Rom. 12. wee being many are one body in Christ is examined 1. ANd to begin first with the vnion Card. Bellarmine bringeth two arguments to proue that the ciuill and spirituall power doe make one bodie or common-wealth among Christians The first is taken from the authoritie of S. Paul Rom 12. and 1 Cor 12. where hee affirmeth that wee being many are one body in Christ from whence Card Bellarmine concludeth a Lib. 5. de Rom. Pont cap. 7. that Kings and Bishops Clerkes and Laikes doe not make two common-wealths but one to wit the Church 2 To this argument I answered in my b Num 83. 89. 165. Apologie that the meaning of S. Paul in those places is that all Christians both Kings and Bishops Clerkes and Laikes as they are by Baptisme regenerate in Christ doe truly properly and formally make one bodie one house one cittie one communitie or common-wealth to wit the spirituall kingdome the mysticall body or the Church of Christ which Card. Bellarmine defineth c Lib. 3. de Ecclesia cap 2. to be a companie of men vnited together by the profession of the same Christian faith and Communion of the same Sacraments vnder the gouernment of lawfull Pastours and especially of one Romane Bishop Christ his Vicar in earth But S. Paul doth not say that the temporall and spirituall power doe make one onely bodie communitie or common-wealth and not also two or that Kings and Bishops Clerkes and Laikes not considered as Christians or regenerate in Christ by baptisme but as by their naturall birth or ciuil conuersation they are subiect to temporal Princes which subiection Baptisme doth not take away doe not also truely properly and formally make also another politike bodie another citie another communitie or common-wealth to wit the earthly Kingdomes of the Christian world 3. Wherefore it is not true that Kings and Bishops Clearkes and Laikes considered diuerse waies do not make diuerse kingdoms or common-wealths but one onely as Card. Bellarmine concludeth out of S. Paul for as by Baptisme they are regenerate in Christ and subiect in spirituals to Christ his vicegerent in earth they make one body or common-wealth which is the spirituall kingdome and Church of Christ and this onely doth signifie S. Paul by those words we being many are one body in Christ but S. Paul doth not denie that all Christians as by their naturall birth or ciuill conuersation they are subiect to Secular Princes in temporall causes which subiection Baptisme doth not take away doe also truely properly and formally make another body or common-wealth which are the earthly kingdomes of the Christian world Cleargie men saith Card. Bellarmine himselfe d Lib. de Clericis cap. 28. besides that they are Cleargie men are also citizens and certaine parts of the ciuill common-wealth and againe e Ibid. cap. 30. if one saith he consider the companie of Lay-men not as they are Christians but as they are Citizens or after any other manner that companie cannot bee called the Church and consequently they must bee another common-wealth and therefore the ciuill and Ecclesiasticall power or Clerkes or Laikes in whom the Ecclesiasticall and ciuill power doe reside being considered diuerse waies doe not truely properly and formally make one only body but two distinct seuerall bodies or common-wealths although materially and accidentally vnited in that maner as I declared before f Cap. 1. nu 3. and presently will declare more at large 4. And whereas Card. Bellarmine affirmeth that although the temporall and spirituall power doe make two partiall common-wealths yet they doe also make one entire and totall common-wealth which is the Church of Christ whereof the Pope is the supreme visible head and to affirme the contrary is saith he against the Catholike faith hee doth heerein both speake contrarie to his owne principles and to that which hee knoweth to bee the Catholike faith and hee must also of necessitie fall into the Canonists opinion which he before g Lib. 5. de Ro. Pont. a cap. 2. pretended to confute concerning the Popes spirituall and temporall Monarchie ouer the whole Christian world For if the Church of Christ be one totall body or common-wealth compounded of Ecclesiastical and ciuill power as a man is compounded of soule and body for this is that similitude which so much pleaseth Card. Bellarmine and is therefore so often inculcated by him it must necessarily follow that the Pope as Pope in whom according to his other grounds all the power of the Church doth reside must haue truly properly and formally both temporall and Ecclesiasticall power as a man who is compounded of soule and bodie hath truely properly and formally in him both the soule and bodie and all the powers and faculties of them both And what else is this I pray you then to maintaine with the Canonists that the Pope as Pope is both a temporall and spirituall Monarch and that hee hath truely properly and formally both ciuill and spirituall authority And yet Card. Bellarmine in other places doth expressely affirme that the Pope as Pope hath onely spirituall and not temporall power 5 The Diuines saith he h In his book against D. Barclay ca. 12. pag. 137. doe giue to the Pope temporall and spirituall power onely in the Dominions of the Church which power in the patrimonie of S. Peter Pope Innocent in cap. per venerabilem doth call a full power ouer other Christian Prouinces they doe giue to the Pope onely a spirituall power which of it selfe and properly doth regard spirituall things but temporall things it doth regard as they are subordained to spirituall And therefore when we speake properly we say that the Pope hath power in temporals but not that he hath temporall power as he is Pope Now how these two can stand together that the spirituall and temporall power among Christians doe make one entire and totall body whereof the Pope is the supreme visible head as the body and soule doe make one man and yet that the Pope as Pope shall haue no temporall power which in it selfe is temporall but onely spirituall athough in some cases extended to temporall things seeing that these two powers doe truely compose the Church of Christ and consequently both of them are truly and really in the Church which they compound and so likewise in the Pope in whom all the power of the Church doth reside I remit to the iudgement of any sensible man 5. Besides what a more flat contradiction can there be then this to say that the ciuill and spirituall power among Christians doe compound indeede two partiall but one entire and totall common-wealth which is the Church of Christ or Christian common-wealth as hee heere affirmeth i In his Schulckenius cap. 5. pag. 195. and withall that the Church of Christ or the Christian common-wealth is compounded onely of spirituall authoritie as a little beneath hee affirmeth in these words d In his Schulckenius cap
one person So likewise the ciuill and spirituall power are somtimes found diuided as long since in the Apostles time somtimes vnited as now and when they are vnited they make one body or common wealth 2. To this argument I answered in my Apologie b num 139. 140. that from the words of S. Gregorie Nazianzene onely these two things can be gathered The first that the spirituall power is more worthy and more noble then the temporall and that therefore the temporall must in worthinesse yeeld and giue place to the spirituall The second is that Christian Princes although in temporalls and in things belonging to ciuill gouernment they are supreme on earth and therefore subiect to none yet in that they are Christians they are subiect in spirituals and in things belonging to Christian Religion to the command of spirituall Pastours of the flocke of Christ For these bee the expresse wordes which he vsed to the Christian President For the law of Christ doth make you also subiect to my power and authoritie for we also haue authoritie to command I add also a more noble and more perfect vnlesse it be meete that the spirit do submit her power to the flesh and heauenly things doe giue place to earthly From which words this onely can be inferred that the spirituall power is more noble then the temporall and that all Christian Princes and Magistrates as they are the sheepe of Christ are in spirituall things subiect to the spirituall Pastours of the Church which all Catholikes will freely grant But that the temporall and spirituall power among Christians as they are referred to the supreme visible heads here on earth do make one totall body or common wealth as the soule and body do make one man or that the temporall power among Christians as it is temporall for this much doth signifie the temporall and spirituall power taking them in abstracto or which is all one that temporall Princes are in meere temporall causes subiect to spirituall Pastours cannot with any shew of probabilitie bee gathered out of those words of S. Gregorie Nazianzene 3. Wherefore the vnion of the temporall and spirituall power among Christians is nothing like to the vnion of the body and soule in man for that the body is a substantiall matter and the soule a substantiall forme and therefore being vnited they make one substantiall compound which is called man who therefore hath in him actually properly and formally both body and soule as euery compound hath in him the parts whereof it is compounded but the ciuill and spirituall power are not among Christians vnited as two parts compounding really and actually one totall body which is the Church of Christ whereof the Pope is head for that according to Card. Bellarmines owne doctrine the Church of Christ whereof the Pope is head is compounded only of spirituall power and not of ciuill power as ciuill is distinguished from spirituall but ciuill and spirituall power ciuill power and spirituall subiection ciuill subiection and spirituall subiection to omit now spirituall power and ciuill subiection are only vnited among Christians as two accidents for example Musike and Phisike are vnited in one man which vnion being only accidentall and in subiect is not sufficient to cause the temporall and spirituall power to make truely properly and formally one body whereof the Pope is bead but only to make the same man either to haue in him both temporall and spirituall power or temporall power and spirituall subiection or both temporall subiection and spirituall subiection to omit now spirituall power and temporall subiection and consequently the same man to bee guided directed and gouerned in temporall things by the lawes precepts and directions of the temporall power and in spirituall things by the lawes precepts and directions of the spirituall power As the vnion of Musike and Phisike in one man although it be only materiall accidentall and in subiect yet it maketh the same man to be both a Musician and a Physitian and as he is a Musitian to be guided and directed by the lawes and precepts of Musicke and as a Phisitian by the rules precepts of phisike but it doth not make Musike to be guided and directed by Physike or a Musicion as he is a Musician to be guided and directed by a Physition as he is a Physitian So likewise the aforesaid vnion of temporall and spirituall power of temporall power and spirituall subiection c. in one man doth not make the temporall power to be subiect to the spirituall or a temporall Prince as hee is a temporall Prince or which is all one in temporall causes to bee guided directed and gouerned by the spirituall power as it is spirituall But of this similitude of the soule and body wee shall haue occasion to treat againe beneath c Cap. 8. 4. Pardon me good Reader that sometimes I repeate the same things somewhat often it is not to make my booke the bigger and to fill it vp with idle repetitions of the same things as my Aduersaries to disgrace me are pleased to lay to my charge not considering that they themselues do often times commit the like but it is onely to cleere thy vnderstanding and to make thee throughly comprehend the difficultie and in what manner the temporall and spirituall power are vnited and subordained among Christians considering that my Aduersaries to prooue the Popes power to depose Princes to dispose of all temporalls and to punish temporally by way of constraint doe so often inculcate this vnion and subordination as a principall ground whereon the Popes power in temporalls doth depend And thus you haue seene how weakely Card. Bellarmine and disagreeably to his owne principles hath laboured to proue that the temporall and spirituall power among Christians doe make one totall body or common wealth whereof the Pope is head now you shall see how weakely also and not conformably to his owne doctrine he endeauoureth to proue that the temporall power among Christians is subiect and subordained to the spirituall Chap. 4. Wherein the true state of the question concerning the subiection and subordination of the temporall power among Christians to the spirituall is propounded and the different opinions of Catholikes touching this point are rehearsed 1. FIrst therefore that you may perceiue the true state of the question and wherein I doe agree with Card Bellarmine and wherein we differ I doe agree with him in this that Christian Princes in whom the supreme temporall power doth reside being the sheepe of Christ no lesse then inferiour persons are subiect to the supreme visible Pastour of the Church of Christ but the question is in what things and also in what manner they are subiect Secondly we also agree in this that Christian Princes are in spirituall things or which doe belong to Christian faith and Religion subiect not onely to the directiue or commanding power but also in spirituall punishments to the coerciue or punishing power of spirituall
