicate w ^t the excommunicate, for no Canō bindeth me. Whō no man must lie to. For he y ^t lieth to me is a church robber. And who obeyeth not me is an heretic, & an excommunicate person. For like as all the Jews were commanded to obey y ^t high priest of y ^e Levitical order, of what state or condition so ever they were, so are all christen men more and less bound to obey me Christ's Liefetenaunt in earth. Concerning the obedience or disobedience of whom, ye have in Deut. 17. Where the commō gloss saith, that he who denieth to the hye priest Obedientiam, lieth under the sentence of condemnation, as much as he that denieth to God his Omnipotentiam. Thus then appeareth that the greatness of my priesthood: ? begun in Melchisedeche: solemnized in Aaron: continued in the Children of Aaron, perfectionated in Christ: represented in Peter: exalted in the Uniuersall jurisdiction: and manifested in Sylvester. &c. So that thorough this Praeeminence, of my priesthood, having all things subject to me. it may seem well verified in me y ^t was spoken of Christ. Psal. 8. Omnia subiecisti sub pedibus eius, oues & boues, & vniuersa pecora campi. Volucres coeli & pisces maris. &c.i. Thou hast subdued all things under his feet sheep, & oxen, and all cattle of the field, the birds of heaven, and fish of the sea, &c. 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 bynding and loosing, yet they be not out of the jurisdiction of my keys, but if they return I may absolve them. By sheep and all cattle, are meant all Christian men both great and less, whether they be Empeperour, Princes, prelates or other. By birds of the air you may understand the Angels and potestates of heaven who be all subject to me, in y ^t I am greater then the Angels, and that in four things as is afore declared: & have power to bind and lose in heaven and to give heaven to them that fight in my wars, Lastly, by the fishes of the sea, are signified the souls departed in pain or in 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. 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 i. passengers and belonging to the court of the pope: therefore they may be reliued out of the storehouse of the Church, by the participation of indulgence. And forasmuch as some do object that my pardons cannot extend to them that be departed, for that it was said to Peter: whatsoever thou shalt lose upon earth, and therefore seeing they are not upon earth they cannot be lose of me. Here I answer again by my doctors, that this word Super terram &c.i. upon the earth may be referred two manner of ways: first to him y ^e 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 whosoever 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, yet they are about the earth, at least they be not in heaven. And because oft times one question may rise upon another, and 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 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 absolutam meam iurisdictionē, quantum ad ordinatam executionem, quantum ad diuinam acceptationem. First touching my absolute iurisdictiō, he saith 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 flaminis, that is, with the baptism of the spirit: & such as have no friends to do for them that wherefor pardons be given: these only excepted. For all other besides, the Pope (he saith) hath power to release all purgatory at once as touching his absolute jurisdiction. Albeit Thomas Aquine part. 4. denieth the same, for as much as Christ himself (he saith) when he came down, did not 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 divine acceptation, that is, how God would accept it if I did it, y ^t (they say) is unknown to them, and 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 witnesses moe besides these, if I list to bring them out, you shall hear the whole queare of my divine clergy brought out, with a full voice testifying in my behalf, in their books, tractations, distinctions, Titles Gloses, and Summaryes, as by their own words here followeth.

Doctors agree in Purgatory.
• A.
  • Antoninus in Summulis.
  • Augustinus de Ancho. in Decret. A stefanus Midorita.
• B.
  • Baptista de Salum sua.
  • Baptistiniana.
  • Bonauentura.
• C.
  • Campensis. lib. Controuersiarum.
  • Coclaeus.
• D.
  • Durand. in Speculo.
  • Dreido. de eccles. Scriptures & Dogmat.
• E.
  • Eduardus Peuellus, Anglus contra Luthe.
  • Ecchius in Enchirid.
• F.
  • Franciscus.
  • Fulgo.
• G.
  • Gabriel. Biel. Spica.
  • Gaspar.
