Chronological History of Popes Intolerable Usurpations, History · Book 1 · Chapter 4 (1 of 3)

Chronological History of Popes Intolerable Usurpations · History · Book 1 · Chapter 4 (1 of 3)

p. 35BOOK I. CHAP. IV.

That Jeſus Christ as Supream King, Lord, Head of his Kingdom the Church, whiles on Earth never claimed, exerciſed, enjoyed any Temporal Royal Juriſdiction, or Magiſtratical Authority over any of his Subjects, much leſſe over Emperors, Kings, Kingdoms, Nations, or Soveraign civil Powers, nor ever deprived any of them of their Crowns, nor abſolved their Subjects from their Allegiance, nor pulled up, cast down, or rooted up their Kingdomes, nor gave them to whomſoever he pleaſed: Neither did he either before, at, or after his paſſion, reſurrection or aſcention, derive any ſuch ſuperlative Power to Saint Peter, as his ſole univerſal Vicar or Viceroy, nor to any other Apoſtle, Biſhop, Priest, or Pope whatſoever. Nor delegate his Supream Spiritual Juriſdiction over his Kingdom the Church militant in this world, and all the Members of it; but only committed to them the Miniſterial part of his Prophetical Office (hisaaPſal: 110. Heb: c. 6. 7, 9, to 7. 19. to 28▪ c. 8. 1. to 13. c. 9. c. 9. 17. to the end, c. 10, 1. to 24. See Dr. James, David Dickſon, Calvin, Marlorat, with all Old and New Commentators of theſe Text. High Prieſtood being perſonal, untransferrable and incommunicable unto any other) of teaching and preaching the Goſpel publikely to all Nations, adminiſtring the Sacraments of Baptiſm & the Lords Supper to them according to his inſtitution and command; feeding them as his Sheep with the ſincere milk of his word; teaching them (as his Apostles, Ministers, Servants) to obey whatever he hath commanded them; beſeeching, intreating them as his Embaſſadors, in his stead to be reconciled unto God; and to declare, pronounce them abſolved from their ſins by God upon their ſincere repentance; and to denounce damnation against them in caſe they repented not, and believed not in Chriſt.

I Have here enlarged this Propoſition, (abridged in my Prologue) the clearing whereof will prove fatal to St. Peters and the Popes pretended Univerſal, Regal Supremacy, and Pontifical Juriſdiction over Kings, Emperors, Kingdoms, Nations, as well in temporals as ſpirituals, and over Chriſts Kingdom, (the Church Militant on Earth) as Chriſts ſole Viceroy, or Vicar General, to whom all his Regal and Sacerdotal power in heaven and earth, is aſſigned by Chriſt himſelf, if we believe their own Papal or their Paraſites claims; which I ſhall here pre…iſe in their own words, that ſo their Antichriſtian Uſurpations, Blaſpemies, Impoſtures may more viſibly appear to all Chriſtian Kings, and the whole world, who cannot but abominate and be jealous of them, though never ſo much devoted to the Papacy.

bbGratian Diſtinct: 22, cap. Omne… p. 33.Pope Nicholas the 2d. writes thus to thoſe of Millain (who refuſed to obey the See of Rome,Anno 1060. and acknowledge the Popes Univerſal Supremacy) Chriſt alone hath founded, built the Roman Church upon the rock of the faith newly born, and hath committed to Saint Peter, the Key-bearer of eternal life, TERRENI SIMUL & IMPERII CAELESTIS JURA: the Rights both of the earthly and heavenly Empire: Therefore not any terrene Sentence; but that word by which heaven and earth were built, by which faculty all the Elements were made, hath founded the Roman Church: Certainly ſhe enjoyeth her privileges from him by whom ſhe is ſupported. Therefore IT IS NOT TO BE DOUBTED, that he who endeavoureth to take away from the Church of Rome, p. 36the Priviledge granted her by the very chief head of all Churches, HIC PROCƲLDUBIO IN HAERESIN LABITUR; HIC EST DICENDƲS HAERETICVS; He without doubt falls into Hereſie; he is to be called an heretick, becauſe he violates the faith, who acts againſt her who is the mother of faith, and is found contumacious to him, who is known to have advanced her above all Churches. On which Text Bartholomeus Buxienſis, and Ioannes Thierry, make this Gloſſe; Papa habet utrumque gladium, ſcilicet, Spiritualem & Temporalem, & tranſtulit Imperium.

Pope Leo the 9. in one of hisaa…piſt: 1. c. 13▪ Dr. C…akentho…p of the Popes Temporal Monarchy, p. 2. Epiſtles writes thus: This ought to ſatisfie you, That both the Earthly and Heavenly Empire, yea the Royal Prieſthood is given to the Apoſtolick See, Divinitus; by God himſelf and not by men.

Pope Boniface the 8. in his bbMartinus Poiones Chron. Anno 1301. Alexander Care…ius. l. 2. c. 3. n…: 14.Letters to Philip the French King, told him, That the Pope is Lord through the whole world, both in Temporal and Spiritual Matters; And that he judged it HERETICAL for any to think the contrary. This ccAbbas Uſpergenſis An. 1. 98 p: 343. Johannes Lydius, & Cent: Magd: 13. col. 1216Pope boaſting that he had the power of both ſwords, declared it by his actions, riding Anno 1300. on the firſt day of the Great Iubilee in triumph in his Pontificalibus as Pope, and the next day in his IMPERIAL ROBES, adorned with THE IMPERIAL CROWN, having a naked ſword carried before him, and one proclaiming ECCE HIC DUO GLADII; behold here the Spiritual and Temporal Swords given to me,ddGratian Diſt. 10. 63. Alvarus Pelagius, lib: 1. Artic: 37 to 67 quantum ad juriſdictionem, at leaſt, though non per executionem generaliter, as ſome of their ſobereſt Canoniſt diſtinguiſh.

The like Soveraign power is claimed by all their * Succeſſors, and inſerted into their eel. 1. ſect: 7. f. 84, 85. Dr. Crakenthorp of the Popes Temporal Monarchy p. 2. Alvarus Pelagius De Planctu Eccleſ. l. 1. Artic. 34.Sir 50:1Book of Sacred ceremonies ratified by Sixtus Quartus, and other Pontifs, which records, That when the Pope gives or ſends a conſecrated ſword to the Emperor, or any King, (uſually hallowed on the night of Chriſts Nativity) he is preſcribed to ſay, This Pontifical ſword doth betoken SUMMAM TEMPORALEM POTESTATEM (as well as Spiritual) A CHRISTO PONTIFICI COLLATAM; according to that ſaying, ffMat. 28. 18.Matt 28:18All power is given to me both in heaven and in earth, and according to that alſo, ggPſal: 72: 8.He ſhall rule from Sea to Sea, and from the floud unto the worlds end;hhHerep. 20, 22. Pope Innocent the 3. and Adrian the 4th their forecited paſſages are to the like effect, with ſundry other Popes forged or real Decrees to the ſame purpoſe recorded iniiDiſtinctio 22. 63. 96 Gratian, and the Extravagants.

The Pope (as kkDe Poteſtate Eccleſiae lib: 3. art: 3. qu: 1: in Principio Summae de Poteſtate Papae.Auguſtinus Triumphans aſſerts) is greater then any King or Emperor, as well in Temporal as in Spiritual Matters; and as God is the Lord of all by Univerſal Juriſdiction, ſo is the Pope, his Vicar, greater then any King or Emperor both in spiritual and temporal things. The power of Juriſdiction in temporal and in ſpiritual matters is immediate in the Pope alone. Yea, the Son of God hath declared the altitude of Eccleſiaſtical power (in the Pope) to be above all principalities and powers, that unto it every knee ſhould bow both in heaven, in earth, and under the earth.

llDe Temporali Eccleſiae Monarchia, l. 1. c. 3. p: 52. l: 5. c. 18. p: 807. & Praefa…: ad Clement VIII: Papam.Franciſcus Bozius affirms; The Supream temporal Juriſdiction throughout the whole world belongs to Peters ſucceſſor; ſo that he is both Hierarch and Monarch of all things, and that by the divine Law expreſſed in the Scriptures; That Peter and the Pope ſucceed to Christ, as well in his Kingdom, as in his Prieſthood, and that Peter and the Pope is both King and Prieſt; according to the order of Melchiſedech; which mmAnnal: Anno 57. n. 28.Cardinal Baronius, and nn2 Sent. diſt: 4. qu: 9. art: 2.Aquinas, with others likewiſe aſſert.

ooConcil: Lateran: Seſſio 10. p: 624. Surius Concil: Tom: 4 658, 659.Stephanus Patracenſis Archiepiſcopus in his Oration 4 Maii 1515. before Pope Leo the 10th. in the Council of Conſtance, averred; In the Pope the Supream Hierarch in the Church, there is omnis poteſtas, ſuper omnes Poteſtates tam Coeli quam Tarrae; Tibi data eſt omnis poteſtas; in qua qui totum dicit Nihil excludit.

ppComment. ad Cap: Oportebit Diſtinct: 79. p: 253: num: 13. p. 257. n. 64. p. 44. n. 39. p. 3. n. 7.Ralulphus Cupers impudently proclaims, God hath committed to the Pope the rights both of the terrene and heavenly kingdoms. The direct dominion of the Emperor belong unto God, and by conſequence to the Pope his Vicar, who is deſervedly accounted the King of Kings, and Lord of Lords, The Lord hath ſo magnified the Church (which he expounds to be the Pope) that he hath preferred it not only to Kings and Ceſars, ſed omnibus ſub coelo & ſupra coelum exiſtentibus; but to all that are either under Heaven or above Heaven.

p. 37(1)(1)Extravag. de Rem: Praelati, c. Quanto Hoſtienſ.Cardinal Hoſtienſis aſſerts, Papa & Chriſtus faciunt unum conſiſtorium, ita quod excepto peccato poteſt Papa quaſi omnia facere quae Deus poteſt; Whence ſome (2)(2)Extravag. Johannis 22. Pariſ…is 1555. De Poenitentia Diſtinct: 3. Quamvis.Canoniſts ſtile him, Dominus Deus noſter Papa; and yoak God and him together, as equals; Quis audet dicere Deo et Papae? the plenitude of his Papal power being ſuch (as Abbot Panormitan reſolves) that (3)(3)Extrav. De Conſtit. cap. 6. Biſhop Jewels Defence of the Apology, part 1. c. 6. diviſ. 8.Super omnem legem poſitivam; & ſufficit quod in Papa ſit pro ratione voluntas, in dethroning Kings and Emperors.

The like Antichriſtian blaſphemous aſſertions are profeſſedly maintained in ſolemn diſcourſes, as you may read at leiſure in their aaInſtit: Moral. pars 2. l. 4. c. 19Azorius,bbSumma pars 3. n. 22. c. 5. Antoninus, ccDe Poteſtate Summa Pontitifices, l. 1. & 2.Alexander Carerius,ddTract: Theolog: p. 81. Francis Bozius,eeLib: de Jure Status, c. 12. Lelius Zecchus,ffPart 1. cap. 18. 22. Marta, ggDe Orig. & diſſolut. princ: pars 1.Rodericus Sancius,hhIn Eccleſiaſtic. c. 36. & Alexipharma. Gaſter Scoppius, with iiSee Dr. Crakenthorp of the Popes Temporal Monarchy, c. 1.other Pontifician Paraſites. And Cardinal kkDe Pontifice Romano l. 5. c. 1.Bellarmin himſelf informs us; That the Pope, Jure divino, hath power over the whole world as well in temporal as in Eccleſiaſtical matters, is alſo taught by Auguſtinus Triumphans, Alvarus Pelagius, Hoſtienſis, Panormitan, Silveſter; and divers others; Yea Hoſtienſis teacheth; That Chriſt by his comming tranſlated all the Dominion, even that of Infidel Princes, unto the Church, and that this Dominion ſo reſides now in the Pope Chriſts Vicar, That he may give by his own Right the Kingdoms of Infidels (as well as Chriſtians) to whomſoever he will.

