first hee answereth c Pag. 121. ad num 31. that it is not credible that the Cardinall of Pelleue and the other Prelates should affirme that which Bochellus relateth For the Councell of Trent saith he doth not decree that Princes are absolutely depriued of the Cittie and place wherein they shall permit single combat but with a restriction that they are depriued of the Cittie fort or place which they hold of the Church or which they hold in fee farme Therfore the Councell doth not speake of the King of France or other absolute Kings vnlesse Bochellus will haue the Kingdome of France to be giuen to the Kings by the Church or that the King is not a direct Lord but a feudarie Therefore it had been great imprudence and malignitie to depraue so spitefully the words of the sacred Councell as Bochellus hath depraued which ought not to be presumed of the Cardinall of Pelleue and of the other Prelates 4 But truly it is not credible that Bochellus durst presume to commit so great and publike a forgerie as to falsifie the Records of the highest Court of Parliament and assembly of the three States of the Land especially printing his booke at Paris where without doubt he should not want men both to finde out easily and also to punish seuerely so great a forgerie and withall affirming that those articles were extracted out of the Register of the assembly held at Paris in the yeare 1593 and putting downe such particular circumstances as naming not only the day of the yeare but also of the moneth to wit the 19. of Aprill when the Lord Abbot of Orbais did on the behalfe of the Lord Cardinall of Pelleue bring a coppie of them c. and setting downe all the articles in French whereas the maine corps of his booke was Latin 5 Neither is the reason which D. Schulckenius bringeth to make this testimonie seeme incredible of any great moment For first it is vntrue which he saith that the Councell did not speake of the King of France and other absolute Kings The words of the Councell are cleare to the contrarie The Emperour saith the Councell Kings Dukes Princes Marquesses Earles and temporall Lords by what other name soeuer they be called who shall grant a place for single combat in their Countries among Christians let them be excommunicated and vnderstood depriued of the Iurisdiction and Dominion of the Cittie fort or place which they hold from the Church wherein or whereat they shall permit single combat and if they be held in fee farme let them forthwith be taken for the direct Lords but they that shall fight the combat and they that are called their Patrimi let them incurre ipso facto the punishment of Excommunication and forfeiture of all their goods c. So that it is plaine that the Councell speaketh of Emperours and of other absolute Kings and Princes 6. Secondly although it bee cleere that those words let them bee depriued of the Citty Fort or place which they hold from the Church be spoken with a restriction and limitation onely to those Citties Forts or places which bee held from the Church yet the words following and if they be held in fee farme let them foorthwith be taken for the direct Lords may absolutely and without the aforesaid restriction bee vnderstood of those Citties Forts or places which be held in fee farme either from the Church or from some other Soueraigne Prince as from the direct Lord of them So likewise the punishment of the confiscation of goods may be vnderstood as well without the territories of the Church as within the Popes dominions and may also bee vnderstood to comprehend absolute Princes if perchance they should either bee Patrimi or fight themselues in single combat And so by consequence it might bee inferred that if the Councell hath authoritie to depriue absolute Kings of those dominions which thy hold in fee farme from other absolute Princes or to confiscate their goods or else the goods of their subiects without their consent the Councell also hath authoritie to depriue for the same cause absolute Princes of their Citties Forts and places whereof they are absolute Lords And so the Cardinall of Pelleue and other Prelates of France might vnderstand the Councell in that sense as also D. Weston in his Sanctuarie d q. 28. doth vnderstand them and thereupon vrgeth those words of the Councell of Trent as a principall argument to prooue that the doctrine for the Popes power to depose Princes is a poynt of faith and decreed by the Councell of Trent who little thought that he should therefore haue beene censured of imprudencie and malignitie as D. Schulckenius censureth the Prelates and Parliament of France if they should vnderstand in that manner the Councell of Trent as Bochellus relateth and D. Weston expoundeth it 6. To the second testimony of Petrus Pithaus D. Schulckenius answereth in as shuffling a manner First I answer saith he e Pag. â— 24. that Antonie Posseuine commendeth Petrus Pithaeus for a learned man and a diligent searcher of antiquity and relateth all his workes and also his death and yet he maketh no mention of this booke and I confesse I neuer saw