  • Gratianus in Decretis.
  • Gerson doctor Illuminatistimus ecclesiastica potestate.
• H.
  • Hugo Cardinalis in postilla.
  • Hostiensis.
  • Holkot.
  • Hosius.
• I.
  • Johannes Andrea.
  • Innocentius.
  • John. de Turie Cremata de ecclesia summa.
• L.
  • Lanfrancus contra Wiclef.
  • Lilius Historicum Anglus.
  • Lapus.
  • Laurentius.
• M.
  • Magister. Sententiarum.
• N.
  • Nicolaus.
• O.
  • Ockam in Dialogo. parte. 1. lib. 5.
  • Oytanus.
• P.
  • Petrus de Palude
  • Petrus de Tuaram.
  • Petrus de Aliaco.
  • Pano ••• ta •• s Alexander de Alec.
• R.
  • Raymundus in Sūma de Calibus.
  • Richardus.
  • Rabanus super Math. cap. 16.
  • Rupertus Tuitiensis.
• S.
  • Scotus Doctor Subtilis.
• T.
  • Thomas Aquin.
• V.
  • Vlricus.
• W.
  • Waldenss … & De Sacramentis.

The Pope (say they) being the vicar of Jesus Christ throughout 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 iurisdictio both of spiritual things and also of temporal, which double jurisdiction was signified by the 2. 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 spirituali dominion, but also the temporal to belong to christ and to his vicar. For as we read: the earth is the Lord's and the fullness thereof, & as Christ saith: all power is givē to him both in heaven & earth. So it is to be affirmed Inclusiue, that the vicar of Christ hath power on things celestial, terrestrial, and infernal. Which he took immediately of Christ: all other take it mediately by Peter and the Pope. Wherefore such as say that the Pope hath dominion only on spiritual things in the world and not of temporal, may be likened to the counselors of the king of Syria 3. Reg. 20. Which said that the God's of the mountayns be their God's, and therefore they have overcome us, but let us fight against them in the low midowes and in valleys where they have no power, and so we shall prevail over them. So evil counselors now a days, through their pestiferous flattery deceive kings and princes of the earth, saying, Popes and prelates be God's of mountains, that is, of spiritual things only, but they be not God's of valeys, that is they have no dominion over temporal things and therefore let us fight with them in the valleys, that is in the power of the temporal possessions, and so we shall prevail over them. But what saith the sentence of God to them, let us hear. Because (saith he) the Syryans say that the God of mountains is their God, and not the God of valleys, therefore I will give all this multitude into your hand, and ye shall know that I am the Lord. What can be more effectually spoken to set forth the majesty of my jurisdiction, which I received immediately of the Lord of the Lord I say, and of no man. For where as Constantine the Emperor gave to Sylvester, induing him with this possession & patrimony that is, so to be expounded and taken not so much for a donation, as to be counted for a restitution made of that which tyrannously was taken from him before. And again, where as I have given at sundry times to Ludouicus and other Emperors, of my temporal lands & possessions, yet y ^t was done, not so much for any recognising of homage to thē, as for keeping peace with thē, For I owe to Emperors no due obedience y ^t they can claim: but they owe to me as to their superior. And therefore for a diversity betwixt their degree and mine, in their consecration they take y ^e unction on their arm, I on y ^e head. And as I am superior to thē, so am I superior to all laws, & free frō all cōstitutiōs. Which am able of myself, and by my interpretation, to prefer equity being not written, before the law written: having all laws within the chiest of my breast, as is aforesaid. And whatsoever this my sea shall inact, approve or disprove, all men ought to approve or reprove the same, without either judging, disputing, doubting or retracting. Such as the privilege given of Christ in the behalf of Peter, to the church of Rome. that what country soever, kingdom or province, choosing to themselves bishops and ministers, although they agree with all other Christ's 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 Crede: the same Evangelists and scriptures of the Apostles: yet notwithstanding unless their Bishops and Ministers take their origin and ordinatiō from this Apostolical seat, they are to be counted not of y ^e Church. So that succession of faith only is not sufficient to make a church, except the ministers