that both trades were subiect to one man So likwise if a man were constrained to loose either his eye or his finger the order of charitie would require that hee should preferre the eye before the finger for that the eye is a more noble a more necessarie a more profitable part of the body then the finger and yet from hence we cannot well conclude that therefore the finger is subiect or subordained to the eye but that both are parts and members of the body of the same man who therefore by order of charitie ought with due order and respect to haue a care of the whole body and euery part thereof and to preferre the more worthy necessary or profitable before the lesse worthy necessarie or profitable member And this I said was the plaine case of the temporall power among Christians compared to the spirituall for that the Ecclesiasticall and ciuill power temporall power and spirituall subiection c. are among Christians so vnited in one subiect that the same Christian man is a part member and Citizen both of the temporall and also of the spirituall common wealth and both common wealths may be subiect to the same Prince as appeareth in the Pope and therefore the order of charitie doth require that euery Christian man ought to preferre the spirituall good and spirituall common wealth before the temporall good and the temporall common-wealth not for that the temporall power or common wealth is subiect to the spirituall but for that all Christian Princes and people are parts members and Citizens of both common wealths and the spirituall is farre more noble and worthy and therefore if other things be alike to bee preferred before the temporall by them who are parts and members of them both 21. Now D. Schulckenius would cunningly forsooth make the Reader beleeue that I say the very same that Card. Bellarmine doth and that I doe not by my answere ouerthrow but confirme Card. Bellarmines Reply for that I am enforced saith he to confesse that the chiefe cause why a temporall Prince ought to suffer damage in temporalls least the spirituall good should be hindered is not the order of charitie but the subiection of the temporall power to the spirituall when they make one spirituall common wealth or mysticall body of Christ which neuerthelesse as you haue seene is apparantly vntrue For although I doe indeed alledge subiection for a cause why the order of charitie doth require that a temporall Christian Prince ought to preferre the spirituall good before the temporall by which word subiection D. Schulckenius taketh occasion to delude his Reader yet I doe not alledge that manner of subiection which Card. Bellarmine doth as D. Schulckenius vntruly affirmeth to wit the subiection of the temporall power to the spirituall or of the temporall common wealth to the spirituall taking temporall common-wealth properly as it consisteth of temporall power and temporall subiection but the subiection of both common-wealths to one Prince or the subiection of all Christians to both common wealths to bee the cause why the order of charitie requireth that a Christian Prince is bound to change his manner of gouernment when it hindereth the spirituall good 22. Belike D. Schulckenius would inferre that because the Pope is Lord of Ancona and Ferrara and ought to prefer caeteris paribus the good of the one before the other therefore the State of Ancona is subiect to the State of Ferrara or contrariwise or because the King of Spaine is King of Naples and Duke of Millan therefore the State of Millan is subiect to Naples or because a man hath two trades and ought to preferre the one before the other therefore the one is subiect to the other or because one man is a Cittizen of two cities therefore one of those cities is subiect to the other or because the eyes and eares are parts and members of the same body of man who ought therefore by order of charity to preferre the good of the more worthy and necessary member before the good of the lesse worthie and lesse necessarie therefore the eares are subiect to the eyes or contrariwise I euer affirmed that the temporall power among Christians is not per se and of it owne nature subiect to the spirituall and that they doe not properly and formally as they are referred to the visible heads heere on earth make one totall but two totall common-wealths although the same Christian man being considered diuerse waies is a part and member of both common-wealths and as in spirituall causes he is subiect to the Ecclesiasticall power which onely doth properly and formally make the spirituall or Ecclesiasticall common-wealth so in temporall causes hee is subiect to the ciuill power which onely doth properly and formally make the remporall or earthly kingdomes of this Christian world and because the spirituall common-wealth and good thereof is the more noble and more worthy therefore the same Christian man being a member and citizen of both common-wealths ought to preferre if other things be alike the spirituall good before temporall and not for any subiection of the temporall power or commonwealth to the spirituall But when men are not disposed to deale sincerely for truthes sake but are resolued to defend per fas nefas what they haue once taken in hand to maintaine and doe not fight for truth but for credit they little regard what they say so that with cunning smooth words they may colour their sayings in such sort as that they may blind dazel or confound the vnderstanding of the Reader And thus much concerning Card. Bellarmines first Reply 23. Now to the answer which I made to Card. Bellarmines second Reply by which hee pretended to prooue the subiection of the temporall power to the spirituall D. Schulckenius m Pag. 343. replieth in this manner I answer that my Aduersary Widdrington saith nothing which doth weaken Card. Bellarmines argument That which Card. Bellarmine did assume to wit that a temporall Prince is bound to change his manner of gouernment not onely least that hee should hurt in spirituals his owne subiects but also least that he should hurt other Christians my Aduersarie Widdrington doth grant And in this assumption or antecedent proposition all the force of Card. Bellarmines argument doth consist Besides when Widdrington denyeth that the temporall power is per se subiect to the spirituall or that both of them bee parts of one and the selfe same Christian common-wealth and afterwards granteth that a temporall King and those who are ciuilly subiect vnto him are members of the mysticall body and Citizens of the same spirituall Kingdome he doth manifestly contradict himselfe For what else is this that Christian Kings and their Subiects are members of the same mysticall body of Christ and Citizens of the same spirituall Kingdome I say what else is this then that Christian Kings and their Lay-Subiects are parts of the Christian common-wealth For the Christian common-wealth and the
punishments not onely by the way of command but also of coercion and constraint that is to punish them actually whether they will or no with spirituall punishments when they shall refuse to obey his iust command for that this manner of punishing by way of coercion doth not exceede the limits of the spirituall coerciue power 10. Now if my Aduersaries demand or mee why the spirituall power may of her selfe command temporall actions and yet neither directly nor indirectly that is neither for temporall nor spirituall good exercise temporall actions may command ciuill punishments when they are necessarie to the end of the spirituall power and yet neither directly nor indirectly punish actually with ciuill punishments without the concurrance of the spirituall power I answer them by their owne similitude which pleaseth them so much for the same reason that the soule hath power of her selfe to command bodily actions and yet neither directly nor indirectly that is neither for the good of the body nor of the soule to doe of her selfe alone any bodily action hath power to command bodily punishments and yet of her selfe hath not power to inflict any bodily punishment without the concurrance of the bodie it selfe And thus you see that this similitude of which Card. Bellarmine and his followers doe make so great account is no fit similitude to prooue their doctrine but rather to confirme ours and that from this similitude no probable argument can be drawen to prooue that the spirituall Pastour hath power either directly or indirectly to dispose of temporals to depose temporall Princes or to punish temporally by way of coercion or constraint 11. But fourthly although the temporall and spirituall power were aptly compared by Card. Bellarmine to the bodie and soule yet it would prooue two things more then he as I suppose would willingly admit The first is that the temporall power can exercise no temporall action without the concurrance and assistance of the spirituall power as the body can doe no corporall action vnlesse the soule also as an efficient cause thereof doe concurre thereunto For this is a cleere and approoued principle in philosophie that the soule is cause of all motions in the body according to that common definition or description of the soule assigned by Aristotle g 2. De Anima tex 24. Animaid est quo vinimus sentimus mouemur intelligimus primò The soule is that whereby we first or principally liue and haue sense and are mooued and doe vnderstand 12. The second is that the spirituall power may command or forbid the ciuill power to exercise ciuill actions not onely when they are necessarie or hurtfull to the end of the spirituall power which is the health of the soule but also when they are necessarie or hurtfull to the end of the temporall power which is temporall peace as the soule hath power to command or forbid the bodie to exercise bodily actions as to see heare speake c. not onely when they are necessary or hurtfull to the end and good of the soule which is spirituall life and health but also when they are necessarie or hurtfull to the good of the body which is bodily health and life And therefore Card. Bellarmine declaring this similitude of the spirit and flesh doth only affirme that the spirit doth command the flesh when her actions are hurtfull to the end of the spirit but cunningly omitteth that the spirit also dorh command the flesh when her actions are necessarie or hurtfull to the end of the flesh least the Reader should presently perceiue therby the disparity of this similitude or else from thence inferre that in the same manner the spirituall power may command the temporall power not onely in order to spirituall good but also in order to temporall good which is the Canonist doctrine and which Card. Bellarmine doth at large impugne 13. Lastly in what manner S. Gregory Nazianzene did compare the temporall and spirituall power or rather temporall and spirituall Princes to the bodie and soule I haue sufficiently declared before h Cap. 3. to wit not in the manner of their vnion or subiection but onely in nobility and in that temporall Princes are in as excellent and worthy manner subiect to temporall Princes as spirituall things are more excellent and worthy then temporall So that neither from the authority of S. Gregorie Nazianzene nor from the similitude it selfe of the bodie and soule as it is declared and vrged by Card Bellarmine can it with any probabilitie be gathered that the spirituall power can of her selfe exercise any temporall action belonging to the ciuill power without the concurrance of the ciuill power although it be necessarie to the end of the spirituall power as the soule cannot of her selfe without the concurrance of the bodie exercise any bodily action although it be necessarie to the end not onely of the body but also of the soule And therefore I maruell that Card. Bellarmine could bee so much ouerseene as to vrge and repeat so often this similitude of the soule and body to prooue the Popes power to depose and to dispose of all temporals which is so flat against him and which if it were a fit similitude doth rather confirme the doctrine of the Canonists whom Card. Bellarmine taketh vpon him to confute then his owne opinon But the truth is that it confirmeth neither for that as I declared before i Cap. 2.3 the temporall and spirituall power or the temporall and spirituall Common-wealth are not parts compounding one totall Body or Common-wealth as the bodie and soule doe compound a perfect man Chap 9. Wherein the fift argument to proue the subiection of the temporall power to the spirituall taken from the authoritie of S. Bernard and Pope Boniface the eight is examined 1. THe fift argument which Car. Bellarmine bringeth a Lib. 5. de Râ—m Pont. c. 7. to proue the subiection of the temporall power among Christians to the spirituall is taken from the authoritie of S. Bernard Lib. 4. de considerat and Pope Boniface the eight in the Extrauagant Vnam Sanctam who doth imitate saith Card. Bellarmine S. Bernards words The words of S. Bernard to Pope Eugenius are these Why dost thou againe attempt to vsurpe or vse b Vsurpare the sword which once thou wast commanded to put vp into the scabbard which neuerthelesse hee that denieth to be thine doth seeme to me not sufficiently to haue considered the speech of our Lord saying Returne thy sword into the scabbard Therefore it is also thine to be drawne forth perchance at thy becke c Nutu tuo or direction although not with thy hand Otherwise if also it doth in no maner appertaine to thee when the Apostles said Behold to swords heere our Lord had not answered It is enough but it is too much Therefore both the spirituall and the materiall sword doe belong to the Church but the materiall is indeed to bee exercised or drawne
