Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15308	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 Iesuite Wherein also are confuted the chiefest obiections which D. Schulckenius, who is commonly said to be Card. Bellarmine, hath made against Widdrintons [sic] Apologie for the right, or soueraigntie of temporall princes. By Roger Widdrington an English Catholike.	Preston, Thomas, 1563-1640.	1616 (1616)	STC 25598; ESTC S120047	267,609	417

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

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

punishments not onely by the way of command but also of coercion and constraint that is to punish them actually whether they will or no with spirituall punishments when they shall refuse to obey his iust command for that this manner of punishing by way of coercion doth not exceede the limits of the spirituall coerciue power 10. Now if my Aduersaries demand or mee why the spirituall power may of her selfe command temporall actions and yet neither directly nor indirectly that is neither for temporall nor spirituall good exercise temporall actions may command ciuill punishments when they are necessarie to the end of the spirituall power and yet neither directly nor indirectly punish actually with ciuill punishments without the concurrance of the spirituall power I answer them by their owne similitude which pleaseth them so much for the same reason that the soule hath power of her selfe to command bodily actions and yet neither directly nor indirectly that is neither for the good of the body nor of the soule to doe of her selfe alone any bodily action hath power to command bodily punishments and yet of her selfe hath not power to inflict any bodily punishment without the concurrance of the bodie it selfe And thus you see that this similitude of which Card. Bellarmine and his followers doe make so great account is no fit similitude to prooue their doctrine but rather to confirme ours and that from this similitude no probable argument can be drawen to prooue that the spirituall Pastour hath power either directly or indirectly to dispose of temporals to depose temporall Princes or to punish temporally by way of coercion or constraint 11. But fourthly although the temporall and spirituall power were aptly compared by Card. Bellarmine to the bodie and soule yet it would prooue two things more then he as I suppose would willingly admit The first is that the temporall power can exercise no temporall action without the concurrance and assistance of the spirituall power as the body can doe no corporall action vnlesse the soule also as an efficient cause thereof doe concurre thereunto For this is a cleere and approoued principle in philosophie that the soule is cause of all motions in the body according to that common definition or description of the soule assigned by Aristotle g 2. De Anima tex 24. Animaid est quo vinimus sentimus mouemur intelligimus primò The soule is that whereby we first or principally liue and haue sense and are mooued and doe vnderstand 12. The second is that the spirituall power may command or forbid the ciuill power to exercise ciuill actions not onely when they are necessarie or hurtfull to the end of the spirituall power which is the health of the soule but also when they are necessarie or hurtfull to the end of the temporall power which is temporall peace as the soule hath power to command or forbid the bodie to exercise bodily actions as to see heare speake c. not onely when they are necessary or hurtfull to the end and good of the soule which is spirituall life and health but also when they are necessarie or hurtfull to the good of the body which is bodily health and life And therefore Card. Bellarmine declaring this similitude of the spirit and flesh doth only affirme that the spirit doth command the flesh when her actions are hurtfull to the end of the spirit but cunningly omitteth that the spirit also dorh command the flesh when her actions are necessarie or hurtfull to the end of the flesh least the Reader should presently perceiue therby the disparity of this similitude or else from thence inferre that in the same manner the spirituall power may command the temporall power not onely in order to spirituall good but also in order to temporall good which is the Canonist doctrine and which Card. Bellarmine doth at large impugne 13. Lastly in what manner S. Gregory Nazianzene did compare the temporall and spirituall power or rather temporall and spirituall Princes to the bodie and soule I haue sufficiently declared before h Cap. 3. to wit not in the manner of their vnion or subiection but onely in nobility and in that temporall Princes are in as excellent and worthy manner subiect to temporall Princes as spirituall things are