take their ordination by them which have their succession from the Apostles. So their faith, supremacy, the chair of Peter, keys of heaven, power to bind and lose, all these be inseparable to the church of Rome: so that it is to be presumed, that God always providing, & S. Peter helping the Bishopric and Dioces of Rome, shall never fall from the faith. And likewise it is to be presumed and presupposed that the Bishop of that Church is always good & holy. Yea & though he be not always good, or be destitute of his own merits yet the merits of S. Peter, predecessor of that place, be sufficient for him, who hath bequethed and left a perpetual dowry of merits, with inheritance of innocence to his posterity. yea and though he fall into homicide or adultery, he may sin, but yet he cannot be accused, but rather excused by the murders of sampson, the theftes of the Hebrews, y ^e Adultery of Jacob. And likewise if any of his Clergy would be found embracing a woman, it must be expounded and presupposed that he doth it to bless her. Furthermore, the P. (say they) hath all the dignities & all power of all Patriarchs. In his primacy he is Abel: In government, the Ark of Noah: In Patriarchdome. Abraham: In order Melchizedek: In dignity Aaron: In authority Moses: In seat judicial Samuel: In zeal Helias: In meekness David: In power Peter: In unction Christ. (Nay thou art Antichrist). My power (they say) is greater then all the Saints. For whom I confirm, no man may infirm. I may favor and spare whom I please to take from one, and to give to another. And if I be enemy to any man, all men ought to eschew y ^t person forth with, and not tarry and look while I bid them so to do. All the earth is my Dioces, & 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. so that God himself and I the vicar of God have both one Consitory. and am able to do almost all that God can do, Claus non errante. Itē it is said of me, y ^t I have an heavenly ar bitrement, and therefore am able to change the nature of things, Substantialia vnius applicando alteri, and of nothing to make things to be: and of a sentence that is nothing, to to make it stand in effect: In all things that I lift, my will to stand for reason. For I am able by the law to dispence above the law, and of wrong to make Justice, in correcting laws and changing them. You have heard hitherto sufficiently out of my Doctors. Now you shall hear greater things out of mine own decrees. Read there Dist. 96. Satis. Also, 12. Caus. 11. q. 1. cap. Sacerdotibus Also, 12. q. • . cap. Futuram. Do not you find there expressed how Constantine the Emperor sitting in the general Council of Nice, called us Prelates of the Church, all God's? Agayne, read my Canon Decretal. De transl. Epis • . cap. Quanto. Do you not see there manifestly expressed how not man, but God alone seperateth that which the bishop of Rome doth dissolve and separate: Wherefore if those things y ^t I do be said to be done not of man, but of God What can you make me but God? Agayne, if Prelates of y ^t church be called and counted of Constantine for God's, I then being above all prelates, seem by this reason to be above all God's. Wherefore no marvel, if it be in my power to change time and times, to alter & abrogate laws to dispense with all things, yea with y ^• precepts of Christ For where Christ biddeth Peter put up his sword, monished his Disciples not to use any outward force in revenging themselves. Do not I Pope Nicholaus writing to the bishops of France, exhort them to draw out their material swords in pursuing their enemies, and recovering their possessions, setting against the precept of Christ, the Prophet saying: Dissolue colligationes impietatis &c? Item. where Christ was present himself at the marriage in Cana Galilea. do not I pope Martinus in my distinction inhibit the spiritual clergy to be present at marriage feasts, and also to mary themselves? Item where matrimony by Christ, cannot be loosed but only for whore dome. do not I pope Gregorius Junior, writing ad Bonifacium permit the same to be broken for impotency or infirmity of body? Item, against the express caution of the Gospel, doth not Innocentius the 4. permit vim vi repellere ? Likewise against the old testament. I do dispēce in not giving tithes. Itē, against y ^t new testament in swearing and that in these 6. causes: Pax, fama, fides, reuerentia cautio damni. Defectus veri, poscunt sibi magna caueri.

