Bishop Overall's convocation-book, MDCVI concerning the government of God's catholick church, and the kingdoms of the whole world.

CAP. X.

The Sum of the Chapter following.

That the Bishops of Rome have no temporal Authority in∣directly, over Kings and Princes, throughout the Chri∣stian World, to depose them from their Kingdoms, for any cause whatsoever.

BEcause we have been bold to use the Authority of the Cardinaliz'd Jesuit against the ridiculous Ca∣nonists, and their Companions, the new Sectaries of the Oratory-Congregation, concerning the Pope's temporal Authority over all Kings and Princes in the World di∣rectly: We may not do him so much injury, as once to pretend, that he favoureth either us, or any point of truth (for our sakes) that we defend. It may ra∣ther be ascribed unto him for a singular virtue (his bring∣ing up, and course of life consider'd) if he study not to impugn it with all the strength that he hath, either of his Wit or Learning. Nevertheless, albeit he hath travelled exceedingly in his Books de Romano Pontifice, to advance the Papacy to his uttermost Ability; and had no purpose therein (we are well assured) to give us any advantage (who do oppose our selves against the whole drift of those his Books:) Yet he hath so muster'd and marshall'd his matters and Forces toge∣ther, as whilst he endeavours to fortifie the Pope's Au∣thority, and to encounter the Assaults that have been made against it, he hath done more for us, against his Will, to the prejudice of his Master, whom he labour∣eth to uphold, than we could ever have expected at his hands. Insomuch, as we are verily perswaded, the time will come before it be long, that his Works will

be thrust into the Catalogue Librorum prohibitorum; because dealing with our Arguments, as he did in the said Books de Romano Pontifice, and thinking that he would no further yield to the truth, by way of Obje∣ction, than as he should be able sufficiently to refel it; it hath often fall'n out with him, as it will ever do with all Impostors, that the very meaning of the truth, according to the nature of it, hath (notwithstanding all his cunning) very much prevail'd against him, to the everlasting glory of her own name, and forcible strength to discover Errors, like to the Sun's to expel Darkness. We will not here otherwise make proof hereof, than, as by the matter we have in hand, and are purposed to prosecute, we are after a sort urged and compelled. For albeit hitherto he hath seemed to have joined with us (as he hath indeed, more than now, we are perswaded, he doth well vouchsafe) yet foreseeing what tempests he was otherwise like to have endured, in affirming so peremptorily (as he did) that the Pope had no temporal Authority at all, as he was either Christ's, or St Peter's Vicar: he minced his matter in the titles of his Chapters to that purpose with the word Directè (whereof in his reasons he never made mention;) and then falleth upon this Issue, That Indirectè, the Pope hath Authority over all Emperours, Kings, and Soveraign Princes, to hurry them hither and thither; to depose and remove them from their Regal Estates and Dignities; to dispose of their King∣doms according to his own Pleasure; to release their Subjects of their Oaths and Obedience, and to thrust them into all Rebellions, Treasons, Furies, and what not against them. In the which his course this is our comfort, that by direct dealing, the Cardinal did find no ways or means how to withstand the truth; but is driven by indirect shifts and by-paths, to oppose his labours (we fear, reclamante Conscientiâ) how to save his own Worldly credit, he might cast a mist

upon the truth; if not to depress it (which was not in his power) yet at the least to obscure it, to darken it, and perplex it.

Some of the principal Reasons, which he hath used to this purpose mentioned, are of this kind and con∣sequence.

