Critical Apparatus for this Page
Commentary on the Text
Names and Places on this Page
Unavailable for this Edition
958 [blank]

The Jmage of Antichrist exalting him selfe in the Temple of God.

lowe. Marginalia172.
Dist. 40. cap. Si Papa.
172. whom no man must iudge, nor accuse of any crime either of Murder, Adultery, Simonie, or such like. Marginalia173.
2. q. 7. Nis si. in Glosa.
173. No man depose but I my selfe. Marginalia174.
Extrau. De elect. Innotust.
174. No man can excommunicate me, yea though I communicate with the excommunicate, for no Canon bindeth me. Whom no man must lye to. Marginalia175.
De penitentia. Dis. 1. c. Serpens. in Glosa.
175. For he that lieth to me is a Churchrobber. Marginalia176.
Dist. 19. cap. Nulli.
176. And who obeyeth not me is an heretike, and an excōmunicate person. Marginalia177.
August. de Ancho.
177. For like as all þe Iewes were cōmaunded to obey the hye Priest of the Leuiticall order, of what state or condition so euer they were: so are all Christen men more and lesse bound to obey me Christes Lieutenant in earth. Concernyng the obedience or disobedience of whom ye haue in Deut. 17. Marginalia178.
Glosa Ordinaria.
178. Where þe cōmon glose saith, that he who denieth to the hye Priest Obediētiam, lyeth vnder the sentence of cōdemnation, as much as he þt denieth to God his Omnipotentiā. Thus thē appeareth that þe greatnes of my Priesthode. Marginalia179.
179. begon in Melchisedech: solemnized in Aaron: continued in the children of Aaron: perfectionated in Christ: represented in Peter: exalted in þe vniuersall iurisdiction: and manifested in Siluester. &c? So that through this Præeminēce of my Priesthode, hauyng all thinges subiect to me. Marginalia180.
Antoninus. Sūma Maioris. 3. part. Dist. 22.
180. it may seeme well verified in me that was spoken of Christ. Psal. 8.  

Commentary  *  Close

Psalm 8: 6-8.

Omnia subiecisti sub pedibus eius, oues, & boues, & vniuersa pecora cāpi. Volucres cœli & pisces maris. &c. Thou hast subdued all things vnder his feate, sheepe and oxen, and all cattell of the field, the birdes of heauen, and fish of the sea. &c. Marginalia181.
181. Where it is to be noted, that by oxen, Iewes and heretickes, by cattel of the field, paganes be signified. For although as yet they be out of the vse of my keyes of bindyng and losing, yet they be not out of the iurisdiction of my keyes, but if they returne I may absolue them. Marginalia182.
182. By shepe & all cattell, are ment all Christen mē both great and lesse, whether they be Emperours, Princes, Prelates or other. By byrdes of the ayre you may vnderstand the aūgels and potestates of heauen, who be all subiect to me, in that I am greater then the aungels, and that in foure thinges as is afore declared, and haue power to binde & lose in heauen. Marginalia183.
23. q. 5. cap. Omnium.
183. and to giue heauē to thē þt fight in my warres. Marginalia184.
Idem Antoninus inibi.
184. Lastly, by þe fishes of the Sea are signified þe soules departed in paine or in Purgatory, as Gregory by his prayer deliuered the soule of Traianus out of hell, and I haue power to deliuer out of Purgatory whom I please. Marginalia185.
185. Lastly, by the fishes of the Sea are signified such as be in Purgatory: in somuch that they stande in nede and necessity of other mens helpe, & yet be in their iorney Viatores, & de foro Papæ, i. passingers, and belong to the Court of the Pope: therfore they may be relieued out of the storehouse of the Church, by the participation of indulgēce. And for asmuch as some do obiect, MarginaliaAntoninus.
August. de Ancho. Thomas. Parte. 4.
that my Pardons can not extend to them that be departed, for that it was said to Peter: what so euer thou shalt lose vpon earth, and therfore seyng they are not vpō earth, they can not be losed of me. Here I aunswere agayne by my doctors, that this word Super terram, &c. i. vppon the earth, may by referred two maner of wayes: first to him that is the loser, so that he which shall lose shalbe vpon the earth. And so I graunt that the Pope beyng dead can loose no man. Also it may be referred to him that is losed, so þt who soeuer is loosed must be vpon þe earth or about þe earth. And so the soules in Purgatory may be losed, which albeit they are not vpon þe earth, yet they are about þe earth, at least they be not in heauen. And bycause oft times one question may ryse vpon an other, & the heades of mē now a dayes are curious, a man hearyng 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.
An papa poßit totum purgatorium expoliare.
Quantum ad absolutam meā iurisdictionem, quātum ad ordinatam executionem, quātum ad diuinam acceptationē. MarginaliaIbidem.
Absoluta iurisdictio.
First touchyng 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 mē departed onely cum baptismo flaminis, that is, with the Baptisme of þe spirite: and such as haue no frendes to do for them that wherfore pardons be giuen: these onely excepted. For all other besides, the Pope (he saith) hath power to release all Purgatory at once, as touchyng his absolute iurisdiction. MarginaliaDoctors disagree in Purgatory.Albeit Thomas Aquine part. 4. denyeth the same, for asmuch as Christ him selfe (he sayth) when he came down did not vtterly at once release all Purgatory. As tou- MarginaliaAugust. De Ancho. Antoninus.
Ordinata executio.
Diuina acceptatio.
chyng my ordinary execution, they hold that I may if I will, but I ought not to do it. Thirdly as concernyng the diuine acceptation, 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 hym selfe.