Alvarus Pelagius ſeconds all theſe with moſt Hyperbolical paſſages and blaſphemies, which I cannot pretermit: Chriſt (llDe Planctu Eccleſiae. l. 1. art. 19. writes he) had all power given unto him both in Heaven and Earth, & being aſcended in his humanity to his Father; leſt he ſhould leave his flock without a Shepheard, he left the care thereof to Peter and his Succeſſors, as his Vicar General: Now the Father is Almighty, the Son Almighty, even in Earth: Therefore every Pope his Vicar upon Earth, hath all power in Earth which Chriſt had, not as very God, but as very Man. To this purpoſe is that which Zacharias ſaith of Chriſt, Zech. 8. His power ſhall be from Sea to Sea; And Pſ. 72. 8. He ſhall have dominion from Sea to Sea, & from the River unto the ends of the Earth: Whence Eccleſiaſticus ſpeaking of the power of the Pope, ſaith, Eccleſ. 17. God hath given him power of thoſe who are upon the Earth: For in this the Pope is Succeſſor to Adam, the first man, for God the Son hath autonomatically and typically formed the Pope (his Vicar) after his own image and likeneſſe, Gen. 1. For the Pope truly repreſents Chriſt on Earth, ſo that he who ſees the Pope with a contemplative and faithfull eye, may ſee even Chriſt himſelf: Whence even for this cauſe he ſaid to Peter, Mat. 18. Thou art Peter, taken a Rock from me: Distinct: 21. & 1. Hunc enim in conſortium individuae Trinitate aſſumptum, id quod ipſe erat, &c. For Peter being aſſumed into the Fellowſhip of the individual Trinity, is become that which (Chriſt) himſelf was: that is from that which he was, namely a Rock; the Lord would have him to be called and named Peter: Whence according to this, Papa non eſt homo ſimpliciter, ſed Deus, id eſt, Dei Vicarius: Whence according to this, the Pope is not ſimply a Man, but a God: that is, The Vicar of God. Item, Chriſt as a man was a King, Zach: 9. Mat: 21, & 27. Lu: 24. John 19. Pſal: 72. Rom. 2. & 7. God ſhall raiſe up a Kingdom, &c. But of this univerſal Kingdom the Emperor is not Chriſts Vicar, becauſe there are not two Vicars, as is plainly proved; Therefore the Pope is his Vicar, becauſe there is no other Vicar, and the Kingdom of the world, is not without the Vicar of God. He thence inferrs and aſſerts in another Article, mmIbid. l. 1. artic. 34.Although in this life the Pope ſhould do injury or injuſtice to any man, or ſome men, (as he confeſſeth he may) he hath no Iudge over him; neither is he obliged to chuſe Iudges or arbitrators, to whoſe Sentence he may ſubject himſelf, neither can he directly or indirectly be condemned; for it is impoſſible that the Pope himſelf ſhould conſtitute another Superiour Prince, or Iudge, or another ArchPope above or equal to himſelf, ſicut nec Deus Trinitas poſſit ſuper ſe alium Deum conſtituere vel aequalem; as neither God the Trinity can conſtitute another p. 38God above or equall to himſelf: He thus proceeds in another Article; aaLib: 1. Artic: 3….The Church (or Pope) are not from the Empire, but the Empire from the Church; and the Pope is before the Emperor, which he endeavours to prove by 25. Arguments: I ſhall only touch upon ſome of them. As the Moon receives her dignity and her Light from the Sunne: ſo doth the Moon, the Emperor, the dignity of his altitude from the Sunne the Pope. As much as the ſpiritual life is worthier then the earthly; the ſpirit then the body, gold more precious then ſilver: ſo much doth the ſpiritual power exceed the temporal or ſecular power, in dignity, honor, worth, ſplendor, and the order of Prieſts is ſo much higher then the Regal power, to which all Emperors and Kings ought to ſubject themſelves, every of them being ſubject ſuo ſimplici Sacerdoti qui ipſum ſolvit, ligat & judicat. All power in earth, both ſpiritual and temporal is given to the Pope Chriſts Vicar, as it was to Chriſt himſelf, Mat: 28. for in him reſides the fulneſſe of the Regal or Imperial Dignity, that is, to take from one and conferr unto another the right of chuſing the Emperor; to examine, anoynt, conſecrate and crown him when elected, and by conſequence to approve and reject him; all which of right belong to the Pope. That the Pope out of the plenitude of the power and keyes given to him by Chriſt, with this Commiſsion, Feed my Sheep, hath a power and juriſdiction over all men upon earth de jure, although not de facto; which he may exerciſe when ever he is able, or willing; by which power he may lawfully puniſh all Pagan, Heatheniſh Kings, Nations, and Idolaters in the world, as well as Chriſtians for breach of the Law of Nature only, and command all Infidels who are ſubject to his Juriſdiction in earthly things, to admit the preachers of the Goſpel, and puniſh them if they do not obey him; yea, the Pope alone and none other of right, can contend with, and denounce war, and invoke the ſecular power against them. Chriſt was a true temporal King, and by conſequence the Pope his Vicar. He that in this point will exclude from himſelf the darkneſſe of underſtanding, muſt conſider the Pope, non hominem, ſed Deum quodammodo qui non puri hominis, ſed Veri Dei vicem gerit in terris. As Chriſt is God and Man, moſt perfectly participating both Natures, and God and Man are both one Chriſt, perfect God and perfect Man: So his Vicar General and Singular, the POPE: (participat cum Chriſto quodammodo naturam Divinitatis quoad Spiritualia; & humanitatis quoad temporalia,) participates with Chriſt after a ſort the Nature of the Divinity as to Spiritualities; and of the Humanity as to Temporalties. As by force of the Orthodox faith it is heretical to lay down two Beginnings, 24. Quaeſt: So it ſeems to be heretical, to make two ſeveral Vicars equals to each other in earth in point of right. As therefore no believer doubts Jeſus Chriſt was both King and Prieſt, and King of heaven and earth, becauſe all things were made by him (one perſon in two Natures) So no Catholick ought to doubt but his Chief Vicar General on Earth hath likewiſe both Powers; Yea it would not be farr from Hereſy pertinaciouſly to affirm the contrary; becauſe this would be as it were to deny the Son of God to be the Maker of the Earth and a King, and ſo to make Duo principia, That therefore thou mayſt not ſeem an Arch Heretick, let this be thy Catholick Faith, that as there is but one God incommutable: ſo there is but one his Vicar General upon Earth: Cui omnes Angeli, i. homines, debent eſſe ſubjecti, & in omnibus obedire; to whom all Angels; that is, Men, ought to be ſubject, and to obey in all things; whoſe Ship is ſtable and immutable: For thus the inferiour Hierarchy accords with the ſuperiour when all men ſerve and obey his Vicar in earth, as all Angels ſerve and obey God in heaven: but when they grow proud and reſiſt, the inferior is diſturbed, and the ſuperiour Hierarch is offended. Gratian cauſ. x. qu. 3. All things are put under the Popes feet, except God alone, who hath put all things under him, 1 Cor. 15. In another bbLib: 1. Artic: 76, 78.article he aſſerts, That the Pope is King of Kings, of the Emperor and Spiritual Kings, and every Member of the Church Militant, who ought Iure Divino to be ſubject to him: That he hath a plentitude of all Temporal and Spiritual power in him in ſeveral reſpects. 1. Becauſe it is a univerſal power; No perſon in the Militant Church (nor Infidel in ſome ſenſe) being exempted from, but ſubject to it. 2ly. Becauſe all temporal and ſpiritual power whatſoever ordained by God for the government of chriſtians or men, is comprehended in his power. 3ly. Becauſe all power in the Church is derived from his, and ordained for it: and he is the beginning and end of any p. 39power whatſoever; Therefore every human power is DE JURE ſubject to him. 4ly. Becauſe it is not exceeded, nor overcome by any other human power, but overcomes and exceeds all other powers. 5ly. Becauſe it is limited, or ordained, or judged by no other power; but it limiteth, ordaineth, judgeth all other powers. 6ly. Becauſe it is not reſtrained, nor bound by any Lawes made by the Pope himſelf; for it may act mediately by other powers, or immediately by it ſelf whatſoever it ſhall think ſit. It may likewiſe act both according to the Lawes it ſets down, and beſides them when it ſhall judge convenient. And for this cauſe his Power is ſaid to be, Sine Numero, Pondere et Menſura. Without number, becauſe it extends to innumerable perſons even all men in the world, whether Beleevers or Infidels. Without weight, becauſe it is not confined to one place, but extends it ſelf to all Churches throughout the world. And without meaſure, as to the act and manner of acting; becauſe it is after a ſort Immenſe both in acting, and in the manner of acting; For, as the Spirit was given to Chriſt man without meaſure, John 3. and to others it is given only according to the meaſure of the gift of Chriſt, 1 Cor: 12. Eph. 4. Rom: 12. So to Chriſts Vicar, the Pope, is given a Power without meaſure, to wit, in a certain Immenſity, Ex…rav: de Major, & Obedientia Solita, c. Nos autem. But to others is given a power according to their meaſure of participation of this Immenſe Power: And although this Power of Christs Vicar is without Number, Weight or Meaſure, yet notwithſtanding it determinates to other powers, Number, Weight and Meaſure, Cauſa xv. qu. 1. pervenit. 13. qu. 1. c. 1. Therefore this power is deſervedly called FULL, proper quod multum veneranda & metuenda eſt, wherefore it is much to be Reverenced and Feared. And indeed all Kings, Princes, Kingdoms, Churches of the World had need to fear, yea to keep watch and ward againſt it, and for ever to abandon it, as our and other Kings, Kingdoms, Churches have both juſtly and prudently done, and more are now about to do: For, **Baldus. Bp. Jewels Defence of the Apology, part 5. c. 6. div. 6. p. 585.haec plenitudo poteſtatis, eſt plentitudo poteſtatis, eſt plenitudo tempeſtatis.

