Chronological History of Popes Intolerable Usurpations

BOOK I. CHAP. IV.

That Jesus Christ as Supreme 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 less over Emperors, Kings, Kingdoms, Nations, or Sovereign 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 Kingdoms, nor gave them to whomsoever he pleased: Neither did he either before, at, or after his passion, resurrection or ascension, 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 Supreme 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 (his High Priestood being personal, untransferrable and incommunicable unto any other) of teaching and preaching the Gospel publicly to all Nations, administering the Sacraments of Baptism & the Lord's 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, entreating them as his Ambassadors, 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 Christ's Kingdom, (the Church Militant on Earth) as Christ's 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.

Pope Nicholas the 2d. writes thus to those of Milan (who refused to obey the See of Rome, 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 endeavoreth to take away from the Church of Rome, the Privilege granted her by the very chief head of all Churches, HIC PROCULDUBIO IN HAERESIN LABITUR; HIC EST DICENDUS HAERETICVS; He without doubt falls into Heresy; he is to be called an heretic, 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 Johannes Thierry, make this Gloss; Papa habet utrumque gladium, scilicet, Spiritualem & Temporalem, & transtulit Imperium.

Pope Leo the 9. in one of his Epistles writes thus: This ought to satisfy you, That both the Earthly and Heavenly Empire, yea the Royal Priesthood is given to the Apostolic See, Divinitus; by God himself and not by men.

Pope Boniface the 8. in his 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 Pope boasting that he had the power of both swords, declared it by his actions, riding Anno 1300. on the first day of the Great Jubiliee 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, quantum ad jurisdictionem, at least, though non per executionem generaliter, as some of their soberest Canonist distinguish.

The like Sovereign power is claimed by all their * Successors, and inserted into their Book 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 Christ's 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, All power is given to me both in heaven and in earth, and according to that also, He shall rule from Sea to Sea, and from the flood unto the worlds end; 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 in Gratian, and the Extravagants.

The Pope (as 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.

Franciscus Bozius affirms; The Supreme 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 Melchizedek; which Cardinal Baronius, and Aquinas, with others likewise assert.

Stephanus Patracensis Archiepiscopus in his Oration 4 Maii 1515. before Pope Leo the 10th. in the Council of Constance, averred; In the Pope the Supreme 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.

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 Lord's, The Lord hath so magnified the Church (which he expounds to be the Pope) that he hath preferred it not only to Kings and Caesars, sed omnibus sub coelo & supra coelum existentibus; but to all that are either under Heaven or above Heaven.

Cardinal Hostiensis asserts, Papa & Christus faciunt unum consistorium, ita quod excepto peccato potest Papa quasi omnia facere quae Deus potest; Whence some Canonists style him, Dominus Deus noster Papa; and yoke 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 Super omnem legem positivam; & sufficit quod in Papa sit pro ration 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 Azorius, Antoninus, Alexander Carerius, Francis Bozius, Lelius Zecchus, Marta, Rodericus Sancius, Gaster Scoppius, with other Pontifician Parasites. And Cardinal Bellarmine 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 coming translated all the Dominion, even that of Infidel Princes, unto the Church, and that this Dominion so resides now in the Pope Christ's 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 ( 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 Shepherd, 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 likeness, Gen. 1. For the Pope truly represents Christ on Earth, so that he who sees the Pope with a contemplative and faithful 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 Christ's 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 infers and asserts in another Article, 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 Judge over him; neither is he obliged to choose Judges 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 Superior Prince, or Judge, 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 God above or equal to himself: He thus proceeds in another Article; The Church (or Pope) are not from the Empire, but the Empire from the Church; and the Pope is before the Emperor, which he endeavors to prove by 25. Arguments: I shall only touch upon some of them. As the Moon receives her dignity and her Light from the Sun: so doth the Moon, the Emperor, the dignity of his altitude from the Sun 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 Christ's Vicar, as it was to Christ himself, Mat: 28. for in him resides the fullness of the Regal or Imperial Dignity, that is, to take from one and confer unto another the right of choosing the Emperor; to examine, anoint, 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 keys 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 darkness 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 Catholic ought to doubt but his Chief Vicar General on Earth hath likewise both Powers; Yea it would not be far 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 Heretic, let this be thy Catholic 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 inferior Hierarchy accords with the superior 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 superior 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 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 power 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 Laws made by the Pope himself; for it may act mediately by other powers, or immediately by itself whatsoever it shall think sit. It may likewise act both according to the Laws 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 Believers or Infidels. Without weight, because it is not confined to one place, but extends itself 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 Christ's 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 Christ's 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 forever to abandon it, as our and other Kings, Kingdoms, Churches have both justly and prudently done, and more are now about to do: For, haec plenitudo potestatis, est plentitudo potestatis, est plenitudo tempestatis.

I omit his other Passages to the same effect in above 30. Articles more. Upon these pretences of the Popes transcendent plentitude of power, 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, Kingdoms, Principalities, & quicquid habere mortals 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 Paul's doctrine, evidencing them to be the very Antichrist; & man of Sin deciphered 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 itself Permissu Superiorum; to wit, Benedicti à Benedictis, Jacula Ecclesiae Catholicae, Bononiae 1608. & Caraffae Theses, Neapoli 1609. in one of which (as the Noble Lord 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 portrayed 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 Nebuchadnezzar, the great subverter, persecutor of God's Church, Kings, Kingdoms, whom the Pope it seems will now succeed as his Vicar General, rather then Christ's) That Nation and Kingdom which will not serve him, will I punish, saith the Lord, with the sword, and with the pestilence, until 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. Isaiah 49. 23. Kings and Queens shall bow down to thee with their faces towards the earth, and lick up the dust of thy 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 Christ's pretended Vicar General, & S. Peters Successors the Pope; enough to awaken, alarm 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 Schism, 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 groundless Claims and Titles to their forecited temporal and spiritual Universal Sovereignty.

The first Part thereof; That Jesus Christ as Supreme 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 less 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; Where is He that is Born King of the Jews? 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 Christ's Title, nor ever exercised the least Temporal, Royal Jurisdiction therein. 2ly. That (on the contrary) 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 an 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, They are not of the world, even as I am not of the world: Therefore doubtless since, he neither challenged nor exercised any Temporal dominion as a King in his own proper Kingdom of Judea: much less took he away the Diadems, Crowns, Realms, Sovereignty of any other Kings, Princes, nor exercised any Regal Jurisdiction in them. This the ancient Christian Poet 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:

Which Claudian an ancient Author in his Collectanea upon Matthew thus elegantly seconds;

St. Augustine in his 115. Tract upon John, brings in Christ making this public proclamation; Audit ergo Judaei & Gentes: audi circumcisio; audi pra putium, audit omnia Regna terrena; non impediam Dominationem vestram in hoc mundo: Regnum meum non est de hoc mundo. Nolite metuere metu vanissimo, quo Herodes ill major cum Christus natus nunciaretur; expavit, & 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. Jerome in Jeremiam; cap: 22. Tom: 5. St. Chrysostom Homil: 82. in Johann. Cyrillus Alexandrinus lib: 12. in Johan: c. 10. Fulgentius in Sermon 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 Thomas Waldensis (though a great asserter of the Popes and Bishops Supremacy above and over Kings in spiritual things) asserts at large; and thence infers and largely proves these conclusions, pointblank against the forecited Papal pretensions, 1. Regia Potestas prima sua origin 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 vero cedit Regiae, in negotiis terrenis. In fine, Cardinal Bellarmine himself is enforced to profess, 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 nowhere read them to affirm, that he had such a Kingdom. 1. That Christ had a Universal 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 savor of the errors of the Jews and Heretics. Alvarus Pelagius, with other Popish Parasites, endeavor 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 show 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, by Peters own hand, paid Tribute to Caesar, 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 asserted the right of Caesar's Tribute, commanding all To give unto Caesar the things that are Caesars; (mentioned in the first place) and unto God the things that are God's, with the same obedience and tie of conscience: Yea, though he was the natural Son of God and King David too, which might have exempted him and his Disciples from rendering Tribute to Caesar, yet he paid it not only de facto, but ex debito, to fulfill all righteousness, as Jerome; and least He and Peter should give an offense unto them; not they take scandal at it; as 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. St. Ambrose from this example of Christ's paying Tribute, makes his inference; Tributum 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 Christ's 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 by Alvarus Pelagius and other Pontificans for this purpose; Yet Pope 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 defense of the Realm; for which he put them all out of his protection, and confiscated their goods; and other Popes, Canonists, plead a general Exemption of all Prelates, Clergymen, and Religious persons from Taxes and Tributes to their Princes, contrary to the express 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 Supreme 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 demur 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; 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, Knowest thou not, that I have POWER to crucify thee, and 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. I came not to Judge the world, as a temporal King or Judge: upon which account, 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 less 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 Catholic Epistle to all God's 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 a chosen generation, a Royal Priesthood, (and Popes pretend to no more then what every good Christian, by St. Peters verdict, enjoys 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 by Christ's (the King of Kings) making them Kings and Priests to God his Father: (as Popes and Popish Prelates pretend they are) presently subjoins this quite contrary Practice and peremptory precept; ^k 〈 in non-Latin alphabet 〉 , Subjecti estote igitur: Be ye therefore Subject to every Ordinance of Man, (or human creature) for the Lord, or Lord's sake; 〈 in non-Latin alphabet 〉 whether to the King as Supreme, (Regi ut Supereminenti) as the Vulgar, Arias Montanus, and others translate it; (not to myself, as Christ's supreme 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 Supreme 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 Supreme; and with well doing put to silence the ignorance of foolish men, who falsely accuse you to pretend an exemption from all Secular power; A • free, yet not using your liberty for a cloak of maliciousness, but as the servabts of God. 5ly. He thence inferts, Honor all Men (that is, all Supreme Governors) to whom Honor is due, Rom: 13. 7. Fear God, Honor the King, in a more signal manner, as Supreme, and God's Vice-Roy upon Earth; the honoring of whom for the Lord's sake, will evidence to the world and your own consciences that you fear God; when your disobedience to, exempting yourselves from, and advancing yourselves above them, will discover, that you fear him not.