Wherein two kinds of oaths are to be noted. Whereof some be promissoria, some be assertoria. &c. Item, in vows, and that ex toto voto, where as other Prelates cannot dispense ex toto a voto, I can deliver ex toto a voto, like God himself. Itē in perjury if I absolve, my absolutiō standeth, Where also note, that in all swearing always the authority of the superior is excepted. Moreover, where Christ biddeth to lend without hope of gain, up not I Pope Martinus give dipensation for the same? & notwithstanding the Council of Thuron enacted the contrary, yet with two Bustes I disanulled that decrement What should I speak of murder, making it no murder nor homicide to slay them that be excommunicate. Likewise against the law of nature. Item, against the Apostle. Also against the Canons of the Apostles. I can and do despense. For where they in their Canon command a Priest for fornication to be deposed, I thorough the authority of Sylvester do alter the rigor of that constitution. considering the minds and bodies also of men now to be weaker then they were then. Briefly, against the universal state of y ^t Church I have dispensation scilicet quando status ecclesiae non decoloratur : And for marriage in the second degree of consanguinity and affinity, In collateralibus aequali linea, that is, between the brethren's children: although not in aequali linea, so that the uncle may not mary his nice, unless for an urgent and weighty cause. As for all such contractes betwixt party and party, where that matrimony is not yet consummate by carnal copulation, it is but a small matter for me to dispense withal. In summa, if ye liest briefly to hear the whole number of all such cases as properly do apertayne to my Papal dispensation, which come to the number of one and fifty points that no man may meddle with all but only I myself alone, I will recite them first in Latin, then in English, as they be set forth in my Canonical Doctors.

Casus Papales 51. apud Fratrem Aste sanum sieve de Ast. Doctorem solemnem in summa confessionis. Item apud Hostiensem, De offic. legat. reperti & his versibus comprehensi.

• SI sit Catholicus, Papam non iudicat vllus.
• Erigit & subdit Cathedras: Diuidit, vnit,
• Mutat vota crucis.i. votam terrae sanctae. Restituit.i. degradatos. Eximit.i. episcopos & alios. Ad se
• Maiores causae referuntur. Legitimat{que},
• Promouet,i. insufficientes. Appellare vetat,i. intrantes religionem. Prohibet profiteri.
• Deponit, transsert, supplet{que},i. defectum regi vacante regno. Renunciat illi
• Praeful,Symonia, Iuramentum, Excommunicatio á Papa facta & exemptus. Simon, Iurans, Anathema,
• Vel proprium, vel legati, vel lex vtrius{que}tam Papa quam legati.
• Tum ne{que} participans:i. soluitur papa Etsi quam sponte salutat,
• Quem Canon damnat, sibi soli quando reseruat,
• Soluitur a Papa nec non quem regula damnat.qui irrelugaritatem incurrit.
• Addas suspensum, Causam,scilicet addas. cum fertur ad ipsum.
• Rescriptum,i. addas fidei dubium:i. pluralitatem beneficiorum. Confert bona plura
• Irritat infectum, Legem condit generalem.
• Approbat imperium,i. imperatorem. firmat, deponit, & vngit.
• Consilium generale facit, Sacrat quo{que}canonizat. Sanctos.
• Ens non esse facit:de aliquo facit nihil. non ens, fore.de nihilo aliquid. Pallia semper
• Portat Concedit, Legi non subiacet vlli.
• Appellatur ad hunc medio sine,i. immediate. Iudicium{que}
• Est pro lege suum.de monacho non monachum facit. Monachum reuocat renuentem.