it But although neither Posseuine nor D. Schulckenius euer saw that booke yet I haue seene it and read it and it was printed at Paris by the authoritie of the Parliament in the yeere 1594. and it hath those maximes and positions which I related in my Apologie And therefore we haue the testimony of a very learned Catholike and a diligent searcher of antiquitie by Posseuines confession that France hath euer held this position for vndoubted that the Pope hath no authoritie to depriue the King of France of his Kingdome and that notwithstanding any admonitions Excommunications c. his subiects are bound to obey him in temporals 7. His second answer is that whosoeuer is the Authour of that booke it is cleerely false that France hath alwaies approoued that doctrine for certaine Marke now the reasons which D. Schulckenius bringeth to conuince this very learned man and diligent searcher of antiquity of manifest falshood For first it is repugnant saith he to the Councell of Claramont wherein Philip the first was excommunicated and depriued of his Regall Honour and Crowne by Pope Vrbanus the second whereof see Iuo Carnotensis in his 28. epistle to Vrbanus But it is most cleerely false that Philip was in that Councell depriued of his Regall Honour and Crowne as both I f In Prefat ad Resp Apol. nu 36. seq and Mr. Iohn Barclay g In Prolegom num 75. haue cleerely shewed heeretofore for that no Historiographer writeth that he was deposed in that Councell but at the most onely excommunicated for that hee had forsaken his lawfull wife Berta and had married Bertrada who was also wife to another man For Sigebert Aimonius Matthew Paris Nauclerus Paulus Aemilius Robertus Gaguinus Papirius Massonius the Authour
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
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
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
among Christians is not per se and of it owne nature subiect to the spirituall power is for that in his Schulckenius he affirmeth h Pag. 276. ad nu 140. That among the Heathen Romanes the ciuill power was subiect to the spiritual power of a false religion and a little beneath if the ciuill power saith he be ioyned with a false Ecclesiasticall power that is of a false Religion as it was in the Heathen Romane Common-wealth then it is actually subordained to a false Ecclesiasticall power and if it bee ioyned with a true Ecclesiasticall power as in the Christian and Catholike Church then it is actually subordained to a true Ecclesiasticall power Now what Philosopher or Diuine will affirme that a true ciuill power is per se and of it owne nature actually ordained subordained or referred to a false Ecclesiasticall power that is of a false Religion or to the worshipping of false Gods Therfore this subiection subordination or relation of true ciuill power to the spirituall proceedeth from the intention of him in whom the ciuill power doth reside who according to his faith and religion bee it true or false referreth his true ciuill power to a true or false Religion to a true or false worshipping of God and not from the nature or any intrinsecal propertie of the true ciuill power it selfe which as it is the same in Infidels and Christians or in whatsoeuer subiect it be so also of it own nature hath the same end as well in Infidels as in Christians to wit temporall peace to which of it owne nature it is alwaies referred And therefore I doe not onely say but also I doe cleerely prooue and that out of Card. Bellarmines owne grounds to which neuerthelesse I being only an answerer and not an opponent was not tied that neither the ciuil power being only a naturall power nor the end of ciuill power which is temporal peace being onely a naturall end is per se and of it owne nature subiect or subordained to a true supernaturall power or end but onely by the intension of him in whom the ciuill power doth reside 9. Now you shal see how wel D. Schulckenius proueth the contrarie But wee prooue the contrary saith he i Pag. 329. ad nu 162. because the end of the spirituall common-wealth is euerlasting saluation which is the last end the end of the temporall common-wealth is the peace of the Citie or Kingdome which is not the last end but a mediate end But all ends are subordained per se and of their owne nature to the last end and in vertue of it they doe mooue as all efficient causes are subordained per se and of their owne nature to the first efficient cause and in vertue of it they worke whatsoeuer they doe worke See S. Thomas 1â— 2â— q. 1. ar 6. 