LIB.
I.
CAP.
I.
AMongst
those
Attributes
,
and
Governour
of
the
World
,
the
Lord
of
lords
,
and
King
of
kings
,
which
be
there
applied
as
well
to
the
Son
of
God
,
Jesus
Christ
,
the
second
Person
in
the
sacred
Trinity
,
as
to
God
the
Father
,
and
God
the
Holy
Ghost
.
Agreeably
whereunto
,
and
not
otherwise
,
our
chief
purpose
being
to
imitate
the
Scriptures
,
in
setting
out
,
and
describing
the
Deity
,
and
Dignity
of
our
Saviour
Christ
,
by
his
Almighty
Power
,
and
universal
Government
of
all
the
World
,
as
Heir
of
all
things
,
and
Head
of
his
Church
;
we
hold
it
fit
to
begin
with
his
Divine
Power
of
Creation
:
and
thereupon
in
the
sense
aforesaid
do
affirm
,
That
He
in
the
beginning
did
create
both
Heaven
and
Earth
;
and
that
amongst
the
rest
of
the
Creatures
,
which
he
then
made
,
he
Created
our
first
Parents
,
CANON
I.
IF
any
Man
therefore
shall
affirm
with
any
Pagan
,
Heretick
,
Atheist
,
or
any
other
profane
Persons
,
which
know
not
,
or
believe
not
the
Scriptures
,
either
that
Heaven
and
Earth
had
no
beginning
;
or
that
the
World
was
made
by
Angels
,
or
the
Devil
;
that
the
World
was
not
otherwise
made
by
Christ
,
than
as
he
was
an
Instrument
of
God
the
Father
for
the
making
of
it
;
or
that
he
did
not
as
God
,
create
our
said
Parents
,
Adam
and
Eve
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
II.
TO
him
,
that
shall
duly
read
the
Scripture
,
it
will
be
plain
and
evident
,
That
the
Son
of
God
having
created
our
first
Parents
,
and
purposing
to
multiply
their
Seed
into
many
Generations
,
for
the
replenishing
of
the
World
with
their
Posterity
,
did
give
to
Adam
for
his
time
,
and
to
the
rest
of
the
Patriarchs
,
and
chief
Fathers
successively
before
the
Flood
,
Authority
,
Power
and
Dominion
over
their
Children
,
and
Off-spring
,
to
rule
and
govern
them
;
Ordaining
by
the
very
Law
of
Nature
,
That
their
said
Children
and
Off-spring
(
begotten
and
brought
up
by
them
)
should
fear
,
reverence
,
honour
,
and
obey
them
.
Which
power
and
Authority
before
the
Flood
,
resting
in
the
Patriarchs
,
and
in
the
chief
Fathers
,
because
it
had
a
very
large
extent
,
not
only
for
the
Education
of
their
said
Children
and
Off-spring
,
whilst
they
were
young
;
but
likewise
for
the
ordering
,
ruling
,
and
governing
of
them
afterwards
,
Patriarchal
,
Regal
,
or
Imperial
,
and
that
we
only
term
it
Potestas
Patria
:
yet
,
being
well
considered
,
how
far
it
did
reach
,
we
may
truly
say
,
that
it
was
in
a
sort
Potestas
Regia
;
as
now
in
a
right
and
true
construction
,
Potestas
Regia
may
justly
be
called
Potestas
Patria
.
CAN.
II.
IF
any
Man
shall
therefore
affirm
,
that
Men
at
the
first
,
without
all
good
Education
,
or
Civility
,
ran
up
and
down
in
Woods
,
and
Fields
,
as
wild
Creatures
,
resting
themselves
in
Caves
,
and
Dens
,
and
acknowledging
no
superiority
one
over
another
,
until
they
were
taught
by
Experience
the
necessity
of
Government
;
and
that
thereupon
they
chose
some
among
themselves
to
order
and
rule
the
rest
,
giving
them
power
and
authority
so
to
do
;
and
that
consequently
all
civil
Power
,
Iurisdiction
,
and
Authority
was
first
derived
from
the
people
,
and
disorder'd
multitude
;
or
either
is
originally
still
in
them
,
or
else
is
deduced
by
their
consents
naturally
from
them
;
and
is
not
God's
Ordinance
originally
descending
from
him
,
and
depending
upon
him
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
III.
BY
the
sin
of
our
first
Parents
,
Adam
and
Eve
,
both
they
,
and
in
them
all
their
Posterity
,
being
so
fallen
from
God
,
as
that
they
were
not
able
by
any
natural
power
,
or
faculties
in
them
to
discharge
their
duties
towards
him
,
or
rightly
in
any
sort
to
know
him
,
as
they
ought
,
unto
Salvation
,
or
duly
serve
his
Divine
Majesty
;
it
pleased
Almighty
God
in
mercy
(
besides
the
Law
of
Nature
left
in
them
)
to
propound
unto
them
another
kind
of
Doctrine
,
than
Nature
could
ever
have
taught
them
,
viz.
the
Mystery
of
Salvation
through
our
Lord
and
Saviour
Jesus
Christ
;
how
the
Son
of
God
,
who
created
them
,
when
they
were
not
,
should
in
fullness
of
time
take
upon
him
their
Nature
,
and
reconcile
to
God
again
as
many
as
should
believe
in
him
;
the
ground
of
which
Doctrine
God
himself
did
lay
down
as
the
foundation
of
the
Church
of
Christ
,
when
he
said
,
that
the
seed
of
the
Woman
should
break
the
Serpent's
head
.
CAN.
III.
IF
any
Man
therefore
shall
affirm
,
either
that
our
first
Parents
after
their
Fall
,
or
consequently
any
of
their
Posterity
could
serve
,
or
please
God
truly
by
any
natural
Powers
,
or
Faculties
,
that
were
left
in
them
after
the
said
Fall
;
or
that
the
Mystery
of
Salvation
through
Jesus
Christ
,
was
not
a
secret
,
whereunto
our
corrupt
Nature
could
not
attain
;
or
that
our
Saviour
Christ
is
not
the
promised
Seed
that
should
break
the
Serpent's
head
;
or
that
any
can
possibly
be
partakers
of
Everlasting
Life
without
Faith
in
him
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
IV.
AS
the
Son
of
God
,
having
created
Mankind
,
did
ordain
by
the
Law
of
Nature
,
and
Light
of
Reason
,
that
there
should
be
some
amongst
them
furnished
with
lawful
Power
,
and
civil
Authority
to
rule
and
govern
the
rest
,
in
things
belonging
to
this
natural
Life
,
and
civil
Society
,
according
to
the
true
Rules
both
of
Nature
and
Reason
:
So
did
he
also
,
according
to
the
supernatural
Doctrine
of
the
Gospel
,
not
only
ordain
,
that
there
should
be
some
likewise
in
his
Church
,
to
rule
and
govern
it
;
but
also
gave
them
another
kind
of
Power
,
Superiority
,
and
Authority
,
which
is
termed
Ecclesiastical
,
both
for
the
teaching
,
and
instructing
of
his
People
in
the
Mysteries
hid
from
Nature
,
concerning
their
Salvation
through
the
Seed
of
the
Woman
:
and
for
the
better
direction
and
government
of
them
in
the
Service
of
God
,
touching
their
Duty
towards
God
,
and
their
Neighbours
.
The
Institution
of
which
Ecclesiastical
Calling
,
CAN.
IV.
IF
therefore
any
Man
shall
affirm
,
that
the
Son
of
God
having
from
the
beginning
a
Church
upon
Earth
,
did
leave
them
till
the
Flood
without
Priests
,
and
Priestly
Authority
to
govern
and
instruct
them
in
those
ways
of
their
Salvation
,
and
in
the
right
manner
of
the
worship
and
service
of
God
;
or
that
they
might
teach
them
any
other
Doctrine
in
that
behalf
,
than
that
,
which
they
had
received
from
God
himself
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
V.
AS
all
Mankind
,
Noah
,
Sem
,
Cham
,
and
Japhet
.
CAN.
V.
AND
therefore
if
any
Man
shall
affirm
,
with
any
Pagan
,
or
profane
Atheist
,
either
that
there
was
not
any
such
general
deluge
;
or
that
there
is
any
Nation
,
or
people
in
the
World
,
that
doth
not
descend
from
one
of
the
said
three
Sons
of
Noah
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
VI.
NOAH
lived
after
the
Flood
,
350.
Years
,
and
saw
his
Children's
Children
wonderfully
multiplied
;
during
which
term
of
Years
,
he
was
the
Patriarch
,
or
chief
Governour
over
them
;
ruling
and
ordering
them
by
Virtue
of
that
Superiority
,
Power
,
and
Authority
of
the
Sword
of
Justice
,
which
was
given
unto
him
by
Almighty
God
,
and
was
also
warranted
by
the
Laws
of
Nature
and
Reason
.
Touching
this
Patriarchal
,
or
,
in
effect
,
Regal
Government
of
Noah
,
there
is
more
exprest
in
the
Scriptures
,
than
there
was
before
the
Flood
,
of
the
Power
and
Authority
of
Adam
,
or
of
any
of
the
chief
Fathers
and
Rulers
that
were
descended
from
him
.
CAN.
VI.
IF
any
Man
shall
therefore
affirm
,
either
that
the
civil
Power
,
and
Authority
,
which
Noah
had
before
the
Flood
,
was
by
the
Deluge
determined
;
or
that
it
was
given
unto
him
again
by
his
Sons
and
Nephews
;
Placet
eis
.
CAP.
VII
.
IT
is
also
certain
,
that
as
the
Civil
Magistrates
,
and
their
Authority
continued
after
the
Flood
for
the
government
of
Mankind
according
to
the
Laws
of
God
and
Nature
,
that
thereby
they
might
be
kept
in
Order
,
touching
their
Duties
both
toward
God
and
their
Neighbours
,
agreeably
to
the
said
Laws
,
written
afterward
more
fully
by
God
himself
in
two
Tables
:
so
did
the
Priesthood
and
Authority
Ecclesiastical
also
by
the
like
Ordinance
of
God
continue
,
especially
amongst
the
Off-spring
of
Sem
,
both
to
govern
them
Ecclesiastically
,
and
to
instruct
them
in
the
Mysteries
of
their
Salvation
through
the
blessed
Seed
of
the
Woman
,
according
to
the
Doctrine
of
the
Gospel
,
which
was
from
time
to
time
in
divers
Manners
delivered
by
the
Son
of
God
unto
them
.
This
Priestly
Office
,
and
Ecclesiastical
Authority
,
Sem
,
Abraham
,
Isaac
,
and
Jacob
did
execute
that
Office
,
God
himself
renewing
unto
them
this
Promise
of
Salvation
through
the
blessed
Seed
;
and
not
only
confirming
the
same
to
Abraham
,
CAN.
VII
.
IF
any
Man
shall
therefore
affirm
,
either
that
the
Priestly
Office
,
and
Authority
Ecclesiastical
,
which
Noah
had
before
the
Flood
,
was
by
that
Deluge
determin'd
or
that
it
was
by
the
Election
of
his
Off-spring
confer'd
again
upon
him
;
Sem
,
Abraham
,
Isaac
and
Jacob
,
were
neither
Priests
,
nor
had
any
Ecclesiastical
Authority
,
until
they
were
chosen
thereunto
by
their
Children
and
Nephews
;
or
that
the
Priesthood
and
Ecclesiastical
Authority
were
not
the
Ordinances
of
God
,
for
the
governing
and
instructing
of
the
Church
,
according
to
the
Will
and
direction
of
God
himself
delivered
and
revealed
unto
them
,
as
is
aforesaid
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
VIII
.
AS
before
the
Flood
Cain
and
his
Posterity
were
opposite
to
the
Posterity
of
Seth
,
and
might
therefore
generally
have
been
called
the
Church
Malignant
;
so
fell
it
out
after
the
Flood
in
the
Generations
of
Japhet
,
but
especially
of
Cham
,
against
the
Posterity
of
Sem
,
in
whose
Lineage
the
true
worship
of
God
,
through
the
blessed
Seed
was
especially
continued
:
and
not
that
only
,
(
Noah
and
his
Wife
,
Sem
,
Cham
and
Japhet
,
and
their
three
Wives
)
so
did
the
Posterity
,
not
only
of
Cham
and
Japhet
,
as
well
before
as
after
the
confusion
of
Tongues
,
CAN.
VIII
.
IF
therefore
any
Man
shall
affirm
,
That
the
said
Posterity
of
Noah's
Children
did
well
in
altering
either
the
manner
or
form
of
civil
Government
,
which
God
had
appointed
,
by
bringing
in
of
Tyranny
or
factious
Popularity
;
or
of
the
Ecclesiastical
,
by
framing
unto
themselves
a
new
kind
of
Priesthood
and
worship
after
their
own
humours
;
or
that
it
was
lawful
for
such
as
then
served
God
,
upon
any
pretence
to
have
imitated
their
Examples
in
either
of
those
courses
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
IX
.
IT
is
apparent
in
the
Scriptures
,
That
although
God
was
not
pleased
,
that
the
Issue
of
Jacob's
Children
should
by
the
Example
of
the
Sons
of
Noah
,
grow
up
to
become
the
heads
of
so
many
several
Nations
,
CAP.
X.
AFter
Jacob's
Death
,
till
Moses
was
sent
to
deliver
the
Children
of
Israel
out
of
Egypt
,
there
is
little
in
the
Scriptures
touching
either
the
Civil
or
Ecclesiastical
Government
.
CANONES
IX
,
and
X.
IX
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
uniting
of
the
Children
of
Jacob
into
one
Nation
,
or
the
severing
of
the
Civil
and
Ecclesiastical
Functions
(
the
Prerogatives
of
Birthright
)
from
Reuben
the
first-born
,
and
dividing
of
them
from
one
person
was
made
by
themselves
;
X.
Or
that
their
servitude
in
Aegypt
was
unjustly
suffer'd
to
lie
upon
them
so
long
by
Almighty
God
;
Placet
eis
.
CAP.
XI
.
WHen
the
time
came
that
God
in
mercy
was
pleased
to
deliver
the
Children
of
Israel
out
of
Egypt
,
and
to
place
them
in
the
Land
which
he
had
promised
them
,
he
raised
up
his
Servants
,
Moses
and
Joshua
,
to
take
that
charge
upon
them
;
their
King
,
did
not
only
by
God's
Appointment
and
Assistance
lead
them
,
out
of
Egypt
,
but
governed
them
,
(
being
600000
Men
,
on
foot
,
besides
Women
and
Children
)
forty
years
by
his
Authority
in
the
Wilderness
;
and
Joshua
likewise
succeeding
Moses
,
in
the
same
Princely
Power
and
Authority
,
did
,
after
many
difficulties
,
bring
them
into
the
Land
of
Canaan
,
and
gave
them
lawful
possession
thereof
.
So
that
although
formerly
the
Children
of
Israel
were
kept
in
such
great
Servitude
and
Bondage
,
whilst
they
were
in
Aegypt
,
as
notwithstanding
their
number
,
they
were
no
way
able
,
like
a
free
People
,
to
lift
up
their
Heads
:
yet
now
they
are
knit
together
in
one
Body
,
CAN.
XI
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Children
of
Israel
were
delivered
out
of
Aegypt
by
their
own
strength
,
and
not
by
God's
special
Direction
,
and
mighty
Power
;
or
that
it
had
been
lawful
for
them
(
not
warranted
by
God
)
to
have
departed
thence
,
as
they
did
,
(
without
Licence
first
obtained
of
King
Pharaoh
)
or
that
Moses
and
Joshua
were
not
called
to
that
high
Authority
by
God
himself
,
but
received
the
same
from
the
People
,
as
depending
upon
their
choice
;
or
that
Dathan
and
Abiram
(
descended
from
Reuben
)
can
be
justified
,
in
challenging
of
Moses
,
that
he
took
too
much
upon
him
,
in
executing
only
that
Authority
which
God
hath
given
him
,
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XII
.
AS
Almighty
God
took
order
for
the
setling
of
his
People
in
the
Land
of
Canaan
,
and
established
a
Princely
Authority
,
to
rule
and
govern
them
civilly
;
so
was
he
no
less
careful
of
his
Church
.
For
however
the
Priesthood
was
disposed
of
before
this
time
,
High
Priest
;
the
whole
Priesthood
being
assigned
to
his
Children
,
and
their
Off-spring
,
as
well
to
succeed
him
in
the
said
highest
place
;
as
also
to
execute
the
other
inferiour
Functions
belonging
to
Priests
;
and
the
rest
of
the
Tribe
of
Levi
were
to
attend
other
Ecclesiastical
Services
.
CAN.
XII
.
IF
any
man
therefore
shall
affirm
,
either
that
the
Tribe
of
Levi
was
assigned
by
the
People
,
to
undertake
the
said
Ecclesiastical
Offices
;
or
that
Aaron
and
his
Posterity
were
chosen
by
the
People
,
to
be
their
Priests
;
or
that
they
were
not
chosen
directly
by
God
himself
;
or
that
the
People
had
any
lawful
Interest
,
at
any
time
afterward
,
either
to
chuse
their
Priests
,
or
(
they
being
appointed
of
God
,
as
is
aforesaid
)
to
deprive
them
of
their
places
;
or
that
Corah
,
of
the
Tribe
of
Levi
,
can
be
justified
in
saying
,
That
Aaron
took
too
much
upon
him
,
thereby
repining
,
either
that
Aaron
was
rather
made
High
Priest
,
than
he
himself
,
or
that
the
Priesthood
was
annexed
to
Aaron's
Posterity
,
whereas
the
rest
of
the
Levites
were
to
serve
in
inferiour
places
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XIII
.
BEfore
Moses's
Death
,
Seventy
Elders
,
ordained
by
God
,
upon
Moses's
complaint
,
over
all
the
Nation
.
Yet
there
fell
very
great
Disorders
and
Confusions
amongst
them
,
for
want
of
a
chief
Judge
and
Governour
,
whereby
they
might
see
their
own
Disabilities
and
Errors
,
and
find
,
by
experience
,
what
it
was
to
want
a
chief
Governour
;
and
furthermore
be
moved
,
when
they
were
in
distress
,
to
fly
unto
God
,
and
depend
only
upon
him
for
the
raising
up
of
One
,
from
time
to
time
,
to
deliver
and
defend
them
:
and
it
is
apparent
,
that
the
People
,
shortly
after
Joshua's
time
,
falling
most
strangely
into
gross
Idolatry
,
and
being
,
from
time
to
time
,
for
the
most
part
,
because
sometimes
they
attempted
some
matters
of
Importance
without
seeking
any
chief
Governour
from
God
,
CAN.
XIII
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Israelites
fell
not
into
many
Evils
and
Disorders
,
by
being
left
destitute
of
a
certain
chief
Governour
after
Joshua's
Death
;
or
that
when
God
raised
up
Iudges
to
rule
and
govern
them
,
the
Peoples
consent
was
necessary
thereunto
;
or
that
the
said
Iudges
,
being
once
appointed
by
God
to
those
places
,
received
their
Authority
in
that
behalf
from
the
People
;
or
that
the
fact
of
the
Sichemites
may
lawfully
be
imitated
by
any
Christian
People
,
in
so
chusing
to
themselves
a
King
or
Iudge
,
according
to
their
own
humours
;
or
that
the
want
of
Kings
,
Princes
and
Rulers
in
any
Country
,
is
not
the
Mother
of
disorder
and
confusion
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XIV
.
IT
is
manifest
in
the
Scriptures
,
That
Moses
(
directed
by
the
Spirit
of
God
)
did
foresee
,
that
the
time
should
come
,
when
the
Israelites
being
quietly
setled
in
the
Land
of
Canaan
,
should
be
govern'd
by
Kings
after
the
manner
of
other
Nations
.
have
a
King
to
rule
over
them
as
other
Nations
had
:
meaning
thereby
principally
(
as
we
suppose
)
that
such
their
Kings
might
by
Succession
govern
them
;
so
as
one
being
dead
,
they
might
still
have
another
.
CAN.
XIV
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
People
of
Israel
did
not
grievously
sin
in
being
weary
of
Gods
immediate
Election
and
appointment
of
their
chief
Governors
;
or
that
the
peoples
preposterous
hast
did
any
way
prejudice
the
Dignity
and
Authority
of
Saul's
Regal
Power
,
Moses
,
Joshua
,
and
the
rest
of
the
Iudges
,
notwithstanding
that
God
himself
did
chuse
,
and
named
them
particularly
,
had
in
their
Governments
;
or
that
the
People
then
had
any
more
Authority
to
have
withstood
either
David
,
or
any
of
his
Posterity
from
being
their
King
,
than
they
had
to
have
expelled
either
Moses
or
Joshua
,
or
any
of
the
rest
of
the
Iudges
,
whom
God
by
name
did
appoint
to
govern
them
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XV.
IT
is
manifest
in
the
Scriptures
,
that
the
Kings
in
the
Old
Testament
(
notwithstanding
that
they
had
their
Kingdoms
by
Succession
)
were
as
strictly
bound
to
the
observation
of
God's
Laws
in
their
Government
,
as
Moses
,
Joshua
,
or
any
other
the
Judges
,
or
Princes
,
elected
,
named
,
and
appointed
by
God
himself
.
They
knew
well
,
as
Jethro
said
,
that
it
was
impossible
for
themselves
to
hear
and
decide
all
the
Causes
and
Controversies
that
might
happen
in
their
Kingdoms
:
CAN.
XV.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Kings
in
the
Old
Testament
were
not
bound
as
strictly
to
observe
the
Laws
of
God
in
their
Governments
,
as
were
Moses
,
Joshua
,
and
the
rest
of
the
Iudges
;
or
that
they
had
any
greater
liberty
to
do
what
they
list
,
than
the
others
had
;
or
that
they
had
no
Authority
,
by
the
Example
of
Moses
,
and
of
all
the
rest
of
their
Predecessors
in
their
Princely
Government
,
to
delegate
and
appoint
such
Iudges
and
Governours
under
them
,
as
the
other
Princes
formerly
under
them
had
appointed
;
or
that
because
the
said
Kings
did
imitate
the
said
Princes
,
in
appointing
such
Iudges
to
assist
them
in
the
Government
of
their
Kingdoms
,
therefore
their
Governments
were
to
be
judged
rather
Aristocratical
than
truly
Monarchical
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XVI
.
WHen
God
first
ordained
civil
Magistrates
,
and
gave
them
Authority
,
his
meaning
was
,
that
the
People
,
whom
they
were
to
govern
,
should
be
subject
unto
them
.
From
the
beginning
of
the
World
,
till
Moses's
time
,
whilst
the
People
of
God
,
that
profess'd
his
true
Worship
,
were
governed
by
that
Authority
,
Korab
,
Dathan
and
Abiram
,
and
their
Confederates
,
as
the
Lord
caused
the
Earth
to
open
,
and
to
swallow
some
of
them
quick
,
and
the
Fire
to
consume
the
rest
.
Joshua
succeeding
Moses
,
the
People
professed
their
Subjection
and
Obedience
unto
him
,
saying
,
All
that
thou
hast
commanded
us
,
we
will
do
;
and
whithersoever
thou
sendest
us
,
we
will
go
;
as
we
obeyed
Moses
in
all
things
,
so
will
we
obey
thee
.
Whosoever
shall
rebel
against
thy
Commandment
,
and
will
not
obey
thy
Words
,
in
all
that
thou
dost
command
him
,
let
him
be
put
to
death
.
During
the
Reign
of
all
the
Judges
,
though
the
People
are
noted
for
many
great
Enormities
;
yet
we
do
not
find
,
that
they
rebelled
,
or
shewed
any
great
disobedience
against
them
,
whom
God
had
set
over
them
to
rule
them
,
except
the
particular
murmuring
and
opposition
of
the
Ephramites
,
against
Gideon
and
Jephtha
,
at
their
first
entrance
,
upon
conceit
they
had
been
contemned
;
which
opposition
God
punished
with
a
great
overthrow
of
them
.
When
the
People
had
Kings
,
according
to
the
manner
of
other
Nations
,
to
order
and
govern
them
;
their
subjection
was
rather
encreas'd
than
diminished
,
according
to
Samuel's
description
of
the
King's
(
Claim
or
)
manner
of
ruling
,
manner
of
ruling
or
dealing
,
by
any
King
,
without
a
just
cause
,
as
it
was
Tyranny
;
so
to
deny
it
,
when
the
necessity
of
the
King
and
State
did
require
it
,
according
to
the
Laws
of
the
Kingdom
,
was
a
great
neglect
of
preserving
the
publick
good
,
and
a
high
degree
of
disobedience
.
honour
our
Parents
.
Whereby
it
followeth
,
that
subjection
of
Inferiours
unto
their
Kings
and
Governours
,
is
grounded
upon
the
very
Law
of
Nature
;
and
consequently
that
the
Sentences
of
Death
,
awarded
by
God
himself
,
against
such
as
shewed
themselves
disobedient
and
incorrigible
to
their
Parents
,
or
cursed
them
,
or
struck
them
,
were
likewise
due
unto
those
,
who
committed
any
such
Offences
against
their
Kings
and
Rulers
,
being
the
Heads
and
Fathers
of
their
Commonwealths
and
Kingdoms
;
which
is
not
only
apparent
by
way
of
consequence
,
but
likewise
by
Example
,
Practice
and
Precept
;
as
,
where
Shimei
is
judged
to
die
for
cursing
of
David
,
Principi
populi
tui
non
maledices
;
and
again
,
Ne
maledicas
Regi
in
corde
tuo
:
to
which
purpose
more
might
be
alledged
.
CAN.
XVI
.
IF
any
Man
therefore
shall
affirm
,
that
it
was
lawful
,
in
the
Old
Testament
,
either
for
Children
or
Nephews
,
to
have
been
disobedient
to
their
Fathers
,
being
their
chief
Governours
,
from
the
Creation
till
Moses's
time
,
or
afterward
for
the
Children
of
Israel
,
either
under
Moses
,
Joshua
,
the
Iudges
,
or
their
Kings
,
to
have
been
disobedient
to
them
in
their
lawful
Commandments
,
or
to
have
murmured
,
or
rebelled
against
them
;
or
that
it
was
,
in
those
times
,
more
lawful
unto
Subjects
,
for
any
cause
whatsoever
,
either
to
curse
their
Princes
,
Kings
or
civil
Governours
;
or
to
bear
Arms
against
them
,
or
to
depose
them
from
their
Kingdoms
or
Principalities
,
or
to
lay
violent
hands
upon
their
Persons
,
than
it
was
in
the
said
times
lawful
upon
any
occasion
,
Placet
eis
.
CAP.
XVII
.
WHen
God
appointed
Princes
,
Judges
and
Kings
to
Reign
over
his
people
,
the
manner
usually
was
,
that
they
had
notice
of
it
;
thereby
to
conform
themselves
to
obedience
.
God
save
the
King
.
King
David
being
anointed
by
Samuel
at
God's
appointment
to
succeed
King
Saul
,
and
after
Saul's
Death
coming
thereupon
by
God's
direction
to
Hebron
,
God
save
King
Solomon
.
Afterwards
also
the
like
course
was
held
upon
the
Death
of
every
King
,
to
make
his
Successor
known
to
the
people
.
Sometimes
they
were
so
addicted
unto
new
Kings
,
as
they
expected
no
further
Circumstance
,
but
submitted
themselves
to
their
Government
:
and
sometimes
it
was
held
fit
for
the
young
Princes
to
imitate
King
David's
Example
,
Placet
eis
.
CAN.
XVII
.
IF
any
Man
therefore
shall
affirm
,
Placet
eis
.
CAP.
XVIII
.
ALthough
we
doubt
not
,
but
that
the
Priests
and
Levites
in
the
Old
Testament
,
were
reckon'd
amongst
the
rest
of
such
,
as
were
subject
to
their
Princes
,
Judges
,
and
Kings
;
yet
we
have
thought
it
fit
to
make
the
same
more
apparent
by
some
particulars
.
Aaron
the
chief
Priest
,
Alas
,
my
Lord
,
I
beseech
thee
,
lay
not
this
sin
upon
us
which
we
have
foolishly
committed
.
It
is
likewise
manifest
in
the
Book
of
Joshua
,
that
Eleazer
,
who
succeeded
Aaron
,
with
the
rest
of
the
Priests
and
Levites
under
him
,
dispos'd
of
themselves
,
and
of
their
service
,
as
Joshua
,
their
Prince
and
Governour
did
command
them
.
And
how
obedient
and
humble
,
both
the
Priests
,
and
the
Levites
,
and
the
Prophets
themselves
were
to
their
Kings
,
the
Examples
of
Zadok
,
Jehojadah
,
Azariah
,
Helchiah
,
Nathan
,
and
divers
others
do
declare
,
they
submitted
themselves
to
their
directions
,
and
when
they
came
into
their
presence
,
made
Obeysance
before
them
upon
their
Faces
to
the
ground
.
Likewise
having
Offices
distributed
,
and
assigned
severally
unto
them
by
sundry
Kings
,
they
executed
the
same
in
the
service
of
the
Temple
accordingly
.
And
as
,
while
they
did
their
duties
,
they
were
cherished
;
so
upon
any
notorious
offence
committed
by
them
,
they
were
censur'd
and
punished
.
Placet
eis
.
CAN.
XVIII
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Priests
in
the
Old
Testament
were
not
as
rightly
and
properly
subjects
to
the
civil
Governours
,
as
the
rest
of
the
people
;
or
that
when
they
any
ways
offended
,
they
might
not
be
punished
as
lawfully
by
them
as
any
others
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XIX
.
AS
we
have
said
of
the
people
,
that
when
the
Kings
of
Judah
were
to
succeed
one
another
,
their
Duty
was
to
come
together
with
joy
and
gladness
to
receive
them
for
their
Kings
(
as
sent
unto
them
as
from
God
himself
)
and
accordingly
to
submit
themselves
unto
their
Authority
and
Government
:
so
at
such
times
,
the
Priests
for
the
most
part
,
besides
their
general
duties
,
as
Subjects
,
had
some
further
service
to
be
then
by
them
perform'd
:
the
parts
of
which
service
are
all
of
them
manifest
in
the
advancement
of
King
Solomon
to
the
Royal
Throne
of
his
Father
King
David
;
CAN.
XIX
.
IF
any
Man
therefore
shall
affirm
,
either
that
Adoniah
was
ever
lawfully
King
of
the
Israelites
,
because
Abiathar
the
High
Priest
had
anointed
him
;
or
that
King
Solomon
received
from
Zadok
,
or
from
the
holy
Oyl
,
which
he
poured
upon
his
Head
,
any
Interest
to
his
Fathers
Kingly
Seat
,
which
he
had
not
before
by
the
Ordinance
of
God
,
and
his
Fathers
appointment
;
or
that
Abiathar
might
not
justly
have
been
condemn'd
for
a
Traytor
,
in
that
he
anointed
Adoniah
,
as
is
aforesaid
;
the
Right
of
the
Kingdom
being
then
in
King
David
,
and
in
him
by
God's
appointment
,
to
be
disposed
of
,
and
bestow'd
upon
his
younger
Son
Solomon
;
or
,
that
it
had
not
been
a
traiterous
offence
in
Zadok
,
Placet
eis
.
CAP.
XX.
AS
it
is
apparent
in
the
Scriptures
,
that
the
Israelites
generally
,
as
well
the
Priests
as
the
People
,
were
equally
bound
,
as
Subjects
,
personally
to
honour
,
reverence
,
and
obey
their
Kings
:
So
is
it
there
also
as
manifest
,
that
the
Authority
of
their
Soveraigns
over
them
,
did
not
only
extend
to
civil
Causes
,
but
in
like
manner
to
Causes
Ecclesiastical
.
For
as
it
was
then
the
duty
of
Parents
,
so
by
the
Law
of
Nature
,
was
it
of
good
Kings
and
Civil
Magistrates
,
to
bring
up
their
Children
and
Subjects
,
in
the
true
service
and
worship
of
God
;
as
having
a
care
committed
unto
them
,
not
only
of
their
Bodies
but
likewise
of
their
Souls
.
In
which
respect
the
chief
charge
that
all
Subjects
and
inferiour
Persons
,
of
what
condition
soever
,
should
diligently
observe
the
said
Law
of
Nature
(
being
the
very
same
in
substance
that
God
,
writing
with
his
own
Finger
,
gave
unto
Moses
,
and
stiled
by
the
name
of
his
Ten
Commandments
)
was
principally
imposed
upon
Kings
and
civil
Rulers
.
"
They
were
to
provide
,
that
their
Subjects
had
no
other
God
but
him
,
who
made
Heaven
and
Earth
;
And
albeit
,
through
the
sin
of
our
first
Parents
,
both
Kings
and
Subjects
were
become
unable
so
to
perform
these
their
Duties
of
Piety
,
as
they
should
have
done
;
and
that
therefore
the
Priesthood
was
not
only
to
instruct
them
in
the
mysteries
of
their
Salvation
hid
from
Nature
,
but
likewise
to
teach
them
,
that
Grace
did
not
so
evacuate
the
Law
,
but
that
still
they
were
bound
to
obey
it
,
with
this
addition
or
interpretation
,
That
their
Faith
being
grounded
upon
the
blessed
Seed
of
the
Woman
,
if
they
endeavoured
to
do
that
which
God
had
commanded
them
,
that
which
either
they
did
amiss
,
or
omitted
,
should
,
upon
their
Repentance
,
be
forgiven
,
and
not
imputed
unto
them
.
Yet
this
mystical
and
Heavenly
Doctrine
did
no
way
release
,
or
set
at
liberty
Kings
and
Princes
from
their
Charge
before
mentioned
;
but
rather
laid
a
heavier
burthen
upon
them
,
to
provide
that
their
Subjects
might
be
train'd
up
both
in
the
Doctrine
of
Faith
,
and
in
such
Obedience
to
God
,
as
his
said
Commandments
,
so
qualified
by
Grace
,
as
is
before-mentioned
,
did
require
.
CAN.
XX.
IF
any
Man
therefore
shall
affirm
,
either
that
Natural
or
Political
Fathers
(
Kings
and
Princes
)
in
the
Old
Testament
,
had
not
a
charge
laid
upon
them
by
God
to
bring
up
their
Children
and
Subjects
in
his
fear
;
or
,
that
the
Institution
of
the
Priesthood
did
more
prejudice
the
Authority
of
natural
Fathers
,
Placet
eis
.
CAP.
XXI
.
ALthough
it
were
sufficient
to
have
shewed
,
Host
of
Heaven
:
all
which
abominations
the
godly
King
Josiah
did
abolish
,
reforming
both
the
Priests
and
the
People
:
and
afterwards
,
when
the
Kings
of
Judah
did
altogether
neglect
their
Duties
in
Church
Causes
,
Religion
decreased
,
and
went
to
havock
.
Insomuch
as
the
Scriptures
rehearsing
the
causes
of
the
Destruction
of
Hierusalem
,
do
set
down
this
,
viz.
All
the
chief
of
the
Priests
had
trespassed
wonderfully
,
according
to
all
the
abominations
of
the
Heathen
,
and
polluted
the
house
of
the
Lord
,
which
he
had
sanctified
.
Much
more
might
be
alledged
to
this
purpose
;
as
also
to
shew
how
King
David
,
CAN.
XXI
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
godly
Princes
and
Kings
,
in
the
Old
Testament
,
did
not
practise
their
Authority
in
Causes
Ecclesiastical
;
or
that
,
in
such
their
Practice
of
it
,
they
did
not
that
which
they
were
bound
to
do
;
or
that
amongst
the
Jews
the
true
Worship
of
God
was
not
very
much
furthered
,
Placet
eis
.
CAP.
XXII
.
WHat
we
have
said
,
either
of
the
Authority
of
Kings
,
or
of
the
practice
of
it
in
Causes
Ecclesiastical
among
the
Jews
;
we
would
not
have
it
extended
so
far
,
as
if
we
imagined
that
in
matters
of
Religion
Kings
might
then
lawfully
command
,
and
do
what
they
list
.
In
the
separation
of
the
Priesthood
from
the
Regal
Principality
(
the
same
having
been
formerly
in
one
Person
)
they
were
then
so
,
by
God
,
distinguished
,
as
in
some
things
,
appertaining
to
the
Office
of
Kings
,
no
Priest
,
as
he
was
a
Priest
,
had
any
Authority
to
intermeddle
;
as
in
some
other
things
,
appertaining
to
the
Office
of
Priests
,
no
King
,
as
he
was
a
King
,
might
lawfully
be
an
Actor
:
both
of
them
having
their
bounds
and
limits
appointed
unto
them
by
God
,
which
,
without
Sin
,
they
might
not
exceed
.
And
therefore
,
as
we
greatly
blame
the
High-Priest
,
did
not
appertain
unto
him
,
but
to
the
Priests
,
to
burn
incense
unto
the
Lord
;
and
therefore
urged
him
to
go
forth
of
the
Sanctuary
.
Howbeit
the
King
,
being
angry
with
them
,
for
the
same
,
persisted
(
as
it
,
appeareth
)
in
his
former
purpose
;
and
having
Incense
in
his
hand
,
would
have
burnt
it
upon
the
Altar
,
if
God
himself
had
not
struck
him
in
the
Forehead
with
a
Leprosie
,
wherewith
being
terrified
(
as
also
with
a
great
Earthquake
then
happening
,
as
some
learned
Men
have
written
from
Amos
1.
1.
)
he
was
constrained
,
not
only
to
desist
from
that
rashness
,
and
to
depart
hastily
out
of
the
Sanctuary
;
but
likewise
as
a
Leper
,
to
dwell
in
a
house
apart
(
according
to
the
Law
)
and
Jotham
his
Son
,
CAN.
XXII
.
IF
any
Man
therefore
shall
affirm
,
either
that
Uriah
,
the
High
priest
,
was
bound
to
have
built
the
said
Altar
,
because
King
Ahaz
did
command
him
;
or
that
Azariah
,
and
the
other
Priests
did
amiss
,
in
reproving
King
Uzziah
so
plainly
;
or
that
they
lawfully
might
have
used
any
violence
or
force
against
the
King's
Person
,
either
in
hindering
him
from
burning
of
Incense
,
or
in
thrusting
him
out
of
the
Temple
,
or
in
compelling
him
to
dwell
apart
in
a
house
,
as
he
did
(
though
he
was
a
Leper
)
if
he
had
not
,
of
himself
,
yielded
to
the
observation
of
the
law
in
that
behalf
;
Placet
eis
.
CAP.
XXIII
.
WE
have
shewed
before
,
that
King
Solomon
did
lawfully
depose
Abiathar
from
the
Priesthood
,
and
placed
Zadok
in
his
room
;
but
that
any
Priests
,
in
the
Old
Testament
(
as
likewise
we
have
before
declared
)
did
ever
depose
,
from
their
Crowns
,
any
of
their
Kings
,
how
wicked
soever
,
or
had
any
Authority
so
to
do
,
it
can
never
be
proved
.
Howbeit
one
Example
of
Jehoiada
,
CAN.
XXIII
.
IF
any
Man
therefore
shall
affirm
,
either
that
Athaliah
did
well
,
in
murthering
her
Son's
Children
;
or
that
Jehoiada
and
his
Wife
,
did
amiss
,
in
preserving
the
Life
of
their
King
Joash
;
or
that
Athaliah
was
not
a
Tyrannical
Vsurper
,
(
the
right
Heir
of
that
Kingdom
being
alive
)
or
that
it
was
neither
lawful
for
Jehoiada
,
Placet
eis
.
CAP.
XXIV
.
ALmighty
God
foreseeing
what
Defects
there
would
be
sometimes
in
Kings
and
civil
Magistrates
,
and
sometimes
not
only
in
the
inferiour
Priests
,
but
likewise
in
the
High-Priests
themselves
;
did
still
(
as
occasion
required
,
and
for
the
benefit
of
his
Church
)
raise
up
,
and
send
unto
them
his
Prophets
,
Men
indued
by
his
holy
Spirit
with
extraordinary
Authority
,
Knowledge
,
Zeal
and
Courage
;
who
neither
fear'd
King
nor
Priest
,
but
told
them
plainly
of
their
faults
,
denounced
the
Judgments
of
God
against
them
for
their
Sins
,
Law
should
not
perish
from
them
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
This
is
the
Temple
of
the
Lord
;
yet
the
Prophets
told
them
plainly
,
"
That
they
erred
,
that
they
were
covetous
,
receivers
of
Gifts
,
and
false
Dealers
;
that
they
had
polluted
the
Temple
of
God
;
that
the
Law
should
perish
from
them
;
that
God
himself
had
found
their
wickedness
in
his
own
House
;
that
Hierusalem
should
be
destroy'd
;
and
that
they
themselves
should
be
carried
into
Captivity
.
"
In
respect
of
which
,
their
faithful
,
bold
,
and
plain
dealing
,
according
to
God's
Commandment
,
and
particular
directions
,
the
Priests
were
for
the
most
part
greatly
moved
,
and
incensed
against
them
.
CAN.
XXIV
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Priests
in
the
Old
Testament
,
from
the
highest
to
the
lowest
,
were
not
bound
to
have
obey'd
the
directions
which
God
himself
delivered
unto
them
by
his
Prophets
;
notwithstanding
that
now
and
then
some
of
them
were
of
the
Tribe
of
Levi
,
Placet
eis
.
CAP.
XXV
.
IT
is
apparent
likewise
in
the
Scriptures
,
that
as
the
godly
Prophets
in
the
Old
Testament
dealt
with
the
Priests
;
so
did
they
in
like
manner
deal
with
their
Kings
;
although
otherwise
they
were
their
Subjects
,
and
owed
them
as
much
duty
as
any
other
.
the
Lord
had
rent
the
Kingdom
of
Israel
from
him
,
to
succeed
him
,
because
we
think
,
that
God's
purpose
only
was
to
cut
off
Saul's
Posterity
from
reigning
after
him
;
and
not
actually
,
while
he
lived
,
to
deprive
him
of
his
Kingdom
;
but
principally
to
provide
that
David
might
succeed
him
.
Certain
it
is
,
that
David
lied
not
,
when
,
notwithstanding
that
he
himself
was
anointed
to
succeed
King
Saul
;
Lord
's
anointed
:
also
he
prayed
,
that
God
would
keep
him
from
laying
his
hands
upon
King
Saul
;
for
that
he
was
the
Lords
anointed
.
Likewise
,
when
one
of
the
Captains
would
have
slain
King
Saul
,
destroy
him
not
,
for
who
can
lay
his
hands
upon
the
Lord
's
anointed
,
and
be
guiltless
?
Furthermore
,
when
the
Messenger
brought
him
news
of
Saul's
Death
,
Was
't
thou
not
afraid
(
quoth
he
)
to
put
forth
thy
hand
to
destroy
the
anointed
of
the
Lord
?
and
commanding
the
said
Messenger
to
be
kill'd
for
his
offence
therein
,
Thy
blood
(
saith
David
)
be
upon
thine
own
head
,
for
thine
own
mouth
hath
witnessed
against
thee
,
saying
,
I
have
slain
the
Lord's
anointed
.
Besides
,
it
is
manifest
,
that
the
Tribes
of
Israel
accounted
Saul
to
be
their
lawful
King
,
CAN.
XXV
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Prophets
were
to
blame
for
dealing
so
sharply
with
Kings
and
Princes
,
being
their
Soveraigns
;
as
though
God's
express
Commandments
had
not
been
sufficient
to
have
authorized
them
so
to
have
dealt
;
or
,
that
the
Example
of
God's
Prophets
in
this
behalf
were
a
sufficient
Warrant
for
any
false
Prophets
,
or
other
lewd
Persons
,
to
have
railed
and
libelled
against
their
Kings
,
or
to
have
denounced
such
judgments
against
them
,
as
they
in
malice
either
desired
,
or
vainly
imagined
;
or
,
that
any
Prophets
,
Priests
,
or
other
Persons
,
having
no
direct
and
express
Command
from
God
,
might
lawfully
imitate
the
said
facts
,
either
of
Samuel
or
of
Elizeus
,
in
anointing
and
designing
Successors
to
Kings
,
which
otherwise
had
no
just
interest
,
title
and
claim
to
their
Kingdoms
;
or
that
it
is
lawful
for
any
Captain
or
Subject
,
high
or
low
whosoever
,
to
bear
Arms
against
their
Sovereign
,
or
to
lay
violent
hands
upon
his
Sacred
Person
,
by
the
Example
of
Jehu
,
(
notwithstanding
that
any
Prophet
,
or
Priest
should
incite
them
thereunto
,
by
Vnction
,
Placet
eis
.
CAP.
XXVI
.
FUrthermore
,
that
nothing
may
be
omitted
,
concerning
the
Authority
and
Dignity
of
God's
Prophets
,
in
the
Old
Testament
;
the
Words
of
the
Lord
to
Jeremy
,
in
that
behalf
,
are
,
with
due
care
and
diligence
,
I
have
set
thee
over
the
Nations
,
and
over
the
Kingdoms
,
that
thou
mayst
pluck
up
,
and
root
out
,
and
destroy
,
and
throw
down
,
and
build
,
and
plant
.
Now
for
as
much
as
it
doth
not
appear
in
the
Scriptures
,
that
the
Prophet
Jeremy
did
,
at
any
time
,
as
a
Warriour
and
great
Emperour
,
dispose
of
Nations
and
Kingdoms
,
or
plucked
up
,
rooted
out
,
destroyed
,
or
threw
down
Kings
;
or
that
he
built
,
or
chose
,
or
set
up
Kings
,
in
the
places
of
those
that
he
had
deposed
or
thrown
down
;
the
ancient
Writers
,
do
deliver
the
true
sense
and
meaning
of
the
said
words
,
when
they
expound
them
in
sort
and
effect
,
as
followeth
:
I
have
set
thee
over
Nations
and
Kingdoms
,
that
is
,
I
have
imposed
upon
thee
the
Office
of
prophesying
,
not
only
against
the
people
and
Kingdom
of
Judah
,
but
likewise
against
the
Nations
and
Empires
,
That
thou
mayst
pluck
up
,
root
out
,
destroy
,
and
throw
down
;
that
is
,
that
thou
mayst
pronounce
that
wicked
Nations
shall
be
pulled
,
or
carried
away
out
of
their
own
Provinces
;
and
that
thou
mayst
prophesie
,
that
they
shall
be
destroyed
,
or
killed
and
dispersed
in
divers
places
,
or
consumed
.
That
thou
mayst
build
and
plant
;
that
is
,
that
thou
mayst
declare
,
that
both
the
Jews
,
and
other
Nations
,
shall
,
after
a
just
and
due
Castigation
,
be
repaired
and
restored
to
their
own
proper
Countries
.
So
that
the
Prophet
Jeremy
,
and
the
rest
of
the
Prophets
,
in
like
manner
,
although
they
were
chosen
of
God
,
to
denounce
to
wicked
Persons
,
Countries
,
Kingdoms
and
Nations
,
his
deserved
Judgments
for
their
Sins
;
yet
were
they
neither
the
Workers
,
nor
the
Authors
of
those
Judgments
.
CAN.
XXVI
.
IF
any
Man
therefore
shall
affirm
,
that
the
Prophet
Jeremy
had
any
Authority
to
depose
Kings
from
their
Kingdoms
,
Placet
eis
.
CAP.
XXVII
.
THE
History
of
Jehu
before-mention'd
,
doth
put
us
in
mind
,
what
is
written
of
Ahud
,
one
of
the
Judges
of
Israel
.
We
have
elsewhere
shew'd
,
that
from
Joshua's
Death
to
the
time
of
Saul
,
God
himself
,
when
his
People
were
opprest
by
their
bordering
Neighbours
,
did
still
raise
up
unto
them
,
Governours
and
Leaders
,
called
Judges
,
without
respect
either
of
any
Tribe
,
cried
unto
the
Lord
for
succour
.
Who
,
in
compassion
of
their
servitude
and
miseries
,
God
raised
them
up
(
and
therefore
't
is
most
certain
he
did
so
)
and
also
,
that
in
such
raising
of
them
to
their
places
he
made
them
Saviours
to
his
People
(
as
the
Scriptures
speak
)
giving
them
thereby
Authority
to
save
and
redeem
the
Israelites
from
the
Tyrants
that
oppressed
them
:
without
both
which
Prerogatives
it
had
been
altogether
unlawful
for
them
to
have
done
as
they
did
.
Besides
,
it
appeareth
in
the
Scriptures
,
that
when
the
Lord
did
thus
chuse
out
,
and
authorize
the
said
Deliverers
and
Rulers
,
he
did
not
only
give
them
,
by
his
holy
Spirit
,
full
assurance
of
their
lawful
Callings
,
but
likewise
did
furnish
them
with
such
wisdom
and
courage
,
as
was
necessary
for
them
in
those
kinds
of
Services
.
So
as
Ahud
(
at
whom
we
principally
aim
)
being
thus
both
called
and
instructed
from
God
,
eighty
years
.
Besides
,
it
is
to
be
observ'd
,
that
as
God's
appointing
by
Name
and
Election
of
Moses
,
Joshua
and
Saul
,
and
after
that
the
Kingdom
was
held
by
Succession
;
the
very
being
of
the
King's
Son
,
and
the
true
Heir
Apparent
after
his
Father's
Death
,
gave
unto
them
all
the
actual
Interest
,
Right
and
Possession
(
as
Possession
in
those
cases
is
to
be
expounded
)
of
their
several
Governments
,
to
do
any
act
or
acts
,
as
well
before
as
after
any
subsequent
Formalities
and
Ceremonies
:
even
so
the
said
form
of
calling
the
Judges
by
God
himself
immediately
,
made
them
also
Judges
actually
,
and
did
give
unto
them
a
full
and
absolute
Authority
(
independent
upon
any
but
upon
him
that
gave
it
them
)
to
undertake
any
thing
,
that
by
God's
direction
appertain'd
to
their
places
.
CAN.
XXVII
.
IF
any
Man
therefore
shall
affirm
,
either
that
any
godly
,
or
dutiful
Subject
in
the
Old
Testament
,
did
ever
(
by
the
direction
of
God's
Spirit
)
account
this
fact
of
Ahud
to
be
a
lawful
Warrant
for
him
to
have
murder'd
the
Kings
,
under
whose
subjection
he
lived
,
for
any
cause
whatsoever
;
though
he
should
have
had
never
so
many
motions
in
his
heart
thereunto
;
or
,
that
the
High-Priest
himself
,
or
all
the
rest
of
the
Priests
(
who
then
lived
)
join'd
together
with
him
,
could
have
given
Authority
to
any
Person
,
born
a
Subject
,
to
have
so
dealt
with
his
Soveraign
,
though
he
had
been
never
so
wicked
,
and
that
such
his
Death
,
might
have
availed
the
Church
(
in
their
Opinions
)
never
so
greatly
;
or
,
that
either
the
said
High-Priest
,
and
all
his
Consistory
of
Priests
,
might
lawfully
have
encouraged
any
,
who
being
born
Subjects
,
should
have
pretended
in
their
Zeal
toward
Religion
,
never
so
many
Illuminations
,
Directions
,
or
Commandments
from
God
,
to
have
laid
violent
hands
upon
their
King
the
Lord
's
anointed
,
de
facto
,
under
whom
he
lived
;
yea
though
he
should
have
first
procured
himself
to
be
proclaimed
,
and
anointed
King
,
as
Adonijah
did
,
and
should
afterward
have
laid
violent
hands
upon
his
Master
;
ought
therefore
to
have
been
believed
of
any
that
feared
God
;
except
(
which
is
impossible
)
he
should
first
prove
his
Credit
,
in
so
affirming
,
to
be
equal
with
the
Scriptures
,
and
that
Men
were
bound
as
strictly
to
believe
him
,
in
saying
,
that
God
called
and
stirred
him
up
to
the
perpetrating
of
that
fact
,
as
we
are
bound
to
believe
the
Holy
Ghost
,
(
by
whose
Instinct
the
Scriptures
were
written
)
when
he
telleth
us
,
that
God
raised
up
Ahud
for
a
Saviour
to
his
People
;
He
doth
greatly
Erre
.
Placet
eis
.
CAP.
XXVIII
.
HItherto
in
the
whole
course
of
that
mild
and
temperate
Monarchical
Government
,
which
it
pleased
God
to
establish
among
his
own
People
;
the
duty
of
Inferiour
Persons
and
Subjects
,
of
all
sorts
,
was
ever
Obedience
.
They
neither
took
upon
them
to
chuse
their
Governours
,
nor
to
bear
Arms
against
them
.
Howbeit
it
happened
otherwise
amongst
some
other
Nations
.
Annual
Consuls
pleased
them
long
,
but
at
the
last
they
thought
it
fit
to
have
a
Dictator
;
till
,
in
the
end
,
Julius
Caesar
and
Augustus
reduced
their
Government
again
into
a
Monarchy
.
And
as
the
Romans
dealt
with
their
Kings
,
so
did
the
People
,
in
some
other
Countries
,
with
their
Governours
.
Whereupon
divers
other
kinds
of
Governments
,
termed
according
to
their
Temper
,
Aristocratical
,
Political
,
Tyrannical
,
Oligarchical
or
Democratical
,
&c.
were
afterwards
setled
in
many
places
.
The
Inconveniencies
of
which
Forms
of
Government
being
found
(
upon
many
occasions
oftentimes
)
to
be
very
great
;
the
People
have
been
driven
,
of
necessity
,
in
sundry
Countries
,
to
frame
them
again
,
as
near
as
they
could
,
to
the
Monarchical
Government
,
either
by
electing
to
themselves
,
Kings
,
upon
certain
Conditions
,
to
reign
over
them
;
Rods
of
his
Wrath
;
or
,
as
Attila
termed
himself
,
the
Scourge
of
God
.
And
when
,
having
attained
their
ungodly
desires
(
whether
ambitious
Kings
,
by
bringing
any
Countrey
into
their
subjection
;
or
disloyal
Subjects
,
by
their
rebellious
rising
against
their
natural
Sovereigns
)
they
have
established
any
of
the
said
degenerate
Forms
of
Government
amongst
their
People
;
the
Authority
either
so
unjustly
gotten
,
or
wrung
,
by
force
,
from
the
true
,
and
lawful
Possessor
,
being
always
God's
Authority
(
and
therefore
receiving
no
impeachment
by
the
wickedness
of
those
that
have
it
)
is
ever
(
when
any
such
alterations
are
throughly
setled
)
to
be
reverenced
and
obeyed
,
and
the
People
of
all
sorts
(
as
well
of
the
Clergy
,
for
fear
,
but
also
for
conscience
sake
:
the
Israelites
in
Egypt
,
after
Joseph's
death
,
being
oppressed
very
tyrannically
,
many
ways
,
did
never
rebel
against
any
of
those
Kings
,
but
submitted
themselves
to
their
Authority
,
though
their
Burthens
were
very
intolerable
,
both
in
respect
of
the
impossible
works
imposed
upon
them
,
and
because
also
they
might
not
offer
Sacrifices
to
the
Lord
(
a
special
part
of
God's
Worship
)
without
apparent
danger
of
stoning
to
death
.
Besides
,
it
may
not
be
omitted
,
when
God
himself
sent
Moses
to
deliver
them
from
that
Servitude
,
he
would
not
suffer
him
to
carry
them
thence
,
till
Pharaoh
,
their
King
,
gave
them
licence
to
depart
.
Afterward
also
,
when
the
Jews
,
being
brought
into
subjection
to
the
Kings
of
Babylon
,
did
,
by
the
instigation
of
false
Prophets
,
rebel
against
them
,
they
were
,
in
that
respect
,
greatly
condemned
by
the
Prophet
Jeremy
:
and
in
their
Captivity
(
which
shortly
after
followed
)
they
lived
by
the
direction
of
the
said
Prophet
,
in
great
subjection
and
Obedience
;
they
prayed
not
only
for
their
Kings
and
for
their
Children
,
that
they
might
live
long
,
and
prosper
,
but
likewise
for
the
State
of
their
Government
;
the
good
success
whereof
they
were
bound
to
seek
and
regard
,
as
well
as
any
other
of
the
King
's
dutiful
Subjects
.
And
thus
they
lived
in
Babylon
,
CAN.
XXVIII
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Subjects
,
when
they
shake
off
the
Yoke
of
their
Obedience
to
their
Sovereigns
,
and
set
up
a
Form
of
Government
among
themselves
,
after
their
own
humours
,
do
not
therein
very
wickedly
:
or
that
it
is
lawful
,
for
any
bordering
Kings
,
through
Ambition
and
Malice
,
to
invade
their
Neighbours
:
or
that
the
Providence
and
Goodness
of
God
,
in
using
of
Rebellions
and
Oppressions
to
execute
his
Iustice
against
any
King
or
Countrey
,
doth
mitigate
or
qualifie
the
Offences
of
any
such
Rebels
or
oppressing
Kings
:
or
that
,
when
any
such
new
Forms
of
Government
,
begun
by
Rebellion
,
are
after
throughly
settled
,
the
Authority
in
them
,
is
not
of
God
:
or
that
any
,
who
live
within
the
Territories
of
such
new
Governments
,
are
not
bound
to
be
subject
to
God's
Authority
,
which
is
there
executed
,
but
may
rebel
against
the
same
:
or
that
the
Jews
,
either
in
Egypt
or
Babylon
,
might
lawfully
,
for
any
cause
,
have
taken
Arms
against
any
of
those
Kings
,
or
have
offered
any
violence
to
their
Persons
;
He
doth
greatly
Erre
.
Placet
eis
.
CAP.
XXIX
.
ALthough
the
Jews
upon
their
deliverance
out
of
Captivity
,
Behold
we
are
Servants
this
day
in
the
Land
which
thou
gavest
our
Fathers
;
it
yieldeth
much
fruit
unto
the
Kings
,
whom
thou
hast
set
over
us
,
because
of
our
sins
;
and
they
have
dominion
over
our
Bodies
,
and
over
our
Cattel
at
our
pleasure
,
and
we
are
in
great
affliction
.
The
extraordinary
favour
which
was
shewed
to
any
,
was
principally
extended
toward
the
Priests
,
over
whom
the
said
Kings
had
not
so
jealous
an
eye
,
as
they
had
over
the
Princes
,
and
the
rest
of
the
People
.
Howbeit
(
the
same
notwithstanding
)
they
the
said
Priests
were
subject
to
their
own
immediate
Princes
,
both
in
Temporal
and
Ecclesiastical
Causes
;
as
formerly
the
Priests
had
been
to
the
Kings
of
Judah
before
the
Captivity
.
"
Their
Governours
forbad
certain
,
who
said
they
were
Priests
,
CAN.
XXIX
.
IF
any
Man
therefore
shall
affirm
,
either
that
Almighty
God
kept
not
his
promise
to
the
Iews
made
in
his
name
by
the
Prophet
Jeremy
,
as
touching
their
deliverance
by
Cyrus
out
of
their
Captivity
;
because
they
were
not
restor'd
to
any
such
perfect
liberty
and
Government
,
as
they
had
before
:
or
,
that
the
said
Kings
of
Persia
,
continuing
still
by
God's
appointment
a
supream
Authority
over
the
Jews
so
restor'd
,
might
by
them
for
any
cause
,
or
under
any
colour
,
have
been
defrauded
of
their
Tributes
,
or
resisted
by
force
of
Arms
,
or
otherwise
impeach'd
,
either
in
their
States
or
Persons
:
or
,
that
Zorobabel
and
Nehemiah
were
not
lawful
Princes
over
the
Jews
,
because
they
were
placed
in
that
Government
without
the
Peoples
Election
:
or
,
that
they
the
said
Princes
,
by
dealing
in
Cases
Ecclesiastical
(
as
is
aforesaid
)
did
take
more
upon
them
,
than
by
God's
appointment
appertain'd
to
their
charge
:
or
,
that
the
Priests
,
both
high
and
low
,
had
not
grievously
sinned
,
if
they
had
not
submitted
themselves
in
the
said
Ecclesiastical
Causes
,
to
the
direction
of
those
their
civil
Governours
;
he
doth
greatly
Erre
.
Placet
eis
.
CAP.
XXX
.
THE
High-Priest
(
as
before
we
have
said
)
in
that
mild
and
temperate
Government
,
which
God
himself
had
Ordained
,
was
the
second
Person
in
the
Kingdom
.
Whereupon
the
same
(
after
the
Captivity
)
being
turn'd
,
as
it
were
,
into
a
Dukedom
,
and
(
for
ought
that
appeareth
)
the
Princes
after
Nehemiah's
time
growing
poor
,
by
reason
of
their
payments
to
those
Kings
to
whom
they
were
Tributary
;
and
receiving
small
assistance
or
countenance
from
them
,
because
they
were
still
jealous
of
them
,
whereas
the
Priests
(
it
seemeth
)
being
freed
from
all-Tributes
and
Impositions
,
grew
rich
,
and
were
no
way
suspected
:
it
came
to
pass
(
the
sins
of
the
people
so
requiring
)
that
the
High-Priest
did
easily
oversway
both
their
Princes
and
their
People
,
and
thereby
attained
very
great
Authority
in
that
Principality
.
Only
they
stood
in
awe
for
the
time
of
the
Kings
of
Persia
,
to
whose
Obedience
they
were
bound
by
an
Oath
,
when
they
were
made
High-Priests
:
but
otherwise
,
for
ought
we
find
,
they
had
no
great
regard
of
any
other
Authority
:
which
so
advanced
the
dignity
of
the
Priesthood
,
as
afterward
the
practices
of
the
High-Priest's
Children
,
to
succeed
their
Father
in
that
high
dignity
,
grew
as
troublesome
to
the
People
,
as
was
their
servitude
to
the
Persians
.
We
have
here
cited
,
and
shall
hereafter
cite
some
things
out
of
the
Books
of
the
Maccabees
,
and
other
ancient
Historiographers
,
of
purpose
to
continue
the
manner
of
the
Government
of
the
Jews
,
in
what
case
they
stood
from
time
to
time
,
after
the
days
of
Nehemiah
:
not
meaning
thereby
to
attribute
any
Canonical
Authority
unto
them
,
nor
to
establish
any
point
of
Doctrine
out
of
them
,
but
only
to
proportion
and
measure
the
regiment
and
actions
of
that
people
,
by
the
rules
and
analogy
of
the
holy
Scriptures
.
CAN.
XXX
.
IF
any
Man
therefore
shall
affirm
,
contrary
to
the
grounds
and
truths
of
the
said
holy
Scriptures
,
Placet
eis
.
CAP.
XXXI
.
ALexander
,
by
God's
Providence
,
having
vanquished
the
Persians
,
the
Jews
(
amongst
many
other
Nations
)
became
his
Subjects
.
Antiochus
Epiphanes
,
whose
Invasion
and
Government
was
most
unjust
and
Tyrannical
.
"
He
shed
innocent
Blood
on
every
side
of
the
Sanctuary
,
Jupiter
Olympius
.
Whereupon
the
People
,
by
heaps
,
forsook
the
Lord
,
and
offered
Sacrifices
to
Idols
;
and
such
as
refused
so
to
do
(
chusing
rather
to
obey
God
than
Man
)
were
most
cruelly
slain
and
murthered
,
by
thousands
;
until
Mattathias
,
moved
with
the
monstrous
Cruelty
and
Tyranny
of
the
said
Antiochus
,
made
open
Resistance
;
the
Government
of
that
Tyrant
being
not
then
,
either
generally
received
by
submission
,
CAN.
XXXI
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Jews
,
generally
,
both
Priests
and
People
,
were
not
the
Subjects
of
Alexander
,
after
his
Authority
was
setled
amongst
them
,
as
they
had
been
before
the
Subjects
of
the
Kings
of
Babylon
and
Persia
:
or
that
they
might
lawfully
have
born
Arms
against
him
;
or
that
they
were
not
all
bound
to
pray
for
the
long
life
and
prosperity
,
both
of
Alexander
and
his
Empire
,
as
they
had
been
bound
before
,
to
pray
for
the
life
and
prosperity
of
the
other
said
Kings
and
their
Kingdoms
,
whilst
they
lived
under
their
subjection
:
or
consequently
that
they
might
lawfully
,
upon
any
occasion
whatsoever
,
have
offered
violence
and
destruction
,
either
to
their
Persons
or
to
their
Kingdoms
,
for
the
long
continuance
and
prosperity
whereof
,
they
were
bound
to
pray
:
or
that
,
after
the
Jews
were
delivered
from
their
servitude
under
the
Kings
of
Syria
,
Placet
eis
.
CAP.
XXXII
.
THE
afflictions
,
which
the
Jews
endured
,
whilst
the
Government
of
the
Grecians
lasted
,
were
much
the
more
grievous
unto
them
,
by
reason
of
the
great
disorders
which
were
then
amongst
their
Priests
.
For
whereas
they
should
have
been
a
stay
and
a
comfort
unto
them
in
their
greater
miseries
;
their
negligence
one
way
,
and
their
ambition
another
way
(
in
striving
about
the
High
Priesthood
)
did
so
distract
them
into
parts
taking
,
as
that
thereby
great
effusion
of
blood
did
oftentimes
ensue
:
shortly
after
Jaddus's
time
,
this
was
the
general
report
,
which
,
for
their
Wickedness
,
was
given
out
of
them
,
Priests
were
now
no
more
diligent
about
the
Altar
,
but
despised
the
Temple
,
and
regarded
not
the
Sacrifices
.
They
did
not
set
by
the
honour
of
their
Fathers
,
but
liked
of
the
glory
of
the
Gentiles
most
of
all
.
The
Temple
was
full
of
dissoluteness
and
gluttony
of
the
Gentiles
;
which
dallied
with
Harlots
,
and
had
to
do
with
Women
within
the
circuit
of
holy
places
;
and
brought
in
such
things
as
were
not
lawful
.
The
Altar
also
was
full
of
such
things
,
as
were
abominable
,
and
forbidden
by
the
Law
;
and
two
or
three
of
the
High
Priests
applauded
thereunto
.
Onias
,
Jason
,
and
Menelaus
,
was
not
long
dead
,
but
Jason
for
three
hundred
and
sixty
Talents
of
Silver
,
procured
such
assistance
of
Antiochus
King
of
Syria
,
as
he
thrust
his
elder
Brother
Onias
out
of
the
High-Priesthood
;
and
not
long
after
had
the
same
measure
repay'd
unto
him
again
,
by
his
younger
Brother
Menelaus
;
who
upon
some
cunning
information
,
and
for
six
hundred
and
sixty
Talents
,
got
the
place
himself
.
Hercules
.
Menelaus
also
took
the
like
course
or
rather
a
worse
;
for
besides
,
that
he
conform'd
himself
wholly
in
effect
to
the
manners
of
the
Grecians
;
Antiochus
went
into
the
most
holy
Temple
,
that
Traytor
to
the
Laws
,
and
to
his
own
Country
,
to
be
his
Guide
.
He
thrust
himself
into
the
Kings
Army
against
Judas
Maccabaeus
,
and
the
City
of
Hierusalem
;
hoping
thereupon
to
have
attain'd
that
Government
.
But
Lysias
the
King's
Lieutenant
,
crossed
his
purpose
therein
,
and
inform'd
the
King
,
Antiochus
Epiphanes
,
to
compel
them
to
forsake
the
Laws
of
their
Fathers
;
adding
thereunto
,
that
whilst
Menelaus
lived
,
the
Jews
would
never
be
quiet
.
Whereupon
the
King
commanding
him
to
be
put
to
Death
,
he
was
smother'd
in
Ashes
;
committed
many
sins
by
the
Altar
,
whose
fire
and
ashes
were
holy
.
Alcimus
,
Judas
Maccabaeus
;
complaining
,
that
he
had
killed
all
the
King's
Friends
.
The
King
thus
instigated
sent
an
Army
against
Hierusalem
,
with
one
Bacchides
and
Alcimus
;
who
,
pretending
that
they
came
in
Peace
,
and
being
thereupon
trusted
by
the
Maccabees
themselves
(
because
he
was
a
Priest
of
the
Seed
of
Aaron
)
did
traiterously
notwithstanding
,
and
treacherously
,
Murder
sundry
of
the
Jews
,
and
held
the
Government
of
that
Country
,
till
Judas
Maccabaeus
put
him
to
flight
.
Judas
Maccabaeus
was
slain
.
Besides
,
it
is
also
reported
of
him
,
how
he
commanded
that
the
Walls
of
the
Inner-Court
of
the
Sanctuary
should
be
destroy'd
,
Jason
,
Menelaus
,
Alcimus
,
and
the
Maccabees
were
busied
in
their
said
Un-Priestly
Contentions
,
and
Greekish
profanations
,
divers
Sects
of
Religion
arose
,
and
encreased
among
the
Jews
;
especially
,
that
of
the
Pharisees
,
a
crafty
and
an
arrogant
kind
of
Men
,
seditiously
bent
against
their
Kings
,
and
impugners
without
fear
of
their
Authority
.
CAN.
XXXII
.
IF
any
Man
therefore
(
because
in
the
Law
of
God
there
was
great
obedience
to
the
High-Priest
,
prescribed
and
required
;
or
,
that
it
is
said
by
the
Prophet
,
That
the
Priests
Lips
should
preserve
knowledge
,
and
that
the
People
should
seek
the
law
of
his
mouth
:
whereas
the
meaning
of
the
Holy
Ghost
in
those
and
such
like
places
,
only
is
,
that
the
High-Priests
were
to
be
obeyed
,
when
they
commanded
that
which
was
not
repugnant
to
the
law
of
God
;
and
that
the
Lips
of
the
Priests
ought
to
preserve
knowledge
)
shall
affirm
,
Placet
eis
.
CAP.
XXXIII
.
