Cleargie men and especially the Pope from subiection to temporall Princes But the question betwixt me and Card. Bellarmine is whether this manner of vnion and coniunction of these two powers or subiections in the same Christian man be sufficient to make the whole Christian world to be formally one complete and totall body or common wealth consisting of spirituall and temporall power whereof the Pope is the supreme visible head or else notwithstanding the aforesaid vnion and coniunction the temporall and spirituall common wealth among Christians doe still remaine formally two totall and complete bodies or common wealths the one consisting onely of spirituall and the other only of temporall power although materially and accidentally vnited in one subiect in that manner as I haue now declared 4. Thirdly I doe also make no question but that as the world containing both Christians and infidels and therefore consisting of spirituall and temporall power may be called one complete and totall body or kingdome whereof God onely is the chiefe head and King although in the same totall body or kingdome but not of the same totall body or Kingdome there be many supreme visible heads and Gouernours and consequently being supreme they doe not depend one of the other in so much that neither the temporall power of Infidell Princes is subiect to the spirituall power of the Pope nor the spirituall power of the Pope is subiect to the temporall power of Infidell Princes but both of them are subiect immediately to God alone the inuisible head and King of them both in regard of whom they make one totall body or kingdome although the temporall power alone being compared to the uisible heads on earth doth actually make diuerse totall and complete earthly kingdomes So also I make no question but that the whole Christian world consisting of temporall and spirituall power being compared to Christ the invisible head thereof who at least wise as he is God is King of Kings and Lord of Lords both temporall and spirituall doth make one totall bodie Kingdom or Common-wealth contayning in it both the earthly kingdomes of Christians and the spirituall kingdome of Christ neither of this can there in my iudgement be made any question 5 But the question betwixt me and Card Bellarmine is whether the temporall spirituall power among Christians or the Christian world consisting of both powers not as they are referred to Christ who at least wise as he is God is the invisible head of both powers I say at least wise as he is God for that it is a controuersie betwixt the Diuines and Canonists whether Christ as man be only a spirituall or also a temporall King but as they haue relation to their visible heads here on earth doe make one totall and compleat bodie or common-wealth consisting of temporall and spirituall power whereof the Pope is the supreme visible head and Christian Kings are not supreme but depending on him not onely in spiritualls but also in temporalls or whether the temporall and spirituall power among Christians doe truly properly and formally make two entire and complete bodies Kingdoms or Common-wealths to wit the earthly kingdoms of this Christian world consisting only of temporall power whereof temporall Princes are the supreme visible heads and therefore in temporalls subiect to no other visible head here on earth and the spirituall kingdom and mysticall body of Christ consisting onely of spirituall power whereof the Pope onely is the supreme visible head Prince and Pastour and consequently in spiritualls subiect to no other visible head or Superiour on earth This is the true state of the question 6 Concerning which question there is a great controuersie betwixt the Canonists and Diuines For the Canonists supposing Christ our Sauiour to bee not onely a spirituall but also a temporall King and to haue directly and properly both temporall and spirituall power ouer the whole world and that hee gaue this power to his Generall Vicar here on earth S. Peter and his Successors doe consequently affirme that the whole world but especially which is Christian consisting of spirituall and temporall power doth make one entire or totall body whereof the Pope being by the institution of Christ not onely a spirituall but also a temporall Monarch is the supreme visible head to whom all Princes especially who are Christians are subiect not only in spiritualls but also in temporalls But contrariwise the Diuines who doe hold that Christ as man was not a temporall but only a spirituall King and although hee had directly both temporall and spirituall power yet that he gaue to S. Peter and his Successors onely the keyes of the kingdome of heauen and not of earthly kingdomes and only spirituall not temporall authoritie are consequently bound to maintaine that the temporall and spirituall power as they are referred to the visible heads here on earth doe not truly properly and formally make one totall and entire body or kingdome whereof the Pope is the supreme visible head but two totall and entire bodies or kingdomes but vnited in subiect as I declared before to wit earthly kingdomes consisting only of temporall authoritie whereof temporall Princes only are the supreme visible heads and the spirituall kingdome the mysticall body or the Church of Christ consisting only of spirituall power whereof the Pope is the supreme visible head Prince and Pastour 7 Now what is the opinion of Card Bellarmine touching this point for that he speaketh so contrarie to his owne principles truly I can not tell For although he adhereth to the Diuines and impugneth the Canonists in that they hold the Pope to be not only a spirituall but also a temporall Monarch of the world and to haue directly power in temporalls yet contrarie to this his doctrine as you shall see in the next chapter he doth in expresse words whatsoeuer his meaning is affirme that the temporall and spirituall power doe make one totall and entire bodie Familie Cittie Kingdome or Common-wealth whereof the Pope is the supreme visible head yea he is so confident in this his assertion that he feareth not to auerre d in his Schulckenius cap. 5. pag. 195. that it is against the Catholike faith to say that the Ecclesiasticall and ciuill power are not parts of one and the same Common-wealth but that they make altogether two common-wealths vnlesse this distinction and explication be added to wit that the Ecclesiasticall and ciuill power doe make one totall common-wealth which e Cap. 7. p. 287. pag. 340. afterwards he calleth the familie cittie Kingdome mysticall bodie and Church of Christ and two partiall which are indeed distinct by acts offices dignities and ends but connected betweene themselues and one subordained to the other But how weakely and contrarie to his owne principles Card Bellarmine proueth this vnion and subordination of the temporall and spirituall power you shall forthwith perceiue Chap. 2. Wherein the argument of Card. Bellarmine taken from the authoritie of S. Paul
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
temporall power it selfe speaking properly and formally is not subiect to the spirituall nor dooth compound the spirituall kingdome or Church of Christ And therefore I haue not onely weakened but also quite ouerthrowne and that out of his owne grounds this conclusion of Card. Bellarmine and all those three arguments which he brought to confirme the same as any iudicious Reader who will duly examine both our writings will easily perceiue Chap. 8. Wherein is examined the fourth argument taken from the authoritie of S. Gregorie Nazianzene comparing the temporall and spirituall power among Christians to the body and soule in man 1. THE fourth argument which Card. Bellarmine bringeth to prooue this subiection of of the temporall power among Christians to the spirituall power of the Church is taken from the authoritie of S. Gregorie Nazianzene who compareth the temporall and spirituall power among Christians to the body and soule in man yea and also affirmeth that temporall Magistrates are subiect to spirituall Pastors And this similitude doth so greatly please Card. Bellarmines conceit that when hee hath any fit occasion he spareth not to inculcate it as a very strong argument and fit similitude to proue that the temporall power among Christians is per se and of it owne nature subiect to the spirituall as the body in man is per se subiect to the soule For as the spirit and flesh saith he a Lib. 5. de RoÌ„ pont cap. 6. are in man so are the spirituall and temporall power in the Church For the spirit and flesh are as it were two common-wealths which may be found separated and also vnited The flesh hath sense and appetite to which are answerable their acts and proper obiects and of all which the immediate end is the health good constitution of the body The spirit hath vnderstanding and wil and acts and proportionate obiects and for her end the health and perfection of the soule The flesh is found without the spirit in beasts the spirit is found without the flesh in Angels 2 Whereby it is manifest that neither of them is precisely for the other The flâ—sh also is found vnited to the spirit in man where because they make one person they haue necessarily subordination and connexion For the flesh is subiect the spirit is superiour and although the spirit doth not intermeddle hir selfe with the actions of the flesh but doth