low.Marginalia1[illegible text] cap. Si. [illegible text] 172. whom no man must iudge nor accuse of any crime either of Murder, Adultery, Simonie, or such lyke.Marginalia1[illegible text] 7. [illegible text] si. in Glosa. 173. No man depose, but I my selfe.Marginalia1[illegible text] De elect. [illegible text]. 174. No man can excommunicate me, yea though I communicate with the excommunicate, for no Canon byndeth me. Whom no man must lye to.Marginalia17[illegible text] De pœnitentia. Dist. 1. c. Serpens. in Glosa. 175. For he that lyeth to me is a Church robber.Marginalia176. Dist. 19. cap. Nulli. 176. And who obeyeth not me is an hereticke, and an excōmunicate person.Marginalia1[illegible text] August. de Ancho. 177. For like as all the Iewes were commaunded to obey the hye priest of the Leuiticall order, of what state or condition soeuer they were: so are all Christen men more and lesse bound to obey me Christes Lieuetenaunt in earth. Concernyng the obedience or disobedience of whom, ye haue in Deut. 17.Marginalia178. Glosa Ordinaria. 178. Where the common glose saith, that he who denyeth to the hye Priest Obedientiam, lyeth vnder the sentence of condemnation, as much as he that denyeth to God his Omnipotentiam. Thus then appeareth that the greatnes of my Priesthoode.Marginalia179. Antoninus. 179. begon in Melchisedech: solemnized in Aaron: continued in the children of Aaron: perfectionated in Christ: represented in Peter: exalted in the vniuersal iurisdiction: and manifested in Siluester. &c. So that through this Præeminence, of my Priesthoode, hauing all thynges subiect to me.Marginalia180. Antoninus. Summa maioris. 3. part. Dist. 22. 180. it may seeme well verified in me that was spoken of Christ. Psal. 8.  

Omnia subiecisti sub pedibus eius, oues & boues, & vniuersa pecora campi. Volucres cœli & pisces maris. &c. i. Thou hast subdued all thyngs vnder his feete, sheepe and oxen, and all cattell of the field, the byrdes of heauen, and fishe of the Sea. &c.Marginalia181. Ibidem. 181. Where it is to be noted, that by oxen, Iewes and heretickes, by cattel of the fielde paganes be signified. For although as yet they be out of the vse of my keyes of bynding & loosing, yet they be not out of the iurisdictiō of my keyes, but if they returne I may absolue them.Marginalia182. Ibidem. 182. By sheepe and all cattell, are ment all Christen men both great and lesse, whether they be Emperour, Princes, Prelates or other. By byrdes of the ayre you may vnderstand the Angels and potestates of heauen, who be all subiect to me, in þ^t I am greater thē the Anngels, and that in foure thinges as is afore declared, and haue power to binde and lose in heauen.Marginalia18[illegible text] cap. [illegible text] 183. and to geue heauen to them that fight in my warres.Marginalia18[illegible text] 184. Lastly, by the fishes of the Sea, are signified þ^e soules departed in payne or in purgatory, as Gregory by his prayer deliuered þ^e soule of Traianus out of hell, and I haue power to deliuer out of Purgatory whom I please.Marginalia185. Ibidem. 185. Lastly, by the fishes of the Sea, are signified such as be in Purgatory: in somuch that they stand in neede and necessitie of other mens helpe, and yet be in their iorney Viatores, & de foro Papæ. i. passengers and belong to the court of the Pope: therefore they may be relieued out of the storehouse of the Church, by the participation of indulgence. And for asmuch as some do obiect,Marginalia [illegible text] that my Pardons can not extende to them that be departed, for that it was sayd to Peter: what soeuer thou shalt lose vpon earth, and therfore seeing they are not vpon earth, they can not be losed of me. Here I aūswere agayne by my doctours, that this worde Super terram, &c. i. vpon the earth, may by referred two maner of wayes: first to him þ^t is þ^e loser, so that he which shal lose shalbe vpon þ^e earth. And so I graunt that the Pope being dead can loose no man. Also it may be referred to hym that is losed, so that whosoeuer is loosed must be vpon the earth or about the earth. And so þ^e soules in Purgatory may be loosed, which albeit they are not vpon the earth, yet they are about the earth, at least they be not in heauen. And brcause oft tymes one question may rise vpon an other, and the heades of men now a dayes are curious, a man hearing now that I can deliuer out of Purgatory, will aske here a question, whether I be able also to emptie all Purgatory at once, or not? To whom my Canonist August. de Ancho. doth aunswere by a triple distinction:MarginaliaAugust. de Ancho.
