The defence of Constantine vvith a treatise of the Popes temporall monarchie. Wherein, besides diuers passages, touching other counsels, both generall and prouinciall, the second Roman Synod, vnder Siluester, is declared to be a meere fiction and forgery. By Richard Crakanthorp, Doctor of Diuinity.

CHAP. II.

That Christ had no such Temporall Monarchy, as is now claymed for the Pope.

FOr the first, whether Christ was such a Temporall King or no, we must consider, that there is a threefold Kingdome of Christ mentioned & taught in the ho∣ly Scripture. The first is his king∣dome of Power or Excellencie, whereby he being God, is the supreame Lord of all things; for The eartha 1.1 is the Lords and all that is therein. Con∣cerning which Kingdome, foure things are cleare and certaine. First, this Kingdome belongs to Christ neither by vertue of his death, nor of his resurrection, but by reason of the inseparable vnion of the manhood to the Godhead in Christ, by which he being that one person, which is both God and man, from the verie first instant of his conception

that man being verie God, hath the same power and Kingdome with God. And as himselfe saithb 1.2 I and my Father are one, so is this Kingdome of God and Christs, both one. Of this Kingdome of Christ, are those words to be vnderstood, Allc 1.3 power is giuen to me, both in heauen, and in earth: And that, Hed 1.4 hath made him heire of all things; And that, T••e Fathere 1.5 hath giuen all things into his hands; And againe, Omniaf 1.6 tua mea sunt, all that is thine, belongs also to me, and is mine.

Secondly, this Kingdome of Christ, is Incom∣municable vnto any meere creature whatsoeuer, for it is grounded on the Infinitie of Gods power, who as by his infinite power, he made all things of no∣thing, so by the same infinite power, he ruleth, or∣dereth, and disposeth of all things. And because no creature is capable of that Infinitie of power, neither is any, capable of that vniuersall King∣dome of Excellencie, whith ariseth from the Infi∣nitie of diuine power. And as Infinitie of nature cannot be transferred vnto any creature, so nei∣ther can Infinitie of power be giuen or transfer∣red vnto it, but this is, and resides onely in that Infinite Essence of God, nor can it agree to any, but to that person, which is truly God.

Thirdly, this supereminent and vniuersall King∣dome of Christ, doth neither abolish, nor hinder, but establish and ratifie all other particular and secular kingdomes. For as it was said,g 1.7 before Christs incarnation, to Nebuchadnezer; The God of hea∣uen hath giuen thee a kingdome, so Christ also after his incarnation, both approues and confirmes the

kingdome of Cesar, saying,h 1.8 Giue vnto Cesar, the things that are Cesars.

Fourthly, this kingdome of Christ is not tempo∣rall or secular, but farre more eminent then any, yea then all secular kingdomes in the whole world. Tem∣porall kingdomes are temporall, and mutable; this eternall, and immutable: they administred by tem∣porall persons, by temporall meanes, by temporall counsels: by temporall lawes, by temporall wea∣pons, by temporall punishments: This kingdome is administred by the onely eternall God, by his eternall, omnipotent, and immutable will, wis∣dome, counsell, and prouidence; either with meanes, or without meanes, or contrarie to meanes, as it seemeth best to him; administred also, so vnresistably, that nothing can resist the power of this kingdome, for nothing can come to passe without the prouidence and will of God, eitheri 1.9 powerfully doing it himselfe, or willingly permitting it to be done.

The second kingdome of Christ is of Grace; and the third is of Glory: Or if any like to call them both but one kingdome, it is not amisse; that kingdome of Glory being inchoate by Grace in this life, which shall be perfected both in grace and glory in the life to come. Of the former, Wherby Christ rules by faith and grace in the hearts of all his elect, euer since the world beganne, is that ment, Psal. 2.k 1.10 I am appointed a king vpon his holy mountaine Sion; And that of Zachary,l 1.11 Beholde the king commeth, and that in Ieremy,m 1.12 I will raise vp to Dauid, a righteous Branch, and he shall be

a king; And that in Ezechieln 1.13 I will make them one people, and one king shall rule ouer them; And that of our Sauiour,o 1.14 Seeke ye first the kingdome of God and the righteousnes thereof; Thep 1.15 king∣dome of God is come vnto you, and is inq 1.16 you: which is compared to seeder 1.17 sowne in good ground, to a graines 1.18 of mustard seed, to leauent 1.19, and a number such like in the Gospel.