"Bona corporis, the good things that do ap∣pertain to the Body, as health especially, are to be preferr'd before Bona fortunae, as the Philosophers call them; that is, Riches and all other Worldly Digni∣ties and Preferments whatsoever: Therefore the cal∣ling of Physicians, the end whereof is the health of Mens Bodies, is to be preferr'd before all other tem∣poral Callings that are in the World. Or thus; Na∣tural Parents, be they Emperours, Kings, or Sove∣reign Princes, do give unto their Children their na∣tural Being only: but Schoolmasters do adorn by In∣struction, and beautify their Minds: therefore School-Masters are more to be honour'd by young Lords and Princes, than are their Lords and Kings, their natu∣ral Parents. Or thus; One end why Men were first Created, and afterward born, be they Kings or Prin∣ces, Priests or private Persons, was to live in the World: but for the supporting of Mens Lives, Hus∣bandry, and many other Occupations, are of greater Importance and Necessity, than are either Kings, Princes, Lords, or civil Magistracy: therefore those Mens base Callings are to be preferr'd before the Cal∣lings of the other. Or, as if a Man should reason thus; They, that have the chiefest charge of Souls com∣mitted unto them, are to be esteem'd, as Men in this World, of the highest Calling: but all Christians generally, have every one of them a greater charge committed unto them of their own Souls, than any sort of Priests or Ministers have: therefore every Christian is in that respect, in Calling and Dignity, to be preferred before the Calling of any one Pastor, Priest, Prelate, or Pope."

Now after he hath dallied

with such sophistications and comparisons betwixt the Body and the Soul, the Flesh and the Spirit, he falleth upon some particulars; the more fully (as he saith) to express what he had formerly delivered. The sum of which particulars is, That although the Pope, as he is Pope, cannot ordinariè, ordinarily depose tem∣poral Princes, or make civil Laws, or judge de rebus temporalibus; yet in ordine ad Spiritualia, he may do them all. And this he taketh upon him to prove by five main reasons, grounded (God knoweth) upon ve∣ry weak Foundations. Of which his odd number, for the glory of them, this which followeth is the first.

"Civil Power is subject to Spiritual Power, when they are both part of a Christian Commonwealth: therefore the Spiritual Princes may command tempo∣ral Princes, and dispose of their temporal affairs in ordine ad Bonum spirituale, n order to a spiritual good."

The Antecedent of which Argument may briefly be re∣futed, for ought that he hath said to justify it, in man∣ner as followeth. For in saying, that this subjection of the temporal Power to the Spiritual, is, but where both these Powers are part of one and the same Chri∣stian Commonwealth, he maketh the Estate of Chri∣stian Kings and Princes, inferiour and worse than the Estate of those that be Infidels: Whose political Power being no part of any Christian Commonwealth, is not subject to the Ecclesiastical. Again, to prefer the Ec∣clesiastical Authority of the Church, for honour and dignity in this World, before the temporal Authority of Kings and Princes, is in effect, to prefer the poor and base Estate of our Saviour Christ, as he was a mortal Man here upon Earth, subject to many wants, oppressions, and injuries, before the glory and majesty of his Divine Nature: in that Kings have their Authority and Calling from Christ, as he is God: Whereas all Ministers, even St. Peter himself, and consequently the Pope, are but Christ's Vicars and Substitutes, as he

was Man, subject to the said wants, miseries, and Op∣pressions. Moreover, in that every Soul, by the testi∣mony of St. Paul, is subject to the Power and Autho∣rity of temporal Princes; and that they must be so, not because of wrath only, but also for Conscience sake: forasmuch, as the points of subjection there specified, are commanded to all Men to be observed, & Sacerdo∣tibus, & Monachis, non solùm saecularibus, to Bishops and Monks, and not to secular Priests only (as Chrysostom, saith by our Interpretation, adding to these words of the Apostle. Let every Soul be subject to the higher Pow∣ers, Etiamsi Apostolus sis, si Evangelista, si Propheta, sive quis{que} tandem fueris, although thou art an Apostle, or an Evangelist, or a Prophet, or whosoever thou art:) and be∣cause, for ought we have read, none of the ancient Fathers do herein dissent from Chrysostom; We hold it to be very plain, and evident to our understandings, that the Ecclesiastical Authority, to be exercis'd in this World, by any manner of Ecclesiastical Persons who∣soever, is inferiour, and of a lower degree, than is the Authority and Power of temporal Kings and Princes. For if the Authority of such Ecclesiastical Persons, whe∣ther Apostles, Evangelists, Prophets, Bishops or Priests, either Regular or Secular, cannot exempt them from the Authority of Kings, it must follow of necessity, that it is subject and inferiour to their temporal Power and Authority.