I omit hisaaLib: 1. Artic. 10. to Artic. 67 other Paſſages to the ſame effect in above 30. Articles more. Upon theſe pretences of the Popes tranſcendent plentitude of power,bbPlatina in Gregorio 7, p. 178. Pope Gregory the 7. (that impious Hildebrand and peſt of the world in his generation) in his ratification of the Emperor Henry the ſeconds Excommunication, preſumed to make this moſt impious Antichriſtian appeal to Peter and Paul themſelves: Go to now, O ye bleſſed Apoſtles, do you confirm what I have done, that all men may know, that if you being in heaven can bind and looſe, that I alſo here on Earth can give and take away Empires, Kingdomes, Principalities, & quicquid habere mortales poſſunt; and what ever Mortals can poſſeſs. And two of his late Succeſſors (new-named Paul when crowned Popes) with their Paraſites are of the ſame judgment with their predeceſſors; point-blank againſt Saint Pauls doctrin, evidencing them to be the very Antichrist; & man of Sin decyphered by him 2 Theſſ. 2. which they demonſtrated by their two late Portraitures cut, and printed in Braſſe-pieces, prefixed to two Books dedicated to them, printed in Italy it ſelf Permiſſu Superiorum; to wit, Benedicti à Benedictis, Jacula Eccleſiae Catholicae, Bononiae 1608. & Caraffae Theſes, Neapoli 1609. in one of which (as the Noble LordccMy …. Morney obſerves) Pope Paul the 3d, is Pourrayed with this blaſphemous Inſcription: Paulo 3. Opt. Max. in terris Deo: And in the other Pope Paul the V. with this Motto, Paulo V. Vicedeo, Chriſtianae Reipublicae Monarchae Invictiſſimo, et Pontificiae Omnipotentiae Conſervatori acerrimo; In both which Pourtraitures under their reſpective Papal feet, the Scepters, Crowns of Kings and Emperors are proſtrated, and Princes, Kings, Emperors themſelves ſtand pourtrayed by them bare-headed, excommunicated, aſtonied, and adoring theſe Pontifs; One of them having this inſcription over his head, Vultu Imperium portendit: Beſides, theſe ſacred Texts are engraven round about them, Jer: 27. (intended only of King Nebuchadnezzer, the great ſubverter, perſecuter of Gods Church, Kings, Kingdoms, whom the Pope it ſeems will now ſucceed as his Vicar General, rather then Chriſts) That Nation and Kingdom which will not ſerve him, will I puniſh, ſaith the Lord, with the ſword, and with the peſtilence, untill I have conſumed them by his hand, Dan: 7. 14. The Lord hath given to him Power and a kingdom, and all people ſhall ſerve him; his power is an everlaſting power which ſhall not be taken away, and his Kingdom that which ſhall not be deſtroyed. Iſay 49. 23. Kings and Queens ſhall bow down to thee with their faces towards the earth, and lick up the duſt of p. 40thy feet. The two laſt texts pertain to Chriſt alone, as King of his Church.

You have ſeen a pretty full View of Popes and their paraſites blaſphemous claims of an unlimited Univerſal Supremacy in all cauſes and over all perſons whatſoever throughout the world, yea over the Perſons, Crowns, Scepters, Kingdoms, Empires of all Kings, Princes, Emperors, veſted in Chriſts pretended Vicar General, & S. Peters Succeſſors the Pope; enough to awaken, alarum all Monarchs, Realms, Churches throughout the Univerſe, as well Papal as Pagan, to keep watch and ward againſt, and for ever to exterminate ſuch Antichriſtian, Antimonarchical Uſurpers out of their Dominions, as all Proteſtant Kingdoms, Churches have done upon very good grounds, without the leaſt guilt of aaSir Roger Twiſden his late learned Hiſtorical Vindication of the Church of England in point of Sciſme. London 1663.Schiſme, wherewith they maliciouſly brand them: I ſhall now proceed to evidence the truth of my forecited Propoſition, which will for ever diſſipate, and overturn theſe their preſumptuous groundleſſe Claims and Titles to their forecited temporal and ſpiritual Univerſal Soveraignty.

The firſt Part thereof; That Jeſus Chriſt as Supream King, Lord, Head of his kingdom the Church, whiles on earth, never claimed nor exerciſed any Temporal, Regal Juriſdiction over Kings, or other Civil Magiſtrates or their Subjects: much leſſe deprived them of their Crowns, Kingdoms, Prerogatives; nor ever gave unto St. Peter, or to any other Apoſtle, the leaſt Dominion over them, (eſpecially ſuch as Popes now claim) but both he and they ſubmitted themſelves to, and ratified, aſſerted, (not invaded) their Supremacy and Regal Power in the higheſt degree; I ſhall thus invincibly demonſtrate.

1. Jeſus Chriſt himſelf though (as many aſſert) he had a temporal right to the temporal Crown and Kingdom of the Jews, as right heir thereto of the ſeed of King David; and therefore was thus inquired after by the Wiſe men;bbMat 2. 1, 2, 3.Matt 2:1Matt 2:2Matt 2:3 Where is He that is Born King of the Iews? Yet it is obſervable Firſt, That he never claimed, nor ſeiſed on his earthly Kingdom then uſurped by King Herod, who ſought to murder him, to ſecure himſelf againſt Chriſts Title, nor ever exerciſed the leaſt Temporal, Royal Juriſdiction therein. 2ly. That (on the contrary)ccJohn 6. 15.John 6:15 when he perceived the people would come and take and make him KING by force, he departed from them into a Mountain alone, to prevent their deſigns. 3ly. That When he was arraigned before Pilate, and accuſed as ddJoan 18. 16. c. 19.John 18:16an Enemy to Caeſar, becauſe he made himſelf A KING; He twice openly profeſſed in one breath; My Kingdom is not of this World, If my Kingdom were of this world, then would my ſervants fight, that I ſhould not be delivered unto the Jews; But now is my kingdom not from hence. And in his prayer to his Father for his Diſciples, (a little before his paſſion) he ſaid,eeJohn 17. 16.John 17:16 They are not of the world, even as I am not of the world: Therefore doubtleſſe ſince, he neither challenged nor exerciſed any Temporal dominion as a King in his own proper Kingdom of Iudea: much leſſe took he away the Diadems, Crowns, Realms, Soveraignty of any other Kings, Princes, nor exerciſed any Regal Juriſdiction in them. This the antient Chriſtian PoetffHymno Acroſtico de Vita Chriſti, Bellarmin: l. 5. i De Romano Poniifice, c. 3. Breviarum Romanum. Prudentius profeſſed in his Hymn of Chriſt, ſung in the very Church of Rome till this day, where he thus expoſtulates with Herod for fearing Chriſt would deprive him of his crown, and murdering the innocent children upon that very account:

Herodes hoſtis impiè, Chriſtum venire quid times?

NON ERIPIT MORTALIA, QUI REGNA DAT COELESTIA.

Why wicked Herod doſt thou fear, And at Chriſts comming frown?

The Mortal he takes not away, That gives the Heavenly crown.

WhichggCollect. l. 2. in Mat. Bp. Uſher of the Religion profeſſed by the Antient Iriſh, p. 130, 131. Claudian an antient Author in his Collectanea upon Matthew thus elegantly ſeconds; That KING which is born, doth not come to overcome Kings by fighting, but to ſubdue them after a wonderfull manner, by dying; neither is he born to the end that he may ſuceed thee, but that the World may faithfully believe in him: For he is come not that he may fight being alive, but that he may triumph being ſlain; Nor that he may with Gold get an Army to himſelf out of other Nations, but that he may ſhed his precious bloud for the ſaving of the Nations. Vainly didſt thou by envying fear him to be thy Succeſſor, whom by believing thou oughteſt to ſeek as thy Saviour; becauſe if thou didſt believe in him, thou ſhouldeſt raign with him: and as thou haſt received a Temporal Kingdom from him, thou ſhouldeſt alſo receive from him an Evelaſting. For the Kingdom p. 41of this Child is not of this World, but by him it is that men do reign in this World. He is the Wiſdom of God which ſaith in the Proverbs, By me Kings reign.

St. Auguſtin in his 115. Tract upon Iohn, brings in Chriſt making this publike proclamation; Audite ergo Judaei & Gentes: audi circumciſio; audi pra putium, audite omnia Regna terrena; non impediam Dominationem veſtram in hoc mundo: Regnum meum non eſt de hoc mundo. Nolite metuere metu vaniſſimo, quo Herodes ille major cum Chriſtus natus nunciaretur; expavit, &aaMa… … ▪ tot infantes, ut ad eum mors perveniret occidit; timendo quam iraſcendo crudelior: Regnum meum (inquit) non eſt de hoc mundo. Quid vultis amplius? Venite ad regnum quod non eſt de hoc mundo, &c. St. Ambroſe in Luc: l. 3. St. Hilary in Pſal: 2. Epiphanius Haereſ: 29. Euſebius lib: 7. De Demonſtration Evangelica. St. Hierom in Jeremiam; cap: 22. Tom: 5. St. Chryſoſtom Homil: 82. in Johann. Cyrillus Alexandrinus lib: 12. in Johan: c. 10. Fulgentius in Sermone de Epiphania; Beda in cap. 11 Lucae, Bernard Homil: 4. Super miſſus eſt, Luc. 1. with all other Fathers of the Church, poſitively affirm, That Christ neither claimed, enjoyed nor exerciſed any temporal Kingdom or Dominion upon earth. Which our bbDoctrina…e Fidei, Tom. …. lib. 2. Artic. c. cap. 76, 77, 7….Thomas Waldenſis (though a great aſſerter of the Popes and Biſhops Supremacy above and over Kings in ſpiritual things) aſſerts at large; and thence inferrs and largely proves theſe concluſions, pointblank againſt the forecited Papal pretenſions, 1. Regia Poteſtas prima ſua origine a Deo est, & non a Sacerdote. 2. Quamquam miniſterio Epiſcoporum R…gibus imponantur Coronae & inſignia conferantur, non eſt propterea dicendum Regiam illam dignitatem ortum habere à Sacerdote. 3. Reges fuerunt ante Sacerdotes ad regnum evecti, 4. Dicentes, quod radix poteſtatis terrenae in tantum dependet a Papa, ut ex commiſſione ejus executio derivetur in Principem, & errante Principe poteſt Summus Sacerdos negotium illud temporale adminiſtrare, decipiuntur. 5. Regia Poteſtas cedit Sacerdotali ubi de rebus divinis agitur, Sacerdotalis verò cedit Regiae, in negotiis terrenis. In fine, Cardinal Bellarmin himſelf is enforced to profeſſe, ccDe Romano Pontifice l. 5. c. 4. & Recognitio, l. 5. c. 4. de Rom. Pontifice.That Chriſt as man whiles he lived upon earth, had neither Temporal Dominion, neither did nor would he exerciſe any ſuch temporal power; I have read (ſaith he) the Books of the Fathers with what diligence I could, and I have often read them to deny Chriſt, to have a Temporal or Earthly kingdom; but I have no where read them to affirm, that he had ſuch a Kingdom. 1. That Chriſt had a Ʋniverſal Kingdom of power, as he was God; 2 A Spiritual kingdom of Grace: and a third, which is an eternal Kingdom of glory, I do read; but that he had a fourth kingdom, which is properly temporal, ſuch as other Kings here upon earth have, I find not either in the Scriptures or Fathers; yea, I eſteem ſuch a Kingdom to be contrary to the poverty of Chriſt, mentioned in the Scriptures, and to ſavour of the errours of the Jewes and Hereticks.ddDe Planctu Eccleſiae lib: 1. Artic. 37. Alvarus Pelagius, with eeGaſpar Scioppius in Eccleſiaſtic. c. 36. 41. 46. 55. See Dr. Crakenthorp of the Popes Temporal Monarchy, c. 1.other Popiſh Paraſites, endeavour to evade theſe Texts objected againſt the Popes Temporal Monarchy; aſſerting, That Chriſt had a Temporal Kingdom, and that his Univerſal Kingdom takes away all other Kingdoms, who by his death hath evacuated all other Principalities, Powers, Empires and temporal Kingdoms in the world, and bought them to himſelf from the Devil, to whom Adam by his Sin had ſold them, and given the Pope, his Viceroy, the univerſal poſſeſsion of them by little and little ſince his death, (which they ſhew not) though himſelf never actually poſſeſſed them during his abode on earth. But their anſwers are ſo falſe, ſo abſurd, I ſhall not ſpend time to refell them; but proceed.