[illegible text] Quantum ad absolutam meam iurisdictionem, quantum ad ordinatam executionem, quantum ad diuinam acceptationem. MarginaliaIbidem.
[illegible text] First touching my absolute iurisdiction, he sayth I am able to rid out all Purgatory together, for as many as be vnder my iurisdiction, as all be, except onely infantes vnbaptised In limbo, and men departed onely cum baptismo flaminis, that is, wyth the baptisme of the spirite: & such as haue no frendes to do for them that wherfore pardons be geuen: these onely excepted. For all other besides, the Pope (he sayth) hath power to release all Purgatory at once, [illegible text] touching hys absolute iurisdiction.MarginaliaDoctours disagree in Purgatory. Albeit Thomas Aquine part. 4. denyeth the same, forasmuch as Christ hymselfe (he sayth) when he came downe, did not vtterly at once release all Purgatory. As touchingMarginaliaDoctors disagree in Pugatory. my ordinary execution, they holde, that I may if I will, but I ought not to doe it. Thirdly, as concerning the diuine exceptation, that is how God would accept it if I did it, that (they say) is vnknowen to them, and to euery creature, yea and to the Pope hymselfe.

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MarginaliaA.
Antoninus in [illegible text].
Augustinus de
Ancho. in Decret.
Astesanus Minorita.
B.
Baptista de Salis. in sua
Baptistinianos.
Bonauetura.
C.
Campensis. Libr.
Cōtrouersiarum.
Coclæus.
D.
Durandus in Speculo.
Dreido. de eccles. Scripturis & Dogmat.
E.
Edouardes Pouellus. Anglus cōtra Lutherum.
Ecchius in
Enchirid.
F.
Franciscus.
Fulgo.
G.
Gabriel. Biel. ex Spica.
Gaspar.
Gratiansis in Decret 1.
Gerson doctor Illuminatißimus. De ecclesiastica potestate.
H.
Hugo Cardinalis in postilla.
Hostiensis.
Holket.
Hosius.
I.
Ioannes Andrea.
Innocentius
Ioan de Turro Cromata de ecclesia summa.
L.
Lanfrancus contra Wiclef.
Lilius Historicus Anglus
Lapus.
Laurentius.
M.
Magister Steentiarum.
N.
Nicolaus.
O.
Ockam in Dialogo. parte. 1. lib. 5.
Oytanus.
P.
Petrus de Palade
Petrus de Tharā.
Petrus de Aliaco.
Panormitanus.
Alexander de Alei.
R.
Raymūdus in Sūma de Casibus.
Richardus
Rabanus super Math cap 16.
Rupertus [illegible text].
S.
Scotus Doctor Subtilis.
T.
Thomas Aquin.
V.
Vlricus.
W.