suffer the flesh to exercise all hir actions as shee doth exercise in beasts yet when they doe hurt the end of the spirit the spirit doth command the flesh and doth punish hir and if it be needfull doth appoint fastings and also other afflictions euen with some detriment and weakning of the bodie and doth compell the tongue not to speake the eyes not to see c. In like manner if any action of the flesh yea and death it selfe be necessarie to obtaine the end of the spirit the spirit hath power to command the flesh to expose hir selfe and all hirs as wee see in Martyrs 3 Euen so the ciuill power hath hir Princes lawes iudgements c. and likewise the Ecclesiasticall hath hir Bishops Canons iudgements The ciuill hath for hir end temporall peace the spirituall euerlasting saluation They are sometimes found separated as long since in the time of the Apostles sometimes vnited as now And when they are vnited they make one bodie and therefore they ought to be connected and the inferiour subiect and subordained to the superiour Therefore the spirituall power doth not intermeddle hir selfe with temporall affaires but doth suffer all things to proceed as before they were vnited so that they be not hurtfull to the spirituall end or not necessarie to the attayning therevnto But if any such thing doe happen the spirituall power may and ought to compell the temporall by all manner and waies which shall seeme necessarie therevnto 4 Thus you see that Card Bellarmine hath made here a plausible discourse but truly more beseeming as I will most clearely convince a cunning oratour who with fine and wittie conceipts seeketh rather to please curious eares then a sound Diuine who with substantial arguments and forcible proofes should endeauour to convince the vnderstanding of iudicious men especially in such points as are pretended to belong to Catholike faith and eternall saluation For neither is the temporall and spirituall power among Christians well compared to the body and soule of man either in vnion or in subiection and besides although it were in all things a fit similitude yet it doth not any way proue that which Card. Bellarmine pretendeth to proue thereby but it doth clearely and directly as you shall see convince the flat contrarie 5 For first as I shewed before b Cap. 2. 3. out of Card Bellarmines owne grounds the temporall and spirituall power as they are referred to their visible heads here on earth doe not make properly and formally one totall bodie or common-wealth which is the spirituall kingdome or Church of Christ but they doe make properly and formally two totall bodies or common wealths to wit earthly kingdomes or a temporall and ciuill bodie whereof the King is head as D. Schulckenius expressely affirmeth c Pag. 339. and the spirituall kingdome mysticall bodie or Church of CHRIST whereof the Pope is head and which as D. Schulckenius also affirmeth d Pag. 203. is onely compounded of spirituall power Seeing therefore that the reason why Card. Bellarmine affirmeth that temporall power among Christians is subiect to the spirituall is for that they do make one totall bodie or common-wealth as the bodie and soule doe make one man and consequently the temporall power must be subiect to the spirituall as the bodie is subiect to the soule of man and as I haue clearely proued there is no such vnion of the temporall and spirituall power to make one totall bodie consisting of both powers which is the spirituall kingdome or Church of CHRIST it is manifest that Card Bellarmines argument drawne from this similitude of the soule and bodie being grounded vpon this vnion of the temporall and spirituall power compounding one totall bodie hath no sure ground or foundation at all 6 Secondly although I doe willingly grant as you haue seene before e Cap. 1. that not onely the temporall and spirituall power among Christians as they are referred not to their visible heads here on earth but to CHRIST the invisible head of them both doe make one totall bodie or common-wealth consisting actually of both powers which may bee called the Christian world in which sense the Christian common wealth is vsually taken but the Church of CHRIST and especially the spirituall kingdome of CHRIST is seldome taken in that sense but also the whole world consisting of Christians and Infidells may in that manner be called one totall bodie whereof CHRIST at least wise as he is GOD is the invisible and celestiall head neuerthelesse this similitude of the soule and bodie vnited in one man
5. p. 203. That which my Aduersarie Widdrington saith that the mysticall bodie Church or Christian common-wealth is compounded of spirituall authority alone is true in this sense that to compound the Christian common-wealth there is not necessary a power which is formally ciuill but yet there is necessarie a power which is so formally spirituall that it is also vertually ciuill c. For how can the Church of Christ be compounded of ciuill and spirituall power which are formally two distinct powers and yet the Church not haue power which is formally ciuill but onely spirituall Neuerthelesse I doe not intend to denie that the spirituall or Ecclesiasticall power among Christians may in this sense be called vertually ciuill or temporall because it may for the spirituall good command and compell spiritually temporall Princes to vse their temporall power for this were onely to contend about words but that the Church of Christ whereof the Pope is head is truely properly and formally compounded of ciuil and spiritualll power this I say is both vntrue and also flat contrarie to Card. Bellarmines own grounds but whether the spiritual power of the church may be called vertually ciuill or temporal for that it may also constraine and punish temporall Princes temporally or vse temporall and ciuill authoritie in case the temporall Prince for the spirituall good will not vse it this is the maine question betwixt mee and Card. Bellarmine 7. To conclude therefore this answere I doe freely grant that Kings and Bishops Clearks and Laicks as by baptisme they are regenerate in Christ doe truely properly and formally make one entire and totall body which is the spirituall kingdome and Church of Christ whereof the Pope is the supreme visible head but I vtterly deny that this spirituall kingdome or Church of Christ is compounded of spirituall and temporall but onely of spirituall or Ecclesiasticall power or that Clearks and Laicks as they are citizens or by their naturall birth are subiect in temporall affaires to temporall Princes doe compound this Church of Christ but onely the earthly kingdomes of the Christian world which are onely compounded of ciuill and temporall authority In which Christian world or Christian common-wealth taking them for an aggregatum per accidens including both the spirituall kingdome of Christ whereof the Pope is head and also earthly kingdomes whereof Christian Princes are the onely visible heads for the Church of Christ is seldome times taken in this sense there is but one totall or intire Catholike Church yet there be many intire temporall kingdomes or common-wealths as of English French Spanish which haue their seuerall Princes Lawes and gouernments and haue no other communion then in friendship and amitie Yea the Catholike Church is one totall body or common-wealth in Christian and Infidell kingdomes And also in one particular Christian kingdome there be two distinct totall bodies or common-wealths to wit the temporall consisting of ciuill power and the Ecclesiasticall consisting of spirituall wherein as there bee two distinct communions the one spirituall in things belonging to grace and the other temporall in things belonging to nature So also their be two excommunications the one in spirituals wherein those that be excommunicated by the Church doe not participate and the other in temporalls whereof those who be excommunicated or made out-lawes by temporall Princes are not partakers in so much that they who are depriued of one of these communions are not thereby depriued of the other for an out-law may be a member of the Church and be partaker of spirituall communion and he who by Excommunication is depriued of Ecclesiasticall communion may bee a member of the ciuill common-wealth as Heathens and Publicans were and not therefore to be excluded from ciuill societie and conuersation 8. Wherefore although the temporall and spirituall power among Christians as they are referred to the visible heads thereof doe truely properly and formally make diuerse totall bodies or common-wealths which neuerthelesse ought both to conspire in league friendship to bring both Princes and subiects to life euerlasting yet they are not like to two confederate Cities or Kingdomes which are onely vnited in league and amity and haue no ciuill communion one with the other neither is the same man a citizen of both Cities or a subiect of both Kingdomes but the temporall and spirituall power are so vnited among Christians that the same man who by ciuill conuersation or naturall birth is a citizen part and member of the temporall City Kingdome or Common-wealth and consequently subiect to her Lawes is also by baptisme or spirituall regeneration made a citizen part or member of the spirituall Citie Kingdome or Cōmon-wealth which is the Church of Christ and consequently is also subiect to her Lawes So that although the vnion and