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
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
one person So likewise the ciuill and spirituall power are somtimes found diuided as long since in the Apostles time somtimes vnited as now and when they are vnited they make one body or common wealth 2. To this argument I answered in my Apologie b num 139. 140. that from the words of S. Gregorie Nazianzene onely these two things can be gathered The first that the spirituall power is more worthy and more noble then the temporall and that therefore the temporall must in worthinesse yeeld and giue place to the spirituall The second is that Christian Princes although in temporalls and in things belonging to ciuill gouernment they are supreme on earth and therefore subiect to none yet in that they are Christians they are subiect in spirituals and in things belonging to Christian Religion to the command of spirituall Pastours of the flocke of Christ For these bee the expresse wordes which he vsed to the Christian President For the law of Christ doth make you also subiect to my power and authoritie for we also haue authoritie to command I add also a more noble and more perfect vnlesse it be meete that the spirit do submit her power to the flesh and heauenly things doe giue place to earthly From which words this onely can be inferred that the spirituall power is more noble then the temporall and that all Christian Princes and Magistrates as they are the sheepe of Christ are in spirituall things subiect to the spirituall Pastours of the Church which all Catholikes will freely grant But that the temporall and spirituall power among Christians as they are referred to the supreme visible heads here on earth do make one totall body or common wealth as the soule and body do make one man or that the temporall power among Christians as it is temporall for this much doth signifie the temporall and spirituall power taking them in abstracto or which is all one that temporall Princes are in meere temporall causes subiect to spirituall Pastours cannot with any shew of probabilitie bee gathered out of those words of S. Gregorie Nazianzene 3. Wherefore the vnion of the temporall and spirituall power among Christians is nothing like to the vnion of the body and soule in man for that the body is a substantiall matter and the soule a substantiall forme and therefore being vnited they make one substantiall compound which is called man who therefore hath in him actually properly and formally both body and soule as euery compound hath in him the parts whereof it is compounded but the ciuill and spirituall power are not among Christians vnited as two parts compounding really and actually one totall body which is the Church of Christ whereof the Pope is head for that according to Card. Bellarmines owne doctrine the Church of Christ whereof the Pope is head is compounded only of spirituall power and not of ciuill power as ciuill is distinguished from spirituall but ciuill and spirituall power ciuill power and spirituall subiection ciuill subiection and spirituall subiection to omit now spirituall power and ciuill subiection are only vnited among Christians as two accidents for example Musike and Phisike are vnited in one man which vnion being only accidentall and in subiect is not sufficient to cause the temporall and spirituall power to make truely properly and formally one body whereof the Pope is bead but only to make the same man either to haue in him both temporall and spirituall power or temporall power and spirituall subiection or both temporall subiection and spirituall subiection to omit now spirituall power and temporall subiection and consequently the same man to bee guided directed and gouerned in temporall things by the lawes precepts and directions of the temporall power and in spirituall things by the lawes precepts and directions of the spirituall power As the vnion of Musike and Phisike in one man although it be only materiall accidentall and in subiect yet it maketh the same man to be both a Musician and a Physitian and as he is a Musitian to be guided and directed by the lawes and precepts of Musicke and as a Phisitian by the rules precepts of phisike but it doth not make Musike to be guided and directed by Physike or a Musicion as he is a Musician to be guided and directed by a Physition as he is a Physitian So likewise the aforesaid vnion of temporall and spirituall power of temporall power and spirituall subiection c. in one man doth not make the temporall power to be subiect to the spirituall or a temporall Prince as hee is a temporall Prince or which is all one in temporall causes to bee guided directed and gouerned by the spirituall power as it is spirituall But of this similitude of the soule and body wee shall haue occasion to treat againe beneath c Cap. 8. 