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.
When it is said, the Pope hath not (in the Territories of other States) the Supreme Civill Power Directly; we are to understand, he doth not challenge it, as other Civill Soveraigns doe, from the originall submission thereto of those that are to be governed. For it is evident, and has already been sufficiently in this Treatise demonstrated, that the Right of all Soveraigns, is derived originally from the consent of every one of those that are to bee governed; whether they that choose him, doe it for their