communion of earthly Kingdomes and the spirituall kingdome of Christ bee greater among Christians then of two confederate Cities or temporall kingdomes yet this vnion and communion being onely material accidentall and in subiect as Musicke and Physicke are vnited in one man by reason whereof the same man is both a Musician and a Physician and consequently subiect to the precepts and directions of either art is not sufficient to cause them to make truely properly and formally one totall body kingdome or common-wealth whereof the Pope is head as neither the vnion of two accidents in one subiect is sufficient to cause them to make truely properly and formally one entire totall accidentall cōpound Neuerthelesse I do not deny as I obserued before but that the temporal spiritual power earthly kingdomes and the spiritual kingdome of Christ as they are referred to Christ who at leastwise as God is the head of them both doe make one totall body whereof Christ onely is the head which may be called the Christian world consisting of ciuill and spirituall power but in this manner neither the Pope nor temporall Princes are the head but onely parts and members of this totall body as beneath l Cap. 1. nu 4. I will declare more at large Chap. 3. Wherein the authoritie of S. Gregorie Nazianzen comparing the temporall and spirituall power to the body and soule in man is declared 1. THe second argument which Card. Bellarmine bringeth to proue that the ciuill and spirituall power among Christians doe make one totall body or common-wealth is taken from the authority of S. Gregory Nazianzene who compareth the spirituall and temporall power among Christians to the soule and body of man From which similitude Card. Bellarmine argueth in this manner a Lib. 5. de Rom. Pont. c. 6. These two powers in the Church saith hee are like to the spirit and body in a man For the body the spirit are as it were two common-wealths which may be found diuided and vnited The body is found without the spirit in beasts the spirit is found without the body in Angels the body and spirit are both vnited in man and doe make
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
the second opinion in this that the Pope hath power to command temporall Princes in spirituals but not in meere temporals and to punish them with spirituall punishments when they refuse to obey his iust command yet that the Pope hath any coerciue power call it spirituall or temporall for in effect it is truely temporall to inflict temporall punishments to dispose of temporals for the spirituall good or to depriue temporall Princes of their temporall dominions they vtterly denie affirming that onely Excommunication or some such like spirituall punishment is the last to which the Popes coerciue power can extend And this their doctrine which Card. Bellarmine and some few others of his Society haue presumed to condeme as altogether improbable yea and wholly repugnant to Catholike faith I haue taken vpon me to maintaine as neither repugnant to Catholike faith or religion nor preiudiciall to eternall saluation and that therefore it may be defended by any Catholike without any note of heresie errour or temerity 7. These bee the different opinions of Catholikes concerning the subiection of the temporall power to the spirituall wherby you see that althogh all Catholikes doe grant that temporall Princes who are somtimes called temporall powers are subiect to the spirituall Pastour in things spirituall and in temporall when they become spirituall yet all doe not grant that the temporall power it selfe euen among Christians is per se and of it owne nature subiect to the spirituall nor that the Pope as Pope hath any coerciue power to constraine and punish with temporall punishments but onely with spirituall Neither doth it follow that because Christian Princes are subiect to the Pope therefore they are subiect in all things and in all manner of subiection but onely in that sort as Christ hath giuen him power both to command punish As children are subiect to their Parents seruants to their Masters wiues to their husbands yet they are not bound to obey them but in those things wherein they haue power to command nor to be punished by them but in that sort as the temporall common-wealth whereof they are members hath expressely or couertly giuen them leaue to punish and the reason is for that they are not Superiours in an absolute and indefinite but onely in a limited and determinate manner 8. Now what opinion Card. Bellarmine doth follow whether of the Diuines or of the Canonists truly I cannot as yet well vnderstand For although he seeme to disallow the Canonists doctrine which at large he confuteth in his controuersies yet to prooue the Popes power to depose Princes and to dispose of temporals in order to spirituall good hee laieth such grounds concerning the vnion and subordination of the temporall and spirituall power among Christians which doe cleerely confirme the Canonists doctrine For concerning the vnion of these two powers hee affirmeth as you haue seene that the temporall and spirituall power the kingdome of Christ and the kingdomes of this world when they are Christian doe make one totall body which is the Christian common-wealth and Church of Christ whereof the Pope is head from whence it necessarily followeth that the Pope in whom all the power of the Church doth reside must haue truely properly and formally both ciuill and spirituall power which is the Canonists opinion and not onely spirituall power which is not formally but onely vertually ciuill which the Diuines and also Card. Bellarmine in places doe affirme And now concerning the subiection and subordination of these two powers he affirmeth that the temporall power among Christians not onely as it is Christian but also as it is temporall is subiect to the Ecclesiasticall as it is Ecclesiasticall or which is all one that the temporall power it selfe among Christians is per se and of it owne nature subiect to the spirituall from whence it cleerely followeth as before I shewed by the examples of Musike and Physike Christian Princes not onely in spirituals and in temporals when they become spirituals which is in order to spirituall good but also in meere temporall causes are subiect to spirituall Pastours which is the Canonists opinion and which Card. Bellarmine in other places doth disprooue 9. But how vnsoundly Card. Bellarmine and not conformably to his owne grounds laboreth to proue that the temporall power it selfe among Christians as it is temporall is subiect to the spirituall as it is spirituall you shall anone perceiue For six principall arguments I doe finde in Card. Bellarmine by which he endeauoureth to conuince that the temporal power it selfe among Christians as it is temporall is subiect and subordained to the spirituall as it is spirituall or which I take for all one that the temporall power among Christians is per se and of it owne nature supposing the institution of Christ subiect and subordained to the spirituall which arguments of Card. Bellarmine I thinke it fit to examine in this place together with the Replyes which he either in his booke against D. Barclay or in his Schulckenius against mee hath brought to confirme the same that thereby the Reader may fully vnderstand in what manner the temporall power is subiect to the spirituall and how strong or weake a proofe is the subiection or subordination of these two powers which is by Mr. Fitzherbert supposed to be so inuinsible a ground to conclude from thence that the Pope as Pope hath power in order to spirituall good to dispose of all temporalls to depose temporall Princes and to punish by way of coercion with all kinde of temporall punishments Chap. 5. Wherein is examined Card. Bellarmines first argument taken from the ends of the temporall and spirituall power 1. THe first argument which Card. Bellarmine affirmeth a Lib. 5. de Rom Pont. c. 7. to demonstrate that the temporall power among Christians not only as it is Christian but also as it is ciuill or temporall is subiect to the Ecclesiasticall as it is Ecclesiasticall is taken from the ends of both the powers For a temporall end saith he is subordained to a spirituall end as it is manifest because temporall felicitie is not absolutely the last end and therefore it ought to bee referred to eternall felicitie but it is apparant out of Aristotle 1 Ethic. cap. 1. that faculties or powers are so subordained as their ends are subordained 2. To this argument I answered in my Apologie b Num. 162. seq that not euery temporall end is per se and of it owne nature ordained or subordained to a spirituall end speaking of create ends and not of God almighty who is the beginning and end of all things but it is only by accident or accidentally by man who worketh for an end ordained to a spirituall end And therefore although temporall good or felicity be not absolutely the last end of man yet it is the last end of the temporall power it selfe which is in man For euery power as it is a power hath for her last end her act