Pope Innocent the 3d. with other Popes and their 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 Supreme (which yet he and his Successors elsewhere contradict) but not to spiritual things, wherein Pontifex antecellit, which excel 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, 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 supreme in the one, but himself, Popes, Prelates only in the other, as this Pope doth. 2ly. He acknowledgeth the King Supreme in both, it being Heresy (as they assert) to hold two Supreme heads, and two Principles of power in and over one body. 3ly. Peter writes this Epistle to all the Elect Saints, as God's peculiar people, heritage, a Royal, holy Priesthood, and an holy Church, Nation unto God; enjoining them upon this consideration only, not as mere worldlings, to submit to Kings and Governors as Supreme, 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 Supreme in Temporal things, which he bestows on others, who receive them. But Popes (as themselves and flatterers confess) 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 Supreme in temporal things at least, notwithstanding all their recited vaunts and passages denying it. 5ly. St. Peter and Bishops had then 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 spoiled of their goods, when he sent this Epistle to them. Therefore Saint Peter rather intended Kings and Governors to be supreme in ecclesiastical matters, in rewarding; praising and encouraging them in good works, 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 fortify Kings Supremacy: For if he had commanded them to submit to Kings and Governors as supreme 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 Lord's sake: this superadds divine authority to this human Ordinance, and binds them in point of conscience towards God, and as they are Christians to this submission to them. 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 Fanatics, in relation to the King and his Royal family) Decretum esse a Deo regnum ablatum ab Herod et eius progeny transfer ad Pheronem, uxorem ejus & communes liberos: And they with others held, That being Abraham's seed, and God's 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 enemies to Kings, and Caesar; yea to deny subjection, tribute and an Oath of Allegiance to them as supreme chief Governors, 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 press Christians subjection, obedience to Emperors; Kings, Princes, and all Secular powers, even for the Lord's and conscience sake, as ordained and sent by God himself, and a duty enjoined 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, practice, 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 itself (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, keys, and sacred pen. This Pope his 3d evasion is most absurd: For had it been Submit yourselves 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 Governors too, who have Regal, or supreme Authority: and the addition after it, as Supreme, 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 luster, 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, as to Kings and Governors 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, To all who came unto Christ the living and precious stone, and were built up on him (not Peter) as lively stones, a spiritual house, an Holy and Royal Priesthood, to offer up spiritual sacrifices unto God. I hope Popes, Popish Prelates and Mass-priests dare not assert, that Lay-Christians only are this Holy and Royal Priesthood; since they wholly appropriate it to themselves, as no ways 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 have 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 press that submission only on the Laity, from which himself, all Bishops and Clergymen (their guides and presidents of 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 styled the Laity to be Cleri, the Lord's 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 Supreme 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 sense, not God's. This certainly would have incensed all Emperors, Kings, and Governors against them, to their total and final extirpation, as the archest Traitors, Rebels, that ever the world produced. This Popes distinction therefore, was as far from St. Peters meaning, as he was from his humility. 6ly. St. Peter in this very Epistle, as he stiles himself only, an Elder; yea fellow Elder (not Christ's 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 Lord's over God's heritage, (as Popes now make themselves) but being ensamples to the flock. Therefore those Kings and Governors to whom he enjoined them to submit themselves (not Peter, nor these Elders) as Supreme, were Supreme 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. Bellarmine affirms Saint Peters first Universal Epistle to be written from Rome, from this salutation in the cloze thereof; 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 Christ's 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 entered into St. Peters heart, nor was ever claimed or exercised, but abominated by him, and thus Decreed against in his unerring chair. Yet Alvarus Pelagius concludes with Pope Innocent from this very Text of Peter, ex praedictis clare 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 Universal Epistle, chap: 2. gives a most lively character of Popes Apostasy, ambition, covetousness, uncleanness, 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 unrighteousness; as many Popes, Popish Prelates, Rebels, Regicides have done; both in the field, and Courts of Justice, for maintaining the Popes Unchristian Usurpations over the Crowns, kingdoms, persons, lives of their Lawfull Emperors, Kings, and Princes: Therefore Popes must henceforth either forever renounce their Universal Vicarship, Sovereignty, 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 Christ's Vicars, but mere Antichristian Impostors.

7ly. St. Paul (the first real Apostle, and sole Bishop of Rome, to whom he only writ (if any Apostle was so) at least joint Bishop with Peter (if ever Bishop there) as Epiphanius, Eusebius, and others attest) even in his very Epistle to the Saints and Church of Rome itself, 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 Ecclesiastics, as Lay-Christians or Pagans, as the Fathers resolve) Let every Soul be subject to the higher Powers (not to Paul or Peter, who enjoin obedience to them) acknowledged by all to be the Roman Emperors, Senate, though then mere 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 terror to good works, but to evil. 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 draws this peremptory conclusion,) Wherefore ye must needs be subject 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 God's (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. Paul's sword hath forever decapitated?

Yet some Popes and their Janizaries are so impudent as to assert, it cannot be argued or enforced 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, as St. Ambrose, and others confess they ought to pay by Christ's and Peters examples; and that Popes, Clergymen are not within these universul words, Let every Soul be subject to the higher Powers: Surely St. Bernard was of another Judgment 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 express command of Christ, and the Apostle. 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 yield subjection to those to whom Magistracy is given. Theodulus Bishop of Caelosyria concurs with him upon this reason; For that the Gospel was not given for the subversion of the public Civil Government and order. St. Chrysostom Patriarch of Constantinople (Rome's 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, everyone is commanded to obey these Higher Powers. The like do Oecumenius, Theophylact, 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 all Prelates assert to be the first and sole Bishop of Ephesus) 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 life under them as all expound it) in all Godliness (relating to God's Worship, Religion, and Spiritual affairs) and Honesty, extending to all temporal matters; For this is good and acceptable in the sight of God our Savior: And in his Epistle to Titus (whom they repute Archbishop of Crete) he gives him this express charge: Put them in mind to be subject to Principalities and Powers, to obey Magistrates, &c. For we ourselves also were sometimes foolish, disobedient, deceived. In both which Texts he peremptorily enjoins, not only continual prayers for, but also subjection and real obedience to all Civil Magistrates; Principalities, Powers, Kings, Governors, 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, quietness, advancement of all godliness, honesty, yea good and acceptable in the sight of God and Christ our Savior, by and for whom all Thrones, Dominions, principalities, powers both in heaven and earth were created.

To evade these and other Texts, Alvarus Pelagius, Bartholmeus Buxiensis, Johannes Thierry, Panormitan, 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 satisfy no sober Christians conscience, nor yet evade these and St. Peters own forecited Texts, Precepts; which the Pope cannot dispense with, unless he will make the Servant above; greater then his Lord, and the Vicar then the Master.

9ly. Christ himself, together with Paul and Peter, do from the 5th Commandment most frequently press and inculcate all due 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 singleness 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 of 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, Supreme Civil Magistrates, Parents under the Gospel enjoy the selfsame Sovereign 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 ways diminish nor eclipse (much less abolish; or transfer to Apostles, Bishops, Presbyters, or Chapters) any part of their ancient Temporal or Spiritual Authority before and under the Law. 2ly. To make the free passage for the preaching and reception of the Gospel among all Nations, Kingdoms, Republics in the world, as consistent with, and no ways opposing, but advancing, rarifying their respective Civil Governments, by prescribing every soul to yield all cheerful obedience, subjection to their Civil Governors, Laws, for the peace and tranquility of their Kingdoms. 3ly. To stop the mouths of Pagans and all Enemies of Christian Religion, and Christians, who traduced and accused them as opposites and Enemies to, & rebels against Emperors, Kings, Magistrates, their Government and Laws. 4ly. To take away all pretences from Libertins and yoaklesse Christians, under pretext of Christian Liberty, and the privileges of Christianity to disobey contemn all Kings, Magistrates Laws and Civil Government, as exempted from their power. 5ly. To lessen and control the Antichristian Usurpations of the Popes, Prelates, Clergy of Rome itself, and their Confederates elsewhere, upon the Crowns, prerogatives, rights and kingdoms of Christian Kings and Emperors which should embrace the Gospel: All which reasons are expressed or intimated in the Gospel itself, Paul's 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, lays down this universal Maxim, which every good Soldier of Jesus Christ must observe, No man that warreth entangleth 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 Soldier 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 soldiers: 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, which require continual attendance, and would totally 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, that the widows and poor were neglected in the daily ministration, calling all the multitude of Disciples to them, said, 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 business: But we will give ourselves 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 multiplied 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 less 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, That 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, they forsook their worldly employments 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, Separate 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, Separate unto the Gospel of Jesus Christ; being wholly taken off from all secular employments as incompatible with their Apostolical Function. Upon which Account he giveth this charge to all other Ministers; He that hath the gift of the ministry, let him wait on the ministry; 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 Solicitors, in any secular affairs; as 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.

14ly. St. Paul chargeth Timothy (a Bishop, as Bishops assert) To 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 dreadful charge; I 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 longsuffering & doctrine; denouncing a Woe to himself if he preach not the Gospel; which he thereupon preached constanly, publicly, and from house to house, as Christ and his Apostles daily preached it; whose examples 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 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 the 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 ways 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 sin, and son of perdition, that he opposeth and exalteth himself above all that is called God, (to wit, over all Kings and secular Magistrates, styled God's in the Old Testament) or that is worshipped; so that he as God sitteth in the Temple of God, showing himself that he is God. And St. 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 subjoins, That the ten horns he saw, were ten Kings, who receive power as Kings, one honor 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 of Constantine's, Charles the Great, and other Kings donations and resignations of their Temporal Jurisdictions to the Pope and his Successors. Upon which account most Protestant (and some Romish Divines) assert, Popes claiming exercising both the supreme 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, Man, who made me a Judge, or a Divider over you? neither God, nor Man the Supreme Magistrate having given him any such Commission: So he hath in precise terms expressly 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, The Kings of the Gentiles exercise Lordship over them, and they that exercise Authority upon them, are called Benefactors, (or Gracious Lord's, 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 Isaiah Hom. 13 Chrysostom Opus Imp. in Mat. Hom. 31. & in Epist. ad Ephes: Hom: 1. Jerome 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 Rasbertus, Anselmus, Theophylact, and most other ancient 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 expressly 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.

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 ration haec tibi vindices, 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, Reges gentium dominantur eorum, & qui pote •• atem habent super eos, 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: Ipsi regnaverunt, & non ex me; Principes extiterunt, & non cognovi eos. I am si regnare sine Deo juvat, habes gloriam, sed non apud Deum. At 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, 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? 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: 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? 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. Audiamus Apostolum, quid de hujusmodi sentiat. Sic non est inter vos sapiens (ait ill) qui judicet inter fratrem & fratrem? Et infert; Ad ignominiam vobis dico, contemptibiles qui sunt in Ecclesia, illos constituite ad judicandum. Itaque, secundum Apostolum, indign tibi usurpas tu Apostolicus officium vile, gradum contemptibilium. Unde & dicebat Episcopus, Episcopum instituens, 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: 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, aut divisor terminorum, aut distributor terrarum: Stetisse denique lego Apostolos judicandos, 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? Quis me constituit Judicem? ait ill, 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? Ergo 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.

