Is the description of the primitive church, the reader has had set forth and exhibited before his eyes the grievous afflictions and torment, which, through God's secret sufferance, fell upon the true saints and members of Christ's church in that time, especially upon the good bishops, ministers, and teachers of the flock, of whom some were scourged, some beheaded, some crucified, some burned, some had their eyes put out, some one way, some another, miserably consumed; which days of woeful calamity continued for nearly three hundred years. During which time the spouse and elect church of God, being sharply assaulted on every side, had no rest, nor joy, nor outward safety in this world, but passed all their days in much bitterness of heart, in continual tears and mourning under the cross, being spoiled, imprisoned, contemned, reviled, famished, tormented, and martyred everywhere; they durst not tarry at home for fear and dread, and much less durst come abroad for the enemies, but only by night, when they assembled sometimes to sing psalms and hymns together. But notwithstanding, in all their dreadful dangers, and sorrowful afflictions, the goodness of the Lord left them not desolate; but the more their outward tribulations increased, the more their inward consolations abounded; and the farther off they seemed from the joys of this life, the more present was the Lord with them with grace and fortitude to confirm and rejoice their souls. And though their possessions and riches in this world were lost and spoiled, yet were they enriched with heavenly gifts above an hundred fold. Then was true religion really felt in heart. Then christianity was not merely shown in outward appearance, but was received in inward affection, and in the true image of the church, not in pretended outward shew, but in her effectual perfect state. Then was the name and fear of God engrafted in the heart, not only dwelling on the lips. Then faith was fervent, zeal ardent; prayer was not merely on the lips, but groaned out to God from the bottom of the spirit. Then there was no pride in the church, nor leisure to seek riches, nor time to keep them. Contention for trifles was then so far from christians, that they were happy when they could meet to pray together against the devil, the author of all dissension. Briefly, the whole church of Christ Jesus, with all its members, the farther it was from the type and shape of this world, the nearer it was to God's favour and support.

The first rising of the Bishops of Rome. After this long time of trouble it pleased the Lord at length mercifully to look upon the saints and servants of his Son, to release their captivity, to relieve their misery, and to bind up the old dragon the devil, who so long vexed them, whereby the church began to aspire to some more liberty; and the bishops who before were as abjects utterly contemned by emperors, through the

providence of God (who disposeth all things in his time after his own will) began now to be esteemed by emperors and had in honour; and, further, as emperors grew more in devotion, so the bishops were more and more exalted, not only in favour, but also preferred to honour, so that in a short space they became not quarter-masters, but rather half emperors with emperors.

After this, as riches and worldly wealth crept into the clergy, and the devil had poured his venom into the church, so true humility began to decay, and pride to step in, till at last they played as the ivy does with the oak-tree, which first beginning with a goodly green show, embraces it so long that at length it overgrows it, and so sucks all his moisture from him, setting its root fast in his bark, till at last it both stifles the stock, and kills the branches, and so comes to be a nest for owls and all unclean birds. Not untruly, therefore, it was said by Augustine, "Religion begat riches, and the daughter has devoured the mother." The truth of which may appear in the history of the church of Rome and her bishops. For after the church of Rome, through the favour of emperors, was endowed with lands, donations, possessions, and patrimonies, so that the bishops feeling the pleasure of wealth, ease, and prosperity, began to increase in pomp and pride. The more they flourished in this world, the more God's Holy Spirit forsook them, till at last the bishops, who at the first were poor, creeping upon the ground, and persecuted, every man treading upon them in this world, now, instead of being persecuted people, began to be the persecutors of others, and to tread upon the necks even of emperors, and to bring the heads of kings and princes under their girdle. And not only that, but through pride and riches, they were so far gone from all true religion, that in the end they became the great adversary of God (whom we call antichrist) prophesied of so long before by the Spirit of God to come, sitting in the temple of God, &c. Of whom we thus read in the epistle of St. Paul, where he saith, "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God." (2 Thess. ii. 1—4.)