2ly. Chriſt and his Apoſtle Saint Peter, byffMat. 17. 24, 25, 26. 27. Gratian, Cauſ. 23, q…. 8.Matt 17:24Matt 17:25Matt 17:26Matt 17:27 Peters own hand, payd Tribute to Ceſar, for himſelf and Peter, working a Miracle to pay it, having no money in his purſe; cauſing, commanding Peter to catch juſt ſo much as both their Polemoneys came to, in a Fiſhes mouth. And he aſſertedggMat: 22. 17 to 12. Mar. 12. 16, 17. Lu: 20. 22. to 26: See Ambroſius Oratio 5. cont…a Auxentium. Gra…ian, Cauſ. 11. qu. 1.Mark 12:16Mark 12:17 the right of Caeſars Tribute, commanding all To give unto Ceſar the things that are Ceſars; (mentioned in the firſt place) and unto God the things that are Gods, with the ſame obedience and tye of conſcience: Yea, though he was the natural Sonne of God and King David too, which might have exempted him and his Diſciples from rendring Tribute to Caeſar, yet he paid it not only de facto, but ex debito, to fulfill all righteouſneſſe, as Jerom; and leaſt He and Peter ſhould give an offence unto them; not they take ſcandall at it; asiiComment. in 17 Mat. Cardinal Cajetan, Lucas Burgenſis and others Note. Now had he been a Temporal King then and there de facto, he ſhould have received Tribute from others, yea thoſe who demanded it from him and Peter, not have paid it thus unto them to the prejudice of his Temporal Dominion and Kingſhip. kkOratio …. … Auxentium.St. Ambroſe from this example of Chriſts paying Tribute, makes his inference; p. 42Tributum petit Imperator non negamus Magnum quidem eſt & ſpeciale documentum quo Chriſtiani veri & Praelati ſublimioribus poteſtatibus docentur debere eſſe ſubjecti; ne quis conſtitutionem terrenae Regis putet eſſe ſolvendam. Si enim cenſum Filius Dei ſolvit, Quis tu tantus es qui putas eſſe non ſolvendum? which he backs with Rom: 13. 1. &c. 1 Pet. 2 13. This reſolution of his is inſerted into the body of the Canon Law, Gratian cauſ. 11: qu. 1. cap. Si Tributum, & cauſ. 23. qu. 8. which is likewiſe confeſſed by Pope Gregory the 1. and Pope Urban there cited by Gratian, & the Gloſſers thereon; And not only ſo, but this very Speech of Chriſt to Peter; Give unto them for me and thee; and the Officers demand unto Peter; Doth not your Master pay Tribute? coupled with Chriſts demand to Peter; Of whom do the Kings of the Earth receive tribute, or cuſtom? of their own children, or strangers? is produced as a ſtrong Argument for Peters Supremacy over all the reſt of the Apoſtles; and his Univerſal Vicarſhip, ſince he alone was coupled with, and made equal to Chriſt himſelf in paying the Pollmoney, and much inſiſted on byaaDe Planctu Eccleſiae, l. 1. 55. f. 40. Alvarus Pelagius and other Pontificans for this purpoſe; Yet PopebbMat. Weſtminſter, Annis 1296, 1297. Walſingham, Hiſt. Angliae, p. 34, 35, 36. & Ypodigma Neuſtriae, Annis 1297, 1298. Boniface the 7. by his Papal authority decreed Anno 1296 That That no Eccleſiaſtical perſon whatſoever under pain of Excommunication, ſhould by any means whatſoever pay any Aydes or Tribute to any Secular Prince, (though demanded of them upon urgent occaſions) upon which all the Convocation, Biſhops, Clergy of England in two ſeveral Parliaments peremptorily refuſed to grant or pay any Ayd to King Edw. 1. for the neceſſary defence of the Realm; for which he put them all out of his protection, and confiſcated their goods; and other**See Gratian, Cauſ. 11. quaeſt. 1. Cauſ: 23. quaeſt. S. Oſtienſis, Summa Angelica & Roſella, Johannis Langecrucius De Cenſibus, Talliis, Clericis, & Immunitate Eccleſiae & Clericorum. Popes, Canoniſts, plead a general Exemption of all Prelates, Clergymen, and Religious perſons from Taxes and Tributes to their Princes, contrary to the expreſſe precepts and preſidents of Chriſt himſelf, St. Peter, St. Paul, St. Ambroſe, and thoſe two Popes conſtitutions, to evade this Argument of Subjection to Kings and Emperors as the Supream powers.

3ly. Chriſt foretold his Diſciples, that they ſhould be brought before Kings, Governors, and Councils for his ſake, for a Teſtimony against them; and he promiſed, to give them in that hour, what to anſwer to accuſers, by way of ſubmiſſion to their Regal power and juriſdiction; not to demurr unto it, as having no power over them, and totally exempted from their temporal Juriſdiction; (as Popes and Prieſts claim now.) Yea Chriſt himſelf, the very Lord of Glory;ccMat. 10. 18, 19, 20. Mar: 13. 10, 11. Lu. 12. 10, 11. Acts 9. 5.Matt 10:18Matt 10:19Matt 10:20Acts 9:5 ſubmitted himſelf without any reluctancy or demurrer to the Juriſdiction of Pontius Pilate the Governor, who adjudged him to be crucified; Who demanding of him at his trial,eeJohn 19. 9, 10.John 19:9John 19:10 Knoweſt thou not, that I have POWER to crucifie thee, ddMat: 27. Mar: 15. Lu: 23. John 5. 19.John 5:19and I have POWER to releaſe thee? He anſwers, Thou couldeſt have no Power over me, unleſs it were given thee from above: thereby acknowledging, That his temporal power over him was veſted in him by God; therefore not to be reſiſted, but ſubmitted to, as Peter himſelf at his martyrdom.

4ly. Chriſt profeſſed, Luke 12. 47. ffJohn 12. 47: Lu. 12. 13, 14.John 12:47I came not to Judge the world, as a temporal King or Judge: upon which account, gg1 Pet: 2. 9.when one of the company ſaid unto him, Maſter, ſpeak to my brother that he may divide the inheritance with me: He ſaid unto him, Man, who made me a judge, or divider over you? Thereby declaring, that he had no judicial, inherent temporal power over any private perſons inheritance from God or Man … much leſſe then over Kings and Kingdoms.

5ly. As Chriſt himſelf diſclaimed all temporal Regal power and juriſdiction: ſo his Apoſtle St. Peter, (from whoſe pretended Primacy all Popes derive their Titles, claims both to Regal and Pontifical Juriſdiction) in his firſt Catholick Epiſtle to all Gods elect ones, as well Biſhops, Prieſts, as Laymen in all the earth: After he had acquainted them with the excellency of their Chriſtian ſtate; that they are hhRev: 15. 6. c. 9. 10. c. 20. ….a choſen generation, a Royal Prieſthood, (and Popes pretend to no more then what every good chriſtian, by St. Peters verdict, enjoyes in common with them) an holy Nation, a peculiar people, now the people of God, though no people before, &c. leſt they ſhould pretend an exemption thereby from all Kings and Civil Magiſtrates, as being as much advanced above their Juriſdiction byii… Pet: 2. 13, 14, 15, 16. Chriſts (the King of Kings) making them Kings and Prieſts to God his Father: (as Popes and Popiſh Prelates pretend they are) preſently ſubjoyns this quite contrary Practiſe and peremptory precept;^k foreign, Subjecti eſtote igitur: Be ye therefore p. 43Subiect to every Ordinance of Man, (or human creature) for the Lord, or Lords ſake; foreign whether to the King as Supream, (Regi ut Supereminenti) as the Vulgar, Arias Montanus, and others tranſlate it; (not to my ſelf, as Chriſts ſupream Vicar-General, or my ſucceſſors at Rome) Or unto Governors; which he backs with theſe invincible reaſons: 1. Becauſe they are ſent by God himſelf, though ordained by men, as to the execution of their offices, as theſe next words, as thoſe who are ſent by him, (to wit, by the LORD, for whoſe ſake you ought thus to ſubmit unto them, as Rom: 13. 1, 2, 4, 6. and the ſenſe reſolve, not by me, or my Vicars) and that to be Supream Governors over you. 2ly. Becauſe ſent by God only, for the puniſhment of evil doers; as well Chriſtians as Pagans, Popes, Prieſts, as Lay-chriſtians; if you do ill, as the Gentiles accuſe you to be Evil doers: v: 12. &c. 3. 16. and ſo ſubject to their Juriſdiction only, and not to mine, or your own Paſtors, if proved ſuch. 3ly. Becauſe they are alſo thus ſent, for the praiſe of them that do well; ſo that they by your honeſt converſation and good works, which they ſhall behold, and ſubmiſſion to their power and Government; will not only praiſe you; but glorify God in the day of their viſitation; and become Chriſtians too. 4ly. For ſo is the will of God, that you ſhould thus ſubmit to them as Supream; and with well doing put to ſilence the ignorance of fooliſh men, who falſly accuſe you to pretend an exemption from all Secular power; A… free, yet not uſing your liberty for a cloak of maliciouſneſſe, but as the ſervabts of God. 5ly. He thence inferts, Honor all Men (that is, all Supream Governours) to whom Honor is due, Rom: 13. 7. Fear God, Honor the King, in a more ſignal manner, as Supream, and Gods Vice-Roy upon Earth; the honoring of whom for the Lords ſake, will evidence to the world and your own conſciences that you fear God; when your diſobedience to, exempting your ſelves from, and advancing your ſelves above them, will diſcover, that youaaProv: 24: 21, 22. Eccleſ. …. 1: fear him not.

Pope bbEpiſt. Imperatori Conſtantinopolitano Operum Tom. 2. p. 64…. Gratian Diſt. 10, & 26. Cauſ. 11. qu. 1. Cauſ: 12. qu. 1 and the Gloſſer… thereon.Innocent the 3d. with other Popes and their ccAlvarus Pelagius de Plan… Eccleſ. lib. 1. Art: 31. &c.Paraſites, to evade Saint Peters text, aſſert; 1. That it extends only to thoſe who receive temporal things from the Emperor, who in temporal things is Supream (which yet he and his Succeſſors elſewhere contradict) but not to spiritual things, wherein Pontifex antecellit, which excell temporal things, as much as the ſoul doth the body. 2ly. That it is not ſaid ſimpliciter, Subjecti eſtote; but with this addition, propter Deum; which extenuates and qualifies it. 3ly. Neither is it purely written Regi praecellenti, ſed interpoſitum Forſttan, non ſine cauſa. 4ly. Ad vindictam malefactorum extends only to thoſe, qui utentes gladio ejus ſunt Juriſdictioni ſubjecti: not to Priests, whoſe Promotion of Prieſthood advanceth them above Kings and kingdoms,**Jer. 1.Jer 1 totally to root up and to deſtroy, and to build and plant them.