• Maius adulterio soluit generaliter,i. incestum. &c. Arctat
• Et laxat quicquid sponsis nocet.i. impedimentum matrimoniale Ordinat extra
• Tempora dando sacrum,i. extra. 4. tempora. Promotum promouet idem.
• Ordinat atque die qua consecratur & ipse.
• Viuentis{que}i. sacerdotium confert nondum vacans. locum concedit, Iure{que} private.
• In signit.in signia Episcopalia concedit. Laico sacro donat:i. decimis eximit. Chrisma ministro.i. praesbytero concedit infantes vngere.
• Summa seed sedet, plenus{que} vicarius extat.
• Si sit Catholicus Papam non iudicat vllus.

Cases Papale, to the number of one and fifty, wherein the Pope hath power only to dispense and none else besides, except by special license from him.

• F Irst, the determination of doubts and questions belonging to faith.
• Translation of a bishop elect, or confirmed: Likewise of Abbots exempted.
• Deposition of Bishops.
• The taking of resignation of Bishops.
• Exemptions of Bishops, not to be under Archbishops.
• Restitution of such as be deposed from their order.
• The judicial definition, or interpretation of his own priueledges.
• Chaunging of Byshoprickes, or dimission of Couentes. &c.
• New correction of Bishops seats, or institutiō of new Religions.
• Subjection or division of one Byshopricke 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 then adultery, and in such as be suspended for Symonie.
• Dispensation in receiving into orders him that had two wives.
• Dispensing with such as being within orders, do that which is above their order, as if a Deacon should say mass, being not yet Priest.
• To receive into orders such as be blemished or maimed in body.
• Dispesation with murder, or with such, as willingly cut of any member of man's body.
• Dispēsation to give orders to such as have been under the sentence of the greater curse or excommunication.
• Dispensation with such as being unlawfully borne, to receive orders, or benefices.
• Dispensation for pluralities of benefices.
• Dispensation to make a man Bishop before he be thirty year old.
• Dispensation to give orders under age.
• The Pope only hath power to make and call a general Council.
• The Pope only hath power to deprive an Ecclesiastical person, and give away his benefice being not vacant.
• The Pope alone is able to absolve him that is excommunicate by name.
• The Pope only is able to absolve him whom his Legate doth excommunicate.
• The Pope both judgeth in the causes of them that appeal unto him, and where he judgeth none may appeal from him.
• Only he hath authority to make Deacon, and Priest, whom he made subdeacon, either upon Sondayes, or upon other feasts.
• Only the Pope, and none else, at all times and in all places wheareth the pass.
• The Pope only dispenseth with a man, either being not within orders, 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 absolutiō referred to the Pope, none may absolve that man but the pope alone.
• The same hath authority in any electiō, before it be made, to pronounce it none whē it is made,
• He doth Canonise Saints, and none cls but he.
• Dispensation to have many dignities and personages in one Church, and without charge and cure of soul, belongeth only to the Pope.
• To make that effectual which is of no effect, and contrariwise, belongeth only to the Pope.
• To pluck a monk out of his cloister both against his own will and the Abbattes, pertaineth only to the Pope.
• His sentence maketh a law.
• The same day in which the pope is consecrate, he may give orders.
• He dispenseth in degrees of consanguinity and affinity.
• He is able to abolish laws, quoad vtrum{que} forum, that is, both Civil and Canon, where danger is of the soul.
• It is in his dispensation to give general indulgences to certain places or persons.
• Item to legitimate what persons soever he please, as touching spiritualties: in all places, as touching temporalties, as honors, inheritance, &c.
• To erect new religions, to approve or reprove rules, or ordinances, and Ceremonies in the Church.
• He is able to dispense with all the precepts and statutes of the Church.
• Item, to dispense and to discharge any subject from y ^e bond of allegiance or oth made to any manner person.
• No man may accuse him of any crime, unless of heresy, & 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 the penalty of any crime, but into the note of crime he may well.