He proceeds thus most elegantly and pithily in answering the Popes pretences to the Monarchy and Possessions of all the world, as Successor to the Aposties in their pretended Universal Principality. Nimis comfortatus est Principatus eorum; constituti sunt Principes super omnem terram (only in preaching the Gospel to all Nations, as he proves from Psal. 19.) Eis tu successisti in hareditatem; ita tuhaeres, et orbis haereditas. At quatinus haec portio te contingit, aut contigerit illos, id sobria consideratione pensandum; Non enim per omnem reor modum. Ut michi videtur, dispensatio tibi super illum credita, non data possessio. Si pergis usurpare et hanc, contradicit tibi qui dicit, Meus est orbis terrae, & plenitudo ejus. Num tu ill de quo Propheta; Et erit omnis terra possessio ejus? Christus hic est, qui possessionem sibi vendicat, et jure Creationis, et merito Redemptionis, et Dono Patris; Cui enim alteri dictum est, Postula a me, & dabo tibi Gentes haereditatem, & possessionem tuam terminus terrae. Possessionem et Dominium cede huic, tu curam illius habe: Pars tua haec, ultra ne extendas manum. Quid inquis? Non negas praeesse, et Dominari vetas? Plane sic. Quasi non been praesit, qui praeest in sollicitudine: nunquid non et villa villico, et parvus Dominus subjectus est paedagogo? Nec tamen villae ill, nec ill sui Domini Dominus est. Ita et tu, praesis, ut provideas, ut consulas, ut procures, ut serves. Praesis et prosis; praesis ut fideles servus et prudens, quem constituit Dominus super familiam suam; Ad quid, ut des illis escam in tempore: Hoc est, ut dispenses, non imperes. Hoc fac, Dominari ne affects hominum homo, ut non dominetur tibi omnis iniustitia. At satis superque id intimatum supra, cum quis sis dis • utaretur. Addo tamen et hoc • Nullum tibi venenum, mullum gladium plus formido, quam libidinem dominandi. Certe multum tibi tribuas, si multum deceptus non es, nil te existimas plus his accepisse a magnis Apostolis. Recordare nunc vocis illius; Sapientibus et insipientibus debitor sum. Et • i non indebitam tibi ipsam censes, hoc quoque simul memento, debitoris molestum nomen, servienti potius quam Dominanti congruere. Servus in Evangelio, audit; Quantum debes Domino meo? Frgo site agnoscis sapientibus & insipipientibus non dominatorem sed debitorem, curandum summopere tibi & tota vigilantia considerandum, quomodo & qui non sapiunt sapiant, qui sapiant non desipiant, & qui desipiere, resipiscant, &c. After which, he concludes with this pathetical Exclamation, and interrogation. O ambitio ambientium Crur, quomodo omnes torquens omnibus places? Nil acerbius cruci, at nil molestius inquietat, nil tamen apud miseros mortals celebrius negotiis ejus. An non limina Apostolorum plus jam ambitio quam devotio terit? An non vocibus ejus vestrum tota die resultat palatium? An non questibus ejus tota Legum Canonumque disciplina insudat? An non spoliis ejus omnis Italica inhiat inerplebili aviditate rapacitas? Quid ita tua spiritualia studia non saltem intercidir, sed occidit. Quoties sancta ac facunda tua abortori ocia fecit inquietum et inquietans malum? Aliud est quod ab oppressis appellatur ad te: aliud autem quod Ambitie in Ecclesia per te regnare molitur. Nec deesse illis, nec huic aliquatinus assenrire oportet.

He concludes thus to our purpose: after a large detection of and invective against the monstrous ambition, rapine, injustice of the Parasites, Officers, and Ministers of the Court of Rome, he falls upon the more then Regal and Imperial worldly pomp of the Pope himself; Inter haec tu Pastor procedis deauratus, tam multa circumdarus varietate. Oves quid rapiunt? Si auderem dicere, Demonum magis quam ovium pascua haec, Scilicet Sic factitabat Petrus? sic Paulus 〈◊〉 ? Vides omnem Ecclesiasticum zelum fervere sola pra Dignitate tuenda; Honori totum datur, sanctitati nihil, aut parum. Si causa requirent; paulo • ummissius agere, ac socialius te habere temperaveris; Absit inquiunt, non decet, tempore non congruit, majestati, non convenit, quam geris personam attendito. De placito Dei ultima mentio, est pro jactura salutis nulla cunctatio, Nisi quod sublime est, salutare dicamus, et quod gloriam redolet, id justum. Ita omne humite probro • ucitur inter Palatinos, ut facilius qui esse, quam qui apparere humilis velit invenias. Timor Dei, simplicitas reputatur, de dicam f • tuitas, &c. Hic, hic non parco tibi, ut pareat Deus. Pastorem te populo huic c •• e aut nega aut exhibe. Non negabis, ne cujus sedem tenes, te neget heredem: Petrus hic est, qui nescirur processisse aliquando vel gemmis ornatus vel se • icis; non tectus auro, non vectus equo albo, nec stirpatus milite, nec circumstrepentibus septus ministris. Absque his tamen credidit satis posse impleri salutare mandatum, Si amas me, pasce oves meas. In his successisti non Petro, sed Constantino. Thus this Canonized Roman Saint, Bernard, concluded long since against the Popes pretended Monarchy to Pope Eugenius himself, with whom I shall cloze this branch of my 4. Proposition.

For the second part thereof; That Jesus Christ as Supreme King of his kingdom, the Church-militant upon earth, never delegated the Sovereign Ecclesiastical Jurisdiction over it, or all the Members in it, to St. Peter, or any other Apostle, Bishop, Priest or Pope whatsoever, as his Viceroys; but only the ministerial part of his Prophetical (not Kingly or High Priests) office of teaching and preaching the Gospel publicly to all Nations, administering the Sacraments of Baptism, & Lord's Supper 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 what he hath commanded them; be • eeching them as his Ambassadors in his stead to be reconciled to God; and to declare, pronounce them absolved from their sins by God, upon their sincere repentance, and to aenounce damnation against them, if they do not repent and believe in Christ.

I shall demonstrate the verity thereof: First, from the several Commissions, or Precepts: 2dly. From the respective Titles given by Christ and the Gospel to the Apostles, Peter, Bishops, Presbyters, Ministers and their respective Offices, in and as they relate to the Kingdom, Church and people of God.

1. For their respective Commissions, I shall enumerate and examine them distinctly.

The first Commission given them by Christ, was only to preach the Gospel and Kingdom of Heaven to the lost sheep of the House of Israel, but not to the Samaritans and Gentiles; without any Jurisdiction or pomp; without scr •• , gold, silver, or brass in their purses, two coats, or staves; only as laborers worthy of their hire, or meat, which they were to receive from those to whom they preached: Which commission imports nothing of Supreme Ecclesiastical Jurisdiction in it, expiring before Christ's passion, then head on earth of his Church, and equal to all the Apostles; not peculiar to St. Peter.

The second general Grand Commission given them by Christ (wherein their office principally consists) after his Resurrection, is thus recorded by St. Matthew, and (d) Mark: Go ye into all the world and preach the Gospel to every Creature: He that believeth and is baptized, shall be saved; he that believeth not shall be damned; Go ye and teach all Nations, baptizing them in the Name of the Father, of the Son, and of the Holy Ghost; Teaching them to observe whatsoever I have commanded you; (not what yourselves without my command, much less Popes, Priests, Prelates shall of their own heads prescribe) That this was their principal commission, charge, office; is further evidenced by the Apostles daily constant preaching to the people, both in the Temple, Synagogues, and from house to house, notwithstanding the High Priests and Councils inhibitions not to preach; choosing rather to obey God then men: By St. Paul's separation and mission to preach the Gospel; the necessity laid upon him, and woe that would fall on him, if he did not preach it; And his dreadful charge to Timothy, (and in him to all Bishops and Ministers of the Gospel) I charge thee before God and the Lord Jesus Christ, who shall judge both the quick and dead at his appearing and his kingdom; Preach the Word; be instant in season, out of season, rebuke, reprove, (in and by the word preached) exhort with all longsuffering and doctrine. In all this Grand commission, there is only a Ministration, not the least Domination or Jurisdiction delegated to Peter, or any other Apostle, Evangelist, Bishop, Priest, or Minister whatsoever: Yea, it is observable, That Popes and Prelates of the Church, who most contend for Jurisdiction, do most neglect this most essential prime part of their Commission, and relinquish it to inferior Priests, Ministers, Curates, to whom they deny the power of Jurisdiction.

The third Commission whereon the Pope and his flatterers principally erect St. Peters and their absolute Ecclesiastical Sovereign Supremacy over all other Apostles, Ministers, Priests, Kings, Emperors, Kingdoms, and Catholic Church on Earth; and upon which all Bishops, Presbyters, Priests do bottom their pretended divine Ecclesiastical Jurisdiction over Emperors, Kings, and all Secular persons, as appropriate to their functions, consistories, and incommunicable to Princes or Laymen; is, that which was generally given by Christ to all the Apostles, yea to private Christians and Lay-men, and the whole Church, before Christ's passion, Mat. 18. 18. Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven. Thus renewed, confirmed to all the Apostles by Christ in behalf of the whole Church, after his resurrection in other words; Jesus breathed on the Disciples and said, Receive ye the holy Ghost; whosoever sins ye remit, they are remitted; and whose soever sins ye retain, they are retained. Which Commission, though thus twice jointly given to all the Apostles alike by Christ; yet because he first granted this commission to them, directing his speech personally to Peter, Mat: 16. 18, 19. I say unto thee, thou art Peter, &c. And I WILL (not now do) give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven. Popes and Popish writers thence conclude St. Peters and others Universal Supremacy over the whole Church, and all other Apostles and Bishops whatsoever as well as Kings and Emperors.

I answer, That these Commissions (if rightly examined) do neither give St. Peter nor his pretended Successors, nor any Prelates or Ecclesiastical persons such an inherent Supreme Ecclesiastical Jurisdiction, distinct from the Regal and Temporal, and incommunicable to Lay persons, as is pretended.

For 1. Every particular person, though a Lay man, or private Christian, hath an absolute power, yea special command from Christ himself, to pardon, forgive and remit sins, and offenses committed against himself: as this clause in the Lord's Prayer, Forgive us our trespasses, as we forgive them that trespass against us; These precepts When ye pray standing forgive; for if ye forgive their Trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses; Forgive and you shall be forgiven; Forgive one another, as God for Christ's sake hath forgiven you, with other Scriptures demonstrate. And as they may thus pardon, loose, and forgive: so they may likewise bind, or retain sins and trespasses against them, when the parties are obstinate and impenitent. This is evident by Luke 17. 3, 4. If thy brother trespass against thee, rebuke him, and if he repent, forgive him: And if he trespass against thee seven times a day, and seven times in a day return unto thee, saying I repent, thou shalt forgive him, (but not without repentance:) Compared with 2 Thess: 3. 14, 15. Rom: 16. 17, 18. 1 Cor: 5. 11, 12, 13, and Mat: 18. 15, 16, 17. Moreover, if thy brother trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother: But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three Witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; and if he shall neglect to hear the Church, let him be unto thee (mark it, not them) as an heathen man, and a publican; Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose in earth, shall be loosed in heaven. Therefore the self-same Commission, Authority of binding and loosing upon earth is given to every private person in this Original Text by Christ, as was given to Peter, Mat: 16. 18, 19. and to all the Apostles, John 20. 22, 23. Hence St. Augustine resolves, Cum caepisti habere fratrem tuum tanquam Publicanum, Ligis illum in terra, cum autem corrigeris & concordaveris cum fratre tuo, solvisti illum in terra Cum solveris in terra, solutus erit in coelo: Theophylact is yet more punctual; Si tu offensum eum habes eum qui te affecit injuria, sicut Publicanum & Gentilem, erit ill et in coelo talis. Si autem solveris eum, hoc est, si illi condonaveris, erit illi et in coelo condonatum. Non enim solum quae solvunt Sacerdotes sunt soluta, sed quae cunque nos et iniuria assecti, vel ligamus vel solvimus, et ipsa erum ligata et soluta. And if every private person may thus bind and loose as well as Priests, as these two Fathers, together with Bishop Jewel and others resolve; then much more may Kings and Supreme temporal Magistrates do it, in their Courts and Consistories. Our Venerable Beda, Peter Lombard, Scotus, with other Popish School-men, yea their Canon Law, and Canonists resolve; That in the absence or want of a Priest, a man may confess his sins to his coequal or neighbout, yea open his daily and lesser sins to his neighbor, where there is a Priest, and receive absolution from him though a Layman, as well as from a Priest. And that they may do so even by divine Institution, is most fully demonstrated by Jam: 5. 16. (written to the twelve Tribes scattered abroad) who are thus admonished; Confess your faults one to another, (not to a Pope, Bishop, Priest) and pray for one another, that ye may be healed; from which Text not only many Ancients, but most Orthodox Protestant Divines resolve; That no private Christian (in point of conscience) is obliged to confess his sins to a Priest, anymore then to another private Christian, and Laymen no more obliged to confess their sins to Priests, then Priests are to confess their sins to Laymen; and that this text makes the duty of confessing their sins, faults one to another reciprocal, being coupled with mutual praying for one another; the Bishop, Priest being bound to pray for the people, as well as the people for the Bishop or Priest; therefore to confess unto them, as far forth as they are to confess to him.