By which words of St. Paul, we have several things to note : First, that the day of the Lord's coming was not then near at hand. Secondly, the apostle giving us a token before, to know when that day shall approach, bids us to look for an adversary first to be revealed. Thirdly, to shew what adversary this shall be, he expresses him not to be as a common adversary, such

as were then in his time. For although Herod, Annas, and Caiaphas, the high priests and pharisees, Tertullus, Alexander the coppersmith, Elymas and Simon Magus, and Nero the emperor, in St. Paul's time, were great adversaries yet here he means another besides these, greater than all the rest, not such a one as should be like to priest, king, or emperor, but such as far exceeding the state of all kings, priests, and emperors, should be the prince of priests, should make kings stoop, and should tread upon the neck of emperors, and make them to kiss his feet. Moreover, where the apostle saith, that he shall sit in the temple of God, thereby is meant, not merely the personal sitting of the pope in the city of Rome, but the authority and jurisdiction of his see exalted in the whole universal church, equal with God himself. For let men give to the pope that which he requires in his pontifical laws and decrees, and what difference is there between God and the pope? If God sets laws and ordinances, so does he. If God have his creatures, so has he. If God require obedience, so does he. If the breach of God's commandments are punished, much more are his. God has his religion, the pope also has his; yea, for God's one religion he has an hundred. God has set up an advocate, he has an hundred. God has instituted but a few holy-days, for God's one he hath instituted forty. Christ is the head of the church, so is the pope. Christ gives influence to his body, so does the pope. Christ forgives sin, the pope does no less. Christ expels evil spirits by his power, so the pope pretends to do by his holy water. Furthermore, where Christ went barefoot upon the bare ground, he with his golden shoes is carried upon men's shoulders. Christ never used any but the spiritual sword, he claims both spiritual and temporal. Christ bought the church, he both buys and sells the church. And if it be necessary to believe Christ to be the Saviour of the world, so it is necessary to believe the pope to be the head of the church. Christ paid tribute to Cæsar, he makes Cæsar pay tribute to him. Finally, the crown of Christ was of sharp thorns, the pope has three crowns of gold upon his head, so far exceeding Christ the Son of God in glory of this world, as Christ exceedeth him in the glory of heaven; whose intolerable pride and exaltation, according as St. Paul describes him in his epistle, we have here set forth, not only in these tables, and by his own facts to be noted, but also declared in his own words and registers, clementines, extravagants, and pontificals, as (the Lord willing) shall follow in order.

The exaltation of Popes above Kings and Emperors, out of History.

First, after Italy and the city of Rome were over-run by the Goths and Vandals, so that the seat of the empire was removed to Constantinople, then began John, patriarch of Constantinople, to put himself forth, and would needs be called universal bishop of the world; but the bishop of Rome in no case would suffer that, and stopped it. After this came the emperor's deputy, and exarch of Ravenna to rule Italy, but the bishop of Rome, through the aid of the king of the Lombards, soon mastered him.

Not long after (A.D. 600,) came Phocas the murderer, who slew the emperor of Constantinople, his master Mauricius, and his children. By which Phocas the bishops of old Rome aspired first to their pre-eminence to be counted the head bishops over the whole church, and so together with the Lombards began to rule the city of Rome. Afterwards, when the Lombards would not yield to him, in accomplishing his ambitious desire, but would needs require of the bishop the city of Rome, he stirred up Pepin, but first deposed Childeric the king of France, (A.D. 1751,) and so thrusting him into an abbey set up in his place Pepin and his son Charlemagne, to put down the king of the Lombards called Astulphus. And so he transferred the empire from Constantinople to France, dividing the spoil between him and them, so that the kings of France had all the possessions and lands which be

fore belonged to the empire, and he received of them the quiet possession of the city of Rome, with such donations and lordships, which now they challenge to them under the name of St. Peter's patrimony, which they falsely ascribe to a donation of Constantine the Great.

It follows then in process of time, after the days of Pepin, Charlemagne, and Lewis (who had endowed these bishops of Rome, called now popes, with large possessions), that the kings of France were not so pliable to their beck, to aid and maintain them against the princes of Italy, who began then to pinch the bishops for their wrongfully usurped goods. The pope, therefore, practised with the Germans to reduce the empire to Otho, the first of that name, duke of Spain, referring the elec tion to seven princes, electors of Germamy, (A.D. 938,) notwithstanding, reserving still in his hands the negative voice, thinking thereby to enjoy what they had in quietness and security, and so he did for a good space.

At length, when some of these German emperors also, after Otho, began a little to spurn against the bishops and popes of Rome, some of them they accursed, some they subdued and brought to the kissing of their feet, some they deposed, and placed other in their possessions.