c. from the opinion of very many Doctours or also of the Church onelie probably iudging or thinking to conclude the faith of the Church firmely beleeuing or defining from the Popes power to command temporals to gather the Popes power to dispose of temporals from the Popes power to impose temporall punishments to deduce a power in the Pope to inflict or vse temporall punishments or which is all one to constraine with temporall punishments from a power which is granted to the Church as the Church is taken for the Christian world consisting both of temporall and spirituall power to conclude the said power to be in the Church as the Church is taken for the spiritual Kingdome of Christ which consisteth only of spirituall power and such like pittifull shifts to confound therby their Readers vnderstanding at the last in regard either of their presence or preheminēce in the Court of Rome to cause by their euill information his Holinesse to consent to the forbidding of their Aduersaries bookes that thereby neither their legerdemaine and fraudulent dealing may bee laid open to the view of the world nor the Reader may see what we alledge against them or in defence of our selues but in that lame and corrupt manner as they shal please to deliuer it doth euidently shew that they are not desirous to satisfie mens vnderstandings and to search and finde out the truth by a sincere debating of this dangerous and difficult controuersie but rather that they themselues doe suspect their owne cause which because they haue once taken in hand to defend they will per fas nefas by fraud and violence seeke still to maintaine But truth will neuer be ouerthrowen it may for a time by fraud and violence be suppressed but maugre all the sleights of the impugners thereof it will in the end preuaile Whereas my plaine sincere and perspicuous handling this question and requesting my Aduersaries that they will insist vpon any one text of holy Scripture which shall seeme to them to be the most pregnant place whether it be whatsoeuer thou shalt loose c. Feed my sheepe If you shall haue Secular iudgments c. or any other or vpon any one decree of Popes or generall Councells whether it be can Nos Sanctorum Iuratos Absolutos or any other whether it be the Councell of Trent of Lyons of Laterane which now of late is so greatly vrged by some whereof in former times was made so small account for the proofe of this point or vpon any one Theologicall reason which shall seeme to them to be the most vnanswerable whether it be taken from the subordination of the temporall power to the spirituall or from the necessitie of defending the Church repressing haeresies punishing wicked Princes defending innocent people or from the promise which Christian Princes make to the Church either in Baptisme or at their Coronation or any other which shall like them best protesting withall k In Resp Apologet nu◠1. that if any man shall shew by any convincing reason that the doctrine for the Popes power to depose Princes is a point of faith and consequently the contrary not probable I will presently yeeld neither shall any hope of gaine or feare of punishment withdraw me from embracing forthwith and publishing also the truth doe sufficiently demonstrate that my only desire is to finde out and follow the truth in this controuersie which doth so neerely touch our soules and saluation and our obedience due by the law of Christ to God and our temporall Prince 13 Wherefore my earnest request at this time and vehement desire onely is Deare Country-men that you will be pleased to examine diligently your spirituall and temporall obedience your dutie to GOD CAESAR and that you will be led and guided by true reason and not caried away by blinde affection hope of preferment and credit or feare of disgrace and want and not to be desirous so to please the Pope as to neglect your dutie and obedience which by the command of Christ and vnder paine of eternall damnation you owe to your temporall Prince Be not deceiued God is not mocked Coeca obedientia blinde obedience in this case is dangerous and damnable and your ignorance herein you hauing now so iust cause to doubt and therefore according to the doctrine of all Diuines are bound to examine the truth will be affected grosse wilfull and culpable like to that whereof the Prophet spake l Psal 35. Noluit intelligere vt bene ageret hee would not vnderstand that he might doe well For although it be lawfull and also very commendable to obey your Superiours command without examining what authoritie he hath to impose vpon you such a command when by obeying you incurre no danger of disobeying God of wronging your neighbour whom by the law of God you are bound not to wrong or of disobeying another Superiour whom by the law of God you are bound also to obey yet this is also certaine that when there is a controuersie that your obeying an earthly Superiour is a disobedience to God or a rebellion against another supreme Superiour whom God hath commanded you to obey vnlesse you duely examine the matter and in what manner by obeying that earthly Superiour although it be the Pope you doe not disobey God nor commit rebellion against your Prince whom God commandeth you to obey no pretence of aduancing Catholike Religion of deuotion to the See Apostolike or of any other good end whatsoeuer can excuse you from committing a mortall sinne 14 The pretence of furthering the common good of aduancing Catholike Religion of depressing haeresies of punishing wicked Princes of defending innocent people and such like may be colourable clokes to excuse many damnable and deuilish attempts many wicked backbytings slāderings and other wrongs both by words and deeds as by late experience may be seene in the execrable murthers of the two most Christian Kings of France in the abhominable Conspiracie of the Powder Traitours in the vncharitable proceedings against the Appellants and those who fauoured them and and now against those Catholikes who do any waies fauour the Oath to omit many other exorbitant dealings vnder this pretence of furthering the common good which if it were needfull I could make manifest but assure your selues that neither good ends are sufficient to excuse bad practises nor the zeale of the person is a sufficient warrant to iustifie all his actions nor iniustice is to be done to any man be he neuer so wicked 15 Call to minde I beseech you the doctrine of the ancient Fathers and the practise of the primitiue Church obserue the causes of the beginning and increase of this practise and doctrine for the Popes power to depose Princes and the continuall contradiction thereof and you shall finde that no man of any learning can perswade his conscience that this doctrine is certaine and of faith For the zeale of Pope Gregorie the seuenth the wickednesse
Popes Holinesse and to our temporall Soueraigne compelled mee first to write and now also to continue for which although I shall hereafter suffer as hitherto I haue done reproch infamie disgrace losse of friends and other euils yet I will still pray for my persecutors and remit my cause to GOD aboue assuring my selfe that in time conuenient he will in this world or the next or both be a iust Iudge reuenger Protector and rewarder of the Innocent THE PREFACE TO the Reader Wherein Mr. FITZHERBERTS PREFACE is confuted the matter which WIDDRINGTON handleth and the manner how he proceedeth therein is declared and his doctrine proued to be truely probable and neither preiudiciall to his MAIESTIES seruice nor to the Consciences of Catholikes 1. IT is not vnknowne to thee Courteous Reader the great controuersie hath been of late yeares especially among vs English Catholikes concerning the new oath of Allegiance which his Maiestie by Act of Parliament hath ordained to make triall how his Catholike Subiects stand affected towards him in point of there loyaltie and due obedience For although his Holinesse by the instigation and importunitie no doubt of others hath by three seuerall Breues declared the said oath to be vnlawfull and to containe in it many things cleerely repugnant to faith and saluation and many learned men especially Iesuites as Card. Bellarmine Fa Gretzer Lessius Becanus and now lastly Suarez haue by publike writings endeauoured to conuince the same neuerthelesse since that Mr. George Blackwell then Archpraesbiter and many other learned Priests did from the very first publishing of this oath defend it to bee lawfull and not to containe in it any thing which either expressely or couertly is contrarie to Catholike faith or saluation the said oath hath been maintained as lawfull by many learned Catholike Priests and hath been taken by the most part of those Lay-Catholikes to whom it hath been tendered assuring themselues that his Holinesse command for the refusing thereof being onely a declaratiue precept and not grounded vpon any infallible definition but at the most vpon a probable opinion that the Pope hath power to depose Princes which is the maine substance of the oath as my Aduersarie here a In the end of his Preface confesseth and Fa Suarez b Lib. 6. defens a cap. 2. also before him expressely acknowledgeth is not according to Suarez doctrine of force to binde them especially with so great preiudice to his Maiestie and themselues to embrace an vncertaine and doubtfull opinion or to obey the Popes declaratiue precept grounded therevpon 2 I therefore with other Catholikes considering how greatly this oath doth concerne our allegiance and obedience due to God and Caesar and the great harme both spirituall and temporall which may ensue by breach thereof thought it our best course to set downe sincerely all the chiefest arguments which haue been hitherto by any Author or which might in our iudgements be obiected by any against the said oath together with the answers which haue been or might be brought to the same Obiections and withall dutifull submission to propound them to his Holinesse humbly requesting him that he would be pleased diligently to peruse them and in regard of his Pastorall Office would vouchsafe to instruct vs in the Catholike faith satisfie the difficulties which doe perplex our consciences to make knowne vnto vs what clauses of the oath are I doe not say according to the opinion of Card. Bellarmine or some other Catholike Doctors who are no necessarie rule of the Catholike faith but according to Catholike doctrine necessarily to be beleeued by all men repugnant to faith and saluation as his Holinesse affirmeth in his Breues And this I performed in my Theologicall Disputation partly at the request of many Catholikes whose case I greatly pittied but chiefely for the duty I owed to God Religion my Prince and Countrey Neither did I intend in that Disputation to affirme any thing of my selfe but as representing the persons of those who were perswaded that the oath may or may not be lawfully taken And because when the said Disputation was in the presse almost finished there came to my hands an English booke composed by F.T. and entituled a Supplement to the Discussion c. wherein this Authour endeauoured to proue the said oath to bee repugnant to all lawes both humane and diuine and therefore iustly condemned by his Holinesse in that it doth exempt temporall Princes from Excommunication and deposition by the Pope I thought good to touch briefely in an Admonition to the Reader both the substance of this Authors discourse and of the chiefest arguments which hee brought against the oath and also the answers which might bee made to them to the end his Holinesse might be fully informed of all the reasons which are alledged as well against as for the taking of the oath And this was the cause that I writing in Latin did to informe his Holinesse briefely set downe what hee had written in English against the aforesaid oath 3 But the said Authour F. T. who now hath turned backward the first letters of his name into T. F. and is knowne acknowledged yea and boasted of by his fauourers to be Mr. Thomas Fitzherbert now an English Iesuite for which cause I was the more bold to expresse his name hath of late set forth a Reply in English in defence of his arguments c In the Praeface nu 2. which I briefely answered in Latine to the end saith he that our Countreymen whom it most importeth to vnderstand well the qualitie and state of this controuersie may discouer my weakenesse and auoide the danger of their soules whereto they may be drawne by the false fame and opinion that many haue conceiued of my sufficiency But howsoeuer my Aduersarie or any other bee conceited of my weakenesse or sufficiencie for time will make knowne the weakenesse or sufficiencie of vs both I doe not doubt God willing but notwithstanding all his vaunting bragges to discouer cleerely the weakenesse and insufficiencie of his Reply albeit hee hath beene furthered with the former writings of many learned men especially Card. Bellarmine Fa Lessius now lastly of Suarez from whom he borroweth the chiefest Replyes he bringeth to my answeres yet concealing their names to omit the many other helpes I want which he may haue in the place where hee liueth both by the conference of learned men the commoditie of all sorts of books wherewith that place is furnished And although hee vseth very spiteful and slanderous speeches against me for the which I pray God to forgiue him thinking thereby to magnifie himselfe disgrace me and promote his owne cause but in the end hee will finde that such exorbitant and irreligious courses will tend to his owne disgrace and not mine and hee greatly preiudiciall both to his cause and conscience yet I wil abstaine from such vncharitable and vniust proceedings and with all modestie I will defend my owne