THE
Jews
being
subdued
by
the
Romans
,
and
brought
under
their
subjection
,
about
sixty
years
before
the
coming
of
Christ
,
were
used
by
them
very
kindly
,
and
with
great
respect
.
They
had
liberty
granted
them
,
to
live
according
to
their
own
Laws
;
so
as
they
paid
their
Tributes
,
and
framed
their
Behaviour
to
Quietness
and
Obedience
.
Hircanus
,
the
High-Priest
,
Maccabees
(
Aristobulus
and
his
two
Sons
,
Alexander
and
Antigonus
)
would
never
desist
from
their
rebellious
Attempts
,
until
they
were
all
cut
off
.
Antipater
,
the
first
Governour
,
"
that
tho'
the
Romans
had
dealt
sometimes
very
hardly
with
them
,
yet
their
Rebellion
was
ever
the
cause
of
it
;
that
albeit
Men
might
lawfully
fight
in
defence
of
their
Countrey
,
when
it
was
invaded
by
any
;
yet
being
subdued
,
and
a
new
Government
settled
amongst
them
,
it
was
not
lawful
,
by
Rebellion
,
under
pretence
of
Liberty
,
to
cast
off
that
Yoke
;
that
their
Fore-fathers
being
in
Bondage
,
under
the
Kings
of
Aegypt
and
Babylon
,
and
divers
times
in
many
other
distresses
,
did
never
,
of
themselves
,
by
force
of
Arms
,
seek
their
Liberty
,
or
Deliverance
;
but
ever
expected
the
Lord's
leisure
,
who
always
,
in
due
time
,
had
compassion
upon
them
;
and
that
although
they
were
then
in
the
greatest
distress
,
that
ever
People
were
,
and
could
expect
nothing
but
utter
Ruine
and
Desolation
;
yet
if
then
they
would
submit
themselves
,
they
might
be
received
to
Mercy
.
For
(
saith
he
)
the
Romans
ask
but
their
ordinary
Tribute
,
But
all
these
Offers
they
refused
.
Howbeit
the
compassion
of
Titus
towards
them
still
continuing
,
he
again
(
when
they
saw
their
Destruction
more
apparently
)
required
the
said
Josephus
to
deliver
his
Mind
,
to
the
same
effect
,
to
their
chief
Captain
,
that
he
had
done
before
to
the
People
:
which
he
accomplished
(
but
in
the
hearing
again
of
the
People
)
very
throughly
;
and
in
the
end
(
finding
them
obstinate
)
I
my self
deserve
blame
,
saith
he
,
qui●●
haec
,
adversus
fata
,
suadeo
;
Deique
sententiâ
condemnatos
servare
contendo
.
Whereupon
,
shortly
after
,
Titus
(
protesting
how
loth
he
was
thereunto
)
assailed
them
with
all
his
Forces
,
which
slew
an
infinite
number
of
them
,
burnt
the
Temple
,
and
destroyed
the
City
.
Since
which
time
,
they
that
then
escaped
,
and
the
rest
of
all
the
Race
of
the
Jews
,
have
been
dispersed
far
and
near
,
and
lived
like
a
cursed
Generation
,
in
all
Slavery
and
Servitude
.
So
that
,
although
we
doubt
not
,
but
that
this
heavy
Judgment
of
God
fell
upon
them
,
principally
for
the
hardness
of
their
hearts
,
in
that
they
did
not
only
refuse
to
hear
the
Voice
of
our
Saviour
Christ
,
CAN.
XXXIII
.
IF
any
Man
therefore
shall
affirm
,
either
that
Aristobulus
,
the
Father
,
or
either
of
his
two
Sons
(
Alexander
or
Antigonus
)
having
all
of
them
submitted
themselves
to
the
Government
of
the
Romans
,
did
not
sin
,
when
afterward
they
rebelled
against
them
:
or
that
Maticus
did
not
very
wickedly
in
poisoning
of
Antipater
,
because
he
thought
thereby
the
better
to
strengthen
Hircanus
in
his
High-Priesthood
:
or
that
the
People
ought
not
to
detest
all
such
seditious
Persons
,
as
under
pretence
of
Liberty
and
Religion
,
shall
sollicite
them
to
Rebellion
:
or
,
that
the
Jews
were
not
bound
,
both
to
have
paid
their
Tribute
,
and
to
have
prayed
for
Caesar
without
dissimulation
,
sincerely
and
truly
,
notwithstanding
any
pretence
of
Tyranny
,
which
they
had
willfully
drawn
upon
their
own
heads
,
or
of
any
cause
whatsoever
:
or
,
that
such
as
cursed
Caesar
(
their
chief
Governour
)
did
not
thereby
deserve
any
corporal
punishment
,
which
is
due
to
be
inflicted
upon
such
Traytors
:
or
,
that
the
Rebellion
against
any
King
,
absolute
Prince
,
or
Civil
Magistrate
,
Placet
eis
.
CAP.
XXXIV
.
WE
have
spoken
in
the
former
Chapter
of
the
Rebellion
of
the
Jews
,
against
their
civil
Governours
,
and
the
success
thereof
.
We
made
no
mention
,
either
of
the
Priests
,
or
of
any
of
those
Sects
of
Religion
,
which
then
bare
sway
amongst
them
.
Indeed
it
is
likely
,
that
if
they
had
done
their
Duties
,
the
People
upon
their
Repentance
,
might
have
regained
God's
Favour
,
and
prevented
that
utter
desolation
:
but
it
happen'd
otherwise
,
(
Judas
and
Matthias
)
the
best
learned
Men
of
the
Jews
,
and
the
most
skilful
Interpreters
of
the
Laws
of
their
Country
,
growing
into
great
favour
with
the
People
,
because
of
their
said
skill
,
and
for
that
they
took
great
pains
in
teaching
of
their
Children
,
professing
that
they
would
refuse
none
that
had
any
desire
to
be
virtuously
brought
up
;
and
did
thereupon
draw
unto
them
many
Disciples
;
and
the
rather
,
for
that
they
pretended
themselves
to
be
propugnatores
pietatis
.
The
Issue
of
which
godly
pretence
was
,
Not
long
after
another
Sect
sprung
up
,
Judas
Gaulonites
,
Sadoc
a
Pharisee
,
Judas
Galilaeus
,
Simon
of
Galilee
,
who
profest
themselves
to
be
propugnatores
libertatis
publicae
.
Dominos
post
Deum
ferre
mortales
:
by
which
means
they
perturbed
the
whole
Nation
,
sed
reverâ
privatorum
lucrorum
studio
.
Also
it
was
Eleazarus
,
the
Son
of
Ananias
,
the
High-Priest
,
who
would
not
suffer
the
inferiour
Priests
to
offer
Sacrifices
and
Prayers
,
(
as
formerly
had
been
accustomed
)
for
the
long
life
and
prosperity
of
the
Emperour
;
nor
could
be
drawn
by
any
perswasion
from
his
obstinacy
therein
,
but
proceeded
from
evil
to
worse
;
and
so
excited
the
people
to
Arms
,
as
his
rebellious
course
therein
was
held
to
be
the
Seminary
,
and
matter
of
those
Roman
Wars
,
We
have
no
King
but
Caesar
;
and
tell
Pilate
flatly
,
that
if
he
delivered
Christ
,
he
was
not
Caesar's
Friend
:
CAN.
XXXIV
.
IF
any
Man
therefore
shall
affirm
,
either
that
because
the
civil
Magistrate
had
made
some
Innovation
,
Judas
Gaulonites
,
and
his
Fellows
,
delivered
to
the
People
,
in
teaching
them
to
refuse
all
Taxations
imposed
by
the
Romans
,
their
lawful
Magistrates
;
and
rather
to
rebel
than
to
pay
any
tribute
unto
them
:
or
,
that
they
did
not
very
grievously
sin
(
both
the
High-Priest's
Son
and
the
rest
)
who
either
refused
to
offer
Sacrifice
,
or
to
pray
for
Caesar
:
or
,
that
the
High-Priests
then
were
not
a
wicked
Brood
,
degenerated
far
from
their
first
Institution
;
or
,
that
they
did
not
greatly
offend
God
,
in
permitting
the
People
to
be
infected
by
their
inferiour
Priests
,
and
other
religious
Persons
,
with
any
of
the
said
false
positions
,
and
traiterous
conceits
:
or
,
that
they
(
the
said
High-Priests
)
did
not
most
grosly
erre
in
all
those
points
,
and
particulars
,
wherein
they
opposed
themselves
against
the
Person
and
Doctrine
of
our
Saviour
Christ
;
He
doth
greatly
Erre
.
Placet
eis
.
CAP.
XXXV
.
WE
have
followed
thus
far
that
mild
and
moderate
The
Earth
is
the
Lord's
,
and
all
that
therein
is
;
the
round
World
,
and
all
that
dwell
therein
.
Lord
of
Hosts
,
the
God
and
Possessour
of
Heaven
and
Earth
.
So
as
he
being
the
universal
Lord
,
and
Ruler
over
all
the
World
,
the
whole
World
was
his
Universal
Kingdom
:
in
the
Government
whereof
he
ever
used
the
Ministry
of
civil
Magistrates
,
as
well
in
other
Countries
,
I
have
made
(
saith
he
)
the
Earth
,
the
Man
,
and
the
Beasts
that
are
upon
the
ground
,
and
have
given
it
to
whom
it
pleaseth
me
:
God
changeth
the
times
and
seasons
,
that
he
hath
power
,
and
beareth
rule
over
the
Kingdoms
of
men
;
that
he
taketh
away
Kings
,
and
setteth
up
Kings
:
and
that
it
was
the
God
of
Heaven
,
who
gave
unto
Nebuchadnezzar
so
great
a
Kingdom
,
Power
,
Strength
and
Glory
,
as
then
he
had
,
to
rule
,
with
Majesty
and
Honour
,
a
very
great
Empire
.
In
respect
whereof
,
although
Kings
and
Princes
might
have
been
satisfied
with
the
Titles
of
Lieutenants
or
Vicegerents
in
Earth
,
to
the
Son
of
God
;
yet
he
did
communicate
and
impart
so
much
of
his
Power
,
Authority
,
and
Dignity
unto
them
,
as
he
was
content
to
stile
them
with
his
own
Name
:
I
have
said
,
You
are
gods
,
and
the
Children
of
the
most
High
.
Howbeit
,
for
all
their
said
Dignity
and
Greatness
,
he
did
not
leave
them
at
liberty
to
do
what
they
list
,
but
held
himself
the
Helm
of
every
Kingdom
,
Lord
of
lords
,
the
King
of
Glory
,
and
the
God
of
gods
;
Sem
,
Cham
,
and
Japhet
grew
to
a
great
People
,
their
Father
,
Noah
,
did
not
commit
,
to
any
one
of
them
,
the
Government
of
the
rest
,
and
of
all
of
their
Posterity
;
but
divided
the
whole
World
amongst
them
three
:
and
from
them
,
no
one
sole
Monarch
or
Monarchy
,
but
many
Kings
.
Principalities
,
Kingdoms
and
Governments
,
by
God's
Providence
,
have
descended
.
It
is
more
than
probable
,
that
if
the
Son
of
God
had
been
pleased
to
have
committed
to
any
one
Man
,
a
Government
of
so
large
an
extent
,
he
would
have
trusted
his
Servant
,
King
David
,
with
it
,
being
a
Man
according
to
his
own
Heart
.
But
the
Kingdom
of
Israel
,
wherein
David
reigned
,
was
bounded
within
the
strait
Limits
assigned
to
the
Twelve
Tribes
.
And
such
other
Kings
,
as
swerved
,
after
that
time
,
from
David's
mild
and
temperate
Government
,
and
took
upon
them
the
Titles
of
Monarchies
,
having
enlarged
their
Kingdoms
by
Injury
and
Oppression
of
their
Neighbours
;
where
,
in
their
Pride
and
Greediness
,
but
the
Scourges
and
Rods
of
God's
Indignation
,
King
of
kings
,
and
saith
,
that
he
was
the
Ruler
over
all
places
,
wherein
the
Children
of
Men
dwelt
;
Lord
God
of
Heaven
had
given
him
all
the
Kingdoms
of
the
Earth
:
For
as
much
as
it
is
apparent
,
both
by
the
Scriptures
,
and
other
Histories
,
that
neither
of
them
both
had
the
Tenth
part
of
the
World
under
their
Jurisdiction
;
and
that
there
were
very
many
Kings
,
who
had
Absolute
Government
in
their
Kingdoms
,
and
were
no
ways
subject
unto
them
;
the
said
places
,
of
necessity
,
must
receive
this
Exposition
,
That
either
they
are
to
be
understood
Hyperbolically
,
whereby
,
to
express
the
Greatness
of
a
thing
,
it
is
said
to
be
bigger
than
it
was
;
or
by
a
Synecdoche
,
which
useth
the
whole
sometimes
for
a
part
;
or
according
to
the
usual
Phrase
of
the
Scriptures
,
where
All
are
often
taken
for
Many
:
or
else
both
Daniel
and
Cyrus
spake
after
the
manner
of
the
Chaldaeans
and
Persians
,
who
,
to
extoll
the
Greatness
of
their
Kings
,
and
the
better
to
please
them
,
did
,
peradventure
,
so
enlarge
and
amplifie
the
Style
.
CAN.
XXXV
.
IF
any
Man
therefore
shall
affirm
,
either
that
the
Son
of
God
(
according
to
the
Doctrine
of
the
Old
Testament
)
was
not
the
Governour
of
all
the
World
:
or
that
he
did
not
appoint
under
him
divers
Kings
,
Princes
and
civil
Magistrates
,
to
Rule
and
Govern
in
the
Kingdomes
,
and
Places
assigned
unto
them
:
or
that
having
so
appointed
them
,
he
did
not
himself
direct
,
uphold
,
and
rule
them
by
his
Omnipotence
,
according
to
his
Divine
Wisdom
;
and
might
not
,
in
that
respect
,
be
truly
called
The
Lord
of
lords
,
and
The
God
of
gods
:
or
that
all
the
World
,
and
the
particular
Kingdoms
,
and
civil
kinds
of
Government
in
the
World
were
not
in
respect
of
the
Son
of
God
,
as
he
is
the
Governour
of
the
World
,
and
the
Lord
of
lords
,
and
God
of
gods
,
one
Kingdom
,
Principality
or
Government
(
thereby
to
impeach
the
mild
and
temperate
Government
,
which
he
had
established
amongst
the
Jews
:
)
or
that
he
ever
committed
the
Government
of
all
the
World
,
after
Adam
and
Noah's
times
,
to
any
One
Man
,
to
be
the
Sole
and
Visible
Monarch
of
it
:
or
that
the
said
Kingdom
of
Christ
,
as
he
was
the
Lord
of
lords
,
and
God
of
gods
,
and
so
govern'd
the
whole
World
,
was
otherwise
visible
upon
the
Earth
,
than
per
partes
,
viz.
by
the
particular
Kingdoms
,
and
kinds
of
civil
Government
,
or
perhaps
by
some
Representation
;
He
doth
greatly
Erre
.
Placet
eis
.
CAP.
XXXVI
.
AS
there
hath
been
from
the
beginning
one
Universal
Kingdom
throughout
all
the
World
,
whereof
the
Son
of
God
was
ever
the
sole
(
though
invisible
)
Monarch
,
as
we
have
shewed
in
the
former
Chapter
:
So
it
is
generally
agreed
upon
among
all
Christians
,
That
from
the
Creation
of
Mankind
,
during
the
times
aforesaid
,
there
hath
always
been
One
Universal
or
Catholick
Church
:
which
began
in
Adam
,
and
afterward
(
as
his
Posterity
multiplied
,
both
before
and
after
the
Flood
)
was
dispersed
over
the
face
of
the
whole
Earth
;
and
whereof
the
Son
of
God
likewise
was
always
the
head
and
sole
(
though
invisible
)
Monarch
.
The
foundation
of
which
Church
was
ever
one
and
the
same
Rock
,
to
wit
Christ
Jesus
,
the
promised
Seed
of
the
Woman
,
that
should
break
the
Serpents
head
:
and
as
many
Persons
,
Families
,
Societies
,
and
Companies
,
as
truly
believed
in
that
blessed
Seed
,
without
exception
of
any
sort
,
or
distinction
of
People
,
were
the
true
Members
and
parts
of
the
Catholick
Church
.
Jesus
Christ
was
the
same
,
(
that
is
,
the
Wisdom
,
Righteousness
,
Sanctification
,
and
Redemption
of
those
that
believ'd
in
him
)
yesterday
,
(
that
is
,
before
and
after
the
Law
)
as
to
day
(
that
is
,
now
in
the
time
of
the
New
Testament
:
)
but
likewise
,
that
he
was
the
Lamb
slain
from
the
beginning
of
the
World
:
because
his
Death
and
Passion
,
being
ever
as
present
in
the
view
and
sight
of
God
the
Father
(
before
whom
a
thousand
years
are
but
as
one
day
;
)
the
same
was
typically
represented
by
Sacrifices
and
effectual
Sacraments
;
and
the
merits
thereof
have
from
the
beginning
been
communicated
to
all
Believers
.
So
that
although
in
imitation
of
the
Scriptures
,
we
have
spoken
hitherto
but
of
one
particular
Church
,
and
of
the
Succession
of
it
in
the
Lines
of
Seth
and
Sem
:
yet
there
have
been
other
particular
Churches
in
all
Ages
,
which
were
built
upon
the
said
Rock
and
promised
Seed
.
Cain
offer'd
his
Sacrifice
to
God
as
well
as
Abel
;
though
it
was
not
for
his
sins
accepted
:
and
it
is
not
to
be
doubted
,
but
that
every
chief
Family
of
his
Posterity
had
their
Priests
and
publick
worship
of
God
;
Catholick
Church
,
in
their
times
,
should
only
consist
of
them
and
of
their
Nations
;
and
such
other
Proselytes
as
would
be
circumcised
,
and
join
themselves
unto
them
:
but
much
more
,
because
by
that
means
the
truth
and
certainty
of
all
the
Promises
and
Prophecies
concerning
the
coming
of
the
Messias
,
might
be
faithfully
and
diligently
observ'd
,
and
kept
in
one
Nation
,
and
visible
known
place
and
People
.
For
it
is
plain
in
the
Scriptures
,
that
after
the
said
distinction
,
many
of
the
Gentiles
served
God
,
Catholick
Church
;
though
they
were
not
circumcis'd
,
nor
had
any
medling
with
,
or
dependency
upon
the
Jews
.
Some
are
particularly
named
;
as
Job
,
Jethro
,
Rahab
,
the
Ninevites
,
the
Widow
of
Sarepta
,
Naaman
,
Cornelius
,
and
some
others
:
by
whom
we
are
not
only
to
judge
of
their
Families
and
Governments
,
that
they
were
so
many
particular
Churches
:
but
likewise
,
that
in
every
Country
,
and
People
,
many
such
godly
Men
from
time
to
time
might
have
been
found
;
who
with
their
Families
,
and
peradventure
Subjects
,
were
so
to
be
held
and
esteemed
of
.
We
will
not
enter
into
the
discussing
of
these
places
,
how
far
they
may
be
extended
.
Without
Faith
it
is
impossible
to
please
God
.
For
he
that
cometh
to
God
,
must
believe
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
seek
him
.
In
the
word
was
life
,
and
the
life
was
the
light
of
men
.
Is
God
,
the
God
only
of
the
Jews
,
and
not
of
the
Gentiles
also
?
Yes
,
of
the
Gentiles
also
:
for
it
is
one
God
,
who
doth
justify
Circumcision
by
Faith
,
and
the
uncircumcised
through
Faith
.
I
have
other
sheep
,
which
are
not
of
this
fold
.
Only
we
do
further
observe
,
that
it
was
lawful
for
any
of
the
Gentiles
to
come
into
the
outward
Court
of
the
Temple
,
to
bring
their
Sacrifices
unto
the
Lord
,
and
there
to
offer
up
their
Prayers
likewise
unto
him
:
that
accordingly
they
did
often
resort
to
the
Temple
for
Devotion
sake
,
there
to
worship
God
:
as
by
the
Examples
of
the
Eunuch
of
Ethiopia
,
Catholick
Church
,
consisting
from
the
beginning
till
Abraham's
time
,
of
such
only
as
were
afterward
for
distinction
sake
called
Gentiles
;
although
God
was
then
pleased
to
bestow
his
Mercies
more
plentifully
upon
that
one
particular
Church
of
the
Jews
,
deduced
from
Abraham
,
Catholick
Church
.
Of
which
Catholick
Church
,
it
is
true
,
that
Adam
and
Noah
,
for
their
times
,
were
(
under
Christ
)
the
chief
Governours
.
Howbeit
afterward
the
Posterity
of
Noah
being
mightily
encreased
,
when
thereupon
he
distributed
the
whole
World
among
his
three
Sons
,
and
their
Issue
;
he
did
not
appoint
any
one
of
them
to
be
the
Ruler
of
the
said
Catholick
Church
;
but
left
the
Government
of
every
particular
Family
or
Church
unto
their
chief
Heads
,
Princes
and
Priests
;
and
of
the
whole
to
the
Son
of
God
,
and
sole
Monarch
of
it
;
who
only
was
able
to
undertake
such
a
charge
Neither
do
we
read
,
that
Aaron
,
or
any
of
the
High-Priests
,
took
upon
them
at
any
time
to
extend
their
Jurisdiction
beyond
the
bounds
and
limits
of
the
twelve
Tribes
;
or
so
much
as
once
dream'd
,
that
the
whole
World
was
their
Diocess
:
that
which
they
had
being
indeed
more
than
they
well
ordered
.
CAN.
XXXVI
.
IF
any
Man
therefore
shall
affirm
,
either
that
during
the
continuance
of
the
Old
Testament
,
the
Merits
of
Christ's
Death
actually
to
come
,
were
not
sufficient
to
save
all
true
Believers
:
or
,
that
there
was
then
no
Catholick
Church
:
or
,
that
at
any
time
there
was
any
other
Rock
but
Jesus
Christ
,
the
blessed
Seed
upon
whom
the
Catholick
Church
was
then
built
:
or
,
that
many
of
the
Gentiles
were
not
always
(
for
ought
that
is
known
to
the
contrary
)
true
Members
of
the
Catholick
Church
:
or
that
Christ
himself
was
not
the
sole
Head
or
Monarch
all
that
while
of
the
whole
Catholick
Church
:
or
,
that
the
said
Catholick
Church
,
after
the
Members
of
it
were
dispersed
into
all
the
places
of
the
World
,
was
otherwise
visible
than
per
partes
:
or
,
that
Noah
did
appoint
any
Man
to
be
the
visible
Head
of
the
said
Catholick
Church
:
or
,
that
the
High-Priest
among
the
Jews
,
had
any
more
Authority
over
the
Catholick
Church
of
God
,
than
King
David
had
over
the
Vniversal
Kingdom
of
God
:
or
,
that
the
said
High-Priest
had
not
greatly
sinn'd
,
if
he
had
taken
upon
him
,
or
usurped
any
such
infinite
Authority
;
He
doth
greatly
Erre
.
Placet
eis
.
The
said
XXXVI
.
Chapters
,
with
the
Constitutions
made
upon
them
,
have
passed
with
one
Consent
,
both
the
Convocation-Houses
,
and
so
are
approved
.
[
*
](A70760-e16090-b)
*
Sc.
Dr.
Richard
Bancroft
Archbishop
of
Canterbury
.
R.
Cant.
The
said
XXXVI
.
Chapters
,
with
the
Constitutions
made
upon
them
,
have
been
diligently
read
,
and
deliberately
examin'd
;
and
thereupon
have
likewise
passed
,
with
one
Consent
,
in
the
Convocation-House
of
the
Province
of
York
.
[
†
](A70760-e16180-b)
†
Sc.
Dr.
Thornborough
Bishop
of
Bristol
,
and
Dean
of
York
;
which
Archbishoprick
was
then
Vacant
.
He
was
afterwards
,
Bishop
of
Worcester
.
Jo.
Bristol
praeses
Convocat
.
Eborac
.
LIB.
II.
CAP.
I.
IN
pursuing
our
intended
course
,
through
the
Old
Testament
,
and
until
the
Destruction
of
Jerusalem
,
we
over-slipped
and
passed
by
the
fulness
of
that
time
,
wherein
the
Son
of
God
,
(
the
Maker
and
Governour
of
all
the
World
)
our
Lord
and
Saviour
,
Jesus
Christ
,
was
conceived
by
the
Holy
Ghost
,
and
born
of
the
Virgin
Mary
.
So
as
now
we
are
to
return
back
,
and
prosecute
our
said
course
,
as
we
find
the
true
Grounds
thereof
are
laid
down
,
confirmed
and
practised
in
the
New
Testament
.
At
our
entrance
into
which
course
,
we
confess
our selves
to
be
indeed
greatly
astonished
,
considering
the
strange
Impediments
,
and
mighty
Stumbling-blocks
,
which
,
through
long
Practice
,
and
incredible
Ambition
,
are
cast
in
our
way
[
in
that
we
find
the
Estate
of
that
Church
(
which
would
rule
over
all
)
to
be
degenerated
,
in
our
days
,
as
far
,
in
effect
,
from
her
primary
and
Apostolical
Institution
and
Rules
;
as
we
have
shewed
before
,
the
Estate
of
the
Jewish
Church
to
have
swerved
,
through
the
like
Pride
and
Ambition
,
from
that
excellent
Condition
,
wherein
she
was
first
established
,
and
afterward
preserved
and
beautified
by
Moses
,
and
King
David
,
with
the
rest
of
his
most
worthy
and
godly
Successours
.
]
It
is
many
ways
apparent
,
that
the
mean
Estate
and
Condition
of
our
Saviour
Christ
,
here
upon
Earth
,
was
one
especial
Motive
,
both
to
the
Jews
and
Gentiles
,
why
,
in
their
carnal
Judgments
,
he
was
,
to
the
one
sort
a
Scandal
,
and
to
the
other
a
Scorn
;
as
if
he
had
been
a
Man
out
of
his
Wits
,
and
preached
he
knew
not
what
.
In
which
respect
,
partly
not
only
the
People
of
the
Jews
,
the
Priests
of
all
sorts
,
the
Scribes
and
Pharisees
,
with
the
rest
of
their
Hypocritical
Orders
;
but
likewise
the
civil
Governours
,
as
well
Romans
as
Jews
,
did
utterly
despise
him
,
hate
him
,
deride
him
,
beat
him
,
and
put
him
to
death
.
Since
which
time
sundry
sorts
of
Hereticks
have
stumbled
at
the
same
stone
,
labouring
,
by
all
the
means
they
could
,
to
impeach
and
dishonour
the
Person
of
Christ
,
in
regard
of
the
mean
shew
of
his
humane
Nature
,
notwithstanding
the
many
Arguments
which
they
might
have
found
in
the
Scriptures
,
(
had
not
their
Hearts
been
hardned
)
of
his
Divinity
.
On
the
other
side
,
we
are
not
ignorant
,
how
the
Bishop
of
Rome
,
and
his
Adherents
,
supposing
it
would
too
much
impeach
their
Credits
,
and
worldly
Reputations
;
if
they
should
be
too
much
pressed
to
deduce
the
principal
strength
of
their
Estates
and
Callings
,
from
the
said
mean
Condition
of
our
Saviour
Christ
,
whilst
he
lived
in
this
World
;
do
thereupon
attribute
sundry
Virtues
,
Powers
,
and
Branches
of
Authority
unto
his
humane
Nature
,
which
do
not
,
in
Truth
,
belong
properly
unto
it
,
but
are
rather
appertaining
to
his
Person
,
being
both
God
and
Man
;
as
hoping
thereby
to
get
some
fair
Pretences
and
Colours
for
the
upholding
of
their
usurped
Greatness
,
and
pretended
uncontroulable
Sovereignty
.
For
the
avoiding
therefore
of
these
Extremities
,
and
because
such
as
deny
the
Pope's
Supremacy
,
are
most
falsly
charged
,
by
sundry
passionate
,
and
inconsiderate
Persons
,
to
be
Men
,
that
believe
no
one
Article
of
the
Christian
Faith
:
We
have
thought
it
meet
,
to
make
it
known
,
to
all
the
Christian
World
,
how
detestable
,
to
the
Church
of
England
,
all
such
false
Doctrine
is
,
as
doth
any
way
,
not
only
impeach
the
Sacred
Person
of
our
Saviour
Christ
,
but
likewise
the
other
two
Persons
of
the
Blessed
Trinity
,
God
the
Father
,
and
God
the
Holy
Ghost
;
in
that
the
dishonouring
of
One
of
them
,
is
the
dishonouring
of
them
all
Three
.
We
do
therefore
,
for
our selves
,
and
in
the
Name
of
all
the
rest
of
the
Church
of
England
,
acknowledge
and
profess
,
from
the
bottom
of
our
hearts
,
the
Truth
of
all
that
is
written
in
the
Sacred
Scriptures
;
and
consequently
,
and
in
more
particular
manner
,
whatsoever
is
written
in
the
same
,
that
doth
appertain
to
the
most
Holy
and
Blessed
Trinity
.
Out
of
the
Doctrine
of
which
Sacred
Writings
,
because
the
Apostles
and
Churches
of
God
,
(
moved
thereunto
,
by
sundry
sorts
of
Hereticks
)
have
,
long
since
,
most
faithfully
and
learnedly
deduced
,
into
certain
Summaries
,
rightly
termed
Creeds
,
all
those
Points
of
true
Doctrine
,
which
do
concern
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
,
and
are
necessarily
to
be
believed
,
under
pain
of
condemnation
:
We
do
resolutely
embrace
,
and
stedfastly
believe
,
all
and
every
one
the
Articles
of
the
Apostles
Creed
;
and
all
and
every
one
the
Articles
of
the
other
Creeds
,
made
,
by
sundry
Councils
,
for
the
further
Declaration
of
the
Christian
Faith
,
and
Apostolick
Creed
,
as
of
the
Nicene
Creed
,
made
,
by
the
Council
of
Nice
,
against
Arius
,
who
denied
the
Divinity
of
the
Son
of
God
;
and
of
the
next
Creed
,
made
in
the
first
Council
of
Constantinople
,
ratifying
,
and
further
declaring
the
Nicene
Creed
against
Eudoxius
the
Arian
,
and
Macedonius
,
who
denied
the
Holy
Ghost
to
be
God
;
and
of
the
Creed
,
made
in
the
first
Council
of
Ephesus
,
against
Nestorius
,
who
taught
that
the
two
Natures
in
Christ
,
were
not
united
together
personally
,
but
that
the
Word
,
which
did
take
our
Nature
upon
him
,
for
our
Redemption
,
did
only
assist
Christ
,
our
Saviour
,
as
one
Friend
may
assist
another
;
and
of
the
Creed
made
in
the
Council
of
Chalcedon
against
Eutyches
,
who
did
confound
the
two
Natures
of
Christ
.
Against
any
of
which
Articles
whosoever
doth
oppose
himself
,
and
doth
willfully
continue
in
such
his
Opposition
;
we
hold
and
judge
them
to
be
worthily
subject
to
all
those
Censures
,
and
Anathematisms
,
which
the
several
Constitutions
and
Canons
of
the
said
Councils
have
justly
laid
upon
them
.
Also
with
the
same
Resolution
and
Faith
before-mentioned
,
we
receive
and
believe
all
and
every
one
the
several
Points
and
Articles
of
the
Athanasian
Creed
,
made
a
little
after
the
Council
of
Nice
,
against
such
blasphemous
Opinions
,
as
in
those
times
were
either
directly
or
indirectly
,
published
in
Corners
,
and
spread
here
and
there
to
the
seducing
of
many
.
According
to
some
Articles
of
the
which
Creed
,
that
do
more
nearly
concern
our
Course
;
We
stedfastly
believe
and
confess
,
"
That
our
Lord
,
Jesus
Christ
,
the
Son
of
God
,
is
both
God
and
Man
:
God
of
the
substance
of
the
Father
,
begotten
before
all
Worlds
;
and
Man
,
of
the
substance
of
his
Mother
,
born
in
the
World
:
perfect
God
,
and
perfect
Man
,
of
a
reasonable
Soul
,
and
humane
flesh
subsisting
:
Equal
to
the
Father
,
as
touching
his
Godhead
;
and
inferiour
to
the
Father
,
as
touching
his
Manhood
:
who
although
he
be
both
God
and
Man
;
yet
he
is
not
two
,
but
One
Christ
:
One
,
not
by
Conversion
of
the
Godhead
into
Flesh
;
but
by
taking
of
the
Manhood
into
God
:
One
altogether
,
not
by
Confusion
of
substance
,
but
by
Unity
of
Person
.
"
In
respect
of
which
Personal
Union
of
the
two
Natures
of
our
Saviour
Christ
,
without
confusion
or
mixture
of
either
of
them
,
thus
described
in
the
said
Creed
;
whatsoever
is
affirmed
in
the
Scriptures
,
as
well
of
the
one
Nature
as
of
the
other
,
the
same
is
also
truly
to
be
affirmed
de
toto
Composito
,
that
is
,
of
his
most
sacred
Person
being
both
God
and
Man
;
the
Essential
Properties
of
them
both
remaining
notwithstanding
distinguished
.
For
as
the
said
personal
or
hypostatical
Union
of
the
said
two
Natures
,
doth
not
make
the
one
Nature
to
be
the
other
;
the
divine
Nature
to
be
the
humane
Nature
,
or
the
humane
Nature
to
be
the
Divine
Nature
:
so
doth
it
not
make
the
Essential
Proprieties
of
the
one
Nature
to
be
the
Essential
Proprieties
of
the
other
Nature
;
but
as
well
the
Proprieties
and
actions
as
the
Natures
themselves
do
remain
distinguished
,
though
united
in
one
Person
;
both
of
them
concurring
together
,
the
Deity
in
working
that
which
appertaineth
to
the
Deity
,
and
the
Humanity
executing
those
Essential
Proprieties
and
actions
which
do
belong
unto
the
Humanity
.
For
Example
,
the
Divine
Nature
appear'd
in
Christ
by
Miracles
,
when
his
humane
Nature
was
subject
to
many
opprobries
and
injuries
.
In
that
our
Saviour
Christ
did
satisfie
5000.
Persons
with
5.
loaves
,
did
give
Water
of
Life
to
the
Woman
of
Samaria
,
did
walk
upon
the
Sea
dry-foot
,
did
by
his
Commandment
calm
the
Winds
;
he
shewed
thereby
some
effects
and
works
of
his
Divine
Nature
:
because
they
were
(
as
one
well
saith
)
verbi
propria
,
non
carnis
,
the
Proprieties
of
the
Word
,
and
not
of
the
Flesh
.
Again
,
in
that
Christ
brake
Bread
,
this
was
an
Office
of
his
humane
Nature
,
but
in
that
he
multiplied
it
,
the
same
did
appertain
to
his
Divine
Nature
.
In
that
he
cried
out
,
Lazarus
come
forth
,
that
was
the
office
of
his
humane
Nature
;
but
in
that
he
quickned
him
,
and
raised
him
from
Death
,
that
did
belong
unto
his
Divine
Nature
.
In
that
he
said
,
Thy
sins
are
forgiven
thee
,
that
was
an
office
of
his
humane
Nature
;
but
in
that
such
sins
were
indeed
remitted
,
the
same
did
appertain
to
his
Divine
Nature
.
In
that
our
Saviour
Christ
died
,
the
same
did
proceed
from
the
Flesh
;
but
in
that
by
his
Death
he
did
expiate
our
Sins
,
that
did
proceed
from
the
Spirit
.
In
that
he
was
Buried
,
did
proceed
from
the
Flesh
;
but
in
that
he
did
raise
himself
from
the
dead
,
that
was
he
Office
of
his
Divinity
.
In
that
he
gave
Bread
to
his
Apostles
in
his
last
Supper
,
he
did
it
as
Man
;
but
in
that
he
made
them
partakers
of
his
blessed
Body
,
he
did
the
same
as
he
was
God
.
In
that
now
being
in
Heaven
,
he
doth
possess
that
Kingdom
in
the
name
and
behalf
of
his
Elect
,
that
doth
appertain
to
his
humane
Nature
;
but
that
he
doth
now
remain
with
us
,
and
dwell
in
our
hearts
,
that
is
an
Office
of
his
Divine
Nature
.
In
that
he
maketh
Intercession
for
us
,
that
doth
belong
to
his
humane
Nature
;
but
in
that
he
doth
justifie
us
,
regenerate
us
,
work
in
us
both
to
will
and
to
perform
,
in
that
he
ruleth
us
and
leadeth
us
in
the
way
of
his
Commandments
;
all
these
Offices
do
appertain
unto
his
Divinity
.
Lastly
,
In
that
he
shall
come
in
the
Clouds
,
and
say
unto
one
sort
of
Persons
,
Come
ye
blessed
,
and
unto
the
other
sort
,
Depart
ye
Cursed
;
he
shall
do
the
same
according
to
his
humane
Nature
:
but
in
that
he
shall
judge
every
Man
according
to
his
knowledge
of
all
Mens
hearts
,
their
cogitations
,
desires
and
works
,
that
he
shall
do
as
God
.
Nevertheless
any
thing
by
us
thus
affirmed
notwithstanding
,
Christ
himself
is
not
divided
,
though
the
Proprieties
and
actions
of
his
two
Natures
,
are
in
this
sort
to
be
distinguished
:
as
God
himself
is
not
divided
,
although
the
three
Persons
in
Trinity
are
rightly
held
to
be
indeed
distinguished
:
and
yet
all
the
said
actions
and
proprieties
of
the
two
Natures
of
Christ
,
distinguished
,
as
we
have
expressed
they
are
,
are
notwithstanding
very
truly
to
be
affirm'd
of
his
sacred
Person
.
The
reason
whereof
,
hath
been
before
touched
,
and
it
is
this
;
because
seeing
that
both
the
Natures
are
joined
together
in
the
Person
of
the
Son
,
by
an
Hypostatical
,
and
consequently
a
true
and
essential
Union
;
so
as
Christ
is
thereby
both
true
God
,
in
regard
of
his
Divine
Nature
,
and
true
Man
,
in
respect
of
his
humane
Nature
:
Whatsoever
is
the
Propriety
of
the
Divine
Nature
,
and
of
the
humane
Nature
,
the
same
is
wholly
,
and
altogether
in
Christ
,
and
is
necessarily
therefore
to
be
affirmed
of
him
,
both
essentially
and
properly
.
In
respect
whereof
,
we
say
,
that
Christ
was
dead
,
and
that
he
could
not
die
;
that
he
is
both
finite
and
infinite
;
eternal
and
temporal
;
in
every
place
,
and
yet
circumscribed
in
one
place
.
For
,
of
necessity
,
whatsoever
are
the
Properties
of
the
humane
Nature
,
the
same
are
truly
and
properly
to
be
affirmed
de
vero
homine
:
and
whatsoever
are
the
Proprieties
of
the
Divine
Nature
,
the
same
are
likewise
to
be
affirmed
de
vero
Deo
;
Christ
being
(
out
of
all
Controversie
amongst
the
Children
of
God
)
&
verus
homo
,
&
verus
Deus
.
And
thus
we
have
,
after
a
sort
,
both
briefly
and
truly
set
down
the
Force
and
Efficacy
of
the
Hypostatical
Union
of
the
two
Natures
of
Christ
,
being
distinguished
,
but
no
ways
confounded
;
as
the
same
,
together
with
the
true
Doctrine
of
all
other
necessary
Articles
,
concerning
the
Blessed
Trinity
,
doth
,
by
the
Scriptures
,
most
truly
expounded
in
the
Creeds
above-mentioned
,
many
ways
very
notably
appear
.
To
this
purpose
much
more
might
have
here
been
added
by
us
;
if
(
our
Course
considered
)
we
had
thought
it
necessary
.
Only
we
have
thought
it
fit
,
furthermore
to
profess
,
and
make
it
thereby
known
to
all
Men
;
that
there
are
some
other
Creeds
,
made
by
other
Councils
and
particular
Bishops
,
like
to
Athanasius
,
and
other
worthy
Persons
:
as
Irenaeus's
Creed
,
Tertullian's
Creed
(
as
we
may
so
term
it
)
Damasus's
Creed
,
the
Creed
ascribed
to
St.
Ambrose
,
and
to
St.
Augustine
,
Te
Deum
laudamus
,
&c.
the
Creed
of
the
first
Council
of
Toledo
,
St.
Jerome's
Creed
,
the
Creed
ascribed
to
Leo
,
which
was
approved
by
the
Council
of
Chalcedon
,
and
the
Creed
of
the
sixth
Council
of
Constantinople
,
against
the
Monothelites
,
holding
that
in
Christ
,
both
God
and
Man
,
there
was
but
One
Will
:
all
of
them
tending
to
the
setting
forth
the
Orthodoxal
and
true
Doctrine
of
One
God
in
Trinity
,
and
Trinity
in
Vnity
,
not
confounding
the
Persons
,
nor
dividing
the
Substance
;
and
of
One
Christ
,
true
God
and
true
Man
,
not
confounding
his
Natures
,
nor
dividing
his
Person
.
Which
Creeds
we
do
receive
,
embrace
,
and
reverence
in
such
sorts
,
as
they
have
been
received
,
embraced
and
reverenced
hitherto
,
by
all
the
particular
Churches
of
the
Christian
World
;
in
as
much
,
as
they
agree
both
with
the
Scriptures
,
with
the
Apostles
Creed
,
with
the
four
Creeds
mentioned
of
the
four
first
general
Councils
,
and
with
the
Athanasian
Creed
;
which
contain
in
them
that
Faith
,
which
was
then
,
and
so
still
ought
to
be
accounted
the
true
,
Catholick
Faith
:
nothing
,
in
effect
,
being
contained
in
all
the
Creeds
before
,
by
us
specified
,
which
may
not
be
deduced
,
by
necessary
consequence
,
out
of
the
said
Athanasian
Creed
;
and
the
Conclusion
of
which
Creed
is
,
in
these
words
,
expressed
;
This
is
the
Catholick
Faith
,
which
except
a
Man
believe
faithfully
,
he
cannot
be
saved
.
To
which
Conclusion
,
that
,
in
sense
,
is
very
consonant
,
wherewith
Damasus
doth
end
his
Creed
,
in
these
words
;
Read
these
things
,
believe
them
,
retain
them
:
to
this
Faith
submit
thy
Soul
,
and
thou
shalt
obtain
Life
and
Reward
from
Christ
.
In
which
Creeds
,
containing
the
Catholick
Faith
,
in
those
days
,
or
in
any
of
the
rest
,
we
have
thought
it
good
,
here
to
remember
,
that
there
is
not
any
one
Article
,
to
warrant
or
prove
those
new
Articles
,
which
were
coined
long
after
the
making
of
any
of
the
said
Creeds
,
by
the
Bishops
of
Rome
,
and
are
added
to
the
Nicene
Creed
,
by
Pius
IV.
in
the
professing
of
the
Roman
Faith
:
especially
that
New
Article
of
the
Pope's
Supremacy
,
which
is
still
so
stifly
maintained
and
urged
upon
many
,
under
pain
of
the
loss
of
their
Souls
,
viz.
that
it
is
altogether
necessary
for
them
,
if
they
will
be
saved
,
to
be
obedient
to
the
Bishop
of
Rome
.
Which
New
Article
,
being
but
an
extravagant
Conclusion
;
made
by
a
very
strange
Man
,
and
built
upon
as
strange
Collections
out
of
the
Scriptures
;
We
leave
it
for
a
novelty
unto
all
the
Articles
of
the
ancient
Catholick
Faith
:
and
will
now
address
our selves
to
prosecute
the
same
course
and
points
in
the
New
Testament
,
which
we
held
in
the
Old
.
CAP.
II.
IT
is
a
certain
rule
in
Divinity
,
that
Grace
doth
not
destroy
Nature
.
The
Doctrine
of
the
Seed
of
the
Woman
,
that
was
foretold
should
break
the
Serpents
head
,
did
not
abolish
the
Moral
Law
.
The
Ceremonies
in
the
Old
Testament
,
which
shadowed
and
signified
the
mercies
of
God
in
Christ
,
had
no
power
to
extinguish
the
Laws
,
first
imprinted
in
mens
hearts
;
and
afterward
ingraven
in
Tables
of
stone
by
the
Finger
of
God
.
The
Prophets
foretelling
the
coming
of
Christ
,
and
the
merits
of
his
Passion
,
did
likewise
reprove
all
sins
and
offences
committed
against
the
Ten
Commandments
.
Christ
testifieth
of
himself
,
that
he
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fullfil
them
.
By
his
Death
he
hath
delivered
us
from
the
Curse
of
the
Law
;
but
not
from
the
obedience
of
it
.
And
St.
Paul
saith
,
make
the
Law
of
none
effect
through
Faith
;
but
they
did
thereby
establish
the
Law
.
For
that
Faith
doth
only
apprehend
Christ
truly
to
Salvation
,
which
worketh
by
Charity
;
that
is
,
which
purgeth
the
Conscience
from
dead
works
,
to
serve
the
living
God
;
and
bringeth
forth
by
the
Spirit
,
Obedience
to
the
Precepts
and
Laws
of
God
.
It
hath
been
shewed
by
us
at
large
in
the
former
Book
,
that
although
the
Son
of
God
having
made
the
World
,
did
by
his
mighty
Power
and
divine
Providence
,
retain
,
as
it
were
,
in
his
own
hands
,
the
general
Rule
and
Government
of
it
:
yet
for
a
more
visible
benefit
and
comfort
to
Mankind
,
he
did
divide
and
distribute
the
same
into
divers
Countries
,
Principalities
,
and
Kingdoms
:
and
ordaining
civil
Magistracy
,
did
not
only
appoint
Soveraign
Princes
and
Kings
as
his
Deputies
and
Lieutenants
upon
Earth
,
to
rule
and
govern
under
him
,
such
Countries
and
Kingdoms
as
he
had
allotted
unto
them
;
but
did
likewise
tie
Mankind
by
one
of
the
Moral
Laws
ingraven
in
their
hearts
,
that
they
should
honour
them
,
serve
them
,
and
be
obedient
unto
them
.
Which
particular
Commandment
was
no
more
abolished
by
the
Incarnation
of
our
Saviour
Christ
,
than
were
all
the
rest
.
Nay
it
was
in
truth
of
such
force
and
publick
note
,
as
that
our
Saviour
having
most
willingly
subjected
himself
to
the
obedience
of
the
whole
Law
,
did
very
carefully
,
upon
every
occasion
,
shew
himself
most
observant
of
this
one
Law
amongst
the
rest
.
For
in
the
whole
course
of
his
Life
here
upon
Earth
,
we
find
not
any
alteration
that
he
made
in
the
Civil
State
where
he
was
conversant
:
which
he
must
of
necessity
have
done
,
if
his
coming
into
the
World
had
any
way
impeached
the
Authority
of
the
civil
Magistrates
.
It
is
expresly
recorded
of
him
,
Fifth
Commandment
,
which
containeth
as
well
the
subjection
due
to
Authority
Civil
as
Paternal
.
made
of
the
Seed
of
David
according
to
the
flesh
,
as
the
Apostle
speaketh
;
and
so
had
(
no
doubt
)
according
to
his
Manhood
,
great
natural
compassion
of
those
Miseries
and
Afflictions
,
which
the
Jews
at
that
very
time
endur'd
under
the
Romans
.
Howbeit
as
knowing
the
duties
of
their
Allegiance
,
he
neither
moved
,
nor
any
way
encouraged
them
to
take
Arms
against
the
Emperour
;
nor
filled
their
heads
with
shifts
and
distinctions
,
how
Subjects
in
this
Case
and
that
Case
,
were
superiour
to
their
Soveraigns
;
nor
did
any
way
approve
of
those
rebellious
courses
in
them
,
whereunto
they
were
of
their
own
dispositions
very
greatly
addicted
.
He
was
so
far
from
these
exorbitant
and
bad
Humours
;
as
still
he
shewed
,
when
there
was
cause
,
his
great
detestation
of
them
.
He
did
himself
very
willingly
pay
Tribute
when
it
was
demanded
;
and
upon
fit
Occasion
,
gave
all
the
Jews
this
following
Rule
,
that
they
,
living
under
Caesar
,
were
bound
to
pay
unto
him
those
things
that
were
his
;
meaning
such
Obedience
,
Custom
,
Tributes
,
Tolls
,
Taxation
and
Payments
,
as
,
by
the
Laws
,
both
Divine
and
Imperial
,
were
due
unto
Caesar
.
And
certainly
if
ever
it
had
,
and
might
have
been
lawful
for
private
Men
,
in
respect
of
their
own
Zeal
,
to
have
used
Force
against
Authority
;
it
seemeth
to
us
,
that
it
might
have
been
born
with
in
the
Apostles
,
upon
some
such
Accidents
,
as
then
fell
out
.
Judas
had
betrayed
their
Master
,
and
thereupon
a
Multitude
was
sent
,
with
a
publick
Officer
,
to
apprehend
him
.
Which
the
Apostles
perceiving
,
conferred
together
,
as
it
seemeth
,
how
to
make
Resistance
,
Master
,
shall
we
smite
them
with
the
sword
?
But
Peter
seeing
(
of
likelyhood
)
the
Haste
,
Violence
,
and
Fury
that
was
used
,
by
the
said
Multitude
,
did
,
upon
the
sudden
,
pluck
out
his
Sword
,
and
without
any
expectation
,
what
Christ
would
answer
to
the
said
Question
,
smiting
one
of
the
Company
,
did
cut
off
his
Ear.
Now
if
we
shall
consult
,
with
Flesh
and
Blood
,
who
would
not
approve
this
Fact
of
St.
Peter
?
But
our
Saviour
Christ
,
being
void
of
any
Heat
or
Passion
,
and
only
respecting
the
Will
of
God
,
and
the
due
Observation
of
the
said
particular
Law
;
did
utterly
condemn
,
in
St.
Peter
,
that
violent
and
unlawful
Attempt
:
because
he
,
being
but
a
private
Man
,
had
nothing
to
do
with
the
Temporal
Sword
,
which
belonged
to
the
Civil
Magistrate
;
and
much
less
should
have
used
it
against
Authority
.
And
therefore
,
as
well
to
let
St.
Peter
see
his
Offence
,
as
also
to
leave
a
Caution
,
for
the
bridling
,
from
thence
forwards
,
of
all
future
rash
Zeal
,
in
such
a
Case
,
he
justified
the
Law
of
God
,
and
did
leave
the
same
,
for
a
Rule
,
to
all
Posterity
,
saying
,
All
that
take
the
sword
,
shall
perish
with
the
Sword
:
meaning
all
private
Persons
,
that
shall
,
at
any
time
,
abuse
,
after
that
sort
,
the
civil
Sword
,
which
doth
in
no
wise
appertain
unto
them
.
Besides
,
it
is
manifest
,
that
our
Saviour
Christ
,
if
,
as
he
was
God
,
he
had
been
disposed
,
was
able
to
have
defended
himself
against
all
the
World
.
Nay
,
as
he
was
Man
,
he
might
,
by
Prayer
to
his
Father
,
have
procured
sufficient
Assistance
against
the
Force
of
all
his
Enemies
;
had
he
not
well
known
that
Course
to
have
been
repugnant
to
the
Obedience
,
which
he
had
undertaken
,
of
the
said
Commandment
,
and
no
way
agreeable
to
the
Vocation
and
Work
which
he
had
in
hand
:
and
therefore
persisting
in
his
Reproof
of
St.
Peter
,
Thinkest
thou
(
saith
he
unto
him
)
that
I
cannot
now
pray
to
my
Father
,
and
he
will
give
me
more
than
Twelve
Legions
of
Angels
?
but
it
is
ever
apparent
,
in
all
the
Proceedings
of
our
Saviour
Christ
,
whilst
he
lived
in
this
World
,
that
he
never
liked
,
in
any
,
the
Resistance
of
Civil
Authority
by
Force
;
or
approved
of
any
inconsiderate
and
rash
Zeal
,
bent
against
Magistrates
,
or
any
other
Persons
;
but
was
always
ready
to
blame
and
check
the
same
,
as
he
did
,
when
he
found
it
in
two
other
of
his
Apostles
,
who
,
to
revenge
an
Injury
offered
to
their
Master
,
sought
to
have
had
it
punished
from
Heaven
.
For
when
the
Samaritans
refused
(
upon
conference
and
direction
,
we
doubt
not
,
of
those
that
were
in
Authority
over
them
)
to
give
Christ
entertainment
,
You
know
not
of
what
spirit
you
are
:
that
is
,
in
effect
,
as
if
he
should
have
said
,
You
may
pretend
Elias's
Fact
,
but
you
are
far
from
Elias's
Spirit
.
He
only
executed
the
Judgment
of
God
,
as
,
by
the
Spirit
,
he
was
extraordinarily
directed
;
whereas
Ye
have
received
no
such
direction
,
but
are
only
in
your
Passion
and
Heat
stirred
up
to
Revenge
.
The
Conclusion
hereof
is
,
That
Christ
,
our
Lord
,
all
the
time
he
remained
here
upon
Earth
,
did
not
only
,
in
his
own
Person
,
shew
himself
obedient
to
civil
Authority
,
according
to
the
said
fifth
Commandment
;
but
did
likewise
utterly
condemn
,
in
others
,
(
upon
every
occasion
offered
to
him
,
throughout
the
Four
Evangelists
)
all
inconsiderate
Zeal
,
and
Opposition
,
against
Temporal
Magistracy
.
Insomuch
as
concerning
his
own
said
Obedience
,
when
he
was
apprehended
(
notwithstanding
Peter's
Sword
)
he
submitted
himself
to
the
publick
Officer
,
that
was
then
sent
for
him
:
and
likewise
being
afterward
carried
to
Pilate
,
(
the
Civil
Magistrate
,
at
that
time
,
under
the
Emperour
)
and
before
him
falsly
charged
,
by
his
malicious
Adversaries
,
with
Treason
;
he
behaved
himself
in
such
dutiful
manner
,
as
was
fit
and
convenient
for
him
,
that
truly
had
professed
subjection
,
and
did
in
no
sort
seek
to
decline
his
Power
and
Authority
;
either
by
alledging
that
he
was
not
the
Emperour
's
Subject
,
or
that
Pilate
was
not
his
competent
Judge
,
or
by
using
any
other
Tergiversation
or
Evasion
:
but
acknowledged
,
very
freely
,
his
said
Authority
to
be
lawful
,
and
yielding
himself
thereunto
,
did
confess
that
it
was
given
him
from
above
.
CAN.
I.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
that
the
Doctrine
of
Grace
in
the
New
Testament
doth
more
abolish
the
rules
of
Nature
,
or
Moral
Law
of
God
,
than
it
did
in
the
Old
;
or
that
through
Faith
the
said
Law
was
not
rather
establisht
than
in
any
sort
impeached
;
or
,
that
because
as
many
as
believe
are
redeemed
,
and
made
free
from
the
Curse
of
the
Law
,
they
are
therefore
exempted
,
and
free
from
the
obedience
of
the
Law
;
or
,
that
by
the
Incarnation
of
our
Saviour
Christ
,
obedience
to
the
Fifth
Commandment
,
touching
honour
due
to
Parents
and
Princes
,
was
in
any
sort
impeached
,
the
rest
of
the
Law
being
established
;
or
,
that
our
Saviour
Christ
having
undertaken
the
fullfilling
of
the
whole
Law
(
as
far
forth
,
at
the
least
,
as
ever
Mankind
was
bound
to
have
fullfilled
it
)
came
short
in
this
one
Law
,
by
exempting
himself
from
any
obedience
due
to
the
civil
Magistrate
;
or
,
that
he
,
having
tied
himself
according
to
the
said
Commandment
,
as
well
to
the
obedience
of
the
civil
Magistrate
,
as
the
obedience
which
was
due
to
his
Parents
,
did
not
,
whilst
he
lived
in
the
World
,
fullfil
the
Law
wholly
concerning
them
both
;
or
,
that
he
did
any
way
,
or
at
any
time
encourage
the
Jews
,
or
any
other
,
directly
or
indirectly
,
to
Rebel
,
for
any
cause
whatsoever
,
against
the
Roman
Emperour
,
or
any
of
his
subordinate
Magistrates
;
or
,
that
he
did
not
very
willingly
,
both
himself
pay
Tribute
to
Caesar
,
and
also
advise
the
Jews
so
to
do
;
or
,
that
when
he
willed
the
Jews
to
pay
Tribute
to
Caesar
,
including
therein
their
duty
of
obedience
unto
him
,
he
did
not
therein
deal
plainly
and
sincerely
,
but
meant
secretly
that
they
should
be
bound
no
longer
to
be
obedient
unto
him
,
but
until
by
force
they
should
be
able
to
resist
him
;
or
,
that
he
did
not
utterly
and
truly
condemn
all
devices
,
Conferences
and
resolutions
whatsoever
,
either
in
his
own
Apostles
,
or
in
any
other
Persons
,
for
the
using
of
force
against
civil
Authority
;
or
,
that
it
is
,
or
can
be
more
lawful
for
any
private
Persons
,
either
of
St.
Peter's
calling
,
or
of
any
other
Profession
,
to
draw
their
Swords
against
Authority
,
though
in
their
rash
Zeal
they
should
hold
it
lawful
so
to
do
,
for
the
preservation
of
Religion
,
than
it
was
for
St.
Peter
for
the
preservation
of
his
Masters
Life
;
or
,
that
by
Christs's
words
above-mentioned
,
all
Subjects
of
what
sort
soever
,
without
exception
,
ought
not
by
the
Law
of
God
,
to
perish
with
the
Sword
,
that
take
,
and
use
the
Sword
for
any
cause
against
Kings
and
Soveraign
Princes
,
under
whom
they
were
born
,
or
under
whose
Iurisdiction
they
do
inhabit
;
or
,
that
seeing
our
Saviour
Christ
would
not
have
the
Samaritans
to
be
destroyed
with
Fire
from
Heaven
,
although
they
were
at
that
time
divided
in
Religion
from
the
Jews
,
and
refused
to
receive
him
in
Person
,
it
is
not
to
be
ascribed
to
the
Spirit
of
Satan
for
any
private
Men
to
attempt
by
Gunpowder
,
and
Fire
from
Hell
,
to
blow
up
and
destroy
their
Soveraigns
,
and
the
whole
State
of
the
Country
where
they
were
born
and
bred
,
because
in
their
conceits
they
refused
some
part
of
Christ's
Doctrine
and
Government
;
or
,
that
Christ
did
not
well
,
and
as
the
said
Fifth
Commandment
did
require
,
in
submitting
himself
as
he
did
to
Authority
,
CAP.
III.
'T
IS
many
ways
very
plain
and
evident
,
that
the
Jews
did
expound
all
those
places
of
the
Prophets
,
which
do
notably
set
forth
the
spiritual
Kingdom
of
our
Saviour
Christ
,
to
be
meant
of
a
temporal
Kingdom
,
which
he
should
erect
upon
the
Earth
.
And
upon
that
false
ground
they
did
imagine
,
that
when
their
expected
Messiah
should
come
into
the
World
,
he
was
to
advance
them
unto
a
glorious
Estate
here
upon
Earth
,
and
to
reign
in
the
midst
of
them
as
a
most
mighty
and
temporal
Monarch
.
Which
erroneous
conceit
,
when
Herod
heard
of
the
Birth
of
Christ
,
made
him
to
fear
lest
the
new-born
Babe
should
deprive
him
,
of
his
Kingdom
,
and
induced
him
thereupon
to
seek
his
destruction
.
Thence
also
did
proceed
,
that
when
the
People
were
so
much
moved
with
admiration
of
one
of
Christs
Miracles
,
as
that
they
used
these
words
,
This
is
of
a
truth
the
Prophet
which
should
come
into
the
World
;
Grant
that
these
my
two
Sons
may
sit
,
the
one
at
thy
right
hand
,
and
the
other
at
thy
left
hand
,
in
thy
Kingdom
.
It
seemeth
,
by
St.
Mark
,
that
her
said
two
Sons
,
James
and
John
,
did
join
with
their
Mother
,
and
made
likewise
the
same
Petition
themselves
,
unto
Christ
,
in
their
own
Names
.
And
it
is
plain
,
that
the
rest
of
the
Apostles
,
having
aspiring
Minds
to
have
been
great
Men
in
the
World
,
(
as
dreaming
of
a
Temporal
Kingdom
,
that
Christ
was
in
time
,
to
establish
amongst
them
)
when
they
heard
this
Suit
,
did
begin
,
as
the
Evangelists
testifie
,
to
disdain
at
James
and
John
,
for
seeking
,
in
that
sort
,
to
prefer
themselves
before
them
;
some
of
them
perhaps
thinking
themselves
more
worthy
of
those
two
great
Dignities
,
than
either
of
them
were
.
But
our
Saviour
Christ
,
finding
these
carnal
Imaginations
amongst
them
,
did
throughly
reprove
them
,
for
those
their
vain
conceits
;
and
did
make
it
well
known
unto
them
,
how
far
they
over-shot
themselves
,
when
they
supposed
that
he
should
become
a
Temporal
King
;
or
that
they
themselves
should
be
honoured
by
him
with
Temporal
Principalities
.
Which
Course
also
our
Saviour
Christ
held
,
There
arose
a
strife
amongst
the
Apostles
,
which
of
them
should
be
the
greatest
.
For
then
,
they
persisting
in
their
former
Errour
,
he
did
again
renew
his
Reproof
(
if
this
were
a
several
contention
from
the
former
)
saying
unto
them
,
The
Kings
of
the
Gentiles
reign
over
them
,
and
they
that
bear
rule
over
them
,
are
called
Benefactors
,
(
as
using
to
reward
their
Servants
with
great
and
extraordinary
worldly
Preferments
;
)
Ye
know
that
the
Lords
of
the
Gentiles
have
Dominion
over
them
,
and
they
that
are
great
,
exercise
authority
over
them
:
but
(
saith
Christ
)
it
shall
not
be
so
among
you
.
But
whosoever
will
be
great
among
you
,
let
him
be
your
servant
;
even
as
the
Son
of
Man
came
not
to
be
served
,
but
to
serve
:
or
as
St.
Luke
hath
Christ's
words
,
Ye
shall
not
be
so
:
that
is
,
Ye
shall
not
live
as
Kings
upon
the
Earth
,
nor
have
such
worldly
Estates
,
as
that
thereby
ye
might
have
occasion
to
vaunt
in
the
World
,
what
great
Benefactors
you
have
been
,
in
advancing
your
Followers
,
to
this
or
that
Dukedom
,
according
as
great
Kings
and
Monarchs
are
accustomed
to
deal
with
their
Servants
,
and
principal
Subjects
▪
but
let
the
greatest
amongst
you
be
as
the
least
,
and
the
chiefest
as
he
that
serveth
.
For
who
is
greater
?
he
that
sitteth
at
the
table
,
or
he
that
serveth
?
Is
not
he
that
sitteth
at
the
table
?
and
I
am
among
you
as
he
that
serveth
.
By
which
words
of
our
Saviour
,
it
is
very
manifest
,
how
far
he
was
from
challenging
to
himself
any
worldly
Kingdom
;
and
how
much
his
Apostles
were
deceived
,
in
apprehending
what
great
Men
they
should
become
,
by
being
his
Followers
and
Disciples
.
To
this
purpose
much
more
might
be
here
alledged
by
us
:
as
also
,
it
would
not
be
forgotten
,
what
we
have
before
observed
in
the
former
Chapter
,
tending
to
the
same
effect
;
in
as
much
as
Christ
having
made
himself
subject
to
the
Obedience
of
the
Fifth
Commandment
,
which
tied
him
as
well
to
be
a
Subject
unto
the
Emperour
,
under
whom
he
was
born
,
as
to
the
obedience
of
his
Parents
;
did
thereby
shew
himself
to
be
no
temporal
Monarch
.
Howbeit
,
all
this
notwithstanding
,
there
are
some
so
much
addicted
in
these
days
unto
the
said
erroneous
opinion
of
the
Jews
;
as
for
the
advancement
of
the
glory
of
the
Bishop
of
Rome
,
they
will
needs
have
Christ
to
have
been
here
upon
the
Earth
a
Temporal
King
;
Affirming
,
"
that
upon
his
Nativity
all
the
Kings
in
the
World
lost
their
Regal
Power
and
Authority
,
all
their
Kingdoms
being
devolved
unto
him
;
and
that
they
could
no
longer
possess
them
by
any
Right
,
Interest
,
or
Title
,
until
they
had
again
resum'd
them
from
him
,
as
he
was
Man
,
and
forsaken
their
ancient
Tenures
,
whereby
they
had
held
them
of
him
,
as
he
was
God
.
"
Insomuch
as
some
of
them
say
in
effect
,
that
neither
Augustus
Caesar
,
nor
Tiberius
,
his
Successor
,
were
lawful
Emperours
,
from
the
time
of
Christ's
Birth
for
above
the
space
of
thirty
years
,
until
our
Saviour
had
required
the
Jews
to
pay
Tribute
to
Caesar
:
as
if
in
so
doing
Tiberius
had
again
received
thereby
his
former
right
to
the
Empire
;
and
that
thereupon
he
was
from
that
time
forward
to
hold
it
of
Christ
,
as
he
was
Man
.
In
which
erroneous
conceits
these
Men
proceed
further
than
ever
the
Jews
,
or
the
Apostles
in
their
weakness
did
.
For
the
Jews
never
imagin'd
of
their
Messiah
,
that
when
he
came
into
the
World
he
should
abolish
all
civil
Government
amongst
the
Gentiles
,
and
be
a
temporal
King
to
Rule
all
Nations
;
or
that
as
many
Soveraign
Kings
and
Princes
,
as
should
from
that
time
forward
desire
to
rule
their
Subjects
by
any
lawful
Power
and
Authority
,
must
receive
and
hold
the
same
from
(
the
said
Jews
)
their
temporal
Kings
:
but
did
restrain
their
conceits
within
more
narrow
bounds
,
thinking
,
that
their
Messiah
should
not
have
such
intermedling
with
the
Gentiles
,
but
only
restore
the
Kingdom
of
Israel
,
which
had
for
a
long
time
been
miserably
shaken
,
and
rent
in
pieces
,
and
live
in
that
Country
amongst
them
in
a
much
more
glorious
form
and
state
,
than
any
of
their
Kings
before
him
had
done
.
And
yet
notwithstanding
,
these
the
said
Persons
,
having
inconsiderately
so
far
overrun
the
Jews
in
their
Follies
;
are
possessed
nevertheless
with
some
Imaginations
(
no
doubt
)
that
because
the
Pope
doth
either
applaud
,
or
wink
at
their
proceedings
,
they
may
in
time
make
it
probable
to
the
simpler
sort
(
who
when
force
is
to
be
used
,
do
bear
the
greatest
sway
)
that
as
all
Emperours
and
Kings
,
forsooth
,
held
their
Kingdoms
from
Christ
,
as
he
then
was
,
and
still
is
Man
;
so
ought
they
now
in
these
days
to
hold
them
of
the
Pope
,
in
that
(
if
Men
might
safely
believe
them
)
our
Saviour
Christ
did
(
as
they
say
)
after
his
Ascension
,
bestow
all
such
Worldly
Dominions
upon
St.
Peter
,
and
consequently
upon
his
Successors
,
the
Bishops
of
Rome
;
and
that
now
all
Worldly
Principalities
are
theirs
,
and
must
be
held
of
them
,
as
they
were
before
of
Christ
after
his
Incarnation
,
by
as
many
Kings
and
Princes
as
desire
to
hold
their
Kingdoms
by
any
right
title
.
But
these
are
Men
not
to
be
feared
;
For
to
say
the
truth
of
them
,
they
are
all
of
them
in
effect
,
either
but
gross
and
unlearned
Canonists
,
or
else
but
new
upstart
and
sottish
Nerians
,
and
of
great
affinity
with
the
Canonists
;
who
meaning
(
as
it
seemeth
)
to
outstrip
the
Jesuits
,
do
labour
as
much
to
make
the
Pope
a
Temporal
Monarch
,
as
the
Jesuits
have
done
for
his
pretended
Spiritual
Soveraignty
:
whose
endeavours
are
altogether
(
as
we
suppose
)
to
be
contemned
;
in
that
both
the
sorts
of
them
,
as
well
Canonists
as
Nerians
,
are
more
voluminous
in
their
Writings
than
substantial
;
filling
them
principally
with
very
idle
and
ridiculous
Canons
and
Decrees
of
the
Pope's
own
making
;
and
having
no
true
feeling
,
or
sense
of
Divinity
,
do
handle
the
Scriptures
,
when
they
have
leisure
to
come
unto
them
,
with
so
foul
and
unwashed
hands
,
as
that
their
Master
either
is
,
or
ought
to
be
ashamed
of
them
,
in
that
he
permitteth
their
so
absurd
Books
to
come
abroad
into
the
World
.
Besides
,
it
will
not
a
little
hinder
their
credit
(
if
it
make
them
not
a
scorn
to
all
Posterity
)
even
amongst
such
Men
as
have
otherwise
made
themselves
Vassals
to
the
See
of
Rome
;
because
the
said
Jesuits
,
and
some
others
,
not
to
have
been
despis'd
for
their
learning
,
whilst
they
had
strived
to
advance
the
Pope's
Supremacy
in
Causes
Ecclesiastical
,
have
themselves
(
in
a
manner
)
broken
the
Neck
of
his
fondly-conceited
temporal
Monarchy
.