10. But to this argument I answered before that the last create end of the spirituall common-wealth which is a companie of men vnited by Baptisme in that manner as I declared before is eternal saluation to which they ought to referre all their powers both temporall and spirituall and all their actions both in generall and particular but I denied that the last end of the temporall power it selfe although it bee conioyned in one the selfe same subiect with true spirituall power is eternall saluation but onely temporall peace in the common-wealth to which of it owne nature it is onely referred as to her last end although by the intention of him in whom true ciuill and spirituall power doth reside it ought to bee referred to eternall saluation as to the last end of a Christian man but not as to the last end which the temporall power it selfe hath per se and of it owne nature Neither hath D. Schulckenius proued the contrary but rather in his Reply to my answere hee in expresse words confirmeth what I haue said For in his answere to the authority which I brought out of S. Augustine hee affirmeth That the last end of one particular will power or science is their act or operation and therefore it cannot of it owne nature be referred to eternall saluation as to the last end vnlesse D. Schulckenius will admit that the same particular power hath of it owne nature two last ends or a later end then the last which implieth a manifest contradiction but it must onely be referred extrinsecally to eternall saluation by the intention of him in whom the particular power doth reside 11 True it is That all create ends are subordained per se and of their nature to that end which is simply and absolutely the last end and doe moue in vertue thereof as all efficient causes are subordained per se and of their owne nature to that which is simply and absolutely the first efficient cause and in vertue thereof they doe worke whatsoeuer they do worke But this efficient and finall cause of all created things is not the eternall saluation of men but God a mighty who is Alpha Omega principium finis the beginning and end of all created things both naturall and supernaturall both vnreasonable and reasonable of accidents and substances of all powers and of all things wherein powers doe reside and who is glorified not onely by the eternall saluation but also by the eternall damnation of men God alone is simply and absolutely the last end of all created things to whome all naturall things are of their owne nature lastly referred as to the first Authour and last end of nature and supernaturall things as to the first Authour and last end of grace and glory Neither can naturall things of their owne nature be referred to any supernaturall create end as is eternall saluation but onely by the will and intention of him who by the helpe of supernatural grace shall referre and eleuate them aboue their nature to a supernaturall end Neither doth S. Thomas in that place affirme the contrary but rather most cleerely confirmeth what I haue said for there he only disputeth how euery man by his wil intention and desire referreth all good things which hee desireth to the last end 12. Marke now I beseech you D. Schulckenius his second proofe which is no whit better then the former Moreouer is not the body saith he k Pag. 330. per se or of it owne nature for the soule why then are not corporall things per se or of their owne nature for spirituall things And whereas my Aduersarie Widdrington seemeth to say that euery temporall end is per accidens or accidentally referred to a spiritual end as by man who worketh for an end it is ordained to a spirituall end it is altogether false For oftentimes wicked men doe ordaine spirituall things to temporall of whom the Apostle saith whose God is their belly and by this a temporall end is per se and of it owne nature alwaies ordained to a spirituall end but by accident and against nature by the
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
cap. meruit de privilegijs wherein hee declareth that no preiudice shall arise to the King of France by that Extrauagant of Pope Boniface but that all things shall be vnderstood to be in the same state as they were before that definition as well concerning the Church as concerning the King and Kingdome of France Thirdly for that all the authorities which hee bringeth from holy Scriptures to proue that the Pope hath both the temporall and spirituall sword doe proue only that the Pope is the spirituall Pastour of the Church and hath spirituall power to binde and loose to iudge and punish spiritually as whatsoeuer thou shalt binde on earth c. and a spirituall man doth iudge all things and he is iudged by none which place some Catholike writers expound of publike and authenticall iudgments For all the other places of holy Scripture which Pope Boniface alledgeth are either taken in the mysticall and not in the literall sense as those behold two swords here and put vp thy sword into the scabard but from the mysticall sense no forcible argument can bee drawne as all Diuines doe grant to proue any doctrine vnlesse to haue that mysticall sense it be declared in other places of holy Scripture or else they make nothing to the purpose as are those words which God spake to the Prophet Ieremie Behold I haue appointed thee this day ouer the Gentiles and ouer Kingdomes that thou maiest plucke vp and destroy and waste and dissipate and build and plant not to destroy nations and kingdomes and raise vp others but by his preaching to plant virtues and destroy vices as