Henry IV. was so accursed by these bishops, that he was forced with his wife and child to wait attendance upon the pope's pleasure three days and three nights in winter, at the gates of Canosa, (A.D. 1077.) Besides all this, the pope raised up Rodolph to be emperor against him, who being slain in war, then Pope Gregory VII. stirred up his own son, Henry V. to fight against his own father, and to depose him; which Henry V. was also himself afterwards accursed and excommunicated, and the Saxons at last set up by the bishops to fight against him.

After this the emperors began to be somewhat calmed and more quiet, suffering the bishops to reign as they liked, till Frederick I., called Barbarossa, came and began to stir contention against them. However, they hampered both him and his son Henry in such a way, that they obliged Frederick to submit to be trod upon, (A. D. 1177), in the church of Venice; and afterwards the said bishops, crowning Henry VI. his son in the church of St. Peter, set his crown on his head with their feet, and with their feet spurned it off again, to make him know that the popes of Rome had power both to crown empe rors and depose them again, (A.D. 1190.)

Then followed, (A.D. 1198,) Philip, brother to Henry, whom also the popes accursed, and set up in opposition to him, Otho duke of Saxony. Upon the death of Philip, (A. D. 1209), the pope conferred the imperial crown upon Otho IV., but this emperor, like his prede cessors, was unwilling to submit to the pontiff's nod, and began to dispossess the bishops of their cities and lands which they had engrossed into their hands. This they could not bear, and immediately excommunicated him and put him aside; so that he was only suffered to reign four years, (A.D. 1212.)

At this time Frederick II., the son of Henry VI., was but young, whom the bishops of Rome suppos ing to find more mortified and tamed to their hand, advanced to be emperor. But that fell out much contrary to their expectation. For he perceiving the inmoderate pomp and pride of the Roman bishops. which he could in no case abide, so nettled them and cut their combs, and waxed so stout against them, intending to extirpate their tyranny, and to reduce their pompous riches to the state and condition of the primitive church again, putting some of them to flight, and imprisoning some of their cardinals, that of three popes, one after another, he was accursed, circumvented by treason, at last deposed, and after that poisoned, and at last forsaken and died, (A. D. 1250.)

After this Frederick followed his son Conrad, whom the bishops for his disobedience soon despatched, exciting against him in mortal war the landgrave of Turin, by which he was at length driven into his kingdom of Naples, and there died.

This Conrad had a son called Conradine, duke and prince of Suevia. When this Conradine, after the decease of his father, came to enjoy his kingdom of Naples, these bishops stirred up against him Charles the French

king's brother, so, that through crafty conveyance, both Conradine, who descended from the blood of so many emperors, and also Frederick duke of Austria, were both taken, and after much wretched handling in their miserable endurance, unseeming to their state, at length were both brought under the axe by the pope's procurement, and so both beheaded. And thus ended the imperial stock of Frederick I. surnamed Barbarossa.

The same that happened to Frederick the emperor, had almost also fallen upon Philip IV., the French king, by Pope Boniface VIII., who, because he could not have his commodities and revenues out of France after his will, sent out his bulls and letters patent to displace King Philip, and to place Albert king of the Romans in

his room.

And thus hitherto in foreign histories. Now touching our own country princes here in England, to speak somewhat likewise of them: did not Pope Alexander III. presumptuously take upon him where he had nothing to do, to intermeddle with the king's subjects? for the death of Becket the rebel, although the king sufficiently cleared himself thereof, yet, notwithstanding, did he not wrongfully bring King Henry II. to such penance as it pleased him to enjoin, and also violently constrained him to swear obedience to the see of Rome? The like also was shewed before in this history to have happened to King John his son. For when the king like a valiant prince had held out against the tyranny of those bishops seven years together, were not all the churches in England barred up, and his inheritance with all his dominions given away by Pope Innocent III. to Lewis the French king, and he afterwards compelled to submit himself, and to make his whole realm feudatory to the bishops of Rome, and moreover the king himself driven also to surrender his crown to Pandulph the pope's legate, and so continued as a private person five days, standing at the pope's courtesy, whether to receive it again at his hands or no? And when the nobles of the realm rose afterwards against the king for the same, was he not then fain to seek and sue to the pope for succour ?

And yet notwithstanding all this that King John so yielded to the pope, he was both pursued by the nobles, and also in the end was poisoned by a subject of the popes's own religion, a monk of Swinsted.