"
Some
of
the
chiefest
among
them
affirming
very
peremptorily
,
That
our
Saviour
Christ
,
as
Man
,
was
never
a
temporal
King
upon
Earth
;
nor
ever
had
any
such
temporal
Authority
,
We
will
set
down
some
words
of
one
that
is
of
especial
Authority
amongst
them
;
not
because
we
intend
to
ground
any
thing
upon
them
,
but
for
that
they
are
true
,
and
may
perhaps
be
of
more
force
than
ours
are
like
to
be
with
some
kind
of
People
;
the
rectifying
of
whose
hearts
in
the
truth
we
tender
as
much
as
we
do
our
own
.
"
Christ
(
saith
he
)
did
not
take
Kingdoms
from
them
whose
they
were
;
for
Christ
came
not
to
destroy
those
things
that
were
well
setled
,
but
to
make
them
better
.
Therefore
when
a
King
is
become
a
Christian
,
he
doth
not
lose
his
Earthly
Kingdom
,
but
procureth
a
new
Interest
to
a
Kingdom
that
is
Eternal
.
Otherwise
the
benefit
of
Christ
should
be
hurtful
to
Kings
,
and
Grace
should
destroy
Nature
.
And
again
;
Christ
,
as
he
was
Man
,
whilst
he
lived
upon
the
Earth
,
neither
did
,
nor
would
receive
any
Temporal
Dominion
.
And
again
,
I
say
,
that
Christ
was
always
,
as
the
Son
of
God
,
a
King
and
Lord
of
all
Creatures
,
in
such
sort
as
his
Father
is
:
but
this
Eternal
and
Divine
Kingdom
doth
not
abollish
the
Dominions
of
Men.
Again
;
I
affirm
not
(
saith
he
)
that
Christ
,
as
he
was
Man
,
could
not
,
though
he
would
,
and
had
thought
it
expedient
for
him
,
have
received
Regal
Authority
:
but
yet
I
say
,
that
he
would
not
,
and
therefore
that
he
did
not
receive
,
nor
had
,
not
only
the
Execution
of
any
Lordship
or
Regality
,
but
neither
the
Authority
or
Power
of
any
Temporal
Kingdom
.
Again
,
Christ
,
as
he
was
Man
,
had
no
Temporal
Kingdom
,
neither
by
Inheritance
nor
by
Election
,
nor
by
Conquest
,
nor
by
any
special
Gift
of
God
:
and
therefore
he
concludeth
,
that
Christ
had
no
Temporal
Kingdom
at
all
;
because
every
such
Kingdom
is
gotten
by
one
of
the
said
four
means
.
Again
,
saith
he
,
Christ
never
used
,
in
this
World
,
any
Regal
Power
:
He
came
to
minister
,
and
not
to
be
ministred
unto
;
to
be
judged
,
and
not
to
judge
.
And
again
;
Regal
Authority
was
neither
necessary
nor
profitable
to
Christ
;
but
plainly
idle
and
unprofitable
.
For
the
End
of
his
coming
into
the
World
,
was
the
Redemption
of
Mankind
:
but
to
this
end
Temporal
Power
was
not
necessary
,
but
only
Spiritual
.
Lastly
,
All
the
places
of
Scripture
almost
,
(
saith
he
)
where
is
a
Treaty
of
the
Kingdom
of
Christ
,
ought
necessarily
to
be
understood
of
his
Spiritual
and
Eternal
Kingdom
:
and
therefore
it
cannot
be
deduced
out
of
the
Scriptures
,
that
Christ
had
any
Temporal
Kingdom
.
"
So
as
,
in
this
Man's
Judgment
,
neither
St.
Peter
,
for
his
time
,
nor
since
,
any
of
his
Successours
,
did
ever
receive
any
Temporal
Kingdoms
from
Christ
,
(
he
himself
being
never
possest
of
any
,
as
he
was
Man
)
either
to
retain
,
in
their
own
hands
,
or
to
commit
the
Execution
of
them
,
as
in
their
Right
,
to
other
Kings
and
Temporal
Monarchs
.
But
to
omit
the
further
prosecution
of
this
Loyolist's
said
Positions
,
delivered
truly
in
this
point
,
more
at
large
,
and
proved
by
sundry
Arguments
in
his
Book
,
quoted
by
us
:
because
he
is
a
Man
(
though
he
be
a
Cardinal
,
and
of
great
Estimation
with
his
own
Society
)
whose
Credit
seemeth
to
decay
,
especially
with
the
said
Canonists
,
and
others
of
that
like
Crew
.
For
if
the
rest
shall
hereafter
proceed
with
him
,
as
One
of
them
hath
already
done
(
by
perverting
the
whole
drift
of
his
Disputation
,
in
that
behalf
,
very
childishly
and
grosly
)
he
will
be
driven
,
e'er
it
be
long
,
to
range
himself
in
the
Troops
of
some
,
who
are
falsly
supposed
Hereticks
;
in
that
the
said
grave
Canonist
is
so
couragious
,
as
he
dareth
to
adventure
the
pronouncing
of
a
Curse
,
of
the
greatest
nature
,
against
him
,
by
name
,
even
Anathema
sit
,
and
therefore
We
will
clear
our
hands
of
him
,
and
drawing
to
an
end
,
in
this
matter
,
leave
the
Conclusion
of
it
unto
Christ
himself
;
who
knew
his
own
Estate
,
when
he
lived
here
in
the
World
,
as
well
as
any
Canonist
,
either
by
Birth
of
Padua
,
Naples
,
or
Rome
,
or
of
any
other
City
or
Countrey
whatsoever
.
It
is
true
that
our
Saviour
Christ
,
as
soon
as
he
was
born
,
was
a
Spiritual
King
,
not
only
over
the
Jews
,
but
also
over
all
Nations
.
And
therefore
,
when
at
the
time
of
his
Arraignment
,
before
Pilate
,
though
in
scorn
the
Jews
termed
him
King
,
and
that
indeed
he
could
not
truly
have
denied
it
;
yet
he
did
not
equivocate
therein
,
but
confessed
unto
them
,
what
manner
of
King
he
was
.
For
Pilate
saying
unto
him
,
Art
thou
the
King
of
the
Jews
?
the
Jews
and
High-Priests
had
delivered
him
into
his
hands
;
Jesus
answered
thus
,
My
kingdom
is
not
of
this
World
:
if
my
kingdom
were
of
this
World
,
my
Servants
would
surely
fight
,
that
I
should
not
be
delivered
to
the
Jews
:
but
now
is
my
kingdom
not
from
hence
.
As
if
he
should
have
said
,
I
am
no
Temporal
King
,
nor
have
any
Temporal
Kingdom
,
in
this
World
:
for
if
I
had
,
my
Subjects
(
no
doubt
)
would
never
have
suffered
me
to
come
to
this
distress
:
or
if
it
had
been
my
hap
,
so
to
have
been
dishonoured
,
as
now
I
am
;
they
would
(
out
of
all
doubt
)
have
fought
on
my
behalf
,
as
all
dutiful
Subjects
are
bound
to
do
,
when
the
Persons
of
their
Sovereigns
shall
be
in
any
danger
.
But
my
Kingdom
is
of
another
Nature
:
it
is
no
Temporal
Kingdom
;
either
of
this
World
,
(
that
is
,
such
a
Kingdom
,
as
those
who
are
Temporal
Kings
do
possess
)
or
from
hence
,
that
is
,
my
Kingdom
requireth
no
worldly
Assistance
;
the
World
hath
given
me
no
Subjects
,
neither
have
I
any
worldly
Estate
or
Possessions
;
so
as
it
might
be
affirmed
truly
,
either
of
me
or
of
my
Kingdom
,
that
either
for
the
Dignity
of
my
Person
,
or
the
strengthning
of
my
Government
,
I
have
any
thing
hence
,
that
is
,
from
the
World
.
CAN.
II.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
,
that
is
in
the
Scriptures
,
either
that
the
Jews
did
not
erre
,
in
conceiving
that
their
Messiah
,
when
He
came
into
the
World
,
should
as
a
Temporal
Monarch
,
reign
amongst
them
;
or
that
the
Apostles
themselves
were
not
somewhat
tainted
with
such
like
imaginations
;
or
,
that
Christ's
Answers
to
his
said
Apostles
,
did
not
sufficiently
shew
unto
them
,
that
he
came
not
into
the
World
,
to
erect
for
himself
a
temporal
Kingdom
,
and
that
therefore
they
were
not
to
expect
from
him
such
worldly
preferments
,
as
they
had
dreamed
of
;
or
that
the
Son
of
God
,
in
that
he
was
made
Man
,
did
by
his
blessed
Nativity
deprive
all
the
Civil
Magistrates
,
in
the
World
,
of
that
power
and
Authority
,
which
he
had
formerly
given
unto
them
,
as
he
was
God
;
or
that
Christ
,
as
he
was
Man
,
was
,
by
his
birth
,
made
a
Temporal
King
over
all
the
World
;
or
that
all
Temporal
Princes
,
and
Sovereign
Kings
,
were
thenceforth
bound
to
hold
their
several
Countries
,
aud
Kingdoms
no
more
under
Christ
,
as
he
was
God
;
but
as
being
Man
,
he
was
become
a
Temporal
Monarch
over
all
Nations
;
or
that
the
Emperour
Tiberius
,
who
then
reigned
,
did
govern
the
Empire
for
the
space
of
above
fifteen
Years
,
without
any
lawful
Authority
,
until
our
Saviour
Christ
willed
the
Jews
to
Caesar's
;
or
that
Christ
having
willingly
undertaken
,
for
our
sakes
,
the
fulfilling
of
all
the
Law
,
(
and
consequently
of
the
Fifth
Commandment
)
did
not
hold
it
to
be
a
part
of
his
Office
to
obey
the
Emperour
,
upon
whom
he
had
,
as
he
was
God
,
bestowed
such
lawful
Authority
,
as
did
appertain
unto
his
Government
;
or
that
either
Christ's
fact
,
in
paying
of
Tribute
,
or
his
words
,
in
willing
the
Caesar's
,
did
then
import
that
neither
Obedience
,
Tribute
,
Custom
,
nor
any
other
Duty
of
Subjection
,
did
,
until
that
time
,
belong
to
the
Emperour
,
as
being
thitherto
,
by
Christ's
Birth
,
deprived
of
all
his
Regal
Authority
;
or
that
it
is
not
a
great
Impiety
,
in
any
Political
Respect
whatsoever
,
for
any
Man
,
to
maintain
,
when
Christ
saith
,
his
Kingdom
is
not
of
this
World
,
that
it
was
a
Worldly
and
Temporal
Kingdom
;
or
when
Christ
saith
,
his
Kingdom
was
not
from
hence
,
that
it
was
,
notwithstanding
,
as
a
Worldly
Kingdom
,
from
hence
,
as
having
all
other
Kings
and
Princes
here
in
the
World
,
as
Vassals
,
in
that
respect
,
and
subject
unto
it
;
He
doth
greatly
Erre
.
CAP.
IV.
The
sum
of
the
Chapter
following
.
That
our
Saviour
Christ
in
working
our
Salvation
,
whilst
he
lived
upon
the
Earth
,
conformed
himself
wholly
,
and
his
obedience
unto
the
Ecclesiastical
Government
,
and
Laws
of
the
Church
then
in
force
;
inveighed
not
with
any
bitterness
against
the
High-Priests
,
though
they
were
his
Enemies
,
and
in
many
points
faulty
;
but
had
ever
a
great
respect
of
them
,
in
regard
of
their
Authority
;
made
no
new
Laws
when
he
expounded
the
old
;
erected
no
particular
Congregations
,
or
Churches
apart
from
the
Congregations
and
particular
Churches
of
the
Jews
;
but
did
together
with
his
Apostles
and
Disciples
,
join
with
the
Church
of
the
Jews
in
their
publick
worship
and
service
of
God
;
omitting
no
one
circumstance
,
Ceremony
,
or
duty
,
undertaken
voluntarily
by
him
,
which
he
did
not
very
throughly
perform
,
even
with
the
loss
of
his
Life
.
AS
our
Saviour
Christ
,
whilst
he
lived
in
the
World
,
did
no
way
disturb
the
civil
state
,
but
upon
every
fit
occasion
did
submit
himself
unto
it
:
So
may
it
be
truly
said
of
him
concerning
the
State
Ecclesiastical
,
formerly
by
God
himself
established
,
and
remaining
still
among
the
Jews
(
though
in
a
very
corrupt
manner
)
that
he
did
in
every
thing
,
thereunto
by
the
Law
of
God
appertaining
,
conform
himself
unto
it
,
while
it
lasted
:
I
say
,
while
it
lasted
;
because
upon
his
Death
there
was
a
great
alteration
.
According
to
the
Ecclesiastical
Laws
,
then
(
whilst
he
lived
)
in
force
,
he
was
first
Circumcised
,
and
so
made
himself
subject
to
the
fullfilling
of
the
whole
Law
.
Dedication
of
the
Temple
,
Judas
Maccabaeus
,
show
themselves
to
their
Priests
;
offer
for
their
cleansing
those
things
,
had
commanded
in
testimonium
illis
;
that
is
,
that
so
the
said
Priests
might
plainly
see
,
both
that
he
was
a
Keeper
of
the
Law
,
and
also
,
that
he
had
healed
them
,
and
so
be
driven
to
repent
them
of
their
incredulity
,
or
at
the
least
prevented
thereby
from
slandering
either
him
,
as
a
Breaker
of
the
Law
,
or
that
which
he
had
done
for
them
,
as
if
he
had
not
throughly
healed
them
.
Neither
is
it
any
way
repugnant
hereunto
,
that
when
our
Saviour
Christ
found
chopping
and
changing
,
make
his
Fathers
House
an
House
of
Merchandise
.
For
he
did
not
thereby
,
in
any
sort
,
prejudice
the
Authority
of
the
Priests
(
who
should
chiefly
have
prevented
such
gross
abuses
,
and
traffick
in
the
Temple
)
as
if
he
had
done
the
same
,
either
as
a
chief
Priest
,
or
a
Temporal
King
(
according
to
some
Mens
fond
imaginations
)
by
any
Pontifical
,
or
Regal
Authority
:
but
his
fact
therein
(
howsoever
it
might
shew
the
negligence
of
the
said
Priests
)
did
only
proceed
from
his
Divine
Zeal
,
as
he
was
a
Prophet
,
and
could
not
endure
such
an
abominable
profanation
of
God's
House
:
many
Prophets
before
him
having
done
matters
very
lawfully
of
greater
moment
,
through
the
like
divine
and
extraordinary
Zeal
in
them
,
without
any
impeachment
of
any
Power
,
either
Regal
or
Pontifical
.
Howbeit
,
that
our
Saviour
Christ
was
oftentimes
very
vehement
against
the
Scribes
and
Pharisees
,
it
is
plain
and
manifest
,
when
joining
them
both
together
,
Generation
of
Vipers
,
and
denounceth
against
them
in
one
Chapter
eight
Woes
,
concluding
thus
,
How
should
you
escape
the
damnation
of
Hell
?
The
reason
,
that
these
Curses
and
hard
censures
were
jointly
laid
upon
them
,
was
because
they
themselves
were
joined
together
in
all
kinds
of
Impiety
and
Malice
against
Christ
;
and
were
neither
of
them
,
especially
the
Pharisees
,
any
Plants
of
God's
Plantation
.
For
whilst
not
only
the
High-Priests
were
still
in
Faction
and
Fury
one
against
another
,
as
well
for
the
getting
,
as
the
keeping
that
high
preferment
;
and
that
many
of
the
inferiour
Priests
were
either
siding
amongst
themselves
for
one
Party
or
other
,
or
else
more
idle
and
negligent
in
discharging
of
their
duties
than
they
ought
to
have
been
;
these
two
Sects
thrust
themselves
into
the
Church
,
and
through
their
Hypocrisy
so
prevail'd
with
the
People
in
short
time
,
as
the
Priests
afterward
either
could
not
,
or
would
not
be
rid
of
them
:
because
on
the
one
side
they
thought
it
in
vain
to
strive
with
them
,
they
were
so
backed
;
and
on
the
other
side
they
found
them
so
diligent
in
discharging
of
those
duties
,
which
did
appertain
to
themselves
,
and
withal
so
careful
to
uphold
the
state
and
authority
of
the
Priesthood
.
"
By
means
whereof
they
grew
very
shortly
into
so
great
estimation
,
And
the
Scribes
being
likewise
Doctors
,
and
Expounders
of
the
Law
,
and
concurring
still
with
the
interpretations
,
and
prescriptions
of
the
Pharisees
,
came
not
by
that
policy
in
their
credits
and
reputation
had
of
them
,
far
short
behind
them
.
The
distinction
between
them
may
well
be
exprest
by
comparing
the
Pharisees
unto
the
Divines
amongst
our
Adversaries
,
who
take
upon
them
to
search
out
more
throughly
the
mysteries
of
the
Scriptures
;
and
the
Scribes
to
their
Canonists
,
who
in
respect
of
their
said
Divines
,
are
but
Novices
in
God's
word
,
and
Applauders
to
the
Pope's
Decrees
,
as
the
Scribes
were
,
being
compar'd
to
the
Pharisees
,
in
that
they
held
it
for
a
principal
part
of
their
office
,
to
uphold
and
maintain
,
as
much
as
they
could
,
the
Traditions
of
the
Pharisees
,
and
did
only
take
upon
them
to
deal
with
the
bark
and
literal
sense
of
Moses's
Law
,
leaving
the
more
profound
knowledge
and
mystical
Interpretation
of
them
unto
the
said
Pharisees
.
But
the
Issue
of
the
labours
of
both
these
Hypocritical
Sects
was
such
,
as
being
blinded
with
their
own
devices
,
they
became
to
be
the
speciallest
Enemies
that
Christ
found
upon
the
Earth
,
and
opposed
themselves
most
against
him
.
And
yet
notwithstanding
,
because
he
found
them
in
so
great
Authority
,
and
perceived
how
the
knowledge
of
the
Law
,
which
ought
to
have
been
received
from
the
lips
of
the
Priests
,
did
then
depend
upon
the
lips
of
the
Scribes
and
Pharisees
,
he
did
neither
blame
them
for
it
,
nor
impugn
the
said
Authority
.
Insomuch
as
the
multitude
being
many
ways
factious
,
and
(
though
very
ignorant
)
were
become
great
Questionists
,
touching
the
Points
of
the
Law
;
he
referred
them
,
with
a
very
good
Caution
,
to
the
Scribes
and
Pharisees
,
to
be
instructed
by
them
,
saying
,
The
Scribes
and
Pharisees
sit
in
Moses's
seat
:
all
therefore
whatsoever
they
bid
you
observe
and
do
,
that
observe
and
do
;
but
after
their
works
do
not
,
for
they
say
,
and
do
not
.
Whereby
it
appeareth
,
how
respectful
our
Saviour
Christ
was
for
the
free
passage
and
observation
of
Moses's
Law
;
in
that
he
was
content
that
the
Scribes
and
Pharisees
(
notwithstanding
he
knew
their
Hypocrisie
and
Corruption
,
and
how
they
had
come
by
that
Authority
,
which
they
then
enjoyed
)
should
yet
instruct
the
People
under
them
;
so
as
the
People
did
beware
of
their
wicked
Conversation
,
and
approved
no
resolutions
,
that
they
might
receive
from
them
,
which
were
not
first
proved
unto
them
out
of
the
Laws
of
Moses
,
and
were
fit
to
proceed
from
his
Seat
.
Touching
which
last
point
of
Moses's
Law
,
and
how
nothing
ought
to
have
been
taught
out
of
Moses's
Seat
,
but
that
,
which
Moses
,
by
the
direction
of
the
Holy
Ghost
,
had
prescribed
;
for
as
much
as
our
Saviour
Christ
did
well
see
,
and
understand
how
the
Scribes
and
Pharisees
,
had
,
by
their
false
Interpretations
and
Glosses
,
perverted
and
corrupted
the
true
sense
and
meaning
of
divers
of
Moses's
Laws
,
he
was
greatly
moved
therewith
,
and
did
take
great
pains
to
refute
the
said
false
glosses
and
interpretations
,
and
to
restore
to
the
Laws
mention'd
their
true
sense
and
original
meaning
.
Wherein
,
although
by
his
strict
Exposition
of
those
Laws
he
might
seem
(
to
some
not
well
advis'd
)
to
have
so
extended
and
enlarged
the
meaning
of
them
,
as
if
he
had
thereby
prescribed
some
new
points
or
laws
of
greater
perfection
than
were
originally
contain'd
in
the
true
meaning
of
the
old
;
yet
we
cannot
find
,
how
either
the
said
points
may
otherwise
be
termed
new
,
than
as
Gold
first
purified
and
fined
,
after
it
hath
either
in
time
grown
rusty
,
or
been
by
false
mixtures
cunningly
corrupted
,
may
be
called
new
gold
,
when
it
is
again
purged
from
the
said
false
mixtures
and
refin'd
;
Or
how
the
observation
of
them
can
bring
with
it
to
Men
any
greater
perfection
in
the
New
Testament
,
than
God
himself
did
expect
of
his
Servants
in
the
Old
Testament
,
by
their
observing
of
the
said
Laws
(
so
expounded
by
Christ
)
in
their
ancient
sense
and
meaning
,
which
they
first
had
,
when
by
his
appointment
Moses
did
give
them
unto
them
.
For
if
in
proper
Speech
he
had
made
any
new
Laws
,
coming
only
to
fullfil
the
old
,
as
himself
in
a
true
sense
affirmed
,
the
Jews
might
have
had
some
good
colour
to
have
blamed
him
;
in
that
,
during
the
continuance
of
their
Ecclesiastical
Government
,
if
any
new
Laws
had
been
then
to
have
been
made
touching
the
worship
of
God
,
the
Authority
in
that
behalf
was
limited
by
God
himself
unto
their
own
Church-Governours
.
Again
,
considering
that
the
Son
of
God
in
taking
our
nature
upon
him
,
did
so
make
himself
of
no
reputation
,
as
being
(
of
his
own
goodness
towards
Mankind
)
a
Servant
to
his
Father
,
he
became
(
to
do
his
will
)
obedient
unto
the
death
,
even
the
death
of
the
Cross
;
It
cannot
well
be
imagined
by
any
,
that
have
any
true
understanding
of
the
Scriptures
,
that
the
Son
of
God
,
having
so
debased
himself
(
as
is
aforesaid
)
did
ever
think
in
that
his
so
admirable
humiliation
,
of
any
Rules
,
or
new
Laws
of
greater
perfection
than
he
had
before
required
and
prescribed
unto
his
true
Servants
and
Children
,
as
he
was
God
in
Majesty
and
Glory
,
without
any
such
Exinanition
,
as
the
Apostle
speaketh
of
.
The
obedience
and
duty
which
Almighty
God
ever
did
,
or
ever
will
require
of
his
Servants
,
was
,
and
is
always
to
proceed
,
as
well
from
their
hearts
,
as
from
any
other
external
actions
.
Insomuch
,
as
if
it
fell
out
(
as
it
may
at
sometimes
)
that
they
cannot
perform
their
said
duties
,
in
respect
of
some
impediments
that
will
hold
them
from
Christ
:
In
that
Case
,
be
it
riches
,
they
are
to
leave
them
;
their
Eyes
,
their
Hands
,
or
their
Feet
,
they
are
to
cut
them
off
;
Nay
be
it
their
Blood
,
their
Hearts
,
and
Lives
,
they
are
rather
,
than
to
forsake
their
God
,
and
his
Christ
,
to
yield
them
all
in
this
World
,
with
what
ignominy
soever
,
to
the
end
they
may
receive
them
again
with
glory
in
the
Kingdom
of
Heaven
:
Than
which
great
obedience
and
perfection
,
what
can
be
imagin'd
greater
?
Or
who
is
there
in
the
World
,
that
truly
professeth
Religion
,
who
in
that
Case
is
exempted
from
it
?
Certainly
,
we
think
,
none
,
of
what
Estate
and
Condition
soever
they
be
;
but
do
rather
hold
,
that
as
they
,
who
shall
yield
up
their
Lives
under
pretence
of
any
extraordinary
perfection
(
saving
in
the
Case
above-expressed
)
are
far
from
that
which
they
make
shew
of
,
but
are
rather
to
be
accounted
desperate
;
so
are
they
,
in
our
Judgments
,
to
be
reckoned
Men
of
very
extraordinary
humours
,
and
most
ignorant
Persons
,
if
not
such
counterfeit
Hypocrites
,
as
were
the
Scribes
and
Pharisees
in
professing
extraordinary
austerity
of
Life
,
that
they
might
be
the
better
esteem'd
amongst
Men
,
who
shall
without
any
necessity
,
either
pull
out
their
Eyes
,
or
cut
off
their
Feet
and
Hands
,
or
forsake
their
Riches
and
Worldly
Estates
,
as
blessings
of
God
not
compatible
,
but
repugnant
to
that
perfection
which
God
doth
require
at
any
Man's
hands
.
It
is
not
our
purpose
to
prosecute
all
those
particulars
mention'd
in
the
Evangelists
,
wherein
our
Saviour
Christ
shew'd
his
Obedience
:
there
being
in
effect
nothing
that
he
did
,
which
was
not
either
figur'd
in
the
Law
,
or
foretold
by
the
Prophets
,
that
he
should
perform
.
The
time
of
his
Incarnation
,
with
the
manner
of
it
;
his
Entertainment
in
the
World
;
his
diligence
in
Preaching
;
his
whipping
,
blows
,
and
scorns
offer'd
unto
him
;
the
Wounds
of
his
hands
,
feet
and
side
;
the
beginning
and
progress
of
his
Spiritual
Kingdom
;
the
seveal
duties
appertaining
to
him
,
as
he
was
a
Prophet
,
and
likewise
as
he
was
our
High-Priest
,
the
Institution
of
Baptism
,
and
of
Christ's
last
Supper
;
his
Righteousness
and
Mercy
;
his
Death
,
with
the
manner
of
it
;
his
Resurrection
and
Ascension
,
with
a
number
of
other
points
;
they
were
all
foreseen
,
figur'd
,
and
described
by
the
Holy
Ghost
in
the
Scriptures
;
and
were
accordingly
,
with
admirable
Patience
,
Humility
,
Obedience
,
Courage
,
Zeal
and
Alacrity
executed
,
undergone
,
and
accomplished
by
him
in
such
manner
and
sort
,
with
the
observation
of
all
necessary
circumstances
,
and
by
such
degrees
,
as
from
the
beginning
were
limited
and
thought
fit
for
so
great
a
work
.
For
all
things
could
not
be
done
together
by
him
,
and
at
once
.
Although
after
his
Baptism
he
Preached
most
diligently
,
wrought
strange
Wonders
,
and
did
chuse
,
to
assist
him
,
his
Twelve
Apostles
,
and
Seventy
Disciples
,
who
did
likewise
preach
,
baptize
,
and
wrought
Miracles
in
his
Name
:
yet
neither
he
,
nor
they
did
collect
any
particular
Church
or
Churches
,
apart
from
the
Synagogues
of
the
Jews
;
but
held
Society
and
Communion
with
them
,
in
all
things
,
that
did
belong
to
the
outward
Service
and
Worship
of
God
:
because
,
until
his
Passion
,
as
well
the
Ceremonies
of
the
Law
,
as
the
Aaronical
Priesthood
,
together
with
the
Authority
,
thereunto
appertaining
,
were
all
of
them
in
force
;
and
therefore
it
was
not
lawful
,
whilst
the
Old
Church
did
stand
,
to
have
erected
a
New
.
Moreover
it
is
not
to
be
doubted
,
but
that
as
before
Christ's
Incarnation
there
were
many
faithful
and
godly
Persons
,
that
believed
in
Christ
,
to
come
,
and
by
that
their
Faith
were
saved
:
so
there
were
many
such
Believers
,
after
his
Incarnation
,
who
were
likewise
the
Children
of
God
,
though
they
were
ignorant
(
for
a
time
)
that
Christ
,
when
he
was
come
,
was
the
Messiah
,
whom
they
expected
:
none
of
the
Jews
so
believing
,
being
in
state
of
Damnation
,
until
after
they
had
seen
Christ
,
heard
him
preach
,
been
present
at
his
Miracles
,
or
at
the
least
had
received
full
instruction
of
them
all
from
his
Apostles
and
Disciples
,
they
did
notwithstanding
reject
him
.
In
which
respect
,
the
true
Believers
amongst
the
Jews
,
in
those
days
,
might
not
well
have
been
distinguished
into
several
,
and
different
Congregations
or
particular
Churches
,
without
many
great
and
apparent
Inconveniencies
,
but
this
Point
is
yet
plainer
,
in
that
the
Jews
,
who
believed
,
at
that
time
,
that
Christ
,
whom
they
saw
,
and
heard
,
was
the
true
Messiah
;
were
,
notwithstanding
,
subject
to
the
Obedience
of
those
Ceremonial
and
Levitical
Laws
,
which
did
concern
them
every
one
in
his
Calling
,
which
doth
appear
by
the
Examples
of
Christ
himself
and
his
Apostles
:
who
,
although
they
were
baptized
,
did
not
sever
themselves
from
the
manner
of
Worshipping
of
God
in
those
times
.
Insomuch
as
first
they
did
celebrate
together
the
Feast
of
the
Passover
,
before
our
Saviour
Christ
made
them
Partakers
of
his
last
Supper
.
Neither
is
it
to
be
questioned
,
but
that
many
,
who
did
believe
in
Christ
,
(
their
and
our
Saviour
)
then
amongst
them
,
had
new
born
Children
,
before
his
Passion
,
which
were
as
well
circumcised
as
baptized
.
For
then
,
as
Circumcision
was
not
repugnant
to
Baptism
,
no
more
was
Baptism
any
Impediment
to
Circumcision
,
being
both
of
them
so
united
together
,
and
qualified
,
as
they
could
not
well
be
sever'd
,
during
the
Continuance
of
the
Levitical
Law
,
and
Priesthood
.
We
grant
,
that
upon
our
Saviour
Christ's
Birth
,
and
further
proceedings
in
the
execution
of
his
Office
,
not
only
the
Jewish
Ceremonies
,
but
in
like
sort
their
Priesthood
began
both
of
them
to
shake
,
and
did
,
after
a
sort
,
draw
near
to
their
End
:
but
until
our
Saviour
Christ
said
upon
the
Cross
,
It
is
finished
,
and
that
the
vail
was
rent
in
twain
,
from
the
top
to
the
bottom
,
they
neither
of
them
had
utterly
lost
their
Levitical
Natures
,
Power
and
Authority
,
And
therefore
it
must
be
held
,
that
although
,
by
the
preaching
of
our
Saviour
and
of
his
Apostles
,
many
Mens
hearts
were
drawn
to
believe
that
Christ
was
the
Messiah
,
whom
they
expected
,
and
that
they
were
thereby
made
actually
Partakers
of
many
of
those
Mercies
,
which
,
by
Figures
,
and
Sacrifices
had
been
formerly
set
out
unto
them
;
as
also
,
that
in
regard
thereof
,
they
might
be
termed
,
in
a
right
,
good
sense
,
the
beginning
of
a
New
Church
:
yet
did
they
,
neither
in
respect
of
their
Faith
and
Baptism
,
make
any
Separation
,
but
were
only
the
better
part
of
the
old
Church
:
nor
might
they
,
in
regard
of
either
of
them
,
have
lawfully
exempted
themselves
from
the
Government
of
it
.
Which
is
further
manifest
by
the
words
of
our
Saviour
Christ
himself
,
If
thy
Brother
trespass
against
thee
,
go
,
and
tell
him
his
fault
between
thee
and
him
alone
.
If
he
hear
thee
,
thou
hast
won
thy
Brother
.
But
if
he
hear
thee
not
,
take
yet
with
thee
one
or
two
,
that
,
by
the
mouth
of
two
or
three
Witnesses
,
every
word
may
be
confirmed
.
But
if
he
will
not
vouchsafe
to
hear
them
,
tell
it
unto
the
Church
.
For
by
the
Church
,
in
this
place
,
the
Ecclesiastical
Courts
establish'd
amongst
the
Jews
,
at
that
time
,
must
(
as
we
think
)
be
understood
,
there
being
then
no
other
Courts
,
of
that
Nature
,
amongst
them
,
which
had
any
Authority
to
punish
any
such
obstinate
Persons
,
as
Christ
there
speaketh
of
.
So
as
our
Saviour
Christ
did
here
refer
the
Parties
,
offended
by
some
of
their
Brethren
,
to
the
said
Ecclesiastical
Courts
;
in
the
same
respect
and
sense
,
and
no
otherwise
,
then
he
sent
the
Lepers
(
whom
he
had
healed
)
to
the
Priests
,
according
to
the
Law
;
or
when
he
referred
the
multitude
to
the
Seribes
and
Pharisees
,
to
be
instructed
by
them
,
because
they
sate
in
Moses's
Chair
.
Besides
whatsoever
is
spoken
by
the
Evangelists
,
of
the
Church
that
should
he
built
upon
a
Rock
so
strongly
,
as
that
the
Gates
of
Hell
should
not
be
able
to
prevail
against
it
;
or
of
the
Power
and
Authority
to
bind
and
loose
,
by
Censures
,
or
otherwise
:
that
is
no
way
to
be
applied
to
the
said
Church
or
Sanhedrim
,
mentioned
by
St.
Matthew
,
or
to
any
particular
Assembly
of
Christians
,
either
before
the
Passion
of
Christ
,
or
afterwards
;
but
was
only
spoken
and
delivered
,
by
way
of
Prophecy
,
of
the
Catholick
Church
,
which
,
after
the
Resurrection
and
Ascension
of
our
Saviour
Christ
,
should
be
established
in
the
World
,
in
a
more
conspicuous
and
universal
sort
,
than
formerly
it
had
been
.
And
yet
we
do
not
deny
,
but
that
Christ
,
in
the
said
words
,
Tell
the
Church
,
meaning
the
Jews
Courts
,
or
Sanhedrims
,
might
very
well
insinuate
,
in
that
he
called
not
those
Courts
by
their
own
Names
,
but
termed
them
the
Church
,
that
,
in
such
cases
as
there
are
by
him
mentioned
,
the
Christians
,
in
time
to
come
,
should
accordingly
repair
unto
their
Ecclesiastical
Courts
,
to
be
established
among
them
throughout
the
Christian
World
,
for
Reformation
of
Offenders
,
and
Satisfaction
in
Points
of
Religion
;
as
the
Jews
of
all
sorts
(
whether
Believers
or
not
)
were
bound
,
until
the
Death
of
Christ
,
to
repair
to
their
Priests
and
Sanhedrims
,
if
either
they
meant
to
be
truly
instructed
in
the
Laws
,
or
to
have
such
manner
of
Offences
lawfully
punished
by
those
kind
of
Censures
,
that
Christ
,
in
the
said
place
,
speaketh
of
.
But
what
should
we
insist
so
much
upon
this
point
,
to
prove
that
all
the
Jews
,
that
either
believed
in
Christ
,
or
did
reject
him
,
were
bound
(
before
the
Passion
of
our
Saviour
Christ
)
to
be
obedient
to
the
Ecclesiastical
Governours
,
established
,
by
God
himself
,
in
that
visible
Church
:
considering
how
careful
our
Saviour
Christ
was
,
upon
every
occasion
offered
,
for
the
preservation
of
their
Authority
,
whilst
it
was
to
endure
,
and
with
what
Humility
he
did
submit
himself
unto
it
?
For
being
sent
for
by
them
,
he
was
content
,
at
that
time
,
to
go
unto
them
,
and
to
be
examined
by
them
;
when
he
had
found
them
many
ways
before
to
be
his
mortal
Enemies
:
and
knew
how
at
that
present
,
they
were
plotting
to
take
away
his
Life
,
by
corrupting
of
Judas
to
betray
him
into
their
hands
,
and
by
suborning
of
false
Witnesses
to
accuse
him
:
as
also
,
how
,
after
they
had
examined
him
,
they
would
use
him
most
despitefully
and
scornfully
,
spit
in
his
Face
,
and
buffet
him
,
beat
him
with
Rods
,
carry
him
bound
as
a
Malefactour
,
and
deliver
him
to
Pilate
the
Civil
Magistrate
;
Likewise
how
they
themselves
would
be
his
Accusers
;
how
they
would
practise
with
the
People
to
prefer
Barabbas's
liberty
(
being
a
Murtherer
)
before
his
,
and
to
cry
out
with
them
,
to
Pilate
,
Let
him
be
crucified
,
Let
him
be
crucified
;
Crucify
him
,
Crucify
him
;
their
Outrage
and
Fury
being
so
bent
against
him
,
as
that
they
themselves
would
have
put
him
to
death
,
if
by
the
Laws
of
the
Romans
(
whereunto
they
were
then
subject
)
they
might
have
been
permitted
so
to
have
done
.
CAN.
III.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
;
either
that
our
Saviour
Christ
whilst
he
lived
upon
the
Earth
,
was
not
obedient
to
the
State
Ecclesiastical
,
as
he
was
to
the
Temporal
:
or
,
that
all
Christians
by
his
Example
,
are
not
bound
to
be
as
well
obedient
to
their
Church-Governours
,
as
they
are
to
their
civil
Magistrates
:
or
,
that
Christian
Kings
have
not
now
as
full
Authority
to
appoint
some
Festival
Days
of
publick
thanksgiving
to
God
,
in
remembrance
of
some
great
and
extraordinary
mercies
of
his
,
shew'd
unto
them
upon
those
days
,
as
Judas
Maccabaeus
had
to
ordain
the
Feast
of
the
Dedication
of
the
Temple
to
be
yearly
celebrated
:
or
that
,
where
any
such
Festival
Days
are
appointed
,
the
Subjects
of
every
such
King
,
ought
not
by
Christ's
Example
,
in
celebrating
the
said
Feast
,
to
observe
and
keep
them
:
or
,
that
all
the
true
Members
of
the
Church
are
not
taught
by
Christ's
Example
,
in
his
observing
of
the
Ceremonial
Law
,
being
then
in
force
,
that
they
likewise
are
bound
to
observe
all
such
Constitutions
and
Ceremonies
,
as
for
Order
and
Decency
,
are
with
all
due
Cautions
established
in
any
particular
Church
,
by
the
chief
Governours
of
it
,
until
it
shall
please
them
the
said
Governours
,
to
abrogate
them
:
or
,
that
all
Christians
are
not
bound
by
Christ's
Example
,
to
refrain
all
bitterness
of
Calumniation
and
Detraction
,
and
to
deal
temperately
and
mildly
with
their
Ecclesiastical
Governours
,
in
respect
of
their
Authority
,
that
it
be
not
brought
into
contempt
,
though
they
find
some
imperfections
,
either
in
their
Persons
,
or
in
their
Proceedings
;
as
he
our
said
blessed
Saviour
,
in
the
same
respect
,
dealt
with
the
Priests
of
the
Jews
,
though
they
had
many
ways
transgressed
,
and
were
his
mortal
Enemies
:
or
,
that
Christ
,
by
whipping
Buyers
and
Sellers
out
of
the
Temple
,
did
either
impeach
the
Authority
of
the
Priests
,
or
practise
therein
any
Pontifical
or
Temporal
Power
,
as
if
he
had
been
a
temporal
King
,
or
did
the
same
by
any
other
Authority
,
than
as
he
was
a
Prophet
:
or
,
that
Christians
are
not
now
as
strongly
bound
in
doubts
of
Religion
,
to
repair
unto
the
chief
Ministers
and
Ecclesiastical
Governours
,
although
they
are
not
always
tied
to
do
as
they
do
;
as
were
the
Jews
in
such
like
Cases
bound
to
repair
to
them
,
that
sate
in
Moses's
Seat
:
or
,
that
every
true
Christian
,
when
for
the
said
Cause
he
repaireth
to
the
chief
Ministers
,
and
Governours
of
the
Church
,
to
be
resolv'd
by
them
,
is
any
further
now
bound
to
depend
upon
such
their
Resolutions
,
than
they
are
able
to
shew
them
unto
him
out
of
the
Word
of
God
;
or
than
the
Jews
were
bound
to
believe
the
Scribes
and
Pharisees
,
though
they
sat
in
Moses's
Chair
when
they
taught
them
any
thing
which
was
not
agreeable
to
that
which
Moses
had
commanded
:
or
,
that
Christ's
Example
in
condemning
the
false
Interpretations
and
Glosses
of
the
Scribes
and
Pharisees
,
and
in
restoring
to
the
Law
the
true
sense
and
original
meaning
of
it
,
hath
not
ever
since
warranted
learned
and
godly
Men
,
when
they
found
the
Scriptures
perverted
by
those
that
govern
the
Church
,
of
purpose
to
make
their
own
gain
thereof
,
and
to
maintain
their
great
Vsurpations
,
to
free
the
same
by
searching
the
said
Scriptures
from
all
such
false
Interpretations
and
Glosses
,
and
to
make
plain
(
as
much
as
in
them
did
lie
)
the
true
sense
and
meaning
of
them
:
or
,
that
our
Saviour
Christ
,
when
he
purged
divers
parts
of
the
Law
from
the
gross
and
erroneous
Expositions
of
the
Scribes
and
Pharisees
,
did
give
any
other
sense
and
meaning
of
them
;
or
infer
upon
it
any
new
Rules
of
greater
perfection
,
either
as
he
was
Man
,
or
as
he
was
a
Prophet
,
than
they
had
,
and
contained
originally
,
when
he
first
gave
them
to
the
Israelites
,
as
he
was
God
:
or
,
that
it
is
not
an
erroneous
and
fond
conceit
,
like
unto
that
of
the
Sectaries
among
the
Jews
(
especially
of
the
Pharisees
)
for
any
sort
of
Persons
,
(
no
way
able
to
perform
their
duties
to
God
,
in
such
manner
and
sort
as
they
ought
)
once
so
much
as
to
imagine
,
that
by
the
observation
of
their
own
rules
,
they
are
able
to
attain
to
greater
perfection
,
than
by
the
observation
of
God's
rules
:
or
,
that
it
is
not
as
vain
and
fond
an
imagination
as
the
former
,
for
any
Christian
Man
to
think
,
that
the
enjoying
of
such
Possessions
and
Riches
as
God
hath
blessed
him
with
,
is
repugnant
to
that
perfection
which
God
hath
required
at
his
hands
;
or
that
the
same
are
otherwise
incompatible
with
the
said
perfection
,
than
in
such
cases
only
,
when
either
they
must
leave
their
Worldly
Estates
,
or
Christ
their
Saviour
:
or
,
that
our
Saviour
Christ
,
by
laying
of
some
grounds
for
the
future
estate
of
the
Church
after
his
Passion
,
did
thereby
erect
any
new
Churches
apart
from
that
Church
which
was
to
continue
until
his
Death
:
or
,
that
the
Example
of
Christ
and
his
Apostles
,
in
holding
Society
and
Communion
with
the
Jews
,
in
the
outward
worship
and
service
of
God
,
doth
not
condemn
all
such
Sectaries
as
do
separate
themselves
from
the
Churches
of
Christ
,
whereof
they
were
once
Members
;
the
same
being
true
Churches
by
lawful
Authority
established
,
under
pretence
of
they
know
not
what
new
Christianity
:
or
,
that
there
ought
not
to
be
now
amongst
Christians
,
Ecclesiastical
Courts
for
Ecclesiastical
Causes
,
as
well
as
there
were
such
Courts
amongst
the
Jews
for
such
kind
of
Causes
:
or
,
that
all
Christians
are
not
now
bound
to
repair
,
as
well
to
Ecclesiastical
Courts
and
Governours
,
for
reformation
of
such
Offences
,
as
are
of
Ecclesiastical
Counusance
,
as
the
Jews
were
bound
to
repair
to
their
Sanhedrims
,
to
have
those
Evils
redressed
that
were
to
be
reform'd
by
those
Courts
:
or
,
that
as
many
as
do
profess
themselves
to
be
true
Imitators
of
Christ
in
their
Lives
and
Conversation
,
are
not
bound
to
such
obedience
unto
their
Princes
and
Rulers
,
how
evil-disposed
soever
they
be
,
yea
though
they
seek
their
Lives
)
as
Christ
shewed
and
performed
,
both
to
the
Ecclesiastical
and
Temporal
State
of
the
Iews
,
at
what
time
he
knew
they
were
plotting
his
Death
;
He
doth
greatly
Erre
.
CAP.
V.
The
Sum
of
the
Chapter
following
.
That
our
Saviour
Christ
,
after
his
Resurrection
and
Ascension
,
did
not
alter
the
form
of
temporal
Government
,
establisht
by
himself
long
before
his
Incarnation
:
and
that
therefore
Emperours
,
Kings
,
and
Soveraign
Princes
,
though
they
were
then
Infidels
,
were
nevertheless
to
be
obey'd
by
the
Subjects
,
as
formerly
from
the
beginning
they
had
been
.
IT
hath
been
before
observ'd
by
us
,
that
our
Saviour
Christ
,
whilst
he
lived
in
the
World
,
was
no
temporal
King
,
nor
had
any
temporal
Dominion
,
Court
,
Possessions
,
Regal
State
,
Dukes
,
Earls
,
Lords
,
or
any
other
Subjects
,
as
other
temporal
Kings
had
,
to
obey
and
serve
him
.
But
perhaps
after
his
Resurrection
,
it
was
for
otherwise
with
him
.
Indeed
so
it
was
;
For
whereas
the
Son
of
God
,
God
himself
,
equal
to
the
Father
,
by
being
made
Man
,
did
cease
to
put
in
practice
the
Glory
and
Majesty
of
his
Deity
in
his
humane
Nature
,
otherwise
than
by
doing
such
Miracles
as
he
thought
necessary
for
the
Conversion
of
those
who
were
to
believe
in
him
:
Now
after
his
Resurrection
and
Ascension
,
the
state
of
his
humane
Nature
was
become
(
as
it
may
well
be
said
)
much
more
glorious
;
because
his
Divine
Nature
did
communicate
unto
his
Humane
Nature
.
So
many
divine
Dignities
and
operations
of
his
Deity
(
in
respect
of
the
hypostatical
Union
betwixt
them
)
as
the
same
was
capable
of
,
without
turning
of
his
Divine
Nature
into
his
Humane
Nature
:
It
being
always
to
be
understood
,
that
the
said
hypostatical
and
real
Union
,
notwithstanding
there
was
never
any
Confusion
betwixt
the
two
Natures
of
Christ
;
both
of
them
always
retaining
their
distinct
and
essential
Proprieties
.
Which
ground
observ'd
,
we
may
truly
say
,
that
the
Attributes
are
admirable
,
which
in
regard
of
the
said
Union
are
and
may
be
ascribed
unto
our
Saviour
Christ
,
as
he
is
Man
;
especially
after
his
Resurrection
and
Ascension
.
For
some
short
proof
hereof
these
following
Places
may
suffice
.
Before
our
Saviour
Christ
commanded
his
Apostles
to
go
and
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
;
he
told
them
,
(
lest
they
should
have
doubted
whether
he
had
any
Authority
to
make
them
so
large
a
Commission
)
that
all
power
was
given
him
in
Heaven
,
and
in
Earth
.
He
also
was
before
(
as
the
Holy
Ghost
testifieth
of
him
)
made
Heir
of
all
things
,
We
see
Jesus
(
saith
the
Apostle
)
crown'd
with
glory
and
honour
.
And
again
,
When
God
raised
up
Jesus
from
the
dead
,
he
set
him
at
his
right
hand
,
in
heavenly
places
,
far
above
all
Principality
and
Power
,
and
Might
and
Domination
,
and
every
Name
that
is
named
not
in
this
world
only
,
but
in
that
also
which
is
to
come
;
and
hath
made
all
things
subject
under
his
feet
.
The
kingdoms
of
this
world
are
our
Lord's
and
his
Christ's
.
The
lamb
is
Lord
of
lords
,
and
King
of
kings
.
And
to
conclude
,
He
hath
upon
his
garment
,
and
upon
his
thigh
,
a
name
written
,
The
King
of
kings
,
and
Lord
of
lords
.
Howbeit
,
all
that
we
have
hitherto
said
notwithstanding
,
though
all
the
World
doth
actually
appertain
to
our
Saviour
Christ
(
now
in
Glory
)
as
he
is
Man
,
in
respect
of
the
said
Unition
,
or
hypostatical
Union
:
yet
did
he
not
alter
,
after
his
Resurrection
and
Ascension
,
the
manner
of
temporal
Government
,
which
he
had
ordained
throughout
the
World
before
his
Incarnation
,
as
he
was
God
(
his
humane
Nature
being
invested
by
the
power
of
his
Divinity
in
manner
before
exprest
with
all
his
said
Glory
,
and
Authority
:
)
but
doth
still
continue
the
sole
Monarch
over
all
;
distributing
that
his
universal
Kingdom
,
as
formerly
he
had
done
,
into
divers
Principalities
and
Kingdoms
,
and
appointing
temporal
Kings
and
Soveraign
Princes
,
as
his
Substitutes
and
Vicegerents
to
rule
them
all
by
the
Rules
and
Laws
of
Nature
,
if
they
be
Ethnicks
,
or
if
Christians
,
then
not
only
by
those
Rules
,
but
also
as
well
by
the
Equity
of
the
Judicial
Laws
,
which
he
gave
to
the
Jews
,
as
by
the
Doctrine
of
the
Gospel
,
more
throughly
opened
and
delivered
with
all
the
parts
of
it
,
by
himself
and
his
Apostles
,
than
in
former
times
it
had
been
.
Of
Christian
Kings
,
we
shall
have
fitter
place
to
speak
hereafter
.
Now
we
will
prosecute
this
point
,
concerning
the
Regal
Authority
of
Princes
that
are
Infidels
,
and
consider
more
particularly
,
Whether
they
did
not
,
and
so
consequently
do
not
still
,
as
lawfully
enjoy
their
Kingdoms
and
legal
Soveraignties
under
our
Saviour
Christ
,
after
his
Resurrection
and
Ascension
,
as
they
did
before
,
either
of
them
;
and
likewise
as
they
did
before
his
Incarnation
;
according
to
that
which
we
have
delivered
in
the
former
Chapter
.
And
the
especial
Reason
that
moveth
us
so
to
do
,
is
the
audacious
temerity
of
the
before-named
ignorant
Canonists
,
and
of
their
adherents
,
the
new
Sectaries
of
the
Oratory
Congregation
:
who
,
with
the
like
Ignorance
and
Folly
that
they
told
us
,
how
all
Kings
lost
their
Interest
and
Authority
over
their
Kingdoms
,
by
the
birth
of
our
Saviour
Christ
,
do
furthermore
endeavour
very
wickedly
and
sottishly
to
pervert
such
especial
places
in
the
Apostles
Writings
,
as
are
,
most
aparently
,
repugnant
to
their
said
Fancy
,
or
rather
Phrenzy
.
To
make
their
dealing
with
one
place
apparent
,
be
subject
to
the
higher
Powers
,
or
teacheth
them
(
as
a
late
absurd
Canonist
abridgeth
the
place
)
Obediendum
esse
Principibus
,
that
Princes
are
to
be
obey●d
:
He
speaketh
not
(
saith
he
)
de
Ethnicis
,
as
that
place
is
corruptly
alledged
,
sed
quatenus
de
illis
intellexit
,
that
is
,
in
such
a
sense
as
he
meant
it
.
And
what
the
Apostle
meant
,
he
is
not
ashamed
to
tell
us
in
this
sort
,
saying
,
(
1.
)
the
Apostle
speaketh
of
the
Roman
Empire
,
which
Christ
had
approved
,
when
he
bad
the
Jews
pay
Tribute
to
Caesar
,
(
2.
)
the
Text
doth
expound
it self
,
for
he
writeth
to
Christians
;
whom
he
counselleth
to
be
obedient
to
Princes
,
lest
they
should
sin
;
for
Princes
are
not
to
be
feared
for
good
works
,
but
for
evil
:
therefore
he
doth
not
simply
command
Obedience
to
Ethnick
Princes
,
&c.
(
3.
)
The
like
manner
of
writing
,
St.
Paul
used
in
exhorting
Servants
to
honour
their
Lords
,
etiam
infideles
,
though
they
were
Infidels
,
for
the
Reasons
by
him
there
mentioned
.
(
4.
)
By
those
Monitions
(
meaning
the
said
Commandments
of
the
Apostle
,
concerning
Obedience
of
Subjects
to
their
Princes
,
and
of
Servants
to
their
Masters
)
just
Dominion
is
not
founded
in
the
Persons
of
Ethnicks
,
(
nam
Paulus
,
qui
hec
dicit
,
non
erat
summus
Pontifex
;
for
Paul
,
who
said
so
,
was
not
the
chief
Bishop
,
&c.
)
(
5.
)
Furthermore
,
in
that
time
of
the
Primitive
Church
,
the
Church
could
not
,
de
facto
,
punish
Infidels
,
and
transfer
their
Kingdoms
,
&c.
Thus
far
this
audacious
and
unlearned
Canonist
:
the
very
citation
of
whose
Words
,
we
hold
sufficient
to
refute
them
;
although
he
alledgeth
for
himself
to
support
them
very
grave
Authors
;
the
Distinctions
(
forsooth
)
the
Gloss
,
Hostiensis
,
&
Praepositus
:
adding
that
some
other
Canonists
do
concur
with
him
.
Only
we
will
oppose
against
him
and
all
his
Fellows
(
to
shew
their
Follies
by
a
proof
of
this
Nature
)
the
Testimony
of
the
Pope's
chief
Champion
,
the
only
Jesuit
without
Comparison
(
now
a
principal
Cardinal
)
who
maintaineth
in
express
Terms
,
"
That
Infidel
Princes
are
true
and
supream
Princes
of
their
Kingdoms
:
and
writeth
thus
against
the
said
Assertion
of
the
Canonist
directly
:
saying
,
God
doth
approve
the
Kingdoms
of
the
Gentiles
in
both
the
Testaments
.
"
Thou
art
King
of
kings
,
and
the
God
of
Heaven
hath
given
thee
thy
Kingdom
and
Empire
,
&c.
Restore
those
things
unto
Caesar
that
are
Caesar's
.
Restore
those
things
that
are
Caesar's
;
that
is
,
those
things
which
in
right
are
owing
unto
him
.
Give
unto
all
Men
that
which
is
due
unto
them
;
Tribute
to
whom
you
owe
Tribute
;
and
Custom
to
whom
you
owe
Custom
.
Et
jubet
ibidem
etiam
propter
Conscientiam
obedire
Principibus
Ethnicis
:
At
certè
non
tenemur
in
Conscientiâ
obedire
illi
,
qui
non
est
verus
Princeps
:
"
that
is
,
and
we
are
commanded
in
the
same
place
,
even
for
Conscience
,
to
obey
Princes
that
are
Ethnicks
:
but
assuredly
we
are
not
bound
in
Conscience
to
obey
him
who
is
no
true
,
lawful
,
or
right
Prince
.
"
Hitherto
the
Cardinal
.
We
would
not
have
cited
this
Man's
testimony
thus
at
large
,
were
not
All
,
that
he
hath
said
therein
,
throughly
supported
by
all
the
Learned
Men
(
as
we
suppose
)
of
his
Society
;
and
sufficient
to
refel
the
Vanity
of
the
Canonists
,
and
their
Fellows
in
that
folly
.
For
if
we
should
insist
herein
upon
the
Authority
of
Men
,
all
the
ancient
Fathers
do
fully
concur
with
us
:
that
through
the
whole
course
of
the
Scriptures
,
Obedience
was
,
and
is
as
well
prescribed
in
the
Old
Testament
to
Ethnick
Princes
,
as
unto
the
Kings
of
Judah
:
and
so
likewise
in
the
New
Testament
,
as
well
to
Infidel
Princes
as
Christian
:
the
Precepts
of
the
Apostles
in
that
behalf
being
general
,
and
so
to
be
applied
,
as
well
to
the
one
sort
as
to
the
other
;
in
that
they
hold
their
Kingdoms
of
Christ
equally
(
as
is
aforesaid
)
and
therefore
ought
to
be
equally
obeyed
by
their
Subjects
,
with
that
general
Caution
which
was
ever
understood
,
viz.
in
those
things
which
they
commanded
them
,
and
were
not
repugnant
to
the
Commandments
of
God
.
And
therefore
the
Judgments
of
the
ancient
Fathers
,
being
in
this
sort
only
remember'd
by
us
,
we
will
not
much
insist
upon
them
;
but
give
that
honour
which
is
due
(
especially
in
a
matter
so
apparent
)
unto
the
sole
Authority
of
the
Holy
Apostles
;
who
writing
by
the
direction
of
the
Holy
Ghost
,
those
things
which
Christ
himself
before
had
taught
them
,
do
give
unto
all
Christians
and
Subjects
,
to
what
manner
of
Kings
soever
,
these
Precepts
following
.
"
Let
every
Soul
be
subject
to
the
higher
Powers
;
In
which
words
of
the
Apostle
,
in
saying
,
that
Princes
have
their
Power
from
God
,
and
that
he
is
God's
Minister
;
there
is
no
repugnancy
to
that
which
we
have
abovesaid
,
concerning
the
great
honour
and
dignity
of
the
humanity
of
our
Saviour
Christ
,
after
his
Resurrection
and
Ascension
;
to
prove
that
Kings
do
hold
their
Kingdoms
under
Christ
,
as
he
is
Man
,
the
Lamb
of
God
,
and
Heir
of
all
the
World
.
For
we
were
very
careful
to
have
it
still
remembred
,
that
all
the
said
Power
and
Dignity
which
he
hath
,
as
he
is
Man
,
doth
proceed
from
his
Divinity
:
and
likewise
,
that
by
reason
of
the
real
Union
of
the
two
Natures
in
our
Saviour
Christ
,
that
which
doth
properly
belong
to
the
one
nature
,
may
very
truly
be
affirmed
of
the
other
.
So
as
it
may
,
in
that
respect
,
be
very
well
said
,
and
truly
;
that
all
Kings
and
Princes
receive
their
Authority
from
Christ
,
as
he
is
Man
;
and
likewise
,
that
they
receive
their
Authority
from
Christ
,
as
he
is
God
:
and
that
they
are
the
Ministers
of
Christ
,
being
Man
;
and
the
Ministers
of
God
,
without
any
limitation
.
But
it
is
plain
,
that
the
said
words
of
the
Apostle
do
very
throughly
refute
the
vanity
mentioned
of
the
Canonists
,
and
their
new
Companions
:
in
that
by
the
said
words
it
appeareth
very
manifestly
,
That
Kings
do
not
otherwise
hold
their
Kingdoms
of
the
humanity
of
Christ
,
than
they
did
before
of
his
divine
nature
.
They
have
their
Authority
(
saith
the
Apostle
)
from
God
;
and
they
are
God's
Ministers
.
And
there
is
nothing
written
,
either
by
St.
Paul
,
or
by
any
other
of
the
Apostles
,
which
swerveth
in
any
point
from
this
Doctrine
,
where
they
write
of
the
obedience
due
unto
all
Kings
and
Soveraign
Princes
:
whose
testimonies
in
that
behalf
,
we
are
,
as
we
promised
,
a
little
further
to
pursue
.
"
I
exhort
,
Honour
all
Men
;
love
Brotherly
Fellowship
;
Fear
God
;
Honour
the
King
.
And
the
same
Apostle
,
"
That
commonly
they
are
despisers
of
Government
,
presumptuous
Persons
,
and
such
as
stand
in
their
own
conceits
;
Men
,
that
fear
not
to
speak
evil
of
them
that
are
in
dignity
:
but
as
brute
Beasts
,
led
with
sensuality
,
and
made
to
be
taken
and
destroyed
,
speak
evil
of
those
things
which
they
know
not
.
"
And
with
St.
Peter
in
this
point
,
the
Apostle
St.
Jude
doth
concur
:
"
He
termeth
them
Mockers
,
and
Men
that
had
not
the
Spirit
of
God
.
And
speaking
also
of
such
like
wicked
Persons
as
were
crept
into
the
Church
in
the
Apostles
days
;
he
saith
,
they
did
despise
Government
,
and
speak
evil
of
them
that
were
in
Authority
.
"
In
all
which
places
thus
by
us
noted
,
concerning
as
well
the
dignity
and
Authority
of
Sovereign
Kings
and
Princes
,
as
the
fear
,
duty
and
obedience
,
which
all
their
Subjects
were
truly
and
sincerely
,
without
murmuring
or
repining
,
to
yield
and
perform
unto
them
,
though
they
were
then
Ethnicks
:
When
we
consider
the
manner
of
their
delivery
of
that
Evangelical
Doctrine
,
and
their
grounds
thereof
;
as
also
how
vehemently
they
have
written
against
all
such
Persons
,
as
either
did
then
,
or
should
afterward
,
oppose
themselves
unto
it
,
by
despising
of
civil
Magistrates
,
speaking
evil
of
them
,
or
in
any
other
sort
whatsoever
;
We
are
fully
perswaded
,
that
they
neither
commanded
,
taught
,
or
writ
any
thing
therein
,
but
what
they
knew
to
be
the
will
of
God
,
and
did
accordingly
believe
to
be
true
;
for
we
hold
it
resolutely
,
That
whatsoever
the
Apostles
did
either
write
,
teach
,
or
command
,
they
writ
,
taught
,
and
commanded
it
,
as
they
were
inspired
and
directed
by
the
Holy
Ghost
:
Comforter
and
spirit
of
truth
;
which
should
lead
them
,
not
into
any
By-ways
,
or
shifting
conceits
,
but
into
the
direct
and
plain
paths
of
all
truths
:
and
did
very
shortly
after
perform
that
his
Promise
,
when
upon
the
day
of
Pentecost
they
were
all
filled
with
the
Holy
Ghost
,
God
did
guide
them
by
the
Holy
Ghost
;
coram
Deo
,
as
in
the
sight
of
God
;
unto
whom
one
day
they
were
to
give
an
account
of
their
said
sincerity
;
&
in
Christo
,
as
their
blessed
Saviour
himself
had
preached
,
taught
them
,
and
had
commanded
them
.
CAN.
IV.
THerefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
that
the
Deity
of
our
Saviour
Christ
,
doth
not
since
his
Resurrection
and
Ascension
,
otherwise
execute
the
Majesty
and
Glory
thereof
in
his
Humanity
,
than
it
did
before
his
Passion
:
or
,
that
Christ
now
in
Glory
,
is
not
actually
the
Heir
of
all
things
,
as
he
is
Man
so
highly
exalted
,
and
both
King
of
kings
,
and
Lord
of
lords
:
or
,
that
he
now
sitting
at
the
right
hand
of
God
,
in
Glory
and
Majesty
,
as
he
is
Man
,
hath
made
an
alteration
in
the
manner
of
temporal
Government
,
ordain'd
by
himself
long
before
,
as
he
is
God
:
or
,
that
now
all
the
Kingdoms
in
the
World
,
being
but
one
Kingdom
in
respect
of
himself
,
he
doth
not
allow
the
distributing
of
that
his
one
Vniversal
Kingdom
,
into
divers
Principalities
and
Kingdoms
,
to
be
ruled
by
so
many
Kings
,
and
absolute
Princes
under
him
:
or
,
that
such
Kings
and
Sovereign
Governours
,
as
were
Ethnicks
,
were
deprived
by
Christ's
Ascension
into
Heaven
,
and
most
glorious
Estate
there
;
from
the
true
Interest
and
lawful
Possession
of
the
Kingdoms
,
which
before
they
enjoyed
:
or
,
that
the
ancient
Fathers
were
deceived
,
in
holding
and
maintaining
,
that
all
Christians
in
the
Primitive
Church
were
bound
to
obey
such
Kings
and
Princes
as
were
then
Pagans
:
or
,
that
the
Subjects
of
all
the
Temporal
Princes
in
the
World
,
were
not
as
much
bound
in
St.
Paul's
time
to
be
subject
unto
them
,
as
the
Romans
were
to
be
subject
to
the
Empire
,
not
only
for
Fear
,
but
even
for
Conscience
Sake
:
or
,
that
St.
Paul's
Commandment
(
by
virtue
of
his
Apostleship
,
and
assistance
of
the
Holy
Ghost
)
of
Obedience
to
Princes
,
then
Ethnicks
,
is
not
of
as
great
force
to
bind
the
Conscience
of
all
true
Christians
,
as
if
he
had
been
then
Summus
Pontifex
:
or
,
that
any
Pope
now
hath
power
to
dispense
with
the
said
Doctrine
of
St.
Paul
,
as
the
said
Canonist
,
by
us
quoted
,
doth
seem
to
affirm
;
where
after
he
hath
said
,
That
the
Apostle
St.
Paul
,
commanding
all
Men
to
be
obedient
to
superiour
Powers
,
was
not
the
highest
Bishop
,
he
addeth
these
words
,
Papa
major
est
administratione
Paulo
;
&
Papa
dispensat
contra
Apostolum
in
his
,
quae
non
concernunt
Articulos
fidei
:
The
Pope
is
greater
in
Authority
than
Paul
;
the
Pope
doth
dispense
against
the
Apostle
in
those
things
that
do
not
concern
the
Articles
of
Faith
:
or
,
that
the
Primitive
Church
was
not
as
well
restrain'd
de
jure
by
the
Doctrine
of
Christ's
Apostles
,
as
de
facto
,
from
bearing
Arms
against
such
Princes
as
were
then
Ethnicks
,
and
transferring
of
their
Kingdoms
from
them
unto
any
others
:
or
,
that
St.
Peter
himself
(
who
our
Adversaries
would
make
the
World
believe
,
was
then
the
highest
Bishop
)
concurring
with
the
Apostle
St.
Paul
,
when
he
commanded
the
Christians
in
those
days
to
submit
themselves
unto
the
King
,
as
unto
the
Superiour
,
(
they
both
of
them
were
assured
,
commanding
therein
,
as
they
were
inspired
by
the
Holy
Ghost
)
did
leave
this
Doctrine
,
so
jointly
taught
,
to
be
dispensed
with
afterward
by
any
Pope
,
his
Vicar
;
led
by
what
Spirit
is
easy
to
be
discern'd
,
being
so
far
different
from
the
Holy
Ghost
,
which
spake
(
as
is
aforesaid
)
by
the
said
Apostles
:
or
,
that
it
is
not
a
most
wicked
and
detestable
assertion
for
any
Man
to
affirm
,
That
the
Apostles
in
commanding
such
obedience
to
the
Ethnick
Princes
then
,
did
not
truly
mean
as
their
plain
words
do
import
,
but
had
some
mental
Reservations
,
whereby
the
same
might
be
alter'd
,
as
occasion
should
serve
:
or
,
that
the
Apostles
at
that
time
,
if
they
had
found
the
Christians
of
sufficient
force
,
for
Number
,
Provision
,
and
Furniture
of
Warlike
Engines
,
to
have
deposed
those
Pagan
Princes
,
that
were
then
both
Enemies
and
Persecutors
of
all
that
believed
in
Christ
▪
would
(
no
doubt
)
have
moved
and
authorized
them
to
have
made
War
against
such
their
Princes
,
and
absolved
them
from
performing
any
longer
that
Obedience
,
which
they
(
as
Men
temporizing
)
had
in
their
Writings
prescribed
unto
them
:
or
,
that
when
afterward
Christians
were
grown
able
for
number
and
strength
,
to
have
opposed
themselves
by
force
against
their
Emperours
,
being
wicked
,
and
Persecutors
;
they
might
lawfully
so
have
done
,
for
any
thing
that
is
in
the
New
Testament
to
the
contrary
:
or
,
that
these
,
and
such
like
Expositions
of
the
meaning
of
the
holy
Apostles
,
when
they
writ
so
plainly
and
directly
,
are
not
very
impious
and
blasphemous
;
as
tending
not
only
to
the
utter
discredit
of
them
and
their
Writings
,
but
likewise
to
the
indelible
stain
and
dishonour
of
the
whole
Scriptures
,
in
that
they
were
written
by
no
other
Persons
of
any
greater
Authority
than
were
the
Apostles
,
nor
by
the
Inspiration
and
direction
of
any
other
Spirit
;
He
doth
greatly
Erre
.
CAP.
VI.
The
Sum
of
the
Chapter
following
.
That
our
Saviour
Christ
after
his
Resurrection
and
Ascension
did
not
in
Effect
alter
the
Form
of
Ecclesiastical
Government
amongst
the
Jews
;
the
essential
parts
of
the
Priesthood
under
the
Law
(
otherwise
than
as
the
said
Priesthood
was
typical
,
and
had
the
Execution
of
Levitical
Ceremonies
annexed
unto
it
)
being
instituted
and
appointed
by
God
to
continue
,
not
for
a
time
,
but
until
the
End
of
the
World
.
WE
have
deduced
,
in
our
former
Book
,
the
joint
Descent
of
the
State
,
as
well
Ecclesiastical
as
Temporal
,
from
the
Beginning
of
the
World
unto
the
Incarnation
of
our
Saviour
Christ
.
Since
whose
Birth
,
seeing
we
have
found
no
alteration
in
the
Temporal
Government
of
the
World
,
either
while
Christ
lived
here
upon
the
Earth
,
or
during
the
time
of
his
Apostles
;
assuredly
we
shall
not
find
that
the
alteration
,
which
,
upon
Christ's
Death
,
fell
out
in
the
Church
,
was
so
great
,
as
some
have
imagined
.
