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
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
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
wickednesse of humane intention sometimes a spirituall end is ordained to a temporall 13. The reason why the body is per se and of it owne nature for the soule or spirit and yet the temporall power or the end thereof is not per se and of it owne nature referred to the spirituall power or the end thereof I did declare in my Apologie l Num 140. which D. Schulckenius also did relate a little before m Pag. 275. because the bodie and soule doe compound one substantiall thing consisting of two essentiall parts whereof the bodie is the matter as the Philosophers doe call it and the soule the forme and this is the reason why the body is per se and of it owne nature for the soule and subiect are subordained to it for that all Philosophers doe grant that euery matter is per se and of it owne nature for the substantiall forme wherewith it maketh one essentiall compound but the temporall and spirituall powers doe not make one totall bodie or common-wealth whereof the temporall power is insteed of the matter and the spirituall insteede of the forme And therefore D. Schulckenius had small reason to make that interrogation seeing that hee himselfe did a little before set downe this my reason which doth fully satisfie the aforesaid demand 14 Neither did I say as D. Schulckenius here affirmeth me to say although a little before as you haue seene n Num. 4. he related my words otherwise that euery temporall end is per accidens or accidentally referred to a spirituall end but I only affirmed that not euery temporall end and in particular temporall peace among Christians which is the last end of the ciuill power it selfe is not per se and of it owne nature ordained to eternall saluation which is the last end of the spirituall power but onely per accidens or accidentally as by the will and intention of a Christian man it is ordained to eternall saluation which is a supernaturall end and therefore not proportionate to the nature of any ciuill or naturall power And although I had said that euery temporall end is per accidens referred to a spirituall end yet D Schulckenius could not but perceiue by the whole scope of my words that my meaning was to say that euery temporall end which is referred to a spirituall end is not per se and of it owne nature referred to that spirituall end but per accidens and extrinsecally by the will and intention of man who referreth it to that spirituall end for no man can bee so ignorant as to imagine that Christians doe alwaies referre and ordaine all temporall ends to the eternall saluation of their soules 15 True it is that all naturall things belonging to man are of such a nature as that by the intention of man they may be ordained to good or bad ends and temporall peace which is a naturall end may by the will of man being aided with supernaturall grace be referred and eleuated to eternall felicitie which is a supernaturall end and this is agreeable to reason and to the nature of man as he is a reasonable creature or led by reason to ordaine referre and eleuate all naturall things which are in his power when by the helpe of grace he is able so to doe to true supernaturall ends and to eternall felicitie for which hee was created and to doe otherwise were against reason and against the nature of man as hee is endued with reason But that naturall powers or ends should be per se and of their owne nature actually referred and eleuated to supernaturall powers or ends much lesse supernaturall powers or ends should be referred and depressed to naturall powers or vicious ends but only by the good or wicked intention of a man in whose power it is to ordaine a good thing to a bad end a naturall power to a supernaturall and contrariwise this truly I thinke no man of any learning can conceiue and before I haue clearely proued that it is altogether false 16 Lastly to those words which I alledged out of S. Austin and to the rest which follow in my Answer D. Shulckenius replyeth in this manner I answer first saith he o Pag. 332. It is true that the last end of one particular will power or science is their act but it is not true that the last end of one particular will power or science is not referred per se and of their owne nature to that end which is simply the last end but onely by accident by the intention of him who hath that will power or science And this not only S. Thomas in the place cited doth teach but also S. Austin in the place alledged by Widdrington to wit lib. 11. de Trinit cap. 6. All these saith S. Austin and such like wills haue first their ends which are referred to the end of that will whereby we are willing to liue happily Thus S. Austin who when he subioyneth the will therefore to see a skar doth desire hir end to wit the seeing of a skar and farther doth not appertaine to hir he signifieth indeed that the seeing of a skar is the last end of the will to see a skar but hee doth not deny that the seeing of a skar is per se and of it owne nature referred to a higher end of a higher will and that to an other vntill we come to that end which is simply the last end For all good ends are of their owne nature referred to that end which is simply the last end and as ends are of their owne nature subordained one to an other so also it is necessarie that wills powers or sciences be subordained As for example to persist in S. Austins example a man hath many wills one to see a skar an other by seeing the skar to finde the wound the third by finding the wound to convince and correct him who did inflict the wound the fourth by correcting him to heale the wound of his soule the fift by this act of charitie to merit life euerlasting it is certaine that euery one of these wills haue their proper end neither any thing farther doth appertaine to them but it is also certaine that the end of the first will is referred to the end of the second will and the first will it selfe subordained to the second and so in order Thus D. Schulckenius 17 But truly in my opinion D. Schulckenius doth in this Reply both plainly contradict himselfe and also clearely confirme my Answer And first no man can make any doubt but that all wills powers sciences ends and things whatsoeuer are per se and of their owne nature referred to that which is simply the last end but that which is simply the last end of all things is not the eternall felicitie of any creature but God almightie who alone is simply the efficient and finall cause of all things and made all things both heauen and hell for