Besides this King Henry II. and King John his son, see what kings have here reigned in England since their time, until the reign of King Henry VIII, who although there were prudent princes, and did what they could in providing against the proud domination of these bishops, yet were forced at length sore against their wills, for fear, to subject themselves, together with their subjects under usurped authority, insomuch as King Henry III. was fain to stoop and kiss the legate's knee.

The Image of Antichrist exalting himself in the Temple of God, above all that is named God, out of his own decrees, decretals, extravagants, pontificals, &c. word for word, as it is out of the said books here alleged and quoted.

(1) Forasmuch as it stands upon necessity of salvation, for every human creature to be subject to me the pope of Rome, it shall be therefore requisite and necessary for all men that will be saved, to learn and know the dignity of my see and excellency of my domination, as here is set forth according to the truth and very words of mine own laws, in style as follow: (2) First, my institution began in the Old Testament, and was consummated and finished in the New, in that my priesthood was prefigured by Aaron; and other bishops under me were prefigured by the sons of Aaron, that were under him.

(3) Neither is it to be thought that my church of Rome has been preferred by any general council, but obtained the primacy only by the voice of the gospel, and the mouth of the Saviour. (4) And has in it neither spot nor wrinkle, nor any such thing. (5) Wherefore as other seats are all inferior to me, and as they cannot absolve me; so have they no power to bind me or to stand against me, no more than the axe has power to stand or presume above him that hews with it, or the saw to presume above him that rules it. (6) This is the holy and apostolic mother church of all other churches of Christ; (7) from whose rules it is not meet that any person or persons should decline; but like as the Son of God came to do the will of his Father, so must you do the will of your mother, the church, the head of which is the church of Rome. (8) And if any other person or persons shall err from the said church, either let them be admonished, or else their names taken, to be known who they be that swerve from the customs of Rome. (9) Thus then as the holy church of Rome, of which I am governor, is set up to the whole world for a glass or example, reason would that whatever the church determines, or ordains, should be received by all men for a general and a perpetual rule for ever. (10) Whereupon we see it now verified in this church, that was prophesied by Jeremiah, saying, "Behold, I have set thee up over nations and kingdoms, to pluck up and to break down, to build and to plant," &c. (11) Whoso understands 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, (12) God hath set two great dignities, the authority of the pope, and of the emperor. Of which two, this our dignity is so much weightier, as we have the greater charge to give account to God for kings of the earth, and the laws of men. (13) Wherefore be it known to you emperors, who know it also right well, that you depend upon the judgment of us; we must not be brought and reduced to your will. (14) For, as I said, look what difference there is betwixt the sun and the moon, so great is the power of the pope ruling over the day, that is, over the spiritualty, above emperors and kings ruling over the night, that is, over the laity. (15) Now seeing then the earth is seven times bigger than the moon, and the sun eight times greater than the earth, it follows that the pope's dignity fifty-six times doth surmount the estate of the emperors. (16) Upon consideration of which, I say and pronounce, that Constantine the emperor did naughtily in setting the patriarch of Constantinople at his feet on his left hand. (17) And although the emperor wrote to me, alleging the word of St. Peter, commanding us to submit ourselves to every human creature, as to kings, dukes, and others for the cause of God, &c. 1 Pet. ii. Yet in answering again my decretal, I expounded the mind and the words of St. Peter to pertain to his subjects, and not to his successors, commanding the emperor to consider the person of the speaker, and 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, then every aspirant might have dominion over prelates, which makes against the example of Christ, setting up the order of priesthood to bear dominion over kings, according to the saying of Jeremiah: "Behold, I have set thee up over kings and nations," &c. (18) And as I feared not then to write this boldly to Constantine, so now I say to all other emperors, that they receiving of me their approbation, unction, consecration, and crown imperial, must not disdain to submit their heads under me, and swear to me their allegiance. (19) For so you read in the decree of Pope John, how that princes