For
as
our
Saviour
Christ
according
unto
his
Divine
Nature
having
created
all
the
World
,
was
the
sole
Monarch
of
it
,
and
did
govern
the
same
visibly
by
Kings
,
and
Soveraign
Princes
,
his
Vicegerents
upon
Earth
;
so
he
in
the
same
Divine
Nature
being
the
Son
of
God
,
and
foreseeing
the
Fall
of
Man
,
and
how
thereby
all
his
Posterity
should
become
the
Children
of
Wrath
,
did
of
his
infinite
Mercy
,
undertake
to
be
their
Redeemer
;
and
presently
after
the
Transgression
of
Adam
&
Eve
,
put
that
his
Office
in
practice
:
Whereby
,
as
he
was
Agnus
occisus
ab
origine
Mundi
,
he
not
only
began
the
Erection
of
that
one
Church
,
selected
people
,
and
Society
of
Believers
,
which
eversince
hath
been
,
and
so
shall
continue
his
blessed
Spouse
for
ever
;
but
also
took
upon
him
thenceforward
and
for
ever
to
be
the
sole
Head
and
Monarch
of
it
,
ruling
and
governing
the
same
visibly
by
such
Priests
and
Ministers
under
him
,
as
in
his
heavenly
Wisdom
he
thought
fit
to
appoint
,
and
as
we
have
more
at
large
expressed
in
our
said
former
Book
:
Especially
,
when
he
settled
amongst
the
Jews
a
more
exact
and
eminent
Form
of
Ecclesiastical
Government
,
than
before
that
time
he
had
done
.
In
the
which
his
so
exact
a
Form
,
he
first
did
separate
the
civil
Government
from
the
Ecclesiastical
,
as
they
were
both
jointly
exercised
by
one
Person
,
restraining
the
Priesthood
,
for
a
time
,
unto
the
Tribe
of
Levi
,
and
the
civil
Government
unto
temporal
Princes
,
and
shortly
after
,
more
particularly
,
unto
the
Tribe
of
Judah
.
Concerning
the
Priesthood
thus
limited
,
we
need
to
say
little
;
because
the
Order
and
Subordination
of
it
is
so
plainly
set
down
in
the
Scriptures
.
Aaron
and
his
Sons
after
him
,
by
succession
,
had
the
first
Place
,
and
were
appointed
to
exercise
the
Office
of
Highpriests
;
and
under
their
soveraign
Princes
and
temporal
Governours
,
(
as
we
have
shewed
in
our
said
first
Book
,
cap.
18.
)
did
bear
the
chief
sway
in
matters
appertaining
to
God
.
Next
unto
Aaron
there
were
24.
Priests
of
an
inferiour
Degree
,
that
were
termed
Principes
Sacerdotum
,
that
governed
the
third
sort
of
Priests
,
allotted
unto
their
several
Charges
:
and
this
third
sort
also
had
the
rest
of
the
Levites
at
their
direction
.
In
like
manner
these
Levites
neither
wanted
their
chief
Rulers
to
order
them
,
according
as
the
said
third
sort
of
Priests
did
command
(
which
Rulers
were
termed
Principes
Levitarum
,
in
number
24.
)
Nor
their
Assistants
the
Gabionites
,
otherwise
called
Nethinaei
,
to
help
them
in
the
Execution
of
their
baser
Offices
.
Of
this
notable
Form
of
Ecclesiastical
Government
,
it
may
be
truly
said
in
our
Judgments
,
That
the
same
being
of
God's
own
framing
,
it
is
to
be
esteem'd
the
best
and
most
perfect
Form
of
Church-Government
,
that
ever
was
,
or
can
be
devised
:
and
that
Form
also
is
best
to
be
approved
and
upheld
,
which
doth
most
resemble
it
,
and
cometh
nearest
unto
it
.
We
said
upon
a
fit
Occasion
,
Jesus
Christ
.
But
afterward
,
when
by
his
Passion
upon
the
Cross
he
had
fulfilled
All
,
that
was
signified
by
the
said
Figures
,
Shadows
,
and
Sacrifices
;
and
had
likewise
not
only
abolished
them
,
but
freed
the
Tribe
of
Levi
,
of
the
charge
of
the
Priesthood
,
and
removed
the
High
Priesthood
(
as
it
was
typical
)
from
the
said
Priestly
Tribe
,
unto
the
Regal
Tribe
of
Judah
;
the
same
being
now
setled
in
himself
,
our
only
High
Priest
,
according
to
the
Order
,
not
of
Aaron
,
but
of
Melchizedech
:
He
hath
by
that
his
Translation
of
the
Priesthood
,
sanctifie
all
the
faithful
,
and
purge
their
Consciences
from
dead
works
to
serve
the
living
God
.
Nevertheless
in
this
so
great
an
alteration
,
although
all
the
said
Figures
,
Shadows
,
Sacrifices
,
and
whatsoever
else
was
typical
in
the
true
Worship
of
God
,
and
Priesthood
of
Aaron
,
were
truly
fulfilled
,
and
had
their
several
Accomplishments
according
to
the
Natures
of
them
.
Yet
we
are
further
to
understand
,
that
as
from
the
beginning
there
was
a
Church
,
so
there
was
ever
a
Ministry
;
the
Essential
parts
of
whose
Office
(
howsoever
otherwise
it
was
burdened
with
Ceremonies
)
did
consist
in
these
three
Duties
;
viz.
(
1.
)
Preaching
of
the
Word
.
(
2.
)
Administration
of
Sacraments
:
and
(
3.
)
Authority
of
Ecclesiastical
Government
:
and
that
none
of
all
the
said
Figures
,
Shadows
,
and
Sacrifices
,
or
any
other
Ceremony
of
the
Levitical
Law
had
any
such
relation
to
any
of
the
said
three
Essential
Parts
of
the
Ministry
,
as
if
either
they
the
said
three
Essential
Parts
of
the
Ministry
had
only
been
ordain'd
for
their
continuance
until
the
coming
of
Christ
;
or
that
the
accomplishment
or
fulfilling
of
the
said
Ceremonies
had
in
any
sort
prejudiced
or
impeached
the
Continuance
of
them
,
or
any
of
them
.
So
as
the
said
three
Essential
Parts
of
the
Ministry
were
in
no
sort
abolished
by
the
Death
of
Christ
;
but
only
translated
from
the
Priesthood
under
the
Law
to
the
Ministry
of
the
New
Testament
:
Where
,
in
the
judgment
of
all
Learned
Men
,
opposite
in
divers
points
one
to
another
,
they
do
or
ought
for
ever
to
remain
to
the
same
End
and
Purpose
for
the
which
they
were
first
ordain'd
.
Now
concerning
the
two
first
Essential
Parts
of
this
our
Ministry
,
or
Priesthood
of
the
New
Testament
,
there
are
no
Difficulties
worthy
the
insisting
upon
,
how
they
are
to
be
used
.
Only
the
third
Essential
Part
of
it
,
as
touching
the
Power
of
Ecclesiastical
Regiment
,
is
very
much
controverted
,
and
diversly
expounded
,
extended
,
and
applied
.
For
some
Men
,
relying
upon
one
Extremity
,
do
affirm
,
That
it
was
in
the
Apostles
time
radically
inherent
only
in
St.
Peter
;
and
so
,
by
a
certain
consequence
,
afterwards
in
his
supposed
Vicar
the
Bishop
of
Rome
,
to
be
derived
from
St.
Peter
first
to
the
rest
of
the
Apostles
and
other
Ministers
,
while
he
lived
,
and
then
after
his
Death
,
in
a
fit
proportion
to
all
Bishops
,
Pastors
,
and
Ministers
to
the
end
of
the
World
from
the
Bishops
of
Rome
:
and
that
St.
Peter
during
his
time
,
and
every
one
of
his
Vicars
,
the
Bishops
of
Rome
successively
,
then
did
,
and
still
do
occupy
and
enjoy
the
like
Power
and
Authority
over
all
the
Churches
in
the
World
,
that
Aaron
had
in
the
Church
established
amongst
the
Jews
.
There
are
also
another
sort
of
Persons
,
that
run
as
far
to
another
extremity
,
and
do
challenge
the
said
Power
and
Authority
of
Ecclesiastical
Regiment
to
appertain
to
a
new
Form
of
Church-Government
by
Presbyteries
,
to
be
placed
in
every
particular
Parish
:
Which
Presbyteries
(
as
divers
of
them
say
)
are
so
many
compleat
and
perfect
Churches
;
no
one
of
them
having
any
dependency
upon
any
other
Church
:
So
as
the
Pastor
in
every
such
Presbytery
,
representing
after
a
sort
Aaron
the
High
Priest
;
there
would
be
by
this
project
(
if
it
were
admitted
)
as
many
Aarons
in
every
Christian
Kingdom
,
as
there
are
particular
Parishes
.
And
the
Authors
of
both
these
so
different
,
and
extream
conceits
,
are
all
of
them
most
resolute
and
peremptory
,
that
they
are
able
to
deduce
and
prove
them
out
of
the
Form
of
Church-Government
,
which
was
established
by
God
himself
in
the
Old
Testament
.
Howbeit
,
notwithstanding
all
their
vaunts
and
shews
of
Learning
,
by
perverting
the
Scriptures
,
Councils
,
and
ancient
Fathers
;
the
Mean
betwixt
both
the
said
extreams
is
the
truth
,
and
to
be
embraced
:
viz.
That
the
administration
of
the
said
Power
of
Ecclesiastical
Regiment
under
Christian
Kings
and
supream
Magistrates
,
doth
especially
belong
,
by
the
Institution
of
Christ
and
of
his
Apostles
,
unto
Arch-Bishops
and
Bishops
:
This
Mean
bearing
the
true
Pourtraicture
,
and
infallible
Lineaments
of
God's
own
Ordinance
above-mentioned
;
and
containing
in
it
divers
Degrees
of
Priests
,
agreeable
to
the
very
order
and
light
of
Nature
;
some
superiour
to
rule
,
and
some
inferiour
to
be
ruled
,
as
in
all
other
Societies
and
civil
States
it
hath
been
ever
accustomed
.
So
as
we
are
bold
to
say
,
and
are
able
to
justify
it
,
That
as
our
Saviour
Christ
,
as
he
is
God
,
had
formerly
ordain'd
in
his
National
Church
amongst
the
Jews
,
Priests
and
Levites
of
an
inferiour
Order
,
to
teach
them
in
every
City
and
Synagogue
;
and
over
them
Priests
of
a
superiour
degree
,
termed
Principes
Sacerdotum
;
and
lastly
,
above
them
all
,
one
Aaron
with
Moses
,
to
rule
and
direct
them
:
So
he
,
no
ways
purposing
by
his
Passion
more
to
abrogate
or
prejudice
this
Form
of
Church-Government
ordain'd
by
himself
,
than
he
did
thereby
the
temporal
Government
of
Kings
and
Sovereign
Princes
;
did
by
the
direction
of
the
Holy
Ghost
,
and
Ministry
of
his
Apostles
,
ordain
in
the
New
Testament
,
that
there
should
be
in
every
National
Church
,
some
Ministers
of
an
inferiour
degree
,
to
instruct
his
People
in
every
particular
Parochial
Church
or
Congregation
;
and
over
them
Bishops
of
a
superiour
degree
,
to
have
a
care
and
inspection
over
many
such
Parochial
Churches
or
Congregations
;
for
the
better
ordering
,
as
well
of
the
Ministers
as
of
the
People
within
the
limits
of
their
Jurisdiction
:
And
lastly
,
above
them
all
Archbishops
,
and
in
some
especial
places
Patriarchs
;
who
were
first
themselves
,
with
the
advice
of
some
other
Bishops
,
and
when
Kings
and
Sovereign
Princes
became
Christians
,
then
with
their
especial
aid
and
assistance
,
to
oversee
and
direct
,
for
the
better
Peace
and
Government
of
every
such
National
Church
,
all
the
Bishops
,
and
the
rest
of
the
particular
Churches
therein
established
.
And
for
some
proof
hereof
,
We
will
conclude
this
Chapter
with
the
testimony
of
one
of
no
mean
account
and
desert
:
Who
(
when
Archbishops
and
Bishops
did
most
obstinately
oppose
themselves
,
as
being
the
Pope's
Vassals
,
to
the
Reformation
of
the
Church
)
was
the
principal
Deviser
of
the
said
Presbyteries
(
though
not
in
such
a
manner
as
some
have
since
with
too
much
bitterness
urged
)
whereof
,
out
of
all
Question
,
he
would
never
have
dream'd
,
if
the
said
Bishops
had
not
been
so
obstinate
,
as
they
were
,
for
the
maintenance
of
such
Idolatry
and
Superstition
,
as
were
no
longer
to
be
tolerated
.
"
That
every
Province
had
amongst
their
Bishops
one
Archbishop
;
And
a
little
after
,
speaking
of
the
said
Form
of
Government
so
framed
,
although
he
shewed
some
dislike
of
the
word
Hierarchia
;
yet
,
saith
he
,
Si
,
omisso
Vocabulo
,
rem
intueamur
,
reperiemus
Veteres
Episcopos
non
aliam
regendae
Ecclesiae
formam
voluisse
fingere
,
ab
eâ
,
quam
Dominus
verbo
suo
praescripsit
.
CAN.
V.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
that
our
Saviour
Christ
was
not
the
Head
of
the
Church
from
the
beginning
of
it
:
or
,
that
all
the
particular
Churches
in
the
World
are
otherwise
to
be
termed
One
Church
,
than
as
he
himself
is
the
Head
of
it
;
and
as
all
the
particular
Kingdoms
in
the
World
are
called
but
one
Kingdom
,
as
he
is
the
Only
King
and
Monarch
of
it
:
or
,
that
our
Saviour
Christ
hath
not
appointed
under
him
several
Ecclesiastical
Governours
,
to
rule
and
direct
the
said
particular
Churches
;
as
he
hath
appointed
several
Kings
and
Sovereign
Princes
,
to
rule
and
govern
their
several
Kingdoms
:
or
,
that
by
his
Death
he
did
not
abolish
the
Ceremonial
Law
,
and
the
Levitical
Priesthood
,
so
far
forth
as
it
was
Typical
,
and
had
the
Execution
of
the
said
Ceremonial
Law
annexed
unto
it
:
or
,
that
he
did
any
more
abrogate
by
his
Death
,
Passion
,
Resurrection
and
Ascension
,
the
Power
and
Authority
of
Church-Government
;
than
either
he
did
the
other
two
Essential
parts
of
the
said
Priesthood
or
Ministry
,
or
the
Power
and
Authority
of
Kings
and
Sovereign
Princes
:
or
,
that
he
did
more
appoint
any
one
chief
Bishop
to
rule
all
the
particular
Churches
,
which
should
be
planted
throughout
all
Kingdoms
,
than
he
did
appoint
any
one
King
to
rule
and
govern
all
the
particular
Kingdoms
in
the
World
:
or
,
that
it
was
more
reasonable
or
necessary
(
as
hereafter
it
shall
be
further
shewed
)
to
have
one
Bishop
to
govern
all
the
Churches
in
the
World
,
than
it
was
to
have
one
King
to
govern
all
the
Kingdoms
in
the
World
:
or
,
that
it
was
more
necessary
or
convenient
,
to
have
every
Parish
,
with
their
Presbyteries
,
absolute
Churches
,
independent
upon
any
but
Christ
himself
;
than
that
every
such
Parish
should
be
an
absolute
Temporal
Kingdom
,
independent
of
any
Earthly
King
,
or
Sovereign
Magistrate
:
or
,
that
the
Government
of
every
National
Church
under
Christian
Kings
,
and
Sovereign
Princes
,
by
Archbishops
and
Bishops
,
is
not
more
suitable
and
correspondent
to
the
Government
of
the
National
Church
of
the
Jews
,
under
their
Soveraign
Princes
and
Kings
,
than
is
either
the
Government
of
one
over
all
the
Churches
of
the
World
,
or
the
setling
of
the
Form
of
that
National
Church-Government
in
every
particular
Church
;
He
doth
greatly
Erre
.
CAP.
VII
.
The
Sum
of
the
Chapter
following
.
That
the
Form
of
Church-Government
,
which
was
ordained
by
Christ
in
the
New
Testament
,
did
consist
upon
divers
degrees
of
Ministers
,
one
above
another
;
Apostles
in
Preeminence
and
Authority
superiour
to
the
Evangelists
;
and
the
Evangelists
superiour
to
Pastors
and
Doctours
:
And
that
the
Apostles
knowing
themselves
to
be
mortal
,
did
,
in
their
own
Days
(
by
the
Direction
of
the
Holy
Ghost
)
as
the
numbers
of
Christians
grew
,
establish
the
said
form
of
Government
in
other
Persons
;
appointing
several
Ministers
in
sundry
Cities
,
and
over
them
Bishops
;
as
also
over
such
Bishops
certain
worthy
Persons
such
as
Titus
was
,
who
were
afterward
termed
Arch-Bishops
;
to
whom
they
did
commit
so
much
of
their
Apostolical
Authority
,
as
they
held
then
necessary
,
and
was
to
be
continued
for
the
Government
of
the
Church
.
WE
had
in
our
former
Book
the
Scriptures
at
large
,
containing
the
Histories
and
Doctrine
both
of
the
Law
and
the
Gospel
,
after
the
manner
that
was
then
prescribed
,
from
the
time
of
the
Creation
until
the
days
of
the
Prophet
Malachy
;
that
is
,
for
above
3500.
years
:
Whereupon
we
did
ground
the
particular
Points
by
us
therein
handled
,
concerning
the
Government
as
well
Ecclesiastical
as
Temporal
.
And
for
the
Supply
of
the
other
years
following
till
the
Incarnation
of
our
Saviour
Christ
,
we
observed
some
things
to
the
same
purpose
out
of
the
Apocryphal
Books
,
second
to
the
Scriptures
,
and
to
be
preferr'd
before
all
other
Writers
of
those
times
.
But
now
forasmuch
as
the
New
Testament
is
but
,
in
effect
,
a
more
ample
Declaration
the
Old
;
shewing
withal
,
how
the
same
was
most
throughly
fulfilled
by
our
Saviour
Christ
(
without
the
impeachment
of
any
kind
of
Government
,
by
himself
ordain'd
,
as
before
we
have
exprest
)
and
because
the
Books
of
the
Evangelists
and
Apostles
do
only
contain
the
Acts
and
Doctrine
of
our
Saviour
Christ
and
his
Apostles
,
with
the
Form
and
Use
both
of
the
Temporal
and
Ecclesiastical
Government
,
during
the
time
whilst
they
lived
here
upon
the
Earth
;
(
St.
John
,
who
lived
the
longest
of
them
all
,
dying
about
sixty
six
Years
after
Christ's
Passion
:
)
although
the
Holy
Ghost
did
judge
the
said
Books
and
Writings
sufficient
for
the
Church
and
all
that
profess
Christianity
,
to
teach
and
direct
them
in
those
things
which
should
appertain
either
to
their
Temporal
or
Ecclesiastical
Government
,
or
should
be
necessary
unto
their
Salvation
:
Yet
for
the
said
Reasons
,
we
were
induced
,
for
the
upholding
of
the
Temporal
and
Ecclesiastical
Government
in
the
New
Testament
,
to
insist
so
much
as
we
have
done
upon
the
Precedents
and
Platforms
of
both
those
kinds
of
Governments
established
in
the
Old
Testament
;
albeit
we
want
no
sufficient
Testimonies
in
the
New
to
ratify
and
confirm
as
well
the
one
as
the
other
.
First
,
therefore
we
do
verily
think
,
That
if
our
Saviour
Christ
or
his
Apostles
had
meant
to
have
erected
in
the
Churches
amongst
the
Gentiles
any
other
Form
of
Ecclesiastical
Government
than
God
himself
had
set
up
amongst
the
Jew
:
they
would
have
done
it
assuredly
in
very
solemn
manner
,
that
all
the
World
might
have
taken
publick
notice
of
it
:
considering
with
what
Majesty
and
Authority
the
said
Form
was
erected
at
God's
Commandment
by
his
Servant
Moses
.
But
in
that
they
well
knew
how
the
Form
of
the
Old
Ecclesiastical
Government
,
in
substance
,
was
still
to
continue
and
to
be
,
in
time
,
establish'd
in
every
National
Kingdom
and
Soveraign
Principality
amongst
Christians
,
as
soon
as
they
should
become
for
number
sufficient
Bodies
and
ample
Churches
to
receive
the
same
;
as
before
the
like
opportunity
it
was
not
established
amongst
the
Israelites
:
they
did
in
the
mean
while
,
and
as
the
time
did
serve
them
,
attempt
the
erecting
of
it
in
such
sort
,
and
by
such
fit
and
convenient
Degrees
,
as
by
the
direction
of
the
Holy
Ghost
,
they
held
it
most
expedient
,
without
intermission
,
till
such
time
as
the
work
was
(
in
effect
)
accomplished
.
It
hath
been
before
touched
,
how
our
Saviour
Christ
here
upon
Earth
,
did
not
only
chuse
to
himself
,
for
the
business
he
had
in
hand
,
twelve
Apostles
,
who
were
then
design'd
,
in
time
to
come
,
to
be
the
Patriarchs
and
chief
Fathers
of
all
Christians
,
with
some
Resemblance
(
as
it
hath
been
ever
held
)
of
the
twelve
Sons
of
Jacob
,
who
had
been
in
their
days
the
Patriarchs
and
chief
Fathers
of
all
the
Israelites
:
But
likewise
he
took
unto
him
(
over
and
besides
his
said
Apostles
,
70
,
or
as
some
read
72
Disciples
,
to
be
in
the
same
manner
his
Assistants
,
in
imitation
of
Moses
,
when
he
chose
70.
Elders
to
be
helpers
unto
him
,
for
the
better
Government
of
the
People
committed
to
his
charge
.
None
of
these
,
either
Apostles
or
Disciples
,
had
then
any
other
Duties
committed
to
them
,
but
only
of
Preaching
and
Baptizing
:
for
the
Power
of
Ecclesiastical
Regiment
they
might
not
then
intermeddle
with
,
because
it
did
appertain
to
the
Priests
,
and
Courts
of
the
Jews
.
But
afterward
that
want
,
and
some
other
defects
in
them
,
were
throughly
supplied
,
when
our
Saviour
Christ
upon
his
Resurrection
,
and
a
little
before
his
Ascension
,
enlarging
their
Commission
,
did
commit
unto
his
Apostles
the
Administration
of
the
Keys
of
the
Kingdom
of
Heaven
;
and
shortly
after
furnished
,
not
only
them
,
but
the
said
Disciples
also
(
according
to
their
several
Functions
)
most
abundantly
with
all
such
Gifts
,
and
Heavenly
Graces
,
as
were
necessary
for
them
in
those
great
Affairs
which
were
imposed
upon
them
.
Whereby
we
find
already
two
compleat
Degrees
of
Ecclesiastical
Ministers
,
ordained
by
Christ
himself
immediately
;
viz.
His
12.
Apostles
,
and
his
70.
Disciples
;
the
one
in
Dignity
and
Authority
above
the
other
,
the
Disciples
in
that
respect
being
termed
Secondary
Apostles
;
and
were
the
same
(
as
't
is
most
probably
held
)
who
were
afterward
called
Evangelists
.
We
will
not
intermeddle
with
the
Prophets
in
those
times
,
of
whom
the
Scriptures
make
mention
;
because
divers
of
them
were
no
Ministers
of
the
Word
and
Sacraments
,
of
whom
only
we
have
here
taken
upon
us
to
intreat
;
leaving
in
like
manner
the
said
70.
Disciples
,
or
Evangelists
,
as
before
they
had
been
assistants
unto
Christ
,
so
now
to
be
directed
by
his
Apostles
.
Touching
whose
blessed
calling
it
is
to
be
observed
,
that
the
end
of
it
was
not
,
that
they
should
only
for
their
own
times
,
by
Preaching
the
Word
,
Administring
the
Sacraments
,
and
likewise
by
their
Authority
of
Ecclesiastical
Regiment
,
draw
many
to
the
embracing
of
the
Gospel
,
and
afterward
to
rule
and
order
them
,
as
that
they
might
not
easily
be
drawn
again
from
it
:
but
were
in
like
sort
to
provide
for
a
Succession
in
their
Ministry
,
of
fit
Persons
,
sufficiently
Authorized
by
them
,
to
undertake
that
charge
,
and
as
well
to
yield
some
further
assistance
unto
them
,
whilst
they
themselves
lived
,
as
afterward
;
also
,
both
to
continue
the
same
,
in
their
own
Persons
,
unto
their
lives
end
;
and
in
like
manner
to
ordain
,
by
the
Authority
of
the
Apostles
,
given
unto
them
,
other
Ministers
to
succeed
themselves
:
that
so
the
said
Apostolical
Authority
,
being
derived
in
that
sort
from
one
to
another
,
there
might
never
be
any
want
of
Pastors
and
Teachers
,
for
the
work
of
the
Ministry
,
and
for
the
Edification
of
the
Body
of
Christ
,
unto
the
end
of
the
World
.
This
being
the
duty
of
the
said
Apostles
,
and
that
it
may
be
evident
what
it
was
,
which
they
did
communicate
unto
the
Ministry
;
it
is
to
be
observed
,
that
some
things
in
the
Apostles
were
essential
and
perpetual
,
and
was
the
substance
of
their
Ministry
,
containing
the
three
Essential
Parts
before
mentioned
,
of
Preaching
,
administring
the
Sacraments
,
and
of
Ecclesiastical
Government
;
and
that
some
were
but
personal
and
temporary
,
granted
unto
them
for
the
better
strengthning
and
approving
of
the
said
Ministry
with
all
the
Parts
of
it
;
there
being
then
many
Difficulties
and
Impediments
,
which
did
many
ways
hinder
the
first
Preaching
and
Plantation
of
the
Gospel
.
In
the
number
of
the
said
personal
or
temporary
Gifts
or
Prerogatives
,
these
may
be
accounted
the
Chief
.
(
1.
)
That
they
were
called
immediately
by
Chirst
himself
,
to
lay
the
Foundation
of
Christian
Faith
among
the
Gentiles
.
(
2.
)
That
their
Commission
to
that
purpose
was
not
limited
to
any
Place
or
Country
.
(
3.
)
That
they
had
power
,
through
Imposition
of
their
hands
,
to
give
the
Holy
Ghost
by
visible
Signs
.
(
4.
)
That
they
were
directed
in
the
performance
of
their
Office
by
the
especial
Inspiration
of
the
Holy
Ghost
:
and
lastly
,
That
their
Doctrine
which
they
deliver'd
in
Writing
,
was
to
be
a
Canon
and
Rule
to
all
Churches
for
ever
.
All
which
personal
Prerogatives
,
although
they
did
then
appertain
,
and
were
then
adherent
to
the
Essence
of
the
Apostolick
Function
,
and
were
necessary
,
at
the
first
,
for
the
establishing
of
the
Gospel
;
yet
it
is
plain
,
that
they
did
not
contain
in
them
any
of
the
said
Essential
Parts
of
the
Ministry
,
and
likewise
that
they
could
not
be
communicated
by
the
Apostles
unto
any
others
.
So
as
either
the
Apostles
,
for
the
Propagation
and
Continuance
of
the
Eccelesiastical
Ministry
,
did
communicate
to
others
the
said
three
Essential
Parts
of
it
,
viz.
Power
to
Preach
,
to
Administer
the
Sacraments
,
and
Authority
of
Government
:
wherein
must
be
Degrees
,
some
to
direct
,
and
some
to
be
directed
,
or
else
they
died
all
with
them
,
which
were
a
very
wicked
and
an
idle
conceit
;
the
Apostles
having
Power
to
communicate
them
all
alike
,
as
by
their
Proceedings
it
will
appear
.
At
the
first
,
they
themselves
with
the
Evangelists
,
and
so
many
of
the
Prophets
as
were
Ministers
of
the
Word
and
Sacraments
,
after
they
had
converted
many
to
the
Faith
;
did
execute
in
their
own
Persons
,
agreeably
to
their
several
Callings
,
all
those
Ecclesiastical
Functions
,
as
were
afterward
of
necessity
,
and
in
due
time
to
be
distinguished
,
and
setled
in
some
others
.
Whereby
it
came
to
pass
,
that
the
Church
in
Jerusalem
,
during
that
time
,
had
no
other
Deacons
,
Priests
,
nor
Bishops
,
but
the
Apostles
,
the
Evangelists
,
and
the
said
Prophets
.
But
afterwards
the
Harvest
growing
great
,
as
to
disburthen
themselves
of
some
charge
,
they
Ordained
Deacons
;
So
their
own
Company
,
Apostles
,
Disciples
,
or
Evangelists
,
and
Prophets
,
coming
short
of
that
number
of
Labourers
which
the
said
Harvest
required
;
they
did
for
their
future
aid
,
chuse
unto
themselves
,
by
the
Inspiration
of
the
Holy
Ghost
,
certain
other
new
Disciples
and
Scholars
,
such
as
they
found
meet
for
that
work
;
and
after
some
good
experience
had
of
them
,
made
them
by
the
Imposition
of
their
hands
,
These
Men
the
Apostles
had
commonly
in
their
Company
,
and
did
not
employ
their
Pains
and
diligent
Preaching
for
the
speedier
Propagation
of
the
Gospel
,
(
which
was
their
first
and
most
Principal
Care
)
but
likewise
did
use
to
send
them
hither
and
thither
(
their
Occasions
so
requiring
)
to
the
Churches
already
planted
,
as
their
Messengers
and
Legates
,
sufficiently
authorized
for
the
dispatching
of
such
Affairs
as
were
committed
unto
them
.
Timothy
,
Titus
,
Marcus
,
Epaphroditus
,
The
office
of
this
second
degree
of
Ministers
was
by
Preaching
and
Administring
the
Sacraments
,
to
confirm
and
encrease
,
to
their
utmost
ability
,
the
number
of
Christians
in
those
Cities
,
where
they
kept
their
residence
;
and
likewise
in
the
absence
of
the
Apostles
,
by
their
common
and
joint
counsel
,
to
advise
and
direct
every
particular
Congregation
,
and
Member
of
it
,
as
well
as
they
could
,
when
any
difficulties
did
occur
.
Besides
,
it
appertained
unto
them
by
Preaching
of
the
Gospel
,
and
of
the
Law
,
and
upon
Conference
with
such
as
were
Penitent
,
to
bind
and
loose
Mens
Sins
,
and
to
keep
back
from
receiving
the
holy
Communion
,
such
as
were
notorious
and
obstinate
Offenders
,
until
either
willingly
by
their
perswasion
,
or
afterwards
by
the
Apostles
further
Chastisements
,
they
were
brought
to
Repentance
.
Only
they
wanted
Power
and
Authority
of
Ordination
to
make
Ministers
,
in
toto
Orbe
,
throughout
the
World
.
For
the
number
of
Christians
growing
daily
in
every
City
throughout
those
Provinces
and
Countries
,
where
the
Apostles
,
Evangelists
,
Prophets
,
with
their
Coadjutors
,
first
travelled
to
plant
the
Christian
Faith
;
it
was
still
more
and
more
necessary
,
that
they
should
be
distinguished
into
more
Congregations
than
they
were
before
,
and
that
also
the
number
of
their
said
Ministers
that
were
to
be
resident
amongst
them
,
That
they
are
Ministers
of
Christ
;
but
withal
he
addeth
these
words
,
I
am
more
;
protesting
,
that
although
he
was
more
than
they
were
,
yet
he
sought
to
have
no
Dominion
over
the
Faith
of
any
.
The
places
quoted
in
the
Margent
deserve
due
consideration
,
and
many
other
to
the
same
purpose
might
be
added
unto
them
.
Now
forasmuch
as
the
Apostles
did
well
understand
the
said
Oppositions
,
Dissentions
,
and
Emulations
;
and
that
the
People
had
as
well
Experience
,
what
Equality
wrought
amongst
their
Ministers
in
every
place
,
whilst
each
Man
would
be
a
Director
as
he
list
himself
,
and
accordingly
broach
his
own
Fancies
without
Controulment
,
or
sparing
of
any
that
stood
in
his
way
;
as
also
how
themselves
(
the
people
)
were
distracted
and
led
to
the
embracing
of
Divers
Sects
and
Schisms
:
they
(
the
said
Apostles
)
having
now
no
such
leisure
and
opportunity
,
as
that
they
could
themselves
every
where
appease
these
Quarrels
,
did
find
it
necessary
to
settle
another
Course
for
the
redress
of
them
by
others
.
For
whereas
before
,
the
Apostles
held
it
convenient
,
when
they
first
planted
Ministers
in
every
City
,
to
detain
still
in
their
own
hand
the
Power
of
Ordination
,
and
the
authority
of
the
Keys
of
Ecclesiastical
Government
(
because
they
themselves
,
for
that
time
,
with
the
Evangelists
and
others
their
Coadjutors
,
were
sufficient
to
oversee
and
rule
them
:
)
Now
for
the
Reasons
above-mentioned
they
did
commit
those
their
said
two
Prerogatives
,
containing
in
them
all
Episcopal
Power
and
Authority
,
unto
such
of
their
said
Coadjutors
,
as
upon
sufficient
tryal
of
their
Abilities
and
Diligence
,
they
knew
to
be
meet
Men
;
both
,
whilst
they
themselves
lived
,
to
be
their
Substitutes
,
and
after
their
deaths
to
be
their
Succcessors
,
both
for
the
Continuance
of
the
work
of
Christ
,
for
the
further
building
of
his
Church
,
and
likewise
for
the
perpetual
Government
of
it
.
And
in
this
manner
,
the
Ministers
of
the
Word
and
Sacraments
,
who
had
the
charge
but
of
one
particular
Church
or
Congregation
,
and
were
of
an
inferiour
Degree
,
were
distinguished
from
the
first
and
superiour
sort
of
Ministers
,
termed
(
most
of
them
)
before
,
The
Apostles
Coadjutors
;
and
now
and
from
thenceforth
called
Bishops
.
Unto
which
sort
of
worthy
and
selected
Coadjutors
,
and
unto
some
others
also
of
especial
Desert
so
advanced
to
the
Titles
and
Offices
of
Bishops
,
the
Apostles
did
commit
the
charge
and
oversight
of
all
the
particular
Congregations
,
Ministers
and
Christian
people
that
dwelt
in
one
City
,
and
in
the
Towns
and
Villages
thereunto
appertaining
.
And
such
were
the
Angels
of
the
seven
Churches
in
Asia
,
Asia
the
less
,
"
For
this
cause
I
left
thee
at
Crete
,
Divers
other
particulars
might
be
hereunto
added
,
were
it
not
that
these
are
sufficient
for
our
purpose
,
to
show
as
well
what
Power
was
given
to
the
said
Timothy
and
Titus
(
two
Apostolical
Bishops
newly
designed
unto
their
Episcopal
Functions
)
as
also
what
Authority
the
Apostle
himself
had
,
whilst
he
lived
,
both
of
prescribing
rules
unto
them
,
and
also
of
exacting
the
due
observation
of
them
:
He
retaining
still
in
his
own
hands
,
as
full
power
and
ample
Jurisdiction
over
them
,
as
they
the
said
Bishops
had
received
from
him
over
the
rest
of
the
Ministry
,
within
their
several
charges
.
And
thus
we
see
,
how
by
degrees
the
Apostles
did
settle
the
Government
of
the
Church
amongst
the
Gentiles
converted
to
Christ
,
most
suitable
and
agreeing
with
the
Platform
ordain'd
by
God
himself
amongst
the
Jews
.
Ministers
are
placed
in
particular
Congregations
,
as
Priests
or
Levites
were
in
their
Synagogues
.
Four
and
twenty
Priests
termed
Principes
Sacerdotum
,
had
in
that
Kingdom
the
charge
over
the
rest
of
the
Priests
:
and
amongst
Christians
,
one
sort
of
Priests
named
Bishops
or
Arch-Bishops
(
as
their
Jurisdictions
were
extended
)
had
the
oversight
of
the
rest
of
the
Ministry
or
Priesthood
.
Lastly
,
as
over
all
the
Priests
,
of
what
sort
soever
,
and
over
the
rest
of
all
the
Jews
,
Aaron
had
the
chief
preeminence
;
so
had
the
Apostles
over
all
the
Bishops
and
Priests
,
and
over
the
rest
of
all
Christians
.
There
was
only
this
want
to
the
full
accomplishment
of
such
a
Church-Government
,
as
was
settled
amongst
the
Jews
,
that
during
the
Apostles
times
,
and
for
a
long
season
afterward
,
it
wanted
Christian
Magistrates
to
supply
the
rooms
of
Moses
,
King
David
,
King
Solomon
,
and
of
the
rest
of
their
worthy
Successors
.
There
is
no
mention
in
the
Scriptures
of
the
particular
success
that
the
rest
of
the
Apostles
had
in
planting
of
Churches
throughout
all
Africa
and
Asia
the
great
,
and
a
great
part
of
Europe
:
but
we
doubt
not
,
but
that
they
followed
that
same
course
in
those
parts
nearer
,
or
better
known
to
us
;
they
proceeding
within
their
limits
,
as
St.
Paul
did
within
his
.
And
moreover
,
we
have
sufficient
warrant
by
the
said
Practice
of
our
Apostles
to
judge
,
that
if
all
the
Kings
,
and
Soveraign
Princes
of
the
World
would
have
received
the
Gospel
whilst
the
Apostles
lived
,
they
would
have
setled
this
Platform
of
Church-Government
under
them
in
every
such
Kingdom
,
and
Sovereign
Principality
:
that
as
the
three
Essential
parts
of
the
Priesthood
under
the
Law
,
were
translated
to
the
Ministry
or
Priesthood
in
the
New
Testament
;
so
the
external
shew
or
practice
of
them
,
might
have
been
in
effect
the
same
under
Christian
Princes
that
it
was
under
the
godly
Kings
and
Princes
of
Judah
:
Christians
of
particular
Congregations
to
be
directed
by
their
immediate
Pastors
;
Pastors
to
be
ruled
by
their
Bishops
;
Bishops
to
be
advised
by
their
Archbishops
;
and
the
Archbishops
,
with
all
the
rest
,
both
of
the
Clergy
and
Laity
,
to
be
ruled
and
governed
by
their
godly
Kings
and
Sovereign
Princes
.
CAN.
VI.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
that
the
Platform
of
Church-Government
in
the
New
Testament
,
may
not
lawfully
be
deduced
from
that
Form
of
Church-Government
,
which
was
in
the
Old
:
or
,
that
because
the
Apostles
did
not
once
for
all
,
and
at
one
time
,
but
by
degrees
,
erect
such
a
like
form
of
Ecclesiastical
Government
,
as
was
amongst
the
Jews
,
therefore
it
is
not
to
be
supposed
,
that
they
meant
at
all
to
erect
it
:
or
,
that
their
expectation
of
fit
opportunity
to
establish
that
kind
of
Government
in
the
Churches
of
the
Gentiles
,
being
converted
to
Christ
,
hath
any
more
force
to
discredit
it
,
than
had
the
want
of
it
for
many
years
amongst
the
Jews
to
blemish
the
dignity
of
it
,
when
it
was
there
established
:
or
,
that
the
Apostles
had
no
further
Authority
of
Church-Government
committed
unto
them
,
after
the
Resurrection
and
Ascension
of
Christ
,
than
they
had
before
his
Passion
:
or
,
that
there
was
not
as
great
necessity
of
sundry
degrees
in
the
Ministry
,
whilst
the
Apostles
lived
,
one
to
rule
,
another
to
be
ruled
,
for
the
establishing
and
government
of
the
Church
,
as
there
was
whilst
the
Priesthood
of
Aaron
endured
:
or
,
that
Christ
himself
did
not
,
after
a
sort
,
approve
of
divers
degrees
of
Ministers
,
some
to
have
preheminence
over
others
,
in
that
having
chosen
to
himself
twelve
Apostles
,
he
did
also
elect
70.
Disciples
,
who
were
neither
superiour
nor
equal
to
the
Apostles
,
and
were
therefore
their
inferiours
:
or
,
that
he
did
not
very
expresly
,
after
his
Ascension
appoint
divers
Orders
and
degrees
of
Ministers
,
who
had
power
and
preheminence
one
over
another
;
Apostles
over
the
Prophets
and
Evangelists
,
and
the
Evangelists
over
Pastors
and
Doctors
:
or
,
that
the
Authority
of
Preaching
,
of
Administration
of
the
Sacraments
,
and
of
Ecclesiastical
Government
,
given
to
the
Apostles
,
was
not
to
be
communicated
by
the
Apostles
unto
others
,
as
there
should
be
good
opportunity
in
that
behalf
:
or
,
that
because
there
were
some
personal
Prerogatives
belonging
to
the
Apostles
,
which
they
could
not
communicate
unto
others
,
therefore
they
had
not
power
to
communicate
to
some
Ministers
,
as
well
their
Authority
of
Government
over
other
Ministers
,
as
their
Authority
to
preach
and
administer
the
Sacraments
:
or
,
that
in
the
Authority
of
Government
so
to
be
communicated
unto
others
by
the
Apostles
,
there
are
not
included
certain
degrees
to
be
in
the
Ministry
,
some
to
rule
,
and
some
to
be
ruled
:
or
,
that
it
was
not
lawful
for
the
Apostles
to
choose
unto
themselves
Coadjutors
,
and
to
make
them
Ministers
of
the
Word
and
Sacraments
,
though
they
tied
them
for
a
space
to
no
certain
place
,
more
than
they
themselves
,
and
the
Evangelists
,
were
limited
or
tied
;
but
kept
them
in
their
own
Company
,
as
if
they
had
been
(
in
a
manner
)
their
Fellows
,
and
employ'd
them
in
Apostolical
Embassages
,
as
there
were
occasions
:
or
,
that
the
Apostles
might
not
lawfully
ordain
a
second
Order
of
Ministers
,
by
Imposition
of
their
hands
,
to
Preach
and
administer
the
Sacraments
,
and
to
tie
them
to
particular
Churches
and
Congregations
,
there
to
execute
those
their
duties
:
or
,
that
the
Ministers
of
that
second
degree
and
Order
,
so
tied
unto
their
particular
Charges
,
had
any
power
committed
unto
them
,
either
at
all
to
make
Ministers
,
or
to
pronounce
the
Sentence
of
Excommunication
against
any
of
their
Congregation
,
but
by
the
direction
of
the
Apostles
,
when
they
had
given
the
Sentence
,
during
all
the
time
that
the
Apostles
kept
in
their
own
hands
the
said
two
points
of
Ecclesiastical
Authority
:
or
,
that
it
was
not
expedient
for
the
Apostles
to
retain
in
their
own
hands
,
the
Power
and
Authority
of
Ecclesiastical
Government
for
a
time
,
and
whilst
they
were
able
to
execute
the
same
in
their
own
Persons
,
or
by
their
Coadjutors
,
as
they
should
direct
them
;
and
not
to
communicate
the
same
,
either
to
any
their
said
Coadjutors
,
or
other
Persons
of
the
Ministry
,
until
they
themselves
had
good
experience
and
tryal
of
them
;
and
that
the
particular
Churches
also
in
every
City
,
found
the
want
of
such
Men
,
so
authorized
,
to
reside
amongst
them
:
or
,
that
when
the
said
Ministers
,
placed
in
divers
particular
Churches
in
sundry
Cities
,
fell
at
variance
amongst
themselves
;
which
of
them
should
be
most
prevalent
amongst
the
People
,
and
drew
their
Followers
into
divers
Sects
and
Schisms
;
it
was
not
high
time
for
the
Apostles
(
seeing
by
reason
of
their
great
affairs
and
business
otherwise
,
they
could
not
attend
those
particular
brawls
and
inconveniencies
)
to
appoint
some
worthy
Persons
in
every
City
,
to
have
the
rule
,
government
,
and
direction
of
them
:
or
,
that
when
such
Men
were
to
be
placed
in
such
Cities
,
the
Apostles
did
not
make
especial
choice
of
them
,
out
of
the
number
of
their
said
Coadjutors
,
and
likewise
out
of
the
rest
of
the
Ministry
,
to
execute
those
Episcopal
duties
,
which
did
appertain
to
their
Callings
:
or
,
that
when
they
had
so
design'd
and
chosen
them
to
be
Bishops
,
they
did
not
communicate
unto
them
,
as
well
their
Apostolical
Authority
of
Ordaining
of
Ministers
,
and
power
of
the
Keys
,
as
of
Preaching
and
Administring
the
Sacraments
:
or
,
that
it
was
not
the
meaning
of
the
Apostle
St.
Paul
,
that
such
Persons
,
as
Timothy
and
Titus
were
,
ought
to
be
made
Bishops
in
such
Cities
and
Countries
as
were
that
Province
of
Ephesus
,
and
Kingdom
of
Crete
,
to
have
the
like
Authority
and
Power
given
them
in
their
several
Cities
,
with
their
Suburbs
,
Diocess
,
or
Province
,
that
was
committed
to
Timothy
and
Titus
,
for
the
ruling
of
those
Ministers
and
Churches
under
them
:
or
,
that
the
Authority
given
by
the
Apostle
St.
Paul
,
or
by
any
other
of
the
Apostles
to
Timothy
and
Titus
,
and
such
like
other
Bishops
or
Archbishops
,
did
any
more
diminish
the
Power
and
Authority
which
the
Apostles
had
in
their
own
hands
,
before
they
appointed
any
such
Bishops
and
Archbishops
,
to
rule
and
govern
them
all
;
than
their
giving
Power
and
Authority
of
Preaching
and
Administring
the
Sacraments
,
did
impeach
their
own
Authority
so
to
do
;
He
doth
greatly
Erre
.
CAP.
VIII
.
The
Sum
of
the
Chapter
following
.
That
the
Churches
and
godly
Fathers
,
that
were
immediately
after
the
Apostles
times
,
and
all
the
Ancient
Fathers
since
,
did
account
the
Form
of
Church-Government
,
established
by
the
Apostles
(
of
Priests
and
Ministers
for
more
particular
Charges
;
of
Bishops
superiour
to
the
said
Priests
;
and
of
Arch-Bishops
to
have
the
care
and
oversight
of
the
said
Bishops
and
Churches
committed
unto
them
)
not
to
have
been
ordain'd
for
their
times
only
,
but
to
be
continued
to
the
End
of
the
World
;
the
same
reasons
exacting
the
continuance
of
it
,
which
moved
the
Apostles
(
by
the
Direction
of
the
Holy
Ghost
)
first
to
erect
it
.
WE
have
pursued
the
Form
of
Ecclesiastical
Government
,
so
far
forth
as
it
is
expressed
in
the
Scriptures
,
and
as
it
was
put
in
practice
during
the
Apostles
times
.
For
the
further
proof
whereof
,
we
have
thought
it
expedient
briefly
to
observe
,
what
the
primitive
Church
,
Ancient
Fathers
,
and
the
Ecclesiastical
Histories
,
have
in
their
Writings
testified
,
and
said
of
this
matter
:
as
whether
they
held
,
that
Timothy
and
Titus
were
Bishops
in
the
Apostles
times
,
and
had
Authority
over
the
Churches
and
Ministry
committed
to
their
Charge
:
and
whether
that
Form
of
Church-Government
in
the
Apostles
times
,
wherein
were
divers
Degrees
of
Ministers
,
one
sort
to
direct
and
rule
,
viz.
Bishops
,
and
the
other
to
be
directed
and
ruled
,
was
only
necessary
for
the
first
plantation
of
the
Churches
,
but
not
so
afterward
,
when
the
Churches
were
planted
;
as
if
it
had
been
a
lawful
Form
of
Government
,
whilst
the
Apostles
lived
,
but
upon
their
Deaths
,
it
became
presently
to
be
unlawful
.
It
is
very
apparent
and
cannot
be
denied
,
That
in
many
Greek
Copies
of
the
New
Testament
,
Timothy
and
Titus
are
termed
Bishops
in
the
Directions
or
Subscriptions
of
two
Epistles
,
which
St.
Paul
did
write
unto
them
.
These
are
the
words
of
the
said
Directions
:
The
second
Epistle
written
from
Rome
unto
Timotheus
,
the
first
Bishop
elected
of
the
Church
of
Ephesus
,
And
again
,
To
Titus
elect
the
first
Bishop
of
the
Cretians
,
written
from
Nicopolis
in
Macedonia
.
Moreover
,
agreeable
to
the
said
Subscriptions
,
the
ancient
Fathers
generally
,
having
(
no
doubt
)
upon
their
due
searching
the
Scriptures
fully
considered
of
the
Form
of
Ecclesiastical
Government
,
whilst
the
Apostles
lived
,
do
with
one
consent
,
whensoever
they
expound
the
Epistles
of
St.
Paul
to
Timothy
and
Titus
,
or
have
Occasion
to
speak
of
the
Authority
of
those
two
Persons
,
very
resolutely
affirm
,
That
they
were
by
the
Apostles
made
Bishops
.
And
the
same
also
,
they
do
testifie
of
St.
James
the
Apostle
himself
,
called
the
Lord's
Brother
;
that
he
was
made
by
the
rest
of
the
Apostles
,
his
Colleagues
,
Bishop
of
Hierusalem
:
and
so
also
of
the
Seven
Angels
of
the
Churches
in
Asia
,
that
they
were
so
many
Bishops
of
the
Apostles
Ordination
.
I
charge
thee
in
the
sight
of
God
,
and
before
Jesus
Christ
,
that
thou
keep
this
Commandment
without
spot
,
and
unrebukable
,
until
the
appearing
of
our
Lord
Jesus
Christ
;
that
it
was
impossible
for
Timothy
to
observe
those
things
till
the
coming
of
Christ
,
he
being
to
die
long
before
:
and
that
therefore
the
Precepts
and
Rules
which
St.
Paul
had
given
unto
him
,
to
observe
in
his
Episcopal
Government
,
did
equally
appertain
as
well
to
Bishops
,
his
Successors
,
as
to
himself
,
and
were
to
be
executed
by
them
successively
after
his
Death
unto
the
Worlds
End
,
as
carefully
and
diligently
as
he
himself
,
whilst
he
lived
,
had
put
them
in
Practice
.
"
With
great
Vigilancy
and
Providence
,
doth
the
Apostle
give
Precepts
to
the
Ruler
of
the
Church
:
for
in
his
Person
doth
the
safety
of
the
People
consist
.
He
is
not
so
circumspect
,
as
fearing
Timothy's
care
,
but
for
his
Successors
;
that
after
Timothy's
Example
they
should
observe
the
Ordination
of
the
Church
,
and
begin
themselves
to
keep
that
Form
which
they
were
to
deliver
to
those
that
came
after
them
.
"
Again
,
it
is
evident
by
the
Ecclesiastical
Histories
,
that
not
only
St.
James
,
Timothy
,
and
Titus
,
were
made
Bishops
by
the
Apostles
;
Dionysius
the
Areopagite
was
the
first
Bishop
of
Athens
;
Caius
the
first
Bishop
of
Thessalonica
,
Archippus
the
first
Bishop
of
the
Colossians
;
and
we
doubt
not
,
but
many
more
by
diligent
reading
may
be
found
,
that
were
in
the
Apostles
times
made
Bishops
.
Furthermore
it
is
apparent
by
the
testimonies
of
all
Antiquity
,
Fathers
,
and
Ecclesiastical
Histories
,
that
all
the
Churches
in
Christendom
,
that
were
planted
and
govern'd
by
the
Apostles
,
and
by
such
their
Coadjutors
,
Apostolical
Persons
,
as
unto
whom
the
Apostles
had
to
that
end
fully
communicated
their
Apostolical
Authority
;
did
think
,
that
after
the
Death
,
either
of
any
of
the
Apostles
,
which
ruled
amongst
them
,
or
of
any
other
the
said
Bishops
ordained
by
them
,
it
was
the
meaning
of
the
Holy
Ghost
,
testified
sufficiently
by
the
practice
of
the
Apostles
,
that
the
same
Order
and
Form
of
Ecclesiastical
Government
should
continue
in
the
Church
for
ever
.
And
therefore
upon
the
death
of
any
of
them
,
either
Apostles
or
Bishops
,
they
(
the
said
Churches
)
did
always
supply
their
places
with
others
the
most
worthy
and
eminent
Persons
amongst
them
:
who
with
the
like
Power
and
Authority
,
that
their
Predecessors
had
,
did
ever
succeed
them
.
Insomuch
as
in
every
City
and
Episcopal
See
,
where
there
were
divers
Priests
and
Ministers
of
the
Word
and
Sacraments
,
and
but
one
Bishop
only
;
the
Catalogues
of
the
Names
,
not
of
their
Priests
but
of
their
Bishops
,
were
very
carefully
kept
from
time
to
time
,
together
with
the
Names
of
the
Apostles
,
or
Apostolical
Persons
,
the
Bishops
their
Predecessors
,
from
whom
they
derived
their
Succession
.
Of
which
Succession
of
Bishops
,
whilst
the
Succession
of
Truth
continued
with
it
,
the
ancient
Fathers
made
great
account
and
use
,
when
any
false
Teachers
did
broach
new
Doctrine
,
as
if
they
had
received
the
same
from
the
Apostles
;
choaking
them
with
this
,
that
they
were
not
able
to
shew
any
Apostolical
Church
that
ever
taught
as
they
did
.
Again
,
forasmuch
as
it
was
thought
by
our
Saviour
Christ
,
the
best
means
for
the
building
and
continuing
of
his
Church
in
the
Apostles
times
,
to
ordain
sundry
degrees
of
Ministers
in
Dignity
and
Authority
one
over
another
,
when
such
a
kind
of
preheminence
might
have
been
thought
not
so
necessary
,
because
the
Apostles
by
working
of
Miracles
,
might
otherwise
(
as
it
is
probable
)
have
procured
to
themselves
sufficient
Authority
:
How
can
it
with
any
reason
be
imagined
,
but
that
Christ
much
more
did
mean
to
have
the
same
still
to
be
continued
after
the
Apostles
days
,
when
the
gifts
of
doing
Miracles
were
to
cease
,
and
when
Mens
Zeal
was
like
to
grow
more
cold
,
than
it
was
at
the
first
.
It
savoureth
assuredly
,
We
know
of
what
Faction
,
Indiscretion
,
or
Affection
for
any
Man
,
either
to
think
that
Form
of
Church-Government
to
be
unfit
for
our
times
,
that
was
held
necessary
for
the
Apostles
times
;
or
that
Order
,
so
much
commended
amongst
all
Men
,
and
is
most
properly
termed
Parium
,
dispariumque
rerum
sua
cuique
loca
tribuens
Dispositio
,
should
be
necessary
to
build
the
Church
,
but
unfit
to
preserve
it
;
or
,
that
the
same
Artisans
,
that
are
most
meet
to
build
this
or
that
House
,
are
not
the
fittest
both
to
keep
the
same
in
good
Reparations
,
and
likewise
to
build
other
Houses
when
there
is
cause
.
No
Man
can
doubt
(
who
is
of
any
reading
)
but
that
,
when
the
Apostles
died
,
there
were
many
defects
in
many
Churches
:
and
that
likewise
there
were
a
number
of
places
in
the
World
,
where
the
Apostles
had
never
been
,
and
where
there
were
no
Churches
planted
,
or
established
.
Whereupon
it
followeth
of
necessity
,
that
if
the
said
Form
of
Government
in
the
Apostles
days
was
then
necessary
for
the
planting
and
ordering
of
Churches
;
that
the
same
did
continue
to
be
as
necessary
afterward
,
for
the
supplying
of
such
defects
,
as
were
left
in
some
Churches
,
and
for
the
planting
and
ordering
of
other
Churches
in
those
places
,
that
had
not
received
the
Gospel
,
whilst
the
Apostles
lived
.
And
to
this
purpose
it
doth
much
avail
,
that
for
ought
we
can
find
,
there
can
no
one
Nation
or
Country
be
named
since
the
Apostles
days
,
neither
in
times
of
Persecution
nor
since
;
but
when
it
first
received
the
Faith
of
Christ
,
it
had
thereupon
both
Bishops
and
Archbishops
placed
in
it
for
the
Government
of
the
Churches
,
that
were
there
planted
;
imitating
therein
for
their
more
certain
direction
the
Government
of
the
Churches
,
that
were
erected
by
the
Apostles
,
and
had
been
deduced
from
them
,
agreeable
(
in
substance
)
with
the
Form
of
Ecclesiastical
Government
,
that
was
once
amongst
God's
own
People
the
Jews
.
Which
was
no
new
conceit
amongst
the
ancient
Fathers
;
as
it
may
appear
by
the
words
of
one
of
them
;
"
Who
saith
(
in
effect
)
that
Bishops
,
Priests
and
Deacons
,
may
challenge
now
that
Authority
in
the
Church
,
which
Aaron
and
his
Sons
,
and
the
Levites
,
had
in
times
past
;
and
that
the
Apostles
in
establishing
of
their
Government
in
the
New
Testament
,
had
respect
to
that
which
was
in
the
Old
;
for
as
much
as
concern'd
the
Essential
parts
of
that
Priesthood
.
"
Moreover
the
Primitive
Churches
,
presently
after
the
Apostles
times
,
finding
in
the
New
Testament
no
one
person
to
have
been
ordain'd
a
Priest
,
or
Minister
of
the
Gospel
,
mediately
by
Men
,
but
either
by
Imposition
of
the
Apostles
hands
,
or
of
their
hands
to
whom
they
gave
Authority
in
that
behalf
,
as
unto
Timothy
and
Titus
,
and
such
other
Bishops
as
they
were
;
and
knowing
that
the
Church
of
Christ
should
never
be
left
destitute
of
Priests
and
Bishops
for
the
work
of
the
Ministry
:
they
durst
not
presume
upon
their
own
heads
to
devise
a
new
form
of
making
of
Ministers
,
nor
to
commit
that
Authority
unto
any
other
,
after
their
own
Fancies
;
but
held
it
their
bounden
duty
to
leave
the
same
where
they
found
it
,
viz.
in
the
hands
of
Timothy
and
Titus
,
and
consequently
of
other
Bishops
their
Successors
.
Whereupon
it
followeth
very
necessarily
,
that
none
of
the
Primitive
Churches
,
or
ancient
Fathers
,
did
ever
so
much
as
once
dream
,
that
the
Authority
given
by
St.
Paul
to
Timothy
,
and
to
Titus
,
and
to
the
rest
,
who
were
then
made
Bishops
,
as
well
for
the
ordering
of
Priests
,
as
for
the
further
order
and
government
of
the
Church
,
did
determine
by
the
death
of
the
Apostles
:
Considering
,
that
presently
after
,
as
long
as
they
were
in
being
,
and
lived
,
and
ever
since
till
very
lately
,
it
was
held
by
them
altogether
unlawful
,
for
any
to
ordain
a
Priest
or
Minister
of
the
Word
,
except
he
were
himself
a
Bishop
:
and
no
one
approved
Example
for
the
space
of
above
1500.
years
,
can
be
shewed
(
for
ought
we
find
)
to
the
contrary
.
It
is
true
,
that
one
Coluthus
,
being
himself
but
a
Priest
,
would
needs
take
upon
him
to
make
Priests
,
in
spleen
against
his
own
Bishop
(
the
Bishop
of
Alexandria
)
with
whom
he
was
then
fallen
at
variance
:
and
that
the
like
attempt
was
made
by
one
Maximus
,
supposing
himself
to
have
been
a
Bishop
,
where
he
was
indeed
but
a
Priest
,
as
it
was
decided
by
the
first
Council
of
Constantinople
.
Howbeit
such
their
Ordinations
were
accounted
void
,
and
utterly
condemn'd
as
unlawful
;
they
themselves
not
escaping
such
just
reproof
,
as
so
great
a
Novelty
and
presumption
did
deserve
.
We
acknowledge
,
that
for
the
great
dignity
of
the
Action
of
Ordination
,
it
was
decreed
by
another
Council
,
That
Priests
should
lay
their
hands
,
with
the
Bishop
,
upon
him
that
was
to
be
made
Priest
:
but
they
had
not
thereby
any
Power
of
Ordination
;
but
only
did
it
to
testifie
their
consent
thereunto
,
and
likewise
to
concur
in
the
blessing
of
him
:
neither
might
they
ever
in
that
sort
impose
their
hands
upon
any
without
their
Bishops
.
Again
,
the
said
Primitive
Churches
and
ancient
Fathers
,
finding
how
the
Apostles
,
by
the
Inspiration
of
the
Holy
Ghost
,
had
ordained
Bishops
,
Timothy
,
Titus
,
and
such
like
,
for
the
ordering
and
appeasing
of
such
Quarrels
and
Contentions
as
arise
amongst
the
Ministers
and
People
,
for
want
of
some
amongst
them
of
Authority
to
govern
them
;
they
might
thereby
have
been
confirmed
more
and
more
in
their
Judgments
(
if
at
any
time
they
had
doubted
of
it
)
concerning
the
necessity
of
that
Apostolical
Form
of
Government
,
that
it
was
for
ever
to
continue
,
to
the
end
the
Schisms
and
contentious
Persons
might
be
still
,
by
the
same
means
,
suppressed
,
that
they
were
whilst
the
Apostles
lived
.
For
they
ever
observed
what
the
want
of
Bishops
would
work
in
the
Church
;
and
how
the
contempt
of
them
,
and
disobedience
to
their
directions
,
was
always
a
chief
cause
of
Sects
and
Schisms
.
Which
made
them
easily
to
discern
,
that
if
the
Apostles
had
not
provided
for
the
continuance
of
their
Apostolical
Authority
in
Bishops
,
who
were
to
succeed
them
in
the
Government
of
the
Church
;
but
had
left
an
equality
in
the
Clergy
,
that
every
one
might
have
proceeded
in
his
own
particular
Church
after
his
own
Fashion
;
there
would
have
been
nothing
in
the
Church
but
Disorder
,
Scandals
,
Sects
,
Schisms
,
and
all
manner
of
Confusion
.
One
of
the
ancient
Fathers
perceiving
in
his
time
,
what
Pride
and
Contempt
certain
unstaid
and
contentious
Persons
shewed
toward
their
Archbishops
,
did
lay
it
upon
them
as
a
property
of
Hereticks
,
and
feared
not
to
compare
them
to
the
Devils
.
These
are
his
words
,
Quilibet
haereticus
,
&c.
loquens
cum
Pontifice
,
nec
eum
vocat
Pontificem
,
nec
Archiepiscopum
,
nec
Religiosissimum
,
nec
Sanctum
;
sed
quid
?
Reverentia
tua
;
&
nomina
illi
adducit
communia
,
ejus
negans
autoritatem
.
Diabolus
hoc
tum
fecit
in
Deo
:
Ero
similis
Altissimo
.
Non
Deo
,
sed
Altissimo
.
And
another
Father
,
long
before
the
days
of
the
former
,
did
accordingly
observe
,
that
Hereticks
and
Schismaticks
did
usually
spring
from
no
other
Fountain
,
was
not
obey'd
;
nor
one
Priest
in
the
Church
acknowledg'd
for
the
time
to
be
Judge
in
Christ's
stead
.
Vnde
Schismata
&
Haereses
abortae
sunt
,
&
oriuntur
;
nisi
dum
Episcopus
qui
unus
est
,
&
Ecclesiae
praeest
,
superbâ
quorundam
praesumptione
contemnitur
?
Whence
have
Schisms
and
Heresies
sprung
up
,
and
do
spring
:
but
whilst
the
Bishop
,
which
is
one
and
ruleth
the
Church
,
is
by
the
proud
Presumption
of
certain
men
despis'd
?
A
third
Father
also
,
though
at
some
times
he
had
a
sharp
tooth
against
Bishops
,
as
they
carried
themselves
in
his
time
,
doth
confess
nevertheless
,
That
when
Schisms
first
began
,
Bishops
were
ordain'd
,
Vt
Schismatum
semina
tollerentur
;
and
in
another
Place
,
in
Remedium
Schismatis
,
ne
unusquisque
ad
se
trahens
Christi
Ecclesiam
rumperet
.
Also
where
the
same
Father
doth
write
against
the
Luciferians
,
The
safety
of
the
Church
doth
consist
in
the
dignity
of
the
chief
Priest
:
unto
whom
,
if
an
extraordinary
and
eminent
Power
from
other
men
be
not
yielded
,
there
will
be
as
many
Schisms
in
Churches
,
as
there
are
Priests
.
Lastly
it
is
to
be
observed
,
that
in
the
Apostles
times
the
Roman
Empire
had
wrought
a
great
confusion
in
all
the
Kingdoms
and
Countries
about
it
;
whilst
in
the
greediness
of
Honour
in
that
state
they
had
subdued
their
Neighbour
Kings
and
Princes
,
and
turn'd
their
Kingdoms
and
Principalities
into
Provinces
and
Consulships
and
divers
other
such
like
Forms
of
Regiment
;
leaving
the
same
to
the
Government
of
their
own
Substitutes
,
to
whom
they
gave
sundry
and
different
titles
.
Which
course
,
held
by
that
state
,
caused
the
Apostles
,
in
their
planting
of
Churches
,
when
they
could
not
perform
that
which
otherwise
they
would
have
done
,
to
frame
their
proceeding
as
near
unto
it
,
as
they
could
.
In
the
chief
Cities
,
which
had
been
Heads
of
so
many
Kingdoms
,
and
were
still
the
Seat
then
of
the
principal
Roman
Officers
,
principal
Persons
were
placed
,
who
were
Bishops
,
and
more
than
Bishops
:
as
St.
James
at
Jerusalem
,
(
although
Jerusalem
,
notwithstanding
it
was
honoured
with
the
name
and
title
of
the
See
of
St.
James
,
was
not
the
Metropolitan
Seat
,
or
Archbishoprick
of
that
Province
,
but
Caesarea
;
whose
Right
is
saved
in
the
giving
that
honour
to
Jerusalem
in
the
first
Nicene
Council
;
)
St.
Peter
first
in
Antioch
,
and
then
in
Rome
;
and
St.
Mark
in
Alexandria
:
who
remain'd
in
those
places
,
as
was
then
most
behooveful
for
those
Churches
,
as
so
many
principal
Archbishops
,
Patriarchs
,
to
rule
and
direct
all
the
Bishops
,
Priests
,
and
Christians
,
in
Palestine
,
Syria
,
Italy
,
and
Egypt
.
And
in
other
Cities
also
and
Countries
,
not
so
famous
then
as
the
said
four
,
there
were
appointed
,
according
to
the
largeness
of
their
Extents
,
in
some
,
Bishops
,
to
govern
the
Ministers
which
were
in
such
Cities
;
and
in
some
others
,
such
as
Timothy
and
Titus
were
,
who
(
as
we
have
shewed
in
the
former
Chapter
)
had
the
oversight
committed
unto
them
,
as
well
of
Bishops
,
as
of
the
rest
of
the
Churches
within
their
limits
.
All
which
particulars
,
so
put
in
practice
by
the
Apostles
,
were
very
well
know
to
the
Primitive
Churches
,
and
ancient
godly
Fathers
,
that
lived
the
first
300.
years
after
Christ
;
and
gave
them
full
assurance
,
that
they
might
lawfully
pursue
in
those
days
that
Form
of
Church-Government
which
the
Apostles
themselves
had
erected
:
the
state
and
condition
of
the
times
remaining
still
one
and
the
same
,
that
it
was
,
when
the
Apostles
lived
.
Whereupon
,
by
their
Example
,
they
did
not
only
continue
the
Succession
of
Bishops
and
Archbishops
,
in
those
places
where
the
Apostles
had
setled
them
:
supplying
other
Churches
,
either
not
throughly
setled
,
or
not
at
all
planted
,
when
the
Apostles
died
(
as
before
hath
been
mention'd
)
with
the
like
Church-Governours
:
but
did
likewise
preserve
,
and
uphold
in
those
parts
of
the
World
,
where
Christianity
did
then
chiefly
flourish
,
the
Succession
of
Patriarchal
Archbishops
in
the
above-mention'd
four
most
principal
Cities
,
Jerusalem
,
Antioch
,
Rome
,
and
Alexandria
.
Insomuch
as
it
is
commonly
held
,
that
this
Apostolical
Order
was
thus
distributed
,
and
setled
by
the
Fathers
of
the
Primitive
Church
long
before
the
Council
of
Nice
;
and
that
then
in
that
holy
Assembly
,
it
was
only
but
so
acknowledged
and
continued
,
idque
ad
Disciplinae
conservationem
,
The
consideration
of
all
which
particular
points
,
concerning
the
placing
of
Archbishops
and
Bishops
in
the
Territories
of
the
Romans
,
according
to
the
Dignities
and
chief
honours
of
the
Cities
and
Countries
where
they
were
placed
;
doth
very
throughly
perswade
us
,
that
(
as
we
observed
in
the
former
Chapter
)
if
all
the
said
Kingdoms
,
and
Sovereign
Principalities
,
then
in
subjection
to
the
Roman
Empire
,
had
been
freed
of
that
servitude
,
and
governed
by
their
own
Kings
and
Princes
,
as
they
had
been
before
:
the
Apostles
(
though
the
said
Kings
and
Princes
had
refused
to
receive
the
Gospel
)
would
notwithstanding
as
much
as
in
them
lay
,
have
setled
in
every
one
of
them
,
for
the
Government
of
the
Church
there
,
the
like
Form
that
God
himself
did
erect
amongst
the
Jews
,
and
that
they
themselves
did
establish
in
their
time
in
the
like
Heathenish
places
,
as
is
aforesaid
;
that
is
,
in
every
such
Kingdom
Ministers
in
particular
Churches
,
or
Congregations
;
Bishops
over
Ministers
,
and
Archbishops
to
oversee
and
direct
them
all
.
And
assuredly
,
if
when
Christian
Kings
and
Sovereign
Princes
did
free
themselves
from
the
Yoke
of
the
Empire
,
they
had
either
known
or
regarded
the
Ordinance
of
the
Holy
Ghost
,
for
the
Government
of
the
Churches
within
their
Kingdoms
and
Principalities
;
they
would
have
been
as
careful
to
have
deliver'd
their
Churches
from
the
bondage
of
the
Bishop
of
Rome
,
as
they
were
their
Kingdoms
from
subjection
to
the
Empire
.