of the Realme made against them had so little commiseration of the continuall calamities of distressed Catholikes that he was not ashamed to aduise then his Holinesse in a little Treatise or Pamphlet written in Italian that it was not good or profitable to the Catholike cause that any libertie or toleration of Religion should be granted by the State to the Catholikes of England 82 And that this is most true hee can not for shame deny and I haue also heard diuerse vertuous Priests and Laymen who were then at Rome protest vpon their saluation that they did both see and reade the aforesaid Italian Pamphlet affirming withall that it was thought then by diuerse at Rome that this my Aduersarie T. F. was in that businesse onely an agent and instrument for others vpon whose command and becke hee wholly depended who feared least that if her Maiestie should haue granted vvhich they then greatly suspected any toleration or mitigation of the Law to those hir Catholike Subiects who would giue sufficient securitie of their true vnfaigned and constant loyaltie it would haue beene the ready way to haue thrust all the Iesuites quite out of England Now vvhat designements this my Aduersarie can haue and what construction you may make of such his proceedings and whether hee sincerely intendeth so much your good as his priuate ends and of those vpon whom hee now dependeth and how diligently you are to examine his words deeds and writings who dare aduenture with such palpable fraude to delude his Holinesse his Maiestie and your selues as partly you haue seene in this his Preface and more fully you shall see beneath I leaue Catholike Countreymen to your prudent considerations 83 Lastly the applying of those words of the Apocalyps I would thou wert either hot or cold c. to mee being but a slanderous calumnie affirmed without proofe needeth no confutation And with the same facilitie might Carerius and the Canonists apply them to Cardinall Bellarmine and others of his Societie for which cause hee calleth them wicked polititians who are so luke warme that they will not grant with the Canonists that the Pope is not onely a spirituall but also a temporall Lord of the whole Christian world True it is that I am not of so fierie a spirit as vnder pretence of zeale to approue Gunpowder plots or that desperate doctrine from whence such furious attempts doe proceede neither vnder colour of feruent deuotion to attribute to the Pope an authoritie ouer the Kingdomes bodies and liues of temporall Princes which is not knowne to bee granted him by Christ and which is more scalding to brand those Catholikes with heresie that haue not the like feruour Neither am I so cold as to deny either to Pope or Prince that authoritie which is knowne to be due to them all extremities I hate virtue consisteth in a meane neither to take from Caesar and giue it to God nor to take from God and giue it to Caesar but to render to God and Caesar that which is their due 84 And this shall suffice Deare Countrimen touching those aduertisement considerations which Mr. Fitzherbert hath giuen you concerning my doctrine in generall and therefore I will now passe by degrees to the examination of his Replyes to mee in particular and I doubt not to discouer also herein so plainly his manifold frauds falshods that you haue iust cause not to hazard your consciences and whole estates vpon such his fraudulent words and writings as partly you haue already seene in this his Preface how vnsincerely and guilefully in euery one of his aduertisement and considerations hee hath proceeded and more cleerely you shall see beneath in this Treatise which Treatise to the end you may more plainely vnderstand the chiefe grounds of this controuersie touching the Popes power to depose Princes which is the maine question as my Aduersarie confesseth betwixt him and me and specially impugned in the new oath of allegiance I will deuide into three principall parts In the first I will set downe those Authors which I brought in my Theologicall Disputation to proue that any Catholike might by reason of extrinsecall grounds and the authoritie of learned Catholikes probably perswade themselues that the Pope hath not by Christ his institution any power to depose Princes together with a confutation of the Replyes which Card. Bellarmine masked vnder D. Schulkenius his name to whom my Aduersarie here remitteth his English Reader hath made against them In the second I will examine all the principall arguments which Card. Bellarmine hath brought to proue the vnion and subordination of the temporall power to the spirituall which subordination my Aduersarie here supposeth to be a chiefe foundation whereon the doctrine for the Popes Power to depose Princes doth depend and also the Replyes which D. Sculckenius hath made to confirme the said pretended vnion and subordination In the third and last part I will discouer in particular the insufficiencie or Mr. Fitzherberts whole Reply in the same manner order and number of Chapters which hee hath obserued in replying to my Answeres The first part Wherein THOSE AVTHORITIES AND testimonies of learned CATHOLIKES which Mr. FITZHERBERT cunningly passeth ouer and for answere to them remitteth his English Reader to D. SCHVLCKENIVS a Latine writer are briefely and perspicuously examined BEfore I come to examine the particular points of my Aduersaries Reply and to make manifest his immodest insufficient and also vnsincere proceeding therein I thinke it not amisse first to set downe the testimonies of those Catholike Authours which I brought in my Theologicall Disputation to proue that the doctrine for the Popes power to depose Princes is not a point of faith and the contrarie hereticall as Mr. Fitzherbert following the steps of Card. Bellarmine and some few others of his Society would gladly enforce English Catholikes euen with incurring their Soueraignes high displeasure and with the vtter ouerthrow of their temporall estates to beleeue to the end the Reader may thereby clearely perceiue both the silly and shuffling answeres of D. Schulckenius and also the insufficient and craftie dealing of Mr. Fitzherbert who taking vpon him in this his Reply to satisfie English Catholiks those especially that vnderstand not the Latine tongue for otherwise he would doubtlesse haue replyed in Latine as he by me was answered in Latine and to make them see as he saith a In the Preface num 28. a cleare confutation of the grounds of my doctrin and of my principall arguments and answeres touching the Popes power to depose Princes which is the maine question betwixt him and me and specially impugned and abiured in the new oath neuerthelesse he cleane omitteth to answere my chiefe principall yea and only grounds which I brought to perswade vnlearned men that the doctrine for the Popes power to depose Princes is not a point of faith to wit extrinsecall grounds drawne from the testimonie of learned Catholikes who maintaine the contrarie doctrine by which
heard of before for which cause it was called by Sigebert a noueltie not to say an heresie and since that time there hath euer beene a great controuersie saith Azor a Tom. 2. lib. 11. cap. 5. q. 8. concerning this point betwixt Emperours and Kings on the one side and the Bishops or Popes of Rome on the other and the Schoolemen are at variance about the same and as yet the Iudge hath not decided it saith Trithemius and very many Doctours are of opinion that the Pope hath no such authoritie saith Almainus and the State of France hath euer maintained the same for certaine saith Pithaeus and the late practise of the Parliament of Paris to omit all the authorities of our learned Countreymen doth most clearely confirme the same it is neither reason nor conscience to charge Sigebert with Schisme for impugning that new doctrine and practise which was neuer heard of before in the Church of God And therefore many complained saith Azâ—â— in the same place that Gregorie the seuenth did depriâ—e Henry the fourth of the administration of the Empire 24 For although the Bishops of Rome saith Onuphrius a man as Posseuine confesseth of exceeding great reading and whom Paulus Manutius calleth a deuourer of Histories were before honoured as the heads of Christian Religion and the Vicars of Christ and the Successours of Peter yet their authoritie was not extended any farther then either in declaring or maintayning positions of faith But yet they were subiect to the Emperours all things were done at the Emperours backe they were created by them and the Pope of Rome durst not presume to iudge or decree any thing concerning them Gregorie the seuenth the first of all the Bishops of Rome being aided with the forces of the Nortmans trusting in the riches of Countesse Mathildis a woman most potent in Italie and being encouraged with the discord of the German Princes who were at ciuill warre among them selues contrarie to the custome of his ancestours contemning the authoritie and power of the Emperour when hee had gotten the Popedome did presume I doe not say to excommunicate but also to depriue the Emperour by whom if he was not chosen he was at the least confirmed of his Kingdome and Empire A thing not heard of before that age For the fables which are carried abroad of Arcadius Anastasius Leo Iconomachus I do nothing regard Thus Onuphrius b Lib 4. de varia creat Rom Pont. 25 Lastly it is also true that Sigeberts bookes in answer to the letters of Pope Gregorie and Pope Paschalis are put in the Catalogue of forbidden bookes but that they are forbidden or condemned by the Catholike Church or the Catholike Romane Church as D. Schulckenius affirmeth vnlesse by the Catholike Church or Catholike Romane Church hee vnderstand those few Cardinalls and Diuines of Rome who are appointed by the Pope for the examining permitting and forbidding of bookes which were a very strange and ouer-strict description of the Catholike Church is altogether vntrue Neither is it knowne for what cause those bookes of Sigebert are put in the Catalogue of forbidden bookes as likewise two bookes of mine written especially against Card Bellarmine haue of late by a speciall decree of the aforesaid Cardinalls and especially of Card Bellarmine who hath been pleased to be a Iudge witnesse and accuser in his owne cause been prohibited and I vnder paine of Ecclesiasticall Censures commanded to purge my selfe forthwith but the cause wherefore they are forbidden is not therein expressed neither as yet haue they giuen me to vnderstand of what crime either in particular or in generall I am to purge my selfe although in my purgation written to his Holinesse long agoe c The 24. of Iune 1614. I haue most humbly and instantly desired it and haue protested to bee most ready to purge my selfe of any crime whatsoeuer I shall know to haue committed which their strange proceeding doth clearely argue that they haue no small distrust in their cause and that the doctrine for the Popes power to depose Princes is not so cleare a point of faith as Card Bellarmine and his followers would haue the Popes Holinesse and the Christian world with out sufficient grounds to beleeue 26 Seeing therefore that there be many causes wherefore bookes may be forbidden and which in generall are reduced to these two heads either that they are repugnant to faith or else to good manners which the late instructions for the correcting of bookes published by the commandement of Pope Clement the eight do in so large yet doubtfull a manner extend that scarse any booke can be found which treateth of the Popes authoritie but some Correctour or other may easily except against it as those bookes are to be corrected which are against Ecclesiasticall libertie immunitie and Iurisdiction so that if a Canonist be the Corrector he will haue that blotted ouâ— which denyeth the Popes direct power in temporalls and that Cleargie are not exempted by the law of God and nature from the coerciue power of Princes c. vnlesse it can be proued that Sigebert bookes were put in the Catalogue of prohibited bookes for that they impugned the doctrine for the Popes power to depose Princes no good argument can be drawne from that Catalogue to impeach Sigeberts credit for the impugning of that doctrine Neither can Card Baronius nor Card Bellarmine be excused from greeuous detraction in charging Sigebert who both in his life and after his death was accounted a learned vertuous and religious Catholike with that execrable crime of schisme for which at the day of iudgement they shall render an exact account vnlesse they can proue that he did separate himselfe from the vnitie of the Church or disobey the Popes command as not acknowledging him to be the true visible head of the Church and the Successour of S. Peter 27 I omit now to declare how Catholikes ought to carry themselues in times of Schisme when more then one pretend to be the true and rightfull Pope and whether those who adhere to a false Pope perswading themselues for probable reasons that hee is the true and lawfull Pope are to be condemned of Schisme and to bee accounted formall Schismatikes concerning which question read Iohn Gerson in his Treatise therof This only at this present I will demand that if to reiect the testimonie of Sigebert or any such like Authour it be sufficient without any other proofe to say as Mr Fitzherbert answereth that they liuing in the time of the Emperours and Kings that were deposed wrote partially in their fauour why may it not with the same facilitie bee answered to the authorities of many others of the contrarie side that they liuing in the time of the Popes who tooke vpon them to depose Kings and Emperours for this hath euer been a great controuersie saith Azor betwixt Kings and Emperours on the one side and the Bishops of Rome on the other wrote partially in their fauour May