temporall Iurisdiction which is proper only to a temporall Prince and not to obserue due order but to make a confusion betwixt sword and sword betwixt the spirituall and temporall power which temporall power is only in spirituall corrections and not in temporall punishments subiect to the constraint of the temporall power 28 And therefore well said our most learned Countryman Alexander of Hales t 3. part q. 40. memb 5. q. 4. cited by me before that the subiection of Kings and Emperours to the Pope is in spirituall not corporall punishment according as it is said 2a. q. 7. that it belongeth to Kings to exercise corporall punishment and to Priests to vse spirituall correction Wherevpon S. Ambrose did excommunicate the Emperour Arcadius and did forbid him to enter into the Church For as an earthly Iudge not without cause beareth the sword as it is said Rom 13. so Priests doe not without cause receiue the keyes of the Church he beareth the sword to the punishment of malefactors and commendation of the good these haue keyes to the excluding of excommunicated persons and reconciling of them who are penitent Expound therefore A King is to be punished only by God that is with materiall punishment and againe A King hath no man to iudge his doings that is to inflict corporall punishment and a little beneath A King saith Alexander doth excell 1. Pet 2. true it is in his order to wit to inflict corporall punishment with which punishment if he offend he hath none to punish him but only God what can be spoken more plainly 29 And by this you easily see the weaknes of D. Schulckenius his argument and how cunningly with generall and ambiguous words he would delude his Reader A temporall Prince saith he ought to refer publike peace to the eternall peace and folâ—estie of him selfe and of his people which is the end of the spirituall power And what then And as hee ought to subiect temporall peace to eternall peace so he ought to subiect his temporall power to the spirituall power But how in what manner in what causes in what punishments temporall power ought to bee subiect to spirituall power D. Schulc cunningly concealeth Temporall power to be subiect to spirituall if wee will speake properly and in abstracto doth signifie that a temporall Prince is in all temporall affaires subiect to the spirituall power of spirituall Pastors And if by those generall words D. Schulckenius meaneth this he falleth into the Canonists opinion whose doctrine in this point learned Victoria u in Relect. 1. de potest Eccles num 2. 3. is not afraid to condemn as manifestly false and who being poore themselues in learning and riches to flatter the Pope gaue him this direct power and dominion in temporalls For the truth is that temporall Princes in temporall affaires are not subiect to any besides God alone which is the receiued doctrine of the ancient Fathers The sense therefore of that proposition must be that temporall Princes are in spiritualls but not in temporalls subiect to the spirituall power of the Pope But what then wherefore he ought not to take it in ill part if he be truly a Christian Prince that the Pope by his spirituall power direct and correct the ciuill power c. Still you see he speaketh ambiguously and in generall words the sense whereof if hee had declared you would presently haue perceiued the weaknesse of his argument for if he meane that therefore a temporall Prince ought to be directed in spiritualls and in things belonging to Christian Religion and corrected with spirituall punishments by the Pope this I easily grant him and so he proueth nothing against me but if hee meane that therefore a temporall Prince ought to be directed by the Pope in temporalls and corrected by him with temporall punishments this consequence I vtterly denie for this were to confound all good order and to vsurpe temporall Iurisdiction as I declared before And thus much concerning Card Bellarmines first argument my answer and D. Schulckenius his Reply to the same Chap. 6. Wherein is examined the second argugument taken from the vnion of Kings and Bishops Clerkes and Laikes in one Church 1. THe second argument which Card Bellarmine bringeth a Lib. 5. de Rom. Pont. cap. 7. to proue that the ciuill power among Christians not onely as it is Christian but also as it is ciuill is subiect to the Ecclesiasticall as it is Ecclesiasticall is this Kings and Bishops Clerkes and Laikes doe not make two common-wealths but one to wit one Church Rom 12. 1. Cor. 12. but in euery bodie the members are connected and one dependeth on the other but it can not rightly be said that spirituall things doe depend vpon temporall therefore temporall things doe depend vpon spirituall and are subiect to them 2 To the Maior proposition of this argument I answered before b Cap. 2. that Kings and Bishops Clearkes and Laikes being diuerse waies considered doe make two totall and not onely one totall body or common-wealth For as they are referred to the Ecclesiasticall or spirituall power of the chiefe visible Pastour to whom all Christians are subiect in spirituals they make one totall body or common-wealth to wit the Catholike Church which is the spirituall Kingdome and mysticall body of Christ but as they are referred to the ciuill power of temporall Princes to whom all inferiour Clerkes and Laikes are subiect in temporals as all members are subiect to the head they make another body or common-wealth to wit earthly kingdomes as before I declared more at large And this is sufficient to shew the weaknesse of this second argument the Maior proposition thereof being cleerely false 3. But to declare more fully the insufficiencie thereof and to shew most plainely that not onely his Maior proposition as I haue prooued before but also his Minor is apparantly false I answer secondly with D. Barclay to his Minor that although in euery body the members are vnited and connected either immediately or mediately to the head vpon whom they all depend yet that in euery body all the members doe depend one vpon the other there is no man so ignorant that will affirme for neither one foote doth depend vpon the other nor one arme vpon the other nor one shoulder vpon the other but they are connected to some third either immediately by themselues or to other members to which they adhere May it not I pray you by the same manner of arguing and by the very same argument be concluded thus The armes or euery man are members of one body but in euery bodie the members are connected and depending one vpon the other but it cannot rightly bee said that the right arme doth depend vpon the left therfore the left arme of euerie man doth depend vpon the right and is subiect vnto it Who would not skorn such foolish arguments 4. To this answer Card. Bellarmine c In Tract contra Bâ—rcl
cap. 14. replieth in this manner That which I sayd that the members of the same body are connected and that one doth depend vpon another I vnderstood of members of a diuerse kinde as is a finger a hand an arme a shoulder and a head and not of members of the same kinde as are two hands two feet two eyes two eares For the ciuill and Ecclesiasticall power whereof we speake are of a diuerse kinde as it is manifest and words are to bee vnderstood according to the matter which is treated of otherwise there could not bee any demonstration so certaine against which there could not bee brought some cauill Therefore Kingly power which is principall in his kinde if it compound one body with the Ecclesiasticall power which also in his kinde is principall must of necessitie be either subiect or superiour least that in one bodie there be two heads and seeing that it is manifest enough that the Pope is head of the Church in steede of Christ it doth plainely follow that a King must either bee no member of this body or else hee must bee subiect to the Pope and in the same manner the ciuill power which doth chiefely reside in the King must either bee subiect to the spirituall which doth chiefely reside in the Pope or else it must remaine out of the Church in that manner as a finger cannot be in the body which doth not depend vpon the hand nor a hand which doth not depend vpon the arme nor an arme which doth not depend vpon the shoulder nor a shoulder which doth not depend vpon the head 5. But that which Barclay saith a little after that the spirituall and ciuill power are as two shoulders in a body whereof neither is subiect to the other but both of them are subiect to one head which is Christ is not onely false because those powers are not of the same kinde that they may be compared to two shoulders but also it appertaines to the heresie of this time For what doe the heretikes of this time more endeauour to perswade the people then that the Pope is not the visible head of the body of the Church vnto whom all Christians if they will be saued must bee subiect But this Barclay of his owne accord doth grant them who neuerthelesse in all his booke doth make himselfe a Catholike Therefore the spirituall and ciuill power are not well compared to two shoulders but they ought either to bee compared to the spirit and flesh as did S. Gregorie Nazianzene in the place often cited compare them or else to the shoulder and head to wit principall members wherof neuerthelesse the one although of it selfe very strong and potent ought to bee directed and gouerned by the other which is superiour 6 But this Reply of Card Bellarmine although at the first sight may seeme especially to the vnlearned to haue in it some shew of probabilitie yet to the iudicious Reader who will be pleased to examine it more exactly it will clearely appeare to be in very deede very vnsound and fallacious to D. Barclay very iniurious to Catholike religion very scandalous and in very truth to haue in it no probabilitie at all d Cap. 14. §. 