Another of the Cardinal's Reasons, whereby he would gladly prove the Pope's indirect temporal Power (to omit the rest of his absurd trifling about the first) is built upon a very traiterous Position, never heard of in the Church in the times of the principal ancient Fathers. For how earnest soever he seem'd before in refuting their Opinions, who hold, That no Princes are to be obey'd, if they be Infidels; he thinketh he is able to shift off that in effect with his jugling and indi∣rect Fetches. These are his traiterous words.

"It is

not lawful for Christians to tolerate a King, being an Infidel, or an Heretick, if he endeavour to draw his Subjects unto his Heresy or Infidelity: but to judge, whether a King doth draw his Subjects to Heresy or no, doth belong to the Pope, unto whom is commit∣ted the charge of Religion, and therefore it belongeth to the Pope to judge, whether a King is to be depo∣sed or not."

Concerning the Assumption of this Ar∣gument, touching the presupposed charge of the Pope, in matters of Religion, over all the Churches in the World, we shall have a fitter occasion to touch it, after a sort, in the next Chapter: Now we will only briefly handle the falshood of his Proposition, Of the Power of Subjects over their Soveraigns. Where, after he hath abused a place in Deuteronomy, and spent some idle con∣ceits of his own, he writeth in this sort.

"Although Christians in times past did not depose Nero and Dio∣clesian, and Julian the Apostate, and Valens the Ar∣rian, and such like; id fuit, quia deerant vires tempo∣rales Christianis; it came to pass, because Christians did then want temporal Forces. For that otherwise they might lawfully so have done, appeareth by the Apostle, 1 Cor. 6. Where he commandeth new Judges of temporal Causes to be appointed by Chri∣stians, that Christians might not be compelled to plead their Cause before a Judge, that was a Perse∣cutor of Christ. Upon which Text the Cardinal ma∣keth this Gloss. Sicut novi Judices constitui potuerunt; ita & novi Principes, & Reges propter eandem causam, si vires adfuissent: as new Judges might have been appointed; so might new Princes and Kings for the same cause, if the Christians then had been able, by reason of their Forces, to have created, to themselves, such new Kings and Princes."

Thus the Cardinal: Who undoubtedly was brought into some hard streight, or else he would never have written in this sort. St. Peter and St. Paul lived and dyed under Nero, who

was a Persecutor: and shall we think, that St. Peter and St. Paul had taught the Christians in those days, to have thrust Nero from his Imperial Seat, by force of Arms, if they had been able? Certainly it is a blas∣phemous assertion, and worthy of as great a Censure, as if he had termed those holy Men, in plain terms, Dissembling Traytors, or denied the Scriptures to have been written by the Inspiration of the Holy Ghost. Again, he himself is not ignorant, how grosly he lieth, even against his own Conscience, in saying, that it was for want of strength, that the Christians in the days of the other persecuting Emperours, did not re∣bel against them; Tertullian in express terms affirming the contrary:

"First, that they, the Christians in his times, wanted no Forces to have born Arms, and en∣danger'd the whole Empire; And secondly, That it was far from their hearts so to do, because they had been taught otherwise by the Doctrine of Christ in his holy Gospel.

Besides, it is apparent, that in and about Tertullian's time, these four were Bishops of Rome, Victor, Zephyrinus, Calixtus, and Ʋrbanus: so as the Cardinal doth in effect cast a great Imputation upon them of negligence, or insincerity; that the Chri∣stians in their days, wanting neither number nor strength to have bridled their bad Emperours, they by their Papal Authority did not depose them. Dioclesian began his Empire about the year 288. during the time of whose Government, Gaius, Marcellinus, and Marcel∣lus, were Popes, when the number of Christians was greatly encreased throughout all the World: and yet, for ought that appeareth to the contrary, no Man li∣ving, either Pope, Priest, or Prelate, did so much as then dream of this damnable Doctrine. Julian the Apo∣state began his Reign about the year of Christ 360. and Valens 8. years after him; in whose times Libe∣rius and Damasus, were Bishops of Rome; which Da∣masus was a Man that wanted no Courage: nevertheless