2ly. I answer, That the power of binding and loosing, retaining and remitting public or scandalous sins, is not given to Peter, the Apostles, Popes, Bishops, Priests or Ecclesiastical persons, as an inherent privilege and jurisdiction peculiar to them alone, but to the whole Church and congregation, to whom the right and execution thereof principally appertains. This is infallibly demonstrated, by Mat. 18. 17.

This word Church or Congregation, is never taken throughout the Scripture for any one particular person, whether High Priest, Priest Apostle, Bishop or Presbyter, nor yet for two, three, or more Apostles, Bishops, Priests, Ministers, assembled together without, or as contradistinct from the Laity; but ever for the whole Church or congregation either as conjoined with the Apostles, Bishops, Ministers, and sometimes without them, for Lay Christians alone, as severed from their Bishops and Pastors; particularly in these signal Texts, Acts 15. 3, 4, 5. Thus the words, Church and Churches are used 1 Cor. 1. 2, 3. c. 7. 17. c. 11. 16. 18. c. 12. 28. c. 14. 4. 23, 33, 34. c. 16. 1. 5. 2 Cor: 1. 1. c. 8. 18, 19, 23, 24. c. 11. 8. 28. c. 12, 13 Gal: 1. 19. 22. Ephes: 4. 11, 13. c. 5. 25, 27, 32. Col. 4, 15. 1 Tim: 5. 16. 1 Thess. 1. 1. c. 2. 14. c. 5. 27, 2. 2 Thess: 1. 1, 4. 2 Tim. 3. 2, 4, 5. Rev: 2. 1. 11, &c. c: 3. 1. 6. 13. 22, &c. The Angel of the Church of Ephesus, Pergamos, and the other 5. Asian Churches, interpreted to be the Ministers of Bishops of them, are distinguished from the people, who are styled always the Church of Ephesus, &c. but the Angel, Bishop, or Ministers thereof, whether singly or jointly considered, are never once styled the Church throughout the New Testament or Old: Therefore tell the Church, never signifies St. Peter, or the Pope, (a single person only, and so no Church) nor yet the Jewish Sanhedrim, as many fancy, (being never styled a Church, but Council only in the New Testament, and no divine institution) but only the particular congregation or Church collectively considered, whereof the person offending was a member. And if meant of it, or of the Jews Sanhedrim or Council; St. Peter, and the Pope, with his Conclave of Cardinals, being no such Council or Church, (consisting of the Princes of the Tribes of Israel, and 72 Laymen) not of Priests alone, and no Successors to them by Divine institution; the Jewish State, Priesthood, Church, ceremonies, being totally abolished by Christ; the Pope and other Prelates can pray in no aid from this much wrested, abused, mistaken Text, to support their pretended Supremacy, and divine Ecclesiastical Jurisdiction: (principally vested in the whole Church) which is to rebuke, loose, seclude, retain or absolve penitent or impenitent scandalous sinners, as St. Paul himself resolves, 1 Cor: 5. throughout. When ye are gathered together in the name of our Lord Jesus Christ, to deliver such a one to Satan. Purge out therefore the old leaven, that ye may be a new Lump. Do not ye judge them that are within? Therefore put away from Your selves that wicked person: spoken to and of the whole Church of Corinth, not to the Ministers of Elders thereof. 2 Cor: 2. 6, 7. Sufficient for such a man is this censure inflicted by many, (the whole Church, not the Apostle, Pope, Bishop) So that contrariwise, ye ought rather to forgive and comfort him, lest perhaps such a one should be swallowed up of grief; Wherefore I beseech you, that you would confirm your love towards him. To whom ye forgive anything, I forgive also. 2 Thess: 3. 14. If any man obey not our Epistle, note ye that man, and have no company with him, that he may be ashamed. Rom: 16. 17. Now I beseech you brethren, mark them which cause divisions and offenses contrary to the doctrines ye have heard, and avoid them. 2 Tim: 3. 5. From such turn away. All directed to the Church, Saints, Brethren, (not the Bishops or Ministers of the Church) in whom the power of the Keys, of binding and loosing originally resides, and in them only ministerially as servants of and to the Church: Whence St: Augustine thus determines, Cum Christus Petro diceret, tibi dabo claves Regni caelorum, Vniversam significabat Ecclesiam: Whereupon in the Primitive Church, sinners and penitent persons desired the prayers, pardon and absolution of the whole Church, and all the Members of it when they were restored to it, as Tertullian, Origen, Bishop Jewel, Albispinaeus, and others relate.

3dly. This binding and loosing, remitting and retaining sins, was not by any judicial sentence pronounced by the Apostles in any Consistory Court where they sat as Supreme Judges, as Popes, and other Prelates since have done; the Apostles having no such Courts, nor exercising such a Sovereign Jurisdiction in them, as these since have done, for which St: Jerome thus sharply reprehends them; Istum locum Episcopy & Presbyt • ri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio, ut vel damnent innocents, vel solvere se noxios arbitrentur, cum apud Deum, non sententia Sacerdotum, sed reorum vita ponderatur. Alligat & solvit Episcopus vel Presbyter eos qui insontes sunt, vel noxii; sed pro officio suo cum peccatorum audierit varietates, scit qui ligandus sit, qui solvendus &c: That is, as Peter Lombard interprets it, Dominus tribuit S • cerditibus potestatem Ligandi & Solvendi, id est, ostendendi hominibus Ligatos & Solvendos; in and by the preaching of the Gospel to them; according to Christ's commission; He that repenteth, believeth and is baptized, shall be saved; here is the loosing and remitting; He that repenteth not nor believeth, shall be damned; and the wrath of God abideth on him; here is the binding and retaining; by the keys of the kingdom of heaven, to wit, the Gospel, which shuts and opens heaven gates, admits or excludes, inherits or disinherits them of it; and is the savor of life unto life to those who believe it, but the savor of death unto death to those who believe it not; as is evident by Mar: 16. 16. Lu: 13. 3. 5. John 3. 38. c: 12. 48. Rom: 2. 1, to 16. 1 Cor: 6. 9, 10, 11. 2 Cor: 2. 14, 15, 16. c: 4. 3, 4. Gal: 5, 19, 20, 21. Ephes: 5. 5, 6. Rev: 21. 8, 17. c. 22. 14, 15. Acts 3. 26. c: 16. 30, 31. 2 Cor: 10. 4, 5, 6. Which texts do open heaven gates to all repending and believing, but shut them against all unrelenting, unbelieving sinners. This Origen, Tertullian, Jerome, Chrysostom, Augustine, and other Fathers; Bishop Jewel, Dr. Reynolds, Bishop. Usher, and most Protestant Divines, prove to be the Keys of heaven, and the proper pardoning, binding, loosing, retaining of sins in the premised commission; which though peculiar to Apostles, Bishops, Priests, and Ministers of the Gospel, in respect of their public Ministry in preaching the word and pressing the promises and threatenings of the Gospel; yet it belongs to every Christian Magistrate and private Christian too, in their orb; who may in their respective places apply the promises of the Gospel to the consolation and absolution of private penitent Christians; their own families, friends, neighbors, and denounce the wrath and judgment of God against impenitent persons, (and Malefactors, as Judges usually do) as there is ocasion.

4ly. This power of binding, retaining, loosing and remitting sins, with the keys of the kingdom of heaven whereby this is done, were equally given to all the Apostles, as far forth as to Peter; Christ's words, I will give to thee the keys of the Kingdom of heaven, &c. being in the future, not present tense; giving him no actual possession of the keys, kingdom of heaven til after Christ's ascension, & then but jointly with the rest of the Apostles, John 20. 21, 22, 23. Yea every ordinary Minister, Presbyter, Priest, hath as large a divine power in the Keys, as the Pope himself, or the greatest Patriarch, Archbishop, Bishop in the world; and may as absolutely, fully bind, loose, absolve, retain men's sins as they, their Commissions being all one and the same; and their power herein, not judicial, but merely ministerial, declaratory, not definitive, the absolute judicial power of shutting and opening heaven, pardoning, remitting, retaining sins, and absolving, condemning sinners, being peculiar to God and Christ alone as Isaiah 22. 22. Rev. 3. 7. Mat. 9. 5, 6. Luc. 7. 48, 49. John 2. 13. Rom: 2. 17. resolve, & Origen, St. Ambrose, Chrysostom, Augustine with others before cited, Beda: yea, Peter Lombard, & Richardus De Sancto Victore confess, and Bishop Jewel, Dr. Rainolds, Dr. Field, Bishop Usher, Dr. Ames, and all other Protestant Divines prove at large in their Treatises of Confession, Absolution, Power of the Keys, and against the Popes Supremacy. Whence Alphonso de Castro concludes, (though a great champion for the Pope) Quando absolvit simplex Sacerdos, tantum adsolvit de Culpa sicut Papa. Therefore if these Texts give any Supreme Ecclesiastical Authority over Kings and the whole Church to St. Peter, or the Pope; they give the very same to every Priest, Curate whatsoever; and so we shall have as many Popes, yea Vicars generals and Viceroys of Christ over the Church, all Christian Kings, Emperors, and their kingdoms, as there are Priests.

5ly. I have long admired, how any Pope or Prelate from this borrowed Metaphor of the Keys of the Kingdom of heaven given to Peter or others, can pretend to such a transcendent Sovereign Ecclesiastical & Temporal Jurisdiction, too, as some of them claim from thence; Since I never read in any Text, Story, That Keys were an Emblem of Supreme Jurisdiction, but the Sword, or Scepter only; which belongs not unto Apostles, Popes, Prelates, Priests, but Kings alone: And experience informs us, that Porters who keep the keys, and open, shut the gates of Kings, Popes, Bishops, Noblemen’s Palaces, Cities, Colleges, Castles, Courts; and other public or private Baylifs, Stewards, Butlers, Grooms, who keep the keys of their Lord's, Masters Barns, Butteries, Sellers, Stables, are persons of inferior quality, void of any Supreme Temporal or Ecclesiastical Authority in or over their fellow Servants, much less over their Lord's, Masters, to shut them out or let them in at their pleasures: Therefore every of these Porters, Key-keepers, yea every parish Clerk, who keeps the keys of the Church, Cathedral, or of the Popes own palace at Rome, may as justly challenge a Supreme Temporal and Ecclesiastical Jurisdiction over their Kings, Lord's, Popes, Bishops, Parish-Priests, Parishioners, Churches themselves, as the Pope, Priests and Prelates do, from St. Peters keys; because they keep the keys, and open the doors to let them in and out of their Palaces, Churches; Houses; yea the Door-keepers, and Turn-keys of both Houses of Parliament may as well argue they are above the Houses, Members themselves in power and jurisdiction upon the same Account, as Popes above the Church & Kings.

