of God to Samuel) set over themselves a King, after the manner of other Nations, the High Priest had the Civill Government; and none but he could make, nor depose an inferiour Priest:  But that Power was afterwards in the King, as may be proved by this same argument of Bellarmine; For if the Priest (be he the High Priest or any other) had his Jurisdiction immediately from God, then the King could not take it from him; “for he could do nothing contrary to Gods ordinance:) But it is certain, that King Solomon (1 Kings 2.26.) deprived Abiathar the High Priest of his office, and placed Zadok (verse 35.) in his room.  Kings therefore may in the like manner Ordaine, and Deprive Bishops, as they shall thinke fit, for the well governing of their Subjects.

His sixth argument is this, If Bishops have their Jurisdiction De Jure Divino (that is, immediately from God,) they that maintaine it, should bring some Word of God to prove it:  But they can bring none.  The argument is good; I have therefore nothing to say against it.  But it is an argument no lesse good, to prove the Pope himself to have no Jurisdiction in the Dominion of any other Prince.

Lastly, hee bringeth for argument, the testimony of two Popes, Innocent, and Leo; and I doubt not but hee might have alledged, with as good reason, the testimonies of all the Popes almost since S. Peter:  For considering the love of Power naturally implanted in mankind, whosoever were made Pope, he would be tempted to uphold the same opinion.  Neverthelesse, they should therein but doe, as Innocent, and Leo did, bear witnesse of themselves, and therefore their witness should not be good.

Of The Popes Temporall Power In the fift Book he hath four Conclusions.  The first is, “That the Pope in not Lord of all the world:”  the second, “that the Pope is not Lord of all the Christian world:”  The third, “That the Pope (without his owne Territory) has not any Temporall Jurisdiction directly:”  These three Conclusions are easily granted.  The fourth is, “That the Pope has (in the Dominions of other Princes) the Supreme Temporall Power indirectly:”  which is denyed; unlesse he mean by Indirectly, that he has gotten it by Indirect means; then is that also granted.  But I understand, that when he saith he hath it Indirectly, he means, that such Temporall Jurisdiction belongeth to him of Right, but that this Right is but a Consequence of his Pastorall Authority, the which he could not exercise, unlesse he have the other with it:  And therefore to the Pastorall Power (which he calls Spirituall) the Supreme Power Civill is necessarily annexed; and that thereby hee hath a Right to change Kingdomes, giving them to one, and taking them from another, when he shall think it conduces to the Salvation of Souls.

Before I come to consider the Arguments by which hee would prove this doctrine, it will not bee amisse to lay open the Consequences of it; that Princes, and States, that have the Civill Soveraignty in their severall Common-wealths, may bethink themselves, whether it bee convenient for them, and conducing to the good of their Subjects, of whom they are to give an account at the day of Judgment, to admit the same.