under the heathen princes of those times, such as were not ordained by those princes; it is not true. For St. Paul does but advise them to take some of their brethren to compound their differences as arbitrators, rather than to go to law one with another before the heathen judges; which is a wholesome precept, and full of charity, fit to be practiced also in the best Christian commonwealths. And for the danger that may arise to religion, by the subjects tolerating of a heathen, or an erring prince, it is a point of which a subject is no competent judge; or if he be, the Pope’s temporal subjects may judge also of the Pope’s doctrine. For every Christian prince, as I have formerly proved, is no less supreme pastor of his own subjects than the Pope of his.
The fourth argument is taken from the baptism of kings; wherein that they may be made Christians, they submit their sceptres to Christ; and promise to keep and defend the Christian faith. This is true; for Christian kings are no more but Christ’s subjects: but they may, for all that, be the Pope’s fellows; for they are supreme pastors of their own subjects: and the Pope is no more but king and pastor, even in Rome itself.