heretofore have been wont to bow and submit their heads unto bishops, and not to proceed in judgment against the heads of bishops. (20) If this reverence and submission was wont to be given to bishops, how much more ought they to submit their heads to me being superior, not only to kings, but 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 fulness of power that Chrst, the king of kings, and lord of lords, has given to me, though unworthy, in the person of Peter: (21) by reason of which, seeing my power is not of man but of God, who by his celestial Providence has 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 : (22) whereby all criminal offences, as well of kings as all others be subject to my censure, (23) in such sort, that in all manner of pleading, if any manner of person at any time, either before the sentence given, or after shall appeal to me, it shall be lawful for him so to do. (24) Neither must kings and princes think it much to submit themselves to my judgment, for so did Valentinian, the worthy emperor; so did Theodosius, and also Charles. (25) 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 demeanor, be found unprofitable, or hurtful, either to myself or others; yea, if I should draw with me innumerable souls by heaps to hell, yet may no mortal man be so hardy, so bold, or so presumptuous to reprove me, (26) or to say to me, Sir, why do you so? (27) For although you read that Balaam was rebuked of his ass, by which ass our subjects, by Balaam, we prelates are signified; yet that ought to be no example to our subjects to rebuke us. (28) And though we read in the scripture that Peter, who received power of the kingdom, and being chief of the apostles might by virtue of his office control all 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, shewing thereby rather a dispensation of humility, than the power of his office, by which power he might have said to them again in this wise, it becomes not sheep, nor belongs to their office to accuse their shepherd; (29) for else why was Dioscorus, patriarch of Alexandria, condemned and excommunicated at Chalcedon? Not for any cause of his faith, but only for that he durst stand against Pope Leo, and durst excommunicate the bishop of Rome; for who is he that has authority to accuse the seat of St. Peter? (30) Although I am not ignorant what St. Jerome writes, that St. Paul would not have reprehended St. Peter, unless he had thought himself equal to him. (31) Yet St. Jerome must thus be expounded by my interpretation, that this equality betwixt St. Peter and St. Paul consist not in like office of dignity, but in pureness of conversation. (32) For who gave St. Paul his licence to preach but St. Peter?

(20) Pope Clement V. Clement de Sentent. & de rejudi pastoralis.
(21) Pope Innocent III. De judiciis, cap. Novit. (22) Ibidem.
(23) Pope Marcellus, caus. 2. q. 6. cap. ad Romanam.
(24) Innocent. Novteille.

(25) Bonifacius Martyr. dict. 40. cap. Si Papa.
(26) Glossa Extr. de sede vacant. ad Apostolatus.

(27) Pope Leo, caus. 2. q. 7. cap. Nos.

(28) Greg. 2. q. 7. cap. Petrus.

(29) Pope Nicolaus, Dist. cap. 21. In cantum.

(30) Jer. caus. 2. q. 7. cap. Paulus.

(31) Glossa Gratiani. Ib.

(32) Glossa in Diss. 11. cap. Quis.

(83) Caus. 2. q. 7. cap. Beati.

(84) Pope Nicolaus, Dist. 22. Omnes.

(35) Pope Anaclet, Dist. 22. cap. Sacrosancta.
(36) Pope Pelagius. Dist. 21. cap. Quamvis.
(37) Pope Nicolaus, Dist. 21. cap. Denique.
(38) PopeStephen, Di. 29. Enim vero.
(39) Pope Lucius, 24. q. 1. Arect.

(40) Pope Nicolaus, Dist. 22. cap. Omnes.

(41) Pope Gregory, Dist. 81. cap. Si qui.

(42) Pope Leo, caus. 3. q. 62. cap. Multum.

(43) Dist. 20. cap. Decretalis.

(44) Pope Julius. caus. 2. q. 6. qui se.

(45) Causa. 2. q. 6. Arguta. Item. cap. Ad Romanam. caus. 2.

q. 6. cap. Placuit. Glossa. Gratiani. Nisi.