Pastors in such sort that Christian Princes are not onely bound to obey the command of their spirituall Pastors in things which doe concerne Christian faith and religion but also if they be disobedient they may with spirituall punishments he punished and compelled therevnto Thirdly we doe also agree in this that Christian Princes are bound to obey the commanding power of spirituall Pastours not only in those things which of their owne nature are Ecclesiasticall or spirituall but also in things temporall when by accident they become spirituall in so much that a spirituall Pastor hath authoritie to command a temporall Prince to vse or not vse his temporall power when it is necessarie or hurtfull to Catholike faith and religion but this is nothing else then that temporall Princes in things spirituall for whether they be per se and of their owne nature or onely by accident spirituall it little importeth are subiect to the commanding power of spirituall Pastors as likewise all temporall causes and crimes whether of their owne nature or onely by accident they become temporall are subiect to the commanding and coerciue power of temporall Princes 2 But the controuersie betwixt me and Card Bellarmine is concerning two things the first is concerning the commanding power to wit whether temporall Princes are subiect to the commanding power of spirituall Pastors not onely in things spirituall and in temporall when they become spirituall but also in meere temporall things for this is properly temporall power taking temporall power in abstracto to be subiect to the spirituall For as a Musician can not truly be said to be subiect as he is a Musician and in all things belonging to Musicke to a Physition as he is a Physition for that Musicke is not per se and of it owne nature referred to Physicke and if Musicke were per se and of it owne nature subiect to Physicke a Musician as he is a Musician and in all things belonging to Musicke should be subiect to a Physician as he is a Physician for which cause a Shipwright as he is a Shipwright hath intrinsecall reference to a Nauigator for that the Art of making ships is per se and of it owne nature ordayned for nauigation So also if the temporall power among Christians be per se and of it owne nature subiect to the spirituall power it must follow that temporall Princes who are Christians are as they are temporall Princes and in all things belonging to temporall power subiect to spirituall Pastours as they are spirituall Pastours And if temporall Princes who be Christians are not subiect as they are temporall Princes to spirituall Pastors as they are spirituall Pastors the temporall power among Christians is not per se and of it owne nature subiect to the spirituall power 3 The second thing which is in controuersie betwixt me and Card. Bellarmine is concerning the coerciue power of spirituall Pastors to wit whether temporall Princes are subiect to the coerciue power of spirituall Pastors in such sort that spirituall Pastors especially the Pope who is the supreme Pastour of all Christians haue by the institution of Christ authoritie to depriue temporall Princes of their Kingdomes to dispose of all their temporalls and to punish them temporally or with all kinde of temporall punishments in case they will not obey their iust command And this is the maine point and principall scope at which both the Canonists who hold that the Pope hath directly power in temporals in habit although the vse they haue committed to temporall Princes and also the Diuines who hold that hee hath onely indirectly that is in order to spirituall good power in temporalls doe chiefly aime Now concerning these two points there be three different opinions of Catholikes 4 The first opinion is of the Canonists who holding that the Church of Christ whereof the Pope is the supreme visible head doth consist both of temporall and spirituall power doe consequently hold that all Christian Princes not only as they are Christians but also as they are temporall Princes are in all temporall causes subiect to the commanding power and in all temporall punishments subiect also to the coerciue power of the Pope whom they make the supreme both temporall and spirituall Monarch of the world and to haue directly both temporall and spirituall power although the vse exercise and execution of his temporall power he hath out of the territories of the Church committed to Secular Princes as to his Vice-Royes Vicegerents or Deputies and this doctrine some Lawyers held to be so certaine that they were not afraid to condemne the contrarie as hereticall for which they are worthily taxed by Coverruvias d In Regula peccatū 2. part Relect. §. 9. num 7. of great temeritie But with this opinion for that it is commonly reiected by all Diuines and confuted also by Card Bellarmine himselfe e Lib. 5. de Rom. Pont. a cap. 2. I will not at this time intermeddle 5 The second opinion is of many Schoole-Diuines especially of these later times who although they seeme greatly to mislike the Canonists opinion in that the Canonists hold the Pope as Pope to haue directly not only spirituall but also temporall power and to be both a temporall Monarch and also a spirituall Prince and Pastour of the whole Christian world yet in effect they doe giue as full and ample authoritie to the Pope ouer Christian Princes as the Canonists do for whatsoeuer the Canonists affirme that the Pope can directly effect by his temporall power the same doe the Diuines affirme that he can effect indirectly and in order to spirituall good by his spirituall power And therefore although they will not grant that the Pope hath formally temporall power but only spirituall yet they grant that this spirituall power of the Pope is virtually and in effect temporall and that therefore the Pope by his spirituall power can in order to spirituall good depriue temporall Princes of their kingdomes dispose of all their temporalls punish them with all kinde of temporall punishments and finally whatsoeuer temporall Princes can by their temporall power doe for the temporall good they affirme that the Pope by his spirituall power can doe for the spirituall good Yea some of them doe so extend this spirituall good and spirituall harme taking spirituall harme not only for spirituall crimes as heresie Apostacie and such like but also for all temporall crimes as are drunkennesse fornication and the like that they giue a more ample power to the Pope to depriue Princes of their kingdomes then by temporall lawes is vsually granted to temporall Princes to depriue their subiects of their lands who for whoredome drunkennesse and many other temporall crimes can not vsually by the lawes of any Christian kingdome bee depriued of their lands and possessions 6. The third opinion is of many other learned Catholikes both Diuines and Lawyers whom I cited before f Part. 1. per totum who although they agree with
dependeth vpon the other now his argument proceedeth thus Members doe depend vpon the head the Pope is head of the Church therefore Kings who are members of the Church doe depend vpon the Pope which are two distinct arguments yet both of them fallacious and insufficient to proue that the temporall power it selfe or which is all one that temporall Kings in temporall causes are subiect to the Pope as you haue seene before 9. Thirdly whereas Card. Bellarmine affirmeth that the assertion of D. Barclay comparing these two powers to two shoulders of the Church which are connected to one head who is Christ doth appertaine to the heresie of this time which affirmeth that the Pope is not the visible head of the Church and that D. Barclay doth of his owne accord grant thus much M. Iohn Barclay answereth that Card. Bellarmine doth in this both slander D. Barclay and also maketh the Church and Pope odious to Princes For what Protestant reading this may not with very good reason conclude that Catholikes according to Card. Bellarmines doctrin when they say that the Pope is the visible head of the Church and that this is a point of Catholike-faith doe vnderstand that he is head and Gouernour not onely in Ecclesiasticall but also in ciuill causes what wise men of this world will not relate these sayings to Princes and what Prince can without indignation here them Neither did D. Barclay euer make any doubt but that the Pope Christs Vicar in earth was head in Ecclesiasticall causes neither did Catholike faith euer teach that he was head in ciuill causes Only Christ is head of Popes and Kings the chiefe head I say of the Church Whereupon S. Austin doth affirme f In serm de remiss pec refertur 1. q. 1. can Vt eui denter that an excommunicated person is out of the Church and out of the body whereof Christ is the head 10. And therefore that similitude betweene the soule and body compounding one man and the spirituall and ciuill power compounding one Church or rather one Christian common wealth or Christian world is no fit similitude and it is wrongfully ascribed to S. Gregorie Nazianzene by Card. Bellarmine as I shewed before g Cap. 3. for that the soule is as the forme and the body as the matter compounding one essentiall thing which is man but the ciuill power is not as the matter nor the spirituall as the forme compounding one essentiall body which is the Church of Christ but if we will haue them to compound one totall body which is the Church taking the Church for the Christian world consisting both of the temporal and spirituall power which are in Christians whereof Christ or God and not the Pope is the head they are onely integrall to vse the termes of Philosophers and not essentiall parts neither doe they compound one essentiall but only one integrall compound in which kinde of compound it is not necessary that one part doth depend vpon the other as hath beene now conuinced but all must of necessitie depend vpon the head although in an essentiall compound one part must of necessitie depend vpon the other for that in such a compound one part must bee as the matter and the other as the forme as I declared before 11. Wherefore the spirituall and ciuill power in the Church taking the Church for the Christian world containing in it both powers or which is all one for the company of all Christians in whome are both powers or both subiections are not like to the soule and body which are essentiall parts of man but they are as two shoulders or two sides which are only integrall parts of mans body both which powers although each of them in their kinde bee a visible head the one of temporals the other of spirituals and in that respect doe formally make two totall bodies to wit earthly kingdomes whereof temporall Princes are the head and the spirituall kingdome or Church of Christ whereof the Pope is the chiefe visible head yet they are connected to one celestiall and inuisible head which is Christ in which respect they make one totall body whereof Christ onely and not the Pope is head which may bee called the Christian world consisting of earthly kingdomes and the spirituall kingdome or Church of Christ 12. Neither is it true that these two powers be of so diuerse a kinde that they cannot be well compared to two shoulders for both of them are powers and in that respect of the same kinde and as powers they are compared to two shoulders And why may they not bee aptly compared to two shoulders seeing that there is nothing more strong and more neere to the head in the Christian common-wealth Neither is it materiall that one is a more strong shoulder then the other for in mans body the right arme is stronger then the left and yet one is not more an arme then the other May not I pray you two pillars of a diuerse kinde one of brasse the other of marble bee aptly compared one with the other in that both of them are pillars The temporall and the ciuill power or Kings as Kings and hauing temporall authoritie and Bishops as Bishops and hauing spirituall power are as two visible pillars which doe sustaine the edifice of the Christian world or common-wealth the one in temporalls the other in spirituals they are as two shoulders which as in mans body are next vnder the head and all the other inferiour members doe depend vpon them so also they are next vnder God the head of both and all other inferiour members of the Christian world doe depend vpon them nay being compared to the inferiour members of the Christian world they are also as two visible and ministeriall heads from whence as from the head of mans body which is the roote beginning and foundation of all sense and motion in all the inferiour parts all spirituall and temporall directions Lawes and punishments doe proceed 13. And truely if D. Barclay must bee taxed of heresie for comparing the temporall and spirituall power in the Church or Christian world for now the Church and Christian world which consisteth of both powers is taken for all one to two shoulders and for affirming that Christ only is the chiefe celestial and invisible head of both these powers and that Kings and Popes are two ministeriall heads thereof although both of them are also principall in their owne kinde and in the nature of a visible head then must Hugo de S. Victore be taxed of heresie when he compareth i Lib. 2. de Saâ—ram p. 2. ca. 3. these two powers to two sides affirming that Lay-men who haue care of earthly things are the left side of this body and Clergie men who do minister spirituall things are the right and that earthly power hath the King for the head and the spirituall hath the Pope for head Lo heere two sides and consequently two shoulders and two