we do not read, that either he, or Liberius, ever at∣tempted to Excommunicate, or depose, either of those Emperours, or that they held it lawful for them so to have done. In the space of time betwixt Nero, and Damasus, the most principal Men of all the ancient Fa∣thers lived, as Justinus Martyr, Irenaeus, Clemens Alex∣andrinus, Tertullian, Origen, Cyprian, Athanasius, Jerom, and Augustin: who never had learned, nor did in their times teach it for sound Doctrine, either that the Chri∣stians had Authority to bear Arms against their Sove∣raigns; or that the Bishops of Rome might lawfully depose Kings and Princes, either for Heresy, or for Cruelty, and thrust their Subjects (to serve their turns) into such furious and rebellious courses. So as it was great boldness, for the Cardinal of his own Head, to broach so palpable an untruth; especially seeing it carrieth with it so many Arguments to con∣vince his want herein of all Honesty, Sincerity, and Conscience.

But why should we be so earnest with the Man? con∣sidering, that although it be certain, that neither St. Peter not St. Paul, nor any of the said ancient Fathers or Popes ever thought it lawful to depose such Empe∣rours and Kings as before we have spoken of, when they should be able through the Numbers and Forces of Chri∣stians so to do; Yet the same did proceed in the most of them from their Ignorance and want of Learning.

"For (saith he) that Christians, if they had been able, might so have done, is apparent by the Apostle's words: where it is plain, that they had authority to make Judges; and consequently, that if they had been able, they might have thrust the said wicked Emperours from their Thrones, and have made to themselves new Kings of their own."

Assuredly the Devil himself did never abuse any place of Scripture (for ought that we remember) so palpably and grosly, as the Cardinal doth this: and therefore we will

bestow no great Pains to refute him. It shall be sufficient briefly to observe, that in the Judgments of Jerom, Austin, Ambrose, and Chrysostome, the Judges which here the Apostle speaketh of, were only such, as might by way of Arbitrement, end such Suits, as arose amongst Christians in those days; and not such Judges, as by Law and Authority might have com∣pelled them to have stood to their Sentences: for that had been indeed to have encroached upon the Authority of the civil Magistrate; which was far from the Apo∣stle's intent and meaning.

"And therefore, saith Theo∣doret, Sciendum est, &c. It is to be observed, that these words (of chusing Arbiters) do not repugn to those things which are written to the Romans. For here the Apostle doth not command Christians to re∣sist the Magistrates, but willeth them that are injured, not to use the Magistrates:"

meaning, that it was fitter for Christians to compound their causes and quarrels a∣mongst themselves, rather than to the dishonour of their Profession, contend before such Magistrates as were In∣fidels, and were like enough to despise and contemn them, because they could not better agree amongst them∣selves. And the Cardinal's own Doctor, commenting likewise upon this place doth write in this sort,

"Sed videtur, &c. But that which is here said by the Apostle doth seem to be contrary to that which St. Peter saith, Be subject to every humane Creature for God, whether to King as excelling, or to Rulers as sent by him. For it doth appertain to the Authority of a Prince to judge of his Subjects, and therefore it is against the Law of God, to prohibit, that a Subject should submit himself to the Judgment-Seat of his Prince, if he be an Infidel. Sed dicendum, &c. But it is to be answered, that the Apostle doth not here forbid, but that faithful Men, living under Princes that are Infidels, may ap∣pear in their Judicial Seats if they be called; for this were against the Subjection which is due unto

Princes: but he forbiddeth, that faithful Men do not of their own accord, voluntarily choose the Judgment-Seat of Infidels."

But if these Authorities will not serve, we will be bold to present against him the Judg∣ment of a whole College, first published in Rhemes, and then set out again the second time, by the same College at Doway, approved in both Places; at Rhemes by Pe∣trus Remigius, Hubertus Morus, Johannes Lebesque, Guil. Balbus; and at Doway by Will. Estius, Barth. Petrus, Judocus Heylens, all of them great Doctors of Divinity in those Places, and one a Doctor of the Canon Law, Vicar general of the Archbishoprick of Rhemes. The said College writing upon these words [But brother with bro∣ther contendeth in Judgment, and that before Infidels] saith thus;

"To be given much to Brabling and Litigious∣ness for every trifle, to spend a pound rather than lose a penny, the Apostle much reprehendeth in Christian Men. For a Christian Man to draw another to the Judgment-Seats and Courts of Heathen Princes (which then only raigned) and not to suffer their Controversies and Quarrels to be taken up among themselves, Brotherly and peaceably, was a great fault."