Of the other which is his kingdome of Glory, are clearely to be vnderstood those texts of Scrip∣ture, Lordu 1.20 remember me when thou commest into thy Kingdome. It isx 1.21 your Fathers will, to giue you the Kingdome. Theyy 1.22 shall sit with Abraham, Isaack and Iacob in the Kingdome of God. The vn∣righteousz 1.23 shall not inherite the kingdome of God. Bya 1.24 this meanes an entrance shall be ministred vn∣to you, into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. In all which, and many the like, is meant that glorious kingdome of Christ, whereby himselfe now, and euer since his ascensi∣on, is in perfect and endlesse felicitie, both of body and soule, subiect to no infirmitie of body, or griefe of minde, as before he was; of which most blessed kingdome, all the children of God are euen now fellow-heiresb 1.25 with Christ, and shall▪ in their due time, be madec 1.26 actuall partakers and possessors of that heauenly inheritance.

Of both these Kingdomes there may two things be obserued. The former, that they are in a speciall manner called the kingdomes of Christ. For though they be the kingdomes also of the Father, and the blessed Spirit, because Faith* 1.27 and

Grace are wrought in the hearts of Gods chil∣dren by his Spirit: and, God giueth both graced 1.28 and glory; yet because the holy Spirit worketh that grace, and the Father giueth this Kingdome, for the mediation and merite 1.29 of Christ, therefore are they by a certaine p••erogatiue, saide to bee Christs, for that he purchased and merited by the infinite and inestimable price of his blood, and bloody death, (which was sufficient to haue ran∣somed and freed all,) that both Grace and Glory should be giuen to whomsoeuer himselfe would; and that is to All and Onely to the beleeuers in him, to All and Onely the electf 1.30 in Christ.

The other is, that neither of these kingdomes is, or can, with any colour of reason, be accounted a tempo∣rall or terrene kingdome. Both of them in their nature spirituall: The former is wrought by Gods Diuine Spirit, and in the Spirits of the Elect, and that by a spirituall manner of working; The la∣ter is for place, not terrene but celestiall; for time, not temporall, but eternall; and for condition, not subiect to any disturbance or change, as tempo∣rall kingdomes are; but setled in an vnchangeable state of most happy tranquillity.

Now seeing in the holy Scripture there is nei∣ther set downe nor mentioned any other kingdom of Christ, but one of these three, which wee haue now described; and seeing it is cleare and certaine, that none of these three is a temporall Kingdome, but the first, onely diuine, the second onely spiri∣tuall, the third onely celestiall; it remaines cleere and euident, that Christ Iesus neither euer was a

temporall King, such as are the secular Princes and Monarches here vpon earth; neither euer, either had such a Kingdome, or executed and perfor∣med the Offices of such a King. And it were easie to demonstrate (if it were worth the labour) that those Romanists who pretend Christ to haue had a temporall Kingdome, doe either ignorantly, (as Franc. Bozius) or Atheistically (as that Scurra Sci∣oppus,) or impiously, (as the rest) peruert the holy Scriptures to their owne vaine and phantasticall conceits.

Let vs heare our Sauiour himselfe witnessing this truth. When Pilate demanded of him, if hee were a King, he answeredf 1.31, My Kingdome is not of this world. He professeth himselfe to be in∣deed a King, and to haue a kingdome; a Kingdome of Excellency and power, as he is God; a Kingdome both of Grace and Glory, as he is the mediator be∣tween God and Man: but for any temporal and ter∣rene Kingdom, such as Pilate meant, he vtterly de∣nies that he was such a king, or had such a kingdom. And he giues a plaine reason thereof, for other∣wise, my seruants would surely fight: As if hee had said; Had God sent me to be a temporall King, I would haue come with temporall pompe, with a temporall guard, and temporall weapons to de∣fend my right, & reuenge my wrongs; & then nei∣ther my self nor my seruants wold put vp all these indignities: but because my kingdom is not terrene, because I come to serue others & not to be serued with such Princely seruice, by this my carriage O Pilate, thou maist know, that my Kingdome is not

of this world, not a temporall or terrene kingdome.