visible heads wherof Christ is the principal and inuisible head 14. Then must Thomas Waldensis our learned Country-man be taxed of heresie when after hee had related the aforesaid words of Hugo hee concludeth thus k Lib. 2. doctr fid art 3. ca. 78 Behold two powers and two heads of power and beneath Likewise saith he neither Kingly power which by the ring of faith or fidelitie is espoused to the kingdome is reduced to any man authoritatiuely aboue the King besides Christ and therefore the Pope is not head of the King or Kingdome in temporalls Then must S. Fulgentius be taxed of heresie when he affirmeth l In lib. de veritate praedest gratiae that in the Church none is more principall then a Bishop and in the Christian world none more eminent then the Emperour Then must S. Ignatius be taxed of heresie when hee affirmeth m In Epist ad Smyrnenses That no man is more excellent then a King nor any man is like to him in all created things neither any one is greater then a Bishoppe in the Church Then must S. Chrysostome Theophylact and Oecumenius bee taxed of heresie when they affirme n Ad Rom. 13. That whosoeuer hee bee whether he be a Monke a Priest or an Apostle he is according to S. Paul subiect to temporall Princes as likewise Pope Pelagius the first who affirmeth o Apud Bininum tom 2. Concil pag. 633 That Popes also according to the command of holy Scriptures were subiect to Kings 15. Then must the ancient Glosse of the Canon Law p In cap. Adrianus dist 63. related and approued by Cardinall Cusanus q Lib. 3. de Concord Cath. cap. 3. which Glosse Card. Bellarmine r In Tract cōtr Barcl ca. 13. 16 with small respect to antiquity doth shamefully call a doting old woman and which perchance is abolished for ouermuch old age be taxed of heresie affirming That as the Pope is Father of the Emperour in spirituall◠so the Emperour is the Popes Father in temporalls Then must Pope Innocent the fourth bee taxed of heresie when hee affirmeth ſ Super ca. Nouerit de sent excom That the Emperour is Superiour to all both Church-men and Lay-men in temporalls Then must Hugo Cardinall related by Lupoldus of Babenberg be taxed of heresie when he affirmeth t De iure regni Imperij cap. 9. in principio That the Emperour hath power in temporalls from God alone and that in them he is not subiect to the Pope Then must Ioannes Driedo be taxed of heresie when hee affirmeth u Lib. 2. de libert Christiana cap. 2. That the Pope and the Emperour are not in the Church as two subordinate Iudges so that one receiueth his iurisdiction from the other but they are as two Gouernours who are the Ministers of one God deputed to diuerse offices so that the Emperour is chiefe ouer Secular causes and persons for the peaceable liuing in this world and the Pope ouer spiritualls for the aduantage of Christian faith and charitie Then must many of the ancient Fathers be taxed of heresie when they affirme x Expounding those words of the 50. Psalme Tibi soli peccaui that Kings and Emperors are next vnder God and inferiour to God alone as likewise infinite other Catholike writers who with Hector Pintus doe affirme y In cap 45. Ezech. that Kings in temporalls haue no Superiour although in spiritualls they are subiect to Priests 16 But to these and such like pittifull shifts and extremities are sometimes driuen men otherwise very learned when they are not afraid by clamours slanders and threatnings rather then by force of reason to thrust vpon the Christian world their owne vncertaine opinions for infallible grounds of the Catholike faith and rather then they will seeme to haue been too rash in their Censures or not so sound in their iudgements they care not although with palpable sophismes so that they may in regard of their authoritie any way blinde the eyes of the vnlearned Reader with their cunning and ambiguous speeches to maintaine what they haue once begun and with no small scandall to Catholike religion and great hurt to their owne soules and which also in the end will turne to their owne discredit to impeach those Catholikes of disobedience heresie or errour who shall impugne their new pretended faith and doctrine as being no point of the true ancient Catholike and Apostolike faith nor grounded vpon any one certaine authoritie or argument taken either from the testimonie of holy Scriptures ancient Fathers decrees of Councells practise of the primitiue Church or any one Theologicall reason wherevpon any one of the most learnedst of them all dare rely 17 For which cause they are so often enforced to vse so great equiuocation and ambiguitie of words in their arguments and answers not declaring in what sense they take such ambiguous words as in this question concerning the temporall power compounding the Church and being subiect therevnto in one proposition they will seeme to take temporall power formally and in abstracto signifying temporall Princes formally as they haue temporall power and in an other they will take it materially and in concreto for temporall Princes who indeed haue temporall power but not as they haue temporall power In one proposition they will seeme to take the Church formally as it signifieth the spirituall kingdome of Christ and consisteth only of spirituall power and in an other they will take it materially for all Christian men or for the Christian world as it is compounded both of temporall and spirituall power and contayneth both the spirituall kingdome of Christ and the earthly kingdomes of the Christian world So likewise they will not insist vpon any one authoritie of holy Scriptures any one decree of Pope or Councell or any one Theologicall reason as vpon a firme sure and infallible ground of their new pretended faith which if they would doe this controuersie would be quickly at end but from one place of holy Scripture they flie to an other from the new Testament to the ould from one Councell to an other and from one Theologicall reason to an other and when all their arguments be answered then with clamours slanders and forbidding of the bookes which are written against them but not declaring why or for what cause they are forbidden or what erroneous doctrine is contayned in them they will make the matter cleare But truth and plaine dealing in the end will preuaile neither will violence but reason satisfie mens vnderstandings and this their violent shuffling and vnsincere proceeding doth plainly shew that they distrust their cause And thus much concerning the second argument Chap. 7. Wherein the third argument which is taken from the changing of temporall gouernment when it hindereth the spirituall good is examined 1. THe third argument which Card. Bellarmine bringeth to proue that the ciuill power among Christians not only as it is Christian but
also as it is ciuill is subiect and subordained to the Ecclesiasticall as it is Ecclesiasticall is this Thirdly saith he a Lib. 5. de Rom Pont. cap 7. if the temporall gouernment hinder the spirituall good the Prince according to the opinion of all men is bound to change that manner of gouernment euen with the hinderance of temporall good therefore it is a signe that the temporall power is subiect to the spirituall 2 Neither doth he satisfie that should answer that a Prince is bound to change that manner of his gouernment not for the subordination to the spirituall power but onely for order of charitie by which wee are bound to preferre greater goods before losser For in regard of the order of charitie one common-wealth is not bound to suffer detriment that an other common-wealth more noble doe not suffer the like detriment And one priuate man who is bound to giue all his goods for the conseruation of his owne common-wealth is not bound to doe the like for an other common-wealth although the more noble Seeing therefore that the temporall common-wealth is bound to suffer detriment for the spiritual common-weatlh it is a signe that they are not two diuerse common-wealths but parts of one and the same common-wealth and one subiect to the other 3. Neither also is it of force if one should say that a temporall Prince is bound to suffer detriment for the spirituall good not in regard of any subiection of the temporall commonwealth to the spirituall common wealth but because otherwise he should hurt his subiects to whom it is hurtfull to loose spiritualls for temporalls For although those men who are not his subiects but are of an other kingdome should suffer any notable hurt in spiritualls for the gouernment in temporalls of some Christian King he is bound to change his manner of gouernment whereof no other reason can be giuen but that they are members of the same body and one subiect to the other 4. By this argument Card. Bellarmine as you see laboureth to proue two things the one is that not only Lay-men and Cleargie-men doe make one totall body which is the Church of Christ whereof the Pope is head for of this no Catholike maketh any doubt but also that the temporall spirituall power themselues or which is all one the temporall and spirituall common wealth as they consist of temporall and spirituall power are parts or this totall body called the Church of Christ whereof the Pope is the supreme visible head The second is that not only temporall Princes are in spirituals subiect to the supreme spirituall Pastour but also that the temporall power itselfe as it is temporall is among Christians subiect to the spirituall power as it is spirituall and consequently that temporall Princes not onely in spiritualls but also in all temporalls are subiect to the spirituall power But neither of these can bee rightly concluded from this argument as I shewed in my Apologie b Num. 160. seq where I denied the consequence of this third argument speaking of subiection and subordination per se and of it owne nature For if temporall gouernment doe hinder spirituall good the temporall Prince is bound to change that manner of gouernment euen with detriment of temporall good not for that the temporall power is per se and of it owne nature subiect to the spirituall as though of the temporall and spirituall power were made formally one politike body but for both the reasons alledged by Card. Bellarmine which he did not sufficiently confute in his Replyes 5. The first reason is for the order of charitie by which we are bound to prefer greater goods before lesser To the Reply which Card. Bellarmine made to the contrarie I answered thus that although for the order of charity one common wealth is not bound to suffer detriment that an other common wealth more noble doe not suffer the like detriment yet in case that both common wealths bee subiect to one Prince or that the Prince of the lesse noble coÌ„mon wealth be also a subiect of the more noble then that Prince is bound for order of charitie all other things being alike to preferre the more noble common-wealth before the lesse noble And although one priuate man who is bound to giue all his goods for the conseruation of his owne common-wealth bee not bound to doe the like for an other common-wealth although the more noble yet in case that the same priuate man should at the same time bee a Citizen of both common-wealths if he be bound to giue all his goods for the conseruation of the lesse noble common wealth whereof he is a Citizen he is much more bound for the same order of charitie to giue all his goods for the conseruation of the more noble common wealth to which also he is subiect And this is the very case in this present question For the spirituall and ciuill power and the common wealths which they compound are so vnited and connected among Christians that euery Christian is a Citizen of both common wealths and both common wealths may be subiect to the same Prince as appeareth in the Pope who is the spirituall Prince or Pastour of the whole Christian world and also a temporall Prince of some Prouinces thereof 6. The second reason for which a temporall Prince is bound to change the manner of his gouernment in the aforesaid case is for that otherwise he should hurt his subiects to whom it is hurtfull to loose greater goods for the lesser that is spirituall goods for temporall To the Reply which Card. Bellarmine made to the contrary I answered that the reason wherefore a temporall Prince is bound to change his manner of gouernment if it be greatly hurtfull to the spirituall good not only of his owne subiects but also of the subiects of another Kingdome is not for that the temporall power is per se and of it owne nature subiect to the spirituall or for that both of them are parts of one and the same totall common wealth but because both the King and also those subiects of an other temporall kingdome are also members of the same mysticall body of Christ and Cittizens of the same spirituall Kingdome and therefore that King least that he should greatly preiudice in spiritualls the kingdome of Christ whereof he is a Citizen by his temporall gouernment is bound to change that manner of gouernment Thus I answered in my Apologie 7. Now you shall see how cunningly D. Schulckenius would shift of this answere To the first part of my answere he replyeth thus c Pag. 339. Hâ—ere I see nothing that needeth any answere sauing that as though of the temporall and spirituall power were formally made one politike body For my Aduersary Widdrington doth grant the antecedent of Card. Bellarmines argument and denieth the consequence and for this cause he doth deny it for that of the temporall and spirituall power is not made