6ly. Popes and their flatterers, to appropriate those Keys to St. Peter and the Romish Hierarchy, which Christ himself never knew nor gave them, have made up a New Bundle of Keys in their own forge, which will never shut nor open the gates of heaven: As first, the Key of Power; 2ly. Of Jurisdiction; 3ly. Of Order; 4ly. Of Discretion; 5ly. The Keys most principal; 6ly. The Keys less principal; 7ly. The Keys of Knowledge; Which though chief Bonaventura confesseth, most of their Ordinary Mass Priests want, being so ignorant, that they are utterly void of all true saving knowledge of the sacred Scriptures. Most of these Keys, they appropriate to the Pope originally, and from him derivatively to Bishops. But since they have not in all their New Bunch of Keys, The Key of Faith, and knowledge of the word of God, which only opens heavens gate; and since the gate of heaven is very strait, and but one, and so needs not such a multiplicity of Keys, or pick-locks to open it as the Roman Porters have forged; yea the broad gate of hell but one, which stands open day and night to let in prisoners, who can never return back thence; as I may conclude with John Veselius on the one hand, Claves Papae & Praelatorum non aperiunt Regnum Dei, sed abscondunt; So I may resolve on the other, That they give them no Supreme Ecclesiastical Jurisdiction at all over any Churches, Christians, much less over Kings and Emperors, for the premised reasons.

The 4th. Commission which Popes and their creatures would appropriate to St. Peter and the Pope, is that treble Interrogation and command given by Christ to Peter, after his treble denying of him with an Oath, John 20. 15, 16, 17. Jesus said unto Simon Peter, Lovest thou me more then these? He said, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my Lambs, Feed my Sheep, Feed my Sheep. From whence Popes and their Janizaries conclude, That the Pope is the Universal Vicar, 〈1 page duplicate〉 〈1 page duplicate〉 Head over all the Church Militant, that the whole world is his Diocese; and that he hath an absolute Power not only over all other Bishops, Cardinals, Priests, but over all Christian Kings, Emperors, Princes, not only to feed, but to excommunicate, depose, kill them; divide, or give their Crowns, kingdoms to others.

To which I answer 1. That the High Priests and Priests in the Old Testament were obliged by their office, duty to feed, teach and instruct their flocks, as well as St. Peter and the Apostles under the New: as is largely resolved (with much expostulation by God himself against those who neglected it) Jer: 23. 1, to 16. Ezech: 34. 2. to 24. Zech: 11. 7. 2 Chron: 17. 7, 8, 9. Neh. 8. 7. c. 7. 15. and other Texts. But the High Priests under the Law claimed no such Sovereignty or Jurisdiction over the people: much less over Moses, Joshua, Supreme temporal Magistrates, or their Kings, by this their pastoral charge, power, to feed God's sheep and flock; as I have formerly proved, and shall here further illustrate by the example of Aaron the first High Priest; who was subject and subordinate to Moses the Israelites first chief Civil Governor, being no Priest by birthright, nor consecration, as some Popish writers would now make him: First because Aaron was his elder Brother by 3 years, & so the only Priest by birthright, & the high Priest by Moses special consecration; who at his death stripped him of his high priests robes, and put them on Eleazar his son. 2ly. Because he never consecrated himself a Priest, as he did Aaron and his sons, nor was he ever consecrated a Priest by others. 3ly. Because he never offered burnt offerings or sacrifices, nor intermeddled with the proper office of the Priests, but charged them alone to do it. 4ly. Because the word Priest in Psal: 99. 6. 9. whence they would conclude Moses a Priest, signifies as well a Prince as a Priest, and therefore cannot conclude him a Priest, but Prince among them. Now though Aaron was high Priest, and Moses his younger brother, yet Aaron was subject to his Jurisdiction, Power, Censure; as these 2. Scriptures evidence. First Moses particularly reprehended Aaron and the Priests for burning and not eating the sin-offering in the holy place, according to their duty and God's prescription; for which Aaron made his Apology to him. 2ly. By God's anger against Aaron, and smiting his Sister Miriam with Leprosy, only for speaking against Moses for marrying an Ethiopian woman, and using these seditious words against him; Hath the Lord only spoken by Moses? hath he not also spoken by us? in derogation of his Authority. 4ly. By Aaron's confessing of his sin, and craving pardon of him for it in this submissive manner, Alas, My Lord, I beseech thee lay not this sin upon us; wherein we have dealt foolishly. 5ly. By Aaron's intercession to Moses for Miriam after God had smitten her with Leprosy, and then healed her upon his prayer; that she might not be put out of the Camp; Which Moses refused to grant, shutting her out of the Camp seven days ere he restored her: Seeing then this Pastoral office of feeding advanced not Aaron above Moses, to whom he was high Priest; who continued (l) subject to his Supreme Ecclesiastical and Civil Jurisdiction; How Christ's command to Peter to feed his Sheep, can elevate his pretended Successors above Kings, Emperors, and all other Bishops, no rational Christian can discern.

2ly. Every Apostle, Minister, Priest, Bishop in and under the Gospel is expressly enjoined and bound ex officio, to feed Christ's sheep, lambs, flock committed to his charge, as well as Peter: as is evident by this question and demand of God himself, Ezech: 34. 2. Should not the Shepherds feed the Flocks? which infallibly intimates, that they should and ought to do it under the Gospel as well as Law: by Jer: 11. 15. I will give you Pastors after mine own heart, which shall feed you with knowledge and understanding. Jer: 23. 4. And I will set up shepherds over them which shall feed them; both meant of the times of the Gospel; by these express Gospel Texts Acts 20. 28. where Paul gave this strict charge to all the Elders and Bishops of Ephesus, Takeheed therefore unto yourselves, and to all the Flock over which the holy Ghost hath made you Bishops (to what end?) to feed the Church of God, which he hath purchased with his own blood; Which words, Feed the Church of God, are certainly as universal, as Feed my sheep, feed my Lambs: 1 Cor: 9. 7. Who Feedeth a Flock and eateth not of the milk thereof? applied by St. Paul to all Ministers and Preachers of the Gospel, who ought to live of the Gospel. Yea, (which is most observable;) St. Peter himself (as if he had purposely foreseen his pretended Successors ambitious Monopoly; and claim of Feeding Christ's Sheep to himself, to erect a new Monarchy, tyranny over them, by a prophetical Spirit, and purposely writ against it) forever refutes their pretences in this memorable passage, 1 Pet. 5. 1, to 5. The Elders that are among you I exhort 〈 in non-Latin alphabet 〉 , ut Compresbyter, or Consenior, (as the Vulgar, Jerome, Arias Montanus, and other Latin Translations render it) as your fellow Elder, (yea fellow-shepherd too) (not chief Head, Pastor, Feeder of the Universal Church of Christ) 〈 in non-Latin alphabet 〉 , feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 〈 in non-Latin alphabet 〉 : not as Lord's over (or, as Domineering and ruling over) the Lord's heritage, but being ensamples to the flock; And when the Chief Shepherd (acknowledged by Peter himself after Christ's Resurrection to be Christ alone, not himself) shall appear, ye shall receive a Crown of glory that fadeth not away. Whence St. Peter expressly enjoins them to feed the flock as Shepherds only, not as Kings or Lord's over them.

3ly. Christ himself the good, Great, Chief Shepherd of his sheep, informs us; that as he himself, so every other good shepherd that entereth in by the door, doth not only guard, but feed his sheep, and the sheep hear his voice, and he calleth his own sheep by name and leadeth them out, and he goeth before them, and the sheep follow him, for they know his voice. Every Apostle, Bishop, Minister of the Gospel is as much a Shepherd of Christ's sheep, as Peter; therefore bound to feed Christ's sheep, Lambs as much as he. This St: Ambrose long since asserted: Dominus dixit Petro, Pasce oves meas; Quas oves, quem gregem non solum tunc beatus Petrus caepit, sed et nobiscum ease succepit, et cum illo ease nos suscepinus omnes. And St. Basil goes a little further to his Keys as well as feeding. Petre inquit, amas me? Pasce oves meas: & consequenter omnibus Pastoribus et Doctoribus eandem potestatem tribuit: Cujus signum est, Qoud omnes ex aequo obligant, et absolvunt, quemadmodum ill. This Bishop Jewel, Dr. Reynolds, Dr. Ames, Chamier, and all Protestant Divines assert and prove at large: Yea Pope Anacletus himself resolves, Caeteri ve-Apostoli cum eodem (Petro) pari consortis Honorem et Potestatem acceperunt, and that as well the power and honor of the keys, and of binding and loosing, which he there relates to, as of feeding Christ's sheep. And St. Cyprian resolved long before him; Christus eandem dedit Apostolis omnibus potestatem. Hoc utique erant & caeteri Apostoli quod fuit Petrus, pari consortio prediti et honoris et potestatis. Pastores sunt omnes, sed grex unius ostenditur qui ab Apostolis omnibus unanimi consensu pascatur: Yea the whole Clergy of Rome writes thus to all the Clergy of Carthage, Cum incumbat nobis qui videmur Praepositi esse & Vice Pastores, custodire Gregem; si negligentes inveniamur, dicetur nobis quod & antecessoribus nostris dictum est, qui tam negligentes praepositi erant, Quoniam, &c. Ezech: 34. 2, 3, 4, &c. sed & ipse Dominus Simony sic dixit: Diligis me? respondit; Diligo: ait ei, Pasce oves meas, Hoc verbum factum ex actu ipso quo cessit cognoscimus, & caeteri Discipuli similiter fecerunt, Nolumus ergo fratres devotissimi vos mercenarios inveniri, sed bonos Pastores, &c. Resolving every Apostle, Bishop, Minister, to be as much Pastors, and as far bound to feed Christ's sheep as Peter. Therefore if this gave Peter a Sovereign Jurisdiction over all the Church, and Kings themselves, it must give the like to all other Bishops, Priests, Ministers; and so we shall have as many Popes, Vicars Generals, and Supreme heads of the Church of Christ paramount all Kings and Emperors, as there are Priests and Bishops.

4ly. The sheep thus fed; are not St. Peters, nor any Popes; Bishops sheep that feeds them; but only the sheep, flock of Jesus Christ, for whom he hath laid down his life, yea purchased, redeemed them with his own most precious blood. Therefore their bare feeding of can give them no dominion or Sovereign Jurisdiction over them, no more then it doth to any Ordinary country Shepherd which feeds, keeps, folds his Lord's or Masters sheep, who can neither shear, sell, thrust them out of the fold, pasture, nor kill or dispose of them at his pleasure; but only guard, feed, fold, carefully watch over and lead them into such pastures as his Lord prescribes: his shepherds office being only a painful, careful Service, Ministry, not a Dominion or Dignity.