His facts declare the same, when the Iewesg 1.32 had taken him to make him a temporall king, hee fled away, refusing such a Kingdome, euen when it was offered vnto him. When they came, desiringh 1.33 him to diuide the inheritance betweene two brethren, he refused to doe it, saying, Man who made mee a Iudge betweene you? As if he had said, the ordering of such temporall affaires, belongs to temporall Kings and their subordinate Iudges or Officers, God hath giuen that authority to them; Seeing I neither by Gods appointment, nor by delegati∣on from Cesar, haue that temporall authority, it belongs not to me to intermeddle with those tem∣porall iudgements. When the Publicanes came and demaunded,i 1.34 An non soluit, Doth not your Master pay (that is, vse to pay) tribute to Cesar? Peter answered, yes, he vseth so to doe: by that his vsing to pay tribute acknowledging himselfe, a subiect to Cesar: euen as at the time of his birth, his name was, as one of the subiects of Cesar, and Citizens of Rome, recordedk 1.35 in their censuall bookes. And though Christ, as himself teachethl 1.36, being the Son of God, to whom all Kingdomes doe belong, might by beeing the naturall Sonne of God, haue pleaded a freedome and immunity from paying tribute in any kingdom, yet seeing withal he was the Son of Dauid, he willingly payed tribute to Cesar, as being in respect of his manhood and humane birth, a subiect of the Empire and of Ce∣sar: Yea, Card. Caietanem 1.37, and after him Luc. Burgensisn 1.38 doe teach that Christ payed tribute

not onely de facto, but de debito. For seeing, say they, Christ said not, ne scandalizentur, but, ne scan∣dalizemus, lest we giue an offence vnto them; if Christ (who had taken vpon him that state of humility, & who was not yet known to the world to be God) had denyed tribute vnto Cesar, Actiui scandali rationem habuisset, he had giuen offence vnto them, causing them to thinke that he had con∣temned the Law of God. To which purpose Ierome saitho 1.39, Christ as being the Kings sonne, was not bound to pay tribute, but in that he took vpon him the humilitie of our nature, debuit adimplere omnē iusti∣tiam, he was bound to fulfill all iustice; one part of which, was subiection and paying tribute to Cesar. So Christ both by his words, and acti∣ons, witnessed his kingdome not to haue beene temporall, while he was here vpon earth, neither did he challēge, or euer vse the authority of a tem∣porall king, or hinder, much lesse abolish and take a∣way, as Scioppiusp 1.40 saith he did, those kingdomes; but establishing that authority which God had giuen to them, for all such temporall matters, hee carried himselfe as a subiect to temporall Kings, submitting himselfe to death, euen to a most shamefull death, vpon the iudgement of Pilate, the Emperors deputy in Iurie, whom he acknow∣ledgethq 1.41 to haue had power ouer him from God, to iudge him.

To these may be adioined, the consenting testi∣monies of S^t. Austenr 1.42 S. Cyrills 1.43, S^t. Am∣broset 1.44, S^t. Ieromeu 1.45, S^t. Chrysostomex 1.46,

S^t. Hillariet 1.47, S^t. Epiphaniusu 1.48, of Egesippusx 1.49, Eusebiusy 1.50, Bedez 1.51, Bernarda 1.52, and many o∣thers, who not onely deny Christs kingdome to haue been terrene and temporall, but explaining how that prophesie in Ieremie, That none of Ieconi∣as posteritie, (of which they thought Christ to be) should sit vpon the throne, or be a King, how this I say is not repugnant to that saying of the Angell, Gabriel, Luke 1. 32. God shall giue vnto him the throne of his father Dauid; they answer that these two are not contrary, seeing Ieremy speakes of a temporall kingdome, and such Christ had not: and Gabriell of a spirituall and eternall kingdome, and such Christ indeed had. But omitting all the rest, I will adde three or foure testimonies of their owne learned writers testifying this.

The first is Card. Bellarm. who thus writesb 1.53, Christ as he was man, while he liued vpon earth, nei∣ther had, nor would accept any temporall dominion, neitherc 1.54 did hee euer exercise any such temporall power; and therefore it had beene in vaine for him to haue had it, seeing that power is in vaine which is ne∣uer brought into act. And whereas some pretend, that when Christ whipped the buyers and sellers out of the temple, he did therin vse his kingly, tem∣poral, and secular power; the Card. rightly shewesd 1.55 that Christ did that, not by any secular or kingly power, but as a Prophet, and by prophetical authority, such as Phinies vsed when he killed Zimbri, & Cos∣bi: and Elias when he killed the Priests of Baal. The same Card. ads, Thate 1.56 such a temporall kingdome & secular power, was neither necessary nor expedient for Christ, but altogether superfluous & vnprofitable

for him. Againe, That Christ, saith hef 1.57, had an vniuersall kingdome of power, as hee was God, a spirituall kingdome of grace, and a third which is an eternall kingdome of glorie, I do reade; but that he had a fourth kingdome which is properly temporall, such as other Kings here vpon earth haue, I find not either in the Scriptures, or in the Fathers: Nay, I esteeme such a kingdome to be contrarie to the pouer∣tie of Christ, mentioned in the Scriptures, and to sa∣uor of the error of the Iewes, & Heretikes. Againg 1.58 I haue read the books of the Fathers, with what dili∣gence I could, and I haue often read them to denie Christ to haue had a temporall or terrene kingdome, but I haue no where read them to affirme that he had such a kingdome, Thus Bellarmine.