formally one politike body and therefore one power is not per se subiect to the other But what man that is well in his wits did euer say that of the temporall and spirituall power is made formally one politike body For although Cleargie men are Cittizens of the ciuill common wealth as they liue together with the Citizens of that common wealth and do buy sell and doe other things according to the lawes of that common-wealth yet because they are exempted from the power of the politike Prince and doe obserue his lawes not by force of the law but by force of reason they cannot properly and formally but onely materially be called parts of the ciuill common-wealth 8. Adde also that if the Ecclesiasticall and ciuill power should make one politike body the Ecclesiasticall should either be superiour or subiect to the ciuill superiour it could not be for that the King is head of the politike body neither could it be subiect for that a superiour power ought not to be subiect to an inferiour And besides as it hath beene sayd Cleargie men are exempted from the power of a politike Prince and therefore the Ecclesiasticall and ciuill power doe not make properly and formally one politike body But my Aduersarie doth faine absurd opinions which hee may refell That which Card. Bellarmine saith is that the spirituall and temporall power that is Bishops Kings and their subiects Clerkes and Laikes doe make one Church one Christian common-wealth one people one kingdome or mysticall body of Christ wherein all things are well ordered and disposed and therefore superiour things doe rule inferiour things and inferiour things are subiect to superiour things Let my Aduersarie Widdrington ouerthrow this and then let him deny the consequence of Card. Bellarmines argument Thus D. Schulckenius 9. But how vnsound cunning and insufficient is this Reply of D. Schulckenius and also repugnant to his owne grounds you shall presently perceiue And first when I denied that the spirituall and temporall power doe make formally one politike body by a politike body I did not vnderstand as it distinguished and contra-diuided to a spirituall body but as it is distinguished from a naturall body and comprehendeth in generall all politike gouernments whether they be temporall spirituall or mixt in which sense not onely earthly kingdomes compounded of temporall power but also the spirituall kingdome mysticall body or Church of Christ consisting onely of spirituall power is a politike body Wherefore by the name of a politike body I vnderstood a common-wealth in generall whether it were temporall spirituall or mixt of both as any man who is not desirous to cauill may easily perceiue by all those answers and assertions which I did so often inculcate concerning the vnion and coniunction of these two powers So that my meaning in that place onely was to deny that the temporall and spirituall power as they are referred to the visible heads and subiects of both powers doe make formally one totall common-wealth but onely materially for that the same Christian men who haue temporall power or temporall subiection doe make one spirituall Kingdome or Church of Christ but not formally as they haue temporall power or temporall subiection for so they make onely temporall and earthly kingdomes but formally as they haue temporall and spirituall power temporall and spirituall subiection and are referred to the visible heads thereof they make two totall bodies or common-wealths as before I haue declared more at large 10. Secondly although it be true that temporall and spirituall power that is Kings and Bishops Clerks and Laikes as D. Schulckenius expoundeth those words which neuerthelesse is a very improper acception of those words for that temporall and spirituall power in abstracto doth signifie Kings and Bishops Clerkes and Laikes as they haue temporall and spirituall power doe make one Church one Christian common-wealth one people one kingdome or mysticall body of Christ yet this was not all that which Card. Bellarmine affirmed for Card. Bellarmine affirmed another thing which I pretended to impugne and which D. Schulckenius cunningly concealeth to wit that Kings and Bishops Clerkes and Laikes doe not make two common-wealths but one This was that which I impugned not two common-wealths but one I neuer denied that they did make one common-wealth to wit the Church of Christ but withall I affirmed that they did make also two to wit the earthly kingdomes also of this Christian world So that I did not inuent or faine absurd opinions to confute them as D. Schulckenius vntruely affirmeth but I haue cleerely shewed and that out of Card. Bellarmines or D. Schulckenius his owne grounds as before you haue seene more at large d Cap. 1. 2. 3. that the temporall and spirituall power doe make formally two totall bodies or common-wealths and that Kings and Bishops Clerkes and Laikes diuerse wayes considered are parts and members of them both 11. Thirdly although I had taken a politike bodie for a temporall common-wealth as in very truth I did not but onely for a common-wealth in generall as a politike bodie is distinguished from a naturall bodie yet I might be very well in my wits and neuerthelesse haue affirmed that the temporall and spirituall power doe in the like manner and for the same cause make formally one temporal common-wealth for the which D. Schulckenius doth heere affirme that temporall and spirituall power doe make formally one spirituall bodie or common-wealth For the reason why he affirmeth that the temporall and spirituall power doe make formally one Ecclesiasticall or spirituall common-wealth is for that Kings and Bishops Clerkes and Laikes are members of the spirituall kingdome of Christ and subiect to the spirituall power of the supreme spirituall Pastor which reason if it be of force doth also conclude that the temporall and spirituall power may in like manner â—e sayd to make formally one temporal common-wealth for that Kings and Bishops Clerkes and Laikes are also true members and parts of the temporall common-wealth and therfore they are either temporall Princes themselues or subiect in temporals to the temporal power of temporal Princes And therfore the reason why D. Schulckenius doth here affirm That the temporall and spiritual power do not make formally one politicke or temporal body is as you haue seen for that the Clergie are exempted from the power of a politicke Prince and do obserue his Lawes not by force of the Law but by force of reason and therefore saith he they cannot properly and formally but onely materially be called a part of the politicke common-wealth From whence it cleerly followeth that if a man may be well in his wits and yet affirme that Cleargie men are true parts members and subiects of the temporall common wealth and consequently are not exempted from temporall subiection but doe owe true fidelitie and allegiance to temporall Princes hee may also bee well in his wits and yet affirme according to D. Shulckenius his reason that of the temporall
and spirituall power that is of Kings and Bishops Clerkes and Laikes is made properly and formally one politike body or temporall common-wealth 12. And dare D. Schulckenius trow you presume to say that S. Chrysostom Theophylact Oecumenius * Ad Rom. 13. and those others whom partly I did cite before e Cap. 6. and partly I will beneath f Cap. 12. were not well in their wits when they affirmed That whether he be a Monke or a Priest or an Apostle he is according to S. Paul subiect to temporall Princes Or dare he presume to say that Dominicus Sotus Franciscus Victoria Medina Sayrus Valentia and innumerable other Diuines cited by Sayrus g Lib. 3. Thesaurie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 and also by Salas h Disp 14. de Legibus sect 8. the Iesuite whose opinion hee approoueth and withall affirmeth That some few moderne Diuines doe hold the contrary were not well in their wits when they taught that Cleargie men are directly subiect to the ciuill Lawes which are not repugnant to their state nor to Ecclesiasticall Lawes or Canons and that Kings are Lords of Cleargie men and that Cleargie men are bound to come at their call and as Subiects to sweare allegeance and obedience to them as Salas in expresse words affirmeth and that Cleargie men are not exempted from secular power concerning the directiue or commanding force thereof in ciuill Lawes which are profitable to the good state of the common wealth which are the expresse words of Gregorius de Valentia tom 3. disp 9. q. 5. punc 3. 13 And to conclude dare D. Schulckenius presume to say that Cardinall Bellarmine was not well in his wits when hee wrote i Lib. 1. de Clericis câ—p 28. propos 2a. That Cleargie men are not in any manner exempted from the obligation of ciuill Lawes which are not repugnant to holy Canons or to the office of their Clergie although in the last Editions of his Booke he hath left out those words in any manner not alleaging any cause wherefore And therefore although Cleargie men are by the Ecclesiastical Lawes and priuiledges of temporall Princes exempted fâ—om the tribunalls of secular Magistrates and from paying of certaine tributes and personall seruices yet to say that they are exempted wholly from temporall subiection and that they are not subiect to the directiue power of the ciuil Lawes nor can truely and properly commit treasons against any temporall Prince for that they owe not true fidelitie allegiance and ciuill subiection to any temporall Prince as some few Iesuites of these latter times haue not feared to a uerre whose opinion Card. Bellarmine now contrarie to his ancient doctrine which for many yeeres together he publikely maintained doth now seeme to follow is repugnant in my iudgement both to holy Scriptures so expounded by the ancient Fathers to the common opinion of the Schoole Diuines and once also of Card. Bellarmine himselfe at which time I thinke D. Schulckenius will not say that he was not wel in his wits and also to the practise both of the primitiue Church and of all Christian Kingdomes euen to these dayes and it is a doctrine newly broached in the Christian world without sufficient proofe scandalous to Catholike Religion iniurious to Chrian Princes and odious to the pious eares of all faithfull and well affected Subiects 14. The other reason which D. Schulckenius allegeth why Kings and Bishops Clearkes and Laicks doe not make properly and formally one politike body or temporall common-wealth for to say that temporall and spirituall power in abstracto doe make formally either one temporal or one spiritual coÌ„mon-wealth is very vntrue and repugnant to his owne grounds as I haue shewed before vnlesse we will speake very improperly to wit for that Cleargie men are superiour and not subiect is as insufficient as the former for that temporall Princes are in temporalls superiour and haue preheminence not onely ouer Lay-men but also ouer Cleargy men And therefore the temporall and spirituall power or Kings and Bishops Clearkes and Laikes as they are referred to the visible heads heere on earth doe neither make one politike or temporall body nor one spirituall or Ecclesiasticall body nor one total common-wealth consisting of both powers whereof the Pope is head but they doe make formally and properly two totall bodies or common-wealths to wit the spirituall kingdome of Christ which consisteth onely of spirituall power and the earthly kingdomes of this Christian world which consisteth onely of temporall and ciuill authority both which bodies are commonly signified by the name of the Christian world or Christian common-wealth wherin all things are well ordered and rightly disposed and therefore superiours are aboue inferiours and inferiours are subiect to superiours but in temporall causes temporall power whereof temporall Princes are the head hath the preheminence not onely ouer Lay-men but also ouer Cleargy-men and in spirituall causes the spirituall power whereof the Pope is head is superiour and to confound these two powers were to breake all good order as before I also declared And therfore for good reason I granted the antecedent proposition of Card. Bellarmines argument and denied his consequence 15. But fourthly obserue good Reader another palpable vntruth which D. Schulckenius in this place affirmeth Card. Bellarmine as you haue seene endeuoured by his third argument to proue that the temporall power as it is temporall is among Christians subiect to the spirituall power as it is spirituall and his argument was this If the temporall gouernment hinder the spirituall good the Prince is bound to change that manner of gouernment euen with the hinderance of the temporall good therefore it is a signe that the temporall power is subiect to the spirituall .. The antecedent proposition I did grant and I denied his consequence Now D. Schulckenius affirmeth that for this cause I denyed his consequence for that of the temporall and spirituall power is not made formally one politike body which is very vntrue For although I should acknowledge as in very deede I doe that the temporall and spirituall power as they are referred to Christ the invisible and celestiall head doe make properly and formally one totall body or common-wealth consisting of both powers which may be called the Christian common wealth but more properly the Christian world yet I would and doe denie his consequence and the reason hereof I alledged before for that they are not essentiall parts of this totall bodie as the bodie soule are of man but integrall parts as two shoulders two sides hands feete eyes eares c. are integrall parts of mans bodie and doe not make an essentiall but an integrall compound in which kinde of compound it is not necessarie as I shewed before k Cap. 6. nu 6. 10. that one part bee subiect to an other but it sufficeth that both be subiect to the head And although I should also grant as I doe that temporall and spirituall power doe