5ly. All the acts, duties of St: Peters or any other Apostles, Bishops, Ministers Pastoral office in relation to Christ's flock are merely servile, ministerial towards their sheep for their preservation and welfare, not Lordly or Jurisdictional: as namely,

1. To water and feed them in good, green pastures, with the wholesome food of God's word. 2ly. To watch over them day and night; and guard them from Wolves, Thieves, Robbers that would devour, kill, seduce, destroy them. 3ly. To go in and out before them in an holy and exemplary conversation. 4ly. To gather them together when they are scattered by any persecutions, Wolves, casualties, and to seek them out and bring them home to their fold and pasture, when they are strayed thence. 5ly. To stand by them in their greatest dangers without flying, and to lay down their lives for their safety and defense against Wolves and Robbers. 6ly. To gather the Lambs with their arms & carry them in their bosoms; to lead those gently that ar with young, to bind them up which are broken, and to heal and strengthen them that are sick. 7ly. To fold and make them lie down in safety. 8ly. Not to feed themselves instead of the flock, by eating the fat, or clothing themselves with their wool, nor yet to kill, starve or fly from them, nor to rule them with fear, force, cruelty, as Lord's over them; nor to use and call them out as sheep appointed for the slaughter, as Popes use to do. Wherefore none of all these Pastoral positive duties importing the least Dominion or Jurisdiction over Christ's sheep, but only a ministry and service towards, for them, accompanied with an heavy woe and account if neglected; and the Negative part, expressly prohibits all Lordly Dominion and Jurisdiction over them; How Popes, Prelates or Priests can hence conclude any Supreame Ecclesiastical Jurisdiction over Christ's Church and flock to be vested in themselves alone, (not in Kings) (who are to feed, rule them by way of Government and Jurisdiction as Kings, but not as mere spiritual shepherds) transcends my apprehension. Yet hear what Martinus Becanus the Moguntine Jesuit concludes from hence, in his Controversia Anglicana, De Potestate Regis & Pontificis, contra Lancelotum Andreum, Mogunt. 1612. and let all Christian Kings and their Subjects consider it as well with detestation, as admiration; The Pope as Shepherd, who is to feed Christ's sheep, hath his Doggs; (And who are they?) Hi canes intelliguntur partim Reges et Imperatores, These Doggs (of this proud shepherd) are partly Kings and Emperors; (they must be no longer Sheep, but Currs.) Then descanting upon these their honorable Royal Titles: Igitur hi Canes, These Doggs therefore if they be watchful, they must be ready at the Shepherds hand: but if they be lazy, mad or troublesome, the Shepherd must presently remove them. This He teacheth; this the Council of Lateran decreeth. He subjoins; Christian Kings are Sheep, are Rammes, are Wolves, and are Doggs: (though Christ and St: Peter never made such distinctions of them) Whence it is that the Pope beareth himself in a divers manner towards them. As they are Sheep, if they be silly, he may put them out of the fold: As they are Rammes, if they be troublesome and push with their horns, (against his Miter) he may shut them up: As they are Wolves he may drive them away: Quatenus Canes, as they are Doggs, he may put them from their office, if they be defective therein: and some of these he doth by Excommunication, others by Deposition. Thus Becanus concludes, against God's, the Prophet Jeremiah's, Ezekiel's, Christ's, and St: Peters own Glosses and Resolutions on this Pasce oves meas: metamorphosing sheep, but specially Kings, Emperors who are such, into Doggs, Wolves allegorically, and the Pope the pretended Chief shepherd into both, really and practically, to his eternal infamy.

6ly. If these Commissions to Saint Peter will not evidence the Popes Supremacy over other Bishops, Priests, Kings and Emperors, yet there is one Commission more will certainly effect and conclude it without dispute, Acts 10. 10, to 17 where Peter falling into a trance, saw heaven opened, and a certain vessel let down unto him like a great sheet, knit at four corners, let down to the earth; wherein were all manner of four-footed beasts of the earth (therefore sheep amongst the rest) and wild beasts, and creeping things, and fouls of the air; and there came a voice unto him; Rise Peter, kill and eat. But Peter said, Not so Lord, for I have never eaten that which was common or unclean: And the voice spake again unto him the second time; What God hath cleansed, that call not thou common. This was done thrice, and the Vessel was received again into heaven. Whence some Romish Parasites, Janizaries conclude from Surge Petre, macta & manduca, by their own Chemical Divinity, per quod innuitur quod Petrus Praelatus fuit populis Vniversis, vas autem illud orbem universum signat, et universitas contentum in eo significat; tam Judaeorum quam Gentilium Nationes; yea some of them assert, the lawfulness of the Popes deposing and murdering Christian Kings, Princes, by his assassinates from this Text.

I answer, first: That Arise Peter, kill and eat, if meant of sheep, is very ill coupled with, Simon, feed my sheep; being directly contrary to his pastoral duty and office, Ezech. 34, 3, to 6. John 10. 1, to 6. 2ly. There were no Kings, Emperors, nor men at all in this vessel, but only four-footed beasts, creeping things and fowls, which God provided for the food of man, and gave all men as free power to kill and eat, as he did here to Peter; Gen. 9, 2, 3, 4. Levite. 11. 2, 3, 9. Deuter. 14. 4. How then that which is the common privilege of all mankind to kill and eat such beasts, can be a peculiar Supremacy in Peter alone; Or how Kings, Emperors, men, can be intended or typified in or by these beasts, or eaten by St. Peter, like beasts, fouls and creeping things, to advance Peters pretended Supremacy; or how Peters spurious Successors can be enabled by this Text to depose, excommunicate, kill and eat the flesh of Kings, Emperors, men, whereas God himself when he first gave Commission to Noah and Mankind to kill and eat of every beast of the earth, creeping thing, fowl of the air, and fish of the sea, prohibited them to kill or eat the flesh of any man, threatening to require the blood of the life of every man at his brothers hand; without making St. Peter and his Successors Cannibals and Murderers; yea beasts and fowls instead of men; (whom God only commissioned to eat the flesh of Kings, Captains, mighty men, free and bond, Rev. 19. 17, 18.) I cannot discern. 3ly. St. Peter notwithstanding this invitation, (not simple command) did neither kill nor eat any of these beasts, fowls, but absolutely refused to do it; whereupon they were taken up again into heaven, as the Text relates. How then come his pretended Successors, both to kill and eat, when he refused to do either? and to ground their Supremacy thereon? It seems they are now more hungry and voracious then St. Peter was then. 4ly. This whole History was no reality, but a mere trance and vision, wherein was a mixture of all sorts of beasts, creatures, as well clean as unclean by the Levitical Law; which beasts and fowls Peter then conceived he might not lawfully eat: Now the end of this vision was double; First to instruct Peter, that the Levitical Law putting a difference between unclean and clean beasts, was then totally abolished, and all of them to be freely eaten by Jews as well as Gentiles. 2. That the Gentiles were now as holy and dear unto God as the Jews, Christ having broken down the wall of partition that was between them; as the sequel of that Chapter and Peter himself relates, chap: 11. Now how this vision only to inform and instruct St. Peters judgment in these two particulars, can give him or the Pope such a Sovereign Jurisdiction, as they by head and shoulders deduce from it, let all rational men resolve.

The 7th. Commission the Pontificians have found out given by Christ to Peter, is that of Matth. 21. 2, 3. Then sent Jesus two Disciples (whereof the Romanists aver Peter to be one) saying unto them, Go ye into the village over against you, and straight way ye shall find an Ass tied, and a colt with her: Loose them and bring them unto me. And if any say ought unto you, ye shall say, the Lord hath need of them, and straightway they will send them. And the Disciples went and did as Jesus commanded them. From whence they infer, that the Pope hath power to bind, loose, excommunicate and depose Kings, Emperors, absolve their Subjects from their Allegiance, and take away their Crowns, kingdoms from them, when (he their Lord) hath need of them (as he did King Johns and others) as Peter did thus loose and take away the Ass, Colt, and bring them unto Christ.

I Answer First; That it appears not by any story that Peter was one of those two Disciples that loosed and brought away this Ass and Colt to Christ. 2ly. Admit he was, yet he had another disciple equally joined with him in Commission; which destroys his sole Monarchy and Supremacy. 3ly. They went not about this errand till Christ gave them a special Commission for it; But Popes run in a quite contrary errand, to depose Kings and Emperors before they are sent by Christ, yea against his express inhibition. 4ly. They did not take them away without the owners consent, but with it, as the words straightway they will send them imply: Whereas Popes depose and take away Kings and Emperors Crowns, kingdoms, and absolve their Subjects from their Allegiance against their wills. 5ly. Christ did not send them to take away the propriety, but only to borrow the use of this Ass and Colt, at this very instant, (not the Crowns, Scepters, or kingdoms of Kings) and that only for his necessary use for a few hours, even then when he rode like a King, in greatest trimph he ever used on earth, into Jerusalem, and then sent them back. Popes do not borrow, but forcibly seise, detain not the Asses or Horses of Kings, Emperors, but their Crowns, and kingdoms too; which Christ never commissioned, nor sent Peter, or any other Disciples to demand or take from Kings, and bring them unto him. 6ly. Those Disciples were sent only to loose a mere natural Ass and Colt for Christ to ride upon, not Emperors, Kings, Princes, on whose backs Christ never rode, on whose heads, crowns he never trampled, whiles prostrate at his feet, as Antichristian Popes have frequently done; neither had he Emperors or Kings to hold his stirrup, bridle, when he ascended on the Asses back, as Popes have made Emperors and Kings to hold theirs. 7ly. No argument for the Popes Supremacy can be deduced hence, but only that Peter was here an Ass-driver, not a Shepherd; that his Keys were now transformed into a halter or bridle to muzzle Asses: that Emperors and Kings are now metamorphosed not only into Sheep, Wolves, Dogs, (as Becanus formerly asserted) but into Popes Asses too, which have no understanding: This his great Champion Gastar Schioppius is not ashamed with greatest impudency directly to proclaim to all the world, in this most scurrillous passage, in allusion to this Text. Ecclesia est Mandra, sive Grex aut multitudo jumentorum, sive Aunorum clitellariorum seu sagmariorum, &c. The Church (he means the Roman, and see the Members thereof how observe it) is a great fold or stable of Beasts or Asses; of which some are Pack-Asses, some are Dosse-Asses, and others Burden Asses, Then relating cuiusmodi Auni sunt nos Catholici? (what sort of Asses we the Roman Catholics are) We (writes he) must be beasts which have understanding and reason to obey the Bishops with all humility and patience; for they are the men, they the Muleters and Ass-drivers, they must yoke, bridle and saddle us, put halters about our necks, load & drive us. For others, they are like to beasts, but tame & moderate beasts, such as must do what they are commanded, for a good understanding Ass is he, that honoreth and followeth the direction and command of the Mulettier. He adds, Reges Catholici sunt Asini cum tintinnabulis; Catholic Kings are Asses with Bells about their necks, as being the Fore Asses, leading the way to other inferior Asses. Then much commending Charles the Great, he writes, That Charles was a far greater and wiser Ass, then those Kings that cast off the Popes yoke; for Charles being tantus Asinus, so great an Ass, cried (or rather brayed) out with a loud voice, Vniversae Asinorum mandrae, to the whole fold of Asses; that is, to the whole Church in this manner, For the memory of St. Peter let us honor the Roman Church; and though the yoke which the Pope imposeth be such as we can hardly bear, yet let us fall down under the same. Ex quibus verbis verum Issachar agnoscas, de quo Gen. ch. 49. Issachar Asinus fortis. From which words of Charles, thou mayest know he was a very Issachar, of whom it is said Gen. 49. Issachar is a strong Ass. Thus Schioppius. Is not this fine Catholic Divinity, enough to enamour all Christian Kings, Princes with the Church of Rome? which is now become a fold of Asses, instead of a flock of Sheep, and their Popes, Bishops, Muleters, and Ass-drivers, instead of Shepherds?