and that by the authority of God, saying, "Separate to me Paul and Barnabas," &c. (33) Wherefore be it known to all men, that my church of Rome is prince and head of all nations, (34) the mother of the faith, (35) the foundation cardinal, whereupon all churches do depend, as the door depends by the hinges, (36) the first of all other seats, without all spot or blemish. (37) Lady, mistress, and instructor of all churches, (38) a glass and a spectacle to all men, to be followed in all whatsoever she observes. (39) Which was never found yet to slide or decline from the path of apostolic tradition, or to be entangled with any newness of heresy; (40) against which church of Rome whoever speaks any evil, is forthwith an heretic, (41) yea, a very pagan, a witch, and an idolater or infidel, (42) having fulness of power only in her own hands in ruling, (43) deciding, absolving, condemning, casting out, or receiving in. (44) Although I deny not but other churches are partakers with her in labouring and carrying. (45) To which church of Rome it is lawful to appeal for remedy, from all other churches. Although it was otherwise concluded in the general council of Milevitane, that no man should appeal over the sea under pain of excommunication, yet my gloss comes in here with an exception: "Except the appeal be to the see of Rome," &c. (46) By the authority of which church of Rome all synods and decrees of councils stand confirmed. (47) And hath always full authority in her hands to make new laws and decreements, and to alter statutes, privileges, rights, or documents of churches; to separate things joined, and to join things separated upon right consideration, either in whole or in part, either personally or generally. (48) Of which church of Rome I am head as a king is over his judges, (49) the vicar of St. Peter, (50) yea, not the vicar of St. Peter properly, but the vicar of Christ properly, and suc cessor of Peter, (51) vicar of Jesus Christ, (52) rector of the universal church, director of the Lord's flock, (53) chief magistrate of the whole world, (54) the head and chief of the apostolic church, (55) universal pope, and diocesan in all places exempt, as well as every bishop is in places not exempt, (56) most mighty priest, (57) a living law in the earth, (58) judged to have all laws in the chest of my breast, (59) bearing the room of no pure man, (60) being neither God nor man, but the admiration of the world, and a middle thing betwixt both. (61) Having both swords in my power, both of the Spiritual and Temporal jurisdiction, (62) so far surmounting the authority of the emperor, that I of mine own power alone without a council, have authority to depose him, or to transfer his kingdom, and to give a new election, as I did to Frederick and divers other. (63) What power then or potentate in all the world is comparable to me, who have authority to bind and loose both in heaven and in earth? (64) That is, who have power both of heavenly things, and also of temporal things. (65) To whom emperors and kings are more inferior, than lead is inferior to gold. (66) For do you not see the necks of great kings and princes bend under

(46) Pope Gelasi. 25. q. 1. cap. Confidimus.

(47) Pope Urbanus, 25. q. 1. cap. Sunt. P. Pelagius, 25. q. 2. cap. Posteaquam.

(48) Bulla Donationis, Dist. 96. cap. Constant.

(49) Pope Paschalis, Dist. 68. cap. Ego.

(50) Pope Clement V. Clement. cap. Romani Glossa,

(51) Pope Boniface VIII. Sext. Decret. cap. Ubt.

(52) Ibidem.

(53) Pope Boniface, prohem. Sext. Decret. 1. Sacrosancta.

(54) Anacletus, D. 22. cap. Sacrosancta.

(55) Pope Boniface IV. Sext. Decret. de pænit. et remis. cap.

5. Glossa. Item Alexander IV. Sext. decret. cap. 4. in Glossa.

(56) Pope Hilarius, 25. q. 1. Nulli.

(57) Sixt. Decret. cap. Ab Arbitris, Glossa.

(58) Pope Boniface Sext. decret. de const. cap. Licet.

(59) Pope Innocent III., de trans. cap. Quanto.

(60) Prohem. Clement. Gloss. Papa Stupor mundi, &c. Nec Deus

es nec homo, quasi neuter es inter utrumque.

(61) Pope Boniface Extravag. de Majorit et obed. cap. Unam, Item Dist. 22. cap. Omnes.

(62) Sext. Decr. de Sentent. et re. ca. ad. Apostoli. Item in Glossa, Ibidem.

(63) Pope Nicolaus, Dist. 22. cap. Omnes,

(64) Gloss. Ibidem.

(65) Pope Gelasius, Dist. 96. cap. Duo.

(66) Pope Gelasius, Ibidem.