The next is Cornelius Iansenius, one of their learnedest and best expositors of the Gospell. The kingdome of Christ (saith he)h 1.59 is called the throne or kingdome of Dauid, not for that it is tem∣porall, sensible, or terrene, but because it was figured by the kingdome of Dauid.

The third is Adam Sasbout, who vpon those words which they* 1.60 so often wrest, God shall giue vnto him the seate and kingdome of Dauid, thus and verie rightly writethi 1.61, The Iewes vnderstand this text of a temporall kingdome of the Messias, such as other kings haue here vpon earth, whereas the Scrip∣tures are most euident, which witnesse that Christs kingdome shall not be such: but Christ is said to sit vpon Dauids throne, because he ruleth for euer in the Church, and in the faithfull people, of which Church the kingdome of Dauid was a type.

The fourth is Thomas Waldensis, who in a

whole Chapterk 1.62 at large and effectually by ma∣ny Fathers, and reasons, proues that Christs king∣dome is not temporall. Christ (saith he) tooke away all suspition from Pilate, when he answered negatiuely touching a temporall kingdome, saying, My kingdome is not of this world, that is, it is not humane, not tem∣porall, but it is farre greater, and more excellent. Again, All with one accord write that secular princes need not feare the kingdome of Christ, seeing it is not of this world. And then he adds, finaliter definimus, we determine and conclude finally, that Christ had no right to the kingdome of Israell, who as God had an vniuersall right to all kingdomes in the world.

To all which may be adioyned that which be∣ing taken out of Seduliusl 1.63, the whole Romane Church approues and singes as an holy Antheme in their publike lyturgie: Non eripit mortalia, qui regna dat caelestia, Christ giues an heauenly, he doth not take away earthly kingdomes, that is, as Bellarminem 1.64 rightly teacheth, No secular king by becōming a Christian looseth his right to his earthly, but he getts a new right to an heauenly kingdome.

Now to this vniforme consent of the ancient Fathers, and the best of their latter Diuines, if we should oppose that violent and indeed atheisticall wresting of the sacred Scriptures, for intitling Christ to a secular and temporall kingdome, vsed by the Popes Proctors and Parasites, it would much confirme any man in this truth. For who can with patience heare them teach, Christin 1.65 reg∣num tollit omnia alia regua, Christs kingdom (and that is the Popeso 1.66 in Christs right) takes away all other kingdomes in the world: For he is pro∣perly

no king that hath any man superior vnto him. Or that, Christ hathp 1.67 euacuated and made void all principalitie & power, to wit, all besides the Popes. Or that, I willq 1.68 ouerthrow, saith the Prophet, the strength of nations, that is to say, Delebo imperium Romanum, I will abolish the Romane Empire. Consider but the ground of this temporall king∣dome which they giue vnto Christ. That is, be∣cause Christr 1.69 by his death hath redeemed and bought to himselfe (and by consequent to the Popes 1.70 who is to take possession of all as Christs De∣putie) all temporall kingdomes in the world. To which purpose, hauing wrested th••se words of the Apostle,t 1.71 he hath taken the hand-writing that was against vs and fastned it to the Crosse, he adds, Hicu 1.72 perspicuum est, It is cleere by this, that Christ by the title of Redemption hath obteyned not onely spirituall, but secular power, according as it is said, Thou hast put all things vnder his feet, not onely the soules, but the goods and estates of all men; all are subiected and brought vnto the dominion of Christ, & by him giuen to his vice-royx 1.73 the Pope, who in his right must haue the possessiony 1.74 of them all. And againe, Christz 1.75 by shedding his blood, redeemed or bought all the kingdomes of the world of the diuel, to whom Adam by his sinne had sold them, And a thousand such like.

Truely, such diuinitie doth beseeme none but such as Scioppius, who Atheistically peruerts eue∣rie

text of Scripture that he lights vpon. That Adam, and in him all mankind, by their voluntarie transgression, forfeited vnto God their right both to the celestiall kingdome, and to all the blessings of this life, which God had promised vnto them; and so made themselues by the iust iudgement of God, seruants both to sinne and satan: That Christ to redeeme mankind out of this miserable serui∣tude, payd vnto God that inestimable price of his owne bloodie death and passion; that by his most pretious death on the Crosse, he purchased and merited at Gods hands, first, remission of sinnes, and then both grace in this life, and an eternall Kingdome in the life to come for all his elect; These, the Scriptures euidently teach, the Fathers professe, and the whole Church of God euer be∣leeued. But that Adam sold either the kingdomes of earth or of heauen to the diuel, or that Christ payd any price to the diuel, to redeeme either the one kingdome or the other at his hands (who was in truth nothing else, but the Iaylour or executio∣ner of Gods wrath,) or that Christ bought at all any temporall kingdome, either of God or the diuel, to bestow it on the Pope, is such diuinitie as is fit to be preached onely to a fold of Asses, and preached onely by him, who professeth himselfe (and we enuy not that so iust a title should be gi∣uen vnto him) to be an Asse, and one of no small vnderstanding in that fold of Asses. Now seeing this, which is the best and fairest ground or title that he could find either for Christs, or the Popes temporall kingdome, is prophane, blasphemous, and

Atheisticall, you may well thinke, that the rest of their building which relies on this, must needs be sutable vnto it; that is, not onely impious and blasphemous, but such as sets open a wide gappe to Atheisme, and most contemptuous prophaning of the holy Scriptures, and the most Sacred mysteries thereof.

Notes

• a 1.1

  Psal. 24: 1.
• b 1.2

  Iohn 10. 30
• c 1.3

  Math. 28. 28
• d 1.4

  Heb. 1. 2.
• e 1.5

  Ioh. 13. 3.
• f 1.6

  Ioh. 17. 10.
• g 1.7

  Daniel 2. 37
• h 1.8

  Mat▪ 22. 21.
• i 1.9

  Non fit ali∣quid, nisi Om∣nipotens fieri velit, vel sinen∣do vt fiat, vel ipse faciendo. Aug. Enchyr. ca. 95. Nec v∣tique nolens sinit, sed vo∣lens. Ibid. ca. 100.
• k 1.10

  Psal. 2. 6.
• l 1.11

  Zach. 9. 9.
• m 1.12

  Ier. 23. 5.
• n 1.13

  Ezec. 37. 22
• o 1.14

  Matt. 6. 33.
• p 1.15

  Luk. 11. 20.
• q 1.16

  Luc. 17. 21.
• r 1.17

  Mat. 13. 24.
• s 1.18

  Ibid. v. 31.
• t 1.19

  Ibid. v. 33.
• u 1.20

  Luk. 23. 42.
• x 1.21

  Luk 12. 32.
• y 1.22

  Luc. 13. 29.
• z 1.23

  1 Cor. 6. 9.
• a 1.24

  2 Pet. 1. 11.
• b 1.25

  Rom. 8. 17.
• c 1.26

  2 Tim. 4. 8.
• * 1.27

  Gal. 5. 22. & 1 Cor. 12. 11.
• d 1.28

  Psal. 84. 11.
• e 1.29

  1 Pet. 1. 18. 19.
• f 1.30

  Eph. 1. 4.
• f 1.31

  Ioh. 18. 36.
• g 1.32

  Ioh. 6. 15.
• h 1.33

  Luc. 12. 13.
• i 1.34

  Math. 17. 24.
• k 1.35

  Sub Caesare nobiscum de∣scribi voluit. Cyril. lib. 6. cont. Iulian. p. 55. Romano censu statim ascriptus, vt natus est. Or••∣sius. lib. 6. ca: 22. dicendus vtique ciuis Romanus, cen∣sus professione Romani. ibid.
• l 1.36

  Math. 17. 26
• m 1.37

  Caiet. Com. in 17. Math.
• n 1.38

  Luc. Burg. in eund. loc.
• o 1.39

  Hier. com. in 17. Math.
• p 1.40

  Regnum Chri∣sti tollit omnia alia Regna. Gas. Sciop. Ec∣cles. c. 46. p. 151.
• q 1.41

  Romani prae∣sidis po••estatem Christus super se fatetur fuis∣se caelitus or∣dinatam, Bern. epist. 42 in fine.
• r 1.42

  Audite regnae omnia, non im∣pedio domina∣tionem v strā. Aug. tract. 115 in Ioh.
• s 1.43

