his kingdom. He obliged himself and his heirs to pay an annual sum of seven hundred marks for England, and three hundred for Ireland, in acknowledgment of the Pope's supremacy and jurisdiction; and consented that he or such of his successors as should refuse to pay the submission now stipulated, to the see of Rome, should forfeit all their right to the British crown."*" Martin IV who was advanced to the Papal chair in 1281, ex: communicated Michael Palæologus, the Greek emperor under the pretext of his having broken the peace that had been concluded between the Greek

* Cent, XIII. Part 11. chap. 2, § 8. The following is an tract from one of the letters of Innocent III. to king John dated Nov. 4, 1213, when this monarch had yielded his kingdom as a fief to the Roman church: Rex regum, et Dominus dominantium Jesus Christus, Sacerdos in æternum secundùm ordinem Melchisedech, ita Regnum et sacerdotium in ecclesiâ stabilivit, ut sacerdotale sit regnum, et sacerdotium sit regale, sicut in epistolâ Petrus et Moyses in Lege testantur, UNUM PRÆFICIENS UNIVERSIS, quem suum in terris Vicarium ordinavit, ut SICUT ei flectitur omne genu cœlestium, terrestrium, et etiam infernorum, ITA illi OMNES OBEDIANT ET INTENDANT, ut sit unum ovile et unus pastor," "Jesus Christ, King of kings and Lord of lords, a priest for ever after the order of Melchisedech, hath so estab lished a kingdom and priesthood in the church, that there may be a sacerdotal kingdom and a royal priesthood, (as Peter in his epistle and Moses in the Law testify,) ONE RULING OVER ALL, whom he hath ordained his vicar in the earth, that As every knee in heaven, earth, and under the earth, bows to the former,

so all should obey and be ruled by the latter, that there may be

one fold and one shepherd. See Vitringa on the Apocalypse, p. 807, Franequeræ, 1705.

The

and Latin churches at the council of Lions. same insult was committed against Peter, king of Arragon, whom Martin not only excluded from the bosom of the church, but also deposed from his throne, on account of his attempt upon Sicily, and made a grant of his kingdom, fiefs, and possessions, to Charles, son of Philip the Bold, king of France. It was during the execution of such daring enterprises as these, and while he was meditating stillgreater things for the glory of the Roman hierarchy, that a sudden death, in the year 1285, obliged him to leave his schemes unfinished." The point of time in which the Romish bishops attained their highest elevation of authority was, undoubtedly, about the commencement of the fourteenth century. "Boniface VIII. who was Pope at this. time, outstripped all his predecessors in the highsounding tone of his public decrees. According to him the secular power is but a simple emanation from the ecclesiastical; and the double power of the Pope, founded upon Holy Scripture, is even an article of faith. God, said he, has confided to Saint Peter and to his successors two swords, the one spiritual, the other temporal. The first ought to be exercised by the church itself, and the other by secular princes for the service of the church, and according to the will of the Pope. The latter, that is to say, the temporal sword, is in subjection to the former; and the temporal authority depends in

Cent. XIII. Part 11. chap. 2. § 15.

dispensably on the spiritual power which judges it, while God alone can judge the spiritual power. Finally, he adds, it is necessary to salvation for every human creature to be in subjection to the Roman pontiff." * Thus it plainly appears from the preceding historical extracts that the twohorned Beast, or Romish hierarchy, has given "life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship † the image of the beast

* "Selon lui la puissance seculiere n'est qu'une simple emanation de la puissance ecclesiastique, et le double pouvoir du pape, fondé sur l'Ecriture sainte, est meme un article de foi.

Dieu,' disoit-il, a confié a S. Pierre et à ses successeurs deux glaives, l'un spirituel et l'autre temporel. Le premier doit etre exercé par l'eglise même, et l'autre par les princes seculiers, pour le service de l'eglise, et suivant la volonté du pape. Ce dernier, c'est à dire le glaive temporel, est subordonné au premier, et l'autorité temporelle depend indispensablement de la puissance spirituelle qui la juge, pendant que Dieu seul peut juger la puissance spirituelle. Enfin,' ajoutoit-il, il est de la necessité du salut, pour tout creature humain d'etre soumis au pontife Romain." See M. Koch's Tableau des Revolutions de l'Europe, Vol. II. au commencement, Paris, 1807.