more excellent and worthy then temporall So that neither from the authority of S. Gregorie Nazianzene nor from the similitude it selfe of the bodie and soule as it is declared and vrged by Card Bellarmine can it with any probabilitie be gathered that the spirituall power can of her selfe exercise any temporall action belonging to the ciuill power without the concurrance of the ciuill power although it be necessarie to the end of the spirituall power as the soule cannot of her selfe without the concurrance of the bodie exercise any bodily action although it be necessarie to the end not onely of the body but also of the soule And therefore I maruell that Card. Bellarmine could bee so much ouerseene as to vrge and repeat so often this similitude of the soule and body to prooue the Popes power to depose and to dispose of all temporals which is so flat against him and which if it were a fit similitude doth rather confirme the doctrine of the Canonists whom Card. Bellarmine taketh vpon him to confute then his owne opinon But the truth is that it confirmeth neither for that as I declared before i Cap. 2.3 the temporall and spirituall power or the temporall and spirituall Common-wealth are not parts compounding one totall Body or Common-wealth as the bodie and soule doe compound a perfect man Chap 9. Wherein the fift argument to proue the subiection of the temporall power to the spirituall taken from the authoritie of S. Bernard and Pope Boniface the eight is examined 1. THe fift argument which Car. Bellarmine bringeth a Lib. 5. de R●m Pont. c. 7. to proue the subiection of the temporall power among Christians to the spirituall is taken from the authoritie of S. Bernard Lib. 4. de considerat and Pope Boniface the eight in the Extrauagant Vnam Sanctam who doth imitate saith Card. Bellarmine S. Bernards words The words of S. Bernard to Pope Eugenius are these Why dost thou againe attempt to vsurpe or vse b Vsurpare the sword which once thou wast commanded to put vp into the scabbard which neuerthelesse hee that denieth to be thine doth seeme to me not sufficiently to haue considered the speech of our Lord saying Returne thy sword into the scabbard Therefore it is also thine to be drawne forth perchance at thy becke c Nutu tuo or direction although not with thy hand Otherwise if also it doth in no maner appertaine to thee when the Apostles said Behold to swords heere our Lord had not answered It is enough but it is too much Therefore both the spirituall and the materiall sword doe belong to the Church but the materiall is indeed to bee exercised or drawne

of the Realme made against them had so little commiseration of the continuall calamities of distressed Catholikes that he was not ashamed to aduise then his Holinesse in a little Treatise or Pamphlet written in Italian that it was not good or profitable to the Catholike cause that any libertie or toleration of Religion should be granted by the State to the Catholikes of England 82 And that this is most true hee can not for shame deny and I haue also heard diuerse vertuous Priests and Laymen who were then at Rome protest vpon their saluation that they did both see and reade the aforesaid Italian Pamphlet affirming withall that it was thought then by diuerse at Rome that this my Aduersarie T. F. was in that businesse onely an agent and instrument for others vpon whose command and becke hee wholly depended who feared least that if her Maiestie should haue granted vvhich they then greatly suspected any toleration or mitigation of the Law to those hir Catholike Subiects who would giue sufficient securitie of their true vnfaigned and constant loyaltie it would haue beene the ready way to haue thrust all the Iesuites quite out of England Now vvhat designements this my Aduersarie can haue and what construction you may make of such his proceedings and whether hee sincerely intendeth so much your good as his priuate ends and of those vpon whom hee now dependeth and how diligently you are to examine his words deeds and writings who dare aduenture with such palpable fraude to delude his Holinesse his Maiestie and your selues as partly you haue seene in this his Preface and more fully you shall see beneath I leaue Catholike Countreymen to your prudent considerations 83 Lastly the applying of those words of the Apocalyps I would thou wert either hot or cold c. to mee being but a slanderous calumnie affirmed without proofe needeth no confutation And with the same facilitie might Carerius and the Canonists apply them to Cardinall Bellarmine and others of his Societie for which cause hee calleth them wicked polititians who are so luke warme that they will not grant with the Canonists that the Pope is not onely a spirituall but also a temporall Lord of the whole Christian world