  Principatus Christi munda∣nus non est. Cyril. lib. 12. in Ioh. ca. 10.
• t 1.44

  Quod regna∣uit Christus non est contra Prophetiam (Ier. 22. 30.) non enim sacu∣lari honorereg∣nauit. Amb. l. 3. in Luc. p. 44.
• u 1.45

  Regnum Christi non erit terrenum et breue, sed coeleste & per∣petuū Hier. in c. 22. Ier. v. 30
• x 1.46

  Regnum su∣um neque hu∣manū ne{que} ca∣ducū esse demonstrat. &, non humanū, sed longe maius at praestantius imperiū Chrys. hem. 82. in Ioh.
• t 1.47

  Christus posi∣tus est rex non super illum ter∣renae ciuitatis montem, sed e∣ius quae est in coelis, Hilar. in Psal 2. ya. 353
• u 1.48

  Carnaliter non est imple∣tum in saluato∣re, &c. Epiph. haer. 29.
• x 1.49

  Egesip. apud. Euseb. l. 3. c. 17
• y 1.50

  Sedes Dauid per diuinum saluatoris no∣stri regnum, erectum est. Euseb. lib. 7. de Demonst. Euang.
• z 1.51

  Regnabit in aeternum, non dixit in acqui∣sitione gloriae, Gazarumque terrenarū, &c. Bed••n c. 1. Luc.
• a 1.52

  Dabit ei deus sedem Dauid, non tempora∣lem sed aeternā, non terrenā sed coelestem. Bern. homil 4. super, Missus est. Lu. 1.
• b 1.53

  B••l. l. 5. de Pont. Rom. c. i. 4. sect. Superest.
• c 1.54

  Ibid. §▪ Quod de nique.
• d 1.55

  Ibid. §. Re∣spondent.
• e 1.56

  Ibid. sect. C••••∣firmatur.
• f 1.57

  Recognit. lib. 5. de Rom. Pont. c. 4. p. 33.
• g 1.58

  Lib. eod. Re∣cog. pa. 35
• h 1.59

  Cor. Ians. Concord. Euan. c. 3. sect. Dabit.
• * 1.60

  Sededit super solum Dauid & super regnū eius, vt rex sae∣cularis, ait Sci∣op. in suo eccles. ca. 36. p. 124.
• i 1.61

  Ad. Sasb. com∣ment. in ca. 9. Isai.
• k 1.62

  Tho. Wald. Post. fidei, to. 1. l. 2. Art. 3. c. 77
• l 1.63

  Ex Hymno Sedulij, quem cot•• ecclesiae publice canit Bell. lib. 5. de Rom pont. cap. 3
• m 1.64

  Loco cit.
• n 1.65

  Gas. Sciop. in Eccl. c. 46. p. 151 in marg.
• o 1.66

  Christus le∣gatos constituit qui suo loco or∣bis haereditatem ••deant. Idem c. 36. p. 125. &, Papa Romanus est velut Pro∣rex. li. eod. c. 55 p. 179. &, Chri¦stus ipse posses∣sionē non capit, sed paulatim per suos vicari et ibid. cap. 36. pa. 125.
• p 1.67

  Titulo Re∣dēptionis Chri∣stus omnia re∣gna & imperia euacuat, & cessare facit. idem li eodem. ca. 36. pa. 123.
• q 1.68

  Lib. eod. c. 46 pa. 151.
• r 1.69

  Christus vt ho∣mo titulo emp∣tionis totius mundi dominus esse coepit. Sciop•• lib. cit. ca. 41. pa. 139. Chri∣stus morte sua emit omnia, eti∣am infidelium regna, et, ••mnia suo sanguine emit Christus. Sciop. lib. eod c. 36 pa 123. &, Christus domi∣nus omnium ratione Emptio∣nis, ib. pa. 122. &, morte sua emit omnia to∣tius orbis regna ca. 141 pa. 509
• s 1.70

  Christus per suos vicarios possessionem ca∣pit terrae, siue terrenorum & externorum bo∣norum lib. eod ca. 36. pa. 125.
• t 1.71

  Coloss. 2. 14.
• u 1.72

  Sciop. li. cit. ca. 36. p. 122. 123.
• x 1.73

  Papa Prorex. ibid. c. 55. p. 179.
• y 1.74

  Loc. cit. ca. 36. p. 125.
• z 1.75

  Sui sanguinis effusione, totius mundi imperium a diabolo, cui Adam illud per peccatum vendiderat, redemit. Idem. lib. eodem c. 41 p. 137.