+ That the Bishop of Rome has required universal homage, and insisted upon implicit obedience to his authority from every creature, is evident from passages already quoted in the preceding part of this chapter, and is still further manifest from the following collection of passages made out of the Canon Law by Archbishop Cranmer: "He that knowledgeth not himself to be under the Bishop of Rome, and that the Bishop of Rome is ordained by God to have primacy over all the world, is an heretick, and cannot be saved.-Princes Laws, if they be against the ca

should be killed." the false-prophet is

Here it is very remarkable that

not said to make an image for

nons and decrees of the Bishop of Rome, be of no force nor strength. All the decrees of the Bishop of Rome ought to be kept perpetually of every man, without any repugnancy, as God's word spoken by the mouth of Peter; and whosoever doth not receive them, neither availeth them the Catholick faith, nor the four Evangelists, but they blaspheme the Holy Ghost, and shall have no forgiveness.-All kings, bishops, and noblemen, that believe or suffer the Bishop of Rome's decrees in any thing to be violate, be accursed, and for ever culpable before God, as transgressors of the Catholick faith.-The Bishop of Rome is not bound to any decrees, but he may compel, as well the clergy as laymen, to receive his decrees and canon law.-The Bishop of Rome hath authority to judg all men, and specially to discern the articles of the faith, and that without any counsel, and may assoil them that the counsel hath damned; but no man hath authority to judg him, nor to meddle with any thing that he hath judged, neither emperor, king, people, nor the clergy: and it is not lawful for any man to dispute of his power.-The Bishop of Rome may excommunicate emperors and princes, depose them ́ from their states, and assoil their subjects from their oath and obedience to them, and so constrain them to rebellion.-The emperor is the Bishop of Rome's subject, and the Bishop of Rome may revoke the emperor's sentence in temporal causes.—: It belongeth to the Bishop of Rome to allow or disallow the emperor after he is elected; and he may translate the empire from one region to another.-The Bishop of Rome may appoint coadjutors to princes.-The Bishop of Rome may open and shut heaven unto men.-The see of Rome receiveth holy men, or else maketh them holy.-He that maketh a lye to the Bishop of Rome committeth sacriledg.-To be senator, capitane, patrician, governour, or officer of Rome, none shall be elected or pointed, without the express license and special consent of the see of Rome. It appertaineth to the Bishop of Rome to judg which

C

himself, but to the seven-headed Beast. For it was Phocas, the Greek emperor, who declared the Pope universal Bishop, and thereby put him at the head of the hierarchy; but it was the false-prophet that said "to them that dwell upon the earth that they should make an image to the beast that had the wound by a sword, and did live." That is, they preached up the Pope's supremacy over temporal princes; and, through the astonishing influence of the Latin clergy on the minds of the people, the Pope, at last, became the supreme sovereign of the secular Latin empire; and thus was at the head of all authority temporal and spiritual.

17.

"And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads." As the Romish hierarchy had the most powerful ascendancy over the minds of all ranks and degrees of men in the empire, it was no difficult matter for this great body to cause " all, both small and great, rich and

1

oaths ought to be kept, and which not. The Bishop of Rome is judg in temporal things, and hath two swords, spiritual and temporal. The Bishop of Rome may give authority to arrest men, and imprison them in mannacles and fetters.-The Bishop of Rome may compel princes to receive his legate.-It belongeth also to him to appoint and command peace, and truce to be observed and kept, or not.-The collation of all spiritual promotions appertain to the Bishop of Rome.The Bishop of Rome may unite Bishopricks together, and put one under another at his pleasure." "See Burnet's History of the Reformation, Vol. I. pp. 198-200, Dublin, 1730: