he is chosen, is in no case Just.  For it is alwaies violation of faith, and consequently against the Law of Nature, which is the eternal Law of God.  Nor doe wee read, that any such Doctrine was accounted Christian in the time of the Apostles; nor in the time of the Romane Emperours, till the Popes had the Civill Soveraignty of Rome.  But to this he hath replyed, that the Christians of old, deposed not Nero, nor Diocletian, nor Julian, nor Valens an Arrian, for this cause onely, that they wanted Temporall forces.  Perhaps so.  But did our Saviour, who for calling for, might have had twelve Legions of immortall, invulnerable Angels to assist him, want forces to depose Caesar, or at least Pilate, that unjustly, without finding fault in him, delivered him to the Jews to bee crucified?  Or if the Apostles wanted Temporall forces to depose Nero, was it therefore necessary for them in their Epistles to the new made Christians, to teach them, (as they did) to obey the Powers constituted over them, (whereof Nero in that time was one,) and that they ought to obey them, not for fear of their wrath, but for conscience sake?  Shall we say they did not onely obey, but also teach what they meant not, for want of strength?  It is not therefore for want of strength, but for conscience sake, that Christians are to tolerate their Heathen Princes, or Princes (for I cannot call any one whose Doctrine is the Publique Doctrine, an Haeretique) that authorize the teaching of an Errour.  And whereas for the Temporall Power of the Pope, he alledgeth further, that St. Paul (1 Cor. 6.) appointed Judges 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 goe to law one with another before the Heathen Judges; which is a wholsome Precept, and full of Charity, fit to bee practised also in the Best Christian Common-wealths.  And for the danger that may arise to Religion, by the Subjects tolerating of an Heathen, or an Erring Prince, it is a point, of which a Subject is no competent Judge; or if hee bee, the Popes Temporall Subjects may judge also of the Popes Doctrine.  For every Christian Prince, as I have formerly proved, is no lesse Supreme Pastor of his own Subjects, than the Pope of his.

The fourth Argument, is taken from the Baptisme of Kings; wherein, that they may be made Christians they submit their Scepters to Christ; and promise to keep, and defend the Christian Faith.  This is true; for Christian Kings are no more but Christs Subjects:  but they may, for all that, bee the Popes Fellowes; for they are Supreme Pastors of their own Subjects; and the Pope is no more but King, and Pastor, even in Rome it selfe.