2o. as Mr. Iohn Barclay in his answer to Card. Bellarmine hath most clearely convinced And first whereas Card. Bellarmine affirmeth that when he said that members of the same body are depending one vpon the other he vnderstood of memberâ— of a diuers kinde as is a finger a hand an arme a shoulder a head and not of members of the same kind as are two hands two feet c. Mr. Barclay replyeth that it is vntrue that members of a diuerse kind are depending one vpon the other as the hand doth not depend vpon the foot the liuer vpon the lights the splene vpon the shoulders c. 7 And as for those examples which Card. Bellarmine doth bring hee vseth therein great deceipt for neither doth the finger for that cause depend vpon the hand nor the hand vpon the arme nor the arme vpon the shoulder for that they are members of one body but for that by order of nature the finger cannot consist or bee of it selfe without the hand nor the hand without the arme nor the arme without the shoulder Neuerthelesse many members of the same body also of a diuerse kinde can well consist one without the other as the eye without the eare the shoulder without the foot the nose without the eie c as likewise these two members whereof we now treate of the Christian common-wealth not onely may but also did actually as Card. Bellarmine himselfe confesseth e Lib. 5. de Rom. Pont. c. 6. in the A-Apostles time consist one without the other And if this proposition of Card. Bellarmine be true that the members of one body if they bee of a diuerse kinde must depend one vpon the other hee must acknowledge that in one kingdome the Musician must depend vpon the Physician or the Physician vpon the Musician the Shooe-maker vpon the Taylor or the Taylor vpon the Shooe-maker the Lord Chamberlaine vpon the Lord Treasurer or the Lord Treasurer vpon the Lord Chamberlaine to omit infinite other such like trades and dignitieâ— all which are members of the same bodie or Kingdome whereas it is too too manifest that they are not subiect or depend one vpon the other but either immediately vpon the King or vpon those Magistrates whom the King shall appoint 8. Secondly whereas Card. Bellarmine affirmeth that it is manifest enough that the Pope is head of the Church in place of Christ from whence it doth clearely follow that a King must either be no member of this body or else he must be subiect to the Pope Mr. Barclay replyeth that Card. Bellarmine doth cunningly equiuocate in that word Church For the Pope indeed is head of the Church that is of Ecclesiasticall things or of Christians as they are Christians in so much that a King cannot be a member of the Church being taken in this manner but hee must be subâ—ect to the Pope But if by the Church hee vnderstand both powers ciuill and Ecclesiasticall which are among Christians both Lay-men and Cleargiemen who are ioyned by one linke of faith he iâ— altogether deceiued For the Pope is not the head of ciuill things and therfore in vaine doth Card. Bellarmine affirme that Kingly power must of necessitie be either subiect or superiour least that there be two heades in one bodie For taking the Church in that sense as it comprehendeth ciuill and spirituall power the Church hath Christ only for the head and the Pope and Kings for chiefe members who also in an other respect are ministeriall heades vnder Christ the King of ciuill gouernment and the Pope of spirituall Besides Card. Bellarmine doth now change his medium as the Logicians call it His argument which he tooke vpon him to defend was this They are members of one body therefore one
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
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
doth nothing auaile to proue the subiection of the temporall power to the spirituall both vnited in one totall bodie whereof CHRIST onely and no earthly creature is the head For the reason why the bodie in man is subiect to the soule is because the bodie and soule doe make one essentiall compound as the Philosophers doe call it whereof the bodie is the matter and the soule is the forme and consequently the bodie must of necessitie and by a naturall sequele be subiect to the soule as euery matter is per se and of it own nature subiect to the form with which it maketh one essentiall compound but the temporal spiritual power or earthly Kingdomes and the spirituall kingdome of Christ as they make one totall body wherof Christ onely is the head doe not make one essentiall compound whereof one is as the matter and the other as the forme but they doe make one integrall compound as the Philosophers doe call it in that manner as the bodie of man is compounded of eyes eares tongue hands feete which are called by the Philosophers integrall and not essentiall parts of mans bodie but in an integrall compound it is not necessary as I shewed before f Cap. 6. nu 10. that one part be subiect to another although all must be subiect to the head as it is apparant in the eyes eares tongue hands and feet of mans bodie whereof none is subiect one to the other although all be subiect to the head Seeing therefore that the temporall and spirituall power are onely integrall parts of the totall body whereof Christ onely is the head it is euident that from hence no probable argument can be drawne to proue that the temporall power is subiect to the spirituall but that both of them are vnited and subiect to Christ the inuisible head of them both 7. Thirdly although I should also grant that this were a fit similitude in all things and that the temporall power is subiect to the spirituall in that manner as the body is subiect to the soule of man yet this manner of subiection would nothing auaile to proue that the spirituall power could either directly or indirectly dispose of temporalls depriue temporall Princes of their temporall liues or dominions vse temporall punishments or exercise any temporall action but it is rather a very fit similitude to conuince the flat contrary For as I will easily grant that the soule hath power to command or forbid the body to exercise any corporall action when it is necessarie or hurtfull to the end not onely of the soule but also of the body which last clause Card. Bellarmine cunningly omitteth for that it fauoureth as you shall see the Popes direct power to command temporalls as to see to heare to speake and such like actions which are subiect to the command of mans will I say which are subiect to the command of mans will for that there be many corporall actions which are not in the power of mans will to command as are all the actions of the nutritiue vegetatiue and generatiue powers But if the body by any let or hinderance can not or if it were possible would not doe that corporall action which the soule would willingly haue the body to doe as to see to heare to speake or to goe the soule hath no power of her selfe either directly or indirectly that is either for the good of the body or for the good of the soule to do that corporall action as to see heare speake or goe without the concurrence of the body it selfe 8. Neither hath the soule any power to inflict any corporal punishment by way of coercion or constraint that is to punish actually with corporall punishment any member of the body without the concurrence of some one or other member thereof but onely by the way of command that is to command some one member to punish it selfe or an other member as the hands feete or head to put themselues into fire or water or the hands to whip the shoulders to close thy eye-lids to stop the eares not to put meate into the mouth and such like which if the bodily member by any let or hinderance can not or if it were possible would not doe the soule hath done all that is in her power to doe for that she cannot of her selfe doe any corporall action without the concurrence of some corporall member but the most that she can doe concerning any corporall action or punishment is to command the body to concurre with her to the doing of that corporall action or punishment I said if it were possible for that there is such a naturall necessarie and intrinsecall subiection of the body to the soule that the body cannot resist the effectuall command of the soule in those things which are subiect to her command and therefore I said that if it were possible that the body could resist the command of the soule yet the soule of her selfe hath not power to exercise any corporall action without the concurrance of a corporall organ which manner of subiection is not betweene the temporall and spirituall power for that this subiection being in diuerse persons hauing free will is free and voluntarie and therefore the command may be resisted but the former being of the body to the soule making one only person who hath free will is necessarie and naturall and therefore can not be resisted 9. In the like manner I will easily grant that the temporall power is subiect to the spirituall or rather that temporall Princes who haue temporall power but not as they haue temporall power are subiect to spirituall Pastours who haue spirituall power in such sort that the spirituall Pastour hath power to command the temporall Prince to do those temporal actions belonging to his temporall power which are necessarie to the end of the spirituall power and to forbid him those actions belonging to his temporall power which are repugnant to the end of the spirituall power which is eternall saluation which if hee refuse to doe and will not obey the command of the spirituall Pastour the spirituall Pastour can not by vertue only of his spirituall power exercise any temporall or ciuill action belonging to the temporall or ciuill power without the consent or concurrance of the temporall power Neither can the spirituall Pastor inflict any temporall or ciuill punishment by way of coercion constraint or compulsion that is punish actually with any temporall or ciuill punishment without the consent concurrance of the temporall or ciuill power but only by the way of command that is he hath power to command the temporall Prince who only hath supreme temporall authoritie to punish himselfe or his subiects with temporall or ciuill punishments if they vse their temporals to the hurt and preiudice of the spirituall power or the end therof although I doe willingly grant that the spirituall Pastour hath power to punish the temporall Prince or his subiects with spirituall