What the Cardinal's Friends will say, of his perverting the Apostle's meaning with so desperate an Exposition, we are uncertain: but of this, we are sure, that the Estate of that Church must needs be very mi∣serable, that cannot be upheld without so apparent in∣jury done to the Holy Ghost. Which observation we thought fit to make in this place; because he once ha∣ving past the bounds of all Modesty, or rather Piety, is grown to that presumption and hardness of heart, against the truth, as that he dareth to ground another of his Reasons, to prove, that the Pope hath Autho∣rity indirectly, to depose Kings and Princes, upon these words spoken to St. Peter, Pasce oves meas, Feed my Sheep. Touching which words, because we have a fitter place to entreat, we will here be silent, and ad∣dress

our selves to his fourth Reason, as idle, and as false, as any of the rest.

These are his words.

"When Kings and Princes come to the Church, that they may be made Chri∣stians, they are received cum pacto expresso, vel tacito, with a condition expressed or implied, without any mention made of it, that they do submit their Scep∣ters unto Christ; and do promise, that they will keep and defend the Faith of Christ, Etiam sub poenâ Regni perdendi, even under pain of losing their King∣doms: Therefore, when they become Hereticks, or do hinder Religion, they may be judged by the Church, and also deposed from their Principality, and there shall be no injury done unto them, if they be deposed."

For answer whereof; first, we say, That in all the Forms of Baptisms which hitherto have been published, we cannot learn, that there was ever any such express Covenant, as the Cardinal here mentioneth, required of any King, when he came to be Christned. Baptism is the Entrance, ordain'd by Christ, into the Church, which is his spiritual Kingdom; and agree∣ably to the nature of that Kingdom, all who are there∣by to enter into it, of what Calling or Condition so∣ver they are, as well poor as rich; private Persons as Princes, are (according to the Rules of Baptism pra∣ctised in all the particular Churches in the World, for ought that is known to the contrary) either themselves in their own Persons, or if they be Infants, by their Sureties to profess their belief in Christ, and to Pro∣mise, that they will forsake the Devil, and all his Works, the vain Pomp and Glory of the World, with all covetous desires of the same, and carnal desires of the Flesh; and that they do constantly believe God's holy word, and that they will keep his Commandments. The willful breach of any of which points, and perseverance in it without Repen∣tance, doth indeed deprive every Christian Man, of what Calling soever he be, from the interest he had

(by his said profession and promise, when he was Bap∣tized) to the Spiritual Kingdom of Christ in this Life, (that is, from being a true and lively Member of the Church and mystical Body of Christ) and from the Kingdom of Glory in the Life to come. But that any Man, by the breach of any Promise made when he was Baptized, should lose that which he gain'd not by his Baptism; or that the Church did never receive any King or Prince to Baptism, but either upon condition in express terms, or by implication made either by him∣self, or by his Godfathers, that he would submit his Scepter unto Christ, that is, unto the Bishop of Rome (as the Cardinal's drift sheweth his meaning to be) and promise to keep and defend the Faith of Christ under pain of the loss of his Kingdom, is certainly a Doctrine of Devils, and was never heard of in the Church of Christ for many hundred years; but is utterly repug∣nant to the Analogy of Scripture, and to the true na∣ture of Christian Baptism. These secret intentions (for, as we have said, there was never any Form of Baptism, that contain'd any such express contract, as the Cardinal speaketh of) Mental Reservations, and hidden Compacts, such as Men were never taught in the Primitive Church, nor ever dream'd of, or suspect∣ed to be thrust into one of the holy Sacraments, may well become the Impostors of Rome, but are altogether contrary to the meaning of Christ, and of his holy A∣postles: In whose days, he that believed was baptized in the name of the Father, the Son, and the Holy Ghost, without any such jugling, or snares laid to hazard and entangle Mens temporal Estates. There is nothing in the Gospel, whereof Men ought to be ashamed, or which will not abide the touchstone of truth, if it be compared with the rest of the Scriptures; or, that doth not promote the Spiritual Kingdom of Christ, it being called in that respect, Evangelium Regni, the Gos∣pel of the Kingdom. Now whether this underhand