For
all
,
that
is
commonly
alledged
to
the
contrary
,
is
but
the
fume
of
presumptuous
Brains
.
The
chief
Archbishops
,
either
in
France
or
Spain
,
have
as
full
Power
and
Authority
under
their
Sovereigns
,
as
the
Bishops
of
Rome
had
in
times
past
over
Italy
,
under
their
Emperour
:
and
by
the
Institution
of
Christ
,
they
ought
to
depend
no
more
upon
the
See
of
Rome
,
than
they
do
now
one
upon
the
other
:
or
than
the
Archbishops
of
England
,
under
their
most
worthy
Sovereign
,
do
depend
upon
any
of
them
:
as
it
will
hereafter
more
plainly
(
we
hope
)
appear
by
that
which
we
have
to
say
of
that
infinite
Authority
which
the
Pope
doth
vainly
challenge
to
himself
.
CAN.
VII
.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
that
the
Subscriptions
,
or
Directions
of
the
second
Epistle
of
St.
Paul
to
Timothy
,
of
of
his
Epistle
to
Titus
,
though
they
are
found
in
the
ancient
Copies
of
the
Greek
Testament
,
are
of
no
Credit
or
Authority
:
or
,
that
such
an
Impeachment
and
Discredit
laid
upon
them
,
is
not
very
prejudicial
to
the
Books
and
Writings
of
the
Holy
Ghost
:
or
,
that
it
is
not
great
presumption
for
Men
in
these
days
,
to
take
upon
them
to
know
better
,
Whether
Timothy
and
Titus
were
Bishops
,
than
the
Churches
and
godly
Fathers
did
,
which
were
planted
and
lived
either
in
the
Apostle's
times
,
or
presently
after
them
;
except
they
have
some
especial
Revelations
from
God
:
or
,
that
whilst
Men
do
labour
to
bring
into
discredit
the
ancient
Fathers
and
Primitive
Churches
,
they
do
not
derogate
from
themselves
such
credit
as
they
hunt
after
,
and
as
much
as
in
them
lieth
,
bring
many
parts
of
Religion
into
a
wonderful
uncertainty
:
or
,
that
it
is
probable
,
or
was
possible
for
Timothy
to
have
observ'd
those
Rules
that
St.
Paul
gave
him
unto
the
coming
of
Christ
;
except
(
as
the
Fathers
expound
some
of
them
)
he
meant
to
have
them
first
observed
by
himself
and
other
Bishops
in
that
Age
,
and
that
afterward
they
should
so
likewise
be
observed
by
all
Bishops
for
ever
:
or
,
that
the
ancient
Fathers
,
and
Ecclesiastical
Histories
,
when
they
Record
it
to
all
Posterity
,
that
these
Men
,
and
those
Men
,
were
made
by
the
Apostles
,
Bishops
of
such
and
such
places
,
are
not
to
be
held
to
be
of
more
credit
than
any
other
Historiographers
,
or
Writers
:
or
,
that
when
the
ancient
Fathers
did
collect
out
of
the
Scriptures
and
practice
of
the
Apostles
,
the
continuance
for
ever
of
that
Form
of
Church-Government
which
was
then
in
use
,
they
were
not
so
throughly
illuminated
with
the
Holy
Ghost
,
as
divers
Men
of
late
have
been
:
or
,
that
it
was
an
idle
course
held
by
the
Primitive
Churches
,
and
ancient
Fathers
,
to
keep
the
Catalogues
of
their
Bishops
,
or
to
ground
Arguments
in
some
Cases
upon
their
Succession
,
in
that
they
were
able
to
deduce
their
beginnings
,
either
from
the
Apostles
,
or
from
some
Apostolical
Persons
:
or
,
that
the
Form
of
Government
,
used
in
the
Apostle's
times
,
for
the
planting
and
ordering
of
Churches
,
was
not
,
in
many
respects
,
as
necessary
to
be
continued
in
the
Church
afterward
;
especially
considering
,
that
many
Churches
were
not
left
fully
ordered
,
nor
in
some
places
were
at
all
planted
,
when
the
Apostles
died
:
or
,
that
true
and
perfect
Order
,
grounded
upon
the
very
Laws
of
Nature
and
Reason
,
and
established
by
the
Holy
Ghost
in
the
Apostles
times
,
was
not
fit
for
the
Churches
of
God
afterward
to
embrace
and
observe
:
or
,
that
any
Church
,
since
the
Apostles
time
,
till
of
late
years
,
when
it
received
the
Gospel
,
had
not
likewise
Archbishops
and
Bishops
for
the
Government
of
it
:
or
,
that
divers
of
the
ancient
Fathers
did
not
hold
,
and
that
very
truly
(
for
ought
that
appeareth
to
the
contrary
)
that
our
Saviour
Christ
and
his
Apostles
,
in
establishing
the
Form
of
Church-Government
amongst
the
Gentiles
,
had
an
especial
respect
to
that
Form
which
God
had
setled
amongst
the
Jews
,
and
did
no
way
purpose
to
abrogate
or
abolish
it
:
or
,
that
any
since
the
Apostles
times
,
till
of
late
days
,
was
ever
held
to
be
a
lawful
Minister
of
the
Word
and
Sacraments
,
who
was
not
Ordain'd
Priest
or
Minister
,
by
the
Imposition
of
the
hands
of
some
Bishop
:
or
,
that
it
is
with
any
probability
to
be
imagin'd
,
that
all
the
Churches
of
Christ
,
and
ancient
Fathers
from
the
beginning
,
would
ever
have
held
it
for
an
Apostolical
Rule
,
That
none
but
Bishops
had
any
Authority
to
make
Priests
,
had
they
not
thought
and
judged
,
that
the
same
Authority
had
been
derived
unto
them
the
said
Bishops
from
the
same
Apostolical
Ordination
,
that
was
committed
unto
Timothy
and
Titus
,
their
Predecessors
:
or
,
that
the
Apostles
,
and
all
the
ancient
Fathers
,
were
deceived
,
when
they
judged
the
Authority
of
Bishops
necessary
at
all
times
for
the
suppressing
of
Schisms
;
and
that
without
Bishops
,
there
would
be
in
the
Churches
as
many
Sects
as
Ministers
:
or
,
that
when
Men
find
themselves
,
in
regard
of
their
disobedience
to
their
Bishops
,
so
fully
and
notably
described
and
censured
by
all
the
ancient
Fathers
for
Schismaticks
and
contentious
Persons
,
they
have
not
just
cause
to
fear
their
own
Estates
,
if
they
continue
in
such
their
willfulness
and
obstinacy
:
or
,
that
the
Church-Government
,
by
us
above
treated
of
,
is
truly
to
be
said
to
savour
of
Judaism
,
more
than
the
observation
by
godly
Kings
and
Princes
,
of
the
Equity
of
the
Iudicial
Law
,
given
to
the
Jews
,
may
truly
be
said
to
savour
thereof
:
or
,
that
it
doth
proceed
from
any
other
than
the
wicked
Spirit
,
for
any
sort
of
Men
,
what
godly
shew
soever
they
can
pretend
to
seek
to
discredit
(
as
much
as
in
them
lieth
)
that
Form
of
Church-Government
,
which
was
established
by
the
Apostles
,
and
left
by
them
to
continue
in
the
Church
to
the
end
of
the
World
,
under
Archbishops
and
Bishops
,
such
as
were
Timothy
and
Titus
,
and
some
others
,
then
called
to
those
Offices
by
the
said
Apostles
,
and
ever
since
held
by
the
Primitive
Churches
,
and
all
the
ancient
Fathers
to
be
Apostolical
Functions
;
or
to
term
the
same
,
or
any
part
of
it
to
be
Anti-Christian
;
He
doth
greatly
Erre
.
CAP.
IX
.
The
Sum
of
the
Chapter
following
.
That
our
Saviour
Christ
,
upon
his
Ascension
into
Heaven
,
did
not
commit
the
Temporal
Government
of
the
whole
World
unto
St.
Peter
.
That
the
Apostles
and
whole
Ministry
did
succeed
Christ
,
not
as
he
was
a
Person
immortal
and
glorious
after
his
Resurrection
;
but
as
he
was
a
Mortal
Man
here
upon
the
Earth
before
his
Passion
.
That
Christ
left
neither
to
St.
Peter
,
nor
to
the
Bishops
of
Rome
,
nor
to
any
other
Archbishops
or
Bishops
any
temporal
Possessions
;
all
,
that
since
any
of
them
have
gotten
,
being
bestowed
upon
them
by
Emperours
,
Kings
and
Princes
,
and
other
their
good
Benefactors
.
And
that
the
Imagination
of
St.
Peter's
Temporal
Sovereignty
,
is
very
idle
;
the
same
being
never
known
unto
himself
,
(
for
ought
that
appeareth
)
and
argueth
great
Ignorance
of
the
true
nature
of
the
Spiritual
Kingdom
of
Christ
:
for
the
erecting
whereof
the
spiritual
working
of
the
Holy
Ghost
with
the
Apostles
,
and
the
rest
of
the
Ministry
of
the
Gospel
,
was
,
and
is
only
necessary
.
IT
hath
been
shewed
by
us
before
that
our
Saviour
Christ
,
after
his
Resurrection
and
Ascension
,
became
actually
in
the
State
of
the
Heir
of
all
things
,
Governour
of
all
the
World
,
and
King
of
kings
,
even
as
he
was
Man
:
his
divine
Nature
working
more
gloriously
in
his
Humanity
,
than
formerly
it
had
done
.
Howbeit
although
we
also
made
it
plain
,
that
notwithstanding
the
said
Glory
,
Power
,
Rule
,
Dominion
and
Majesty
,
wherewith
Christ
is
really
possest
,
sitting
in
Heaven
at
the
right
hand
of
his
Father
;
he
made
no
alteration
in
the
Form
,
and
manner
of
Temporal
Government
;
but
left
the
whole
World
to
be
ruled
by
Kings
and
Soveraign
Princes
under
him
,
as
it
had
been
before
;
himself
retaining
still
in
his
own
hands
,
the
Scepter
and
chiefest
Ensigns
of
Royal
and
highest
Majesty
,
to
direct
and
dispose
them
all
according
to
his
divine
pleasure
:
Yet
the
Parasitical
,
and
sottish
Crew
of
Romish
Canonists
,
with
the
new
Sectaries
,
their
Companions
,
will
assuredly
moil
and
repine
thereat
:
"
That
all
Power
,
Dominion
,
and
Worldly
Principality
,
was
left
by
Christ
,
after
his
Ascension
,
unto
St.
Peter
:
That
two
times
are
to
be
considered
in
Christ
;
the
one
before
his
Passion
,
when
propter
humilitatem
,
he
refused
to
judge
,
That
Christ
,
after
his
Resurrection
,
gave
his
Power
to
St.
Peter
,
and
made
him
his
Vicar
,
and
that
ex
potestate
Domini
,
the
Power
of
his
Vicar
is
to
be
measured
.
And
to
advance
that
Power
,
as
highly
as
he
can
,
supposing
,
that
what
he
can
say
thereof
doth
belong
to
St.
Peter
,
he
quoteth
a
number
of
places
out
of
the
Scriptures
,
"
That
cessantibus
rationibus
humilitatis
,
necessitatis
,
atque
paupertatis
,
that
the
reasons
of
his
former
humility
,
necessity
,
and
poverty
ceasing
,
Christ
did
shew
himself
to
be
the
Lord
of
all
;
ut
ascensurus
ad
Patrem
eandem
potestatem
Petro
relinqueret
.
And
moreover
he
is
peremptory
,
that
Peter
did
exercise
this
temporal
Power
in
suâ
propriâ
naturâ
temporaliter
,
in
the
proper
nature
of
it
temporally
:
for
it
is
said
in
the
Acts
,
Si
Papa
est
Dominus
totius
orbis
Christiani
supremus
,
ergo
singuli
Episcopi
sunt
principes
temporales
in
oppidis
suo
Episcopatui
subjectis
:
If
the
Pope
be
Lord
of
all
the
Christian
World
,
then
it
followeth
,
that
all
particular
Bishops
are
temporal
Princes
in
the
Cities
and
Towns
subject
to
their
Bishopricks
.
"
To
the
manifestation
of
all
which
the
said
Canonist
his
so
absurd
and
gross
assertions
,
before
we
proceed
any
further
;
We
hold
it
not
unfit
,
for
the
reasons
elsewhere
specified
by
us
(
when
we
shewed
,
that
Christ
was
no
temporal
Lord
,
nor
had
any
temporal
Dominion
after
the
manner
of
other
Kings
)
First
to
hear
the
Cardinal
,
how
he
shaketh
the
very
ground-work
and
foundation
of
all
these
Vanities
.
For
whereas
his
Opposites
would
make
St.
Peter
,
and
consequently
the
Pope
,
his
Successor
,
to
derive
such
their
infinite
Power
,
and
temporal
Authority
from
Christ
,
after
his
Resurrection
,
as
he
was
then
a
Man
,
immortal
and
glorious
,
having
cast
off
his
former
infirmities
and
mortality
.
The
Cardinal
is
resolute
to
the
contrary
,
"
Christus
,
ut
homo
,
dum
in
terris
vixit
,
non
accepit
,
nec
voluit
ullum
temporale
Dominium
.
Summus
autem
Pontifex
Christi
Vicarius
est
,
&
Christum
nobis
repraesentat
,
qualis
erat
,
dum
hic
inter
homines
viveret
:
Igitur
summus
Pontifex
,
ut
Christi
Vicarius
,
atque
adeo
ut
summus
Pontifex
est
,
nullum
habet
temporale
Dominium
.
"
Christ
,
as
he
was
Man
,
and
lived
upon
the
Earth
,
neither
did
,
nor
would
receive
any
temporal
Dominion
:
But
the
Pope
is
Christ's
Vicar
,
and
doth
represent
Christ
unto
us
,
in
that
Estate
and
Condition
that
he
lived
in
here
amongst
Men
:
therefore
the
Pope
,
as
Christ's
Vicar
,
and
so
as
he
is
the
highest
Bishop
,
hath
no
temporal
Dominion
.
And
again
,
"
Dicimus
,
Papam
,
habere
illud
Officium
,
quod
habuit
Christus
,
dum
in
terris
inter
homines
humano
more
viveret
.
Neque
enim
Pontifici
possumus
tribuere
officia
,
quae
habuit
Christus
,
ut
Deus
,
vel
ut
homo
immortalis
,
&
gloriosus
;
sed
solum
ea
,
quae
habuit
,
ut
homo
mortalis
.
"
We
say
,
that
the
Pope
hath
that
Office
that
Christ
had
,
when
he
lived
in
the
Earth
amongst
Men
,
after
the
manner
of
Men
:
for
we
cannot
ascribe
unto
him
those
Offices
which
Christ
hath
,
as
he
is
God
,
or
as
he
is
Man
,
immortal
and
glorious
;
but
only
those
which
he
had
as
a
mortal
Man
.
Neither
doth
he
stay
here
,
but
goeth
on
forward
,
that
the
Pope
hath
not
all
that
Power
which
Christ
had
as
a
mortal
Man
.
For
He
,
because
he
was
God
and
Man
,
had
a
certain
Power
,
which
is
called
a
Power
of
Excellency
;
by
the
which
he
govern'd
both
faithful
Men
and
Insidels
:
but
the
Pope
hath
only
committed
unto
him
his
Sheep
;
that
is
,
such
Persons
as
are
faithful
.
Again
,
Christ
had
Power
to
institute
Sacraments
,
and
to
work
Miracles
by
his
own
Authority
;
which
things
the
Pope
cannot
do
.
Also
Christ
might
absolve
Men
from
their
Sins
,
without
the
Sacraments
,
which
the
Pope
cannot
.
Nay
the
Cardinal
was
so
far
from
believing
,
that
all
Power
and
Worldly
Principality
was
left
by
Christ
unto
St.
Peter
,
and
so
unto
his
Successors
;
as
he
confesseth
in
effect
,
that
neither
St.
Peter
as
he
was
Bishop
of
Rome
,
nor
any
of
his
Successors
can
challenge
so
much
as
a
rural
Farm
,
or
any
other
kind
of
temporal
Possessions
,
which
have
not
been
given
unto
them
by
the
Emperours
,
and
other
Temporal
Princes
.
And
lest
such
gifts
might
be
held
by
any
to
be
unlawful
;
he
,
to
prove
the
contrary
,
alledgeth
,
that
they
were
godly
Princes
who
so
endowed
the
Church
of
Rome
.
These
are
his
words
:
They
who
gave
to
the
Bishop
of
Rome
,
and
other
Bishops
,
temporal
Principalities
,
were
godly
Men
,
and
for
that
cause
especially
were
commended
by
the
whole
Church
;
as
appeareth
ofConstantine
,
Charles
the
Great
,
and
Lewis
his
Son
,
who
in
that
respect
was
called
Lewis
the
Godly
.
Again
,
That
the
Pope
holdeth
in
right
that
Principality
which
he
hath
,
may
easily
be
perceived
,
quia
dono
Principum
habuit
,
because
he
had
it
by
the
gift
of
Princes
.
Of
which
gifts
,
he
saith
,
the
Authentical
Instruments
remain
still
in
Rome
:
adding
nevertheless
,
that
if
they
had
been
lost
,
"
abunde
sufficeret
praescriptio
octingentorum
annorum
;
"
And
unto
these
words
of
Bernard
,
"
Forma
Apostolica
haec
est
;
interdicitur
Dominatio
;
indicitur
Ministratio
;
he
answereth
,
that
Bernard
doth
speak
of
the
Bishop
of
Rome
,
secundum
id
,
quod
habet
ex
Christi
institutione
.
Also
Gregory
the
First
,
denouncing
a
Curse
against
that
Bishop
,
qui
jubet
alicui
Agro
more
fiscali
Titulum
imprimi
,
who
doth
challenge
to
hold
any
Possessions
,
as
an
absolute
Temporal
Prince
,
in
right
of
his
Church
,
"
the
Cardinal
doth
answer
,
That
it
is
not
to
be
marvelled
,
that
Gregory
would
not
have
Bishops
,
nor
the
prefects
of
the
Patrimony
of
the
Church
of
Rome
to
use
,
More
fiscali
,
in
recovering
the
Possessions
of
the
Church
;
For
,
saith
he
,
"
Nondum
habuerat
Ecclesia
politicum
principatum
;
sed
possidebat
Bona
temporalia
ad
eum
modum
,
quo
privati
homines
possident
.
Itaque
aequum
erat
,
ut
Agros
,
quos
suos
esse
censebat
Ecclesia
;
si
forte
ab
aliis
occuparentur
,
in
Judicio
legitimo
eos
repeteret
;
non
autem
More
fiscali
propriâ
sibi
Autoritate
vendicaret
:
"
that
is
,
for
as
yet
(
meaning
when
Gregorylived
,
which
was
600.
years
after
Christ
)
the
Church
had
no
political
Principality
,
but
did
possess
her
temporal
goods
in
the
same
manner
,
whereby
other
private
Citizens
possessed
theirs
.
And
therefore
it
was
agreeable
to
Equity
,
that
if
perhaps
the
Possessions
which
the
Church
supposed
to
be
hers
,
were
occupied
by
other
men
;
she
was
to
require
them
,
Judicio
legitimo
,
in
a
temporal
Court
of
the
Prince
,
of
whom
the
same
were
held
;
and
might
not
challenge
them
to
her self
,
by
her
own
proper
Authority
,
More
fiscali
,
as
Sovereign
Princes
do
,
when
their
right
is
detained
from
them
.
Lastly
,
cap.
32.
)
and
would
gladly
thereby
uphold
the
Pope's
Regalities
.
Although
perhaps
it
were
absolutely
better
,
that
Bishops
should
deal
with
Spiritual
matters
,
and
Kings
with
temporal
:
Yet
in
respect
of
the
malice
of
times
,
experience
doth
cry
,
that
some
temporal
Principalities
were
not
only
profitable
,
but
also
of
necessity
;
and
by
the
singular
Providence
of
God
,
given
to
the
Bishop
ofRome
,
and
to
other
Bishops
.
For
if
in
Germany
the
Bishops
had
not
been
Princes
,
none
had
continued
to
this
day
in
their
Seats
.
As
therefore
in
the
Old
Testament
,
the
High-Priests
were
for
a
long
time
without
temporal
Authority
,
or
Empire
;
yet
in
the
latter
times
Religion
could
not
have
continued
,
and
been
defended
,
except
the
High-Priest
had
been
King
,
(
that
is
,
in
the
time
of
the
Maccabees
:
)
So
we
see
it
hath
faln
out
to
the
Church
;
that
she
,
which
in
her
first
times
had
no
need
of
temporal
Principality
to
defend
her
Majesty
,
doth
now
seem
necessarily
to
have
need
of
it
.
As
though
he
should
have
said
;
Now
,
that
the
Church
of
Rome
hath
in
her
Pride
and
Presumption
,
determined
still
to
Tyrannize
over
all
Kings
,
Priests
,
Kingdoms
and
Churches
,
contrary
to
the
rules
and
prescription
of
our
Saviour
Christ
,
and
of
his
blessed
Apostles
;
the
Popes
must
needs
be
temporal
Kings
.
Thus
far
we
have
followed
the
Cardinal
;
who
is
bold
to
affirm
,
That
neither
St.
Peter
,
nor
the
Popes
,
his
pretended
Successors
,
nor
any
other
of
the
Apostles
,
nor
of
their
Successors
,
Archbishops
,
or
Bishops
,
nor
any
other
Minister
,
nor
all
the
Ministers
in
the
World
,
(
if
they
were
together
)
do
succeed
Christ
,
as
he
was
after
his
Resurrection
or
Ascension
,
a
Man
immortal
and
glorious
;
but
only
as
he
was
a
mortal
Man
,
and
lived
here
in
that
Estate
upon
the
Earth
,
without
the
enjoying
of
any
temporal
Kingdom
,
or
Regal
Possessions
;
contenting
himself
to
be
only
a
Spiritual
King
,
and
to
have
in
this
World
a
Spiritual
Kingdom
,
that
is
,
his
Church
;
so
termed
,
because
he
ruleth
only
in
those
Mens
hearts
which
are
true
Members
of
it
;
the
Gospel
also
being
named
Evangelium
Regni
,
because
it
containeth
the
Doctrine
of
our
Messiah
,
and
Spiritual
King
,
and
how
he
doth
establish
his
Spiritual
Kingdom
,
in
and
amongst
Men.
Of
which
Spiritual
Kingdom
some
little
further
consideration
,
and
how
our
Saviour
Christ
obtained
it
,
and
then
did
,
and
still
doth
govern
it
,
will
make
the
folly
of
those
Men
more
apparent
,
which
cannot
apprehend
the
Excellency
of
it
,
except
it
have
joined
with
it
all
Worldly
Principalities
,
and
Authority
.
None
is
ignorant
,
that
hath
any
sense
of
Christianity
,
how
all
Men
by
nature
were
the
Children
of
wrath
;
and
how
before
they
embraced
Christ
by
Faith
,
they
walked
according
to
the
course
of
this
World
,
and
after
the
Prince
that
ruleth
in
the
air
,
even
the
Spirit
that
still
worketh
in
the
Children
of
Disobedience
.
Which
wicked
Spirit
being
termed
the
Spirit
of
darkness
,
Children
and
works
of
darkness
.
From
whose
Service
,
had
not
our
Saviour
Christ
delivered
us
,
and
by
subduing
,
and
vanquishing
this
wicked
Prince
,
taken
actually
the
possession
of
our
hearts
,
where
the
Devil
before
raigned
;
we
had
been
still
in
the
state
of
wrath
and
damnation
.
through
Grace
,
and
by
Faith
Christ
dwelling
in
our
hearts
,
we
are
no
more
darkness
,
but
light
in
the
Lord
:
nor
are
to
hold
any
longer
fellowship
with
the
unfruitful
works
of
darkness
,
or
of
the
flesh
;
but
are
bound
,
being
replenished
with
God's
holy
Spirit
,
to
bring
forth
the
fruits
and
operations
of
the
same
.
To
this
vanquishment
of
Satan
,
by
our
Saviour
Christ
,
these
Scriptures
following
have
relation
.
If
I
,
by
the
Finger
of
God
,
do
cast
out
Devils
,
doubtless
the
Kingdom
of
God
is
come
unto
you
:
When
a
strong
Man
armed
keepeth
his
Palace
,
the
things
which
he
possesseth
are
in
Peace
:
but
when
a
stronger
than
he
cometh
upon
him
,
and
overcometh
him
,
he
taketh
from
him
all
his
Armour
,
wherein
he
trusted
,
and
divideth
the
spoils
.
Now
is
the
Judgment
of
this
World
;
now
shall
the
Prince
of
this
World
be
cast
out
.
And
again
;
We
cease
not
to
pray
for
you
,
&c.
That
you
might
walk
worthy
of
the
Lord
,
&c.
Giving
thanks
to
God
the
Father
,
&c.
Who
hath
deliver'd
us
from
the
power
of
darkness
,
and
hath
translated
us
into
the
Kingdom
of
his
dear
Son
,
in
whom
we
have
Redemption
through
his
Blood
.
Again
,
Christ
putting
out
the
hand-writing
of
Ordinances
,
that
was
against
us
,
&c.
He
took
it
out
of
the
way
,
and
fastned
it
upon
the
Cross
,
and
hath
spoiled
the
Principalities
and
Powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
over
them
in
himself
.
He
that
committeth
Sin
is
of
the
Devil
;
for
the
Devil
sinneth
from
the
beginning
.
For
this
purpose
appeared
the
Son
of
God
,
that
he
might
loose
the
works
of
the
Devil
.
Now
our
Saviour
Christ
did
,
by
fullfilling
the
Law
for
us
,
and
the
Sacrifice
of
himself
once
offered
upon
the
Cross
,
vanquish
both
the
Devil
,
Death
,
and
Hell
;
to
the
end
,
that
as
many
as
believed
in
him
,
might
not
perish
,
but
have
life
everlasting
.
And
therefore
knowing
Faith
to
be
the
Means
of
so
unspeakable
a
Benefit
,
he
vouchsafed
not
only
to
be
our
Priest
,
but
our
heavenly
Prophet
;
labouring
,
by
Preaching
and
Miracles
,
to
beget
Faith
in
the
Hearts
of
his
Hearers
,
that
,
Satan
being
expel'd
thence
,
he
himself
with
his
Father
might
abide
and
make
their
Mansion
in
them
.
To
the
performance
of
which
most
admirable
work
,
how
our
Saviour
Christ
,
being
equal
with
his
Father
,
became
a
Servant
for
our
sakes
(
as
it
was
the
will
of
God
,
whereunto
,
of
his
own
accord
,
he
conform'd
himself
)
and
what
a
poor
Estate
he
held
,
whilst
he
was
upon
the
Earth
;
how
he
was
born
in
Poverty
,
lived
in
Poverty
,
and
died
in
Poverty
;
how
maliciously
and
scornfully
he
was
oftentimes
entreated
;
how
as
,
when
he
spake
the
truth
,
his
Enemies
said
he
blasphemed
;
So
,
when
he
cast
out
Devils
,
he
cast
them
out
by
Beelzebub
the
Prince
of
the
Devils
;
how
in
the
whole
course
of
his
Life
,
he
was
so
far
from
being
a
temporal
King
,
or
having
possession
of
any
Regal
State
,
as
he
had
not
so
much
as
an
House
of
his
own
to
rest
his
head
in
,
but
was
glad
to
lodge
now
with
one
man
,
and
then
with
another
,
as
the
Occasions
and
Times
served
;
and
how
in
the
end
,
he
was
content
to
satisfie
the
Malice
of
his
Enemies
,
by
submitting
himself
for
our
sakes
,
unto
the
Death
of
the
Cross
,
it
were
a
needless
labour
for
us
to
pursue
;
the
Evangelists
have
so
plainly
set
down
all
these
particulars
and
many
more
besides
to
that
purpose
.
Likewise
it
shall
be
sufficient
for
us
sparingly
to
recount
how
our
Saviour
Christ
was
not
only
content
to
preach
and
work
Miracles
himself
for
the
conversion
o●
those
that
heard
him
:
but
did
to
the
same
end
,
as
well
before
his
Passion
as
after
,
authorize
likewise
his
twelve
Apostles
and
seventy
Disciples
to
preach
and
work
strange
Miracles
;
and
furthermore
ordain
a
Succession
of
the
Ministry
,
for
the
encreasing
of
this
his
Kingdom
unto
the
end
of
the
World
;
himself
never
forsaking
his
Church
and
Ministers
,
but
still
assisting
them
in
that
their
spiritual
Charge
,
which
he
had
committed
unto
them
.
For
although
that
he
himself
by
his
Death
and
Passion
hath
vanquished
Satan
,
and
ruleth
in
the
Hearts
of
the
Faithful
;
yet
by
reason
of
our
Infirmities
and
Weakness
of
Faith
,
and
through
the
Malice
of
the
Devil
,
who
never
ceaseth
,
like
a
roaring
Lyon
,
to
seek
whom
he
may
devour
;
this
spiritual
Kingdom
of
Christ
is
but
now
begun
in
us
,
and
upheld
in
us
by
the
most
merciful
hand
of
our
Saviour
Christ
,
through
the
operation
of
the
Holy
Ghost
,
and
by
the
labour
of
the
Ministry
.
But
in
the
end
,
through
the
Virtue
of
Christ's
Passion
,
shall
be
brought
to
pass
,
that
which
is
written
,
Death
is
swallowed
up
in
victory
.
O
Death
,
where
is
thy
sting
?
O
Hell
,
where
is
thy
victory
?
The
sting
of
Death
is
sin
;
the
strength
of
sin
is
the
Law
:
But
thanks
be
unto
God
,
who
hath
given
us
victory
thrô
our
Lord
Jesus
Christ
.
Death
,
Hell
and
the
Devil
shall
be
cast
into
the
lake
of
fire
and
brimstone
.
In
the
mean
while
,
and
during
the
time
of
this
our
Pilgrimage
,
dwelling
in
our
Hearts
,
to
follow
the
Counsel
and
Direction
of
the
Holy
Ghost
,
That
in
no
sort
we
give
any
place
to
the
Devil
:
we
resist
him
with
all
the
force
we
are
able
,
for
in
so
doing
he
will
fly
from
us
.
And
for
our
better
Resistance
,
that
we
might
be
able
to
stand
against
the
Assaults
of
Satan
,
we
have
a
notable
and
compleat
armour
appointed
us
by
the
said
Holy
Spirit
which
is
agreeable
to
the
Nature
of
the
Enemies
we
have
to
fight
with
.
For
(
saith
the
holy
Apostle
)
we
wrestle
not
against
flesh
and
blood
;
but
against
principalities
,
against
powers
,
and
against
worldly
governors
,
the
princes
of
darkness
of
this
world
;
against
spiritual
wickednesses
which
are
in
the
high
places
.
And
thus
we
have
a
brief
and
short
Idea
of
the
Spiritual
Kingdom
of
Christ
:
Whereof
when
the
Apostles
,
after
they
were
replenished
with
the
Holy
Ghost
,
upon
the
day
of
Pentecost
,
had
full
understanding
and
notice
:
they
never
dreamed
(
for
ought
that
appeareth
to
the
contrary
in
the
Scriptures
)
of
any
Worldly
preheminence
or
Principalities
;
who
should
sit
here
,
and
who
should
sit
there
;
but
contented
themselves
with
the
same
estate
and
condition
of
life
that
their
Master
had
led
before
them
;
remembring
how
he
had
described
the
same
unto
them
,
when
he
first
sent
them
to
preach
amongst
the
Jews
.
I
send
you
as
sheep
in
the
midst
of
Wolves
.
Beware
of
men
;
for
they
will
deliver
you
up
to
the
Councils
,
and
will
scourge
you
in
the
Synagogues
.
And
ye
shall
be
brought
to
the
Governours
and
Kings
,
for
my
sake
,
in
witness
to
them
and
the
Gentiles
.
And
ye
shall
be
hated
of
all
Men
for
my
sake
.
When
they
persecute
you
in
this
City
,
flee
into
another
:
the
Disciple
is
not
above
his
Master
,
nor
the
Servant
above
his
Lord
:
If
they
have
called
the
Master
of
the
House
Beelzebub
;
how
much
more
them
of
his
Houshold
?
Whosoever
will
be
a
perfect
Disciple
,
shall
be
as
his
Master
.
Verily
,
Verily
,
I
say
unto
you
,
that
ye
shall
weep
and
lament
,
and
the
World
shall
rejoice
.
The
time
shall
come
,
that
whosoever
killeth
you
,
will
think
that
he
doth
God
service
.
And
as
Christ
did
thus
foretel
them
,
so
it
came
to
pass
.
For
no
sooner
did
they
begin
to
Preach
the
Gospel
,
after
the
Ascension
of
Christ
;
but
they
were
whipped
,
scourged
,
cast
into
Prison
,
bound
with
Chains
,
and
most
cruelly
entreated
.
St.
Paul
doth
testify
somewhat
hereof
;
when
writing
in
the
name
,
both
of
himself
and
of
the
rest
of
the
Apostles
and
Ministers
,
he
saith
thus
;
In
all
things
we
approve
our selves
as
the
Ministers
of
God
;
in
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
prisons
,
in
tumults
,
in
labours
,
by
watchings
,
by
fastings
,
by
long
sufferings
,
by
dishonour
,
by
evil
report
;
as
Deceivers
,
and
yet
true
;
as
unknown
,
and
yet
known
;
as
dying
,
and
behold
we
live
.
Besides
,
that
which
he
speaketh
of
his
own
particular
condition
,
doth
argue
the
estate
and
condition
of
his
Fellows
;
though
one
would
have
thought
,
that
little
more
could
have
been
added
to
the
barbarous
Cruelty
last
mentioned
to
have
been
Executed
upon
them
.
For
comparing
himself
,
and
his
pains
,
with
certain
false
Brethren
,
that
were
crept
into
the
Church
amongst
the
Apostles
,
and
sought
for
their
own
commendation
to
impair
the
credit
of
this
our
Apostle
;
They
are
Ministers
of
Christ
;
I
am
more
:
in
labours
more
abundant
,
in
stripes
above
measure
,
in
Prison
more
plenteously
.
Of
the
Jews
five
times
received
I
forty
stripes
,
save
one
.
I
was
thrice
beaten
with
Rods.
I
was
once
stoned
.
I
suffered
thrice
Shipwrack
.
Night
and
day
have
I
been
in
the
deep
Sea
.
In
Journying
I
was
often
,
in
perils
of
Water
,
in
perils
of
Robbers
,
in
perils
of
mine
own
Nation
,
in
perils
amongst
the
Gentiles
,
in
perils
in
the
Wilderness
,
in
perils
in
the
Sea
,
in
perils
amongst
false
Brethren
;
In
weariness
and
painfulness
,
in
watching
often
,
in
hunger
and
thirst
,
in
fastings
often
,
in
cold
and
nakedness
.
Besides
these
things
which
are
outward
,
I
am
cumber'd
daily
,
and
have
the
care
of
all
the
Churches
.
Much
is
not
written
of
St.
Peter
,
by
the
Evangelist
St.
Luke
:
but
it
is
not
to
be
doubted
,
that
his
Case
was
as
bad
as
any
of
his
Fellows
.
When
he
began
to
Preach
,
Touching
the
two
first
of
which
places
,
the
same
being
notoriously
abused
,
and
wrested
by
the
Canonists
and
their
Adherents
,
to
prove
the
Popes
temporal
Monarchy
;
the
said
Cardinal
doth
very
resolutely
reject
the
Arguments
which
are
thence
by
them
deduced
.
And
to
the
first
he
answereth
;
"
Potestatem
,
de
quâ
hic
loquitur
Dominus
,
non
esse
potestatem
temporalem
,
ut
Regnum
terrenorum
;
sed
vel
tantùm
spiritualem
,
ut
B.
Hieronymus
,
&
B.
Anselmus
exponunt
;
qui
hunc
esse
volunt
sensum
eorum
verborum
;
Data
est
mihi
omnis
potestas
in
coelo
,
&
in
terrâ
,
i.e.
ut
sicut
in
coelo
Rex
sum
Angelorum
,
ità
per
fidem
regnem
in
cordibus
hominum
:
vel
,
ut
addit
Theophylactus
,
esse
potestatem
quandam
summam
in
omnes
creaturas
,
non
temporalem
,
sed
divinam
,
vel
divinae
simillimam
,
quae
non
potest
communicari
homini
mortali
:
"
That
the
Power
,
whereof
the
Lord
here
speaketh
,
is
not
a
temporal
Power
,
like
the
Power
of
terrene
Kings
;
but
it
is
either
a
spiritual
Power
,
as
St.
Hierom
,
and
St.
Anselm
do
expound
the
said
place
;
who
will
have
this
to
be
the
sense
of
those
words
;
All
Power
is
given
me
in
Heaven
and
Earth
;
which
is
to
say
,
that
as
in
Heaven
I
am
King
of
Angels
,
so
by
Faith
I
do
reign
in
the
hearts
of
Men
:
or
,
as
Theophylact
addeth
,
it
is
a
certain
supream
Power
,
not
temporal
,
but
divine
,
or
most
like
to
the
Divine
Power
,
which
cannot
be
communicated
to
any
mortal
Man
.
And
for
the
second
Argument
,
drawn
from
St.
Peter
's
two
Swords
,
the
same
is
set
down
by
our
said
Cardinal
in
these
words
.
"
Secundò
objiciunt
Scripturam
,
Luc.
22.
Vbi
Dominus
duos
gladios
Petro
concedit
.
Cùm
enim
Discipuli
dicerent
,
Ecce
,
duo
gladii
hic
:
Dominus
non
ait
,
nimis
est
;
sed
satis
est
.
Quare
B.
Bernardus
4.
4.
de
Consid.
&
Bonifacius
octavus
in
Extravag
.
Vnam
sanctam
,
de
Majoritate
,
&
Obedientiâ
,
ex
hoc
loco
deducunt
,
Pontisicem
duos
gladios
ex
Christi
institutione
habere
:
"
that
is
,
Secondly
,
they
object
the
Scriptures
,
Luc.
22.
Where
the
Lord
doth
grant
two
Swords
to
Peter
.
For
when
the
Disciples
said
,
Behold
,
here
are
two
Swords
;
the
Lord
answered
not
they
are
too
many
,
but
they
are
sufficient
.
Therefore
St.
Bernard
,
and
Boniface
the
eighth
,
do
hence
deduce
,
that
the
Bishop
of
Rome
,
by
Christ's
Institution
,
hath
two
Swords
.
Unto
which
objection
our
Cardinal
saith
thus
.
"
Respondeo
,
ad
Literam
,
nullam
fieri
mentionem
in
eo
loco
Evangelii
de
gladio
spirituali
,
vel
temporali
Pontificis
;
sed
solum
Dominum
illis
verbis
monere
voluisse
Discipulos
tempore
Passionis
suae
in
iis
angustiis
,
&
metu
ipsos
futuros
fuisse
,
in
quibus
esse
solent
,
qui
tunicam
vendunt
,
ut
emant
gladium
;
ut
ex
Theophylacto
,
aliisque
Patribus
colligitur
.
"
I
answer
,
that
according
to
the
Letter
,
there
is
no
mention
made
in
that
place
of
the
Gospel
,
either
of
the
spiritual
,
or
temporal
Sword
of
the
Bishop
of
Rome
:
but
that
Christ
meant
only
in
those
words
,
to
admonish
his
Disciples
,
how
they
should
be
in
the
time
of
his
Passion
in
those
straights
and
fear
wherein
Men
are
accustomed
to
be
,
who
sell
their
Coat
to
buy
them
a
Sword
;
as
it
is
to
be
collected
out
of
Theophylact
,
and
other
Fathers
.
And
for
Bernard
and
Boniface
he
saith
,
They
did
expound
the
said
place
mystically
,
and
meant
not
to
have
their
words
so
far
extended
,
as
the
Objector
would
have
them
.
Which
answer
,
it
is
likely
Bernard
,
if
he
were
now
alive
;
would
take
in
good
part
:
but
assuredly
,
if
any
Cardinal
in
Bonifacius
's
days
had
made
it
,
he
would
have
smarted
for
it
;
and
might
perhaps
have
tried
the
depth
of
Tiber.
Neither
do
we
suppose
,
that
the
now
Pope
will
give
him
any
great
thanks
for
it
:
nor
that
in
all
likelyhood
he
hath
received
any
greater
commendation
for
his
plain
dealing
,
in
answer
to
another
Objection
,
which
is
grounded
upon
the
Authority
of
Pope
Nicholas
.
Who
in
an
Epistle
of
his
to
Michael
,
the
Emperour
of
Constantinople
,
doth
write
thus
:
"
Christus
B.
Petro
,
vitae
aeternae
clavigero
,
terreni
simul
&
coelestis
Imperii
Jura
commisti
.
"
Christ
did
commit
to
St.
Peter
,
the
Key
bearer
of
Everlasting
Lise
the
right
and
interest
,
both
of
the
Earthly
,
and
of
the
Heavenly
Empire
.
To
which
saying
of
Pope
Nicholas
,
the
Cardinal
maketh
two
answers
.
"
Ad
testimonium
Nicolai
dico
;
Imprimis
,
illud
citari
à
Gratiano
d.
22.
Can.
Omnes
;
sed
non
inveniri
inter
Epistolas
Nicolai
Papae
.
"
To
the
testimony
of
Pope
Nicholas
,
I
answer
;
First
,
that
the
said
is
cited
by
Gratian
,
but
it
is
not
to
be
found
amongst
the
Epistles
of
Pope
Nicholas
:
As
if
he
should
have
said
,
That
testimony
is
forged
.
And
the
effect
of
his
second
Answer
is
,
That
if
any
Man
shall
urge
,
that
Testimony
of
Pope
Nicholas
,
in
the
sense
objected
,
they
make
him
directly
repugnant
to
himself
,
in
the
rest
of
the
said
Epistle
.
And
concerning
the
other
Argument
,
by
our
said
Canonist
alledged
,
of
the
Death
of
Ananias
and
Sapphira
;
the
ancient
Fathers
,
in
the
Primitive
Church
,
would
certainly
have
scorn'd
it
,
if
ever
they
had
heard
of
it
.
Peter
,
knowing
by
the
instinct
of
the
Holy
Ghost
,
that
Satan
had
possessed
both
their
hearts
,
and
how
they
lied
not
to
Men
,
but
to
God
;
did
only
pronounce
that
Sentence
of
Death
upon
them
,
which
the
holy
Spirit
did
suggest
unto
him
.
Wherein
although
there
may
appear
,
what
force
the
Sword
of
the
Spirit
,
which
is
the
Word
of
God
,
had
,
when
it
was
brandished
by
St.
Peter
,
through
the
Operation
of
the
Holy
Ghost
;
there
was
assuredly
no
use
of
any
material
and
civil
Sword
:
for
if
there
had
,
another
manner
of
Form
of
outward
Justice
would
first
have
been
held
,
before
they
had
been
Executed
.
And
to
conclude
this
point
,
We
do
freely
profess
,
That
the
nature
of
Christ
,
his
Spiritual
Kingdom
being
throughly
weighed
,
we
cannot
find
to
what
purpose
,
either
St.
Peter
,
or
any
of
his
Successors
,
should
have
been
made
temporal
Monarchs
over
all
the
Civil
Magistrates
in
the
World
:
because
all
their
temporal
Forces
,
and
Swords
joined
together
,
had
not
been
able
to
have
vanquished
one
wicked
Spirit
of
the
Air
,
or
have
open'd
the
door
of
any
one
Man's
heart
for
Christ
,
or
the
Holy
Ghost
to
have
entered
and
have
made
their
habitation
in
it
.
CAN.
VIII
.
IF
therefore
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
that
our
Saviour
Christ
hath
otherwise
committed
the
World
to
be
governed
under
him
by
Kings
,
and
Soveraign
Princes
,
but
so
,
as
he
himself
,
with
his
Regal
Scepter
,
doth
rule
and
govern
them
all
,
according
to
his
Divine
Pleasure
:
or
,
that
it
is
not
a
sound
Argument
,
that
the
Bishops
of
Rome
,
in
taking
upon
them
to
be
temporal
Kings
,
have
wholly
perverted
the
Institution
of
Christ
in
that
behalf
;
in
that
they
are
driven
to
justify
their
facts
therein
,
by
the
Examples
of
the
Maccabees
,
and
those
times
of
so
great
confusion
:
or
,
that
our
Saviour
Christ
,
whilst
he
was
here
upon
the
Earth
,
did
not
fully
content
himself
to
be
only
a
Spiritual
King
,
to
rule
in
Mens
hearts
:
or
,
that
to
the
end
he
might
erect
such
a
Spiritual
Kingdom
,
he
did
not
conquer
the
Devil
,
Sin
,
Death
,
and
Hell
,
and
thereby
took
possession
in
the
hearts
of
all
true
Believers
:
or
,
that
before
our
Saviour
Christ
doth
begin
to
reign
in
Man's
heart
,
he
doth
not
first
,
by
the
Ministry
of
his
Word
,
beget
a
lively
Faith
in
it
:
or
,
that
whilst
he
lived
here
in
the
World
,
he
did
not
satisfy
himself
,
for
our
sakes
,
with
a
very
mean
and
poor
Estate
,
being
in
himself
most
rich
▪
because
he
was
God
,
and
in
his
humanity
,
the
Heir
of
all
things
:
or
,
that
he
did
not
Institute
and
Ordain
a
Priesthood
,
or
Ministry
,
to
continue
to
the
end
of
the
World
,
for
the
continuance
and
augmenting
of
his
Spiritual
Kingdom
:
or
,
that
the
Children
of
God
,
notwithstanding
that
they
are
redeemed
,
through
Faith
by
Christ
,
and
delivered
out
of
the
Iaws
of
Hell
,
and
Satan
,
are
not
still
to
take
heed
,
and
beware
of
him
,
and
to
arm
themselves
accordingly
against
his
Forces
:
or
,
that
our
Saviour
Christ
,
when
he
told
his
Apostles
and
Disciples
,
That
the
Servant
is
not
above
his
Lord
,
but
that
whosoever
would
be
a
perfect
Disciple
,
should
be
as
his
Master
,
did
not
mean
,
that
his
Apostles
,
and
after
them
their
Successors
,
Archbishops
,
Bishops
,
and
the
rest
of
the
Ministry
,
should
hold
their
Services
and
Offices
under
him
,
to
do
as
he
did
,
when
he
was
a
Mortal
Man
of
poor
Estate
,
and
subject
to
many
bad
Vsages
,
and
Injuries
:
or
,
that
because
our
Saviour
Christ
,
after
his
Resurrection
and
Ascension
,
when
he
was
become
a
Man
Immortal
and
Glorious
,
did
then
enlarge
the
Commission
of
his
Apostles
,
and
ordain'd
by
them
a
succession
of
the
Ministry
for
the
government
of
the
Church
he
did
thereby
make
them
any
more
partakers
of
his
Regal
Authority
,
whereof
his
humane
nature
was
then
actually
possessed
,
for
the
state
and
exercise
thereof
,
by
reason
of
the
free
and
unrestrained
Operation
of
his
Deity
,
than
he
made
their
natural
and
corruptible
Bodies
,
incorrupt
and
spiritual
Bodies
,
or
endowed
them
in
this
life
,
with
any
of
that
Glory
,
Power
,
and
Heavenly
Estate
,
which
they
were
to
enjoy
after
their
Deaths
,
and
blessed
Resurrection
:
or
,
that
the
Apostles
after
Christ's
Death
(
not
exempting
St.
Peter
)
did
not
find
their
Estates
in
this
World
very
suitable
to
their
Master's
,
whilst
he
lived
with
them
,
all
things
happening
unto
them
,
as
he
had
foretold
them
:
or
,
that
either
St.
Peter
,
or
any
of
the
Apostles
,
or
of
their
Successors
,
either
then
,
or
since
that
time
,
could
challenge
so
much
as
this
,
or
that
one
temporal
farm
,
by
virtue
of
their
Ecclesiastical
Functions
,
more
than
their
Master
had
,
or
that
either
they
were
themselves
possessed
with
,
as
their
own
,
before
they
were
called
to
that
Ministration
,
or
than
was
afterward
given
unto
them
by
godly
Emperors
,
Kings
and
Princes
,
and
other
devout
and
religious
Persons
:
or
,
that
if
St.
Peter
had
known
himself
to
have
been
under
Christ
the
sole
temporal
Monarch
of
the
World
,
it
had
not
been
his
duty
to
have
made
the
same
known
;
at
least
,
to
the
Apostles
,
and
such
as
were
converted
to
Christ
,
to
the
end
they
might
have
honour'd
him
accordingly
,
as
his
dutiful
and
loyal
Subjects
:
or
,
that
it
had
not
in
all
probability
,
if
St.
Peter
meant
to
shew
himself
to
be
a
temporal
King
,
by
the
Deaths
of
Ananias
and
Sapphira
,
been
much
more
expedient
for
the
success
of
the
Gospel
in
those
days
,
if
he
had
used
such
his
Regal
Authority
against
those
civil
Magistrates
,
which
were
Enemies
to
Christ
,
and
to
all
that
Preached
in
his
name
:
or
,
that
it
may
be
rightly
imagin'd
,
with
our
dutiful
regard
of
St.
Peter's
Sincerity
,
that
ever
he
would
have
been
so
earnest
with
the
dispersed
Jews
,
to
have
submitted
themselves
for
the
Lord's
sake
unto
Kings
,
and
other
Governours
,
to
have
obey'd
them
and
honour'd
them
,
if
he
had
known
them
to
have
had
temporal
Authority
,
because
they
did
not
acknowledge
themselves
to
be
his
Vassals
:
or
,
that
it
did
not
proceed
from
the
great
Wisdom
of
God
,
to
abridge
in
the
Apostles
of
Christ
(
even
in
St.
Peter
himself
)
that
great
Power
and
Authority
which
Christ
had
;
as
appeareth
by
his
words
,
when
he
said
,
that
if
he
had
thought
it
fit
,
he
could
have
twelve
Legions
of
Angels
at
his
Commandment
,
to
have
defended
him
from
all
his
Enemies
(
the
Scribes
and
Pharisees
,
with
all
their
partakers
;
)
in
that
perhaps
the
Apostles
,
even
St.
Peter
himself
,
might
have
abused
it
:
or
,
that
it
is
not
more
than
probable
,
that
howsoever
St.
Peter
would
have
used
the
said
Power
and
Authority
,
if
he
had
had
it
,
if
the
Bishops
of
Rome
had
received
it
from
him
,
they
would
certainly
have
made
great
havock
and
confusion
in
the
World
with
it
:
or
,
that
if
all
the
Kings
and
Sovereign
Princes
in
the
World
had
been
subject
to
St.
Peter
,
and
were
thereupon
in
the
like
subjection
to
the
Bishops
of
Rome
,
they
(
both
St.
Peter
,
and
his
Successors
)
might
not
have
had
ready
at
their
Commandment
(
if
Kings
and
Princes
had
done
their
duties
)
more
than
twelve
Legions
,
to
have
confounded
all
Men
,
that
should
have
disobey'd
them
:
or
,
that
therefore
it
is
not
as
absurd
an
imagination
and
conceit
for
any
Man
to
think
,
that
Christ
did
give
so
great
temporal
Authority
,
either
to
St.
Peter
,
or
any
of
his
Successors
,
over
temporal
Kings
and
Princes
,
that
they
might
have
so
great
Armies
,
when
they
list
,
at
their
directions
;
as
if
any
Man
should
hold
,
that
because
they
are
Christ's
Vicars
,
they
may
have
twelve
Legions
from
Heaven
to
do
them
service
,
if
perhaps
temporal
Kings
and
Princes
should
be
negligent
,
or
refuse
to
be
at
such
charges
at
their
Commandment
:
or
,
that
it
is
not
a
kind
of
madness
(
the
true
nature
of
Christ's
spiritual
Kingdom
and
Church
,
here
upon
Earth
consider'd
)
for
any
Man
to
conceive
,
and
thereupon
maintain
,
that
any
such
Omnipotency
of
temporal
Power
in
St.
Peter
,
ever
was
,
or
ever
shall
be
,
available
to
vanquish
the
Devil
,
or
remove
him
out
of
his
Palace
,
or
to
spoil
him
of
all
his
Principalities
,
or
to
beget
Faith
in
the
Children
of
God
,
or
to
erect
in
their
hearts
a
Tabernacle
for
Christ
,
and
the
Holy
Ghost
;
which
are
only
the
peculiar
and
proper
actions
of
our
Saviour
Christ
,
as
he
is
our
Spiritual
King
,
and
of
St.
Peter
,
and
the
rest
of
the
Apostles
,
with
all
their
Successors
in
their
degrees
,
and
as
they
are
his
Spiritual
Ministers
;
He
doth
greatly
Erre
.
CAP.
X.
The
Sum
of
the
Chapter
following
.
That
the
Bishops
of
Rome
have
no
temporal
Authority
indirectly
,
over
Kings
and
Princes
,
throughout
the
Christian
World
,
to
depose
them
from
their
Kingdoms
,
for
any
cause
whatsoever
.
BEcause
we
have
been
bold
to
use
the
Authority
of
the
Cardinaliz'd
Jesuit
against
the
ridiculous
Canonists
,
and
their
Companions
,
the
new
Sectaries
of
the
Oratory-Congregation
,
concerning
the
Pope's
temporal
Authority
over
all
Kings
and
Princes
in
the
World
directly
:
We
may
not
do
him
so
much
injury
,
as
once
to
pretend
,
that
he
favoureth
either
us
,
or
any
point
of
truth
(
for
our
sakes
)
that
we
defend
.
It
may
rather
be
ascribed
unto
him
for
a
singular
virtue
(
his
bringing
up
,
and
course
of
life
consider'd
)
if
he
study
not
to
impugn
it
with
all
the
strength
that
he
hath
,
either
of
his
Wit
or
Learning
.
Nevertheless
,
albeit
he
hath
travelled
exceedingly
in
his
Books
de
Romano
Pontifice
,
to
advance
the
Papacy
to
his
uttermost
Ability
;
and
had
no
purpose
therein
(
we
are
well
assured
)
to
give
us
any
advantage
(
who
do
oppose
our selves
against
the
whole
drift
of
those
his
Books
:
)
Yet
he
hath
so
muster'd
and
marshall'd
his
matters
and
Forces
together
,
as
whilst
he
endeavours
to
fortifie
the
Pope's
Authority
,
and
to
encounter
the
Assaults
that
have
been
made
against
it
,
he
hath
done
more
for
us
,
against
his
Will
,
to
the
prejudice
of
his
Master
,
whom
he
laboureth
to
uphold
,
than
we
could
ever
have
expected
at
his
hands
.
Insomuch
,
as
we
are
verily
perswaded
,
the
time
will
come
before
it
be
long
,
that
his
Works
will
be
thrust
into
the
Catalogue
Librorum
prohibitorum
;
because
dealing
with
our
Arguments
,
as
he
did
in
the
said
Books
de
Romano
Pontifice
,
and
thinking
that
he
would
no
further
yield
to
the
truth
,
by
way
of
Objection
,
than
as
he
should
be
able
sufficiently
to
refel
it
;
it
hath
often
fall'n
out
with
him
,
as
it
will
ever
do
with
all
Impostors
,
that
the
very
meaning
of
the
truth
,
according
to
the
nature
of
it
,
hath
(
notwithstanding
all
his
cunning
)
very
much
prevail'd
against
him
,
to
the
everlasting
glory
of
her
own
name
,
and
forcible
strength
to
discover
Errors
,
like
to
the
Sun
's
to
expel
Darkness
.
We
will
not
here
otherwise
make
proof
hereof
,
than
,
as
by
the
matter
we
have
in
hand
,
and
are
purposed
to
prosecute
,
we
are
after
a
sort
urged
and
compelled
.
For
albeit
hitherto
he
hath
seemed
to
have
joined
with
us
(
as
he
hath
indeed
,
more
than
now
,
we
are
perswaded
,
he
doth
well
vouchsafe
)
yet
foreseeing
what
tempests
he
was
otherwise
like
to
have
endured
,
in
affirming
so
peremptorily
(
as
he
did
)
that
the
Pope
had
no
temporal
Authority
at
all
,
as
he
was
either
Christ's
,
or
St
Peter's
Vicar
:
he
minced
his
matter
in
the
titles
of
his
Chapters
to
that
purpose
with
the
word
Directè
(
whereof
in
his
reasons
he
never
made
mention
;
)
and
then
falleth
upon
this
Issue
,
That
Indirectè
,
the
Pope
hath
Authority
over
all
Emperours
,
Kings
,
and
Soveraign
Princes
,
to
hurry
them
hither
and
thither
;
to
depose
and
remove
them
from
their
Regal
Estates
and
Dignities
;
to
dispose
of
their
Kingdoms
according
to
his
own
Pleasure
;
to
release
their
Subjects
of
their
Oaths
and
Obedience
,
and
to
thrust
them
into
all
Rebellions
,
Treasons
,
Furies
,
and
what
not
against
them
.
In
the
which
his
course
this
is
our
comfort
,
that
by
direct
dealing
,
the
Cardinal
did
find
no
ways
or
means
how
to
withstand
the
truth
;
but
is
driven
by
indirect
shifts
and
by-paths
,
to
oppose
his
labours
(
we
fear
,
reclamante
Conscientiâ
)
how
to
save
his
own
Worldly
credit
,
he
might
cast
a
mist
upon
the
truth
;
if
not
to
depress
it
(
which
was
not
in
his
power
)
yet
at
the
least
to
obscure
it
,
to
darken
it
,
and
perplex
it
.
Some
of
the
principal
Reasons
,
which
he
hath
used
to
this
purpose
mentioned
,
are
of
this
kind
and
consequence
.
"
Bona
corporis
,
the
good
things
that
do
appertain
to
the
Body
,
as
health
especially
,
are
to
be
preferr'd
before
Bona
fortunae
,
as
the
Philosophers
call
them
;
that
is
,
Riches
and
all
other
Worldly
Dignities
and
Preferments
whatsoever
:
Therefore
the
calling
of
Physicians
,
the
end
whereof
is
the
health
of
Mens
Bodies
,
is
to
be
preferr'd
before
all
other
temporal
Callings
that
are
in
the
World
.
Or
thus
;
Natural
Parents
,
be
they
Emperours
,
Kings
,
or
Sovereign
Princes
,
do
give
unto
their
Children
their
natural
Being
only
:
but
Schoolmasters
do
adorn
by
Instruction
,
and
beautify
their
Minds
:
therefore
School-Masters
are
more
to
be
honour'd
by
young
Lords
and
Princes
,
than
are
their
Lords
and
Kings
,
their
natural
Parents
.
Or
thus
;
One
end
why
Men
were
first
Created
,
and
afterward
born
,
be
they
Kings
or
Princes
,
Priests
or
private
Persons
,
was
to
live
in
the
World
:
but
for
the
supporting
of
Mens
Lives
,
Husbandry
,
and
many
other
Occupations
,
are
of
greater
Importance
and
Necessity
,
than
are
either
Kings
,
Princes
,
Lords
,
or
civil
Magistracy
:
therefore
those
Mens
base
Callings
are
to
be
preferr'd
before
the
Callings
of
the
other
.
Or
,
as
if
a
Man
should
reason
thus
;
They
,
that
have
the
chiefest
charge
of
Souls
committed
unto
them
,
are
to
be
esteem'd
,
as
Men
in
this
World
,
of
the
highest
Calling
:
but
all
Christians
generally
,
have
every
one
of
them
a
greater
charge
committed
unto
them
of
their
own
Souls
,
than
any
sort
of
Priests
or
Ministers
have
:
therefore
every
Christian
is
in
that
respect
,
in
Calling
and
Dignity
,
to
be
preferred
before
the
Calling
of
any
one
Pastor
,
Priest
,
Prelate
,
or
Pope
.
"
Now
after
he
hath
dallied
with
such
sophistications
and
comparisons
betwixt
the
Body
and
the
Soul
,
the
Flesh
and
the
Spirit
,
he
falleth
upon
some
particulars
;
the
more
fully
(
as
he
saith
)
to
express
what
he
had
formerly
delivered
.
The
sum
of
which
particulars
is
,
"
Civil
Power
is
subject
to
Spiritual
Power
,
when
they
are
both
part
of
a
Christian
Commonwealth
:
therefore
the
Spiritual
Princes
may
command
temporal
Princes
,
and
dispose
of
their
temporal
affairs
in
ordine
ad
Bonum
spirituale
,
n
order
to
a
spiritual
good
.
"
The
Antecedent
of
which
Argument
may
briefly
be
refuted
,
for
ought
that
he
hath
said
to
justify
it
,
in
manner
as
followeth
.
For
in
saying
,
that
this
subjection
of
the
temporal
Power
to
the
Spiritual
,
is
,
but
where
both
these
Powers
are
part
of
one
and
the
same
Christian
Commonwealth
,
he
maketh
the
Estate
of
Christian
Kings
and
Princes
,
inferiour
and
worse
than
the
Estate
of
those
that
be
Infidels
:
Whose
political
Power
being
no
part
of
any
Christian
Commonwealth
,
is
not
subject
to
the
Ecclesiastical
.
Again
,
to
prefer
the
Ecclesiastical
Authority
of
the
Church
,
for
honour
and
dignity
in
this
World
,
before
the
temporal
Authority
of
Kings
and
Princes
,
is
in
effect
,
to
prefer
the
poor
and
base
Estate
of
our
Saviour
Christ
,
as
he
was
a
mortal
Man
here
upon
Earth
,
subject
to
many
wants
,
oppressions
,
and
injuries
,
before
the
glory
and
majesty
of
his
Divine
Nature
:
in
that
Kings
have
their
Authority
and
Calling
from
Christ
,
as
he
is
God
:
Whereas
all
Ministers
,
even
St.
Peter
himself
,
and
consequently
the
Pope
,
are
but
Christ's
Vicars
and
Substitutes
,
as
he
was
Man
,
subject
to
the
said
wants
,
miseries
,
and
Oppressions
.
Moreover
,
in
that
every
Soul
,
by
the
testimony
of
St.
Paul
,
is
subject
to
the
Power
and
Authority
of
temporal
Princes
;
and
that
they
must
be
so
,
not
because
of
wrath
only
,
but
also
for
Conscience
sake
:
forasmuch
,
as
the
points
of
subjection
there
specified
,
are
commanded
to
all
Men
to
be
observed
,
&
Sacerdotibus
,
&
Monachis
,
non
solùm
saecularibus
,
to
Bishops
and
Monks
,
Let
every
Soul
be
subject
to
the
higher
Powers
,
Etiamsi
Apostolus
sis
,
si
Evangelista
,
si
Propheta
,
sive
quisque
tandem
fueris
,
although
thou
art
an
Apostle
,
or
an
Evangelist
,
or
a
Prophet
,
or
whosoever
thou
art
:
)
and
because
,
for
ought
we
have
read
,
none
of
the
ancient
Fathers
do
herein
dissent
from
Chrysostom
;
We
hold
it
to
be
very
plain
,
and
evident
to
our
understandings
,
that
the
Ecclesiastical
Authority
,
to
be
exercis'd
in
this
World
,
by
any
manner
of
Ecclesiastical
Persons
whosoever
,
is
inferiour
,
and
of
a
lower
degree
,
than
is
the
Authority
and
Power
of
temporal
Kings
and
Princes
.
For
if
the
Authority
of
such
Ecclesiastical
Persons
,
whether
Apostles
,
Evangelists
,
Prophets
,
Bishops
or
Priests
,
either
Regular
or
Secular
,
cannot
exempt
them
from
the
Authority
of
Kings
,
it
must
follow
of
necessity
,
that
it
is
subject
and
inferiour
to
their
temporal
Power
and
Authority
.
Another
of
the
Cardinal's
Reasons
,
whereby
he
would
gladly
prove
the
Pope's
indirect
temporal
Power
(
to
omit
the
rest
of
his
absurd
trifling
about
the
first
)
is
built
upon
a
very
traiterous
Position
,
never
heard
of
in
the
Church
in
the
times
of
the
principal
ancient
Fathers
.
For
how
earnest
soever
he
seem'd
before
in
refuting
their
Opinions
,
who
hold
,
That
no
Princes
are
to
be
obey'd
,
if
they
be
Infidels
;
he
thinketh
he
is
able
to
shift
off
that
in
effect
with
his
jugling
and
indirect
Fetches
.
These
are
his
traiterous
words
.
"
It
is
not
lawful
for
Christians
to
tolerate
a
King
,
Concerning
the
Assumption
of
this
Argument
,
touching
the
presupposed
charge
of
the
Pope
,
in
matters
of
Religion
,
over
all
the
Churches
in
the
World
,
we
shall
have
a
fitter
occasion
to
touch
it
,
after
a
sort
,
in
the
next
Chapter
:
Now
we
will
only
briefly
handle
the
falshood
of
his
Proposition
,
Of
the
Power
of
Subjects
over
their
Soveraigns
.
Where
,
after
he
hath
abused
a
place
in
Deuteronomy
,
and
spent
some
idle
conceits
of
his
own
,
he
writeth
in
this
sort
.
"
Although
Christians
in
times
past
did
not
depose
Nero
and
Dioclesian
,
and
Julian
the
Apostate
,
and
Valens
the
Arrian
,
and
such
like
;
id
fuit
,
quia
deerant
vires
temporales
Christianis
;
it
came
to
pass
,
because
Christians
did
then
want
temporal
Forces
.
For
that
otherwise
they
might
lawfully
so
have
done
,
appeareth
by
the
Apostle
,
1
Cor.
6.
Where
he
commandeth
new
Judges
of
temporal
Causes
to
be
appointed
by
Christians
,
that
Christians
might
not
be
compelled
to
plead
their
Cause
before
a
Judge
,
that
was
a
Persecutor
of
Christ
.
Upon
which
Text
the
Cardinal
maketh
this
Gloss
.
Sicut
novi
Judices
constitui
potuerunt
;
ita
&
novi
Principes
,
&
Reges
propter
eandem
causam
,
si
vires
adfuissent
:
as
new
Judges
might
have
been
appointed
;
so
might
new
Princes
and
Kings
for
the
same
cause
,
if
the
Christians
then
had
been
able
,
by
reason
of
their
Forces
,
to
have
created
,
to
themselves
,
such
new
Kings
and
Princes
.
"
Thus
the
Cardinal
:
Who
undoubtedly
was
brought
into
some
hard
streight
,
or
else
he
would
never
have
written
in
this
sort
.
St.
Peter
and
St.
Paul
lived
and
dyed
under
Nero
,
who
was
a
Persecutor
:
and
shall
we
think
,
that
St.
Peter
and
St.
Paul
had
taught
the
Christians
in
those
days
,
to
have
thrust
Nero
from
his
Imperial
Seat
,
by
force
of
Arms
,
if
they
had
been
able
?
Certainly
it
is
a
blasphemous
assertion
,
and
worthy
of
as
great
a
Censure
,
as
if
he
had
termed
those
holy
Men
,
in
plain
terms
,
Dissembling
Traytors
,
or
denied
the
Scriptures
to
have
been
written
by
the
Inspiration
of
the
Holy
Ghost
.
Again
,
he
himself
is
not
ignorant
,
how
grosly
he
lieth
,
even
against
his
own
Conscience
,
in
saying
,
that
it
was
for
want
of
strength
,
that
the
Christians
in
the
days
of
the
other
persecuting
Emperours
,
did
not
rebel
against
them
;
Tertullian
in
express
terms
affirming
the
contrary
:
"
First
,
that
they
,
the
Christians
in
his
times
,
wanted
no
Forces
to
have
born
Arms
,
and
endanger'd
the
whole
Empire
;
And
secondly
,
That
it
was
far
from
their
hearts
so
to
do
,
because
they
had
been
taught
otherwise
by
the
Doctrine
of
Christ
in
his
holy
Gospel
.
Besides
,
it
is
apparent
,
that
in
and
about
Tertullian's
time
,
these
four
were
Bishops
of
Rome
,
Victor
,
Zephyrinus
,
Calixtus
,
and
Vrbanus
:
so
as
the
Cardinal
doth
in
effect
cast
a
great
Imputation
upon
them
of
negligence
,
or
insincerity
;
that
the
Christians
in
their
days
,
wanting
neither
number
nor
strength
to
have
bridled
their
bad
Emperours
,
they
by
their
Papal
Authority
did
not
depose
them
.
Dioclesian
began
his
Empire
about
the
year
288.
during
the
time
of
whose
Government
,
Gaius
,
Marcellinus
,
and
Marcellus
,
were
Popes
,
when
the
number
of
Christians
was
greatly
encreased
throughout
all
the
World
:
and
yet
,
for
ought
that
appeareth
to
the
contrary
,
no
Man
living
,
either
Pope
,
Priest
,
or
Prelate
,
did
so
much
as
then
dream
of
this
damnable
Doctrine
.
Julian
the
Apostate
began
his
Reign
about
the
year
of
Christ
360.
and
Valens
8.
years
after
him
;
in
whose
times
Liberius
and
Damasus
,
were
Bishops
of
Rome
;
which
Damasus
was
a
Man
that
wanted
no
Courage
:
nevertheless
we
do
not
read
,
that
either
he
,
or
Liberius
,
ever
attempted
to
Excommunicate
,
or
depose
,
either
of
those
Emperours
,
or
that
they
held
it
lawful
for
them
so
to
have
done
.