True it is that I am not of so fierie a spirit as vnder pretence of zeale to approue Gunpowder plots or that desperate doctrine from whence such furious attempts doe proceede neither vnder colour of feruent deuotion to attribute to the Pope an authoritie ouer the Kingdomes bodies and liues of temporall Princes which is not knowne to bee granted him by Christ and which is more scalding to brand those Catholikes with heresie that haue not the like feruour Neither am I so cold as to deny either to Pope or Prince that authoritie which is knowne to be due to them all extremities I hate virtue consisteth in a meane neither to take from Caesar and giue it to God nor to take from God and giue it to Caesar but to render to God and Caesar that which is their due 84 And this shall suffice Deare Countrimen touching those aduertisement considerations which Mr. Fitzherbert hath giuen you concerning my doctrine in generall and therefore I will now passe by degrees to the examination of his Replyes to mee in particular and I doubt not to discouer also herein so plainly his manifold frauds falshods that you haue iust cause not to hazard your consciences and whole estates vpon such his fraudulent words and writings as partly you haue already seene in this his Preface how vnsincerely and guilefully in euery one of his aduertisement and considerations hee hath proceeded and more cleerely you shall see beneath in this Treatise which Treatise to the end you may more plainely vnderstand the chiefe grounds of this controuersie touching the Popes power to depose Princes which is the maine question as my Aduersarie confesseth betwixt him and me and specially impugned in the new oath of allegiance I will deuide into three principall parts In the first I will set downe those Authors which I brought in my Theologicall Disputation to proue that any Catholike might by reason of extrinsecall grounds and the authoritie of learned Catholikes probably perswade themselues that the Pope hath not by Christ his institution any power to depose Princes together with a confutation of the Replyes which Card. Bellarmine masked vnder D. Schulkenius his name to whom my Aduersarie here remitteth his English Reader hath made against them In the second I will examine all the principall arguments which Card. Bellarmine hath brought to proue the vnion and subordination of the temporall power to the spirituall which subordination my Aduersarie here supposeth to be a chiefe foundation whereon the doctrine for the Popes Power to depose Princes doth depend and also the Replyes which D. Sculckenius hath made to confirme the said pretended vnion and subordination In the third and last part I will discouer in particular the insufficiencie or Mr. Fitzherberts whole Reply in the same manner order and number of Chapters which hee hath obserued in replying to my Answeres The first part Wherein THOSE AVTHORITIES AND testimonies of learned CATHOLIKES which Mr. FITZHERBERT cunningly passeth ouer and for answere to them remitteth his English Reader to D. SCHVLCKENIVS a Latine writer are briefely and perspicuously examined BEfore I come to examine the particular points of my Aduersaries Reply and to make manifest his immodest insufficient and also vnsincere proceeding therein I thinke it not amisse first to set downe the testimonies of those Catholike Authours which I brought in my Theologicall Disputation to proue that the doctrine for the Popes power to depose Princes is not a point of faith and the contrarie hereticall as Mr. Fitzherbert following the steps of Card. Bellarmine and some few others of his Society would gladly enforce English Catholikes euen with incurring their Soueraignes high displeasure and with the vtter ouerthrow of their temporall estates to beleeue to the end the Reader may thereby clearely perceiue both the silly and shuffling answeres of D. Schulckenius and also the insufficient and craftie dealing of Mr. Fitzherbert who taking vpon him in this his Reply to satisfie English Catholiks those especially that vnderstand not the Latine tongue for otherwise he would doubtlesse haue replyed in Latine as he by me was answered in Latine and to make them see as he saith a In the Preface num 28. a cleare confutation of the grounds of my doctrin and of my principall arguments and answeres touching the Popes power to depose Princes which is the maine question betwixt him and me and specially impugned and abiured in the new oath neuerthelesse he cleane omitteth to answere my chiefe principall yea and only grounds which I brought to perswade vnlearned men that the doctrine for the Popes power to depose Princes is not a point of faith to wit extrinsecall grounds drawne from the testimonie of learned Catholikes who maintaine the contrarie doctrine by which