To which evaſions I anſwer: 1. That St. Peter makes no ſuch diſtinction of Temporalties and Spiritualties; nor that the King or Emperor is ſupream in the one, but himſelf, Popes, Prelates only in the other, as this Pope doth. 2ly. He acknowledgeth the King Supream in both, it being Hereſy (as they aſſert) to††Here p. …. hold two Supream heads, and two Principles of power in and over one body. 3ly. Peter writes this Epiſtle to all the Elect Saints, asdd1 Pet▪ 2. 5. to 14.1 Pet 2:5–14 Gods peculiar people, heritage, a Royal, holy Priesthood, and an holy Church, Nation unto God; enjoyning them upon this conſideration only, not as meer worldlings, to ſubmit to Kings and Governors as Supream, without one word of his own, his Succeſſots, or others ſupremacy over them: therefore it extends to ſpiritual as well as to temporal Supremacy. 4ly. This Pope acknowledgeth the Emperor to be Supream in Temporal things, which he beſtowes on others, who receive them. But Popes (aseeG…atian Diſt: 96. Alvarus Pelagius, lib. …. Artic. 37. Eugubinus Steuchus de …. Conſtantini; See Dr. Crakenthorps Defence of Conſtantine, cap. 7, …. &c. themſelves and flatterers confeſſe) have received all their temporalties, and St. Peters Patrimony from the Gifts of Emperors, as Conſtantine, Charles the Great, and others: Therefore they ought to acknowledge him Supream in temporal things at leaſt, notwithſtanding all their recited vaunts and paſſages denying it. 5ly. St. Peter and Biſhops had thenffActs 3. 3. to 19. Bernard de Conſideratione ad Eugeni…m, lib. 2. & 3.Acts 3:3–19 neither Silver, gold, nor temporal poſſeſsions at all, nor yet thoſe Strangers ſcattered by perſecutions through Pontus, Aſia, Phrygia, and Pamphilia, to whom he writes; who all ſold their poſſeſſions, and were ſpoyled of their goods, when he ſent this Epiſtle to them. Therefore Saint Peter rather intended Kings and Governours to be ſupream in eccleſiaſtical matters, ingg1 Pet. 1. 1▪ 7, 8. c▪ 23. 16, 17. Acts 2. 44, 45. c. 4. 34, to the end, c. 5, 10. Hebr. 10. 32, 33, 34. 1 Theſſ. 2. 14. 15.1 Pet 1:11 Pet 1:71 Pet 1:8Acts 2:44Acts 2:45Heb 10:32Heb 10:33Heb 10:341 Thess 2:141 Thess 2:15 rewarding; prayſing and encouraging them in good p. 44works, and in a Chriſtian, honeſt, pious converſation, and puniſhing them for ſins contrary to and ſcandalizing their Chriſtian profeſſion; then for temporal matters 2ly. His 2d. evaſion doth not deny, nor diminiſh, but fortifie Kings Supremacy: For if he had commanded them to ſubmit to Kings and Governors as ſupream by the bare Ordinance of men alone, this had been no ſtrong obligation in point of conſcience to them; but when he adds for the Lords ſake: this ſuperadds divine authority to this humane Ordinance, and binds them in point of conſcience towards God, and as they are Chriſtians to this ſubmiſſion to them.**Antiqu. Judaeorum, l. 17▪ c. 3. & lib. 18. c. 1. 2. Joſephus relates that in his time (not long before this Epiſtle written) there roſe up a crafty arrogant ſect of the Phariſees; et interdum Regibus quoque infeſtum; ut eos etiam aperte oppugnare non verentur; necnon cum tota gens Judeorum fidem ſuam jurejurando obligaſſet Regi et Caeſari, hi ſolum non iuraverunt, being above ſix thouſand men in number, hoc nomine à Rege mulctatis: and pretending to know ſecrets by divine Revelations, they openly proclaimed (like ſome of our late Republicans and Fanaticks, in relation to the King and his Royal family) Decretum eſſe a Deo regnum ablatum ab Herode et eius progenie transferre ad Pheronem, uxorem ejus & communes liberos: And they with others held, That being Abrahams ſeed, and Gods people they ought not to be in ſubjection or pay Tribute to the Roman Emperor and Pagan Kings: Hereupon the Jewiſh and other Chriſtians were then ſuſpected, accuſed to be**Tertulliani Apologia & ad Scapulam, lib. enemies to Kings, and Ceſar; yea to deny ſubjection, tribute and an Oath of Allegiance to them as ſupream chief Governours, as theſe Phariſees did. To take off this ſlander, Saint Peter (and Paul too) did in their Epiſtles, as well as Sermons, moſt earneſtly and particularly preſſe Chriſtians ſubjection, obedience to Emperors; Kings, Princes, and all Secular powers, even for the Lords and conſcience ſake, as ordained and ſent by God himſelf, and a duty enjoyned them by the very Will and Goſpel of God; as Chryſoſtom, Haymo, Soto, Calvin, Gualther, Willet, Pareus, Perrerius, moſt other Commentators on the place, and Bellarmine himſelf acknowledge. To which Doctrine, practiſe, nothing could have been more diametrically contrary, then to ſet up ſuch a Univerſal Temporal Monarchy and Eccleſiaſtical Supremacy in Peter, and his pretended Succeſſors in the See of Rome it ſelf (then the ſeat of the Roman Emperors) as they now pretend to, inconſiſtent with the Emperors Supremacy, and all Kings Government, Regal power, here knocked down and cruſhed in the ſhell by St. Peters own hand, keyes, and ſacred pen. This Pope his 3d evaſion is moſt abſurd: For had it been Submit your ſelves therefore Regi praecellenti, as this Innocent would have Peter vary it, it would have extended only to one King alone, then moſt eminent, or to Chriſt; whereas now it relates to all Kings and Governours too, who have Regal, or ſupream Authority: and the addition after it, as Supream, is ſo far from extenuating the Kings Supremacy, that it more fully, emphatically aſſerts it: not with a forſitan, as he miſtakes, (which would have made the Supremacy diſputable) but with a quaſi, or ſicut ſupereminenti; which puts it out of queſtion; like that of Rom. 1. 21. Becauſe when they knew God they glorified him not ſicut Deus, as God: which laſt clauſe, as God, adds luſtre, yea Divine Glory to his Deity, which it identically not comparatively ſets forth and aſſerts. His 4th. evaſion, that this precept extends only to Lay-chriſtians,**Gratian Diſtinct. 31. cauſ. 11. qu. 2. Here p. 37. as to Kings and Governours civil power, not to Biſhops, Prieſts, eſpecially to Popes, (exempt from, above all human judicature) is moſt falſe. For this Epiſtle is general to all the elect of God, to whom he directs it; whereof ſome no doubt were Elders, and Miniſters of the Church, as himſelf informs us, c. 5. 1, 2, 3. 2ly. He gives this command in preciſe terms,bb1 Pet: 1. 1, 2. To all who came unto Chriſt the living and precious ſtone, and were built up on him (not Peter)cc2 Pet: 2, 4, 5. as lively ſtones, a ſpiritual houſe, an Holy and Royal Prieſthood, to offer up ſpiritual ſacrifices unto God. I hope Popes, Popiſh Prelates and Maſſe-prieſts dare not aſſert, that Lay-Chriſtians only are this Holy and Royal Prieſthood; ſince they whollyddSee Bellarmin. & others De Clericis & Sacerdotio. Gratian Diſtinctio 22, 96. appropriate it to themſelves, as no wayes belonging to the Laity, (though St. Peter equally extends it to both, without diſtinction:) Therefore this precept moſt belongs to them. 4ly. They of all others haveeeSee Philip Morney his Myſterium Iniquitatis; Centuriae Magd: 5. to 13. and my Antipathy of the Lordly Prelacy to Unity and Monarchy. in all ages moſt invaded, oppugned the temporal, magiſtratical Supremacy of Kings and Emperors: Therefore they were principally intended by Saint Peter, who would not preſſe that ſubmiſſion only on the Laity, from which himſelf, all Biſhops and Clergymen (their guides and preſidents p. 45of obedience) were totally exempted. 3dly. St. Peter makes no ſuch diſtinction as Popes now do, between Lay-Chriſtians and Clergy-men, (yea he defines thoſe now ſtiled the Laity to be Cleri, the Lords Clergy or Heritage, 1 Pet: 5. 3. not the Elders) nor between himſelf, Popes, Prelates, and other Presbyters, as Popes and others ſince make: yea, ſuch a diſtinction would have not only verified, but aggravated the calumnies, accuſations of the Pagans againſt the Chriſtians; For had he informed thoſe to whom he writes, and the Roman Pagan Emperors, Kings, Governors then ruling, that all Lay Chriſtians ought to be ſubject to them as Supream in all temporal things held of them; but that himſelf, and all Chriſtian Biſhops, Elders, Miniſters were totally exempted from their power, and had the ſole Eccleſiaſtical Juriſdiction originally in themſelves; by virtue whereof they could root up and pull down, build up and plant them, their Empires, Kingdoms, Nations, at their pleaſures; and were ſet over them for that very purpoſe, as Jeremiah was, in this Popes ſence, not Gods. This certainly would have incenſed all Emperors, Kings, and Governours againſt them, to their total and final extirpation, as the archeſt Traytors, Rebels, that ever the world produced. This Popes diſtinction therefore, was as farr from St. Peters meaning, as he was from his humility. 6ly. St. Peter in this very Epiſtle, as he ſtiles himſelf only,aa1 Pet. 5. …, 2, 3, 4.1 Pet 5 an Elder; yea fellow Elder (not Chriſts Vicar, Viceroy, Head of his Church &c. as Popes ſince have done) ſo he exhorts the Elders of the Church only as his fellows, (not commands them as their Lord) to feed the flock of Chriſt which is amongſt them; neither as being Lords over Gods heritage, (as Popes now make themſelves) but being enſamples to the flock. Therefore thoſe Kings and Governors to whom he enjoyned them to ſubmit themſelves (not Peter, nor theſe Elders) as Supream, were Supream over them in all temporal and eccleſiaſtical Cauſes, as well as over their flocks, to whom they were to be examples herein as well as in other particulars. 7ly.bbDe Romano Pontifice l. 2. Ameſii Bellarminus Enervatus, Tom. 3. p. 175, 176. Bellarmin affirms Saint Peters firſt Univerſal Epiſtle to be written from Rome, from this ſalutation in the cloze thereof;cc1 Pet: 1. 13. The Church which is at Babylon ſaluteth you; affirming this Babylon to be Rome, to prove Peters being Biſhop thereof, and his Univerſal Supremacy, as Chriſts Vicar, ſince devolved unto Popes; Wherein he makes the Church of Rome a true Antichriſtian Babylon, and mother of confuſion, in perverting this Epiſtle from Rome, ſo pregnant for the Temporal and Eccleſiaſtical Supremacy of Kings and Temporal Magiſtrates over all their Chriſtian ſubjects, as well of the Clergy, as Laity, ſo far, as to give the Pope an abſolute Supremacy over Kings and Emperors themſelves, which never entred into St. Peters heart, nor was ever claimed or exerciſed, but abominated by him, and thus Decreed againſt in his unerring chair. YetddDe Planctu Eccleſ. l. 1. artic. 37.Sir 50:1 Alvarus Pelagius concludes with Pope Innocent from this very Text of Peter, ex praedictis clarè patet, Papa eſt Univerſalis Monarcha totius populi chriſtiani, & denuo totius mundi: ita quod velit nolit, quicunque viator Papae de jure ſubjicitur ut Praelato.