punishments not onely by the way of command but also of coercion and constraint that is to punish them actually whether they will or no with spirituall punishments when they shall refuse to obey his iust command for that this manner of punishing by way of coercion doth not exceede the limits of the spirituall coerciue power 10. Now if my Aduersaries demand or mee why the spirituall power may of her selfe command temporall actions and yet neither directly nor indirectly that is neither for temporall nor spirituall good exercise temporall actions may command ciuill punishments when they are necessarie to the end of the spirituall power and yet neither directly nor indirectly punish actually with ciuill punishments without the concurrance of the spirituall power I answer them by their owne similitude which pleaseth them so much for the same reason that the soule hath power of her selfe to command bodily actions and yet neither directly nor indirectly that is neither for the good of the body nor of the soule to doe of her selfe alone any bodily action hath power to command bodily punishments and yet of her selfe hath not power to inflict any bodily punishment without the concurrance of the bodie it selfe And thus you see that this similitude of which Card. Bellarmine and his followers doe make so great account is no fit similitude to prooue their doctrine but rather to confirme ours and that from this similitude no probable argument can be drawen to prooue that the spirituall Pastour hath power either directly or indirectly to dispose of temporals to depose temporall Princes or to punish temporally by way of coercion or constraint 11. But fourthly although the temporall and spirituall power were aptly compared by Card. Bellarmine to the bodie and soule yet it would prooue two things more then he as I suppose would willingly admit The first is that the temporall power can exercise no temporall action without the concurrance and assistance of the spirituall power as the body can doe no corporall action vnlesse the soule also as an efficient cause thereof doe concurre thereunto For this is a cleere and approoued principle in philosophie that the soule is cause of all motions in the body according to that common definition or description of the soule assigned by Aristotle g 2. De Anima tex 24. Animaid est quo vinimus sentimus mouemur intelligimus primò The soule is that whereby we first or principally liue and haue sense and are mooued and doe vnderstand 12. The second is that the spirituall power may command or forbid the ciuill power to exercise ciuill actions not onely when they are necessarie or hurtfull to the end of the spirituall power which is the health of the soule but also when they are necessarie or hurtfull to the end of the temporall power which is temporall peace as the soule hath power to command or forbid the bodie to exercise bodily actions as to see heare speake c. not onely when they are necessary or hurtfull to the end and good of the soule which is spirituall life and health but also when they are necessarie or hurtfull to the good of the body which is bodily health and life And therefore Card. Bellarmine declaring this similitude of the spirit and flesh doth only affirme that the spirit doth command the flesh when her actions are hurtfull to the end of the spirit but cunningly omitteth that the spirit also dorh command the flesh when her actions are necessarie or hurtfull to the end of the flesh least the Reader should presently perceiue therby the disparity of this similitude or else from thence inferre that in the same manner the spirituall power may command the temporall power not onely in order to spirituall good but also in order to temporall good which is the Canonist doctrine and which Card. Bellarmine doth at large impugne 13. Lastly in what manner S. Gregory Nazianzene did compare the temporall and spirituall power or rather temporall and spirituall Princes to the bodie and soule I haue sufficiently declared before h Cap. 3. to wit not in the manner of their vnion or subiection but onely in nobility and in that temporall Princes are in as excellent and worthy manner subiect to temporall Princes as spirituall things are more excellent and worthy then temporall So that neither from the authority of S. Gregorie Nazianzene nor from the similitude it selfe of the bodie and soule as it is declared and vrged by Card Bellarmine can it with any probabilitie be gathered that the spirituall power can of her selfe exercise any temporall action belonging to the ciuill power without the concurrance of the ciuill power although it be necessarie to the end of the spirituall power as the soule cannot of her selfe without the concurrance of the bodie exercise any bodily action although it be necessarie to the end not onely of the body but also of the soule And therefore I maruell that Card. Bellarmine could bee so much ouerseene as to vrge and repeat so often this similitude of the soule and body to prooue the Popes power to depose and to dispose of all temporals which is so flat against him and which if it were a fit similitude doth rather confirme the doctrine of the Canonists whom Card. Bellarmine taketh vpon him to confute then his owne opinon But the truth is that it confirmeth neither for that as I declared before i Cap. 2.3 the temporall and spirituall power or the temporall and spirituall Common-wealth are not parts compounding one totall Body or Common-wealth as the bodie and soule doe compound a perfect man Chap 9. Wherein the fift argument to proue the subiection of the temporall power to the spirituall taken from the authoritie of S. Bernard and Pope Boniface the eight is examined 1. THe fift argument which Car. Bellarmine bringeth a Lib. 5. de Râ—m Pont. c. 7. to proue the subiection of the temporall power among Christians to the spirituall is taken from the authoritie of S. Bernard Lib. 4. de considerat and Pope Boniface the eight in the Extrauagant Vnam Sanctam who doth imitate saith Card. Bellarmine S. Bernards words The words of S. Bernard to Pope Eugenius are these Why dost thou againe attempt to vsurpe or vse b Vsurpare the sword which once thou wast commanded to put vp into the scabbard which neuerthelesse hee that denieth to be thine doth seeme to me not sufficiently to haue considered the speech of our Lord saying Returne thy sword into the scabbard Therefore it is also thine to be drawne forth perchance at thy becke c Nutu tuo or direction although not with thy hand Otherwise if also it doth in no maner appertaine to thee when the Apostles said Behold to swords heere our Lord had not answered It is enough but it is too much Therefore both the spirituall and the materiall sword doe belong to the Church but the materiall is indeed to bee exercised or drawne