In
the
space
of
time
betwixt
Nero
,
and
Damasus
,
the
most
principal
Men
of
all
the
ancient
Fathers
lived
,
as
Justinus
Martyr
,
Irenaeus
,
Clemens
Alexandrinus
,
Tertullian
,
Origen
,
Cyprian
,
Athanasius
,
Jerom
,
and
Augustin
:
who
never
had
learned
,
nor
did
in
their
times
teach
it
for
sound
Doctrine
,
either
that
the
Christians
had
Authority
to
bear
Arms
against
their
Soveraigns
;
or
that
the
Bishops
of
Rome
might
lawfully
depose
Kings
and
Princes
,
either
for
Heresy
,
or
for
Cruelty
,
and
thrust
their
Subjects
(
to
serve
their
turns
)
into
such
furious
and
rebellious
courses
.
So
as
it
was
great
boldness
,
for
the
Cardinal
of
his
own
Head
,
to
broach
so
palpable
an
untruth
;
especially
seeing
it
carrieth
with
it
so
many
Arguments
to
convince
his
want
herein
of
all
Honesty
,
Sincerity
,
and
Conscience
.
But
why
should
we
be
so
earnest
with
the
Man
?
considering
,
that
although
it
be
certain
,
that
neither
St.
Peter
not
St.
Paul
,
nor
any
of
the
said
ancient
Fathers
or
Popes
ever
thought
it
lawful
to
depose
such
Emperours
and
Kings
as
before
we
have
spoken
of
,
when
they
should
be
able
through
the
Numbers
and
Forces
of
Christians
so
to
do
;
Yet
the
same
did
proceed
in
the
most
of
them
from
their
Ignorance
and
want
of
Learning
.
"
For
(
saith
he
)
that
Christians
,
if
they
had
been
able
,
might
so
have
done
,
is
apparent
by
the
Apostle's
words
:
where
it
is
plain
,
that
they
had
authority
to
make
Judges
;
and
consequently
,
that
if
they
had
been
able
,
they
might
have
thrust
the
said
wicked
Emperours
from
their
Thrones
,
and
have
made
to
themselves
new
Kings
of
their
own
.
"
Assuredly
the
Devil
himself
did
never
abuse
any
place
of
Scripture
(
for
ought
that
we
remember
)
so
palpably
and
grosly
,
as
the
Cardinal
doth
this
:
and
therefore
we
will
bestow
no
great
Pains
to
refute
him
.
It
shall
be
sufficient
briefly
to
observe
,
that
in
the
Judgments
of
Jerom
,
Austin
,
Ambrose
,
and
Chrysostome
,
the
Judges
which
here
the
Apostle
speaketh
of
,
were
only
such
,
as
might
by
way
of
Arbitrement
,
end
such
Suits
,
as
arose
amongst
Christians
in
those
days
;
and
not
such
Judges
,
as
by
Law
and
Authority
might
have
compelled
them
to
have
stood
to
their
Sentences
:
for
that
had
been
indeed
to
have
encroached
upon
the
Authority
of
the
civil
Magistrate
;
which
was
far
from
the
Apostle's
intent
and
meaning
.
"
And
therefore
,
saith
Theodoret
,
Sciendum
est
,
&c.
It
is
to
be
observed
,
that
these
words
(
of
chusing
Arbiters
)
do
not
repugn
to
those
things
which
are
written
to
the
Romans
.
For
here
the
Apostle
doth
not
command
Christians
to
resist
the
Magistrates
,
but
willeth
them
that
are
injured
,
not
to
use
the
Magistrates
:
"
meaning
,
that
it
was
fitter
for
Christians
to
compound
their
causes
and
quarrels
amongst
themselves
,
rather
than
to
the
dishonour
of
their
Profession
,
contend
before
such
Magistrates
as
were
Infidels
,
and
were
like
enough
to
despise
and
contemn
them
,
"
Sed
videtur
,
&c.
But
that
which
is
here
said
by
the
Apostle
doth
seem
to
be
contrary
to
that
which
St.
Peter
saith
,
Be
subject
to
every
humane
Creature
for
God
,
whether
to
King
as
excelling
,
or
to
Rulers
as
sent
by
him
.
For
it
doth
appertain
to
the
Authority
of
a
Prince
to
judge
of
his
Subjects
,
and
therefore
it
is
against
the
Law
of
God
,
to
prohibit
,
that
a
Subject
should
submit
himself
to
the
Judgment-Seat
of
his
Prince
,
if
he
be
an
Infidel
.
Sed
dicendum
,
&c.
But
it
is
to
be
answered
,
that
the
Apostle
doth
not
here
forbid
,
but
that
faithful
Men
,
living
under
Princes
that
are
Infidels
,
may
appear
in
their
Judicial
Seats
if
they
be
called
;
for
this
were
against
the
Subjection
which
is
due
unto
Princes
:
but
he
forbiddeth
,
that
faithful
Men
do
not
of
their
own
accord
,
voluntarily
choose
the
Judgment-Seat
of
Infidels
.
"
But
if
these
Authorities
will
not
serve
,
we
will
be
bold
to
present
against
him
the
Judgment
of
a
whole
College
,
first
published
in
Rhemes
,
and
then
set
out
again
the
second
time
,
by
the
same
College
at
Doway
,
approved
in
both
Places
;
at
Rhemes
by
Petrus
Remigius
,
Hubertus
Morus
,
Johannes
Lebesque
,
Guil.
Balbus
;
and
at
Doway
by
Will
.
Estius
,
Barth
.
Petrus
,
Judocus
Heylens
,
all
of
them
great
Doctors
of
Divinity
in
those
Places
,
and
one
a
Doctor
of
the
Canon
Law
,
Vicar
general
of
the
Archbishoprick
of
Rhemes
.
[
But
brother
with
brother
contendeth
in
Judgment
,
and
that
before
Infidels
]
saith
thus
;
"
To
be
given
much
to
Brabling
and
Litigiousness
for
every
trifle
,
to
spend
a
pound
rather
than
lose
a
penny
,
the
Apostle
much
reprehendeth
in
Christian
Men.
For
a
Christian
Man
to
draw
another
to
the
Judgment-Seats
and
Courts
of
Heathen
Princes
(
which
then
only
raigned
)
and
not
to
suffer
their
Controversies
and
Quarrels
to
be
taken
up
among
themselves
,
Brotherly
and
peaceably
,
was
a
great
fault
.
"
What
the
Cardinal's
Friends
will
say
,
of
his
perverting
the
Apostle's
meaning
with
so
desperate
an
Exposition
,
we
are
uncertain
:
but
of
this
,
we
are
sure
,
that
the
Estate
of
that
Church
must
needs
be
very
miserable
,
that
cannot
be
upheld
without
so
apparent
injury
done
to
the
Holy
Ghost
.
Which
observation
we
thought
fit
to
make
in
this
place
;
because
he
once
having
past
the
bounds
of
all
Modesty
,
or
rather
Piety
,
is
grown
to
that
presumption
and
hardness
of
heart
,
against
the
truth
,
as
that
he
dareth
to
ground
another
of
his
Reasons
,
to
prove
,
that
the
Pope
hath
Authority
indirectly
,
to
depose
Kings
and
Princes
,
upon
these
words
spoken
to
St.
Peter
,
Pasce
oves
meas
,
Feed
my
Sheep
.
Touching
which
words
,
because
we
have
a
fitter
place
to
entreat
,
we
will
here
be
silent
,
and
address
our selves
to
his
fourth
Reason
,
as
idle
,
and
as
false
,
as
any
of
the
rest
.
These
are
his
words
.
"
When
Kings
and
Princes
come
to
the
Church
,
that
they
may
be
made
Christians
,
they
are
received
cum
pacto
expresso
,
vel
tacito
,
with
a
condition
expressed
or
implied
,
without
any
mention
made
of
it
,
that
they
do
submit
their
Scepters
unto
Christ
;
and
do
promise
,
that
they
will
keep
and
defend
the
Faith
of
Christ
,
Etiam
sub
poenâ
Regni
perdendi
,
even
under
pain
of
losing
their
Kingdoms
:
Therefore
,
when
they
become
Hereticks
,
or
do
hinder
Religion
,
they
may
be
judged
by
the
Church
,
and
also
deposed
from
their
Principality
,
and
there
shall
be
no
injury
done
unto
them
,
if
they
be
deposed
.
"
For
answer
whereof
;
first
,
we
say
,
That
in
all
the
Forms
of
Baptisms
which
hitherto
have
been
published
,
we
cannot
learn
,
that
there
was
ever
any
such
express
Covenant
,
as
the
Cardinal
here
mentioneth
,
required
of
any
King
,
when
he
came
to
be
Christned
.
Baptism
is
the
Entrance
,
ordain'd
by
Christ
,
into
the
Church
,
which
is
his
spiritual
Kingdom
;
and
agreeably
to
the
nature
of
that
Kingdom
,
all
who
are
thereby
to
enter
into
it
,
of
what
Calling
or
Condition
sover
they
are
,
as
well
poor
as
rich
;
private
Persons
as
Princes
,
are
(
according
to
the
Rules
of
Baptism
practised
in
all
the
particular
Churches
in
the
World
,
for
ought
that
is
known
to
the
contrary
)
either
themselves
in
their
own
Persons
,
or
if
they
be
Infants
,
by
their
Sureties
to
profess
their
belief
in
Christ
,
and
to
Promise
,
that
they
will
forsake
the
Devil
,
and
all
his
Works
,
the
vain
Pomp
and
Glory
of
the
World
,
with
all
covetous
desires
of
the
same
,
and
carnal
desires
of
the
Flesh
;
and
that
they
do
constantly
believe
God's
holy
word
,
and
that
they
will
keep
his
Commandments
.
The
willful
breach
of
any
of
which
points
,
and
perseverance
in
it
without
Repentance
,
doth
indeed
deprive
every
Christian
Man
,
of
what
Calling
soever
he
be
,
from
the
interest
he
had
(
by
his
said
profession
and
promise
,
when
he
was
Baptized
)
to
the
Spiritual
Kingdom
of
Christ
in
this
Life
,
(
that
is
,
from
being
a
true
and
lively
Member
of
the
Church
and
mystical
Body
of
Christ
)
and
from
the
Kingdom
of
Glory
in
the
Life
to
come
.
But
that
any
Man
,
by
the
breach
of
any
Promise
made
when
he
was
Baptized
,
should
lose
that
which
he
gain'd
not
by
his
Baptism
;
or
that
the
Church
did
never
receive
any
King
or
Prince
to
Baptism
,
but
either
upon
condition
in
express
terms
,
or
by
implication
made
either
by
himself
,
or
by
his
Godfathers
,
that
he
would
submit
his
Scepter
unto
Christ
,
that
is
,
unto
the
Bishop
of
Rome
(
as
the
Cardinal's
drift
sheweth
his
meaning
to
be
)
and
promise
to
keep
and
defend
the
Faith
of
Christ
under
pain
of
the
loss
of
his
Kingdom
,
is
certainly
a
Doctrine
of
Devils
,
and
was
never
heard
of
in
the
Church
of
Christ
for
many
hundred
years
;
but
is
utterly
repugnant
to
the
Analogy
of
Scripture
,
and
to
the
true
nature
of
Christian
Baptism
.
These
secret
intentions
(
for
,
as
we
have
said
,
there
was
never
any
Form
of
Baptism
,
that
contain'd
any
such
express
contract
,
as
the
Cardinal
speaketh
of
)
Mental
Reservations
,
and
hidden
Compacts
,
such
as
Men
were
never
taught
in
the
Primitive
Church
,
nor
ever
dream'd
of
,
or
suspected
to
be
thrust
into
one
of
the
holy
Sacraments
,
may
well
become
the
Impostors
of
Rome
,
but
are
altogether
contrary
to
the
meaning
of
Christ
,
and
of
his
holy
Apostles
:
In
whose
days
,
he
that
believed
was
baptized
in
the
name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
without
any
such
jugling
,
or
snares
laid
to
hazard
and
entangle
Mens
temporal
Estates
.
There
is
nothing
in
the
Gospel
,
whereof
Men
ought
to
be
ashamed
,
or
which
will
not
abide
the
touchstone
of
truth
,
if
it
be
compared
with
the
rest
of
the
Scriptures
;
or
,
that
doth
not
promote
the
Spiritual
Kingdom
of
Christ
,
it
being
called
in
that
respect
,
Evangelium
Regni
,
the
Gospel
of
the
Kingdom
.
Now
whether
this
underhand
bargaining
be
suitable
or
no
,
with
the
sincerity
of
the
Holy
Ghost
;
or
whether
if
it
had
been
known
in
the
Primitive
Church
,
that
all
Men
,
who
would
submit
themselves
to
the
Doctrine
of
the
Gospel
,
and
be
baptized
,
did
thereby
bind
themselves
to
be
subject
,
and
at
the
Commandment
of
the
Bishop
of
Rome
for
the
time
being
,
under
pain
to
lose
all
their
Worldly
Estates
;
the
knowledge
thereof
would
not
rather
have
hinder'd
,
than
either
promoted
or
further'd
the
good
success
of
the
Gospel
;
no
Man
is
so
simple
,
but
he
may
easily
discern
it
.
Assuredly
the
Grecians
,
who
did
so
long
oppose
themselves
against
the
Authority
which
the
Bishops
of
Rome
did
challenge
over
all
Churches
,
were
ignorant
of
this
mystical
point
of
Baptism
:
and
so
were
all
the
Churches
in
the
World
for
many
Ages
,
or
else
there
would
not
have
been
so
great
stirs
in
the
World
about
the
continual
Usurpations
and
Encroachments
of
the
Bishops
of
Rome
,
as
are
many
ways
testified
by
sundry
Ecclesiastical
Histories
.
But
we
insist
too
long
upon
this
so
ridiculous
and
impudent
a
fiction
,
and
therefore
will
come
to
the
Cardinal
's
principal
reason
of
the
Pope's
said
indirect
temporal
Authority
,
to
toss
Kings
and
Kingdoms
up
and
down
as
he
list
.
"
The
Ecclesiastical
Commonwealth
(
saith
he
)
must
be
perfect
and
sufficient
of
her self
,
in
order
to
her
own
end
;
(
for
such
are
all
Commonwealths
that
are
well
instituted
)
and
therefore
she
ought
to
have
all
necessary
Power
to
the
obtaining
of
her
own
end
.
But
the
Power
of
using
and
disposing
of
temporal
things
,
is
necessary
to
the
Spiritual
End
;
because
otherwise
Evil
Princes
might
,
without
punishment
,
nourish
Hereticks
,
and
overthrow
Religion
:
and
therefore
the
Ecclesiastical
Commonwealth
hath
this
Power
.
"
Hitherto
the
Cardinal
.
The
substance
of
whose
Argument
is
,
that
the
Church
of
Christ
cannot
attain
to
her
Spiritual
End
,
except
the
Bishop
of
Rome
have
Authority
to
dispose
of
temporal
Kingdoms
,
and
to
punish
Kings
by
deposing
them
from
their
Crowns
,
if
he
hold
it
expedient
:
For
the
refutation
of
which
vain
and
false
Assertion
,
there
are
very
many
most
direct
and
apparent
Arguments
:
We
will
only
touch
some
few
of
them
.
Our
Saviour
Christ
in
his
days
,
and
the
Apostles
in
their
times
,
and
the
Primitive
Churches
for
the
space
of
300.
years
,
brought
the
Ecclesiastical
Commonwealth
(
as
here
it
is
termed
)
unto
her
Spiritual
End
,
as
directly
and
fully
,
as
either
the
Bishops
of
Rome
,
or
any
other
Bishops
have
at
any
time
done
since
:
and
yet
they
took
no
Power
and
Authority
upon
them
,
nor
did
challenge
the
same
,
of
disposing
of
temporal
Kingdoms
,
or
Deposing
of
Princes
.
Besides
,
if
such
an
indirect
temporal
Power
be
so
necessary
in
these
days
,
for
the
upholding
the
Ecclesiastical
Commonwealth
,
as
that
without
the
same
she
cannot
attain
the
Spiritual
End
,
or
be
a
perfect
Ecclesiastical
Commonwealth
,
when
there
are
so
many
Christian
Kings
and
Princes
;
then
was
the
same
much
more
necessary
for
the
attainment
of
the
same
end
,
in
the
said
times
of
Christ
,
of
his
Apostles
,
and
of
the
Churches
in
the
Ages
following
for
300.
years
,
when
the
civil
Magistrates
were
Pagans
and
Infidels
,
and
for
the
most
part
,
Persecutors
of
the
truth
.
But
we
hope
,
we
may
be
bold
without
offence
to
say
,
that
there
appeared
then
no
such
necessity
of
this
pretended
temporal
Power
and
Authority
,
in
any
Ecclesiastical
Persons
,
over
Kings
and
Kingdoms
,
for
the
disposing
of
them
;
and
that
nevertheless
,
the
Ecclesiastical
Commonwealth
,
in
those
times
,
did
attain
her
Spiritual
End
,
and
was
as
perfect
an
Ecclesiastical
Common-wealth
,
as
it
is
now
under
the
Pope's
Government
,
notwithstanding
all
his
temporal
Sovereignty
,
wherein
he
so
ruffleth
.
Again
,
we
are
perswaded
,
that
it
cannot
be
shewed
out
of
any
of
the
ancient
Fathers
,
or
by
any
general
Council
,
for
the
space
of
above
500.
years
after
Christ
,
that
the
Bishops
of
Rome
were
ever
imagin'd
to
have
such
temporal
Authority
to
depose
Kings
,
as
now
is
maintained
;
much
less
was
it
ever
dream'd
of
,
during
that
time
,
that
such
Authority
was
necessary
for
the
attaining
the
Spiritual
End
,
whereunto
the
true
Church
of
Christ
ought
to
aim
;
or
,
that
the
Ecclesiastical
Commonwealth
,
ordain'd
by
Christ
and
his
Apostles
,
could
not
be
perfect
without
it
.
It
were
a
miserable
shift
,
if
any
should
either
say
,
that
during
all
the
times
above-mention'd
,
first
the
Apostles
,
and
then
the
holy
Bishops
,
Martyrs
,
and
Fathers
after
them
,
were
ignorant
of
this
new
temporal
Power
,
or
at
least
did
not
so
throughly
consider
of
the
necessity
of
it
,
as
they
might
have
done
;
or
that
whilst
they
lived
,
there
could
indeed
no
such
matter
be
collected
out
of
the
Scriptures
,
for
that
in
those
days
the
Scriptures
had
not
received
such
a
sense
and
meaning
as
might
support
the
same
:
but
that
afterward
,
when
the
Bishops
of
Rome
did
think
it
necessary
to
challenge
to
themselves
such
temporal
Authority
,
over
both
Kings
and
Kingdoms
,
the
sense
and
meaning
of
the
Scripture
was
alter'd
.
But
be
this
shift
never
so
wretched
or
miserable
,
yet
(
for
ought
we
perceive
)
they
are
in
effect
,
and
still
will
be
,
both
in
this
cause
and
many
others
,
driven
unto
it
:
the
Scriptures
being
in
their
hands
a
very
Rule
of
Lead
,
and
Nose
of
Wax
,
as
in
another
more
fit
place
we
shall
have
occasion
to
shew
:
moreover
,
if
the
Bishops
of
Rome
have
this
great
temporal
Authority
over
Kings
and
Soveraign
Princes
,
to
preserve
the
State
of
the
Church
here
upon
Earth
,
that
she
may
attain
her
Spiritual
End
;
assuredly
he
hath
made
little
use
of
it
to
that
purpose
.
For
it
is
well
known
,
and
cannot
be
denied
,
that
for
the
first
300.
years
of
Christ
,
the
Doctrine
of
the
Gospel
did
flourish
far
and
near
,
in
Greece
,
Thracia
,
Sclavonia
,
Hungary
,
Asia
minor
,
Syria
,
Assyria
,
Egypt
,
and
throughout
the
most
part
of
Africk
,
where
there
were
many
very
worthy
Apostolical
,
and
notable
Churches
;
in
the
most
of
which
places
,
there
are
scarce
in
these
days
any
footsteps
or
visible
Monuments
of
them
.
And
although
afterward
during
the
space
of
above
700.
years
,
much
mischief
was
wrought
in
these
parts
of
the
World
,
better
known
unto
us
than
the
rest
,
by
sundry
sorts
of
Scythians
,
and
Northern
People
:
yet
after
the
days
of
Gregory
the
Seventh
,
when
the
Bishops
of
Rome
did
most
vaunt
of
this
their
Soveraign
Power
over
Kings
and
Princes
,
the
Turks
gained
and
encroached
more
upon
Christendom
,
still
retaining
that
which
they
then
had
so
gotten
,
than
at
any
time
before
.
Whereby
it
is
to
us
very
evident
,
that
neither
Christ
,
nor
his
Apostles
,
ever
ordained
,
that
the
means
of
building
of
the
Church
of
Christ
,
and
the
conservation
of
it
,
should
consist
in
the
temporal
Power
or
Authority
of
any
of
their
Successors
,
to
deprive
Emperours
or
Kings
from
their
Imperial
or
Regal
Estates
:
and
that
the
Bishops
of
Rome
may
be
ashamed
,
that
having
had
so
great
Authority
in
their
own
hands
,
extorted
from
the
Emperours
,
and
other
Kings
,
per
fas
&
nefas
,
since
Gregory
the
Seventh's
time
,
they
have
made
no
better
use
of
it
;
but
suffer'd
so
many
famous
Countries
and
Kingdoms
to
be
utterly
over-run
and
wasted
by
Pagans
and
Infidels
;
considering
that
they
pretend
themselves
to
have
so
great
an
Authority
for
no
other
purpose
,
but
only
the
preservation
of
the
Church
,
that
she
might
not
be
prevented
of
her
Spiritual
End
.
But
what
should
we
speak
of
the
shame
of
Rome
,
whose
forehead
hath
been
so
long
since
hardned
?
or
ever
imagine
,
that
Almighty
God
either
did
,
or
will
bless
her
Usurpations
and
Insolencies
against
Emperours
,
Kings
and
Princes
,
for
any
good
to
his
Church
,
other
than
must
accrue
unto
her
through
her
Persecutions
and
Afflictions
?
For
it
were
no
great
labour
to
make
it
most
apparent
by
very
many
Histories
,
if
we
would
insist
upon
it
,
that
the
Bishops
of
Rome
,
in
striving
first
to
get
,
and
then
to
uphold
(
after
their
scrambling
manner
)
this
their
wicked
and
usurped
Authority
of
troubling
and
vexing
Christian
Kingdoms
and
States
with
their
manifold
Oppressions
and
quarrels
,
have
been
some
special
means
,
whereupon
the
Saracens
,
Turks
and
Pagans
have
wrought
,
and
by
degrees
brought
so
great
a
part
of
Christendom
under
their
Slavery
,
as
now
they
are
possessed
of
.
For
it
is
but
an
idle
and
a
vain
pretence
,
that
the
preservation
of
as
much
of
Christendom
,
as
is
yet
free
from
the
Turk
and
Paganism
,
is
to
be
ascribed
to
the
Bishop
of
Rome
,
and
his
Authority
,
that
so
the
Catholick
Church
might
attain
her
Spiritual
End
,
which
ought
to
be
the
planting
of
Churches
and
Conservation
of
'em
:
it
being
most
manifest
,
to
as
many
as
have
any
wit
,
experience
,
and
sound
Judgment
,
that
as
the
very
situation
of
the
said
Countries
,
which
now
Pagans
enjoy
,
made
them
very
subject
unto
the
Incursion
and
Invasions
of
Saracens
and
Turks
,
God
himself
,
for
his
own
Glory
,
having
his
Finger
and
just
operation
therein
;
so
through
his
most
merciful
goodness
,
and
care
of
his
Church
,
he
blessed
the
situation
of
the
rest
of
Christendom
,
being
now
free
in
that
respect
from
those
kind
of
violences
,
and
endowed
the
hearts
of
Christian
Kings
and
Princes
with
such
Courage
and
Constancy
,
in
defence
of
Christianity
,
and
of
their
Kingdoms
,
as
notwithstanding
that
the
Popes
did
greatly
vex
them
in
the
mean
while
,
they
did
mightily
repel
the
Forces
of
their
Enemies
,
and
most
religiously
uphold
and
maintain
the
profession
of
Christ
:
So
,
as
the
preservation
of
the
Gospel
in
these
parts
of
the
World
,
may
more
truly
be
attributed
to
the
working
of
the
Spirit
of
God
in
them
,
than
to
the
Bishops
of
Rome
;
who
have
been
the
chief
Authors
and
occasions
of
many
incredible
mischiefs
.
Now
lastly
,
and
for
conclusion
of
this
point
;
had
not
Satan
with
all
Power
and
Signs
,
and
lying
Wonders
,
so
inveigled
and
seduced
the
hearts
and
minds
of
the
adherents
to
the
See
of
Rome
,
as
that
by
degrees
,
they
leaving
the
love
of
the
truth
,
are
therefore
given
over
by
God
unto
such
strong
delusions
,
that
they
should
believe
lyes
(
as
the
Apostle
speaketh
;
)
amongst
many
other
of
the
gross
errours
maintained
by
them
,
we
might
marvel
at
this
,
that
ever
they
durst
take
upon
them
,
in
these
times
of
so
great
light
,
to
write
and
defend
it
with
such
resolution
and
confidence
,
that
the
Ecclesiastical
Commonwealth
(
as
they
term
it
)
cannot
be
perfect
,
nor
attain
her
Spiritual
End
,
except
the
Pope
may
have
the
said
temporal
Power
and
Authority
to
depose
Kings
:
considering
how
far
the
true
nature
of
the
Church
,
which
is
the
Spiritual
Kingdom
of
Christ
;
and
the
true
Means
and
Armour
,
that
Christ
,
our
Spiritual
King
,
hath
indeed
ordained
and
appointed
,
for
the
Edification
and
Defence
of
this
his
Spiritual
Kingdom
,
and
for
the
attainment
of
the
supernatural
,
and
right
end
and
beauty
of
it
,
are
repugnant
to
these
their
Carnal
,
and
Worldly
conceits
.
Touching
the
true
nature
of
the
Church
,
and
Spiritual
Kingdom
of
Christ
,
we
have
before
spoken
:
and
the
true
Spiritual
End
of
the
Church
,
being
by
teaching
the
ways
of
truth
,
to
bring
as
many
as
possibly
they
can
,
to
the
knowledge
of
their
Salvation
,
through
Christ
,
so
as
by
Faith
they
may
become
true
Members
of
his
Spiritual
Kingdom
in
the
Life
to
come
;
the
means
ordain'd
for
that
purpose
,
do
contain
the
full
duty
and
office
of
all
Bishops
and
Ecclesiastical
Ministers
;
who
are
furnished
by
Christ
,
neither
with
temporal
Swords
,
nor
Imperial
Authority
to
depose
Kings
and
Soveraign
Princes
,
but
ought
to
carry
themselves
toward
all
Men
,
especially
towards
Kings
and
Princes
,
if
they
be
either
Pagans
,
or
Enemies
to
Religion
,
as
Christ
himself
,
and
his
Apostles
did
;
by
Preaching
and
Praying
for
them
,
by
Humility
and
Patience
,
to
endure
whatsoever
punishment
shall
be
thought
fit
to
be
imposed
upon
them
for
doing
of
their
duties
;
and
never
to
intermit
such
their
pains
and
diligence
,
to
the
end
,
that
if
it
please
God
to
bless
those
their
Ministerial
so
great
labours
,
their
Auditors
of
all
sorts
,
private
Persons
,
Kings
and
Prince
,
may
be
brought
to
the
knowledge
of
the
truth
;
that
so
Satan
being
expelled
out
of
their
hearts
,
Christ
by
Faith
may
raign
in
them
.
To
the
effecting
of
which
so
great
and
so
divine
an
alteration
,
and
change
in
Mens
Souls
,
there
is
no
Worldly
Force
,
nor
temporal
Sword
,
which
will
serve
the
turn
.
And
therefore
the
Apostle
,
speaking
of
this
matter
,
doth
write
in
this
sort
;
The
Weapons
of
our
Warfare
are
not
carnal
:
as
if
he
should
have
said
;
We
do
not
come
with
Troops
of
Men
to
promote
the
Spiritual
Kingdom
of
Christ
;
but
with
Weapons
of
another
nature
,
with
the
glad
ridings
of
the
Gospel
,
with
the
Doctrine
of
Salvation
to
all
Believers
,
and
with
the
Furniture
of
the
Holy
Ghost
:
which
Weapons
are
not
weak
,
but
mighty
through
God
,
and
able
to
cast
down
holds
,
that
is
,
all
the
carnal
Forces
of
Men
,
all
Principalities
and
Powers
,
that
shall
presume
to
rise
up
against
Christ
.
And
through
the
assurance
and
experience
,
which
both
St.
Paul
,
and
the
rest
of
the
Apostles
,
had
in
the
force
of
these
Weapons
,
he
saith
further
,
that
with
them
they
overthrew
Councils
,
and
every
high
thing
,
that
did
exalt
it self
against
the
knowledge
of
God
;
and
that
they
brought
into
Captivity
,
all
imagination
or
understanding
to
the
obedience
of
Christ
:
away
then
with
the
Pope's
Carnal
Weapons
,
and
with
all
their
Illusions
,
and
Juglings
,
that
seek
to
uphold
them
:
for
such
Weapons
were
never
ordain'd
by
Christ
for
his
Apostolical
Warfare
.
CAN.
IX
.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
either
,
that
the
external
Callings
in
this
World
of
those
Men
(
as
Ministers
and
Schoolmasters
)
that
have
to
deal
with
the
information
of
Mens
Minds
and
Souls
,
are
superiour
,
and
to
be
preferr'd
in
Honour
and
Wordly
Dignities
,
before
the
Callings
of
Kings
and
Soveraign
Princes
:
or
,
that
because
health
is
better
,
and
more
to
be
desired
in
this
Life
,
than
any
Worldly
Preferments
,
therefore
the
Calling
of
Physicians
,
who
are
ordain'd
for
the
health
of
Mens
Bodies
,
ought
to
be
superiour
to
all
other
Worldly
Callings
:
or
,
that
the
Regal
,
and
Political
Power
of
the
King
,
when
it
is
part
of
a
Christian
Commonwealth
,
is
thereby
brought
into
greater
servitude
and
thraldom
,
than
is
the
Regal
and
Political
State
of
Ethnick
Princes
,
when
the
same
are
no
parts
of
a
Christian
Kingdom
:
or
;
that
to
prefer
the
Ecclesiastical
State
for
Worldly
Authority
,
before
the
State
of
Kings
and
Soveraign
Princes
,
is
not
(
in
effect
)
to
prefer
the
humbled
Estate
of
Christ
,
as
he
was
Man
,
living
here
upon
the
Earth
,
before
his
glorious
Estate
,
after
his
Ascension
,
and
before
the
glory
and
majesty
of
the
Divine
Nature
:
or
,
that
any
Ecclesiastical
Authority
,
which
the
Apostles
ordained
,
did
either
free
them
,
or
any
of
their
Successors
,
from
subjection
to
Kings
and
Princes
,
and
to
their
temporal
Authority
:
or
,
that
St.
Peter
,
being
an
Apostle
,
and
so
subject
to
the
civil
Sword
of
Temporal
Authority
,
could
lawfully
,
by
any
indirect
device
,
challenge
any
temporal
Power
and
Dominion
over
Kings
and
Princes
;
for
that
had
been
to
have
extorted
the
temporal
Sword
out
of
their
hands
to
whom
it
appertain'd
,
and
to
have
incurr'd
again
the
commination
of
his
Master
,
when
he
told
him
,
how
all
that
take
the
Sword
shall
perish
with
the
Sword
:
or
,
that
it
is
not
a
most
profane
impiety
,
tending
altogether
to
the
discredit
of
the
Scriptures
,
for
any
Man
to
hold
,
that
St.
Peter
and
St.
Paul
had
so
instructed
the
Christians
in
their
times
,
as
that
they
knew
,
if
they
had
been
able
,
they
might
without
offence
to
God
,
have
deposed
Nero
from
his
Empire
:
or
,
that
the
Christians
in
Tertullian's
time
,
when
they
professed
,
that
notwithstanding
their
numbers
and
forces
were
so
great
,
as
they
had
been
able
to
have
distressed
very
greatly
the
Estate
of
the
Emperours
(
being
then
Persecutors
)
they
might
not
so
do
,
because
Christ
their
Master
had
taught
them
otherwise
;
ought
not
to
be
a
sufficient
Warrant
for
all
true
Christians
to
detest
those
Men
in
these
days
,
and
for
ever
hereafter
,
who
contrary
to
the
Example
of
the
said
Christians
in
the
Primitive
Church
,
and
the
Doctrine
of
Christ
,
which
was
then
taught
them
,
do
endeavour
to
perswade
them
,
when
they
shall
have
sufficient
Forces
,
to
Rebel
against
such
Kings
and
Emperours
at
the
Pope's
Commandment
,
and
to
thrust
them
from
their
Kingdoms
and
Empires
:
or
,
that
this
Devilish
Doctrine
of
animating
Subjects
to
Rebellion
(
when
they
are
able
)
against
their
Soveraigns
,
either
for
their
Cruelty
,
Heresy
,
or
Apostasie
,
was
ever
taught
in
the
Church
of
Christ
by
any
of
the
ancient
Fathers
abovementioned
,
during
the
Reigns
of
Dioclesian
,
or
Julian
the
Apostate
,
or
Valens
the
Arrian
,
or
of
any
other
the
Wicked
Emperours
before
them
:
or
,
that
it
is
not
a
wicked
perverting
of
the
Apostles
words
to
the
Corinthians
(
touching
their
choice
of
Arbitrators
,
to
end
dissentions
amongst
themselves
,
rather
than
draw
their
Brethren
before
Iudges
that
were
Infidels
)
to
infer
thereof
,
either
that
St.
Paul
intended
thereby
to
impeach
,
in
any
sort
,
the
Authority
of
the
civil
Magistrates
as
if
he
had
meant
they
should
have
chosen
such
Iudges
,
as
by
civil
Authority
might
otherwise
have
bound
them
,
than
by
their
own
consents
to
have
stood
to
their
Award
;
or
to
authorize
Christian
Subjects
,
when
they
are
able
,
to
thrust
their
lawful
Soveraigns
from
their
Regal
Seats
,
and
to
choose
unto
themselves
new
Kings
into
their
places
:
or
,
that
any
of
the
said
ancient
Fathers
,
or
godly
learned
Men
,
for
many
hundred
years
after
Christ
,
did
ever
so
grosly
and
irreligiously
expound
the
said
place
of
the
Apostle
,
as
our
Cardinaliz'd
Jesuit
hath
done
:
or
,
that
it
can
be
collected
out
of
the
Scriptures
,
that
either
Christ
,
or
any
of
his
Apostles
,
did
at
any
time
teach
or
preach
,
that
they
,
who
meant
to
be
Baptized
,
must
receive
that
Sacrament
upon
Condition
,
that
if
at
any
time
afterward
,
they
should
not
be
obedient
to
St.
Peter
,
for
his
time
,
and
to
his
Successors
,
they
were
to
lose
and
be
deprived
of
all
their
temporal
Estates
and
Possessions
:
or
,
that
it
can
be
proved
,
either
out
of
the
Scriptures
,
or
by
any
of
the
said
ancient
Fathers
,
or
shewed
in
any
ancient
Form
of
Administration
of
Baptism
,
that
ever
there
was
any
such
Covenant
made
,
by
any
such
faithful
Persons
,
when
they
were
Baptized
,
or
required
of
them
,
to
be
made
by
any
that
Baptized
them
:
or
,
that
if
such
a
Covenant
were
by
Christ's
Ordinance
to
be
made
in
Baptism
,
it
ought
not
as
well
to
be
made
by
Farmers
,
by
Gentlemen
possessed
of
Mannours
,
and
by
Lords
of
greater
Revenues
and
Possessions
,
as
by
Kings
and
Soveraign
Princes
:
or
,
that
it
were
not
an
absurd
Imagination
to
think
,
that
Christ
and
his
Apostles
did
only
mean
,
that
Emperours
,
Kings
and
Soveraign
Princes
,
should
be
received
to
Baptism
upon
the
said
Condition
:
or
,
that
all
Christian
Men
ought
not
to
judge
,
that
the
eleven
Apostles
,
if
they
had
known
of
any
such
bargain
,
or
condition
in
Baptism
,
would
have
dealt
as
faithfully
with
the
Church
,
and
in
the
behalf
of
St.
Peter
,
in
preaching
and
teaching
the
same
,
as
now
our
Cardinal
,
and
other
such
like
Persons
of
the
Roman
strain
,
do
by
their
Writing
,
Publishing
,
and
maintaining
of
it
in
the
behalf
of
the
Bishops
of
Rome
:
or
,
that
either
Christ
,
or
his
Apostles
,
knowing
that
Baptism
ought
to
be
received
with
such
a
Condition
,
did
think
it
convenient
,
that
the
same
should
be
concealed
,
not
only
whilst
they
lived
,
but
for
many
hundred
years
afterward
,
until
the
Bishops
of
Rome
should
be
grown
to
such
a
head
and
strength
,
as
that
they
might
without
fear
of
any
inconveniencies
,
make
the
whole
Christian
World
acquainted
with
it
:
or
,
that
it
is
not
an
idle
conceit
for
any
Man
to
maintain
,
that
the
Renunciation
of
the
effects
of
Baptism
,
doth
deprive
Men
of
their
temporal
Lands
and
Possessions
,
which
they
did
not
hold
by
any
force
of
Baptism
;
or
make
them
subject
in
that
behalf
to
the
deprivation
of
the
Bishops
of
Rome
:
or
,
that
Apostasy
from
Christ
,
put
on
in
Baptism
,
doth
any
further
extend
it self
,
than
to
the
Souls
of
such
Apostates
in
this
Life
,
in
that
the
Devil
hath
got
again
the
possession
of
them
,
and
so
depriveth
them
in
this
World
of
all
the
comfort
and
hope
they
had
in
Christ
,
leading
them
on
to
the
bane
,
both
of
their
Bodies
and
Souls
in
the
Life
to
come
:
or
,
that
any
Ecclesiastical
Person
,
hath
any
other
lawful
means
,
to
reclaim
Wicked
,
Heretical
,
or
Apostated
Kings
,
from
their
Impiety
,
Heresy
and
Apostasy
,
than
Christ
and
his
Apostles
did
ordain
to
be
used
,
for
winning
Men
at
the
first
to
embrace
the
Gospel
:
or
,
that
Christ
himself
,
while
he
lived
,
did
attempt
,
either
directly
or
indirectly
,
to
Depose
the
Emperour
,
by
whose
Authority
he
was
himself
put
to
death
,
as
holding
,
that
the
Church
could
not
attain
to
her
Spiritual
End
,
except
he
had
so
done
:
or
,
that
by
the
death
of
Christ
,
the
Church
did
not
attain
to
her
Spiritual
End
,
without
the
Deposition
of
any
Emperours
or
Kings
from
their
Regal
Estates
:
or
,
that
ever
the
Apostles
in
their
days
,
either
preached
or
writ
,
that
the
Ecclesiastical
Commonwealth
could
not
be
perfect
,
except
St.
Peter
for
his
time
,
and
after
him
the
Bishops
of
Rome
,
should
have
temporal
Power
and
Authority
to
Depose
Emperours
and
Kings
,
that
the
Church
might
attain
her
Spiritual
End
:
or
,
that
the
Church
in
their
days
did
not
attain
to
her
Spiritual
End
,
although
no
such
Authority
was
then
,
either
challenged
,
or
put
in
practice
:
or
,
that
the
Church
could
have
attain'd
to
that
her
Spiritual
End
in
the
Apostle's
times
,
if
the
said
temporal
Power
and
Authority
had
been
then
necessary
for
the
attaining
of
it
:
or
,
that
our
Saviour
Christ
and
his
Apostles
,
did
propound
a
Spiritual
End
unto
his
Church
,
and
left
no
other
necessary
means
for
the
obtaining
of
it
,
than
such
as
could
not
be
put
in
practice
,
either
in
their
days
,
or
for
many
hundred
years
after
:
or
,
that
the
Churches
of
Christ
,
after
the
Apostle's
times
,
for
the
space
of
300.
years
,
being
wonderfully
oppressed
with
sundry
Persecutions
,
did
not
attain
to
their
Spiritual
End
,
without
this
dream'd
off
Temporal
Authority
of
Deposing
Kings
and
Emperours
,
then
their
mortal
Enemies
,
not
in
respect
of
themselves
,
but
of
the
Doctrine
of
Salvation
,
which
they
taught
to
their
Subjects
:
or
,
that
this
new
Doctrine
of
the
Necessity
,
that
the
Bishops
of
Rome
should
have
temporal
Authority
,
either
directly
or
indirectly
,
to
Depose
Emperours
and
Kings
,
for
any
cause
whatsoever
,
(
or
that
else
the
Church
of
Christ
should
not
be
able
to
attain
to
her
Spiritual
End
)
was
ever
heard
of
,
for
ought
that
appeareth
for
many
hundreds
of
years
after
the
Apostles
times
,
either
in
any
Ecclesiastical
History
,
or
in
any
of
the
ancient
Fathers
,
by
us
abovementioned
:
or
,
that
the
Bishops
of
Rome
,
with
all
their
Adherents
,
whilst
they
would
make
the
World
believe
,
that
the
Church
of
Christ
cannot
attain
her
Spiritual
End
,
except
they
have
temporal
Authority
,
indirectly
to
Depose
for
some
Causes
,
Emperours
,
Kings
,
and
Soveraign
Princes
,
are
more
learned
now
,
than
either
the
ancient
Fathers
,
or
the
Apostles
themselves
were
;
and
that
they
know
the
sense
of
the
Scriptures
,
better
,
than
either
they
the
said
ancient
Fathers
did
,
or
the
Apostles
that
writ
them
;
who
(
for
ought
that
was
known
for
many
hundred
years
)
never
preached
,
taught
,
or
intended
to
have
any
such
Doctrine
collected
out
of
their
Writings
and
Works
:
or
,
that
it
may
,
without
great
Impiety
,
be
once
imagined
,
that
if
such
a
necessary
point
of
Doctrine
,
concerning
the
said
great
temporal
Power
in
the
Pope
over
Princes
,
as
without
the
which
,
the
Church
of
Christ
could
not
attain
her
Spiritual
End
,
had
been
known
to
the
Apostles
and
Ancient
Fathers
,
they
would
not
have
been
as
careful
and
zealous
to
have
preached
and
divulged
the
same
unto
all
Posterity
,
as
now
the
Bishops
of
Rome
,
and
their
Adherents
are
:
or
,
that
we
ought
not
rather
to
believe
,
that
the
Bishops
of
Rome
,
and
their
Adherents
,
through
their
forsaking
the
love
of
the
Truth
,
are
given
over
by
God
unto
those
strong
Illusions
,
that
they
should
believe
lies
,
and
maintain
them
as
stifly
as
though
they
were
true
,
than
once
to
conceive
,
that
the
holy
Apostles
and
ancient
Fathers
,
were
either
ignorant
of
this
supposed
temporal
Authority
to
Depose
Kings
and
Princes
,
for
the
end
so
often
mentioned
,
or
thought
it
fit
to
dissemble
it
,
or
to
write
of
it
so
darkly
,
as
for
many
Hundred
years
it
could
not
be
understood
:
or
,
that
God
hath
not
wonderfully
blinded
the
hearts
and
understandings
,
both
of
the
Popes
,
and
all
their
Adherents
in
this
particular
matter
(
amongst
many
others
)
in
that
the
nature
of
the
Church
,
and
Spiritual
Kingdom
of
Christ
considered
,
they
dare
presume
to
maintain
it
so
confidently
,
that
the
said
Spiritual
Kingdom
of
Christ
,
cannot
attain
to
her
Spiritual
End
,
without
the
Bishop
of
Rome
,
his
Temporal
Authority
,
indirectly
in
some
Cases
,
to
Depose
Kings
and
Soveraign
Princes
:
or
,
that
the
true
Spiritual
End
of
the
Church
consisting
in
this
,
that
the
Devil
being
banished
out
of
the
hearts
of
all
her
true
Members
,
Christ
may
retain
his
Possession
of
them
,
through
their
Faith
and
diligence
,
to
repel
Satan
,
who
daily
laboureth
to
regain
to
himself
his
own
Possession
;
it
is
not
more
than
a
kind
of
phrensy
,
to
hold
and
maintain
,
that
any
temporal
Authority
,
managed
by
the
Pope
,
or
by
his
Commandment
,
against
Kings
and
Princes
,
hath
any
force
or
power
,
to
work
or
procure
this
Spiritual
End
,
either
by
expelling
or
repelling
of
Satan
,
or
to
nourish
Faith
,
or
to
continue
the
reigning
of
Christ
in
any
Mens
hearts
:
or
,
that
it
is
not
an
impious
and
a
profane
assertion
for
any
Man
to
defend
,
that
the
Weapons
and
Armour
of
this
Spiritual
Warfare
,
undertaken
by
Christ
,
and
his
Apostles
,
and
by
all
godly
Bishops
,
and
true
Priests
and
Ministers
of
the
Gospel
,
are
not
sufficient
of
themselves
to
procure
to
the
Church
her
Spiritual
End
,
without
the
Pope's
carnal
Weapons
,
or
temporal
Authority
to
Depose
Kings
,
when
to
him
,
with
the
assistance
of
his
Cardinals
,
it
shall
seem
expedient
;
He
doth
greatly
Erre
.
CAP.
XI
.
The
Sum
of
the
Chapter
following
.
That
there
is
no
more
necessity
of
one
visible
Head
of
the
Catholick
Church
,
than
of
one
visible
Monarch
over
all
the
World
.
IN
the
35th
and
36th
Chapters
of
our
first
Book
,
We
have
shewed
at
large
,
that
our
Saviour
Christ
,
the
Son
of
God
,
having
created
the
World
,
and
taken
upon
him
to
be
the
Redeemer
of
Mankind
,
after
their
transgression
through
Adam's
Fall
,
did
not
only
,
as
he
was
the
Son
of
God
,
govern
all
the
World
(
the
same
being
in
that
respect
but
one
Universal
Kingdom
)
and
appoint
several
Kings
and
Sovereign
Princes
,
as
his
Substitutes
,
to
rule
the
same
under
him
in
their
several
Countries
and
Kingdoms
,
leaving
no
one
Emperour
,
or
temporal
Monarch
to
govern
them
all
;
but
likewise
,
as
he
was
the
blessed
Lamb
,
slain
from
the
beginning
of
the
World
,
he
did
(
for
his
own
Glory
,
and
our
endless
Comfort
)
erect
for
himself
,
in
this
World
,
a
Spiritual
Kingdom
,
called
his
Church
,
consisting
of
such
Men
,
dispersed
throughout
the
World
,
as
did
profess
his
name
;
and
being
himself
the
only
Head
and
Governour
of
it
(
in
which
respect
it
is
rightly
to
be
termed
,
but
One
Catholick
Church
)
did
appoint
no
one
Priest
over
the
whole
Catholick
Church
,
but
several
Priests
,
and
Ecclesiastical
Ministers
,
to
rule
and
govern
the
particular
Churches
in
every
Province
,
Country
,
and
Nation
.
And
in
such
manner
and
form
,
as
our
Saviour
Christ
did
rule
and
govern
his
Universal
Kingdom
,
and
Catholick
Church
,
before
his
Incarnation
;
So
doth
he
still
rule
and
govern
the
same
:
notwithstanding
any
of
those
vain
pretences
,
and
ridiculous
Usurpations
,
which
the
Bishops
of
Rome
,
or
any
of
their
Adherents
,
are
able
to
alledge
and
maintain
to
the
contrary
.
In
the
Gloss
of
one
of
the
Books
of
the
Canon-Law
,
not
long
since
Printed
,
and
approved
by
Gregory
the
Thirteenth
,
a
Glossographer
,
and
now
an
Authentical
Canonist
,
doth
write
in
this
sort
.
"
Dicò
,
quod
potestas
Spiritualis
debet
dominari
omni
creaturae
humanae
.
"
I
say
,
that
the
Spiritual
Power
ought
to
domineer
over
every
humane
Creature
.
And
why
saith
he
so
?
Forsooth
,
"
Per
rationes
,
quas
Hostiensis
inducit
in
summa
:
"
for
certain
causes
and
reasons
,
which
Hostiensis
(
another
Canonist
)
doth
alledge
in
his
sum
.
But
he
stayeth
not
there
:
he
hath
another
motive
,
which
he
setteth
down
thus
:
"
Item
,
quia
Christus
,
&c.
"
Also
,
because
Jesus
Christ
,
the
Son
of
God
,
when
he
was
in
the
World
,
and
also
from
everlasting
was
the
natural
Lord
;
and
by
the
natural
Law
he
might
have
given
Sentences
against
the
Emperour
,
and
any
other
whatsoever
,
of
Deposition
and
damnation
,
and
any
other
Sentences
;
"
Vtpote
in
personas
,
quas
creaverat
,
&
donis
naturalibus
,
&
gratuitis
dotaverat
,
&
etiam
conservabat
:
"
As
against
Persons
,
whom
he
had
created
and
endowed
with
natural
and
free
gifts
;
and
also
whom
he
did
preserve
:
&
"
eadem
ratione
Vicarius
ejus
potest
:
"
and
by
one
and
the
same
reason
(
saith
he
)
his
Vicar
may
so
do
.
What
?
would
Pope
Gregory
,
by
his
Canonists
,
make
Men
to
believe
,
that
all
Emperours
,
Kings
,
and
Soveraign
Princes
,
are
Persons
of
the
Pope's
Creation
?
or
,
that
he
doth
bestow
on
them
freely
,
any
gifts
or
benefits
of
Nature
?
or
,
that
their
preservation
doth
depend
upon
his
good
favour
and
Providence
?
But
the
idle
Canonist
,
his
Wit
doth
serve
him
no
better
,
than
to
make
(
in
effect
)
this
fond
Collection
:
Christ
,
the
Creator
of
all
things
,
doth
govern
,
rule
,
dispose
,
and
preserve
all
his
own
Creatures
:
therefore
the
Pope
must
likewise
govern
,
rule
,
dispose
and
preserve
them
all
,
though
he
created
none
of
them
.
And
why
must
he
so
do
?
he
wanteth
not
a
very
substantial
reason
that
moved
him
so
to
collect
;
which
followeth
in
his
own
words
:
"
Nam
non
videretur
Dominus
discretus
fuisse
(
ut
cum
Reverentià
ejus
loquar
)
nisi
unicum
post
se
talem
Vicarium
reliquisset
,
qui
haec
omnia
posset
.
Fuit
autem
iste
Vicarius
ejus
Petrus
.
Et
idem
dicendum
est
de
Successoribus
Petri
;
cùm
eadem
absurditas
sequeretur
,
si
post
mortem
Petri
humanam
naturam
à
se
creatam
sine
regimine
unius
personae
reliquisset
.
"
For
Christ
should
not
have
been
thought
a
Person
of
sufficient
discretion
(
that
with
his
Reverence
,
I
may
so
speak
)
except
he
had
left
behind
him
one
such
Vicar
,
who
might
do
all
these
things
.
And
this
his
Vicar
was
Peter
.
And
the
same
is
to
be
said
of
the
Successors
of
Peter
:
seeing
the
same
absurdity
must
follow
,
if
after
Peter's
Death
he
had
left
Mankind
created
by
himself
,
And
Mr.
Harding
,
one
of
our
own
Countrymen
,
doth
wholly
concur
with
this
profound
Canonist
;
saving
that
he
dealeth
more
civilly
with
Christ
,
in
using
the
word
Providence
instead
of
the
Canonist's
Discretion
.
Thus
he
writeth
.
Except
we
should
wickedly
grant
,
that
God's
Providence
doth
lack
to
his
Church
;
reason
may
soon
induce
us
to
believe
,
that
to
one
Man
,
the
chief
and
highest
of
all
Bishops
,
the
Successor
of
Peter
,
the
Rule
and
Government
of
the
Church
,
by
God
,
hath
been
deferred
.
And
he
further
doth
express
his
opinion
to
this
effect
;
That
if
God
had
not
ordain'd
such
a
Monarchical
Church-Government
;
he
should
have
brought
in
amongst
his
faithful
People
,
that
unruly
confusion
and
destruction
of
all
Commonwealths
,
so
much
abhorred
of
Princes
,
which
the
Grecians
call
an
Anarchy
;
which
is
a
state
,
for
lack
of
order
in
Governours
,
without
any
Government
at
all
.
That
our
Saviour
Christ
is
the
sole
Governour
,
Head
,
and
Archbishop
of
his
Catholick
Church
,
as
he
is
the
only
Governour
,
Ruler
,
and
Monarch
,
over
all
the
World
:
and
that
his
Discretion
,
and
Divine
Providence
,
is
no
more
to
be
blemished
,
or
impeached
,
by
the
Cavils
of
any
Impostors
,
in
that
he
hath
appointed
no
one
Priest
,
Archbishop
,
or
Pope
,
to
be
his
Vicar-General
,
over
the
whole
Catholick
Church
,
than
for
that
he
hath
not
assigned
any
one
King
,
Emperour
,
or
Monarch
,
to
rule
the
whole
World
under
him
;
this
is
the
point
,
that
here
we
purpose
to
make
good
:
taking
it
in
this
place
for
granted
,
that
there
was
never
any
one
Man
in
the
World
,
to
whom
our
Saviour
Christ
did
commit
the
Government
of
it
,
after
the
time
that
it
was
Peopled
,
and
throughly
inhabited
;
that
is
,
from
Noah's
Flood
at
the
least
hitherto
.
They
,
that
labour
to
prove
,
that
the
Bishop
of
Rome
is
Head
of
the
Universal
Church
,
and
that
Christ
should
have
shewed
little
Discretion
,
or
Providence
,
if
he
had
not
so
ordain'd
it
,
do
insist
very
much
upon
the
grounds
of
natural
reason
and
philosophy
;
Plato
,
Aristotle
,
Plutarch
,
Isocrates
,
Stobaeus
,
Hesiodus
,
Euripides
,
Homer
,
Herodotus
,
and
divers
others
,
That
of
all
the
kinds
of
Government
that
are
,
the
Monarchical
Government
is
the
best
;
"
That
in
a
great
Host
,
consisting
of
Souldiers
of
divers
Nations
and
Countries
,
and
perhaps
of
many
Soveraign
Princes
,
and
Kings
,
there
must
be
one
General
to
govern
them
all
;
That
all
things
naturally
have
a
propension
and
aptness
to
Monarchical
Government
;
That
Bees
of
every
Hive
have
their
King
;
That
in
every
Flock
of
Sheep
there
is
a
principal
Ram
;
That
in
every
Herd
of
Cattel
hath
a
Leader
;
That
Cranes
do
not
fly
promiscuously
,
and
in
heaps
,
but
have
one
whom
they
do
all
very
orderly
follow
;
Primum
Mobile
;
That
in
the
number
of
the
lights
of
the
World
,
one
is
greater
than
the
rest
;
That
there
is
a
certain
Principality
in
the
Elements
;
That
the
Fountain
is
but
one
,
from
whence
divers
times
there
flow
sundry
Streams
;
That
into
one
Sea
all
Rivers
do
run
and
return
;
That
the
thing
which
is
most
one
,
is
less
easily
divided
;
That
it
is
rather
one
,
And
that
for
these
,
and
many
other
like
reasons
,
seeing
the
Monarchical
Government
is
best
,
and
that
we
may
be
sure
,
that
Christ
would
have
his
Church
governed
by
the
best
manner
of
Government
,
(
except
we
should
think
him
to
have
dealt
absurdly
,
as
a
Person
void
,
both
of
good
Discretion
and
Providence
)
;
It
followeth
therefore
,
that
Christ
committed
the
Government
of
it
unto
one
;
first
to
St.
Peter
,
and
then
to
his
Successor
,
the
Bishop
of
Rome
for
the
time
being
.
If
this
one
Jesuit
and
his
Fellows
,
would
upon
the
said
Philosophical
premises
,
have
concluded
thus
,
That
it
therefore
had
followed
,
that
Christ
himself
doth
not
only
retain
in
his
own
hands
,
the
sole
Government
of
his
Catholick
Church
,
as
he
is
the
only
Redeemer
of
it
,
but
likewise
the
sole
Government
of
the
whole
World
,
as
he
is
the
Creator
of
it
;
the
Conclusion
had
been
true
,
although
the
premises
had
not
enforced
it
.
But
how
stifly
soever
they
meant
to
insist
upon
the
said
Conclusion
,
without
any
regard
of
truth
,
so
they
may
blear
the
Eyes
of
the
simpler
sort
with
such
their
vain
Illusions
;
We
may
be
bold
(
as
we
hope
)
resolutely
to
defend
and
maintain
it
,
that
the
said
natural
reasons
are
of
as
great
strength
to
prove
,
That
there
ought
of
necessity
to
be
one
temporal
Monarch
over
all
the
World
,
as
one
Ecclesiastical
Monarch
over
the
whole
Catholick
Church
:
although
in
very
deed
they
are
far
too
feeble
and
weak
,
to
prove
either
the
one
or
the
other
.
For
who
knoweth
not
,
that
when
the
Philosophers
did
write
in
commendation
of
the
Monarchical
Government
,
they
only
had
Relation
to
particular
Nations
and
Countries
;
endeavouring
to
prove
,
that
it
was
better
for
them
severally
to
be
ruled
by
that
Form
of
Government
,
which
is
called
Monarchical
,
than
by
any
of
the
rest
,
Aristocratical
,
Democratical
,
or
any
other
?
And
it
was
so
far
from
their
meaning
,
to
have
their
said
reasons
wrested
to
prove
,
that
one
mortal
Man
ought
to
have
the
Government
of
the
Catholick
Church
,
the
Spiritual
Kingdom
of
Christ
;
as
they
never
dreamed
(
for
ought
that
appeareth
)
that
one
Man
,
in
their
Judgment
,
was
fit
or
able
to
take
upon
him
the
Temporal
Government
of
the
whole
World
:
To
which
purpose
,
a
principal
Lawyer
amongst
our
Adversaries
,
Naturâ
ipsâ
institutum
non
est
,
quòd
universus
Orbis
uni
Principi
subditus
sit
.
It
is
not
ordain'd
by
nature
,
that
the
whole
World
should
be
subject
to
one
Prince
.
If
then
it
be
an
idle
vanity
for
any
Man
to
go
about
by
natural
reason
to
prove
,
that
one
Man
ought
to
be
the
temporal
Monarch
of
all
the
World
,
which
nature
her self
did
never
intend
:
it
is
then
certainly
a
kind
of
madness
or
phrenzy
,
to
rely
upon
such
proofs
for
the
Popes
spiritual
Authority
over
the
whole
Catholick
Church
;
neither
of
them
both
being
comprehensible
,
or
subject
to
the
apprehensions
of
nature
.
Again
,
these
Patrons
for
the
Pope
,
and
his
Primacy
,
over
the
whole
Catholick
Church
,
have
not
only
such
Arguments
,
as
we
have
heard
,
drawn
from
natural
reason
,
but
some
likewise
deduced
from
sundry
similitudes
,
and
those
out
of
the
Scriptures
;
upon
which
they
rely
with
some
more
confidence
,
as
reason
is
they
should
:
saying
,
ex
uno
Adamo
,
of
one
Adam
;
to
signify
thereby
,
that
he
would
have
all
Men
to
depend
,
ab
uno
,
of
one
:
but
the
Old
Testament
was
a
figure
of
the
new
;
and
that
therefore
,
as
there
was
but
one
High-Priest
amongst
the
Jews
to
govern
that
one
Church
;
so
now
there
must
be
but
one
Pope
to
govern
all
the
Churches
in
the
World
:
that
Aaron
was
not
only
a
figure
of
Christ
,
but
likewise
of
St.
Peter
:
that
the
Church
is
compared
to
an
Host
well
order'd
;
to
a
humane
Body
;
to
a
Kingdom
;
to
a
Fold
;
to
an
House
;
to
a
Ship
;
and
that
therefore
she
must
have
but
one
Captain
;
one
humane
Head
;
one
King
;
one
Pastor
;
one
Housholder
;
and
one
Pilot
:
that
although
there
be
but
one
,
and
proper
Head
of
the
Church
,
which
is
Christ
,
that
governeth
the
same
spiritually
,
yet
she
hath
need
of
one
visible
Head
,
or
otherwise
the
Bishop
of
Rome
,
and
all
other
Bishops
,
Pastors
,
Doctors
,
and
Ministers
,
were
needless
:
that
although
Christ
be
the
Head
of
the
Church
,
yet
he
ought
to
have
one
underneath
him
,
by
whom
she
may
be
governed
;
as
a
King
,
when
he
is
present
,
may
govern
his
Kingdom
himself
;
but
being
absent
,
doth
usually
appoint
another
under
him
,
who
is
called
his
Vice-Roy
:
that
every
Diocess
and
Province
hath
her
Bishops
and
Archbishops
,
to
govern
the
particular
Churches
under
them
,
within
their
several
Charges
;
and
that
therefore
there
must
be
one
Bishop
of
the
whole
Catholick
Church
,
to
rule
and
govern
them
all
:
Lastly
,
That
as
there
is
but
one
God
,
one
Faith
,
and
one
Baptism
;
so
there
must
be
in
the
Catholick
Church
,
but
one
chief
Bishop
and
Judge
,
upon
whom
all
Men
ought
to
depend
.
Many
more
are
the
reasons
,
grounded
upon
divers
other
similitudes
,
which
our
Adversaries
have
heaped
up
together
,
to
uphold
the
Pope's
Authority
:
all
of
them
being
as
vain
and
frivolous
as
the
former
.
For
it
is
certain
and
manifest
,
that
as
the
Catholick
Church
is
resembled
in
the
Scriptures
,
to
an
Host
well
ordered
,
to
a
humane
Body
,
to
a
Kingdom
,
to
a
Flock
of
Sheep
,
to
an
House
,
and
to
a
Ship
:
so
Christ
only
is
intended
thereby
to
be
her
only
General
,
her
only
Head
,
her
only
King
,
her
only
Shepherd
,
her
only
Housholder
,
and
her
only
Pilot.
Neither
can
any
other
thing
be
inforced
from
the
words
mentioned
of
one
Faith
,
and
one
Baptism
,
but
that
as
we
are
only
justified
through
a
lively
Faith
in
Christ
,
so
there
is
but
one
Baptism
ordain'd
,
whereby
we
have
our
first
entrance
into
his
Spiritual
Kingdom
,
and
are
made
particular
Members
of
his
Catholick
Church
.
Besides
,
in
the
like
sense
,
that
the
Catholick
Church
is
resembled
to
an
Host
well
order'd
,
to
a
humane
Body
,
to
a
Kingdom
,
to
a
Flock
,
to
an
House
,
to
a
Ship
;
so
may
the
Universal
Kingdom
of
Christ
over
the
whole
World
,
as
he
is
the
Creator
of
it
,
be
resembled
to
them
all
,
and
the
aforesaid
Titles
respectively
attributed
unto
him
.
The
whole
World
is
an
Host
,
under
him
,
well
order'd
,
and
he
is
the
General
of
it
.
The
whole
World
is
but
as
one
Body
,
whereof
he
is
the
Head
;
being
the
Life
of
all
Men
,
from
whom
,
as
from
their
Head
,
they
have
their
Sense
,
Understanding
,
and
Motion
.
The
whole
Universal
World
is
but
his
Kingdom
,
and
he
is
the
King
of
it
,
ruling
and
disposing
it
,
as
seemeth
best
to
his
divine
Wisdom
.
The
whole
World
is
with
him
but
one
Flock
,
and
he
is
the
Shepherd
of
it
,
all
Men
in
it
being
the
Sheep
of
his
Pasture
,
to
whom
he
giveth
food
and
sustentation
in
due
season
.
Also
he
ordereth
all
the
affairs
in
the
World
,
as
a
good
Housholder
doth
order
and
direct
all
the
businesses
and
troubles
appertaining
to
his
Family
.
Likewife
the
whole
World
may
aptly
be
compared
to
a
Ship
,
in
that
the
State
of
all
Mankind
,
living
in
it
,
is
subject
,
as
a
Ship
on
the
Sea
,
unto
all
manner
of
contrary
Winds
,
Tempests
,
and
Storms
;
of
which
Ship
were
not
Christ
,
as
he
is
the
Creator
of
the
World
,
the
only
Pilot
,
the
World
could
not
subsist
.
And
as
the
Catholick
Church
is
resembled
to
a
Fold
,
which
containeth
in
it
all
that
believe
in
Christ
;
so
may
the
universal
Kingdom
of
Christ
,
over
all
the
World
,
be
compared
unto
a
Fold
,
in
that
it
containeth
in
it
all
Mankind
generally
,
his
Heavenly
Care
and
Providence
evermore
protecting
them
.
Moreover
,
as
there
is
but
one
Catholick
Church
,
one
Head
,
or
Spiritual
Ruler
of
it
,
(
Christ
our
Redeemer
)
one
Christian
Faith
,
one
Baptism
,
one
Gospel
,
one
Truth
,
one
and
the
self-same
Form
or
Nature
of
all
the
several
Theological
Virtues
,
and
one
Inheritance
;
which
are
all
of
them
to
be
taught
,
embraced
,
and
expected
by
all
that
are
true
Members
of
the
Catholick
Church
:
So
there
is
but
one
Universal
Kingdom
in
all
the
World
(
the
Creator
of
it
being
the
sole
Emperour
and
Governour
of
it
)
one
moral
Faith
,
one
Nature
of
Truth
to
be
observed
amongst
all
,
one
rule
and
nature
of
Justice
,
one
moral
Law
,
one
nature
of
Equity
,
one
Kind
,
Form
,
or
Nature
of
all
the
several
Virtues
,
both
Moral
and
Intellectual
,
which
are
to
be
put
in
practice
,
as
occasion
requireth
,
in
this
one
Empire
,
by
as
many
,
as
expect
from
Christ
,
their
Emperour
,
any
happy
success
in
their
Worldly
affairs
.
But
as
all
these
Unities
in
the
temporal
Monarchy
of
Christ
,
are
no
sufficient
grounds
to
warrant
this
assertion
,
that
there
ought
to
be
one
temporal
King
or
Emperour
under
Christ
to
govern
the
whole
World
;
so
the
aforesaid
Spiritual
and
Ecclesiastical
Unities
,
are
not
able
to
establish
,
or
uphold
this
Inference
;
That
one
Pope
must
of
necessity
have
the
Government
under
Christ
of
the
whole
Catholick
Church
.
Also
from
the
authority
of
Scripture
,
that
God
made
all
Mankind
of
one
Adam
,
to
signify
,
that
he
would
have
all
Men
to
depend
upon
one
;
why
may
it
not
as
well
be
collected
,
that
he
meant
,
that
all
the
Men
in
the
World
should
depend
upon
one
Emperour
for
causes
Temporal
,
as
upon
one
Pope
in
Causes
Ecclesiastical
?
Likewise
it
is
a
very
absurd
conceit
,
that
our
Jesuit
maintaineth
,
when
he
saith
,
That
although
Christ
be
the
Head
of
the
Church
,
yet
he
ought
to
have
one
underneath
him
,
by
whom
she
may
be
governed
;
as
a
King
,
when
he
is
present
,
may
govern
his
Kingdom
himself
,
and
when
he
is
absent
,
appoint
his
Vice-Roy
.
Of
likelyhood
this
Fellow
would
perswade
us
,
that
Christ
is
sometimes
absent
from
his
Church
;
to
the
end
,
that
the
Pope
may
be
his
grand
Deputy
:
For
otherwise
,
by
his
own
Example
,
Christ
may
govern
the
Catholick
Church
without
the
Pope
;
as
the
King
,
ruling
himself
in
his
own
Kingdom
,
needeth
no
Vice-Roy
.
That
Christ
is
never
absent
from
his
Church
;
but
doth
by
his
Power
,
Grace
and
Virtue
of
the
Holy
Ghost
,
still
defend
and
protect
it
.
It
is
plain
by
his
own
words
,
where
he
saith
,
Lo
,
I
am
with
you
always
unto
the
end
of
the
World
.
It
is
true
,
that
he
told
his
Apostles
,
that
he
was
to
depart
from
them
;
meaning
,
that
they
must
be
deprived
of
his
Corporal
presence
:
but
did
he
signify
unto
them
,
that
for
their
comfort
he
would
leave
St.
Peter
in
his
place
,
and
after
him
the
Bishops
of
Rome
,
St.
Peter's
Successors
,
to
govern
his
Church
to
the
end
of
the
World
?
No
such
matter
.
These
are
our
Saviour
Christ's
words
.
It
is
expedient
for
you
,
that
I
go
away
:
for
if
I
go
not
away
,
the
Comforter
will
not
come
unto
you
;
but
if
I
depart
,
I
will
send
him
unto
you
.
Again
,
When
he
is
come
,
which
is
the
Spirit
of
truth
,
he
will
lead
you
into
all
truth
.
I
will
pray
to
my
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
;
even
the
Spirit
of
Truth
.
The
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
Name
,
he
shall
teach
you
all
things
.
I
will
not
leave
you
comfortless
;
but
I
will
come
unto
you
.
Which
he
doth
continually
,
when
he
upholdeth
his
Church
daily
against
Satan
,
and
all
that
do
malign
it
.
So
,
as
we
may
far
more
rightly
and
safely
,
term
the
Holy
Ghost
to
be
Christ's
Vicar-General
over
all
the
Catholick
Church
,
than
we
may
ascribe
that
title
to
the
Pope
:
the
Holy
Ghost
being
ever
present
and
ready
,
not
only
to
defend
the
Church
generally
,
but
to
aid
and
comfort
every
particular
Member
of
it
,
wheresoever
they
are
dispersed
upon
the
face
of
the
Earth
;
which
we
suppose
the
Pope
is
not
able
to
perform
.