6ly. Saint Peter in his ſecond Ʋniverſal Epiſtle, chap: 2. gives a moſt lively character of Popes Apoſtacy, ambition, covetouſneſſe, uncleanneſſe, injuſtice and preſumption; more eſpecially in deſpiſing all Dominion over them by Emperors, Kings, and Magiſtrates, in ſpeaking evil of Dignities, without fear of God or Man, in defiance of his firſt Epiſtle, and bringing many railing accuſations againſt them; (as they do in their Epiſtles, Decrees, Bulls, Books againſt their Supremacies) whereas Angels who are greater in power and might, dare not do it. Yet theſe, as natural brute beaſts, made to be taken and deſtroyed, ſpeak evil of thoſe Dignities they underſtand not, and ſhall utterly periſh in their own corruption, and receive the reward of unrighteouſneſſe; as many Popes, Popiſh Prelates, Rebels, RegicidesffSee Philip Morney, Hiſt. Papatus. Aventinus Annal. Boiorum l. 4▪ 5, 6. Dr. Beards Theater of Gods Judgements. have done; both in the field, and Courts of Juſtice, for maintaining the Popes Unchriſtian Uſurpations over the Crowns, kingdomes, perſons, lives of their Lawfull Emperors, Kings, and Princes: Therefore Popes muſt henceforth either for ever renounce their Univerſal Vicarſhip, Soveraignty, as neither enjoyed, exerciſed, owned, but profeſſedly and eternally ſubverted by St. Peter himſelf, from whom alone they derive it; or elſe St. Peter will eternally diſclaim them by theſe General Texts and Univerſal Epiſtles, to be either his Succeſſors, or Chriſts Vicars, but meer Antichriſtian Impoſtors.

7ly. St. Paul (the firſt real Apoſtle, and ſole Biſhop of Rome, ggIn Rom. 13.Rom 13to whom he only writ (if any Apoſtle was ſo) at leaſt joynt Biſhop with Peter (if ever Biſhop there) p. 46asaaContra Haereſes, lib. 1. Her. 27. col. 88, 89. Epiphanius, bbEccleſ. Hiſt. l. 3. c. 31.Euſebius, and others atteſt) even in his very Epiſtle to the Saints and Church of Rome it ſelf, hath put in an eternal Bar againſt the pretended Supremacy of Popes, as St. Peter did (in his Epiſtles from it) Rom: 13. 1, to 3. where he gives a univerſal precept to all preſent and future Saints and Members of the Roman Church (as well Popes, Prelates, Prieſts, and other Eccleſiaſticks, as Lay-Chriſtians or Pagans, as theccChryſoſtom Homil. 23: in Rom. 13. Th… odoret, Theodulus, Occumeninius, Sedulius, Theophilact in Rom. 13▪Rom 13 Fathers reſolve) Let every Soul be ſubiect to the higher Powers (not to Paul or Peter, who enjoyn obedience to them) acknowledged by all to be the Roman Emperors, Senate, though then meer Pagans; not aboliſhed nor tranſlated to Peter, by Chriſt himſelf; and that upon theſe unanſwerable reaſons: 1. Becauſe there is no power but of God. 2ly. The power that are (then in being, and ſo not aboliſhed by Chriſt, but ratified) are ordained and ordered by God. 3ly. Whoſoever therefore reſiſteth (much more then who uſurp, aboliſh, as Popes and their Paraſites do) the power, reſiſteth the Ordinance of God. 4ly. Thoſe that reſiſt, ſhall receive to themſelves damnation; not a Papal canonization. 5ly. For rulers are not a terrour to good works, but to evill. 6ly. Thoſe that do good, need not fear the Power, yea they ſhall have praiſe and rewards, as well as protection from the ſame. 7ly. For he is the miniſter of God to thee for good. 8ly. But if thou do that which is evil, He (not the Pope) beareth not the ſword (of Juſtice) in vain, for he is the Miniſter of God, a Revenger (in God ſtead) to execute wrath upon him that doth evil. 9ly. (From all theſe premiſes he drawes this peremptory concluſion,) Wherefore ye muſt needs be ſubiect not only for wrath, but alſo for conſcience ſake. 10ly. For, for this cauſe pay you tribute alſo, for they (not Biſhops or Prieſts) are Gods (not Saint Peters, or the Popes) Miniſters, attending continually upon this very thing. 11ly. From all which he thus concludes, Render therefore to All (Higher powers that are) their Dues, (by Divine, Evangelical right) Tribute to whom Tribute is due, cuſtom to whom cuſtom, fear to whom fear, honor to whom honor, (in the affirmative:) Owe nothing to any man (in power, as well as out) but to love one another: obeying them out of love, not fear. What now is become of St. Peters, or his pretended ſucceſſors Monarchy, Headſhip over the Church, or Emperor of Rome himſelf, which St. Pauls ſword hath for ever decapitated?

Yet ſome Popes and theirddAlvarus Pelagius de Planctu Eccleſ. lib. 1. Art. 37. Janizaries are ſo impudent as to aſſert, it cannot be argued or inforced from this Text, that the Pope, Church, Clergy are ſubject to Emperors and Kings, though they pay Tribute to them, as a badge of their ſubjection, even out of their Church-lands, aseeOrat. 5. contra Auxentium, Gratian Cauſ. 23. qu. 8. St. Ambroſe, and others confeſſe they ought to pay by Chriſts and Peters examples; and that Popes, Clergymen are not within theſe univerſul words, Let every Soul be ſubject to the higher Powers: Surely St.ffEpiſt. 42. Bernard was of another Judgement in his memorable Epiſtle to Henry Archbiſhop of Sienna. Omnis anima (inquit) poteſtatibus ſublimoribus ſubdita ſit. Si omnis, et veſtra. Quis vos excipit a Vniverſtate? Si quis tentat excipere conatur decipere. Nolite eorum acquieſcere conſiliis, qui cum ſint Chriſtian, Chriſti tamen vel ſequi facta, vel obſequi dictis opprobrio ducunt: Ipſi ſunt qui vobis dicere ſolent, Servate veſtrae ſed is honorem; Though they violate this expreſſe command of Chriſt, and the Apoſtle.**Comment. in cap. 13. ad Romanos. Theodoret Biſhop of Cyprus thus expounds this Text; Let every Soul be ſubject to the higher powers, whether he be any Prieſt or my Biſhop, (then certainly any Pope or Popiſh Prelate) or any Monk; he muſt yeeld ſubiection to thoſe to whom Magiſtracy is given. ggComment. in Rom. 13.Rom 13Theodulus Biſhop of Caeloſyria concurs with him upon this reaſon; For that the Goſpel was not given for the ſubverſion of the publike Civil Government and order. hhIn cap. 13. ad Romanos.St. Chryſostom Patriarch of Conſtantinople (Romes and Popes Corrivals for precedency) goes one ſtep higher in his Expoſition of this Text; For All, whether thou be a Prieſt, or a Prophet, or an Apoſtle (therefore a Pope, or a Monk, which his next words certainly include) or whoſoever elſe thou be, every one is commanded to obey theſe Higher Powers. The like doiiIn cap. 13. ad Romanos. Oecumenius, kkSee Dr: Willet. Peter Martyr, Paraeus and others in locumTheophylact, and ſundry others conclude againſt theſe Papal Impoſtors, and praevaricators of this unanſwerable Text for Regal Supremacy.

8ly. To put this out of doubt, the ſame St. Paul in his Firſt Epiſtle to Timothy (whom Popes and allllEſpenceus, Biſhop Hall, Biſhop Bilſon, Bp. Downham, and others. My Vnbiſhopping of Timothy and Titus. Prelates aſſert to be the firſt and ſole Biſhop of Epheſus) mm1 Tim: 2. 1, 2, 3.exhorts him, that Firſt of all ſupplications, prayers, interceſsions and giving of thanks ſhould be made For Kings, and for all that are in Authority, that We (including himſelf and Timothy as well as other Chriſtians) may lead a quiet and peaceable p. 47life ††See the Collect for the King.under them as all expound it) in all Godlineſſe (relating to Gods Worſhip, Religion, and Spiritual affairs) and Honeſty, extending to all temporal matters; For this is good and acceptable in the ſight of God our Saviour: And in his Epiſtle to Titus (whom they reputeaaSee my Vnbiſhoping of Timothy and Titus. Archbiſhop of Crete) he gives him this expreſs charge:bbTit: 3. 1▪ Put them in minde to be ſubiect to Principalities and Powers, to obey Magiſtrates, &c. For we our ſelves alſo were ſometimes fooliſh, diſobedient, deceived. In both which Texts he peremptorily enjoynes, not only continual prayers for, but alſo ſubjection and real obedience to all Civil Magiſtrates; Principalities, Powers, Kings, Governours, as the Higher powers (to which himſelf then ſubmitted and obeyed ſince he was an Apoſtle of Chriſt, though formerly diſobedient to them; while fooliſh, and deceived; and to which Timothy and Titus themſelves ſubmitted, as well as their flocks; it being a moral, univerſal duty, tending to the Churches and all Chriſtians peace, quietneſſe, advancement of allccCol. 1. 16▪Col 1:16 godlineſſe, honeſty, yea good and acceptable in the ſight of God and Chriſt our Saviour, by and for whom all Thrones, Dominions, principalities, powers both in heaven and earth were created.

To evade theſe and other Texts, ddDe Planctu Eccleſ. l. 1. artic. 46.Sir 50:1Alvarus Pelagius,eeGloſſa in Grat…anum Cauſ. 16. qu. 1. Quc…mque cauſ. 15 qu. 6. Auto-itate Diſtinct. 34. Lector. & Diſtinct. 82. Preſbyter. Bartholmeus Buxienſis, Johannis Thierry,ffExtravag. de Divortiis c. Fia. Panormitan,ggSum. Angelic… tit. Papa. ſect. 1. Angelus de Clavaſio, and other Canoniſts blaſphemouſly aſſert; Quod Papa eſt major Paulo authoritate, & poteſt diſpenſare contra Apoſtolum (Paulum) in omni caſu, cum teneat locum Petri & ſit Vicarius Chriſti, Quod poteſt diſpensare contra Jus Divinum; yea, contra Novum Teſtamentum: And if this be not ſufficient. Papa poteſt diſpenſare de omnibus praeceptis Veteris & Novi Teſtamenti, (in ſome particular caſes) Aliter (ut dicit Ricardus 4. Diſtinct. 38) non videretur Deus fuiſſe bonus Pater familias, niſi dimiſiſſet Paſtorem ſuper Gregem ſuam qui poſsit conſulere omnibus occurrentibus, & neceſſario expediendis. Nic etiam poſſet dici quod Papa est generalis Commiſſarius Dei aſſumptus in plenitudine potestatis, cujus contrarium determinatur, 2 qu: 6. c. Qui ſe ſcit, & 24. qu. 1. Quodcumque. But theſe Tranſcendent Blaſphemies, and even Atheiſtical Deluſions will ſatisfie no ſober Chriſtians conſcience, nor yet evade theſe and St. Peters own forecited Texts, Precepts; which the Pope cannot diſpenſe with, unleſſe he will make the Servant above; greater then his Lord,**John 13. 16. c. 15. 20.John 13:16 and the Vicar then the Maſter.

9ly.hhMat. 15. 4▪ 5, 6. Mar. 7. 10, 11, 12.Matt 15:4Matt 15:5Matt 15:6Mark 7:10Mark 7:11Mark 7:12 Chriſt himſelf, together with Paul and Peter, do from the 5th Commandement moſt frequently preſſe and inculcate all iiEph. 5 22, 2…, 24. c. 6. 1, to 10. Col. 2. 18, to 25. 1 Tim. 6 1, 2.Eph 5:22Eph 5:2Eph 5:24Col 2:18–251 Tim 6:11 Tim 6:2due ſubjection and obedience by Wives unto their Husbands, Children to their Parents, and Servants to their Maſters in all things, and that with fear and trembling, in ſingleneſſe of heart as unto Christ; not with eye-ſervice as men-pleaſers, but as the ſervants of Chriſt, doing the will of God from the heart, and with good will doing them ſervice, as to the Lord and not to men, knowing that of the LORD they ſhall receive the Inheritance; for (herein) they ſerve the Lord Chriſt. Therefore there is the ſelf-ſame relation, obedience due to Kings and Magiſtrates, (the politick Husbands, Parents, Maſters of the Realm, people,) by all Members of the body politick, as there is by Wives, children, ſervants, to their Husbands, Parents, Maſters.