our knees, yea and think themselves happy and well defenced, if they may kiss our hands? (67) Wherefore the sauciness 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 the election of the pope. (68) But here perchance some will object, the examples and words of Christ, saying, "That his kingdom is not of this world," and where he being required to divide betwixt two brethren their heritage, did refuse it. But that ought to be no prejudice to my power. (69) For if Peter, and I in Peter, if we, I say, have power to bind and loose in heaven, how much more then is it to be thought, that we have power in earth to loose and to take away empires, kingdoms, dukedoms, and what else soever mortal men may have, and to give them where we will? (70) And if we have authority over angels, which be the governors of princes, what then may we do upon their inferiors and servants? (71) And that you may not marvel when I say angels are subject to us, you shall hear what my blessed clerk Antoninus writes of the matter, saying, "That our power is greater than the angels in four things;-1. In jurisdiction, 2. In administration of sacraments, 3. In knowledge, 4. In reward," &c. (72) And again in Bulla Clementis, do I not 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? (73) And now besides my heavenly power, to speak of mine earthly jurisdiction, who did first transfer the empire from the Greeks to the Germans, but I? (74) 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, and to dispose after my arbitrement. (75) Did not I, Zacharias, put down Childerick the old king of France, and set up Pepin? (76) Did not I, Gregory VII. set up Robert Wysard, and make him king of Sicily, and duke of Capua? &c. (77) Did not I the same Gregory also set up Rodolph against Henry IV. emperor? (78) And though this Henry was an emperor of most stout courage, who stood sixty-two times in open field against his enemies, (79) yet did not I, Gregory, bring him before us, and make him stand at my gate three days and three nights bare-footed and bare-legged, with his wife and child, in the depth of winter, both in frost and snow, intreating for his absolution, and afterwards excommunicated him again, so that he was twice excommunicated in my days? (80) Again, did not I, Pascal, after Gregory, set up the son of Henry against his father in war, to possess the empire, and to put down his father, and so he did? (81) Did not I, Pope Alexander, bring under Henry II. king of England, for the death of Thomas Becket, and cause him to go bare-foot to his tomb at Canterbury with bleeding feet? (82) Did not I, Innocent III. cause King John to kneel down at the feet of Pandulph my legate, and offer up his crown with his own hands; also to kiss the feet of Stephen Langton, a bishop of Canterbury: and besides, fine him in a thousand marks by the year? (83) Did not I, Urban II., put down Hugo, earl in Italy, discharging his subjects from their oath and obedience to him? (84) Did not I, Pascal II., excommunicate also his son Henry V., and get out of his hands

all his right and title of elections and donations of spiritual promotions? Did not I, Gelasius II., bring the captain of Cintius under, to the kissing of my feet? And after Gelasius, did not I, Calixtus II., quail the Emperor Henry V., and also bring in subjection Gregory, whom the emperor had set up against me as 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? (85) Further, did not I, Innocent II., set up and make Lothaire to be emperor for driving out Pope Anacletus out of Rome? (86) Did not I, the said Innocent, take the dukedom of Sicily from the empire, and make Roger king thereof, whereby afterward the kingdom became the patrimony of St. Peter? (87) Did not I, Alexander III., suspend all the realm and churches of England for the king's marriage, (A. D. 1159?) (88) But what do I speak of kings? Did not Alexander bring the valiant emperor, Frederick I., to Venice, by reason of his son Otho there taken prisoner, and there in St. Mark's church made him fall down flat upon the ground while I set my foot upon his neck, saying the verse of the Psalm, "Thou shalt tread on the adder and the serpent," &c. (89) Did not I, Adrian IV., pope, an Englishman born, excommunicate the king of Sicily, and refuse his peace, which he offered? And had not he overcome me in plain field, I would have shaken him out of his kingdom of Sicily, and dukedom of Apulia. (90) Also, did not I, Adrian, control and correct the foresaid Frederic, emperor, for holding the left stirrup of my horse, when he should have holden the right? (91) And afterward did not I excommunicate and curse him, for he was so saucy to set his own name in writing before mine? (92) And although a poor fly afterward overcame and strangled me, yet I made kings and emperors to stoop. (93) Did not I, Innocent III., cast down Philip, brother to Frederic, from the imperial crown, being elected without my leave, and afterwards set him up again? And also set up Otho of Brunswick, and afterwards excommunicated and also deposed the same after four years, setting up the French king to war against him? (94) Then was Frederic II. set up by me, and reigned thirty-seven years; and yet five years before he died he was deposed. (95) Did not I, Honorius III., interdict him, for not restoring certain to their possessions at my request? (96) Whom also Gregory IX. excommunicated twice together, and raised up the Venetians against him. (97) And at length Innocent IV. spoiled him of his empire; after that he caused him to be poisoned, and at length to be strangled by one Manfred, and excommunicated his son Conrad after him, not only depriving him of his right inheritance, but also caused him, with Frederic, duke of Austria, to be beheaded. (98) Thus then, did not I excommunicate and depose all these emperors in order? Henry IV., Henry V., Frederic I., Philip, Otho IV., Frederic II., and Conrad his son? (99) Did not I interdict King Henry VIII.? (100) And all his kingdom of England? (101) And had not his prudence and power prevented my practice, I had displaced him from his kingdom also. Briefly, who is able to comprehend the greatness of my power and of my seat? (102) For by me only general councils take their force and confirmation, (103) and the interpretation of the councils, and of all other causes