S. Hierome expoundeth and by foretelling the destruction of Kingdomes and Nations if they doe not repent and their increase and saluation if they will bee converted Neither is the Pope S. Ieremies Successour in the spirit of prophesie neither doe wee read that Ieremie destroyed any kingdom although he fulfilled all that which he was appointed to do by Alm God 41. It is the same saith Andreas Capella vpon this place to appoint him ouer the Gentiles and to giue him a Prophet in the Gentiles as he said before I giue thee power and authoritie saith God to declare and foretell in my name as my Prophet the ruines and wastings of the Gentiles and of Kingdomes That thou threaten my enemies whom in their Countries I haue planted placed confirmed erected that I will abolish them with captiuities vnlesse they will repent And contrariwise that I will build them and plant them againe that is restore to their ancient state them whom I shall destroy and abollish if they will acknowledge their sinnes And in these words all the charge of Ieremie is comprehended and the matter of this whole booke is declared For it is a prophecie of the destruction of the City and temple and of the captiuitie of the people and of their returne from captiuity and of the reedifying of the temple and City and of the ouerthrow of other nations and kingdomes Thus Capella And the same exposition of these words hath the Glosse vpon this place Besides Pope Boniface in this Extrauagant alledgeth for Scripture that which is no Scripture to wit for the truth testifying the spirituall power hath to institute or instruct the earthly power and to iudge it if it shall not be good which words are not to be found in the holy Scripture 42. Lastly there is no more account to be made of the authoritie of Pope Boniface the eight for this his doctrine in this point touching the Popes temporal authoritie ouer temporall Princes if we take him as a priuate Doctour deliuering his opinion then of an other Doctour as well learned as he was who holdeth with the Canonists that the Pope is direct Lord King of the world not only spirituall but also temporall for that Pope Boniface was of this opinion that the Pope hath direct power not only in spiritualls but also in temporalls Whereupon he wrote to Philip the faire King of France that he was subiect to him in spirituals and temporalls and that all those who should hold the contrary he reputed for heretikes and that the kingdome of France by reason of the Kings disobedience was falne to the Church For which words Pope Boniface is taxed by Ioannes Tilius x In Chron. ad annum 1302. Bishop of Meldune by Robertus Guaguinus y Lib. 7. in Philippo Pulch. by Platina z In vita Bonifaci◠octaui and others of great pride impudencie and arrogancie Whereupon Paulus Aemilius who doth otherwise greatly fauour Pope Boniface writeth thus * In Philippo Pulchro Pope Boniface did add at which all men did marmaile that the King of France ought to reuerence the Pope not only in sacred manner and by Episcopall right as a Father of our soules but he ought also to acknowledge him as his Prince by ciuill Iurisdiction and in prophane matters and dominion All this being considered as also that all the words of that Extrauagant are so generall that they may be vnderstood as well if not better of the Popes direct dominion in temporalls as of his indirect power to dispose of temporals which is only in order to spirituall good what great reckoning is to be made of this cōstitution of P. Boniface it being withal reuersed by P. Clemens the 5. who next but one succeeded him I remit to the cōsideration of the iudicious Reader Chap. 10. Wherein the similitude of Pope Innocent the third who compareth the spirituall and temporall power to the Sun Moone is examined 1. THe sixt and last argument which Card. Bellarmine bringth to proue the sbiection of the temporall power to the spirituall is taken from the authority of Pope Innocent the third who in cap. Solitae de maioritate obedientia doth wel saith he a In tract contra Barcl c. 13. in fine compare the spirituall temporall power to the Sun Moone Therefore as the moone is subiect to the Sun for that she receiueth light from the Sun the Sun is not subiect to the Moone for that the Sun receiueth nothing from the Moon so also a king is subiect to the Pope the Pope is not subiect to a king 2. But first this similitude doth not proue that the temporall power it selfe is subiect to the spirituall or which is all one that a temporall King is subiect to the Pope in respect of his temporall power which he doth not receiue from the Pope but in respect of the light of faith which a temporall King receiueth from the spirituall power And therefore as the Moone when she is eclypsed in opposition to the Sun doth not loose that little light which according to the doctrin of the Philosophers and astronomers she hath of her owne nature and not deriued from the Sunne so temporall Princes when of Catholikes or Christians they become heretikes or infidells and are in opposition to the Pope do not loose