We
have
before
laboured
to
make
it
manifest
,
that
our
Saviour
Christ
is
the
Creator
of
the
World
,
and
the
Governour
of
it
;
that
he
hath
redeemed
and
sanctified
unto
himself
his
Church
,
whereof
he
is
the
sole
Monarch
;
that
he
hath
neither
appointed
any
one
Emperour
under
him
to
govern
the
whole
World
,
nor
any
one
Priest
or
Archbishop
,
to
rule
the
whole
Catholick
Church
;
that
,
as
in
respect
of
Christ
,
the
Creator
,
all
the
World
is
but
one
Kingdom
,
whereof
he
is
the
only
King
;
so
,
in
respect
of
Christ
our
Redeemer
,
all
that
believe
in
his
name
,
wheresoever
they
are
dispersed
,
are
but
one
Catholick
Church
;
and
that
the
said
one
Catholick
Church
is
not
otherwise
visible
in
this
World
,
than
is
the
said
one
Universal
Kingdom
of
Christ
,
the
Creator
of
it
;
viz.
by
the
several
and
distinct
parts
of
them
,
as
by
this
,
or
that
National
Church
,
by
this
,
or
that
temporal
Kingdom
.
For
our
Saviour
Christ
having
made
the
external
Government
of
his
Catholick
Church
suitable
to
the
Government
of
his
Universal
Monarchy
over
all
the
World
,
hath
by
the
Institution
of
the
Holy
Ghost
order'd
to
be
placed
in
every
Kingdom
(
as
before
in
another
place
we
have
observed
)
Archbishops
,
Bishops
,
and
inferiour
Ministers
,
to
govern
the
particular
Churches
therein
planted
;
Priests
,
Ministers
in
every
particular
Parish
,
and
over
them
Bishops
within
their
several
Diocesses
;
as
likewise
Archbishops
to
have
the
Inspection
and
charge
over
all
the
rest
,
according
to
the
Platform
ordain'd
(
in
substance
)
by
himself
in
the
Old
Testament
;
as
he
hath
in
like
manner
appointed
Kings
and
Sovereign
Princes
,
with
their
inferiour
Magistrates
of
divers
sorts
,
to
rule
and
govern
his
People
under
him
,
in
every
Kingdom
;
Country
,
and
Sovereign
Principality
;
some
of
their
said
inferiour
Magistrates
having
Authority
from
their
Soveraigns
in
particular
Parishes
,
some
in
Hundreds
,
some
in
Shires
or
Countries
,
and
some
in
Governments
of
larger
extents
;
there
being
amongst
them
all
divers
degrees
of
Persons
,
one
over
another
,
and
their
Kings
and
Soveraign
Princes
,
excelling
them
all
in
Power
and
Authority
,
as
the
Persons
appointed
by
God
,
to
rule
and
direct
all
their
Subjects
,
of
what
calling
soever
,
in
the
right
use
of
the
Authority
and
Magistracy
;
which
they
have
committed
unto
them
.
And
we
cannot
but
wonder
,
as
well
at
our
said
Jesuit
,
where
he
saith
,
That
although
there
be
but
one
,
and
proper
Head
of
the
Church
,
which
is
Christ
,
that
governeth
the
same
spiritually
;
yet
she
hath
need
of
one
visible
Head
,
or
otherwise
the
Bishop
of
Rome
,
and
all
other
Bishops
,
Pastors
,
Doctors
,
and
Ministers
,
were
needless
;
as
likewise
at
our
Countryman
Harding
,
who
saith
(
as
is
above-noted
)
that
if
God
had
not
deferred
to
one
Man
,
that
is
,
to
Peter
and
his
Successors
,
the
Rule
and
Government
of
the
Church
,
he
should
have
brought
,
amongst
his
faithful
People
,
that
unruly
Confusion
which
is
called
an
Anarchy
.
For
,
were
these
their
vain
conceits
and
imaginations
true
,
then
would
it
by
the
same
reason
follow
,
that
albeit
there
be
but
one
,
and
proper
Monarch
over
all
the
World
(
which
is
Christ
that
created
it
)
yet
the
same
hath
need
of
one
visible
Monarch
;
or
otherwise
Emperours
,
and
all
other
Kings
,
Princes
,
and
civil
Magistrates
,
were
needless
;
or
otherwise
,
Christ
should
have
left
amongst
his
People
throughout
the
World
,
that
unruly
confusion
and
destruction
of
all
Common-wealths
,
so
much
abhorred
of
Princes
,
which
the
Grecians
call
an
Anarchy
;
which
is
a
state
,
for
lack
of
order
in
Governours
,
without
any
Government
at
all
.
The
fondness
of
which
two
consequents
,
do
so
plainly
argue
the
folly
and
falshood
of
the
two
former
,
as
we
need
no
other
refutation
of
them
.
For
if
all
Christian
Kingdoms
,
and
Soveraign
Princes
,
would
banish
the
Pope
,
with
his
Usurped
Authority
,
as
the
Monarchy
of
Britany
hath
done
,
and
retain
under
them
the
Apostolical
Form
of
Church-Government
,
by
Archbishops
and
Bishops
,
with
other
degrees
of
Ministers
(
as
before
we
have
divers
times
specified
)
they
should
find
the
Churches
,
in
their
several
Dominions
,
as
well
governed
by
them
(
the
said
Archbishops
and
Bishops
)
without
one
Pope
to
rule
the
whole
Catholick
Church
;
as
they
have
experience
of
the
sufficiency
of
their
own
Regal
and
Soveraign
Form
of
Government
in
their
several
Kingdoms
and
Countries
,
notwithstanding
there
be
no
one
Monarch
over
all
the
World
to
command
or
direct
them
.
And
for
an
Example
not
to
be
controlled
,
to
make
this
good
that
here
we
affirm
;
we
leave
unto
them
God
's
own
Form
both
of
Temporal
and
Ecclesiastical
Government
,
established
by
himself
amongst
his
own
people
the
Jews
.
Nay
,
why
should
we
doubt
,
but
that
Kings
and
Soveraign
Princes
,
notwithstanding
the
Mists
and
Darkness
wherewith
the
Bishops
of
Rome
have
daily
sought
to
dim
their
Eyes
,
have
had
long
since
a
Glimpse
of
this
Light
,
and
Truth
?
About
400.
and
some
odd
Years
since
,
in
the
latter
end
of
the
Reign
of
Henry
the
second
,
and
in
the
days
of
Richard
the
first
,
both
of
them
Kings
of
England
,
first
Baldwin
and
then
Hubertus
being
Archbishops
of
Canterbury
,
there
was
a
mighty
Controversy
betwixt
them
and
the
Bishops
of
Rome
,
about
the
erecting
of
a
new
Cathedral
Church
in
Lambeth
;
the
said
Kings
and
Archbishops
having
a
resolution
utterly
to
banish
out
of
this
Kingdom
the
Popes
Authority
,
if
the
Monks
of
Canterbury
in
their
Allegation
to
Pope
Celestine
,
against
the
said
Cathedral
Church
,
did
inform
him
truly
.
These
are
their
Words
,
as
they
are
recorded
by
Reginaldus
,
one
of
the
said
Monks
(
as
it
seemeth
)
then
living
,
who
hath
written
a
whole
Book
of
that
matter
.
by
birth
Noblemen
,
abounding
in
Wealth
,
Allies
of
the
King
,
and
of
the
Bishops
.
Some
of
them
do
adhere
to
the
King
;
some
have
Offices
in
the
Exchequer
;
all
of
them
familiar
Friends
to
the
Bishops
,
and
of
a
Confederacy
with
them
.
Against
such
and
so
great
Persons
,
what
is
the
Church
of
Canterbury
able
to
do
?
Certainly
it
is
to
be
feared
,
not
only
that
the
Church
of
Canterbury
shall
hereby
be
overthrown
;
but
that
upon
this
occasion
,
the
Authority
of
the
Apostolical
See
(
which
God
forbid
)
shall
in
England
be
greatly
diminish'd
und
prejudiced
.
For
when
this
Canonry
or
Cathedral
Church
was
founded
,
it
was
the
common
fame
,
and
the
opinion
of
every
Man
,
that
it
was
founded
to
this
end
,
that
Bishops
should
be
there
as
it
were
Cardinals
,
and
that
the
Archbishop
should
sit
amongst
them
as
Pope
,
and
that
there
all
Appeals
and
complaints
should
be
determined
.
This
assuredly
was
plotted
by
King
Henry
,
and
the
same
very
many
Bishops
do
allow
,
for
this
cause
or
end
,
that
so
they
might
deliver
their
Necks
from
under
the
Yoke
of
the
Holy
Church
of
Rome
.
Again
after
the
Death
of
Celestin
the
Fourth
,
the
Cardinals
being
at
so
great
a
Dissention
amongst
themselves
as
that
they
could
not
agree
for
the
space
of
a
Year
and
nine
Months
,
who
should
succeed
him
;
both
the
Emperour
and
the
French
were
greatly
moved
and
offended
therewith
.
The
Emperour
finding
his
advice
unto
them
to
hasten
their
Choice
,
to
be
despised
and
scorned
,
and
how
dishonestly
some
of
them
had
broken
their
Promises
and
Oaths
unto
him
made
in
that
behalf
;
he
gathered
a
great
Host
,
and
dealt
sharply
with
them
.
And
from
France
they
received
a
Message
,
that
if
they
continued
to
dally
,
as
they
did
,
in
prolonging
the
choice
of
a
new
Pope
,
they
would
utterly
leave
Rome
,
and
choose
to
themselves
a
Pope
of
their
own
,
to
govern
the
Churches
on
this
side
the
Alps.
Hereof
Matthew
Paris
writeth
thus
.
"
Per
idem
tempus
miserunt
Franci
solennes
Nuncios
ad
Curiam
Romanam
;
significantes
persuadendo
praecisè
,
&
efficaciter
,
ut
ipsi
Cardinales
Papam
ritè
eligentes
Vniversali
Ecclesiae
solatium
Pastorale
maturiùs
providerent
:
vel
ipsi
Franci
propter
negligentiam
eorum
de
sibi
eligendo
,
&
providendo
summo
Pontifice
citra
Montes
,
cui
obedire
tenerentur
,
quantocyùs
contrectarent
.
"
About
that
time
the
State
of
France
did
send
their
solemn
Messengers
to
the
Court
of
Rome
,
signifying
unto
them
,
and
perswading
them
,
precisely
and
effectually
,
that
either
the
Cardinals
should
more
speedily
provide
for
the
Vniversal
Church
,
her
Pastoral
Comfort
,
by
their
due
choice
of
a
new
Pope
:
or
else
they
themselves
(
the
French
)
because
of
their
negligence
,
would
forthwith
fall
into
deliberation
of
choosing
and
providing
for
themselves
a
Pope
on
this
side
the
Mountains
,
whom
they
might
be
bound
to
obey
.
Thus
the
said
History
.
Whereby
,
as
also
by
the
former
words
of
the
Monks
of
Canterbury
it
is
very
evident
,
that
both
England
and
France
,
was
long
since
in
deliberation
to
have
abandon'd
the
Authority
of
the
Bishops
of
Rome
out
of
both
those
Kingdoms
,
as
finding
no
necessity
of
the
Universal
overswaying
power
of
the
Roman
Papacy
;
and
that
the
Churches
within
their
several
Countries
and
Territories
,
might
receive
as
great
benefit
and
comfort
,
by
the
Ecclesiastical
Government
of
their
own
Archbishops
,
in
every
respect
,
as
ever
they
had
done
from
the
Bishops
of
Rome
.
For
as
it
may
truly
be
said
,
not
of
one
King
to
govern
all
the
World
,
but
of
every
particular
King
in
his
own
Kingdom
;
so
may
it
be
truly
affirmed
,
not
of
one
Pope
to
govern
the
whole
Catholick
Church
,
but
of
every
Archbishop
,
in
any
National
Church
and
Province
,
to
rule
and
direct
the
same
;
that
under
the
Government
of
one
(
viz.
of
Kings
for
temporal
Causes
,
and
of
Archbishops
for
Ecclesiastical
Causes
)
there
is
the
best
order
,
the
greatest
strength
,
the
most
stability
for
continuance
,
and
the
easiest
manner
and
form
of
ruling
.
We
have
spoken
hitherto
of
the
Government
of
the
Church
,
especially
as
it
was
in
the
Apostles
times
and
afterward
,
for
the
space
of
300.
years
,
when
the
civil
Magistrates
were
Enemies
unto
it
.
Whereby
we
do
infer
,
that
if
the
particular
Churches
,
setled
then
almost
in
every
Country
and
Nation
throughout
the
World
,
had
so
good
success
,
when
there
were
no
Christian
Magistrates
,
nor
had
any
assistance
of
the
temporal
Sword
,
for
the
strengthning
of
their
Ecclesiastical
Government
,
but
only
Ministers
,
to
teach
and
direct
their
Parishioners
in
the
ways
of
Godliness
;
and
Bishops
over
them
in
every
Diocess
,
to
oversee
and
rule
,
as
well
the
Ministers
,
as
the
several
People
committed
to
their
charge
,
that
they
taught
no
new
Doctrine
,
or
ran
into
Schisms
;
and
Archbishops
over
them
all
,
in
every
National
Church
and
Province
,
for
the
moderating
and
appeasing
of
such
oppositions
and
dissentions
,
as
might
otherwise
have
risen
amongst
the
Bishops
,
and
so
consequently
have
wrought
great
distraction
betwixt
their
Diocesan
Churches
:
how
much
more
then
are
the
said
particular
Churches
like
to
flourish
and
prosper
,
under
such
a
Form
of
Ecclesiastical
Government
,
wherein
the
Christian
Magistrate
is
become
to
be
,
as
the
chief
Member
of
the
Church
,
so
the
chief
Governour
of
it
;
to
keep
as
well
the
said
Archbishops
within
their
bounds
and
limits
,
as
all
the
rest
of
the
Clergy
,
and
Christians
,
Bishops
,
Ministers
,
and
Parishioners
,
that
every
one
,
in
their
several
places
,
may
execute
and
discharge
their
distinct
Offices
and
Duties
which
are
committed
unto
them
.
We
shall
have
fit
occasion
hereafter
to
speak
of
the
Authority
of
Christian
Princes
in
Causes
Ecclesiastical
:
here
we
do
only
still
prosecute
the
Government
of
the
Church
(
when
temporal
Kings
and
Princes
were
her
great
and
mortal
Enemies
)
and
the
Folly
,
(
if
not
the
obstinacy
)
of
our
Adversaries
,
who
either
see
it
not
,
or
will
not
acknowledge
it
,
that
peace
and
quietness
may
as
well
be
preserved
,
in
all
the
Churches
in
the
World
,
by
Archbishops
and
Bishops
,
without
one
Pope
to
govern
them
all
;
as
by
Kings
and
Sovereign
Princes
in
all
the
Kingdoms
and
temporal
Governments
in
the
World
,
without
one
temporal
Monarch
to
rule
and
oversway
them
.
For
our
Adversaries
shall
never
be
able
to
prove
,
that
it
may
be
ascribed
(
as
we
have
before
said
)
more
to
any
want
of
discretion
and
due
Providence
in
our
Saviour
Christ
,
that
he
hath
not
appointed
the
Pope
to
govern
the
Catholick
Church
,
than
that
he
hath
not
assigned
the
Government
of
the
whole
World
to
one
King
or
Emperour
.
Rather
it
is
to
be
attributed
to
their
audacious
temerity
and
presumption
,
that
will
either
enforce
our
Saviour
Christ
to
be
contented
with
that
Form
of
Government
in
his
Church
,
which
they
think
good
to
assign
unto
him
,
and
so
make
him
to
divide
stakes
(
as
the
Phrase
is
)
with
the
Bishops
of
Rome
;
or
else
to
be
reputed
amongst
them
for
a
Person
of
little
Discretion
and
Providence
,
and
to
have
dealt
absurdly
,
in
ordering
and
setling
the
external
Government
of
his
Church
,
as
he
had
ordered
and
setled
the
external
Government
of
his
Universal
Kingdom
,
over
all
the
Kings
and
Princes
in
the
World
.
Which
profane
,
wicked
,
and
blasphemous
proceedings
with
Christ
,
will
(
no
doubt
)
in
short
time
,
receive
a
heavy
Judgment
;
in
that
,
although
the
Man
of
sin
hath
long
wrought
in
a
mystery
,
and
taken
upon
him
,
for
his
time
,
and
so
every
one
of
his
Successors
,
during
their
Lives
,
to
sit
in
the
Temple
of
God
,
vaunting
,
that
the
said
Temple
,
or
Spiritual
Kingdom
of
Christ
,
is
wholly
at
his
Command
;
yet
now
he
beginneth
to
be
revealed
and
disclosed
to
be
that
Impostor
,
that
by
the
assistance
of
Satan
,
hath
with
power
,
and
signs
,
and
lying
wonders
,
in
all
deceiveableness
and
unrighteousness
,
long
abused
the
Christian
World
,
and
is
consequently
to
be
consumed
by
our
Saviour
Christ
,
with
the
Spirit
of
his
mouth
.
In
the
mean
while
,
and
till
this
work
be
throughly
effected
,
we
are
not
to
censure
Christ
,
either
for
his
Discretion
,
or
Divine
Providence
,
but
indeed
to
admire
and
magnify
them
both
;
considering
,
that
by
his
Government
,
both
of
the
Universal
World
,
as
he
is
the
Son
of
God
,
and
of
his
Catholick
Church
,
as
he
is
the
Redeemer
of
it
(
in
such
manner
and
form
as
we
have
before
expressed
,
by
several
Kings
and
Priests
,
within
their
Kingdoms
,
Provinces
,
and
Diocesses
)
he
hath
left
unto
them
certain
general
rules
and
motives
,
which
being
diligently
observed
,
do
tend
to
the
universal
good
and
preservation
,
both
of
the
one
and
the
other
;
though
they
have
no
assistance
therein
from
the
Bishops
of
Rome
.
For
as
it
is
an
apt
and
good
reason
to
perswade
all
Kings
and
Kingdoms
,
to
live
quietly
with
their
Neighbour
Princes
,
and
Nations
,
and
to
be
at
a
firm
League
and
Friendship
with
them
,
because
they
have
all
but
one
Heavenly
King
,
are
Members
and
Subjects
of
one
Universal
Kingdom
;
have
,
or
ought
to
have
,
but
one
moral
Faith
,
one
rule
of
Justice
,
one
square
for
Equity
,
one
nature
of
Truth
,
one
moral
Law
,
one
Kind
,
Form
,
and
nature
,
of
all
the
several
Virtues
,
both
Moral
and
Intellectual
;
one
natural
Instinct
,
to
know
God
,
and
to
worship
him
,
and
one
Form
and
Rule
of
mutual
love
and
affection
:
So
the
particular
Churches
,
dispersed
over
the
World
,
when
they
had
small
Comfort
from
the
civil
Magistrate
,
held
themselves
bound
to
have
a
special
care
one
over
another
,
that
matters
of
Religion
might
proceed
by
one
rule
,
with
mutual
Agreement
and
Uniformity
,
for
avoiding
of
Schisms
;
in
that
they
well
knew
,
they
had
all
but
one
Redeemer
and
Saviour
,
one
Heavenly
Spiritual
King
,
or
Archbishop
,
were
all
of
them
Members
of
one
mystical
Body
,
whereof
Christ
was
the
Head
,
had
all
of
them
but
one
Faith
,
one
Baptism
,
one
Spiritual
Food
,
one
Hope
,
one
Bond
of
Charity
,
one
Redemption
,
and
one
Everlasting
Inheritance
in
the
Life
to
come
.
Which
were
such
Arguments
of
mutual
Consociation
in
those
days
,
as
when
any
great
matters
of
importance
did
fall
out
in
any
one
Country
,
through
the
willfulness
and
obstinacy
of
Hereticks
and
crafty
Seducers
of
the
People
,
which
perhaps
were
countenanced
with
some
of
strength
and
greater
power
than
could
easily
be
withstood
;
their
Neighbour
Churches
adjoining
,
did
sometimes
assist
them
,
by
their
Letters
,
with
the
best
counsel
they
could
give
them
;
and
sometimes
did
send
some
especial
Learned
Men
unto
them
,
for
the
better
suppressing
of
those
Evils
;
and
sometimes
(
when
occasions
fell
out
thereunto
moving
)
sundry
Archbishops
and
Bishops
of
several
Countries
,
with
other
learned
Priests
,
and
Persons
of
principal
note
,
did
as
they
might
,
for
fear
of
danger
,
meet
together
,
and
upon
due
and
mature
deliberation
,
did
so
order
and
determine
of
matters
,
as
thereby
Heresies
and
Contentions
were
still
suppressed
,
and
the
Churches
in
those
Countries
received
great
comfort
and
quietness
.
And
if
in
those
troublesome
times
the
peace
of
the
Church
were
thus
preserved
;
how
much
more
,
now
under
Christian
Magistrates
,
may
it
be
strengthned
,
upheld
,
and
maintain'd
without
the
Pope
▪
not
only
within
their
several
Kingdoms
,
but
likewise
throughout
(
in
effect
)
all
these
Western
Parts
of
the
World
,
if
Christian
Kings
and
Soveraign
Princes
would
agree
together
for
a
general
Council
;
to
the
end
,
that
all
those
Heresies
,
Errours
,
Impostures
and
Presumptions
,
wherewith
the
Church
of
Christ
hath
been
long
,
and
is
now
miserably
shaken
,
and
disturbed
,
might
be
at
the
last
utterly
suppressed
and
extinguished
?
Many
other
means
might
here
be
alledged
,
to
shew
how
the
state
of
Christian
Religion
is
to
be
upheld
and
maintained
,
without
any
assistance
from
the
Bishop
of
Rome
.
But
our
purpose
being
in
this
place
to
resemble
and
compare
the
government
of
the
Catholick
Church
,
with
the
Universal
Government
of
the
Son
of
God
,
over
the
whole
World
;
We
hold
it
sufficient
to
observe
,
That
every
National
Church
,
may
as
well
subsist
of
her self
,
without
one
Universal
Bishop
,
as
every
KIngdom
may
do
without
one
general
Monarch
.
Nevertheless
we
acknowledge
,
that
in
this
particular
Tractate
we
have
been
very
tedious
;
and
it
may
be
thought
perhaps
by
some
,
that
our
pains
therein
is
altogether
superfluous
;
because
many
of
our
Adversaries
do
(
in
effect
)
acknowledge
,
that
there
is
the
like
necessity
of
one
Emperour
to
govern
all
the
World
,
as
there
is
of
one
Pope
to
have
the
oversight
and
ordering
of
the
whole
Catholick
Church
.
Indeed
,
upon
the
sifting
of
the
usurped
Authority
of
the
Bishops
of
Rome
,
our
Adversaries
finding
,
that
by
their
Arguments
to
bolster
up
his
said
Authority
,
the
Erection
of
one
Man
to
govern
the
World
in
temporal
Causes
,
is
as
necessarily
to
be
inforced
,
as
of
one
Pope
to
govern
the
whole
Church
in
Ecclesiastical
Causes
;
they
are
grown
to
this
most
admirable
Insolency
,
and
most
high
presumption
,
as
that
they
dare
affirm
,
and
do
take
upon
them
,
without
all
modesty
,
to
maintain
it
,
That
the
Pope
is
both
the
Monarch
of
the
Catholick
Church
,
and
the
Emperour
of
all
the
World
.
Which
mystery
of
theirs
is
thus
managed
,
and
by
piece-meal
unfolded
after
this
sort
:
viz.
That
to
ease
the
Pope
,
lest
he
might
be
oppressed
with
multitude
of
affairs
,
if
he
should
take
upon
him
,
in
his
own
Person
,
to
govern
the
whole
World
,
as
he
doth
direct
the
especial
affairs
of
the
Catholick
Church
;
they
do
assign
unto
him
Power
and
Authority
to
create
and
delegate
under
him
,
as
his
Feudatary
,
or
Vassal
,
this
one
supposed
Emperour
,
to
whom
(
they
say
)
he
may
commit
the
special
Execution
of
his
temporal
Sword
,
to
be
drawn
and
put
up
,
at
his
direction
and
commandment
.
Catholick
Church
.
Now
to
prove
,
that
the
Pope
hath
Universal
Dominion
over
all
the
World
temporaelitèr
,
temporally
,
and
likewise
sufficient
Power
to
institute
and
appoint
one
Emperour
under
him
,
as
his
Substitute
,
to
rule
the
whole
World
,
they
use
this
Argument
.
"
Summus
Pontifex
instituit
,
ac
confirmat
Imperatorem
:
sed
Imperator
habet
Dominium
universale
temporaliter
in
toto
Mundo
:
Ergo
&
Papa
habet
hoc
idem
Dominium
temporaliter
.
The
Bishop
of
Rome
.
doth
ordain
,
and
confirm
the
Emperour
:
but
the
Emperour
hath
universal
Dominion
temporally
in
the
whole
World
:
therefore
the
Pope
hath
the
very
same
temporal
Dominion
.
"
And
about
ten
years
since
,
one
Andrew
Hoy
,
the
Greek
Professor
at
Doway
,
made
an
Oration
,
De
novae
apud
Europeos
Monarchiae
pro
tempore
utilitate
;
taking
upon
him
to
prove
,
that
the
King
of
Spain
was
the
fittest
Person
of
all
the
Kings
and
Princes
in
Europe
,
to
be
advanced
unto
this
great
Monarchy
.
But
what
should
we
trouble
our selves
with
this
point
?
The
King
of
Spain
(
we
suppose
)
will
greatly
scorn
to
be
the
Pope's
Vassal
,
and
the
Emperour
that
now
is
,
or
that
shall
succeed
him
hereafter
,
as
likewise
all
the
Kings
and
Princes
in
the
World
,
may
see
most
evidently
,
how
grosly
and
shamefully
they
are
abused
,
and
how
notably
they
neglect
the
greatness
of
their
own
Callings
;
especially
they
,
who
have
been
heretofore
,
or
shall
be
hereafter
Emperours
,
in
that
they
do
intermeddle
any
thing
at
all
with
the
Pope
,
or
receive
from
him
,
either
their
Confirmation
or
Coronation
;
in
that
thereby
he
presumeth
most
ridiculously
,
and
without
any
shew
of
truth
,
to
challenge
them
for
his
Servants
and
Vassals
.
It
hath
been
before
shewed
,
by
the
Judgment
of
the
Cardinalized
Jesuit
,
That
the
Bishops
of
Rome
have
no
temporal
Possessions
at
all
;
but
such
as
they
have
received
from
the
Emperour
,
and
other
Kings
and
Soveraign
Princes
.
In
consideration
whereof
,
seeing
,
that
now
they
insult
so
notably
over
them
all
,
both
Princes
,
Kings
,
and
Emperours
,
being
so
far
from
acknowledging
themselves
to
be
the
Emperour's
Subjects
,
or
to
hold
their
said
Possessions
,
either
of
him
,
or
of
any
King
,
that
bestowed
them
upon
them
:
We
do
verily
think
,
that
the
said
Princes
,
Kings
,
and
Emperours
,
who
have
been
so
beneficial
to
the
said
Bishops
,
shall
never
shew
themselves
to
be
of
that
Princely
Magnanimity
,
and
Prowess
,
which
their
high
places
do
require
,
nor
free
their
Sceptres
from
the
thraldom
and
base
subjection
to
their
usurped
Authority
;
until
either
they
take
from
them
,
what
before
they
gave
them
,
or
bring
them
to
a
more
dutiful
acknowledgment
of
their
Duties
unto
them
.
And
what
we
say
of
the
Popes
,
we
likewise
do
hold
concerning
all
the
Clergy
besides
,
in
Europe
,
or
elsewhere
,
that
,
if
they
shall
either
withdraw
themselves
from
their
subjection
unto
their
temporal
Soveraigns
,
under
whom
they
live
,
or
deny
to
hold
the
Possessions
of
their
several
Churches
of
their
said
Soveraigns
,
or
to
do
them
Homage
for
the
same
;
they
may
lawfully
,
in
our
Judgments
,
not
only
resume
the
said
Possessions
into
their
own
hands
,
but
likewise
proceed
against
them
as
Rebels
and
Traytors
,
according
to
the
Form
of
their
several
Laws
.
But
this
is
a
Digression
.
For
in
the
beginning
of
this
Chapter
,
we
undertook
to
deal
with
those
only
,
who
,
though
they
maintain
the
Popes
general
Supremacy
over
the
Catholick
Church
;
yet
they
deny
upon
many
weighty
reasons
,
that
God
did
ever
ordain
any
one
Emperour
to
govern
all
the
World
.
But
how
long
they
will
deny
it
,
we
know
not
;
in
that
the
principal
Jesuit
himself
writeth
thus
:
"
Vtrum
expediret
omnes
Provincias
Mundi
,
&c.
"
Whether
it
were
expedient
that
all
the
Provinces
in
the
World
should
be
govern'd
by
one
chief
King
in
things
Politick
,
although
the
same
be
not
necessary
,
it
may
be
a
Question
:
Mihi
tamen
omnino
expedire
videtur
,
si
possit
eò
perveniri
sine
injustitiâ
,
&
bellicis
cladibus
:
Yet
it
seemeth
to
me
expedient
,
if
such
a
Monarchical
Government
over
all
the
World
,
might
be
gotten
without
Injustice
,
and
such
Calamities
and
Miseries
as
usually
follow
War
.
What
this
Jesuit
doth
encline
unto
,
it
is
hereby
evident
:
But
in
that
he
confesseth
,
that
such
a
Monarchical
civil
Government
is
not
necessary
,
that
is
enough
for
our
purpose
,
because
hereby
it
likewise
followeth
,
(
as
before
we
have
shewed
)
that
the
Government
of
the
Pope
over
the
whole
Church
is
,
in
every
respect
,
as
little
necessary
.
CAN.
X.
AND
therefore
if
any
Man
shall
affirm
,
under
colour
of
any
thing
that
is
in
the
Scriptures
,
or
that
can
be
truly
grounded
upon
natural
Reason
,
or
Philosophy
,
That
our
Saviour
Christ
should
have
shewed
himself
to
have
had
no
discretion
,
except
he
had
left
one
chief
Bishop
to
have
govern'd
all
the
Churches
in
the
World
:
or
,
that
except
he
appointed
one
to
the
said
end
,
he
should
,
as
a
Person
void
of
Providence
,
have
left
his
Faithful
People
in
a
miserable
confusion
,
and
without
any
Government
at
all
:
or
,
that
any
of
all
the
Arguments
,
that
may
be
deduced
from
Philosophy
,
and
natural
Reason
,
to
prove
,
that
one
Man
ought
to
have
the
Government
of
the
whole
Catholick
Church
in
spiritual
Causes
,
are
not
as
forcible
to
prove
,
that
one
King
or
Emperour
ought
to
have
the
Rule
and
Government
over
the
whole
World
in
Causes
temporal
:
or
,
that
any
of
the
Philosophers
ever
meant
to
have
their
reasons
(
alledged
by
them
to
prove
,
that
in
every
particular
Country
,
the
Monarchical
Form
of
Temporal
Government
was
the
best
)
to
be
extended
to
prove
,
that
there
ought
to
be
either
one
Bishop
over
all
the
Catholick
Church
(
whereof
they
had
no
knowledge
)
or
one
Emperour
over
all
the
World
:
or
,
that
,
because
all
Men
have
their
beginning
from
Adam
,
it
doth
not
as
well
follow
,
that
there
ought
to
be
one
Emperour
to
govern
all
the
World
,
as
one
Bishop
over
the
whole
Catholick
Church
:
or
,
that
Aaron
was
any
more
a
Figure
of
St.
Peter
,
and
his
Successors
,
that
they
severally
,
in
their
times
,
should
govern
the
whole
Church
,
than
King
David
was
of
Augustus
the
Emperour
,
and
his
Successors
,
that
they
severally
,
in
their
times
,
should
have
committed
unto
them
the
Government
of
the
whole
World
:
or
,
that
the
resemblances
in
the
Scriptures
of
the
Church
unto
an
Host
well
order'd
,
to
a
humane
Body
,
to
a
Kingdom
,
to
a
Fold
,
to
an
House
,
to
a
Ship
,
may
not
fitly
be
applied
as
well
to
the
Vniversal
Kingdom
of
Christ
over
all
the
World
,
as
unto
the
Church
;
and
so
consequently
as
well
to
our
Saviour
Christ
,
as
he
is
the
Governour
of
the
whole
World
,
that
he
is
the
General
of
that
Host
,
the
Head
of
that
Body
,
the
King
of
that
Kingdom
,
the
Shepherd
of
that
Flock
,
the
Housholder
of
that
Family
,
and
the
Pilot
of
that
Ship
;
as
may
these
Titles
be
ascribed
unto
him
,
as
he
is
the
only
Archbishop
of
the
whole
Church
,
viz.
That
he
is
the
only
General
of
this
Host
,
the
only
Head
of
this
Body
,
the
only
King
of
this
Kingdom
,
the
only
Shepherd
of
this
Flock
,
the
only
Housholder
of
this
Family
,
and
the
only
Pilot
of
this
Ship
:
or
,
that
the
said
Vnities
,
concerning
the
Vniversal
Kingdom
of
Christ
,
are
not
of
as
great
validity
to
prove
,
that
there
ought
to
be
one
temporal
King
under
him
,
to
govern
his
Vniversal
Kingdom
over
all
the
World
;
as
are
the
other
Vnities
,
touching
the
Church
,
to
prove
,
that
there
must
be
one
Bishop
under
him
,
to
govern
all
the
particular
Churches
in
the
World
:
or
that
,
because
Kings
,
when
they
have
occasion
to
be
absent
from
their
Kingdoms
,
do
commonly
appoint
some
Vice-Roy
,
to
Rule
their
People
until
their
return
;
it
thereupon
followeth
,
that
Christ
,
supplying
his
corporal
absence
from
his
Spiritual
Kingdom
the
Church
,
by
the
comfortable
presence
of
the
Holy
Ghost
,
was
of
necessity
to
leave
one
carnal
Man
to
be
his
Vicar-General
over
his
said
Spiritual
Kingdom
:
or
,
that
seeing
our
Saviour
Christ
held
it
expedient
for
his
Catholick
Church
,
that
he
should
deprive
her
of
his
corporal
presence
,
that
she
might
be
ruled
by
the
Holy
Ghost
;
it
is
not
to
be
thought
great
presumption
for
any
Man
to
tell
us
,
that
his
corporal
presence
is
necessary
for
the
Government
of
the
said
Catholick
Church
,
as
if
he
meant
to
put
the
Holy
Ghost
out
of
Possession
:
or
,
that
either
the
said
one
Vniversal
Kingdom
of
Christ
(
the
King
,
and
Creator
of
it
)
is
otherwise
visible
upon
the
Earth
,
than
by
the
particular
Kingdoms
,
and
several
kinds
of
Governments
in
it
(
and
perhaps
in
a
sort
,
and
by
Representation
,
when
some
Neighbour
Kings
,
either
in
Person
,
or
by
their
Ambassadours
,
may
be
met
together
for
the
good
of
their
several
Kingdoms
:
)
or
,
that
the
said
one
Catholick
Church
of
Christ
(
as
he
is
the
chief
Bishop
over
all
)
is
otherwise
visible
on
the
Earth
,
than
by
the
several
,
and
particular
Churches
in
it
,
and
sometimes
by
general
and
free
Councils
lawfully
assembled
:
or
,
that
it
is
a
better
consequent
,
that
if
the
Catholick
Church
have
no
visible
Head
,
all
other
Bishops
,
Doctors
,
Pastors
,
and
Ministers
,
are
needless
;
than
if
one
should
say
,
because
there
is
no
one
King
to
govern
all
the
World
,
therefore
there
is
no
use
of
Emperours
,
Kings
,
and
Soveraign
Princes
,
or
civil
Magistrates
:
or
,
that
it
doth
more
follow
,
that
Christ
should
have
left
his
Faithful
People
in
a
confused
Anarchy
,
except
he
had
left
St.
Peter
,
and
his
Successors
to
govern
the
whole
Church
;
than
it
doth
,
that
the
whole
World
hath
been
left
by
him
in
a
Confusion
,
without
any
Government
in
it
,
in
that
he
hath
not
left
one
Vniversal
Emperour
:
or
,
that
the
intolerable
Pride
of
the
Bishop
of
Rome
,
for
the
time
still
being
,
through
the
advancement
of
himself
,
by
many
sleights
,
stratagems
,
and
false
Miracles
,
over
the
Catholick
Church
,
(
the
Temple
of
God
)
as
if
he
were
God
himself
,
doth
not
argue
him
plainly
to
be
the
Man
of
Sin
,
mentioned
by
the
Apostle
:
or
,
that
every
National
Church
,
planted
according
to
the
Apostle's
Platform
,
may
not
by
the
means
,
which
Christ
hath
ordained
,
as
well
subsist
of
it self
,
without
one
Vniversal
Bishop
,
as
every
Kingdom
may
do
under
the
Government
of
their
several
Kings
,
without
one
general
Monarch
;
He
doth
greatly
Erre
.
The
End
of
the
Second
Book
.
LIB.
III.
CAP.
I.
IN
pursuing
our
intended
Course
through
the
Old
Testament
,
and
until
the
destruction
of
Jerusalem
,
we
overslipt
,
and
passed
by
the
fulness
of
that
time
,
wherein
the
Son
of
God
(
the
Maker
and
Governour
of
all
the
World
)
our
Lord
,
and
Saviour
Jesus
Christ
,
was
conceived
by
the
Holy
Ghost
,
and
born
of
the
Virgin
Mary
.
So
as
now
we
are
to
return
back
,
and
prosecute
our
said
Course
,
as
we
find
the
true
grounds
thereof
are
laid
down
,
confirmed
,
and
practised
in
the
New
Testament
.
At
our
Entrance
into
which
Course
,
We
confess
our selves
to
be
indeed
greatly
astonished
,
considering
the
strange
impediments
,
and
mighty
stumbling
blocks
,
which
through
long
practice
,
and
incredible
Ambition
,
are
cast
in
our
way
[
in
that
we
find
the
Estate
of
that
Church
(
which
would
rule
over
all
)
to
be
degenerated
in
our
days
,
as
far
in
effect
from
her
primary
,
and
Apostolical
Institution
and
Rules
;
as
we
have
shewed
before
,
the
Estate
of
the
Jewish
Church
,
to
have
swerved
through
the
like
Pride
and
Ambition
,
from
that
excellent
Condition
,
wherein
she
was
first
established
,
and
afterward
preserved
,
and
beautified
,
by
Moses
,
and
King
David
,
with
the
rest
of
his
most
worthy
and
godly
Successors
.
]
Placet
eis
.
John
Overall
,
Prolocutor
.
CAP.
II.
AS
it
was
said
long
since
;
Religion
brought
forth
Riches
,
and
the
Daughter
devoured
the
Mother
:
So
may
it
very
truly
be
said
in
these
days
,
The
Empire
begat
the
Papacy
,
and
the
Son
hath
devoured
his
Father
.
For
(
as
we
suppose
,
by
the
Effects
)
no
sooner
did
the
Bishops
of
Rome
,
even
in
the
first
times
of
Persecution
,
get
any
rest
and
courage
;
but
they
began
to
think
with
themselves
,
That
they
were
as
able
to
govern
all
the
Churches
in
the
Empire
,
as
the
Emperours
themselves
were
to
govern
all
the
Kingdoms
and
Nations
,
then
subject
unto
them
:
and
that
Rome
was
as
fit
a
Seat
for
such
a
Bishop
,
as
it
was
for
so
great
an
Emperour
.
Some
Seeds
of
this
Ambition
began
to
sprout
there
,
In
his
Papis
abundat
Spiritus
;
in
posterioribus
malesuaeda
Caro
:
The
Spirit
abounded
in
the
former
Popes
;
but
in
those
that
succeeded
him
,
the
seducing
Flesh
.
Some
more
Light
whereof
,
as
also
of
the
said
undermining
Ambition
,
brake
out
(
little
above
50.
Years
after
Victor
)
in
Cornelius
,
the
22th
Bishop
of
Rome
.
Who
notwithstanding
the
great
trouble
he
had
at
home
with
his
Fellow-Counter-Pope
Novatianus
,
could
find
such
leisure
(
under
pretence
of
Importunity
and
threatnings
)
as
to
entertain
a
complaint
against
St.
Cyprian
,
which
was
preferr'd
unto
him
by
one
Felicissimus
,
a
Priest
,
sent
to
Rome
from
Fortunatus
,
an
Usurping
and
Schismatical
Bishop
;
whom
together
with
Felicissimus
,
St.
Cyprian
,
with
other
African
Bishops
,
had
lawfully
excommunicated
,
for
sundry
their
lewd
and
ungodly
actions
.
With
which
injurious
course
,
St.
Cyprian
being
made
acquainted
,
and
somewhat
moved
,
he
writ
to
Cornelius
an
Epistle
,
wherein
he
justifieth
his
Proceedings
,
and
disliketh
those
of
his
Adversaries
.
First
,
because
there
was
a
Decree
amongst
them
,
and
that
also
Equal
and
Just
,
That
every
Man's
Cause
should
be
there
heard
where
the
fault
was
committed
.
Secondly
,
For
that
a
Portion
of
the
Flock
was
committed
to
several
Bishops
,
which
every
one
of
them
was
to
rule
and
govern
,
being
to
yield
an
account
of
his
actions
to
God
.
Whereupon
he
inferreth
thus
;
saying
,
"
It
doth
not
become
those
,
over
whom
we
bear
rule
,
to
run
gadding
about
,
nor
by
their
crafty
and
deceitful
rashness
,
to
break
the
united
Concord
of
Bishops
;
but
there
to
plead
their
Cause
,
where
they
may
have
both
accusers
and
witness
of
their
Crime
:
Unless
(
saith
he
)
the
Authority
of
the
Bishops
of
Africk
,
doth
seem
unto
a
few
desperate
and
outcast
Persons
,
to
be
less
than
the
Authority
of
other
Bishops
.
"
It
appeareth
furthermore
,
that
for
the
better
Government
of
the
Churches
in
those
times
of
Persecution
,
it
was
thought
fit
,
that
there
should
be
4.
Patriarchs
,
who
were
to
take
upon
them
the
Inspection
,
and
especial
charge
of
all
the
Bishops
,
Priests
,
and
Churches
,
that
were
severally
assigned
unto
them
.
there
was
little
respect
born
to
the
Church
of
Rome
:
Although
,
we
doubt
not
by
the
premises
,
but
that
the
Bishops
thereof
endeavour'd
what
they
could
to
equal
the
Primacy
of
that
Patriarchship
,
to
the
honour
and
dignity
of
that
Imperial
City
;
as
by
their
subsequent
practices
it
will
more
plainly
appear
.
Placet
eis
.
John
Overall
.
CAP.
III.
COnstantine
the
Emperour
having
received
the
Gospel
,
did
in
his
Zeal
greatly
advance
the
Dignity
of
the
Bishops
of
Rome
,
by
endowing
of
that
Bishoprick
with
great
Honour
and
temporal
Possessions
.
Besides
,
(
whether
it
grew
from
the
Cunning
of
those
Bishops
,
and
their
especial
Instruments
,
or
through
the
Zeal
of
the
People
,
or
by
both
those
Means
)
it
is
apparent
,
that
within
some
47.
Years
after
Constantine's
Death
,
that
Bishoprick
was
grown
to
so
great
Wealth
,
as
when
it
was
void
,
"
Whereat
(
saith
the
Writer
of
that
History
)
I
do
not
marvel
,
and
that
Men
should
be
desirous
of
that
Preferment
:
considering
,
that
when
they
have
got
it
,
they
may
ever
afterward
be
secure
;
they
are
so
enriched
with
the
Oblations
of
Matrons
;
they
ride
abroad
in
their
Coaches
so
curiously
attir'd
,
and
in
their
Diet
are
so
delicate
and
profuse
;
Vt
eorum
Convivia
Regales
superent
Mensas
,
as
their
Feasts
exceed
the
Fare
of
Kings
.
"
Insomuch
as
a
desperate
Heathen
Man
was
accustomed
,
in
scorn
to
Damasus
,
after
he
had
gotten
the
Victory
against
his
Adversary
,
to
cast
out
these
Words
Facite
me
Romanae
Vrbis
Episcopum
,
&
ero
protinus
Christianus
,
make
me
Bishop
of
Rome
,
and
I
will
presently
become
a
Christian
.
Which
alluring
Plenty
and
Delicacy
being
added
to
the
Primacy
of
that
Place
,
and
to
the
aspiring
Humours
of
those
Bishops
;
their
Ambition
began
to
shew
it self
daily
more
and
more
.
Insomuch
as
they
hardly
endured
that
any
of
the
other
Patriarchs
should
have
any
extraordinary
Reputation
,
being
ever
most
jealous
of
their
own
.
The
Fathers
of
the
Greek
Church
,
met
together
in
the
General
Council
at
Constantinople
about
40.
Years
after
the
Death
of
Constantine
,
finding
themselves
grieved
(
of
likelyhood
)
with
the
Proceedings
of
the
Bishops
of
Rome
;
and
that
the
Bishops
of
Constantinople
,
were
not
so
much
regarded
in
Rome
,
as
they
ought
to
have
been
,
(
Constantinople
being
then
the
chief
Seat
of
the
Empire
)
did
define
with
one
Consent
,
"
That
as
Causes
did
arise
in
any
Province
,
And
furthermore
,
they
made
this
Canon
;
Constantinopolitanae
Civitatis
Episcopum
habere
oportet
Primatûs
honorem
post
Romanum
Pontificem
;
proptereà
quòd
sit
Nova
Roma
.
Rome
,
Zosimus
the
Bishop
there
,
did
very
readily
embrace
his
Cause
,
and
without
hearing
of
the
other
side
,
pronounced
him
innocent
,
and
so
absolved
him
.
Which
Fact
of
his
was
afterward
approved
by
Boniface
the
first
,
and
Caelestinus
the
first
;
pretending
,
as
it
seemeth
,
that
as
in
all
Civil
Causes
for
these
Western
parts
,
there
lay
Appeals
to
the
City
of
Rome
;
so
in
all
Ecclesiastical
Causes
,
when
Men
received
(
as
they
thought
)
Injury
under
any
of
the
Patriarchs
or
other
Bishops
,
they
might
,
if
they
would
,
appeal
to
the
Bishop
of
that
See
.
And
to
justifie
that
their
ambitious
Challenge
,
they
forged
a
Canon
of
the
Council
of
Nice
,
as
it
was
directly
proved
in
the
African
Council
,
holden
at
Hippo
,
about
the
Year
423.
Whereupon
the
Bishops
of
the
said
Council
(
in
which
number
St.
Augustin
was
one
)
perceiving
what
the
Bishops
of
Rome
meant
by
that
sleight
,
"
That
if
any
Clergyman
would
appeal
from
their
Bishops
,
they
should
not
appeal
but
to
the
African
Councils
,
or
to
the
Primates
of
their
Province
:
adding
this
Penalty
,
That
if
any
did
appeal
to
the
transmarine
Parts
,
"
Placet
eis
.
John
Overall
.
CAP.
IV.
ALthough
the
said
Council
of
Africk
troubled
the
Bishops
of
Rome
,
as
is
abovementioned
:
Yet
,
shortly
after
,
some
other
new
Occasions
happen'd
,
which
stung
them
more
sharply
.
For
about
the
Year
451.
when
the
City
of
Constantinople
was
grown
to
be
in
very
great
Honour
;
it
seem'd
good
to
the
Fathers
of
the
Greek
Church
,
and
others
assembled
in
the
General
Council
,
"
The
ancient
Fathers
did
justly
grant
Priviledges
to
the
Throne
of
Old
Rome
,
because
that
City
bare
then
the
chief
sway
:
and
with
the
same
Reason
150.
godly
Bishops
being
moved
,
did
grant
equal
Priviledges
to
the
Throne
of
New
Rome
,
rightly
judging
,
that
the
City
of
Constantinople
,
which
was
then
honoured
with
the
Empire
and
Senate
,
should
enjoy
equal
Priviledges
with
Old
Rome
;
and
,
that
in
matters
Ecclesiastical
,
she
ought
to
be
extolled
and
magnified
as
well
as
Rome
,
Against
this
Canon
Pope
Leo
stormed
exceedingly
;
and
the
whole
Council
it self
,
in
respect
of
the
said
Canon
,
is
of
later
Years
sought
to
be
discredited
.
But
the
great
and
main
quarrel
betwixt
New
Rome
and
Old
Rome
,
began
about
the
Year
586.
when
John
the
Patriarch
of
Constantinople
,
not
contenting
himself
to
have
equal
Priviledges
with
the
Bishops
of
Rome
,
would
needs
be
accounted
the
Vniversal
Bishop
.
Which
Challenge
did
the
rather
move
the
Bishops
of
Rome
,
because
they
found
,
that
Mauricius
the
Emperour
inclined
greatly
to
his
desire
.
Whereupon
Pelagius
the
second
,
and
after
him
Gregorius
the
first
,
as
fearing
the
Issue
that
might
ensue
of
that
Contention
,
to
the
great
prejudice
of
the
Church
of
Rome
;
they
blew
successively
both
of
them
a
hasty
Retreat
,
and
pretended
very
earnestly
,
that
it
was
utterly
unlawful
for
any
Bishop
to
seek
so
great
an
Authority
over
all
other
Bishops
and
Churches
.
And
first
Pelagius
,
opposing
himself
against
the
said
John
,
Patriarch
of
Constantinople
,
wrote
thus
to
certain
Bishops
:
Let
none
of
the
Patriarchs
ever
use
this
so
prophane
a
word
:
For
if
the
chief
Patriarch
be
called
Vniversal
,
the
name
of
the
other
Patriarchs
is
derogated
from
them
:
but
far
be
it
from
the
mind
of
every
faithful
Man
,
so
much
as
to
have
a
Will
to
challenge
that
to
himself
,
whereby
he
may
seem
,
in
any
respect
,
how
little
soever
,
to
diminish
the
honour
of
the
rest
of
his
Brethren
.
But
Gregory
in
this
point
exceedeth
.
That
it
is
against
the
Statutes
of
the
Gospel
,
for
any
Man
to
take
upon
him
to
be
called
Vniversal
Bishop
:
That
no
Bishop
of
Rome
did
ever
admit
of
that
name
of
singularity
,
and
profane
Title
.
his
endeavour
therein
,
was
an
Argument
,
that
the
times
of
Antichrist
drew
near
:
That
the
King
of
Pride
was
at
hand
,
and
that
an
Army
of
Priests
was
prepared
for
him
:
and
thus
he
concludeth
,
I
considently
affirm
,
that
whosoever
calleth
himself
Vniversal
Bishop
,
or
desireth
so
to
be
called
,
he
doth
in
his
Pride
make
way
for
Antichrist
.
After
Gregory
succeeded
Sabinianus
:
who
had
so
hard
a
conceit
of
Gregory
,
his
Predecessor
,
that
he
was
purposed
to
have
burnt
his
Books
,
rather
(
as
we
suppose
)
because
he
had
written
so
much
against
the
Title
of
Universal
Bishop
,
than
for
either
of
the
Conjectures
,
The
Contention
betwixt
the
Patriarch
of
Constantinople
,
and
the
Bishop
of
Rome
;
for
the
Primacy
was
again
determined
by
Phocas
the
Emperour
,
pronouncing
out
of
the
old
Councils
and
Fathers
,
that
the
Church
of
Rome
should
be
the
Head
of
all
Churches
.
For
his
[
Again
]
he
might
well
have
left
it
out
;
as
also
his
Phrases
of
Councils
and
Fathers
;
and
therefore
we
prefer
in
this
point
Platina
before
him
;
viz.
That
whereas
the
Bishop
of
Constantinople
insisted
,
eò
loci
primam
sedem
esse
debere
,
ubi
Imperii
Caput
esset
;
It
is
answered
by
the
Bishop
of
Rome
,
and
his
Agents
,
that
Constantinople
was
but
a
Colony
,
deduced
out
of
the
City
of
Rome
;
and
therefore
,
that
the
City
of
Rome
ought
still
to
be
accounted
Caput
Imperii
:
That
the
Grecians
themselves
,
in
their
Letters
,
termed
their
Prince
the
Emperour
of
the
Romans
;
and
that
the
Citizens
of
Constantinople
,
were
called
not
Grecians
,
but
Romans
.
Indeed
Platina
further
saith
(
being
peradventure
of
our
mind
)
that
he
will
omit
,
how
the
Keys
of
the
Kingdom
of
Heaven
were
given
to
St.
Peter
,
and
so
to
the
Roman
Bishops
,
his
Successors
,
and
not
to
the
Bishops
of
Constantinople
:
and
we
likewise
,
following
his
Example
,
as
a
thing
impertinent
to
our
purpose
,
will
here
omit
the
same
.
Only
we
do
observe
,
that
the
contention
betwixt
the
Bishop
of
Rome
,
and
the
Bishop
of
Constantinople
,
was
de
Primatu
;
and
that
the
Bishop
of
Rome
obtain'd
that
place
by
Phocas
his
means
,
which
the
Bishop
of
Constantinople
did
challenge
to
himself
.
Whereupon
we
offer
to
Mens
Considerations
,
these
two
Arguments
.
Whosoever
taketh
upon
him
that
Primacy
,
or
place
in
the
Church
,
which
John
,
Bishop
of
Constantinople
,
did
challenge
to
himself
,
is
the
forerunner
of
Antichrist
:
but
the
Bishops
of
Rome
do
take
upon
them
that
Primacy
and
place
:
Ergo.
Again
;
Those
Priests
,
which
do
adhere
unto
him
,
that
taketh
upon
him
that
place
and
Primacy
,
which
John
,
the
Bishop
of
Constantinople
did
challenge
to
himself
,
are
an
Host
prepared
for
the
King
of
Pride
:
but
all
the
Priests
,
that
do
adhere
to
the
Bishop
of
Rome
,
do
adhere
unto
him
,
that
taketh
upon
him
that
Primacy
and
place
,
which
John
,
the
Bishop
of
Constantinople
,
did
challenge
to
himself
:
Ergo.
But
our
purpose
is
not
to
dispute
:
only
this
we
add
,
that
till
this
time
,
that
the
Bishop
of
Rome
had
prevailed
so
far
with
Phocas
,
as
is
aforementioned
,
his
Predecessors
,
Placet
eis
.
Jo.
Overall
.
CAP.
V.
ALthough
when
the
Bishops
of
Rome
,
after
much
opposition
,
had
obtain'd
their
desires
for
their
Primacy
beforementioned
,
they
might
well
enough
(
as
we
suppose
)
have
been
contented
:
Yet
forasmuch
as
still
they
remain'd
in
greater
subjection
to
the
Emperours
,
than
they
thought
was
agreeable
with
their
greatness
,
their
aspiring
mind
rested
not
there
;
but
began
shortly
after
to
cast
about
,
how
they
might
in
their
places
be
independent
and
absolute
.
For
the
compassing
whereof
they
took
hold
of
every
occasion
,
that
might
serve
,
or
be
wrested
,
and
drawn
to
that
purpose
.
At
the
first
receiving
of
the
Gospel
,
Men
are
ever
,
for
the
most
part
,
very
zealous
,
and
great
Favourers
of
the
Ministry
.
In
the
Apostles
times
they
sold
their
lands
and
possessions
,
and
laid
the
price
of
them
at
the
Apostles
feet
.
an
Angel
of
God
;
yea
,
as
Jesus
Christ
:
and
such
was
their
love
toward
him
,
that
to
have
done
him
good
they
would
have
plucked
out
their
Eyes
,
and
given
them
unto
him
.
When
the
Emperours
of
Rome
became
Christians
,
they
did
exceed
in
this
behalf
;
especially
towards
the
Bishops
of
that
See
:
bestowing
upon
them
very
great
riches
and
ample
possessions
.
Of
all
which
zealous
Dispositions
,
benefits
and
favours
they
ever
made
,
above
all
other
Bishops
,
their
greatest
advantage
,
by
imploying
the
same
to
the
advancement
of
their
greatness
.
Wherein
they
were
furthermore
very
much
helped
,
and
further'd
by
the
Authority
which
the
Emperours
gave
unto
them
in
temporal
Causes
:
holding
them
for
their
Gravity
,
Learning
and
Discretion
very
meet
,
and
sit
Persons
in
their
own
absence
from
Rome
,
to
do
them
that
way
very
great
service
.
Besides
,
if
we
shall
deal
sincerely
and
truly
(
as
we
hold
our selves
always
bound
,
and
more
strictly
in
a
cause
of
this
Importance
;
)
we
must
needs
confess
,
that
it
hath
been
the
manner
of
Divines
,
from
the
Apostles
times
almost
,
to
magnify
and
extol
the
worthiness
and
excellency
of
their
own
calling
:
which
was
a
very
commendable
and
necessary
course
in
many
(
the
ordinary
contempt
of
the
Ministry
consider'd
)
and
had
been
so
in
all
of
them
,
if
they
had
not
therewith
depressed
too
much
the
Dignity
and
preheminence
of
Kings
and
Princes
.
Comparisons
in
such
Cases
were
ever
worthily
held
to
be
odious
.
Bishops
and
Priests
,
might
without
any
just
reprehension
,
have
been
resembled
to
Gold
,
to
the
Sun
,
and
to
what
else
is
excellent
;
without
comparing
the
highest
Magistrates
,
under
God
,
in
respect
of
themselves
,
to
the
Moon
,
to
Lead
,
and
to
some
other
things
of
such
like
base
Estimation
.
And
we
doubt
not
,
but
that
they
would
have
refrain'd
from
such
Comparisons
,
if
they
could
have
foreseen
,
how
the
Bishops
of
Rome
would
to
the
disgrace
and
dishonour
of
civil
Authority
,
have
wrested
and
perverted
them
:
notwithstanding
,
that
their
Inferences
thereupon
have
ever
had
more
shew
and
probability
,
than
substance
and
truth
;
except
we
shall
say
,
that
the
Callings
of
Schoolmasters
and
Physicians
,
are
in
Dignity
to
be
preferr'd
before
all
other
Temporal
Callings
,
because
the
end
of
the
one
is
the
instructing
of
Mens
understandings
,
and
of
the
other
,
Health
;
which
either
are
,
or
ought
to
be
,
both
of
them
in
their
kinds
,
of
greater
Estimation
,
than
any
other
things
whatsoever
.
We
shall
not
need
to
trouble
our selves
with
the
citing
of
any
Authorities
,
to
prove
how
eagerly
the
Bishops
of
Rome
(
especially
after
Boniface
the
Third
had
obtained
of
Phocas
the
said
Supremacy
)
have
pressed
the
same
Comparisons
;
It
is
so
evident
,
both
in
their
own
Writings
,
and
likewise
generally
in
all
their
Treatises
,
who
from
time
to
time
,
have
laboured
with
all
their
force
and
might
,
to
advance
,
above
all
other
Authority
upon
Earth
,
the
Soveraignty
of
that
See
.
Placet
eis
.
John
Overall
.
CAP.
VI.
ALbeit
the
former
occasions
(
as
they
were
handled
)
and
particularly
the
device
last
before
specified
,
wrought
very
much
in
the
hearts
of
the
simpler
sort
,
to
the
debasing
of
the
Imperial
and
Regal
Authority
,
in
respect
of
the
Spiritual
;
and
that
it
was
therefore
prosecuted
and
amplified
,
with
all
the
skill
and
rhetorick
that
could
be
:
Yet
there
was
another
matter
,
which
troubled
the
Bishops
of
Rome
exceedingly
,
and
never
gave
them
rest
until
they
had
prevailed
in
it
;
as
if
without
it
they
had
gained
little
by
their
Primacy
.
It
seemeth
,
that
Constantine
the
Great
,
when
he
left
Rome
,
notwithstanding
his
especial
benefits
and
favours
to
the
Bishops
of
that
See
,
did
in
his
wisdom
think
it
fit
,
that
none
should
be
advanced
to
that
Bishoprick
without
the
Emperour's
consent
.
For
the
better
manifestation
whereof
,
it
is
to
be
observed
,
that
whilst
the
Bishops
of
Rome
were
labouring
so
earnestly
for
their
Supremacy
,
till
Phocas's
time
,
the
City
of
Rome
had
been
four
times
surprised
by
divers
barbarous
Nations
,
Goths
,
Innocentius
the
First
being
then
Bishop
,
An.
457.
by
Gensericus
,
the
Leader
of
the
Vandalls
,
Leo
the
First
being
then
Bishop
,
An.
470.
or
thereabouts
,
by
Odoacer
,
Simplicius
being
then
Bishop
,
An.
493.
or
thereabouts
,
by
Theodoricus
,
and
the
East
Goths
,
Gelasius
the
First
being
then
Bishop
;
and
was
again
,
by
Belisarius
,
the
Captain
of
Justinian
the
Emperour
,
recover'd
out
of
their
hands
,
about
the
year
537.
Sylverius
being
then
Bishop
.
By
all
which
attempts
of
the
said
barbarous
Nations
,
although
the
Empire
received
great
detriment
;
yet
the
Bishops
of
Rome
had
leisure
to
contend
for
Superiority
;
because
the
said
barbarous
Nations
,
being
Christians
,
and
very
superstitious
,
did
sometimes
greatly
honour
them
,
and
rather
admired
their
Pomp
and
State
,
than
sought
any
ways
to
impeach
it
.
Which
caused
,
as
it
seemeth
,
that
the
Bishops
of
Rome
,
at
the
last
,
began
to
favour
them
more
than
they
did
their
Emperours
.
Insomuch
,
as
An.
536.
the
said
Sylverius
obtained
that
Bishoprick
(
as
one
noteth
)
Theodohato
Gothorum
Rege
jubente
;
whereas
before
,
in
the
choice
of
the
Bishops
of
Rome
,
the
Authority
of
the
Emperours
,
and
not
of
those
Kings
,
had
been
usually
obtained
.
Whereupon
when
Belisarius
had
recovered
the
City
from
the
Goths
,
It
was
but
touched
before
,
how
in
the
time
of
Sylverius
the
Authority
of
the
Bishops
of
Rome
was
grown
great
;
whilst
by
the
Incursions
of
the
said
Barbarous
Nations
into
Italy
,
the
Power
of
the
Emperours
in
this
West
part
of
the
world
was
greatly
decayed
.
And
although
Justinian
the
Emperour
recovered
in
some
good
sort
the
former
Estate
of
the
Empire
,
in
these
Parts
:
Yet
not
many
Years
after
the
Lombards
setting
Foot
into
Italy
did
greatly
impair
the
same
.
But
the
utter
ruin
of
it
did
principally
proceed
(
for
ought
we
find
to
the
contrary
)
from
the
Bishops
of
Rome
.
For
when
about
the
Year
686.
the
Emperour
Constantine
the
Fourth
,
Rome
,
Italy
,
and
the
Western
Parts
of
the
Empire
were
utterly
cut
off
from
the
East
Empire
:
which
Justinian
,
and
his
Successors
by
keeping
the
Bishops
of
Rome
in
some
due
Subjection
,
through
their
Authority
in
their
Preferments
to
that
See
,
did
seek
to
have
prevented
.
No
sooner
had
the
same
Emperour
given
the
Bishops
of
Rome
this
Immunity
,
and
Freedom
;
but
,
to
omit
what
dangerous
Quarrels
arose
amongst
the
Citizens
of
Rome
in
the
choice
of
their
Bishops
,
scarce
20.
Years
were
passed
,
before
they
began
to
insult
greatly
over
the
Emperours
.
It
is
noted
for
a
great
Commendation
in
Pope
Constantine
the
first
,
Justinian
,
in
Os
,
to
his
Face
.
But
the
Opposition
which
Gregory
the
second
made
against
Leo
the
third
(
the
next
but
one
to
the
said
Philippicus
)
is
indeed
very
memorable
.
He
proceeded
so
far
against
him
,
for
giving
Commandment
throughout
all
his
Empire
,
that
,
for
the
avoiding
of
Idolatry
,
Images
should
be
removed
out
of
all
Churches
;
"
That
the
Bishops
of
Rome
are
either
beholding
to
him
,
or
to
none
,
for
their
Principality
.
For
(
as
he
in
the
same
Place
further
affirmeth
)
he
made
his
Successours
great
Princes
:
the
Beginning
whereof
was
hard
,
the
Progress
more
easy
,
and
the
Event
prosperous
and
happy
:
Tantae
molis
erat
Romanam
condere
Gentem
;
It
was
a
matter
of
so
great
difficulty
to
erect
the
Papacy
.
"
Indeed
it
is
behoveful
for
them
to
measure
the
Pope's
dealings
,
by
their
Success
and
Events
;
for
otherwise
,
they
were
in
themselves
very
abominable
:
Every
Pope
growing
still
one
more
insolent
than
another
,
as
appeared
by
the
practices
of
Gregory
the
Third
,
persisting
in
his
Predecessors
steps
,
against
the
said
Emperour
;
and
of
Stephen
the
Second
,
against
Constantine
the
Son
of
Leo.
Now
whilst
these
famous
Popes
were
playing
their
parts
on
the
one
side
(
as
we
have
shewed
)
against
the
Emperour
,
to
withdraw
the
hearts
of
the
Italians
from
him
:
the
Saracens
were
as
busy
against
him
on
the
other
side
.
Which
might
have
moved
their
Holiness
(
if
they
had
had
the
fear
of
God
before
their
Eyes
)
rather
to
have
procured
some
Assistance
from
the
Italians
to
the
Emperour
,
in
a
Case
of
that
Nature
,
than
to
have
drawn
his
own
Subjects
from
him
.
But
their
course
was
bent
another
way
.
For
the
Lombards
beginning
to
trouble
Rome
,
and
they
being
asham'd
to
crave
Aid
from
the
said
Emperour
,
whom
they
had
so
abused
:
they
left
their
own
Soveraigns
,
under
pretence
,
that
in
regard
of
their
Wars
with
the
Saracens
,
they
were
not
able
to
assist
them
;
and
procured
assistance
from
France
:
Carolus
Martellus
,
and
then
by
Pepin
his
Son
:
the
said
Stephen
the
Second
,
having
bound
the
said
Pepin
(
as
it
seemeth
)
by
an
Oath
,
that
if
he
overcame
the
Lombards
,
all
that
appertained
to
the
Exarchate
of
Ravenna
,
Suitable
hereunto
were
the
proceedings
of
Pope
Adrian
the
First
.
Carolus
Magnus
;
by
whose
coming
into
Italy
,
Western
Parts
,
which
belonged
before
to
the
ancient
Empire
.
Touching
which
Point
,
an
ancient
Historiographer
writeth
in
this
sort
:
who
were
in
Heart
long
before
faln
from
the
Emperour
of
Constantinople
,
taking
this
occasion
and
opportunity
,
that
a
Woman
had
gotten
the
Dominion
over
them
,
did
with
one
general
Consent
proclaim
King
Charles
for
their
Emperour
,
and
Crowning
him
by
the
Hands
of
Leo
the
Third
,
Saluted
him
as
Caesar
and
Emperour
of
Rome
.
And
this
was
the
fruit
of
the
Exemption
which
was
granted
to
the
Bishops
of
Rome
,
by
the
Emperour
Constantine
the
Fourth
,
for
their
Preferment
to
that
See
,
without
the
Emperour's
Approbation
;
Rome
and
Italy
are
cut
off
from
the
ancient
Empire
,
a
new
Empire
is
erected
by
the
Practices
and
Treacheries
principally
of
the
Bishops
of
Rome
,
it
being
in
a
sort
necessary
,
that
so
notable
a
Treason
against
the
said
ancient
Empire
,
should
be
especially
effected
by
such
notorious
Instruments
.
Placet
eis
.
JO.
OVERAL
.
CAP.
VII
.
CHARLES
the
Great
having
possessed
himself
Jure
Belli
of
the
greatest
part
of
Italy
,
and
made
his
Son
King
thereof
,
although
he
bestowed
much
upon
the
Church
of
Rome
,
and
used
Pope
Vrban
very
honourably
;
yet
,
he
being
a
wise
and
a
very
provident
Prince
,
could
not
be
ignorant
how
insolently
the
Bishops
of
Rome
had
behaved
themselves
toward
their
former
Emperours
;
and
how
traiterously
they
had
long
sought
to
make
them
odious
in
Italy
,
after
they
had
gotten
themselves
to
be
released
from
the
Emperour's
Authority
in
their
Advancement
to
that
See
.
That
he
might
therefore
prevent
the
like
dangers
for
the
time
to
come
,
and
secure
both
himself
and
his
Posterity
,
in
that
behalf
;
He
so
used
the
matter
with
the
said
Vrban
,
as
he
brought
the
Popes
to
their
former
Subjection
.
The
Relation
whereof
is
thus
recorded
by
a
principal
Upholder
of
that
See
.
being
returned
to
Rome
(
saith
he
)
appointed
a
Synod
there
with
Pope
Adrian
in
the
Patriarchal
Palace
of
Lateran
:
Which
Synod
was
Celebrated
by
One
hundred
and
fifty
three
religious
Bishops
and
Abbots
.
At
what
time
Adrian
the
Pope
,
with
the
whole
Synod
,
deliver'd
or
yielded
to
Charles
's
Interest
and
Power
of
choosing
the
Bishop
of
Rome
,
and
of
ordering
the
Apostolical
See
.