Church hath necessitie but the vse it selfe of the sword doth immediately depend vpon the Emperors command to whose command the souldiers in vsing the temporall sword are immediately subiect 7 But what if the Emperour shall refuse to vse the temporall sword at the Popes becke or direction Hath therefore the Pope according to S. Bernards opinion power to draw it forth himselfe or can the Emperour by the Popes authoritie be depriued of the dominion thereof No truly But because he doth not keepe that promise which he hath giuen to the Church and contrarie to the law of God hee doth not relieue the necessities of the Church the Church hath power to punish him with Ecclesiasticall and spirituall punishments as I haue often said Wherefore these words of S. Bernard doe nothing fauour the Popes temporall power or his power to vse the temporall sword but rather do directly concontradict it And this very answer hath Ioannes Parisiensis * in Tract de potest Regia Papali cap. 1â— in expresse words c. Thus I answered in my Apologie 8 Now you shall see how well D. Schulckenius replyeth to this my answer I answer saith he f Pag. 386. ad num 196. that which my Aduersarie Widdrington first doth say that both the swords doe belong to the Church hee saith well but that which hee addeth that both the swords are subiect to the Church he saith not well For the spirituall sword to bee subiect to the Church doth signifie no other thing then that the Popes power is subiect to the Church which is manifestly false whereas contrariwise it is to bee said that the Church is subiect to the spirituall sword or to the power of the Pope vnlesse perchance Widdrington be of opinion that the Sheepheard is subiect to his sheepe and not the sheepe to the Sheepheard 9 Marke now good Reader the cunning not to say fraudulent proceeding of this man Hitherto he hath as you haue seene taken the Church the Christian common-wealth the mysticall bodie or spirituall kingdom of Christ to be all one and to be one totall bodie consisting both of temporall and spirituall power and compareth hir to a man compounded of bodie and soule And may it not I pray you be rightly said that all the powers both of bodie and soule are subiect to man and why then may it not also be rightly said that the spirituall sword or power is subiect to the Church But now forsooth this Doctor that hee might take an occasion to charge me with a manifest falshood will not take the Church as hee tooke it before for the whole mysticall bodie of Christ which totall bodie includeth both the Pope and all other inferiour members thereof in which sense I did take the Church when I affirmed that not onely the spirituall but also the temporall sword is in some sort subiect to the Church but hee will take the Church for one part onely of this mysticall bodie to wit for all the members of the Church besides the Pope in which sense the Church is indeed sometimes taken as when the Church is compared with the Pope and it is said that the Pope is head of the Church but when the Church is compared with Christ and is said to be the mysticall bodie and spirituall kingdome of Christ the Church doth include both the Pope and all other inferiour members thereof who iointly make one totall bodie whereof Christ is the head And the very like is seene in the bodie of man for when the bodie is compared with the head the bodie doth not include the head but when the bodie is compared with the soule said to be subiect to the soule that of the bodie soule is made one man then the bodie doth also include the head 10. Wherefore taking the Church as it doth signifie the whole mysticall body of Christ in which sense both Card. Bellarmine himselfe and also S. Bernard in this very place doe take it when they affirme that the materiall sword is to be drawne foorth for the Church and the spirituall by the Church it is truly said that the spirituall sword is subiect to the Church Neither doth this signifie that the Popes spirituall power is subiect to the Church for now the Church is taken as it excludeth the Pope but rather that all spirituall power which is in any member of the Church is subiect to the whole body of the Church and consequently to the Pope in whom all the power of the Church according to Cardinall Bellarmines opinion doth reside And would not D. Schulckenius thinke that I did cauill if I should say of him as hee saith of mee that he spake not rightly when in this very place hee affirmeth that Christ gaue to the Church both the swords For the spirituall sword to be giuen to the Church doth signifie no other thing to vse his owne words then that the Popes power was by Christ our Sauiour giuen to the Church which in Card. Bellarmines opinion is not only manifestly false but also an erroneous doctrine 11. I omit now that the ancient Doctours of Paris who hould that the whole body of the Church taken collectiue and not including the Pope which a generall Councell lawfully assembled doth represent is superiour to the Pope would not thinke to speake any falshood at all if they should say that Christ gaue all the power which the Pope hath also to the Church and that the Popes power is subiect to the Church and that it doth not therefore follow that the Pastour is subiect to the sheepe or the superiour to the inferiour but rather contrariwise But in very truth this was not my meaning when I affirmed that both swords are in some sort subiect to the Church for by the name of Church I vnderstood also the Pope as I declared before 12. Secondly when Widdrington affirmeth saith D. Schulckenius that the ciuill power is not per se subiect to the Ecclesiasticall he doth corrupt the text of S. Bernard and of Pope Boniface the eight For when S. Bernard saith that the materiall sword is the Popes and is to bee drawne forth at his becke and direction he clearely confesseth that the materiall sword is subiect to the spirituall sword which Pope Boniface doth declare more plainely when he saith that the sword must be vnder the sword and temporall authoritie subiect to spirituall power 13. But how shamefully D. Schulckenius accuseth me of corrupting the text of S. Bernard and Pope Boniface let the Reader iudge seeing that I neither add nor diminish nor alter any one word of their text but doe say the very same words which they doe say For S. Bernard doth say that the materiall sword is the Popes and doth belong to the Pope but with this limitation in some sort to bee drawne foorth for the Church but not by the Church with the hand of the Souldier not of the Priest at the becke or direction of the
which hee appealed to Caesar was spirituall d In tract contra Barcl cap. 3 pag. 51. which is cleerely repugnant to that which hee taught in another place e Lib 2. de Rom. Pont. cap. 29. that S. Paul did for good and iust cause appeale to Caesar and did acknowledge him for his Iudge when he was accused of raysing sedition and tumults in the people And moreouer to omit sundry other his contradictions that the Church of Christ is compounded f See aboue cap. 2. of spirituall and temporall power as a man is compounded of soule and body and that the temporall and spirituall Common-wealth doe make one totall body whereof the Pope is head as a man is compounded of bâ—dy and soule which is cleerely repugnant to that which hee taught in other places that the Church of Christ is compounded onely of spirituall power and that the Pope if wee will speake properly hath onely spirituall and not temporall power 18 But secondly although wee should grant that those words of our Sauiour therefore sonnes are free c. were meant of the tribute which was to bee paid to Caesar and not to the temple yet Card. Bellarmine himselfe did in the former Editions of his Controuersies giue therevnto a very sufficient answer and which in his latter Editions he hath not confuted For thus he writeth g lib. 1. de Clericis Cap. 28. I answer first that this place doth not conuince for otherwise he should exempt from tributes all Christians who are regenerate by Baptisme Secondly I answer that our Sauiour doth speake onely of himselfe For he maketh this Argument The sonnes of Kinges are free from tributes because they neither pay tribute to their fathers for that the goods of the parents and children are common nor to other Kings because they