bargaining be suitable or no, with the sincerity of the Holy Ghost; or whether if it had been known in the Primitive Church, that all Men, who would submit themselves to the Doctrine of the Gospel, and be bap∣tized, did thereby bind themselves to be subject, and at the Commandment of the Bishop of Rome for the time being, under pain to lose all their Worldly Estates; the knowledge thereof would not rather have hinder'd, than either promoted or further'd the good success of the Gospel; no Man is so simple, but he may easily discern it. Assuredly the Grecians, who did so long oppose themselves against the Authority which the Bi∣shops of Rome did challenge over all Churches, were ignorant of this mystical point of Baptism: and so were all the Churches in the World for many Ages, or else there would not have been so great stirs in the World about the continual Usurpations and Encroachments of the Bishops of Rome, as are many ways testified by sun∣dry Ecclesiastical Histories. But we insist too long up∣on this so ridiculous and impudent a fiction, and therefore will come to the Cardinal's principal reason of the Pope's said indirect temporal Authority, to toss Kings and Kingdoms up and down as he list.

"The Ecclesiastical Commonwealth (saith he) must be perfect and sufficient of her self, in order to her own end; (for such are all Commonwealths that are well instituted) and therefore she ought to have all necessary Power to the obtaining of her own end. But the Power of using and disposing of temporal things, is necessary to the Spiritual End; because o∣therwise Evil Princes might, without punishment, nourish Hereticks, and overthrow Religion: and therefore the Ecclesiastical Commonwealth hath this Power."

Hitherto the Cardinal. The substance of whose Argument is, that the Church of Christ cannot attain to her Spiritual End, except the Bishop of Rome have Authority to dispose of temporal Kingdoms, and

to punish Kings by deposing them from their Crowns, if he hold it expedient: For the refutation of which vain and false Assertion, there are very many most di∣rect and apparent Arguments: We will only touch some few of them. Our Saviour Christ in his days, and the Apostles in their times, and the Primitive Churches for the space of 300. years, brought the Ec∣clesiastical Commonwealth (as here it is termed) unto her Spiritual End, as directly and fully, as either the Bishops of Rome, or any other Bishops have at any time done since: and yet they took no Power and Autho∣rity upon them, nor did challenge the same, of dispo∣sing of temporal Kingdoms, or Deposing of Princes. Besides, if such an indirect temporal Power be so ne∣cessary in these days, for the upholding the Ecclesiasti∣cal Commonwealth, as that without the same she can∣not attain the Spiritual End, or be a perfect Ecclesi∣astical Commonwealth, when there are so many Chri∣stian Kings and Princes; then was the same much more necessary for the attainment of the same end, in the said times of Christ, of his Apostles, and of the Churches in the Ages following for 300. years, when the civil Magistrates were Pagans and Infidels, and for the most part, Persecutors of the truth. But we hope, we may be bold without offence to say, that there appeared then no such necessity of this pretended temporal Power and Authority, in any Ecclesiastical Persons, over Kings and Kingdoms, for the disposing of them; and that nevertheless, the Ecclesiastical Com∣monwealth, in those times, did attain her Spiritual End, and was as perfect an Ecclesiastical Common∣wealth, as it is now under the Pope's Government, notwithstanding all his temporal Sovereignty, where∣in he so ruffleth. Again, we are perswaded, that it cannot be shewed out of any of the ancient Fathers, or by any general Council, for the space of above 500. years after Christ, that the Bishops of Rome were ever