Waldemus confeßonate. & De Sacramentis. And to the intent I would al men to see and vnderstād that I lacke not witnesses moe besides these, if I list to bryng them out, you shall heare the whole queare of my diuine Clergy brought out, with a full voyce testifiyng in my behalfe, in their bookes, tractations, Distinctions, Titles, Gloses, and Summaries, as by theyr owne wordes here foloweth. The Pope (say they) beyng the vicare of Iesu Christ thorow out the whole worlde, in the stead of the liuyng God, hath that dominion and Lordshyp which Christ here in earth would not haue, although he had it in habitu, but gaue it to Peter in Actu: that is, þ^e vniuersall iurisdiction both of spirituall thinges and also of temporall, whiche double iurisdiction was signified by the ij. swordes in the Gospell: And also by offeryng of the wise men, who offered not onely incense, but also gold, to signifie not onely the spirituall dominion, but also the temporall to belong to Christ and to his vicare. For as we read: the earth is the Lordes and the fulnes therof, & as Christ sayth, all power is geuen to hym both in heauē and earth. So it is to be affirmed Inclusiue, that the vicar of Christ hath power on thinges celestiall, terrestriall, and infernall. Which he tooke immediatly of Christ: all other take in mediatly by Peter and the Pope. Wherfore such as say that the Pope hath dominion onely on spirituall things in the world and not of temporall, may be likened to the counsellers of the kyng of Syria. 3. Reg. 20.  

Which sayd: The Gods of the mountaines be their Gods, and therfore they haue ouercome vs, but let vs fight agaynst thē in the low medowes and in valleys, where they haue no power, and so we shal preuaile ouer them. So euill counsellers now a dayes, through their pestiferous flattery deceaue Kyngs and Princes of the earth, saying: Popes and Prelates be Gods of mountaines, that is, of spiritual thinges onely, but they be not Gods of valleys, that is they haue no dominion ouer temporall thinges, and therfore let vs fight with them in the valleys, that is, in the power of temporall possessions, and so wee shall preuaile ouer them, But what sayth the sentence of God to them, let vs heare. Because (sayth he) the Syrians say, that the God of moōtaines is their God, and not the God of valleys, therfore I will geue all this multitude into your hand, and ye shall know that I am the Lorde.   What can be more effectually spoken to set forth the maiestie of my iurisdiction, which I receaued immediatly of the Lord, of the Lord I say, and of no man. For where as Constantine the Emperour gaue to Siluester, induyng hym with this possession and patrimonie, that is, so to bee expounded and taken not so much for a donation, as to be counted for a restitution made of that whiche tyrannously was taken from hym before. And agayne, where as I haue giuen at sondry tymes to Ludouicus and other Emperours, of my temporall landes and possessions, yet that was done, not so much for any recognising of homage to them, as for kepyng peace with them, For I owe to Emperours no due obedience that they can clayme, but they owe to me as to their superiour. And therfore for a diuersitie betwixt their degree and mine, in their consecration they take their vnction on the arme, I on the head. And as I am superiour to them, so am I superiour to all lawes, and free from all constitutions. Which am able of my selfe, and by my interpretation to preferre equitie beyng not writen, before the law written: hauyng all lawes within the chiest of my brest, as is aforesayd. And what soeuer thys my sea shall inact, approue, or disproue, all men ought to approue or reproue the same, without either iudging, dysputyng, doubtyng, or retractyng. Such is the priuilege giuē of Christ in the behalfe of Peter, to the Church of Rome.Marginalia186. Ioan. Dreido. De Dogmatibus varijs. Lib. 4. 186. that what countrey so euer, kyngdom or prouince, chuling to them selues bishops and ministers, although they agree with all other Christes faythfull people in the name of Iesu, that is, in fayth and charitie, beleuing in the same God, and in Christ hys true sonne, and in the holy Ghost, hauyng also the same Crede, the same Euangelistes and Scriptures of þ^e Apostles: yet notwithstādyng vnlesse their Byshops and Ministers take their origine and ordination from this Apostolicke seat, they are to be counted not of the Church. So that succession of fayth onely is not sufficient to make a Church, except the Ministers take their ordination by them which haue their succession from the Apostles. So their fayth, supremacy, the chaire of Peter, keyes of heauen, power to binde and loose, all these be inseparable to the Church of Rome: so that it is to be presumed, that God alwayes prouidyng, & S. Peter helpyng the Byshopricke and Dioces of Rome, shall neuer fall from the fayth. And likewise it is to be presumed and presupposed that the Byshop of that Church is alwayes good and holy. Yea & though

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