are not subiect to them but I am the sonne of the first and chiefest King therefore I owe tribute to no man Wherfore when our Sauiour saith therefore Sonnes are free from thence hee meant onely to gather this that he himselfe was not bound to pay tribute of other men hee affirmed nothing 19 Thus answered Card. Bellarmine in times past when he followed the opinion of the Diuines concerning the exemption of Clergy men against the Canonists who vrged this place of holy Scriptue to proue that Clergy men are exempted from paying of tributes by the law of God But now forsooth he forsaketh the Diuines and this very text therefore sonnes are free which then hee brought for an obiection against his opinion and cleerely answered the same he bringeth now for a chiefe ground to proue his new opinion and which is very remarkable hee concealeth the answer which he then made to the said obiection onely hee addeth this that when the sonnes of Kings are exempted from tribute not onely their owne persons but also their seruants and Ministers and so their families are exempted from tributes But it is certaine that all Clergie men do properly appertaine to the family of Christ who is the sonne of the King of Kings And this our Lord did seeme to signifie when hee said to S. Peter But that wee may not scandalize them finding the stater take it and giue it for me and thee As though he should say that both hee and his family whereof S. Peter was a chiefe gouernour ought to bee free from tributes Which also S. Hierome doth seeme to haue vnderstood in his Commentary of that place when hee saith that Clergy men doe not pay tributes for the honour of our Lord and are as Kings children free from tributes and S. Austin lib. 1. qq Euang. q. 23. where he writeth that in euery earthly Kingdome the children of that Kingdome vnder which are all the Kingdomes of the earth ought to be free not are free as Card. Bellarmine affirmeth S. Austin to say from tributes 20 Thus you see how Card. Bellarmine runneth vp and downe from the words of holy Scripture by which it is demonstrated saith he that S. Peter was not bound to pay tribute to Caesar to the sense which he himselfe disproueth and then from the sense to his priuate collections and inferences that if S. Peter was free all the Apostles were free and if all the Apostles all Cleargie men But if it had pleased him to haue also set downe the answere which in the former Editions of his bookes he made to this obiection the Reader would easily haue perceiued that from this place of holy Scripture no sufficient reason could be gathered to cause him to recall his former opinion although wee should grant that those words of our Sauiour were meant of the tribute which was to be paide to Caesar of which neuerthelesse Card. Bellarmine will not haue them to be vnderstood but onely of the tribute which the children of Israell were by the law of God Exod. 30. commanded to pay for their soules vnto the vse of the tabernacle of testimonie for at that time the temple was not built For first saith he if this argument did conuince not onely Cleargie men but also all Christians who being regenerate by baptisme are the children of Christ and also doe properly appertaine to his spirituall familie or Church of which S. Peter and the rest of the Apostles vnder him were chiefe gouernours should be exempted from paying tributes Secondly our Sauiour saith he doth speake onely of himselfe who was the sonne of the first and chiefest King and that he himselfe was not bound to pay tribute of other men he affirmeth nothing 21 Thirdly to the authority of S. Hierome he answereth that S. Hierome did not intend in that place to proue out of the Gospell that Cleargie men are free from tribute but onely he doth bring a certaine congruence wherefore they are freed by the decrees of Priâ—ces for therefore he saith that they doe not pay tributes as the children of the Kingdome and he addeth an other cause to wit the honor of Christ for he saith that for his honour Cleargie men doe not pay tributs Therfore not the law of God but the decrees of Princes made for the honour of Christ haue exempted Cleargy men Thus Card. Bellarmine 22 Fourthly to the authority of S. Augustine he answereth that although Iansenius whom Salmeron and Suarez doe follow doth affirme that S. Austen by the children of the supreme kingdome did vnderstand the naturall children of God and that he spake in the plurall number to obserue the manner of our Sauiours spech so that the meaning of S. Austen was that all the naturall sonnes of God if it were possible that God could haue more naturall sonnes then one should be exempted from paying of earthly tributes yet Card. Bellarmine doth not like well of this answere and therefore he thinketh the answere of Abulensis to be the more probable that S. Austen did not vnderstand naturall children but Clergie men and Monkes who as also S. Hierome affirmeth in Cap. 17 Mat. were and are
A CLEARE SINCERE AND MODEST confutation of the vnsound fraudulent and intemperate Reply of T. F. who is knowne to be Mr. Thomas Fitzherbert now an English IESVITE Wherein ALSO ARE CONFVTED THE chiefest obiections which D. Schulckenius who is commonly said to be Card. Bellarmine hath made against WIDDRINTONS Apologie for the right or Soueraigntie of temporall PRINCES BY Roger Widdrington an English Catholike LVKE 6. Benedicite maledicentibus vobis orate pro calumniantibus vos Blesse them that curse you and pray for them that calumniate you IHS Permissu Superiorum 1616. THE CONTENTS of this Treatise The Epistle to English Catholikes Wherein 1. IT is shewed first that it is not safe for the consciences of Catholikes to adhere alwaies to the Pope and neglect the command of their temporall Prince 2 That if the Pope should exact from Catholikes that obedience which is due onely to their temporall Prince they should by obeying the Pope disobey the command of Christ and be truly traitours to their Prince 3 That it is possible for Popes to challenge such an obedience and that de facto Pope Boniface did challenge it of the King and inhabitants of France 4 That it is probable that the Pope that now is in condemning the late Oath of Allegeance and in challenging a power to depose temporall Princes demaundeth of English Catholikes the foresaid temporall Allegiance and vsurpeth that authoritie which Christ hath not giuen him 5 That although it should be granted that it is probable that the Pope hath such an authoritie yet so long as it is but probable it is titulus sine re a title which can neuer be put in execution without manifest disobedience to God and iniustice to temporall Princes 6 That the Pope neither is the Iudge of temporall Princes in temporall causes nor as yet by any authenticall instrument hath defined that he hath power to depose temporall Princes and that therefore it is probable that he hath no such power 7 That the manner of his Holinesse proceeding in condemning my bookes and commanding me to purge my selfe and the fallacious dealing of my Aduersaries doth clearely shew that they in their consciences are not perswaded that the doctrine for the Popes power to depose Princes is a point of faith 8 The causes of the beginning and increase of this doctrine are briefely insinuated and that if all temporall Princes would vse the like meanes to defend their Soueraigntie this controuersie would be quickly at an end 9 That Catholikes are bound to read and examine this question otherwise their ignorance will be willfull damnable and inexcusable 10 That they may lawfully read my bookes notwithstanding the Popes or rather Card. Bellarmines prohibition to the contrary and that I deserued not at their hands such vncharitable words and deeds for the loue and paines I haue taken for their sakes The Preface to the Reader Wherein M. r Fitzherberts Preface is confuted the matter which Widdrington handleth and the manner how he proceedeth therein is declared and his doctrine proued to be truly probable and to be neither preiudiciall to his Maiesties seruice nor to the consciences of Catholikes and the exceptions of D. Schulckenius against that rule of the Law brought by Widdrington In dubijs melior est conditio possidentis In doubts or disputable causes the condition of him who hath possession is to be preferred are confuted The first Part. wherein The authorities and testimonies of those learned Catholikes which Widdrington in his Theologicall Disputation brought against the Popes power to depose Princes and which M. r Fitzherbert cunningly passeth ouer and for answer to them remitteth his English Reader to D. Schulckenius a Latine writer are briefely and perspicuously examined and the Replyes which Doctor Schulckenius maketh against them are confuted Chap. 1. Wherein the authoritie of Iohn Trithemius an Abbot and famous writer of the order of S. Benedict is examined and the exceptions which D. Schulckenius taketh against it are ouerthrowne Chap. 2. Wherein the authoritie of Albericus Roxiatus a famous Lawyer and Classicall Doctor is examined and the exceptions of D. Schulckenius against it are confuted Chap. 3. Wherein the authoritie of Ioannes Parisiensis a famous Doctor of Paris is examined and the exceptions of D. Schulckenius against him are proued to be insufficient Chap. 4. Wherein the authoritie of M. r Doctor Barclay a famous and learned Catholike is briefely examined Chap. 