imagin'd to have such temporal Authority to depose Kings, as now is maintained; much less was it ever dream'd of, during that time, that such Authority was necessary for the attaining the Spiritual End, where∣unto the true Church of Christ ought to aim; or, that the Ecclesiastical Commonwealth, ordain'd by Christ and his Apostles, could not be perfect without it. It were a miserable shift, if any should either say, that during all the times above-mention'd, first the Apo∣stles, and then the holy Bishops, Martyrs, and Fathers after them, were ignorant of this new temporal Power, or at least did not so throughly consider of the necessity of it, as they might have done; or that whilst they lived, there could indeed no such matter be collected out of the Scriptures, for that in those days the Scriptures had not received such a sense and meaning as might sup∣port the same: but that afterward, when the Bishops of Rome did think it necessary to challenge to them∣selves such temporal Authority, over both Kings and Kingdoms, the sense and meaning of the Scripture was alter'd. But be this shift never so wretched or miserable, yet (for ought we perceive) they are in ef∣fect, and still will be, both in this cause and many o∣thers, driven unto it: the Scriptures being in their hands a very Rule of Lead, and Nose of Wax, as in ano∣ther more fit place we shall have occasion to shew: moreover, if the Bishops of Rome have this great tem∣poral Authority over Kings and Soveraign Princes, to preserve the State of the Church here upon Earth, that she may attain her Spiritual End; assuredly he hath made little use of it to that purpose. For it is well known, and cannot be denied, that for the first 300. years of Christ, the Doctrine of the Gospel did flourish far and near, in Greece, Thracia, Sclavonia, Hungary, Asia minor, Syria, Assyria, Egypt, and throughout the most part of Africk, where there were many very wor∣thy Apostolical, and notable Churches; in the most

of which places, there are scarce in these days any footsteps or visible Monuments of them. And although afterward during the space of above 700. years, much mischief was wrought in these parts of the World, bet∣ter known unto us than the rest, by sundry sorts of Scy∣thians, and Northern People: yet after the days of Gre∣gory the Seventh, when the Bishops of Rome did most vaunt of this their Soveraign Power over Kings and Princes, the Turks gained and encroached more upon Christendom, still retaining that which they then had so gotten, than at any time before. Whereby it is to us very evident, that neither Christ, nor his Apostles, ever ordained, that the means of building of the Church of Christ, and the conservation of it, should consist in the temporal Power or Authority of any of their Suc∣cessors, to deprive Emperours or Kings from their Im∣perial or Regal Estates: and that the Bishops of Rome may be ashamed, that having had so great Authority in their own hands, extorted from the Emperours, and other Kings, per fas & nefas, since Gregory the Seventh's time, they have made no better use of it; but suffer'd so many famous Countries and Kingdoms to be utterly over-run and wasted by Pagans and Infidels; consider∣ing that they pretend themselves to have so great an Authority for no other purpose, but only the preserva∣tion of the Church, that she might not be prevented of her Spiritual End. But what should we speak of the shame of Rome, whose forehead hath been so long since hardned? or ever imagine, that Almighty God either did, or will bless her Usurpations and Insolencies against Emperours, Kings and Princes, for any good to his Church, other than must accrue unto her through her Persecutions and Afflictions? For it were no great labour to make it most apparent by very many Histo∣ries, if we would insist upon it, that the Bishops of Rome, in striving first to get, and then to uphold (af∣ter their scrambling manner) this their wicked and

usurped Authority of troubling and vexing Christian Kingdoms and States with their manifold Oppressions and quarrels, have been some special means, whereup∣on the Saracens, Turks and Pagans have wrought, and by degrees brought so great a part of Christendom un∣der their Slavery, as now they are possessed of. For it is but an idle and a vain pretence, that the preserva∣tion of as much of Christendom, as is yet free from the Turk and Paganism, is to be ascribed to the Bishop of Rome, and his Authority, that so the Catholick Church might attain her Spiritual End, which ought to be the planting of Churches and Conservation of 'em: it be∣ing most manifest, to as many as have any wit, expe∣rience, and sound Judgment, that as the very situation of the said Countries, which now Pagans enjoy, made them very subject unto the Incursion and Invasions of Saracens and Turks, God himself, for his own Glory, having his Finger and just operation therein; so through his most merciful goodness, and care of his Church, he blessed the situation of the rest of Christendom, being now free in that respect from those kind of violences, and endowed the hearts of Christian Kings and Prin∣ces with such Courage and Constancy, in defence of Christianity, and of their Kingdoms, as notwithstand∣ing that the Popes did greatly vex them in the mean while, they did mightily repel the Forces of their Ene∣mies, and most religiously uphold and maintain the profession of Christ: So, as the preservation of the Gospel in these parts of the World, may more truly be attributed to the working of the Spirit of God in them, than to the Bishops of Rome; who have been the chief Authors and occasions of many incredible mis∣chiefs.