Moreover
,
He
the
said
Adrian
defined
,
that
all
the
Archbishops
and
Bishops
through
all
particular
Provinces
should
receive
from
the
said
Charles
their
Investiture
;
and
that
none
should
be
Consecrated
by
any
,
except
he
were
first
commended
,
and
invested
Bishop
by
the
King
,
under
pain
of
Excommunication
.
Howbeit
,
"
That
he
(
the
Emperour
)
and
his
Successors
,
should
have
the
power
of
Ordaining
the
Bishops
of
Rome
;
that
if
any
should
attempt
any
thing
against
this
Rule
,
he
should
be
subject
to
Excommunication
;
and
that
if
he
repented
not
,
then
he
should
be
punished
with
irrevocable
Banishment
,
or
be
put
to
Death
.
"
Afterward
,
also
about
the
Year
1046.
By
these
and
such
like
other
means
,
from
the
time
of
Charles
the
Great
hitherto
,
for
about
the
space
of
236
Years
,
the
Emperours
kept
the
Bishops
of
Rome
in
some
reasonable
good
Obedience
towards
them
;
but
not
without
their
own
great
trouble
,
and
much
kicking
and
repining
by
those
Bishops
at
it
,
as
growing
daily
worse
and
worse
:
Insomuch
,
as
there
being
Sixty
of
them
,
if
not
more
,
who
succeeded
in
that
See
,
within
the
compass
of
the
Years
before-mention'd
;
about
Fifty
of
them
did
so
degenerate
from
the
Vertues
of
their
Predecessors
(
as
a
great
Friend
in
his
time
to
the
Papacy
,
reporteth
;
)
That
they
rather
deserv'd
to
be
termed
Apotactaci
,
Apostaticive
potiùs
quàm
Apostolici
;
Vnruly
,
or
Runnegates
,
than
Apostolical
Bishops
.
The
last
of
which
number
was
Leo
the
Ninth
,
who
within
five
or
six
years
after
the
said
Council
of
Sutrium
,
renounced
the
Emperour's
Favour
,
whereby
he
was
prefer'd
to
the
Papacy
,
That
from
thenceforth
the
Bishops
of
Rome
should
be
chosen
by
the
Cardinals
,
with
Approbation
of
the
Clergy
and
People
of
Rome
.
That
no
man
should
in
time
to
come
receive
any
Ecclesiastical
Living
or
Benefice
from
a
Layman
,
because
it
was
then
called
Symony
so
to
do
.
And
thus
these
Popes
by
Hildebrand's
Instigation
decreed
,
and
did
what
they
list
,
to
the
great
prejudice
of
the
Emperour
,
and
of
his
Authority
;
the
same
being
now
,
in
respect
of
former
times
,
almost
at
the
last
cast
.
Placet
eis
.
John
Overall
.
CAP.
VIII
.
IT
was
great
Policy
in
the
Emperours
(
as
we
have
shewed
)
to
do
what
they
could
for
the
Maintenance
of
their
Authority
in
placing
of
the
Bishops
of
Rome
,
and
in
bestowing
of
other
Bishopricks
and
Abbacies
within
their
Dominions
:
But
such
was
the
Ignorance
,
Hypocrisie
and
Superstition
of
those
Times
,
so
far
spread
by
the
inferiour
Bishops
and
Priests
,
and
so
rooted
every
where
in
men's
Hearts
by
the
Bishops
of
that
See
,
under
colour
of
Religion
,
and
of
their
pretended
Supremacy
,
derived
by
them
from
St.
Peter
,
as
they
feared
not
to
attempt
any
thing
against
any
whosoever
,
so
the
same
might
tend
to
the
Advancement
of
their
own
Authority
.
Again
,
it
was
a
great
Oversight
in
Charles
the
Great
,
considering
his
Wisdom
,
and
that
he
well
knew
the
proud
and
aspring
Minds
of
those
Bishops
,
that
after
his
own
Coronation
at
Rome
by
Leo
the
Third
,
he
did
not
provide
for
the
benefit
of
his
Successors
,
that
none
of
them
after
that
time
should
ever
be
Crowned
there
,
or
by
the
Bishop
of
that
Place
.
For
that
Slip
and
Omission
,
being
not
well
look'd
to
,
and
Reform'd
by
any
that
did
succeed
him
,
became
at
the
last
the
great
Bane
of
the
Empire
.
Besides
,
the
State
of
the
Emperours
shortly
after
the
Days
of
the
said
Charles
,
Which
Weakness
of
the
Empire
being
throughly
known
to
the
Bishops
of
Rome
,
and
it
discern'd
by
them
to
decrease
more
and
more
;
they
grew
more
insolent
than
ever
they
were
,
and
began
to
insist
upon
their
Preheminence
and
great
Superiority
over
the
Emperours
;
because
forsooth
they
received
at
their
hands
the
Diadem
and
Crown
Imperial
.
These
things
will
appear
manifestly
by
the
Proceedings
of
those
succeeding
Bishops
,
if
we
shall
begin
with
Hildebrand
before
mention'd
;
who
after
he
had
procured
Six
Bishops
of
Rome
to
be
poyson'd
by
one
Brazutus
(
as
many
thought
)
was
upon
the
Death
of
Alexander
II.
Ann.
1073
,
About
that
time
there
was
a
great
Rebellion
against
the
Emperour
in
Germany
by
the
Saxons
;
who
very
well
knowing
the
Pride
and
violent
Disposition
of
the
Pope
against
the
Emperour
,
and
how
apt
he
would
be
to
take
any
Occasion
that
might
tend
to
his
own
Glory
,
and
to
the
Honour
of
his
Place
,
desired
his
Assistance
,
deprived
the
Emperour
very
shamefully
;
and
the
rather
to
allure
the
Pope
unto
them
,
told
him
by
their
Agents
,
Grata
admodùm
Gregorio
ist
haec
fuere
;
These
things
pleased
Gregory
exceedingly
,
as
a
Friend
to
Rome
affirmeth
.
He
thought
,
that
in
such
a
whirling
of
things
he
was
not
to
sit
idle
;
as
being
perswaded
,
that
a
fit
time
was
come
when
he
might
free
the
Bishops
of
Rome
from
Servitude
,
shake
off
the
Yoak
of
the
Emperour
(
his
Abilities
being
diminished
)
abrogate
his
Authority
,
lawfully
translate
the
whole
Powerto
himself
,
and
so
establish
the
Pontifical
Principality
.
And
nothing
seemed
more
Glorious
for
him
,
than
(
Fear
being
taken
away
)
to
stand
in
dread
of
no
mortal
man
,
and
to
enjoy
the
Liberty
of
the
Church
as
he
list
himself
;
there
being
an
Emperour
whose
Arms
and
Force
were
not
to
be
feared
,
as
who
did
Reign
but
at
the
pleasure
of
the
Bishop
of
Rome
.
Which
Points
thus
debated
with
himself
,
and
probably
resolved
,
he
joyned
Friendship
with
the
said
Rebels
and
Traytors
,
promising
them
his
best
Assistance
,
agreeably
to
their
own
Desires
;
and
thereupon
being
furthermore
strengthned
by
the
Amity
,
which
he
likewise
had
entertained
with
certain
other
Rebels
in
Italy
,
Noluit
enim
,
&c.
For
he
would
not
endure
it
,
(
as
One
saith
)
that
his
Consent
should
be
required
in
the
Election
of
the
Bishop
of
Rome
;
nor
that
the
Emperour
according
to
his
will
should
have
the
bestowing
of
the
Bishopricks
,
that
were
included
within
the
limits
of
the
Empire
.
Surely
,
it
might
have
pleased
him
to
have
endur'd
both
the
one
and
the
other
,
as
sundry
Popes
,
his
Equals
,
had
done
before
him
.
And
howsoever
,
this
Attempt
of
Gregory
,
is
eagerly
maintain'd
in
these
days
,
and
held
to
be
Apostolical
;
yet
then
it
seem'd
very
strange
to
many
.
Therefore
an
ancient
Historiographer
writeth
in
this
sort
.
And
again
,
the
Empire
was
the
more
vehemently
moved
with
Indignation
,
through
the
Novelty
of
this
Attempt
;
because
such
a
Sentence
against
the
Emperour
of
Rome
,
And
another
more
ancient
than
the
former
,
and
almost
of
500.
Years
standing
,
doth
not
only
term
the
said
Fact
of
the
Pope
,
a
Novelty
;
but
saith
in
Effect
,
that
it
was
an
Heresy
.
These
are
his
words
:
Surely
this
.
Novelty
(
I
will
not
call
it
Heresy
)
was
never
before
heard
of
in
the
World
,
viz.
That
Priests
should
teach
the
People
,
that
they
owe
no
Subjection
unto
Evil
Kings
;
and
that
notwithstanding
they
have
taken
an
Oath
of
Fidelity
unto
them
,
yet
they
owe
them
no
Fidelity
,
nor
are
to
be
acounted
perjur'd
,
that
violate
the
said
Oath
:
Nay
,
that
if
any
obey
their
King
in
that
Case
,
he
shall
be
held
for
an
excommunicate
Person
:
and
he
that
attempteth
any
thing
against
such
a
King
,
shall
be
absolved
both
from
the
Offence
of
Injustice
,
and
of
Perjury
.
To
this
Heretical
Novelty
,
Petra
dedit
Petro
;
Petrus
Diadema
Rodulpho
:
Christ
gave
St.
Peter
Authority
to
make
Emperours
;
and
I
,
his
Successor
,
do
thereupon
send
you
this
Crown
,
and
by
my
Authority
,
from
St.
Peter
,
do
give
you
the
Empire
.
It
is
plain
and
evident
,
that
many
Emperours
,
in
former
Ages
,
bestowed
the
Papacy
;
and
sometimes
took
it
from
one
,
and
gave
it
to
another
:
but
that
ever
Pope
there
,
before
this
Man
,
did
so
dispose
of
the
Empire
,
we
do
not
find
it
in
any
approved
Author
.
Neither
can
we
conceive
,
or
easily
believe
,
that
Christ
ever
gave
St.
Peter
any
such
Authority
,
as
is
here
dreamed
of
.
Only
we
observe
,
by
the
Report
of
One
(
no
Protestant
)
"
That
Gregory
,
and
do
much
more
than
here
we
will
mention
:
But
touching
any
Proof
for
all
these
great
Prerogatives
,
we
find
none
;
Except
this
will
serve
his
turn
,
That
St.
Peter
received
power
to
bind
and
loose
;
which
we
hold
insufficient
,
notwithstanding
that
the
Papists
now-a-days
do
allow
them
all
,
and
admire
him
for
it
.
It
hath
been
a
usual
Custom
,
for
the
Pope's
Friends
,
to
extol
those
Bishops
of
Rome
most
,
who
shewed
themselves
,
whilst
they
lived
,
the
greatest
Practitioners
,
and
Traytors
against
the
Emperours
.
Agreeably
whereunto
One
saith
of
him
,
"
That
he
was
a
Man
worthy
of
the
Pontificalship
,
because
he
depressed
the
Insolency
of
Politicks
,
terrified
Monarchs
with
the
Glory
of
his
Name
and
Zeal
,
and
delivered
the
Church
from
the
Captivity
and
Servitude
,
which
it
endured
under
Princes
;
and
that
,
of
all
the
Bishops
of
Rome
,
he
was
One
of
chief
Zeal
and
Authority
,
and
a
Man
verè
Apostolicus
,
truly
Apostolical
,
and
most
to
be
praised
.
Proceres
&
Populum
sacramento
praestito
sanctè
solvit
,
&
ut
Rodolpho
adhaereant
,
sanctius
imperat
:
he
did
godly
absolve
the
Noblemen
,
and
People
from
their
Oath
of
Allegiance
to
the
Emperour
,
and
did
more
holily
command
them
not
to
obey
him
.
"
What
was
thought
long
since
of
these
so
Godly
and
Holy
Practices
,
we
have
above
touched
:
and
we
must
also
of
necessity
confess
that
to
be
true
,
which
this
Authour
,
and
his
Fellows
do
write
,
of
Gregory's
Greatness
.
For
it
is
further
recorded
of
him
,
that
he
did
first
erect
Imperium
Pontificium
,
Papal
Empire
.
But
touching
his
Vertues
(
if
an
ancient
Cardinal
,
invito
Mundo
,
invitis
Imperatoribus
,
in
spite
of
the
World
,
and
of
the
Emperours
,
and
thereby
drew
both
Heaven
and
Hell
into
their
Subjecti
on
,
"
In
former
times
,
God
,
as
a
most
indulgent
Father
,
did
often
chastise
the
Western
Christians
,
by
Saxons
,
Hunns
,
Normans
,
Venetians
,
Lombards
and
Hungarians
,
Men
differing
from
us
in
Religion
:
but
now
(
as
if
God
were
become
an
angry
Father
towards
us
,
and
we
were
neglected
,
and
dis-inherited
by
him
)
we
have
,
for
above
400.
Years
,
tyranniz'd
amongst
our selves
,
worse
than
Turks
:
We
deceive
,
we
circumvent
,
we
kill
,
we
turn
our
Weapons
into
our
own
Bowels
;
we
are
left
to
our
own
Lust
,
we
live
as
we
list
,
we
behave
our selves
proudly
,
covetously
,
without
Punishment
,
and
we
are
not
ashamed
to
give
God
the
lie
.
"
Placet
eis
.
John
Overall
.
CAP.
IX
.
IT
were
impertinent
,
to
our
Purpose
,
to
enter
into
any
particular
Relation
of
the
great
Stirrs
,
and
Troubles
,
which
,
through
the
Pride
of
the
Bishops
of
Rome
,
after
Gregory
the
Seventh's
time
,
were
moved
throughout
all
Christendom
,
during
the
said
Term
above
mentioned
,
of
450.
Years
;
whilst
the
Emperors
,
with
their
Adherents
,
endeavoured
still
to
have
retained
their
ancient
Authority
,
both
in
the
Choice
of
the
said
Bishops
,
and
of
bestowing
of
other
Ecclesiastical
Peferments
in
the
Empire
:
which
the
Popes
,
with
their
Friends
,
did
withstand
with
all
their
Mights
,
and
possible
Means
and
Practices
,
that
they
could
devise
,
and
put
in
execution
by
their
Excommunications
,
and
stirring
up
the
Emperours
Subjects
to
rebel
against
them
.
In
which
Garboils
and
bloody
Oppositions
,
when
the
Emperours
prevailed
,
the
Popes
were
deposed
,
and
others
set
up
in
their
Rooms
:
betwixt
whom
(
the
Parties
displaced
)
to
recover
their
Dignity
,
and
the
others
,
possessed
of
it
,
to
retain
it
,
no
Cruelty
or
cunning
Stratagems
were
omitted
.
And
,
on
the
other
side
,
when
the
Popes
got
the
upper
hand
of
the
Emperours
(
for
the
most
part
by
Treason
and
Rebellion
,
and
always
by
Constraint
and
violent
Usurpation
)
they
did
not
spare
to
use
them
most
dishonourably
,
and
with
all
the
Reproach
and
Contempt
,
that
might
be
well
devised
.
Some
Examples
whereof
may
be
these
.
Whereas
before
Pope
Paschal
the
Second's
time
,
the
former
Bishops
of
Rome
were
accustom'd
to
add
the
Years
of
the
Emperours
to
their
Bulls
,
Epistles
,
and
Libels
;
Rex
venit
ante
fores
,
jurans
priùs
Vrbis
Honores
:
Post
homo
fit
Papae
;
sumit
,
quo
dante
,
Coronam
.
Alexander
the
Third
,
"
and
whereof
the
Pope's
Records
and
Books
do
make
mention
;
as
of
carrying
up
their
first
Dish
,
and
will
apply
our selves
to
the
consideration
of
their
Divinity
,
how
they
have
dealt
with
the
Scriptures
to
uphold
these
Presumptions
,
and
Apostatical
,
and
no
way
Apostolical
,
Seditions
,
Rebellions
,
Murders
,
and
Treasons
,
One
of
their
own
Friends
observing
,
how
shortly
after
Gregory
the
Seventh's
time
,
his
Successours
,
by
his
Example
,
behaved
themselves
,
in
this
behalf
,
The
most
Holy
Philosophy
,
delivered
from
Heaven
by
the
Holy
Ghost
,
they
make
apt
or
fit
to
their
own
Conditions
,
by
their
Interpretations
,
they
compel
it
to
serve
their
Ambition
:
the
Determinations
and
Decrees
of
Christ
they
will
not
keep
,
but
make
them
to
serve
their
own
Humours
.
We
have
shewed
before
,
how
by
sundry
Councils
it
was
decreed
,
That
the
Emperours
should
have
the
investing
of
Bishops
within
their
own
Dominions
:
Whence
hath
the
Emperour
his
Empire
,
but
from
Vs
?
By
the
Election
of
Princes
he
hath
the
Name
of
King
;
by
our
Consecration
he
hath
the
Name
of
Emperour
,
Augustus
,
and
Caesar
.
Ergo
per
Nos
imperat
;
therefore
he
raigneth
by
Vs
,
and
that
which
he
hath
,
he
hath
from
Vs
.
Behold
,
it
is
in
our
Power
to
bestow
the
Empire
on
whom
we
list
.
And
how
doth
he
prove
all
this
?
By
the
words
of
the
Lord
,
to
the
Prophet
Jeremy
:
proptereà
constituti
à
Deo
,
&c.
We
are
,
to
that
End
,
(
saith
he
)
placed
by
God
over
Nations
and
Kingdoms
,
that
we
may
destroy
,
and
pull
up
,
and
build
,
and
plant
.
Herein
Innocentius
the
Third
,
likewise
,
had
an
especial
Gift
:
For
,
speaking
of
Sylvester
,
he
saith
,
he
was
both
a
Bishop
and
King
;
relying
not
only
upon
the
Scriptures
,
King
of
kings
,
and
Lord
of
lords
;
but
upon
another
place
of
St.
Peter
,
You
are
a
Chosen
Generation
,
and
Royal
Priesthood
;
which
words
,
the
Lord
hath
chosen
them
to
be
both
Priests
and
Kings
.
And
to
prevent
an
Objection
,
lest
any
Man
should
ask
,
where
it
might
be
found
that
the
Lord
had
so
chosen
them
to
both
those
great
Dignities
;
he
telleth
us
,
that
Constantine
,
by
a
Divine
Revelation
,
gave
unto
Sylvester
,
with
a
Crown
of
Gold
,
the
whole
Kingdom
of
the
West
.
But
yet
he
hath
some
better
proofs
to
this
purpose
.
For
whereas
Christ
said
unto
S.
Peter
,
Duc
in
altum
,
launch
out
into
the
Deep
;
Launch
out
into
the
Deep
,
it
is
as
though
he
should
have
said
,
Vade
Romam
,
go
to
Rome
,
the
Seat
both
of
the
Priesthood
and
the
Empire
.
Again
,
expounding
these
words
,
Who
is
a
faithful
Servant
and
wise
,
whom
his
Master
hath
made
Ruler
over
his
House
?
he
applieth
them
to
St.
Peter
;
and
therefore
thus
testifieth
of
himself
,
Of
truth
,
I
am
appointed
over
this
Family
;
Mihi
namque
dicitur
in
Prophetâ
,
&c.
For
to
me
it
is
said
in
the
Prophet
,
I
have
appointed
thee
over
Nations
and
Kingdoms
,
that
thou
mayst
pluck
up
,
and
root
out
,
and
destroy
,
and
throw
down
,
and
build
,
and
plant
.
And
a
little
after
;
You
see
,
who
is
this
servant
,
even
the
Vicar
of
Christ
;
the
Successour
of
Peter
;
the
Christ
of
the
Lord
;
the
God
of
Pharaoh
;
one
plac'd
in
the
midst
betwixt
God
and
Man
;
short
of
God
,
but
beyond
Man
;
less
than
God
,
but
greater
than
Man
.
Likewise
from
St.
Peter's
walking
on
the
Water
,
as
many
Waters
are
many
People
,
and
the
Congregations
of
Waters
are
the
Sea
;
in
that
St.
Peter
did
walk
upon
the
Waters
of
the
Sea
,
he
did
demonstrate
his
Power
over
all
the
World
.
Further
this
Innocentius
having
written
a
malapert
Letter
to
the
Emperour
of
Constantinople
,
Peter
commandeth
all
Men
to
be
subject
to
Kings
:
whereunto
the
Pope
replyed
,
saying
,
that
St.
Peter
wrote
so
to
his
own
Subjects
,
and
did
not
therein
include
himself
:
and
that
moreover
he
might
not
only
have
remember'd
,
that
it
was
not
said
to
any
King
,
but
to
a
Priest
,
Behold
I
have
placed
thee
over
Nations
and
Kingdoms
,
(
and
so
followeth
the
words
of
the
Text
:
)
but
likewise
,
that
as
God
made
two
lights
in
the
Firmament
of
Heaven
,
a
greater
and
a
less
,
the
one
for
the
Day
,
the
other
for
the
Night
;
so
for
the
Firmament
of
the
Universal
Church
he
made
two
dignities
,
the
Pontifical
and
the
Regal
;
the
Pontifical
resembling
the
Sun
,
which
is
the
great
Light
,
and
the
Regal
the
Moon
,
which
is
the
less
Light
:
to
the
end
,
that
thereby
it
might
be
known
,
that
there
is
a
great
difference
betwixt
Pontifical
Bishops
and
Kings
,
as
there
is
betwixt
the
Sun
and
the
Moon
.
But
here
we
must
a
little
digress
,
Lateran
,
Anno
1215.
wherein
,
to
strengthen
such
Traiterous
Proceedings
,
he
caused
it
to
be
ordained
,
(
as
it
is
pretended
)
"
That
if
any
Temporal
Lord
,
Upon
this
Canon
,
many
,
in
these
days
,
do
much
rely
:
although
indeed
it
was
but
a
Project
,
amongst
many
other
,
to
have
been
concluded
in
that
Assembly
;
wherein
nothing
could
be
clearly
determined
(
saith
one
of
their
Writers
)
because
by
Wars
it
was
broken
off
;
And
now
we
return
from
whence
we
digressed
;
and
leaving
Innocentius
,
do
address
our selves
to
Boniface
the
Eighth
,
who
had
as
great
dexterity
,
as
his
said
Predecessour
,
in
expounding
of
the
Scriptures
.
For
whereas
the
Apostles
,
upon
a
mistaking
of
Christ's
meaning
,
provide
bags
,
and
scrips
for
themselves
,
and
that
he
who
wanted
a
sword
,
should
sell
his
Coat
,
and
buy
one
;
they
answered
,
saying
,
Lord
,
we
have
two
swords
:
This
Pope
inferreth
,
there
is
,
in
the
Church
,
a
Spiritual
Sword
,
and
a
Temporal
;
and
that
consequently
they
are
both
at
the
Commandment
of
the
Bishops
of
Rome
.
Also
to
make
the
matter
more
clear
,
touching
the
temporal
Sword
,
which
should
rule
the
World
in
all
temporal
Causes
;
he
(
saith
Boniface
)
that
shall
deny
,
that
St.
Peter
had
this
temporal
Sword
,
doth
not
well
understand
Christ's
Words
,
when
he
bad
St.
Peter
(
after
he
had
cut
off
Malchus's
Ear
)
that
he
should
put
up
his
Sword
.
the
spiritual
Man
judgeth
all
things
,
but
is
judged
by
none
;
this
good
Bishop
doth
ingross
these
words
to
the
only
Use
of
the
Popes
;
and
thereupon
concludeth
,
that
they
have
Power
to
judge
and
censure
all
Earthly
Powers
and
Authorities
;
but
are
themselves
exempted
from
the
Checks
and
Censures
of
any
,
as
being
only
subject
to
God
,
and
to
his
judgment
.
And
again
,
that
the
Spiritual
Authority
may
institute
and
judge
the
Terrestrial
,
it
is
verified
by
the
Prophecy
of
Jeremy
,
Behold
,
I
have
placed
thee
this
day
over
Nations
and
Kingdoms
:
for
the
perverting
of
which
Portion
of
Scripture
,
both
this
Pope
,
and
Innocentius
the
Third
,
with
all
the
Popes
that
since
have
followed
,
were
,
and
are
much
beholding
to
Adrian
the
Fourth
;
brought
forth
his
best
wine
in
the
end
of
the
feast
;
and
likewise
such
skilful
Rhetoricians
,
as
commonly
build
their
principal
Conclusions
upon
their
most
pinching
Arguments
:
His
Holiness
relying
upon
the
Scriptures
,
In
the
beginnings
;
but
,
In
the
beginning
God
made
Heaven
and
Earth
:
Therefore
except
we
will
say
with
the
Manichces
,
That
God
did
not
Himself
make
all
Things
,
but
that
there
was
also
another
Creator
as
well
as
he
:
It
must
needs
be
confessed
,
that
there
is
but
One
,
viz.
St.
Peter's
Successor
,
that
is
the
chief
and
principal
Ruler
of
all
the
World
;
and
so
he
cometh
to
his
irrefragable
Conclusion
;
We
declare
,
we
define
,
and
we
pronounce
,
that
it
is
of
the
Necessity
of
Salvation
for
all
humane
Creatures
to
be
subject
to
the
Bishop
of
Rome
.
We
may
not
therefore
marvel
,
that
having
thus
notably
made
perfect
the
rough
Platform
(
drawn
out
by
Gregory
the
VIIth
.
rubbed
over
by
Hadrian
the
IVth
.
and
amended
by
Innocentius
the
IIId
.
)
of
so
infinite
a
Soveraignty
;
if
He
the
said
Boniface
,
to
make
the
Honour
and
Glory
more
conspicuous
and
memorable
to
all
Posterity
,
(
after
He
had
thrice
refused
to
yield
the
Crown
of
the
Empire
to
Albertus
Austriacus
)
came
forth
one
day
amongst
the
people
to
be
admired
of
them
with
a
Sword
by
his
Side
,
Caesar
,
Augustus
,
Emperour
,
and
Lord
of
the
World
.
It
had
been
plain
dealing
,
if
for
the
better
strengthning
of
this
his
Greatness
,
He
had
alledged
the
Words
in
the
Gospel
,
for
the
Honour
of
his
Lord
Paramount
;
All
these
will
I
give
thee
,
because
He
did
so
worthily
by
his
said
Proceedings
magnifie
his
Name
and
Authority
.
Placet
eis
.
John
Overall
.
CAP.
X.
WE
have
hitherto
followed
the
Bishops
of
Rome
through
many
Windings
,
from
their
mean
and
militant
Condition
,
like
to
their
Brethren
,
unto
their
Glorious
Estate
,
and
(
as
we
may
say
)
Triumphant
:
We
found
them
at
the
first
little
better
than
their
Master
,
Who
had
not
a
place
where
to
lay
his
head
.
But
now
they
are
(
as
we
see
)
become
Caesars
,
Emperours
,
and
Lords
of
all
the
World
:
It
was
long
since
said
by
a
good
Friend
of
that
See
,
Excellentia
Romani
Imperii
extulit
Papatum
Romani
Pontisicis
supra
alias
Ecclesias
;
The
Excellency
of
the
Roman
Empire
did
lift
up
the
Papacy
above
other
Churches
.
About
the
Year
1140
,
Scholastical
,
or
brabling
Divinity
(
as
One
calleth
it
)
began
to
peep
into
the
World
,
when
Peter
Lombard
writ
his
Books
of
Distinctions
;
Thomas
of
Aquine
bare
the
greatest
sway
;
who
entring
into
this
Course
about
Forty
years
after
Innocentius
the
Third's
days
,
and
finding
how
Gregory
the
Seventh
,
Paschal
the
Second
,
Innocentius
the
Second
,
Adrian
the
Fourth
,
Alexander
the
Third
,
and
the
said
Innocentius
the
Third
,
with
divers
other
Popes
had
ruffled
with
the
Emperours
,
and
what
a
hand
they
had
gotten
over
the
Scriptures
,
became
the
chiefest
Champion
of
a
Schoolman
that
Rome
ever
had
.
Of
his
fulness
we
have
all
received
,
he
was
able
to
collect
,
that
there
is
in
the
Bishop
of
Rome
the
Fulness
of
all
Graces
.
Again
,
because
Christ
(
whom
he
maketh
Bishop
of
Rome
)
may
be
called
(
as
He
saith
)
A
King
,
and
a
Priest
;
He
therefore
inferreth
it
,
not
to
be
inconvenient
,
that
his
Successors
should
be
so
styled
.
Also
we
know
not
how
,
but
He
hath
found
it
out
,
that
when
God
said
to
Jeremy
,
I
have
set
thee
over
Nations
and
Kingdoms
;
In
personâ
Vicarii
Christi
,
In
the
person
of
Christ's
Vicar
.
Furthermore
,
in
that
Aristotle
saith
,
That
the
Body
hath
his
Vertue
and
Operation
by
the
Soul
;
He
supposeth
it
must
needs
follow
,
that
the
Jurisdiction
of
Princes
hath
her
Being
,
Vertue
and
Operation
from
St.
Peter
and
his
Successors
.
For
further
Proof
whereof
,
(
as
fearing
it
would
be
thought
insufficient
,
that
he
had
said
before
)
he
buckleth
himself
to
certain
Facts
of
the
Popes
and
Emperours
;
saying
,
That
Constantine
did
give
the
Empire
to
Sylvester
;
that
Pope
Adrian
made
Charles
the
Great
Emperour
;
and
that
likewise
Otho
the
First
was
created
Emperour
by
Pope
Leo
:
But
at
the
last
,
He
striketh
this
Point
dead
;
because
(
saith
He
)
it
is
manifest
that
Pope
Zachary
deposed
the
King
of
France
,
and
absolved
all
his
Barons
from
their
Oath
of
Fidelity
;
that
Innocentius
the
Third
took
the
Empire
from
Otho
the
IVth
,
and
that
Honorius
(
his
next
Successor
)
dealt
in
like
sort
with
Frederick
the
Second
:
And
as
it
were
to
make
up
all
,
speaking
of
the
Emperour's
Crowns
,
and
the
Custom
(
as
it
seemeth
)
then
in
use
;
He
saith
,
That
the
Emperour
did
receive
a
Crown
of
Gold
from
the
Bishop
of
Rome
,
and
that
the
Pope
deliver'd
it
to
him
with
his
Foot
,
In
signum
subjectionis
suae
,
&
fidelitatis
ad
Romanam
Ecclesiam
;
Thereby
to
teach
him
his
Subjection
and
Loyalty
to
the
Church
of
Rome
.
But
hitherto
we
have
heard
this
great
Schoolman
by
way
of
Discourse
,
wherein
peradventure
he
is
more
remiss
and
dissolute
,
than
when
he
presseth
his
Points
Logically
,
as
the
manner
is
in
the
Schools
:
We
will
therefore
trace
him
a
little
in
that
Path
;
if
first
we
shall
observe
,
that
it
is
his
custom
,
when
He
handleth
a
Question
that
doth
concern
the
Church
of
Rome
,
as
soon
as
He
hath
propounded
it
,
He
first
proceedeth
with
his
Videtur
quòd
non
,
and
bringeth
sometimes
both
Scriptures
and
Fathers
for
the
Negative
part
;
his
purpose
still
being
to
encounter
them
with
his
,
Sed
contrà
est
;
but
,
such
or
such
a
Pope
holdeth
the
contrary
:
And
then
He
cometh
in
first
with
his
Conclusion
,
and
secondly
with
his
Dicendum
est
;
wherein
He
so
laboureth
and
bestirreth
himself
,
as
that
always
the
said
Scriptures
and
Fathers
are
wrung
and
enforced
to
yield
to
the
Pope
:
As
for
example
,
Having
propounded
this
Question
,
Whether
for
Apostasie
from
the
Faith
a
Prince
doth
lose
his
Dominion
over
his
Subjects
;
and
so
consequently
,
if
he
be
Excommunicated
,
(
there
being
the
same
Reason
for
the
one
,
as
there
is
for
the
other
,
as
two
great
Cardinals
do
affirm
)
He
falleth
upon
his
Videtur
,
It
seemeth
that
a
Prince
for
Apostasie
from
the
Faith
doth
not
lose
his
Dominion
over
his
Subjects
,
but
that
they
are
still
bound
to
obey
him
:
For
St.
Ambrose
saith
,
That
Julian
the
Emperour
though
he
were
an
Apostata
,
yet
had
under
him
Christian
Soldiers
;
to
whom
when
he
said
,
Bring
forth
your
Army
for
Defence
of
the
Commonwealth
,
they
obeyed
him
.
Therefore
for
the
Apostasie
of
the
Prince
,
their
Subjects
are
not
absolved
from
his
Dominion
.
Moreover
,
an
Apostata
from
the
Faith
is
an
Infidel
:
but
some
holy
men
are
found
faithfully
to
have
served
Infidel-Masters
,
as
Joseph
did
Pharaoh
,
Daniel
Nebuchadnezzar
,
and
Mardochee
Assuerus
;
Therefore
for
Apostasie
from
the
Faith
,
it
is
not
to
be
yielded
,
but
that
such
a
Prince
must
be
obeyed
by
his
Subjects
.
Sed
contra
est
,
quod
Gregorius
septimus
dicit
;
But
Gregory
the
Seventh
is
of
a
contrary
Opinion
,
where
he
saith
,
We
keeping
the
Statutes
of
our
holy
Predecessors
,
do
by
our
Apostolick
Authority
absolve
from
their
Oath
those
who
are
bound
to
excommunicate
persons
by
Fealty
,
or
the
Sacrament
of
an
Oath
;
and
do
by
all
means
prohibit
them
,
that
they
keep
not
their
Fidelity
unto
them
,
until
they
come
to
satisfaction
.
Whereupon
Thomas
concludeth
,
That
all
Apostata's
are
Excommunicated
,
sicut
&
Haeretici
,
As
all
Hereticks
are
;
and
that
therefore
their
Subjects
are
delivered
from
their
Obedience
and
Oaths
of
Fidelity
unto
such
Lords
and
Princes
;
and
so
addeth
his
Dicendum
est
:
"
Where
dallying
and
shifting
with
his
Distinctions
,
the
Answer
which
he
maketh
to
the
Words
of
St.
Ambrose
,
is
this
;
at
that
time
the
Church
being
in
Her
minority
,
had
not
the
power
to
bridle
Princes
;
and
that
therefore
she
suffered
the
Faithful
to
obey
Julian
the
Apostata
in
those
things
,
Quae
nondum
erant
contra
Fidem
,
Which
were
not
then
against
Faith
;
Vt
majus
periculum
Fidei
vitaretur
,
That
the
greater
danger
of
Faith
might
be
eschewed
.
And
the
second
Objection
He
more
slightly
passeth
over
,
saying
,
That
there
is
not
the
like
Reason
of
Infidels
and
Apostata's
.
"
And
thus
this
great
Schoolman
relying
upon
the
Authority
of
Gregory
the
Seventh
,
had
adventur'd
to
oppose
himself
against
the
Examples
alledged
out
of
the
Old
Testament
,
against
the
Practice
of
the
Primitive
Church
,
and
against
the
Judgment
of
St.
Ambrose
,
not
caring
how
many
Thousands
by
this
Rebellious
Doctrine
might
come
to
Destruction
,
so
as
the
Bishops
of
Rome
might
have
the
World
at
their
commandment
.
We
here
omit
,
how
as
Thomas
,
and
divers
others
writ
many
large
Volumes
upon
Peter
Lombard
the
Master
of
the
Sentences
,
his
Distinctions
;
so
afterward
,
and
especially
of
later
Times
,
Books
upon
Books
have
been
published
upon
his
(
the
said
Thomas's
)
Works
;
all
of
them
pursuing
,
as
they
come
unto
it
,
this
seditious
and
trayterous
Doctrine
so
Clerk-like
handled
by
their
Master
:
Only
we
observe
this
great
Schoolman's
Conscience
,
how
in
labouring
to
shift
off
the
Truth
maintain'd
by
St.
Ambrose
,
he
could
pass
over
a
Lye
in
Gregory
the
Seventh
,
where
he
saith
,
That
in
absolving
of
Subjects
from
their
Oath
of
Obedience
,
and
in
prohibiting
them
from
performing
their
Duties
and
Fidelity
towards
their
Soveraigns
;
He
followed
the
Statutes
of
his
holy
Predecessors
:
Being
himself
the
first
that
ever
durst
be
so
desperate
:
As
also
that
he
confesseth
,
it
was
not
in
St.
Ambrose
his
time
,
contra
fidem
for
Subjects
to
obey
their
Soveraigns
,
though
they
were
either
Infidels
,
or
Excommunicate
;
and
likewise
how
thankfully
the
Bishops
of
Rome
accepted
and
approved
this
Man's
Travels
,
so
resolutely
undertaken
on
their
behalf
.
Vrbanus
the
Fourth
did
so
admire
him
,
as
he
reputed
his
Doctrine
Veluti
coelitus
delapsam
,
As
to
have
fallen
from
Heaven
.
Innocentius
so
admired
both
Him
and
his
great
Learning
,
Vt
ei
primum
post
Canonicam
Scripturam
locum
tribuere
non
dubitaverat
;
As
he
doubteth
not
to
give
unto
Him
and
to
his
Works
the
next
place
after
the
Canonical
Scriptures
:
Placet
eis
.
John
Overall
.
CAP.
XI
.
JVstinian
the
Emperour
,
Lotharius
Saxo
,
the
Emperour
,
about
the
Year
1136
did
revive
again
in
that
Countrey
,
Concordia
discordantium
Canonum
,
a
Concord
of
disagreeing
Canons
.
Of
whose
great
pains
therein
,
so
by
him
taken
,
a
Learned
Man
saith
thus
;
Gratianus
ille
Jus
Pontificale
dilaniavit
,
atque
confudit
;
that
fellow
,
Gratian
,
did
tear
in
pieces
the
Pontifical
Law
;
and
confound
it
;
the
same
being
,
in
our
Libraries
,
sincere
and
perfect
.
But
(
this
Testimony
,
or
any
thing
else
to
the
contrary
,
that
might
truly
be
objected
against
that
Book
notwithstanding
)
the
Author's
chief
Purpose
being
to
magnifie
and
extol
the
Court
of
Rome
;
his
said
Book
got
(
we
know
not
how
)
this
glorious
Title
)
Decretum
aureum
Divi
Gratiani
,
Indeed
he
brake
the
Ice
to
those
that
came
after
him
,
by
devising
the
Method
,
which
since
hath
been
pursued
,
for
the
enlarging
,
and
growth
of
the
said
Body
,
by
some
of
the
Popes
themselves
.
Gregory
the
Ninth
,
about
the
Year
1236.
and
in
the
time
of
King
Henry
the
Third
,
The
Decretals
of
Gregory
the
Ninth
.
Boniface
the
Eighth
,
the
great
Augustus
(
as
before
we
have
shewed
)
commanded
likewise
another
Collection
to
be
made
of
such
Constitutions
and
Decrees
,
as
had
either
been
omitted
by
Gregory
,
or
were
made
afterward
,
by
other
succeeding
Bishops
and
Councils
;
and
this
Collection
is
called
,
Sextus
Liber
Decretalium
,
the
Sixth
Book
of
the
Decretals
;
and
was
set
out
to
the
World
in
the
Year
1298.
in
the
Reign
of
K.
Edward
the
First
.
Clement
the
Fifth
,
in
like
manner
,
having
bestowed
great
Travel
upon
a
Fourth
Work
,
The
Clementines
.
The
Extravagants
;
because
it
did
not
only
comprehend
certain
Decrees
of
the
said
John
the
22th
.
but
likewise
sundry
other
Constitutions
,
made
by
other
Popes
,
both
before
and
after
him
;
which
flew
abroad
uncertainly
in
many
Mens
hands
,
and
were
therefore
swept
up
,
and
put
together
after
the
Year
1478.
Extravagant
Decretals
,
which
came
to
light
post
sextum
,
after
the
sixth
.
By
which
Title
the
Compiler
of
this
Work
,
would
gladly
(
as
it
seemeth
)
have
had
it
accounted
the
seventh
Book
of
the
Decretals
:
but
it
never
attaining
that
Credit
,
the
same
by
Sixtus
Quintus's
Assent
is
attributed
to
a
Collection
of
certain
other
Constitutions
,
made
by
Peter
Matthew
,
Decretal
Epistles
,
from
St.
Clement
to
Gregory
the
Seventh's
days
;
also
a
huge
Heap
of
the
Pope's
Bulls
,
from
the
said
Gregory's
time
to
Pius
Quintus
;
and
lastly
no
short
summ
of
Papal
Constitutions
,
set
forth
a
little
before
the
said
7th
.
Book
of
the
Decretals
.
So
as
all
these
Volumes
being
put
together
,
they
exceed
as
far
the
Body
of
the
Civil
Law
,
as
the
usurped
Dignity
of
the
Papacy
exceedeth
the
mean
Estate
of
the
Empire
.
Placet
eis
.
John
Overall
.
CAP.
XII
.
WE
have
in
the
former
Chapter
made
mention
of
the
new
and
later
sort
of
Decretals
,
Bulls
,
and
Constitutions
,
not
knowing
what
Credit
the
Popes
will
bestow
upon
them
hereafter
;
and
therefore
leaving
them
to
their
Chance
,
we
have
thought
it
expedient
to
return
to
the
ancient
Canon-Law
,
revived
and
approved
not
long
since
by
Gregory
the
Thirteenth
,
where
we
find
a
new
Ocean
of
Questions
,
Disputations
,
Quarrels
,
and
Brabblements
:
For
as
it
happen'd
with
the
Civil-Law
,
that
it
no
sooner
was
again
renew'd
and
restor'd
by
Lotharius
,
Civil
Law
,
how
far
the
Empire
was
dejected
from
that
Royal
Estate
and
Majesty
which
once
it
enjoyed
;
and
finding
also
that
many
of
the
best
Reasons
in
their
Judgments
,
which
the
Popes
,
the
Canon-Law
,
the
Glossographers
,
the
Canonists
,
the
Schoolmen
and
many
more
,
had
brought
to
prove
that
the
Pope
ought
to
have
Jurisdiction
over
all
the
Churches
in
the
World
;
(
as
,
that
Bees
had
a
Captain
;
that
Beasts
a
Leader
;
that
One
is
fit
to
end
Controversies
;
that
a
Monarchy
is
the
best
Form
of
Government
,
That
in
those
days
there
came
a
Commandment
from
Augustus
Caesar
,
that
all
the
World
should
be
taxed
.
Against
those
Italian
Civilians
Vltramontane
,
Alpes
,
Frenchmen
,
Spaniards
,
and
of
other
Countries
,
opposed
themselves
with
all
their
force
;
not
in
any
dislike
of
the
Honour
due
to
the
Emperours
,
but
because
otherwise
their
Masters
,
the
Kings
of
France
,
of
Spain
,
and
of
divers
other
Kingdoms
,
who
had
freed
themselves
long
before
from
the
Empire
,
should
be
brought
again
de
jure
at
the
least
,
by
the
foresaid
Reasons
to
be
subject
unto
it
:
Whereupon
in
Confutation
of
them
,
and
to
strengthen
their
own
Assertion
,
they
alledged
,
that
one
Bee
was
never
the
Captain
over
all
Bees
,
nor
one
Crane
the
General
of
all
Cranes
,
nor
one
Beast
the
Leader
of
all
Beasts
;
that
it
was
against
the
Law
of
God
,
the
Law
of
Nature
,
and
the
Law
of
Nations
;
that
there
was
never
any
Monarchs
so
great
,
but
there
were
in
the
World
many
Kings
who
were
never
subject
unto
them
;
that
the
place
of
Scripture
is
to
be
understood
of
all
places
in
the
World
that
were
then
under
the
Romans
,
and
ought
to
be
extended
no
further
;
That
a
Monarchy
is
then
best
,
when
it
is
contain'd
within
such
limits
,
as
it
may
well
be
govern'd
;
that
all
Monarchies
hitherto
had
ever
their
bounds
,
which
were
well
known
:
That
it
is
impossible
for
all
men
to
fetch
Justice
from
one
place
,
or
to
receive
thence
any
benefit
by
their
Appeals
;
and
so
after
many
other
such
Arguments
,
they
do
conclude
,
that
to
think
that
the
Emperour
ought
to
have
the
Government
of
all
the
World
,
is
a
vain
,
an
absurd
,
and
an
untrue
conceit
.
Now
we
are
to
consider
,
how
in
all
these
troubled
Disputations
and
Oppositions
,
the
Glossographers
,
Canonists
,
School-men
and
Parasitical
Divines
,
that
were
sworn
to
the
Pope
,
behaved
themselves
.
As
soon
as
the
Civil
Law
began
to
flourish
,
as
being
read
by
the
Emperour's
Commandment
,
in
sundry
Universities
;
Gregory
the
Ninth
,
Italian
Civilians
,
Augustus
Caesar
,
Boniface
the
Eighth
,
and
divers
other
Popes
,
how
Emperour-like
they
had
demeaned
themselves
,
and
what
great
Authority
they
challenged
;
the
said
Pontifical
Champions
fell
to
this
Issue
,
That
the
Pope
being
Christ's
Vicar
,
who
was
Lord
of
lords
,
and
King
of
kings
,
it
must
needs
follow
,
that
the
Pope
was
likewise
that
One
Emperour
,
who
was
to
govern
all
the
World
,
in
Temporal
Causes
,
as
he
did
all
the
Churches
in
the
World
in
Ecclesiastical
Causes
.
And
thereupon
they
reasoned
in
this
sort
:
"
Christ
is
Lord
of
all
the
World
:
but
the
Pope
is
Christ's
Vicar
on
Earth
:
therefore
the
Pope
is
Lord
of
all
the
World
.
Again
;
The
Emperour
is
the
Pope's
Vicar
,
and
his
Successour
,
in
all
Temporal
Causes
:
therefore
the
Emperour
is
Lord
of
all
the
World
;
all
Temporal
Jurisdiction
being
habitually
in
the
Pope
;
and
from
him
derived
to
the
Emperour
.
"
And
many
of
the
Italian
Lawyers
,
especially
such
as
mixed
their
Studies
with
the
Canon-Law
,
were
well
enough
content
,
that
so
as
the
Emperour
might
be
Lord
of
all
,
how
,
and
whence
he
had
it
,
whether
from
God
,
or
from
the
Pope
,
they
stood
indifferent
.
But
for
all
this
,
the
French
and
Spanish
Lawyers
stuck
to
their
tackling
,
and
were
peremptory
,
That
neither
the
Pope
,
nor
the
Emperour
had
any
such
Universal
Dominion
over
all
the
World
.
And
divers
likewise
of
the
said
Italian
Doctours
,
that
were
not
too
much
addicted
to
the
Canon-Law
,
were
not
afraid
to
hold
,
and
maintain
,
That
the
Emperour
held
as
well
from
God
the
Authority
,
which
he
had
,
as
the
Pope
did
his
Papacy
.
Howbeit
such
was
the
Clamour
of
the
Canonists
,
of
the
Glossographers
,
and
of
the
Schoolmen
,
and
Divines
,
that
took
their
part
in
the
Pope's
behalf
(
upon
whom
all
their
Preferment
,
Credit
,
and
Countenance
did
depend
)
as
they
would
needs
,
by
force
,
carry
the
Bell
away
;
though
their
Opposites
,
each
of
them
,
were
very
confident
,
that
the
common
Opinion
sway'd
with
their
side
;
more
standing
for
them
,
than
were
against
them
.
We
have
before
briefly
touched
the
chief
Grounds
and
Reasons
,
whereupon
the
Civil
Lawyers
(
divided
amongst
themselves
)
did
insist
:
and
therefore
,
that
we
may
not
seem
partial
,
we
thought
it
fit
to
hear
the
Canonists
with
their
Adherents
,
whilst
they
tell
us
,
That
all
the
World
is
the
Pope's
,
at
his
disposition
;
as
well
the
Emperour
,
as
any
other
the
meanest
Person
whosoever
:
"
Because
(
1.
)
that
Christ
had
all
Power
given
him
.
(
2.
)
That
the
Pope
blesseth
the
Emperour
.
Jura
terreni
simul
&
coelestis
Imperii
;
The
Authority
both
of
the
Earthly
,
and
of
the
Heavenly
Empire
.
(
10.
)
That
Optimum
optima
decent
:
but
the
Monarchical
Government
is
best
,
and
so
fittest
for
the
Pope
.
(
11.
)
That
no
Man
giveth
that
to
another
which
he
hath
not
himself
:
but
the
Pope
giveth
Licence
to
chuse
the
Emperour
,
and
to
govern
in
Temporal
Causes
.
(
12.
)
That
as
the
Body
is
for
the
Soul
,
so
Temporal
Government
is
for
the
Spiritual
.
(
13.
)
That
Reason
teacheth
us
,
when
an
Office
is
committed
to
any
,
that
also
is
thought
to
be
committed
,
without
the
which
it
cannot
be
executed
:
but
except
the
Bishop
of
Rome
may
rule
all
the
World
,
he
cannot
discharge
the
Office
,
that
is
committed
unto
him
.
And
(
14.
)
lastly
,
(
to
omit
infinite
such
like
Collections
)
this
Argument
is
reserved
after
many
other
,
by
a
great
Clerk
,
that
it
might
strike
home
,
viz.
because
it
is
defined
,
by
Boniface
the
Eighth
,
that
No
Man
can
be
saved
,
except
he
be
subject
to
the
Bishop
of
Rome
.
Which
Argument
is
held
so
strong
,
as
it
carries
with
it
divers
other
of
little
less
Force
than
it self
;
as
that
St.
Peter
had
a
Sword
,
because
Christ
bad
him
put
up
his
sword
.
(
2.
)
Ecce
duo
Gladii
,
Behold
here
are
two
Swords
:
One
Sword
must
be
under
another
:
the
Temporal
under
the
Spiritual
.
(
3.
)
It
is
not
agreeable
to
the
general
course
of
things
,
that
they
should
have
all
equally
their
immediate
being
.
(
4.
)
The
Spiritual
Power
ought
to
institute
the
Temporal
.
(
5.
)
The
Spiritual
Man
judgeth
all
things
:
and
therefore
what
Catholick
can
deny
,
that
the
Bishop
of
Rome
hath
both
Swords
,
the
One
actually
,
the
Other
habitually
,
to
be
drawn
at
his
Commandment
.
"
We
have
not
quoted
the
several
Authors
,
that
are
Parties
unto
the
Particulars
,
which
we
have
touched
in
this
Chapter
:
because
twenty
such
Margents
would
not
contain
them
.
Only
we
refer
our selves
,
in
that
behalf
,
to
these
few
,
which
we
have
noted
and
selected
from
the
rest
:
Unto
which
Number
if
we
shall
add
John
of
Paris
,
Placet
eis
.
Jo.
Overall
.
CAP.
XIII
.
NOtwithstanding
that
the
Bishops
of
Rome
,
especially
since
Gregory
the
Seventh's
time
,
have
ruffled
,
and
tyrannized
,
as
before
we
have
shewed
;
and
that
still
they
have
been
supported
in
all
their
wicked
attempts
,
partly
by
stirring
up
Subjects
to
rebel
against
their
Soveraigns
,
and
partly
by
the
Canonists
,
School-men
,
Monks
,
Friers
,
Hirelings
and
Flatterers
:
Yet
their
Hypocrisy
,
Pride
,
Covetousness
,
and
Ambition
,
were
never
so
closely
cover'd
,
and
cloaked
with
St.
Peter's
name
,
and
sundry
other
Flashoods
,
Wringings
,
and
Wrestings
,
but
that
their
nakedness
in
that
behalf
,
with
all
their
Deformities
,
were
clearly
discover'd
by
the
wiser
sort
;
and
there
were
always
some
,
that
spared
not
,
as
there
was
occasion
,
for
the
discharging
of
their
Consciences
,
to
speak
the
truth
.
When
the
said
Gregory
did
so
proudly
encounter
with
the
Emperour
Henry
the
Fourth
,
perturber
of
the
Christian
Empire
,
a
sower
of
Discord
,
a
Protector
of
Perjury
,
a
Murtherer
,
a
Necromancer
,
one
possess'd
with
a
wicked
Spirit
,
a
Man
altogether
unworthy
of
the
Papacy
;
and
therefore
to
be
deprived
,
and
expelled
.
Henry
the
Fifth
,
"
When
he
complain'd
of
their
thrusting
him
into
Arms
against
his
Father
;
and
how
,
Genitore
oppresso
,
his
Father
being
overborn
,
they
sought
likewise
his
suppression
and
overthrow
.
He
charged
them
with
great
Unthankfulness
,
in
that
,
being
made
rich
by
the
Emperours
,
they
were
never
satisfied
;
but
under
a
Religious
pretence
of
Ecclesiastical
liberty
,
desired
still
more
and
more
;
and
that
by
shaking
off
from
their
shoulders
all
duties
and
subjection
,
they
did
affect
the
Empire
it self
,
and
would
not
cease
until
they
had
it
ended
.
"
With
this
the
Emperour's
plainness
,
Frederick
the
Second
,
"
That
they
sought
the
overthrow
of
the
Empire
,
and
to
bring
all
Men
in
servitude
under
them
,
to
the
end
,
that
they
themselves
might
thereby
be
the
more
feared
,
and
reverenced
,
than
Almighty
God
,
"
Otho
Regulus
Boiorum
,
Germany
,
Non
Decimas
,
sed
Quartas
,
not
the
Tenth
,
but
the
Fourth
part
of
their
Livings
,
moved
the
said
Clergy
,
and
many
of
the
State
,
then
present
,
that
they
should
no
longer
submit
themselves
unto
the
Romish
Vultures
,
who
had
very
long
tyrannized
,
and
labour'd
nothing
more
,
than
to
thrust
Princes
into
War
,
one
against
another
:
adding
thereunto
,
that
the
Pope
had
arm'd
the
Scythians
,
Arabians
,
and
Turks
,
against
them
;
and
that
he
verily
thought
,
that
the
Pope
loved
them
better
than
he
did
the
Germans
.
And
what
Men
thought
,
That
he
would
never
make
himself
a
scorn
to
such
effeminate
Antichrists
,
and
prodigious
Eunuchs
;
who
being
indeed
(
saith
he
)
our
Servants
,
do
sight
for
superiority
,
and
would
domineer
over
us
,
that
are
their
Lords
.
They
are
worse
than
Turks
,
Saracens
,
Tartars
,
and
Jews
;
and
do
more
injury
to
Christian
simplicity
.
Dominationem
arripiunt
,
they
will
by
force
over-rule
all
.
In
the
time
of
Ludovicus
Bavarus
the
Emperour
,
although
three
Popes
successively
opposed
themselves
against
him
,
with
all
the
mischievous
practices
that
they
could
devise
;
Tu
nos
pugnis
,
ense
,
ferro
,
&c.
Do
thou
deliver
us
from
the
Pope's
servitude
by
force
,
And
we
will
revenge
our
quarrel
,
with
our
Tongues
,
our
Pens
,
our
Letters
,
our
stile
,
our
Books
,
and
words
.
Joannem
libidine
dominandi
insanire
,
that
John
the
Pope
was
grown
mad
through
his
desire
of
Principality
and
Soveraignty
.
Also
the
Emperour
himself
,
the
Pope
,
in
taking
upon
him
to
be
both
Augustus
and
Pontifex
,
shew'd
himself
therein
to
be
Monstrum
biceps
,
a
Monster
with
two
heads
;
and
that
it
was
apparent
,
by
Divinity
,
and
all
Laws
,
that
the
Bishop
of
Rome
had
no
interest
to
both
these
Dignities
.
Many
notable
things
are
contain'd
in
divers
of
this
Emperour's
Letters
and
Decrees
,
as
also
in
the
said
Orations
and
Writings
,
above
here
mention'd
,
which
are
very
worthy
to
be
perused
,
and
made
more
known
than
they
are
:
All
of
them
labouring
to
suppress
that
Insolency
of
the
Bishops
of
Rome
,
in
challenging
to
themselves
the
Right
of
the
Empire
,
and
the
Authority
to
confirm
the
same
,
as
they
thought
good
;
making
the
Emperours
thereby
their
Vicars
,
or
Substitutes
.
But
it
is
most
of
all
worthy
the
diligent
Observation
,
That
in
these
later
times
,
when
the
grossness
of
Popery
hath
been
more
throughly
looked
into
and
scann'd
;
the
Jesuits
themselves
are
grown
to
be
asham'd
of
the
said
most
absurd
,
and
ridiculous
challenge
.
And
therefore
Cardinal
Bellarmin
hath
written
five
Chapters
against
it
,
That
the
Pope
is
not
Lord
of
all
the
World
:
Papam
non
esse
Dominum
totius
mundi
Christiani
;
That
the
Pope
is
not
Lord
of
all
the
Christian
World
:
Papam
non
habere
ullam
temporalem
Jurisdictionem
directè
;
That
the
Pope
hath
no
temporal
Jurisdiction
directly
;
Two
Swords
;
and
where
Christ
saith
,
All
power
is
given
unto
me
,
in
Heaven
and
Earth
:
And
the
Testimony
likewise
of
Pope
Nicholas
,
affirming
that
Christ
committed
to
Peter
,
the
Key-Carrier
of
Eternal
Life
,
terreni
simul
&
coelestis
imperii
Jura
,
the
Interest
both
of
the
Earthly
and
Heavenly
Empire
;
which
he
casteth
away
,
either
as
an
Assertion
,
forged
by
Gratian
,
(
the
same
being
not
found
in
the
said
Pope's
Writings
)
or
else
to
have
another
sense
,
this
(
as
it
is
urged
)
being
against
the
said
Pope's
direct
Words
,
in
one
of
his
Epistles
.
His
first
Proposition
,
"
That
the
Pope
is
not
Lord
of
all
the
World
,
he
justifieth
,
in
respect
,
(
1.
)
That
Infidels
are
not
his
Sheep
.
(
2.
)
That
he
cannot
judge
Infidels
.
(
3.
)
That
Princes
,
Infidels
,
are
true
,
and
supreme
Princes
of
their
Kingdoms
;
because
Dominion
is
neither
founded
in
Grace
,
nor
Faith
;
as
it
appeareth
,
because
God
approved
the
Kingdoms
of
the
Gentiles
,
both
in
the
Old
and
New
Testament
.
And
upon
these
said
Reasons
,
he
inferreth
it
to
be
a
ridiculous
Conceit
,
for
any
Man
to
think
,
That
God
gave
to
the
Pope
any
Right
over
the
Kingdoms
of
the
whole
World
;
considering
,
that
he
never
gave
unto
him
Ability
to
use
any
such
Right
.
"
And
for
the
confirmation
of
his
second
Proposition
,
"
That
the
Pope
is
not
Lord
of
all
the
Christian
World
;
"
he
proveth
the
same
,
by
these
Reasons
.
(
1.
)
"
Because
if
he
had
any
such
Dominion
,
by
the
Law
of
God
,
the
same
ought
to
appear
,
either
in
the
Scriptures
,
or
by
some
Apostolical
Traditions
:
but
it
appeareth
by
neither
:
Ergo.
And
his
second
Reason
is
this
;
Christ
neither
did
,
nor
doth
take
Kingdoms
from
any
,
to
whom
they
do
appertain
;
but
doth
rather
establish
them
:
therefore
when
the
King
becometh
a
Christian
,
he
doth
not
lose
his
Terrene
Kingdoms
,
which
lawfully
before
he
enjoyed
;
but
he
obtaineth
new
Right
to
the
everlasting
Kingdom
:
Otherwise
(
saith
he
)
the
benefit
received
by
Christ
should
be
hurtful
to
Kings
,
and
Grace
should
destroy
Nature
.
Also
he
confuteth
the
ordinary
Distinction
amongst
the
Schoolmen
,
and
Canonists
,
who
affirm
,
That
the
Pope
hath
both
Powers
in
himself
,
but
doth
commit
the
execution
of
the
Civil
Power
unto
others
,
and
writeth
thus
:
Whatsoever
Emperours
have
,
they
have
it
from
Christ
:
and
therefore
(
saith
he
)
the
Bishop
of
Rome
may
either
take
from
Kings
and
Emperours
the
execution
of
their
Authority
,
(
as
being
himself
the
highest
King
and
Emperour
)
or
he
may
not
:
If
he
may
,
then
is
he
greater
than
Christ
:
If
he
may
not
;
Ergo
,
he
hath
not
in
truth
any
Regal
Power
.
"
And
he
concludeth
this
Point
,
with
this
Observation
;
"
As
the
Sun
did
not
make
,
or
institute
the
Moon
,
but
God
himself
:
so
likewise
the
Empire
,
and
the
Pontifical
Dignity
are
not
One
,
neither
doth
the
One
absolutely
depend
upon
the
Other
.
"
Lastly
,
"
That
the
Pope
hath
no
Temporal
Jurisdiction
directly
,
"
he
reasoneth
in
this
sort
.
"
Christ
,
as
he
was
Man
,
whilst
he
lived
here
upon
Earth
,
neither
took
,
nor
would
take
any
Temporal
Dominion
:
but
the
Bishop
of
Rome
is
Christ's
Vicar
,
and
doth
represent
Christ
unto
us
,
qualis
erat
,
dùm
hîc
inter
homines
viveret
,
as
he
was
,
whilst
he
lived
here
amongst
Men
:
therefore
the
Bishop
of
Rome
hath
no
Temporal
Dominion
.
"
Now
before
he
comes
to
the
Proof
of
the
the
first
Proposition
of
this
Argument
,
and
that
he
might
make
the
Ground
thereof
more
plain
;
he
saith
,
(
1.
)
"
That
Christ
was
always
,
as
he
is
the
Son
of
God
,
the
King
and
Lord
of
all
Creatures
,
in
the
same
sort
that
the
Father
is
.
(
2.
)
That
his
Kingdom
is
Eternal
and
Divine
,
and
neither
taketh
away
the
Kingdoms
of
Men
,
nor
can
agree
to
the
Bishops
of
Rome
.
(
3.
)
That
Christ
,
as
he
was
Man
,
was
the
Spiritual
King
of
all
Men
,
and
had
most
ample
Spiritual
Power
over
all
Men
,
as
well
faithful
as
Infidels
.
(
4.
)
That
this
Spiritual
Power
of
Christ
,
shall
,
after
the
Day
of
Judgment
,
be
sensible
and
manifest
.
(
5.
)
That
the
Glory
of
this
Kingdom
,
did
begin
in
our
Head
,
Christ
,
when
he
arose
from
the
dead
.
"
Upon
which
Grounds
he
maketh
these
Inferences
.
(
1.
)
"
That
the
said
Spiritual
Kingdom
of
Christ
,
(
the
Glory
whereof
began
after
His
Resurrection
)
is
not
a
Temporal
Kingdom
;
such
as
are
the
Kingdoms
of
our
Kings
.
(
2.
)
That
the
said
Spiritual
Kingdom
of
Christ
over
all
Men
,
cannot
be
communicated
to
the
Bishop
of
Rome
,
because
it
pre-supposeth
the
Resurrection
.
(
3.
)
That
Christ
,
as
he
was
Man
,
if
he
had
list
,
and
had
thought
it
expedient
for
him
,
could
have
taken
upon
him
a
Kingly
Authority
,
but
would
not
:
and
therefore
neither
did
receive
any
such
Authority
,
neither
had
not
only
the
Execution
of
any
Dominion
,
or
Kingdom
,
but
not
the
Authority
,
or
Power
of
any
Kingdom
Temporal
.
"
And
so
he
cometh
to
the
Proof
of
his
said
Proposition
;
saying
,
"
That
if
Christ
had
any
such
Temporal
Kingdom
,
He
had
it
,
either
by
hereditary
Succession
,
or
by
Election
,
or
by
the
Law
of
War
,
or
by
the
Especial
Gift
of
God
:
but
He
had
it
by
none
of
these
four
ways
;
"
Ergo
,
He
had
no
such
Dominion
.
For
the
Proof
of
all
which
Particulars
,
he
taketh
good
Pains
,
and
then
cometh
to
the
Explication
of
these
words
in
his
second
Proposition
of
the
first
Argument
,
concerning
this
point
,
viz.
That
the
Pope
doth
represent
Christ
unto
us
as
he
was
,
when
he
lived
here
amongst
Men
;
and
saith
,
(
1.
)
"
We
cannot
attribute
unto
the
Pope
those
Offices
which
Christ
hath
,
either
as
he
is
God
,
or
as
he
is
an
immortal
and
glorified
Man
;
but
those
which
he
had
,
as
he
was
a
mortal
Man
.
(
2.
)
Neither
hath
the
Pope
all
the
Power
which
Christ
had
,
as
he
was
a
mortal
Man
.
For
he
,
because
he
was
both
God
and
Man
,
had
a
certain
Power
,
which
Men
call
the
Power
of
Excellency
,
whereby
he
ruled
both
Faithful
,
and
Infidels
:
But
the
Faithful
only
are
committed
to
the
Pope
.
(
3.
)
Christ
had
Authority
to
institute
Sacraments
,
and
to
work
Miracles
by
his
own
Authority
;
which
the
Pope
hath
not
.
(
4.
)
Christ
had
Power
to
absolve
Men
from
their
sins
without
the
Sacrament
,
which
the
Pope
cannot
do
.
"
With
Bellarmin
(
that
he
may
not
bear
this
great
burthen
upon
his
own
shoulders
,
and
undergo
alone
the
Envy
thereof
ensuing
)
an
Army
of
Writers
,
both
old
and
new
,
do
concur
.
He
hath
himself
set
down
the
names
of
some
:
and
for
his
better
supportation
,
we
have
thought
it
fit
to
assist
him
with
two
more
;
viz.
the
Archbishop
of
Compsa
,
one
Ambrosius
Catharinus
,
and
Boëtius
Epon
,
a
Count
Palatin
;
whose
Book
of
Heroical
,
and
Ecclesiastical
Questions
,
Printed
at
Doway
1588.
a
place
wholly
Jesuited
,
is
greatly
approved
by
Tho.
Stapleton
,
our
Countryman
,
and
Balthazar
Seulin
,
the
Dean
of
Amate
,
a
Licentiate
of
the
Pope's
Law
,
and
the
ordinary
Visiter
,
or
Allower
of
such
Books
as
are
thought
meet
to
be
published
.
"
Non
desunt
plerique
&c.
(
saith
Catharinus
)
who
are
not
content
with
that
,
that
is
sufficient
,
Ne
dicam
nimiùm
,
that
I
may
not
say
,
It
is
too
much
;
Who
either
to
flatter
,
or
of
too
gross
simplicity
do
affirm
,
that
the
temporal
Dominion
of
the
whole
World
,
doth
belong
of
Right
to
the
Bishop
of
Rome
,
as
being
Christ's
chief
Vicar
in
Earth
,
in
that
Christ
said
,
All
things
are
given
to
me
of
my
Father
.
Verùm
ridicula
haec
profectò
,
quae
neque
ipsimet
Pontifices
auderent
asserere
.
But
assuredly
these
are
ridiculous
Joys
:
The
Popes
themselves
dare
not
for
shame
so
affirm
.
Quòd
autèm
Papa
sit
Vicarius
Christi
,
&c.
For
that
the
Pope
is
called
Christ's
Vicar
,
what
force
hath
it
to
perswade
us
,
that
all
the
Kingdoms
in
the
World
are
committed
to
be
govern'd
by
him
in
temporal
Causes
?
Nay
,
saith
he
,
it
rather
induceth
us
to
believe
,
that
they
are
not
committed
unto
him
;
quoniam
Christus
abjecit
ea
,
&
ut
Homo
erat
,
in
Mundo
non
habuit
:
because
he
cast
them
from
him
;
and
as
he
was
Man
,
had
them
not
himself
.
"
And
the
said
Boëtius
Epon
,
having
set
down
the
reasons
,
why
some
have
maintain'd
the
Pope's
said
Universal
Dominion
in
temporal
Causes
,
and
given
a
touch
of
the
Jews
Errour
,
and
of
the
Apostles
oversight
in
that
behalf
;
he
saith
thus
,
Neque
nos
forsitan
Judaeis
multò
vel
meliores
,
vel
minùs
inepti
sumus
,
dum
,
&c.
And
we
perhaps
are
not
either
much
better
,
or
less
foolish
than
the
Jews
,
whilst
we
do
ridiculously
mingle
the
temporal
and
Earthly
Kingdom
or
Empire
,
with
the
Kingdom
Ecclesiastical
or
Spiritual
,
by
wresting
to
that
purpose
the
Testimonies
of
the
sacred
Scriptures
,
which
do
nothing
less
,
than
make
either
Christ
,
or
Peter
,
or
the
Pope
,
the
temporal
Monarch
,
either
of
the
whole
World
,
or
of
the
Christian
World
.
Digni
profectò
,
&c.
We
are
certainly
worthy
of
this
answer
of
Christ
;
Nescitis
,
quid
petatis
,
quidve
disputetis
;
you
know
not
what
you
ask
,
nor
what
you
dispute
of
.
And
thus
it
appeareth
,
what
Opposition
there
hath
been
,
ever
since
the
days
of
Gregory
the
Seventh
,
against
the
Insolency
of
the
Bishops
of
Rome
,
in
challenging
to
themselves
such
eminent
and
Soveraign
Authority
temporal
over
all
Kings
and
Emperours
;
Glossographers
,
Canonists
,
or
Schoolmen
;
or
the
false
,
proud
,
Placet
eis
.
Haec
omnia
suprascripta
ter
lecta
sunt
in
Domo
inferiori
Convocationis
in
frequenti
Synodo
Cleri
,
&
unanimi
Consensu
comprobata
.
Ità
testor
,
Apr.
16.
1606.
Johannes
Overall
,
Prolocutor
.
FINIS
.