• Finally he by his dispensation may grant, yea to a simple priest, to minister the sacrament of confirmation to infants: also to give lower orders, and to hallow churches and virgins, &c.

These be the cases wherein I only have power to dispēse, and no man else, neither Bishop, nor Metropolitan, nor Legate, without a license from me.

After that I have now sufficiently declared my power in earth, in heaven, and in purgatory, howe great it is & what is the fullness thereof, in binding loosing, commanding, permitting electing, confirming deposing, dispensing, doing, and undoing &c. I will entreat now a little of my riches likewise and great possessions, that enerye man may see by my wealth and abundance of all things, rentes, tithes, tributes, my silks, my purple Miters, Crowns, Golde, Silver, Perles and Gemmes, Lands, and Lordships, how God here prospereth and magnifieth his Vicare in the earth. For to me pertaineth first the Imperial City of Rome, the Palace of Lateran the kingdom of Cicile is proper to me, Apulia, Capua be mine. Also y ^e kingdom of England and Ireland, be they not or ought to be tributaryes to me? 214. To these I adjoin also, besides other provinces and countries both in the Occident and Orient, from the North to the South, these dominions by name. 215. as Surrianum, Mōtembordō, & lunae in sulam, Corficae regnum, Paruam Mantuam, Montenselete, Insulam venetiarum, Ducatum Ferrariae, Canellum, Caniodam, Ducatum Histriae Dalmatiam, Ex archatum Rauennae, Fauentiam, Cesenam, Castrum, Tiberiatus Roccam Mediolanum, Castrum, ceperianum, Castrum Casianum, Terram Cornulariam, Ducatum Arimini, Contam, Montem ferretum, Montem Capinie feu Olympicum, Gastrum exforij. Robin, Eugubin, Vrbin, forum Sempronij, Galli, & Senogalli, Anconam, Gosam, Ducatum perusij, Vrbenetam, & Tudertum, Castrum Sinianum, Ducatum Spoletanum, Theanū, Calabriam, Ducatum Neapolim, Ducatū Beneuenti, Selernum, Sorrenti insulam, Cardiniam insulam, Anciae insulam, Territorium Cutisan, Territorium praenestinum, Terram Silandis, Terram Clusium, Terram fundan, Terram vegetan, Terram Gland • nam, • erram comis •• n, Terram Fabinensem, Terram Siram, Terram portuensem, cuminsula Archis, Terram Ostiensem cum maritimis, Ciuitatem Aquinensem, Ciuitatem lamentum, & Sufforariam, Ciuitatem Falisenam, Fidenam, Feretrum, Cliternam, Neapolim, Galiopolim, with diverse other mo. 216. which Constantine the Emperor gave unto me, not y ^t they were not mine before he did give them. 217. For in that I took them of him, I took them not as a gift (as is afore mentioned) but as a restitution. And that I rendered them again to Otho, I did it not for any duty to him but only for peace sake. What should I speak here, of my daily revenues, of my first fruits, annates, palles, indulgences: bulls, confessionals, indultes and rescriptes, testamēts, dispensations, priuilegies, elections, prebends, religious houses, and such like, which come to no small mass of money? Insomuch that for one palle to the Archbishop of Mainz, which was wont to be given for x. thousand 218. florence, now it is grown to xxvij. thousand florence which I received of Jacobus the Archbishop not long before Basel Council: Besides the fruits of other Bishoprics in Germany, coming to the number of fifty, whereby what vauntage cometh to my coffers, it may partly be conjectured. But what should I speak of Germany, 219. when the whole world is my Diocese, as my Canonistes do say, and all men are bound to believe, 220. except they will imagine (as the Manichies do) two beginninges, which is false and heretical. For Moses faith: In the beginning God made heaven and earth, and not in the beginninges. 221. Wherefore as I begun, so I conclude, commanding declaring and pronouncing, to stand upon necessity of salvation, for every human creature to be subject to me.