10thly. It is very obſervable that Chriſt himſelf, with his Apoſtles Peter and Paul do in the New Teſtament more frequently, punctually, energetically inculcate this duty ofkk1. Pet. 2. 18, 1… c 3. 1, 2, 3.1 Pet 2:181 Pet 2:1 ſubjection, obedience, honor, paying Tribute to Emperors, Kings, and Civil Magiſtrates (though then all Pagans, unbelievers) yea for all Wives, Children, Servants to obey, fear, and reverence their Husbands, Parents, Maſters in the fleſh; on all ſorts of Chriſtians, under the Goſpel, then ever they were urged or reiterated in the Old Teſtament before or under the Law; and that for theſe ends and upon theſe accounts, as I humbly apprehend; Firſt, to evidence, That all Kings, Supream Civil Magiſtrates, Parents under the Goſpel enjoy the ſelfſame Soveraign Juriſdiction over all Civil, Eccleſiaſtical perſons, things, and their children under the Goſpel, as they did before or under the Law in the Old Teſtament; and that the Kingſhip, Kingdom of Chriſt under the Goſpel did no wayes diminiſh nor eclipſe (much leſſe aboliſh; or transfer to Apoſtles, Biſhops, Presbyters, or Chapters) any part of their antient Temporal or Spiritual Authority before and under the Law. 2ly. To make the freellRom. 13. 1, t… …. 1 Tim. 2. 1… 2, 3.Rom 13:11 Tim 2:1 paſſage for the preaching and reception of the Goſpel among all Nations, Kingdoms, Republikes in the world, as conſiſtent with, and no wayes oppoſing, but advancing, rarifying their reſpective Civil Governments, by preſcribing every ſoul to yeeld all chearfull obedience, ſubjection to their Civil Governors, Lawes, for the peace and tranquility of their Kingdoms. 3ly. To ſtop the mouthes of Pagans and all p. 48Enemies of Chriſtian Religion, and Christians, aa1 Pet. 2. 12, to 17. c. 3. 16 Tertull: Apol. Athenagoras apologia pro Chriſtianis.1 Pet 2:12–17who traduced and accuſed them as oppoſites and Enemies to, & rebels againſt Emperors, Kings, Magiſtrates, their Government and Lawes. 4ly. To take away all pretences frombb1 Pet. 2. 16.1 Pet 2:16 Libertins and yoakleſſe Chriſtians, under pretext of Chriſtian Liberty, and the priviledges of Chriſtianity to diſobey contemn all Kings, Magiſtrates Lawes and Civil Government, as exempted from their power. 5ly. To leſſen and controll the Antichriſtian Uſurpations of the Popes, Prelates, Clergy ofccRom. 13. 1, to 10.Rom 13:1–10 Rome it ſelf, and their Confederates elſewhere, upon the Crownes, prerogatives, rights and kingdoms of Chriſtian Kings and Emperors which ſhould embrace the Goſpel: All which reaſons are expreſſed or intimated in the Goſpel it ſelf, Pauls Epiſtle to the Romans, and St Peters.

11ly. St Paul in his ſecond Epiſtle to Timothy (a Biſhop, as all Popes, Biſhops aſſert) in relation to his ſpiritual warfare, layes down this univerſal Maxim, which every good Souldier of Jeſus Chriſt muſt obſerve,dd2 Tim. 2. 3, 4.2 Tim 2:32 Tim 2:4 No man that warreth intangleth himſelf with the Affairs of this Life, that he may pleaſe him who hath choſen him to be a Soldier. If then no Biſhop or good Spiritual Souldier of Jeſus Chriſt, muſt ſo much as once entangle themſelves with the affairs of this world and life, that ſo they may diſcharge their duties, as to pleaſe Chriſt, who hath choſen them to be his ſouldiers: then certainly neither Chriſt nor his Apoſtles ever gave or committed to any Apoſtle, Pope, Biſhop, or Miniſter of the Goſpel, any Supreme Temporal Juriſdiction, over all or any Kings, Kingdoms or Civil Corporations in the world,eeRom. 13. 6.Rom 13:6 which require continual attendance, and would totallyffActs 6. 2, &c.Acts 6:2 avocate them from their ſpiritual warfare.

12ly. The Apoſtles themſelves (though inſpired from Heaven what to preach, without much ſtudy) when there was a complaint made to them,ggActs 6. 1, 2, 3, 4, 5, 6, 7.Acts 6:1Acts 6:2Acts 6:3Acts 6:4Acts 6:5Acts 6:6Acts 6:7 that the widows and poor were neglected in the daily miniſtration, calling all the multitude of Diſciples to them, ſayd, It is not Reaſon that we ſhould leave the World of God and ſerve Tables; wherefore Brethren, look ye out among you ſeven men of honeſt report, full of the Holy Ghost, and wiſdom, whom we may appoint over this buſineſſe: But we will give our ſelves continually unto the Miniſtry of the World: And the ſaying pleaſed the whole multitude, who thereupon choſe Stephen and 6. more Deacons to attend the poor: whereupon the word of God increaſed, & the number of Diſciples multiplyed in Jeruſalem greatly. If the Apoſtles then thought it againſt reaſon, that they ſhould once or twice a day ſerve Tables, and the poor, (though an act of charity and piety) as being inconſiſtent with their Apoſtolical Office, Miniſtry; and thereupon ordained Deacons to diſcharge the truſt: Then certainly it cannot but be againſt Reaſon and Scripture to aſſert, That Chriſt gave, or any of his Apoſtles by divine right and inſtitution ever had, claimed, exerciſed, or ought to enjoy any the leaſt Temporal Juriſdiction or Dominion in the world; much leſſe ſuch as Popes pretend to from St. Peter, who was preſent at, and aſſenting to this inſtitution of Deacons: it being wholly inconſiſtent with their Spiritual function.

13ly. Chriſt himſelf aſſured his Apoſtles, hhMat. 6. …4. Lu. 10. 13. 1 John 2. 15.Matt 6:41 John 2:15That no man can ſerve two Maſters, for either he will hate the one and love the other, or he will hold to the one and deſpiſe the other; Ye cannot ſerve God and Mammon: Therefore, when Chriſt called his Diſciples to follow him, iiMat. 11. 27. Mar. 1. 18. Lu. 5. 11.Matt 11:27Mark 1:18they forſook their worldly imployments and all they enjoyed, that they might apply themſelves wholly to their Apoſtolical and Miniſterial functions: And when He called Barnabas and Paul to be Apoſtles, he ſaid, kkActs 13. 2.Acts 13:2Separate me Barnabas and Paul to the work I have appointed them. Which Paul thus expreſſeth; Paul an Apoſtle of Jeſus Chriſt, called to be an Apoſtle,llRom: 1. 1. Separate unto the Goſpel of Jeſus Chriſt; being wholly taken off from all ſecular imployments as incompatible with their Apoſtolical Function. Upon which Account he giveth this charge to all other Miniſters; mmRom: 12. 6, 7, 8.He that hath the gift of the miniſtry, let him wait on the miniſtry;nnGratian cauſ. 21. qu. 3. Summa Angelic…. Clericus 9. and he that teacheth in teaching, and he that exhorteth on exhortation; He that ruleth (as a Magiſtrate) let him do it with diligence. Whence ſundry Fathers, Councils, Popes Decretals, Canoniſts, Schoolmen, have prohibited all Biſhops, Prieſts and Clergymen to intermeddle as Judges, Advocates, Proctors or Sollicitors, in any ſecular affairs; as **Gul. Nubrigenſis, hiſt. l. 4. c. 4. Antiqu. Eccleſ. Brit. p. 140, 141.inconſiſtent with their ſpiritual function under pain of deprivation; Therefore it is moſt certain, That Chriſt never gave to Peter, or any other Apoſtle, Biſhop, Miniſter, any Temporal Juriſdiction over Kings, kingdoms, or in temporal affairs, being diametrically contrary to and inconſiſtent with their ſpiritual vocations.

p. 4914ly. St. Paul chargeth Timothy (a Biſhop, as Biſhops aſſert) aa1 Tim. 4. 13, 14, 15.1 Tim 4:131 Tim 4:141 Tim 4:15To give himſelf wholly to reading, exhortation and doctrine, that his profiting might appear before all men: and give him, with all other Biſhops, Presbyters, and Miniſters of the Goſpel this dreadfull charge; bb2 Tim. 4. 1, 22 Tim 4:12 Tim 4:2I charge thee therefore before God, and the Lord Jeſus Chriſt, who ſhall judge the quick and the dead at his appearing, and his kingdom: Preach the word, be instant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort with all long-ſuffering & doctrine; denouncing a Wocc1 Cor. 9. 16, 171 Cor 9:161 Cor 9:17 to himſelf if he preach not the Goſpel; which he thereupon preached conſtanly,ddActs 19. 8, 9, 10. c. 20. 20, 31. c. 28. 30, 31. Rom. 15. 19, 20Acts 19:8Acts 19:9Acts 19:10Rom 15:19Rom 15:20 publikely, and from houſe to houſe, asLu: 21. 37, 38. John 8. 1. 2: Acts 2. 48. c. 4. 31. c. 5. 41.John 8:1John 8:2Acts 2:48 Chriſt and his Apoſtles daily preached it; whoſe ff1 John 2. 6. Phil: 3. 17. Col. 4. 17.1 John 2:6Col 4:17examples all Biſhops, Popes, Miniſters ought to follow. Now this they could not poſſibly do, had they all Temporal and Eccleſiaſtical Juriſdiction delegated to them, the execution whereof would ggSee Matt. Parker Antiqu. Eccleſ. Brit: p. 138, to 142. in Vita Huberti. Bernard. de Conſid. l. 1. & 3.totally divert, or very much interrupt them in their miniſterial Office, preaching, inſtructing the people, and other duties of their Miniſtry. Therefore it is infallible, Chriſt never gave to any of them any temporal Juriſdiction.

15ly. St. Paul blaming thehh1 Cor: 6. 3, 4, 5, 6. Chriſtians of the Church of Corinth, for going to Law with their brethren before Pagan Judges, to the ſcandal of chriſtianity, doth not delegate the hearing and deciſion of ſuch controverſies to the Biſhops or Elders of the Church; but adviſeth them, To ſet them to Judge who are leaſt eſteemed in the Church; as no wayes fit for the Biſhops and Paſtors thereof: Therefore they neither had, nor ought to have any Temporal Juriſdiction.