I shall not waste Ink and Paper to answer the other pretended Commissions given by Christ to St. Peter, on which Popes and their Parasites likewise ground their universal Supremacy, as Launch out into the Deep; Loose thy net; Christ entered into Simon Peters boat; Strengthen thy brethren, &c. Nor to answer this profound Argument and passage of St. Bernard, urged by Tho: Waldensis, to prove Saint Peters Universal Supremacy over the Church, from Christ's entering into his Boat. Beatus etiam Bernardus sic loquitur de Navicula una Petri, Lib. 2. Ad Eugenium. Discipuli Navigabant & Dominus apparebat in littore quodque jucundius erat in Corpore redivino: sciens Petrus quod Dominus est, in Mare se misit & sic venit ad ipsum, aliis Navigio pervenientibus. Quid istud? Nempe signum singularis Pontificii Petri, per quod non unam Navem ut caeteri quique suam, sed ipsum saeculum susceperit guvernandum. Mare enim saeculum est, Navis Ecclesia. Inde est quod altera vice instar Domini Petrus gradiens super aquas, unicum se Christi Vicarium designavit: qui non uni populo sed cunctis praeesse deberet: siquidem aquae multae populi multi. Itaque cum quisque caeterorum habeat suam, tibi unae commissa est gravissima Navis facta ex omnibus, ipsa universalis Ecclesia toto orbe diffusa. Haec Bernardus. Rather by way of jear to others who thus descanted on it, then in seriousness. Yet Waldensis gravely infers thence. Quam synceriter, quamque subtiliter enucleat pater Bernardus eminentiam summi Sacerdotis, & fastigium Christi Vicarii ab ipsis medullis Evangelii rutilantis? making a large descant on them. But the repetition of these crazy enthusiastical arguments and aiery conceits, to evidence the Popes Supremacy from such impertinent texts, or rather blasphemies, is a sufficient refutation of them.

6ly. When all these Commissions to the Apostles, Peter, and forecited Texts, will not prop up the Popes tottering Universal Supremacy, they then fly to his Sword, as to their Triarii, and last refuge, yet with very ill success, if the Texts and inferences from them be well examined. Our Savior being near his Passion used these words to his Disciples, Luke 22. 34. to 39. When I sent you without purse, or scrip, or shoes, (or staves) lacked ye anything? And they said, Nothing. Then sain he unto them; But now, he that hath a purse let him take it, and likewise his scrip: and he that hath no Sword, let him sell his garment and buy him one. And they said, Behold here are two Swords; And he said unto them, It is enough conjoined with Matth. 26. 51, 52. John 18. 10, 11. Then Simon Peter having a sword drew it, and smote the high Priests servant, and cut off his right ear. Then said Jesus unto Peter, Put up thy sword into the sheath, or into his place; for all they that take the sword, shall perish with the sword: the cup which my Father hath given me, shall I not drink? From which Texts, Popes and their Paralites, have drawn these strange Conclusions, universally embraced by most as infallible Oracles.

1. That these two Swords here mentioned, were the Supreme Ecclesiastical and Temporal Swords of Authority and Jurisdiction, here instituted and distinguished by Christ himself. 2ly. That those two Swords are distinct in their own Natures: the one originally put into the hand of St. Peter and his Successors of Rome alone, and derivatively by and through him into the hands of the other Apostles, Bishops, Priests, incommunicable unto any Temporal Kings or Princes. The other put into the actual possession of Emprors or Kings, by St. Peter and his Successors, to be drawn forth at their command for their and the Churches defense, as well as for the Government of their kingdoms. 3ly. That both these Swords are originally given to, and visited in St. Peter and through him in the Pope, who may dispose of, give, recall and command them at his pleasure. Strange dotages and delusions drawn by head and shoulders from these Texts.

To clear which Texts from these false Glosses for the future, I shall desire the Readers to observe: 1. That the Sword which Christ commanded every of his Apostles to sell his garment (for want of money) to buy; was not a Metaphorical, Civil, or Ecclesiastical Sword of Authority or Jurisdiction, (which had been flat Simony to buy) but a plain, material, iron sword, which ordinary soldiers, or servants then wore, (as since they have done, and yet do) to guard their Kings, Generals, Captains, Masters against violence: For 1. It was a sword to be bought at the Cutlers, and that for the present defense of their Master Christ. 2ly. They thereupon all answered (not Peter for them) They had then two swords, with one whereof Peter cut off Malchus his ear; therefore both only material iron swords. 3ly. St. Peters sword was drawn out of his sheath, when used, & commanded by Christ to be put again into its scabbard or place; therefore a real iron sword. 4ly. Christ gives this reason for its putting up, For all they that take the sword, shall perish by it: Therefore both the swords he commanded them to buy, the two swords they then had, when Christ said, It is enough; & the sword to be put up were only ordinary swords of common soldiers, or servants, not of Temporal Magistrates or Prelates. 5ly. Christ directed his speech not to Peter by name, but to all his other Apostles in general; He that hath no sword let him sell his garment & buy one; & he having then a sword of his own, this speech did not concern him, but those only who wanted swords; whence not Peter, but the other Apostles said jointly (as they replied to Christ's first question, that they wanted nothing;) Behold here are two swords: which implied a tacit demand, whether they needed to buy anymore? Whereupon Christ said, It is enough, there needed no more. Peter therefore not being their mouth, in this case, for ought appears; how can these two swords belong to him alone, upon the other Apostles answers? 6ly. It is most clear, that one of these two swords was Peters, is evident by Christ's words to him; Put up thy Sword: Yet it was only the sword of a common soldier, or servant; not of a Civil or Ecclesiastical Magistrate; (he being then neither) and that Apostle whose the other sword was, yea every common soldier that hath or wears a sword, may claim as absolute a Sovereign Ecclesiastical and Temporal Jurisdiction, as the Pope can do from this sword of Peter. 7ly. Peter then had, used but one sword alone, not two. How comes the Pope, his pretended Successor, to challenge two swords, and that of a far different nature from his, and not to be content with a common Servitors or soldiers sword, as he was? 8ly. Christ himself severely checked Peter for drawing, smiting with this sword, and cutting off Malchus his ear; 1. Because he did it without his command, who was his Lord and Master. 2ly. Because he did it before the band, Captain, Officers laid hold on Christ to apprehend him, so that he began the quarrel. 3ly. Because he smote Malchus that was next him, and cut off his ear, without any just provocation from him. 4ly. Because he did it with an ill intent, to prevent, hinder Christ's crucifixion, the fulfilling of the Scriptures, and redemption of mankind by his passion: from which he dissuading him only a little before, Christ had thereupon reprehended him, with a double Get thee behind me Satan, thou art an offense unto me, for thou savorest not the things of God, but those that be of men. 5ly. Because he drew it out of incredulity and presumption; as if Christ could not be otherwise rescued from his apprehenders, but by his rash valor, when as his Father would have given & sent him Legions of Angels to rescue him, and prevent his crucifixion, had he desired it, or had it stood with the Scriptures, or God's eternal purpose, and his own good pleasure; wherefore Peters drawing and smiting with his sword, being sinful, unlawful in all these respects, cannot possibly be a just legal foundation for his or the Popes Temporal or Spiritual Supremacy. 6ly. Christ commands Peter to put up his sword into his sheath, and never to draw or use it more; because all that take the sword (without lawful commission from God) shall perish with the sword. How then Popes, St. Peters pretended Successors, can both challenge, draw, smite with this sword of Peter, not only to cut off Malchus his ear, but the Crowns, Heads of Christian Emperors, Kings, Lord's, Parliaments, and engage Christian Kings, kingdoms to draw their Military swords of War against each other, yea their Subjects to draw their swords against their lawful Emperors, Kings, as against Turks, Infidels, when excommunicated or deprived by them, and to murder one another by thousands in the field, against this express prohibition of Christ, and his reason thereto annexed; let Popes and their flatterers resolve their own and other rational men's consciences, when they are able. 8ly. Neither Peter nor any other Apostle was then a King, or Supreme Civil Magistrate, nor personated any such officer, when Christ used these words of two swords, that they were enough; & gave this command to Peter, Put up thy sword into his place. How then could either of these two swords possibly signify or represent the Kings or Magistrates Supreme Civil Sword of Justice? 9ly. Neither was Peter nor any other of the Apostles at this time invested with the sole Supreme Ecclesiastical Power or Jurisdiction, which then wholly resided in Christ himself; How therefore can Peters material sword, transferr to the Pope or his successors, the supreme Spiritual Sword of Jurisdiction over the whole Catholic Church and its members? 10ly. Those two swords, which Christ said were enough, were both of one kind; material, not metaphorical; of iron, steel; not of the Spirit; and but one of them used, or rather abused by Peter: How then can they typify Two distinct Jurisdictions vested by Divine institution in two distinct ranks and Professions of Men, Kings and Priests, Secular Princes and Spiritual Priests? So that one of them may not usurp the sword of the other two. 11ly. If these swords, as Canonists define; be so different, distinct, and put into those several hands by Christ's institution, how came the Pope in Peters pretended Right to claim, monopolize both; when Peter had but one sword, and that of a far different nature from those Popes now pretend to? 12ly. The Scripture never distinguisheth between the Temporal and Ecclesiastical sword in the Popes and Prelates sense: Indeed it stiles the word of God, the sword of the spirit, and a (i) two edged sword; and the Vindictive power of the Civil Magistrate to punish evil doers, (i) a sword; but the pretended Popes Ecclesiastical censures, whether of Interdicts, Excommunications, Anathemaes, or delivering men to Satan, putting them out of the Synagogue, or being reputed heathens or publicans, are never once styled nor intimated in Scripture to be a Sword, or to proceed from St. Peters sword, but Keys alone; yea Popes, Prelates, Priests, themselves resolve, that all their Ecclesiastical Jurisdiction, Censures are founded on the Power of Peters Keys, not Sword; and derive them only from the Keys which Christ committed to him and the other Apostles, not that sword which Christ commanded him to put up into the sheath, and use no more. How then came the Keys, and these two swords (so different in their names, forms, nature, uses, the one to open, shut, bind or loose; the other to defend penitent, and smite, slay, or punish impenitent sinners) to be both one, and to give Popes one and the self-same Supreme Temporal and Ecclesiastical Jurisdiction? Either then they must disclaim St. Peters Keys, or his two Swords as inconsistent; or if they will distribute the use of one of his swords to Kings and Civil Magistrates, they must by the self-same reason allow them one of his keys too: And then Kings, Emperors shall both enjoy, exercise Supreme Ecclesiastical and Temporal Jurisdiction over the Churches, and Clergy within their Dominions, by divine Right, as well as the Pope. 12ly. Paul himself makes this a special qualification of a Bishop, that he must be no striker; whence Bishops and Priests claim an exemption from bearing arms, or going to war; Therefore they can neither claim nor exercise either of these two swords. 13ly. This crotchet of two swords, had its principal rise from St. Bernard's passage to Pope Eugenius the 3d. about the year of Christ, 1146. Dracones, inquis, me moans pascere, & serpentes, non oves? Propter hoc, inquam, magis aggredere eos, SED VERBO, NON FERRO: quid te denuo Vsurpare gladium tents, quem semel jussus es, ponere in vaginam? Quem tamen qui tuum negat, non non satis mihi videtur attendere verbum Domini dicentis sic, Converte gladium tuum in vaginam. Tuus ergo et ipse, tuo forsitan nutu, etsi non tua manu evaginandus: Alioquin si nullo modo ad te pertineret, et is dicentibus Apostolis; Ecce gladii duo hic; non respondisset Dominus, Satis est; SED NIMIS EST. Vterque ergo Ecclesiae, et Spititualis scilicet gladius et materialis; sed is quidam pro Ecclesia, ill vero et ab Ecclesia exercendus est. Ille Sacerdotis, is Militis manu: sed sane ad nutum Sacerdotis, et jussum Imperatoris. Nunc vero accipe illum, qui tibi ad faciendum creditus est, et vulnera ad salutem, si non omnes, si non vel multos, certe quos possis. Non sum inquis, melior quam patres mei. Quem illorum domus exasperans, non dico audivit, sed non irri • it? Ideo te insiste magis, si forte audiant & quiescant; insiste & resistentibus. Dicendo haec, forte nimius dicar. Num nostra illa vox; insta oportune, importune. Hunc (si audes) nimium appellato Prophetae precipitur; Clama, ne cesses: ad quos, nisi ad sceleratos & peccatores? Annuncia, inquit, populo meo scelera eorum, & domui Jaacob peccata eorum. Prudenter adverte, sceleratos perhiberi & populum Domini: puta de his idem. Et si scelerati, & si iniqui, videne audias, quod uni ex his meis non fecisti, nec mihi fecisti. Fateor populum istum fuisse adhuc dura front indomimito nude, sed utrum etiam indomabili, nescio unde loquendo sciri potest. Potest fore quod necdum fuit. Si dissidis tu, Sed apud Deum non erit impossible verbum. Si dura front sunt, durato & tue contra tuam: Nil tam durum quod duriori cedat. Dominus ad Prophetam, Dedi frontem tuam duriorem frontibus eorum. Vnum est quod te absolvit, siegisti cum populo illo ut possis dicere; Populi mei quid tibi debeo facere & non feci? Si sic fecisti nec profecisti, est demum quod facias, & quod dicas: h Ecce de Ur Chaldaeorum, & dicito, quia oportet me & aliis civitatibus evangelizare. Puto nec poenitebit exilii, orbe pro urbe commutato. I have transcribed his whole passage relating to both swords for this purpose; 1. To prove that the temporal sword belongs not to the Pope, but only to Christian Emperors, Kings, nor is it put into his hands. 2ly. That it is to be unsheathed for the Churches defense, when there is need, not at the Popes or Priests mere pleasure or mandate, but at the Emperors and Kings special commands. 3ly. That the spiritual Sword of Priests, to be exercised by the Church, Popes, Prelates, is here expressly defined to be only the Word of God; the preaching of the Gospel with instance in season, out of season: the lifting up of Priests voices without ceasing; crying aloud to them and sparing not, showing the people their sins, and the house of Israel their transgressions; especially when they prove Dragons, Scorpions, obstinate, impenitent, hardening their faces, and hearts against all admonitions and reproofs; In which cases, Popes, Prelates, Priests, must ingeminate, and more boldly, earnestly, incessantly inculcate their reprehensions and exhortations, yea harden their faces against them, as they harden theirs: as the Prophets did in the Old Testament; and if they continued incorrigible after all this: Go forth of Ur, leave them, resort and preach the Gospel to other Cities, as Christ himself did. This is the only Spiritual sword, and the sole drawing and smiting with it, belonging to the Church, Priests, Popes; not Suspensions, Excommunications, Interdicts, Curses with Bell, Book, Candle, not only of Private persons, but whole Churches, Kingdoms, Cities, Emperors and Kings themselves; prostrations at their Papal feet, depositions from their Crowns, loss of their Realms, absolving all Subjects from their allegiance, against former Oaths, to arm them against their lawful Sovereigns; of which St. Bernard hath not one syllable. Therefore no appurtenances to the Spiritual sword of Popes or Priests, but mere Antichristian Usurpations, abuses, of this pretended sword, which wounds many not to their salvation, but destruction. Finally St. Bernard presseth the Pope to use this Spiritual sword not in England, France, Germany, or other Kings Dominions; but in Rome itself, and his own Palace, Court alone; where the people, Officers of all sorts, were generally Dragons, Scorpions, the most impudent, impenitent, brazen-faced, hard-hearted, desperate sinners of all others, of whose reformation Pope Eugenius and himself did almost despair. And then induced him to use his utmost endeavors to reform them, by the forecited smitings of them with the sword of the Spirit. And in case of their final incorrigibility; not to excommunicate, interdict, or anathematise them, but desert them totally, and by a voluntary exile to remove to some other City; to exchange Rome for the World, or any other part thereof, which was far better then it; there to preach the Gospel, and discharge his Pastoral office, committed by Christ to Peter, and through him to himself; by seeding his sheep, which he defines only to be the preaching of the Gospel to them; concluding in these words, Evangelizare pascere est; fac opus Evangelistae, et Pastoris opus implesti; Upon all which considerations, I hope the most zealous Pontificians will henceforth be satisfied; That the Civil and Spiritual swords have not their distinction, distribution, nor any foundation at all on Peters single sword, or the other Apostles two material swords; and that the only spiritual sword belonging to Popes and the Church, is not their usual Ecclesiastical Censures, thunderbolts, but the mere word of God incessantly preached, applied in season and out of season to all sorts of sinners, especially the most obdurate; wherewith the City and Court of Rome are so stuffed, that Popes have most reason to brandish this sword, and all other swords or keys they claim from St. Peter, only there, not in other Princes, Bishops Dioceses and Dominions, much less against Emperors and Kings themselves.