5. Wherein are set downe the authorities of many English Catholikes who haue publikely declared their opinions as M. r George Blackwell M. r William Warmington M. r Iohn Barclay M. r William Barret Bishop Watson Abbot Fecknam Doctor Cole both the Harpesfields Mr Edward Rishton M. r Henry Orton M. r Iames Bosgraue M. r Iohn Hart M. Iames Bishop related by Mr. Camden and those thirteene learned and vertuous Priests and most of them as yet liuing whose names I related in my Theologicall Disputation and whose protestation which I set downe verbatim in my Appendix to Suarez must needes suppose that the Pope hath no power to depose Princes as out of Suarez I conuince in this chapter Chap. 6. Wherein the authority of the Kingdome and State of France is largely debated the exceptions which D. Schulckenius taketh against Petrus Pithaeus and Bochellus are confuted and Sigebert is defended from Schisme of which he is wrongfully taxed by Card. Baronius and D. Schulckenius The second part wherein All the principall arguments which Card. Bellarmine bringeth to prooue the vnion and subordination of the temporall and spirituall power among Christians wheron Mr. Fitzherbert and all the other vehement maintainers of the Popes power to depose Princes doe chiefely ground that doctrine together with the Replies which are brought by D. Schulckenius to confirme the same vnion and subordination are exactly examined Chap. 1. Wherein the true state of the question concerning the vnion of the temporall and spirituall power among Christians is declared Chap. 2. Wherein the argument of Card. Bellarmine taken from those words of S. Paul Wee being many are one body in Christ to prooue that the temporall spirituall power among Christians doe make one totall body or common-wealth whereof the Pope is head is answered and Card. Bellarmine conuinced of manifest contradiction Chap. 3. Wherein the authoritie of S. Gregory Nazianzene comparing the temporall and spirituall power among Christians to the body and soule in man which is so often vrged by Card. Bellarmine to prooue that the temporall and spirituall power among Christians doe make one totall body as the body and soule doe make one man is declared and cleerely prooued by Card. Bellarmines owne grounds to make nothing for his purpose 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 concerning this poynt are rehearsed Chap. 5. Wherein the first argument of Card. Bellarmine taken from
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
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
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
people to make and sweare an expresse promise of that the true faith loyalty and spirituall allegeance which as they are Christians and members of the mysticall body of Christ they doe owe by the Law of God to the supreme spirituall Pastour and visible head of this mysticall bodie and Church of Christ and the Emperour at his coronation taketh such an oath neuerthelesse I doe not affirme that the Pope hath power to constraine and punish disobedient Princes and people by vertue onely of the promise which they haue made to the Pope of their spirituall obedience but by vertue of his supreme spirituall power which he hath by the Law of God and his Pastorall authority giuen to him by our Sauiour Christ Iesus 32. True it is that the Reader might the better vnderstand that to command one to vse a temporall thing and to vse it himselfe to command one to dispose of temporals and to dispose of them himselfe are very different things and that the one doth not necessarily follow from the other I brought a familiar example of one who either by promise or by some other obligation and yet D. Schulckenius taketh hold onely of the promise and cleane omitteth the other obligation is bound to dispose and giue his goods or life at anthers command who notwithstanding this promise or other obligation doth still keepe the property dominion and right ouer his goods and life in such sort that the other cannot be vertue of his commanding power which he hath ouer him and them take them away and dispose of them without his consent but if hee will not dispose of his goods at the others command according as by vertue either of his promise or of some other obligation he is bound to doe the other may complaine to the Magistrate that hee will punish him for his offence or cause him to performe his promise so far forth as the coerciue power of the Magistrate doth extend From which I concluded that considering to haue the power to command the vse of the temporall sword and to haue a power to vse it or to depriue of the vse thereof are two different things neither doth one necessarily follow from the other although the Pope as Pope hath according to S. Bernard power to command the Emperour to vse the temporall sword yet it doth not therefore follow that if the Emperour will not vse the temporall sword at the Popes command the Pope as Pope can vse it himselfe or depriue the Emperour of the vse thereof which implieth a power to vse the same but onely that the Pope being a spirituall Prince or Pstour may punish the Emperor for his contempt with spirituall punishments which only doe belong to the coercive power of the supreme spirituall Prince Pastor of the spirituall kingdome Church of Christ 33. Thus therefore you haue seen that S. Bernard doth nothing fauour but it is rather flat contrarie to the Popes power to vse the temporall sword neither could he scarse speake more cleerely against the same then he hath done For although it be cleere that the temporall sword is according to S. Bernard the Popes in some sort and doth belong to the Church in some sort which words in some sort D. Schulckenius heere cunningly omitteth and that in some cases it must be vsed at the becke direction or declaratiue command of the Pope yet the aforesayd limitations of S. Bernard that it is the Popes and belongeth to the Pope in some sort that it is to be vsed for the Church but not by the Church with the hand of the Souldier and not of the Priest at the becke indeede of the Pope but at the command of the Emperour and that our Sauiour commanded and not only counselled S. Peter to put vp his sword into the scabard do plainly shew that according to S. Bernard the Pope as Pope cannot vse the temporal sword nor constrain a temporall Prince by vsing temporall punishments which doth imply a power to vse the temporal sword 34. And for D. Barclay and Iohn of Paris to omit our learned Country-man Alexander of Hales whose words I related before p Num. 18. who doe giue the very same answere which I haue giuen to the aforesaid words of S. Bernard of whose authoritie although Card. Bellarmine heere doth make very small reckoning yet I do plainly confesse that in this controuersie concerning the Popes authoritie to vse the temporall sword and to dispose of all temporals in order to spirituall good I doe more regard their authoritie then I doe Card. Bellarmines speaking with all dutifull respect for that in my opinion they haue handled this question more soundly more cleerely and more sincerely then he hath done Neither is their doctrine repugnant to the Councell of Laterane but onely to the particular exposition which som few especially of late yeeres who haue scraped together all the authorities of Fathers Councells Scriptures facts and decrees of Popes which may seeme any way to fauour the Popes temporall authoritie haue wrested out the words of the said Councel contrarie to the plaine sense of the words and the common vnderstanding of all ancient Diuines who neuer vrged this authoritie of the Councell of Laterane although it hath beene so long publikely extant in the body of the Canon Law But it is now adaies a common fault euen among Catholike Diuines and those also who not perceiuing their owne errour doe accuse others of the same to alleadge in confirmation of their opinions the holy Scriptures and sacred Councels vnderstood according to their owne priuate spirit and meaning and then to cry out against their brethren who mislike their opinions that they haue the holy Sriptures and sacred Councels on their side and that therefore their doctrine is of faith and the contrary hereticall and that their Aduersaries doe oppose themselues against the holy Scriptures and decrees of the Catholike Church whereas wee doe regard with all dutifull respect the holy Scriptures sacred Councels and decrees of the Catholik Church the authority of which consisteth in the true and authenticall sense not in the letter or in the expositiō of any priuate Catholike Doctour which exposition others doe contradict and do oppose our selues only against their vncertaine opinions and expositions of holy Scriptures or sacred Councells grounded vpon their priuate spirit and vnderstanding contrary to the true proper and plaine meaning of the words 35. And although this Ioannes Parisiensis or rather another Iohn of Paris liuing at the same time and surnamed de Poliaco as I said before q Part. 1. ca. 3. nu 7. seq was cōpelled to recall in open Consistory at Auinion before Pope Iohn the 22. certain errors which he maintained cōcerning confession and absolution of whose authoritie neuerthelesse Card. Bellarmine in the latter Editions of his controuersies notwithstanding those his errours maketh some rekoning seeing he citeth him as a Classicall Doctour in fauour of his opinion