Now lastly, and for conclusion of this point; had not Satan with all Power and Signs, and lying Won∣ders, so inveigled and seduced the hearts and minds of the adherents to the See of Rome, as that by degrees,

they leaving the love of the truth, are therefore given over by God unto such strong delusions, that they should be∣lieve lyes (as the Apostle speaketh;) amongst many other of the gross errours maintained by them, we might marvel at this, that ever they durst take upon them, in these times of so great light, to write and de∣fend it with such resolution and confidence, that the Ecclesiastical Commonwealth (as they term it) cannot be perfect, nor attain her Spiritual End, except the Pope may have the said temporal Power and Authority to depose Kings: considering how far the true nature of the Church, which is the Spiritual Kingdom of Christ; and the true Means and Armour, that Christ, our Spiritual King, hath indeed ordained and appoin∣ted, for the Edification and Defence of this his Spiri∣tual Kingdom, and for the attainment of the superna∣tural, and right end and beauty of it, are repugnant to these their Carnal, and Worldly conceits. Touch∣ing the true nature of the Church, and Spiritual King∣dom of Christ, we have before spoken: and the true Spiritual End of the Church, being by teaching the ways of truth, to bring as many as possibly they can, to the knowledge of their Salvation, through Christ, so as by Faith they may become true Members of his Spi∣ritual Kingdom in the Life to come; the means or∣dain'd for that purpose, do contain the full duty and office of all Bishops and Ecclesiastical Ministers; who are furnished by Christ, neither with temporal Swords, nor Imperial Authority to depose Kings and Soveraign Princes, but ought to carry themselves toward all Men, especially towards Kings and Princes, if they be ei∣ther Pagans, or Enemies to Religion, as Christ him∣self, and his Apostles did; by Preaching and Praying for them, by Humility and Patience, to endure what∣soever punishment shall be thought fit to be imposed upon them for doing of their duties; and never to in∣termit such their pains and diligence, to the end, that

if it please God to bless those their Ministerial so great labours, their Auditors of all sorts, private Persons, Kings and Prince, may be brought to the knowledge of the truth; that so Satan being expelled out of their hearts, Christ by Faith may raign in them. To the ef∣fecting of which so great and so divine an alteration, and change in Mens Souls, there is no Worldly Force, nor temporal Sword, which will serve the turn. And therefore the Apostle, speaking of this matter, doth write in this sort; The Weapons of our Warfare are not carnal: as if he should have said; We do not come with Troops of Men to promote the Spiritual Kingdom of Christ; but with Weapons of another nature, with the glad ridings of the Gospel, with the Doctrine of Salvation to all Believers, and with the Furniture of the Holy Ghost: which Weapons are not weak, but mighty through God, and able to cast down holds, that is, all the carnal Forces of Men, all Principali∣ties and Powers, that shall presume to rise up against Christ. And through the assurance and experience, which both St. Paul, and the rest of the Apostles, had in the force of these Weapons, he saith further, that with them they overthrew Councils, and every high thing, that did exalt it self against the knowledge of God; and that they brought into Captivity, all imagination or understand∣ing to the obedience of Christ: away then with the Pope's Carnal Weapons, and with all their Illusions, and Juglings, that seek to uphold them: for such Wea∣pons were never ordain'd by Christ for his Apostolical Warfare.

Notes

• Bell. de Rom. Pont. l. 5. c. 6.
• Bell. de Rom. Pont. l. 5. c. 6.
• Ibidem, c. 7.
• Hom. in Rom. 13.
• Bell. de Rom. Pont. l. 5. c. 7.
• Theodoret. in 1 Cor. 6.
• Aqu. in 1 Cor. 6.
• 1 Pet. 3.
• Rhem. Test. in 2 Cor. 6. 6.
• 2 Thess. 2. 10, 11.
• 2 Cor. 10. 4, &c.