2ly. If St. Peters, the Apostles, Priests and Ministers commissions forecited will neither warrant, support their Supreme Ecclesiastical Jurisdiction challenged, pretended to, much less will their several Titles do it. Before I enter upon the Positive Titles given to them in Scripture, I shall desire you to take notice, 1. That neither St. Peter, nor any other Apostle, Minister, or Presbyter, is ever once styled by Christ or any Apostle in relation to his office; either a King, Prince, Caesar, Lord, or the higher Powers; but only earthly Kings and temporal Magistrates. Alvarus Pelagius, the Popes Grand Advocate, doth not only ingenuously acknowledge, but renders these folid reasons for it: First, because Kings and Lord's do frequently abuse their Regal and Lordly power to tyranny and great oppression of their Subjects; which Popes and Clergymen would be likewise apt to do, if dignified with these Titles. 2ly. Because the name of a King aliquando superbum sonat, and is apt to puff men up with pride and arrogance; therefore inconsistent with the humility and meekness of Christ's Disciples, Ministers. 3ly. To put a distinction between Civil and Ecclesiastical Governors. Inter spirituales & temporales Reges sicut est discretio in potestatibus, sic debet esse in nominibus. Principes ita{que} seculares nomen Regis quod commune est, sibi a proprietate retinent, praesertim quia ante constitutionem spititualium Regum, officium Regis & nomen plures habuisse leguntur. Principes autem spirituales aliis nominibus nuncupantur, quae non fastum, sed actum & pietatem insinuant. Et propter hoc ait Petrus, Pastoribus Ecclesiae, 1 Pet. 5. 2. 3. & 95 Distinct. Esto. Neque ut Dominautes in Clero: & Christus dixit Discipulis Lu. 22. Reges Gentium dominatur eorum, vos autem non sic. & Mat. 20 Yea he draws this memorable inference from hence. Et secundum hoc videretur dicendum, quod licet Christus sit Rex & Sacerdos, tamen ejus Vicarii scilicet Apostoli & eorum successors, non sunt Sacerdotes et Reges, imo solum convenit eis potestas Sacerdotalis vel Pontificalis ex, concessione Christi. Si autem aliquibus eorum convent potestas Regia, hoc est ex concessione Principum terrenorum; sicut ex concessione Constatini habet Romanus Prontifex Imperialem potestatem, Distinct. 96. Constituimus. Which though Alvarus prima facie, grants to be rationabiliter dictum for others; yet he spends several Articles to assert, That the Pope is not only a spiritual, but temporal King and Lord, yea King of Kings and Lord of Lord's; and that not only Popes, but even Bishops and Priests too have a power and jurisdiction above all Kings; Emperors, Princes in the world, even to excommunicate, depose, and put them from their Thrones, Kingdoms, Empires, as you heard before at large.

2ly. Neither Christ, nor his Apostles after his Ascension in any of their Epistles or Gospels, ever gave St. Peter or the Pope any of these swelling Titles now claimed, or Attributed to them by their flatterers; as Christ's sole Viceroy, his sole Vicar General on Earth, sole head of the whole Catholic Church, God, Vice-God, Christ, Christ's Omnipotentiary, or Plenipotentiary, endued with a plenituds of all power both in heaven and earth, the life of the world; or any of those Titles which St. Bernard (by way of irony, censure only) gives to Pope Eugenius, as others did in good earnest; Age indagemus adhuc diligentius quis sis? quam geras, videlicet, pro tempore, personum in Ecclesia Dei: Quis es? Sacerdos magnus, Summus Pontifex. Tu Princeps Apostolorum; tu Primatu Abel; Gubernatu Noah; Patriarchatu Abraham; Or • ine Melchizedek, dignitate Aaron, authoritate Moses, indicatu Samuel, potestate Petrus, unctione Christus. Tu es cui claves traditae, cui over creditae sunt. Sunt quidem & alii coeli janitores, & gregum pastores: Sed tu tanto gloriosius, quanto & differentius utrumque prae caeteris nomen haereditasti, &c. If none of these ambitious Titles were ever given by Christ or other Apostles to Peter himself in this magnificent manner • or to any other Apostle; How comes the Pope now to appropriate them to himself in Peters right, who doth not own but quite disclaim them? 1 Pet. 1. 1. c. 5. 1, 2, 3.

Wherefore pretermitting them as late Papal fancies, invented by Popes and their Parasites, I shall proceed to St. Peters particular Scripture Titles, peculiar to himself: whereon Popes and their flatterers bottom his and their own pretended transcendent Supremacy.

The 1. is his very Sirname, Peter, Mat. 16. 18. I say unto thee, thou art Peter, and upon this rock I will build my Church. Whence they infer, That Peter is not only supreme head of Christ's Church, but the very stock and foundation on which it is built.

I answer, 1. That he had this very name Peter given him either before he was called by Christ to be an Apostle, or at leastwise he was named Peter by Christ upon his very first calling to be his Disciple, Mat. 4 18. c. 8. 14, 15. Mar. 3. 16. Lu: 3. 16. Lu: 6. 14. Jo: 1. 41, 42 If then his first surname Peter, gave him no such supreme Jurisdiction, Lordship over all the other Apostles and whole Catholic Church, as certainly it did not, Christ himself being then the supreme head thereof on earth, for some years after. This repetition, or confirmation of this his former Title, could give him no such new headship or supremacy. 2ly. Neither Christ nor any of his Apostles, or Evangelists, before or after Christ's resurrection, who oft style him by the name of Simon, and Simon Bar-Jonas; without his surname Peter, or Simon Peter, jointly, or Peter singly; Nor yet Peter himself, (who stiles himself in his General Epistle, 1 Pet. 1. 1. 2 Pet 1. 1. Peter, and Simon Peter A SERVANT and an Apostle of Jesus Christ; and 1 Pet. 5. 1. a Fellow-Elder:) ever dreamed of such a supremacy or headship, as this, or of the least Dominion or Jurisdiction over the rest of the Apostles, or Elders of the Church, much less over the whole Church of God, and Emperors, Kings themselves, as Popes now claim. 3ly. This name Peter, as I say unto the thou art Peter, attest, was only personal, individual,