16ly. St. Paul makes this the ſpecial badge and character of Antichriſt, that man of ſinne, and ſonne of perdition, ii2 Theſſ. 2, 3, to 1….2 Thess 2:3that he oppoſeth and exalteth himſelf above all that is called God, (to wit, over all Kings and ſecular Magiſtrates, ſtiled kkExod: 4. 16▪ Pſal: 82. 1. 6.Gods in the Old Teſtament) or that is worſhipped; ſo that he as God ſitteth in the Temple of God, ſhewing himſelf that he is God. And St.llRev: 13. John deſcribes him under the Notion of a b…aſt, exerciſing temporal Juriſdiction in the Church and State, cauſing all, both great and ſmall, rich and poor, free and bond, to receive a mark in their right hand or foreheads; and that no man might buy or ſell, ſave he that had the mark: and that he had power given him over all Kingdoms, Tongues and Nations; (which Popes now claim) ſo that all that dwelt on the earth worſhipped him, whoſe names were not written in the Lambs book. And he further ſubjoyns,mmRev. 17. 12,Rev 17:12 That the ten horns he ſaw, were ten Kings, who receive power as Kings, one honour with the beast, who have one mind, and ſhall give their (Kingly) Power and Strength unto the Beaſt: that ſo by pretext thereof, he may claim and exerciſe both civil and eccleſiaſtical Juriſdiction, as Popes do now by pretext ofnnGratian, diſt. 96. Marta, Alvarus Pelagius, & Dr. Crakenthorp of the Popes Temporal Monarchy. Conſtantines, Charls the Great, and other Kings donations and reſignations of their Temporal Juriſdictions to the Pope and his Succeſſors. Upon which account moſtooAbbot, Powel, Squire, Dr. Beard, De Antichriſto, Phil. Morney Myſterium Iniquitatis. Proteſtant (and ſome Romiſh Divines) aſſert, Popes claiming exerciſing both the ſupream temporal and eccleſiaſtical Juriſdiction, over Kings, Emperors, Kingdoms, Churches, to be the ANTICHRIST. And if ſo, Then that Juriſdiction which is thus declared to be Antichriſtian, neither did of right belong to Chriſt, nor was ever delegated by him to St. Peter, or the Biſhops of Rome, or any other Biſhops whatſoever, being diametrically contrary to Chriſt and Chriſtianity.

17ly. Chriſt himſelf as he did with ſome indignation refuſe to be a voluntary Judge or Arbitrator in a ſmall temporal inheritance, to divide it between two brethren when required; ſaying,**Lu. 12. 13, 14. Man, who made me a Iudge, or a Divider over you? neither God, nor Man the Supream Magiſtrate having given him any ſuch Commiſſion: So he hath in preciſe terms expreſly prohibited all Kingly and Lordly Dominion to his Apoſtles, and in them to all Popes, Prelates, Biſhops and Miniſters whatſoever; Mat. 20. 25, 26. Luke 22. 25, 26. And he ſaid unto them, **See Alvarus Pelagius lib. 2. Artic. 57. where he objects this & the premiſed Texts, & returns moſt pitifull anſwers … them.The Kings of the Gentiles exerciſe Lordſhip over them, and they that exerciſe Authority upon them, are called Benefactors, (or Gracious Lords, as the old Tranſlations render it) But ye ſhall not be ſo, (or it ſhall not be ſo) among you: but he that is or will be Great (or Greateſt) among you, let him be your Miniſter, and whoſoever will be Chief among you, let him be your Servant. From which Text, Origen in Mat. Hom. 13. & in Iſay Hom. 13 Chryſoſtom Opus Imp. in Mat. Hom. 31. & in Epiſt. ad Epheſ: Hom: 1. Hierom Epiſt: 2. ad Nepotianum, c. 9. Comment. in Epiſt: ad Epheſios, c. 6. Gregorius Magnus, Paſtoralis, Curae, p 2. c: 6. & Homil: 17. in Evangelia; Beda, Ambroſius, Theophylus Antiochenus, Rabanus Maurus, Paſchatius p. 50Rasbertus, Anſelmus, Theophylact, and moſt other antient and modern Commentators on Mat: 20. & Lu: 22. condemn all Regal and Lordly Dominion not only in Temporal, but in Eccleſiaſtical and Spiritual things in Popes and Prelates of the Church, as expreſly prohibited by Chriſt, yea by & in Peter himſelf as well as others; Hear St. Bernard for all the reſt in his excellent Book (a) De Conſideratione, where he thus expounds and applies theſe forecited Texts againſt Papal Sycophants Gloſſes on them to Pope Eugenius, in the ruff of his Papal grandeur.

aaDe Conſideratione l. 1. b. 2.Nam quid tibi aliud promiſit Sanctus Apoſtolus, quam ſedula ſollicitudo omnium Eccleſiarum? Quod habeo, inquit, hoc tibi Do. Quid illud? unum ſcio, non eſt aurum, neque argentum cum ipſe dicat, Argentum & Aurum non eſt mihi. Eſto ut alia quacunque ratione haec tibi vindices,Acts 3. 6.Acts 3:6 ſed non Apoſtolico Jure. Nec enim illa tibi dare quod non habuit, potuit, Quod habuit, hoc dedit, ſollicitudinem, ut dixi, ſuper Eccleſias. Numquid dominationem? Audi ipſum, Non dominantes, ait, in Clero, ſed forma facti gregis. Et ne dicium ſola humilitate, putes, non etiam veritate, Vox Domini eſt in Evangelio,Mat: 20. 25, 26 Reges gentium dominantur eorum, & qui pote…atem habent ſuper eos,Lu. 22. 25, 26. Benefici vocantur. Et infert, inter vos non ſic: Planum eſt, Apoſtolis interdicitur Dominatus. I ergo tu, et tibi uſurpare aude, aut Dominans Apoſtolatum, aut Apoſtolicus Dominatum, plane ab alterutro prohiberis: Si utrumque ſimiliter habere voles, perdes utrumque: Alioquin non te exceptum illorum numero putes, de quibus queritur Deus ſic:Hoſ: 8. 4. Ipſi regnaverunt, & non ex me; Principes extiterunt, & non cognovi eos. I am ſi regnare ſine Deo juvat, habes gloriam, ſed non apud Deum. Luke 22.Luke 22At ſi interdictum tenemus, audiamus Edictum: Qui major eſt veſtrum, ait, fiat ſicut minor, & qui praecelſior eſt, ſicut qui miniſtrat: Forma Apoſtolica haec eſt: Dominatio interdicitur, indicitur miniſtratio: quae et Commendatur ipſius exemplo legiſtatoris, qui ſecutus adjungit; Ego autem in medio veſtrum ſum,2 Cor. 11. 13▪2 Cor 11:13 tanquam qui miniſtrat. Quis ſe jam Titulo hoc inglorium putet, quo ſe prior dominus Gloriae Praeſignivit? Merito, Paulus Gloriatur in eo dicens: Miniſtri Chriſti ſunt? Et ego: & addit, ut minus ſapiens dico, plus ego, in laboribus plurimus, in carceribus abundantius, in plagis ſupra modum, in mortibus frequenter. O Praeclarum Miniſterium! quo nonid glorioſius principatu?Gal. 6. 14.Gal 6:14 Si gloriari oportet, forma tibi ſanctorum praeſigitur, Apoſtolorum proponitur gloria. Parvane tibi illa videtur? quis mihi tribuat ſimilem fieri in gloria Sanctorum? Clamat Apoſtolus, Mihi autem abſit gloriari, niſi in cruce Domini noſtri Jeſu Chriſti: Hoc Glorieris opto ſemper optimo genere Gloriae, quod Apoſtoli, quod Prophetae delegere ſibi, tranſmisere tibi. Agnoſce haereditatem tuam in Chriſti cruce, in laboribus plurimis. Felix qui dicere potuit, Plus omnibus laboravi. He thus further diſproves the Popes right to intermeddle with, judge or determine any temporal cauſes, or to uſurp the Scepters, Crowns, poſſeſſions of the world, or earthly kingdoms: bbDe Conſideratione, lib. 1.Quid ſervilius, indigniuſque, praeſertim ſummo Pontifici, quod non dico omni die, ſed pene omni hora, inſudare talibus rebus, & pro talibus? Denique quando oramus? quando docemus populos? quando aedificamus Eccleſiam? quando meditamur? Et quidem quotidie perſtrepunt in palatio Leges; ſed Iuſtiniani, non Domini. Iuſte ne etiam iſtud?Pſ. 19.Ps 19 Tu videris. Namcerte lex Domini immaculata convertens animas. Hae autem non tam leges quam lites ſunt, et cavillationes ſubvertentes judicium. Tu ergo Paſtor et Epiſcopus animarum, qua mente obſecro ſuſtines coram te ſemper ſilere illam, garire iſtas? Fallor, ſi non movet tibi ſcrupulum perverſitas haec. Da occaſionem Sapienti & ſapientior erit.1 Cor. 6.1 Cor 6 Audiamus Apoſtolum, quid de hujuſmodi ſentiat. Sic non eſt inter vos ſapiens (ait ille) qui judicet inter fratrem & fratrem? Et infert; Ad ignominiam vobis dico, contemptibiles qui ſunt in Eccleſia, illos conſtituite ad judicandum. Itaque, ſecundum Apoſtolum, indignè tibi uſurpas tu Apoſtolicus officium vile, gradum contemptibilium. Unde & dicebat Epiſcopus, Epiſcopum inſtituens,2 Tim. 2.2 Tim 2 Nemo militans Deo implicat ſe negotiis ſecularibus. Ego autem parco tibi; non tam fortia loquor, ſed poſſibilia. Putas ne haec tempora ſuſtinerent, ſi hominibus litigantibus pro terrena hereditate, & flagitantibus abs te Iudicum, Voce Domini tui responderes:Luc. 12.Luke 12 O homines quis me couſtituit Judicem ſuper vos? In quale tu judicium mox venires? Quid dicit homo ruſticanus & imperitus, ignorans Primatum tuum, inhonorans ſummam et preexcelſam ſedem, derogans Apoſtolicae dignitati? Et tamen non monſtrant puto qui hoc dicent, Vbi aliquando quiſpiam Apoſtolorum Iudex ſederit hominum, Nota▪aut diviſor terminorum, aut diſtributor terrarum: Stetiſſe denique lego Apoſtolos p. 51judicandos, ſediſſe judicantes non lego: erit illud, non fuit. Ita ne eſt imminutor dignitatis Servus, ſi non vult eſſe major Domino ſuo, aut Diſcipulus ſi non vult eſſe major eo qui ſe miſit? aut filius ſi non tranſgreditur terminos quos poſuerunt Patres ſui? Luke …2.Luke 2Quis me conſtituit Judicem? ait ille, Dominus, & Magiſter; et erit injuria Servo, Diſcipuloque niſi Iudicet Vniverſos? Mihi tamen non videtur bonus eſtimator rerum, qui indignum putat Apoſtolis, ſeu Apoſtolicis viris non judicare de talibus, quibus datu… eſt judicium in majora. Quid ni centemnant iudicare de terrems poſſeſſiunculis hominum, qui in caeleſtibus & Angelos judicabunt? Mat 9.Matt 9Ergo in criminibus non in poſſeſſionibus Poteſtas veſtra, quoniam propter illa, non propter has, accepiſti claves regni coelorum, praevaricatores utique excludere, non poſſeſſores: Quaenam tibi major videtur & dignitas & poteſtas, demittendi peccata, an predia dividendi? Sed non eſt comparatio: Habent haec infima & terrena Iudices ſuos, Reges et Principes terrae: Quid fines alienos invaditis: Quid falcem veſtram in alienam meſſem extenditis? Non quia indigni vos, ſed quia indignum vobis talibus i…ſistere, quippe potioribus ocupatis, &c. Itaque haec & innumera talia dixerem, ſi fortia dic rem, ſi recta, ſi ſincera. Nunc autem quia dies mali ſunt, ſufficit interim admonitum eſſe.