make formally one politike bodie or temporall common wealth taking temporall and spirituall power in that improper sense as is declared by D. Schulckenius to wit for Kings and Bishops Clerks and Laikes who diuerse waies considered doe make properly and formally not onely a spirituall but also a politike bodie or temporall common-wealth yet I should and do notwithstanding denie his consequence for those two causes which Card. Bellarmine did in his Replyes alledge but as you haue seene not sufficiently confute 16 And truly if this argument of Card. Bellarmine were of force it would in my opinion convince that not only the temporall power among Christians is subiect to the spirituall power of the Pope but also that the temporall power among infidell Princes is also subiect to the Popes spirituall authoritie which neuerthelesse Card. Bellarmine doth denie for if the temporall gouernment of an infidell Prince doe hurt and hinder the spirituall good of Christian Religion he is bound to change that manner of gouernment euen with the hinderance of temporall good therefore I might conclude with Card. Bellarmine that it is a signe that the temporall power of an heathen Prince is subiect to the spirituall power of Christian religion And therefore as the changing of temporall gouernment among infidells when it hindereth the spirituall good of Christian religion is no probable signe of any subiection per se of their temporall power to the Popes spirituall authoritie but onely of a bond of charitie whereby all men are by the law of God and nature bound not to hinder true spirituall good for a temporall commoditie so also among Christians it is no probable signe of any subiection or subordination of the temporall power to the spirituall but at the most of a greater bond of charitie whereby Christians not only by the law of God and nature but also by the bond of Christian religion which they professe are obliged not to hinder the spirituall good thereof for a temporall commoditie 17 Now you shall see how insufficiently also D. Schulckenius replyeth to those two answers which I made to Card. Bellarmines Replyes wherein are alledged the causes why I denyed the consequence of his argument and why a temporall Prince is bound to change the manner of his temporall gouernment when it hindereth the spirituall good And first to my first answer D. Schulckenius replyeth thus l Pag. 341. that by my answer it is clearely gathered that I say nothing in this place which maketh to the ouerthrowing of Card. Bellarmines argument For I confesse saith he that a Prince of a lesse noble common-wealth is not bound to suffer any detriment onely for the order of charitie that an other common-wealth more noble doe not suffer the like vnlesse either hee bee subiect to the Prince of that noble common-wealth or vnlesse one hath both the common wealths subiect to him Therefore I am constrained saith he to confesse that the principall reason why a temporall Prince ought to suffer detriment in temporalls lest that the spirituall good be hindered is not the order of charitie but the subiection of the temporall common wealth to the spirituall when they concurre to make one Christian common-wealth or one mysticall bodie of Christ Therefore I haue not saith hee confuted Card Bellarmines argument but haue yeelded vp the bucklers yea and also haue confirmed it 18 But truly it is strange to see with what boldnesse men otherwise learned dare aduenture to auouch such grosse and palpable vntruths and when their answers are cleane ouerthrowne to brag not only of the victorie but also that their Aduersarie hath granted and confirmed their answers For obserue good Reader how vntrue and fraudulent this answer is I affirmed as you haue seene that the reason why a temporall Christian Prince is bound to change his manner of gouernment if it hinder the spirituall good is not for that the temporall power is per se and of it owne nature subiect to the spirituall as Card. Bellarmine pretended but because he being a Christian Prince to whom especially more then to a Heathen it doth belong to haue care of true spirituall good which Christian Religion ought chiefly to intend is by the order of charitie and not for any intrinsecall subiection or subordination of the temporall power to the spirituall bound to preferre caeteris paribus the spirituall good before the temporall And whereas Card. Bellarmine replyed that for the order of charitie one common wealth although the lesse noble is not bound to suffer detriment that an other common wealth more noble do not suffer the like detriment and one priuate man who is bound to giue all his goods for the preseruation of his owne common wealth is not likewise bound to doe the like for an other common wealth although more noble Seeing therefore that a temporall common-wealth is bound to suffer damage for the spirituall it is a signe that they are not two diuerse common-wealths but parts of one and the selfe same common wealth and one subiect to another 12. To this Reply I answered by shewing the disparitie betwixt one temporall common-wealth compared to an other and a temporall common-wealth compared to the spirituall common wealth because the same Prince or subiect of one temporall common wealth is seldome or neuer a Prince or subiect of the other and therefore the order of charitie requireth that both the Prince and subiect ought to prefer the temporall good of their owne common wealth before the temporall good of an other more noble common wealth As also a man lesse noble ought in charitie to prefer if other things be alike his own temporall good before the temporall good of an other man more noble But if it should so fall out that the same man were Prince of both common wealths or the same priuate man were a part and member of both common wealths in this case the order of charitie would require that he who is member or hath charge of both common-wealths should preferre if other things be alike the temporall good of the more noble common wealth before the temporal good of the lesse noble not by reason of any subiection of one common wealth to the other but because both common-wealths are subiect to the same Prince or the same priuate man is subiect to both common wealths and therefore they ought with due respect and order of charitie to haue care of both and to preferre the more worthy common wealth before the lesse worthy 20. As likewise if one man hath diuerse trades one more noble an other lesse noble one more profitable and other lesse profitable if in case he should bee compelled to loose or preiudice one of his trades the order of charitie would require that hee should rather loose or preiudice the lesse noble then the more noble the lesse profitable then the more profitable trade neither from hence could it bee gathered that one trade were subiect or subordained to another but only
mysticall bodie of Christ and the spirituall Kingdome of Christ are altogether the same of which common-wealth Kings with Laikes Bishops with Clerks are parts as oftentimes hath beene sayd In which Christian com-wealth and mysticall body and Kingdome of Christ all things are so well disposed and ordered that temporall things doe serue spirituall and ciuill power is subiect to Ecclesiasticall which conclusion my Aduersarie Widdrington hath many waies attempted to ouerthrow but he was not able And he was not able not onely to ouerthrow the conclusion but also he hath not beene able to weaken at all with any probable answer the first argument which Card. Bellarmine brought to prooue this conclusion which the Readers will easily perceiue if without perturbation of minde they will consider that which hath beene sayd by vs. 24 But this Reply of D. Schulckenius is as fraudulent and insufficient as the former for in effect it is only a repetition of his former Reply to which I haue already answered besides some fraudulent dealing which he hath vsed herein And first it is very true that I granted the antecedent proposition of this second Reply of Card. Bellarmine but that all the force of Card. Bellarmines argument doth consist in the antecedent proposition or assumption as D. Schulckenius affirmeth is very vntrue and I wonder that D. Schulckenius is not ashamed with such boldnesse to affirme the same The Antecedent proposition was that a Christian Prince is bound to change the manner of his temporal gouernment if it hurt the spirituall good not onely of his owne Subiects but also of the Subiects of other Christian Princes and this proposition I did willingly grant him but the force of his argument did not consist only in this antecedent proposition as D. Schulckenius vntruly affirmeth but in the consequence which hee inferred from this antecedent proposition or if wee will reduce his argument to a syllogisticall forme in his Minor proposition or assumption which was this but of this to wit that a Christian Prince is bound to change the manner of his temporall gouernment in the case aforesaid no other reason can be giuen but that both powers are members of the same body and one power or body subiect to the other And this consequence assumption or Minor proposition wherein the whole force of his argument did consist I vtterly denyed and I alledged as you haue seene an other plaine and perspicuous reason why a Christian Prince in the case aforesaid is bound to change the manner of his temporall gouernment to wit not for that temporall power is per se subiect to the spirituall or for that they make one totall bodie or common-wealth consisting of temporall and spirituall power but for that all Christians both Princes and subiects are parts and members not onely of the temporall but also of the spiritual common-wealth for which cause a Christian Prince is bound to change the manner of his temporall gouernment when it is hurtfull to the spirituall good of the Church or spirituall kingdome of Christ whereof he is a true part and member as I declared before 25. Secondly it is very vntrue that I doe any waie contradict my selfe as D. Schulckenius affirmeth first in denying that temporall power is per se subiect to the spirituall or that both of them are parts of one and the selfe-same Christian common-wealth or Church of Christ and afterwards in granting that temporall Kings and their subiects are members of the same spirituall kingdome or Church of Christ For these propositions temporall power is not per se subiect to spirituall power and temporall Princes are subiect to spirituall power are not repugnant or contradictorie one to the other as neither these propositions are contradictory Temporall power and spirituall power are not parts of the spirituall kingdome or Church of Christ and temporall Princes are parts of the spirituall kingdome or Church of Christ For contradiction according to Aristotle n Lib. 1. de Interp. cap. 4. is an affirming and denying of the same thing and in the same manner But there is no man so ignorant that will affirme that the same thing and in the same manner is affirmed and denied in the aforesaid propositions for the subiect of the first propositions is temporall power in abstracto and it is taken formally and in the second propositions it is temporall power in concreto and it is taken onely materially and hath this sense that temporall Princes who haue both temporall power and also spirituall subiection are indeed subiect to the spirituall power and are parts and members of the spirituall kingdome of Christ but not formally as they haue temporall power but onely materially who haue temporall power but formally as they haue spiritual subiection But D. Schulckenius doth manifestly contradict himselfe as I plainely shewed before o Cap. 2. first affirming That the Church of Christ is compounded of temporall and spirituall power which are formally two distinct powers as he himselfe also confesseth and afterwards in denying that it is compounded of temporall or ciuill power which is formally ciuill 26. But marke now good Reader what fraude D. Schulckenius vseth in prouing that I doe manifestly contradict my selfe He would seeme to his Reader to proue that I affirme and deny one and the selfe same thing for this he taketh vpon him to proue and yet he proueth nothing else but that which I haue alwaies affirmed and neuer denied to wit that Christian Kings and their subiects are parts and members of the Church and subiect to the spirituall power thereof but the contradiction which hee pretended to proue he doth not proue at all nor make any shew of proofe thereof to wit that it is all one to say that Christian Princes and their subiects are parts and members of the Church and subiect to her spirituall power which I alwaies granted and that the temporall and spirituall power doe compound the Church or that the temporall power it selfe is per se subiect to the spirituall power of the Church which I euer denied and out of Card. Bellarmines owne grounds haue cleerely proued the contrary and haue plainely shewed that temporall power doth only compound a temporall or ciuill body or common-wealth whereof the King is head as D. Schulckenius doth heere expresly affirme and that the Church of Christ his mysticall body and spirituall Kingdome or Christian common-wealth taking the Christian common-wealth for the Church onely and not for the Christian world as it containeth temporall and spirituall power is compounded onely of spirituall and not of temporall power In which Church of Christ and also Christian world all things are so well ordered and disposed that temporall things ought by the intention of good Christians to serue spirituall things and temporall Princes although in spiritualls they are subiect to the spirituall power of the Church yet in temporalls or as they haue temporall power they are not subiect but supreame and consequently the