[Back to Top]

Antoninus in Summulis.
Augustinus de
Ancho. in Decret.
Astesanus Minorita.
Baptista de Salis. in sua.
Campensis. Libfr.
Durandus, in Speculo.
Dreido. de eccles. Scripturis & Dogmat.
Edouardus Pouellus. Anglus contra Lutherum.
Ecchius in
Gabriel. Biel. ex Spica.
Gratiansis in Decretis.
Gerson doctor Illuminatißimus. De ecclesiastica potestate.
Hugo Cardinalis in postilla.
Ioannes Andrea.
Ioan. de Turre Cromata de ecclesia Summa.
Lanfrancus contra Wiclef.
Lilius Historicus Anglus.
Magister Sententiarum.
Ockam in Dialogo. parte. 1. lib. 5.
Petrus de Palude.
Petrus de Tharam.
Petrus de Aliaco.
Alexāder de Alei.
Raymundus in Sūma de Casibus.
Rabanus super Math. cap. 16.
Rupertus Tuitiensis.
Scotus Doctor Subtilis.
Thomas Quin.
Waldemus confeßionate. & De Sacramentis.
And to the intent I would all men to see and vnderstand 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 own wordes here foloweth. The Pope (say they) beyng the vicare of Iesu Christ thorow out the whole world, in the stead of the liuyng God, hath that dominion & Lordshyp which Christ here in earth would not haue, althogh he had it in habitu, but gaue it to Peter in Actu: that is, the vniuersall iurisdiction both of spirituall thinges & also of temporall, which double iurisdictiō was signified by the ij. swordes in the Gospell: And also by offeryng of the wise mē, who offered not only 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 giuen to him both in heauē and earth. So it is to be affirmed Inclusiue, that the vicar of Christ hath power on things celestiall, terrestriall, and infernall. Which he tooke immediatly of Christ: all other take in mediatly by Peter & the Pope. Wherfore such as say þt the Pope hath dominion only on spirituall things in the world and not of temporall, may be likened to the counsellers of the kyng of Syria. 3. Reg. 20. 

Commentary  *  Close

1 Kings 20:23.

Which sayd: The Gods of the mountaines be theyr Gods, and therfore they haue ouercome vs, but let vs fight agaynst thē in the low medowes & in valleys, where they haue no power, and so we shall preuaile ouer them. So euill coūsellers now a dayes, through their pestiferous flattery deceaue Kyngs and Princes of the earth, saying: Popes and Prelates be Gods of moūtaines, that is, of spiritual thinges onely, but they be not Gods of valleys, that is, they haue no dominion ouer tēporall thinges, and therfore let vs fight with thē in the valleys, that is, in the power of temporall possessions, and so we 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 mountaines is their God, and not the God of valleys, therfore I wil giue all this multitude into your hand, and ye shall know that I am the Lord. 
Commentary  *  Close

1 Kings 20:28.

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 be expoūded 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 agayne, where as I haue giuē at sondry times to Ludouicus and other Emperours, of my temporal landes & 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 & 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, & free from all constitutions. Which am able of my selfe, and by my interpretation, to preferre equitie being not written, before the law written: hauyng all lawes within the chiest of my brest, as is aforesayd. And what soeuer this my sea shall inact, approue, or disproue, all men ought to approue or reproue the same, without either iudging, disputyng, doubtyng, or retractyng. Such is the priuilege giuē of Christ in þe behalf of Peter, to þe Church of Rome. Marginalia186.
Ioan. Dreido. De Dogmatibus varijs. Lib. 4.
186. that what countrey so euer, kyngdome or prouince, chusing to thē selues bishops & ministers, although they agree with all other Christes faithful people in the name of Iesu, that is, in faith and charitie, beleuing in the same God, and in Christ his true sonne, and in the holy ghost, hauyng also the same Crede, the same Euangelistes and Scriptures of the Apostles: yet notwithstandyng 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 faith onely is not sufficiēt to make a Church, except the Ministers take their ordinatiō by them which haue their succession from the Apostles. So their faith, supremacy, the chaire of Peter, keyes of heauen, power to bind and loose, all these be

[Back to Top]
Go To Modern Page No:  
Click on this link to switch between the Modern pagination for this edition and Foxe's original pagination when searching for a page number. Note that the pagination displayed in the transcription is the modern pagination with Foxe's original pagination in square brackets.
Type a keyword and then restrict it to a particular edition using the dropdown menu. You can search for single words or phrases. When searching for single words, the search engine automatically imposes a wildcard at the end of the keyword in order to retrieve both whole and part words. For example, a search for "queen" will retrieve "queen", "queene" and "queenes" etc.
Humanities Research Institute  *  HRI Online  *  Feedback
Version 2.0 © 2011 The University of Sheffield