4. Pardon me good Reader that sometimes I repeate the same things somewhat often it is not to make my booke the bigger and to fill it vp with idle repetitions of the same things as my Aduersaries to disgrace me are pleased to lay to my charge not considering that they themselues do often times commit the like but it is onely to cleere thy vnderstanding and to make thee throughly comprehend the difficultie and in what manner the temporall and spirituall power are vnited and subordained among Christians considering that my Aduersaries to prooue the Popes power to depose Princes to dispose of all temporalls and to punish temporally by way of constraint doe so often inculcate this vnion and subordination as a principall ground whereon the Popes power in temporalls doth depend And thus you haue seene how weakely Card. Bellarmine and disagreeably to his owne principles hath laboured to proue that the temporall and spirituall power among Christians doe make one totall body or common wealth whereof the Pope is head now you shall see how weakely also and not conformably to his owne doctrine he endeauoureth to proue that the temporall power among Christians is subiect and subordained to the spirituall Chap. 4. Wherein the true state of the question concerning the subiection and subordination of the temporall power among Christians to the spirituall is propounded and the different opinions of Catholikes touching this point are rehearsed 1. FIrst therefore that you may perceiue the true state of the question and wherein I doe agree with Card Bellarmine and wherein we differ I doe agree with him in this that Christian Princes in whom the supreme temporall power doth reside being the sheepe of Christ no lesse then inferiour persons are subiect to the supreme visible Pastour of the Church of Christ but the question is in what things and also in what manner they are subiect Secondly we also agree in this that Christian Princes are in spirituall things or which doe belong to Christian faith and Religion subiect not onely to the directiue or commanding power but also in spirituall punishments to the coerciue or punishing power of spirituall
and spirituall power that is of Kings and Bishops Clerkes and Laikes is made properly and formally one politike body or temporall common-wealth 12. And dare D. Schulckenius trow you presume to say that S. Chrysostom Theophylact Oecumenius * Ad Rom. 13. and those others whom partly I did cite before e Cap. 6. and partly I will beneath f Cap. 12. were not well in their wits when they affirmed That whether he be a Monke or a Priest or an Apostle he is according to S. Paul subiect to temporall Princes Or dare he presume to say that Dominicus Sotus Franciscus Victoria Medina Sayrus Valentia and innumerable other Diuines cited by Sayrus g Lib. 3. Thesaurie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 and also by Salas h Disp 14. de Legibus sect 8. the Iesuite whose opinion hee approoueth and withall affirmeth That some few moderne Diuines doe hold the contrary were not well in their wits when they taught that Cleargie men are directly subiect to the ciuill Lawes which are not repugnant to their state nor to Ecclesiasticall Lawes or Canons and that Kings are Lords of Cleargie men and that Cleargie men are bound to come at their call and as Subiects to sweare allegeance and obedience to them as Salas in expresse words affirmeth and that Cleargie men are not exempted from secular power concerning the directiue or commanding force thereof in ciuill Lawes which are profitable to the good state of the common wealth which are the expresse words of Gregorius de Valentia tom 3. disp 9. q. 5. punc 3. 13 And to conclude dare D. Schulckenius presume to say that Cardinall Bellarmine was not well in his wits when hee wrote i Lib. 1. de Clericis câ—p 28. propos 2a. That Cleargie men are not in any manner exempted from the obligation of ciuill Lawes which are not repugnant to holy Canons or to the office of their Clergie although in the last Editions of his Booke he hath left out those words in any manner not alleaging any cause wherefore And therefore although Cleargie men are by the Ecclesiastical Lawes and priuiledges of temporall Princes exempted fâ—om the tribunalls of secular Magistrates and from paying of certaine tributes and personall seruices yet to say that they are exempted wholly from temporall subiection and that they are not subiect to the directiue power of the ciuil Lawes nor can truely and properly commit treasons against any temporall Prince for that they owe not true fidelitie allegiance and ciuill subiection to any temporall Prince as some few Iesuites of these latter times haue not feared to a uerre whose opinion Card. Bellarmine now contrarie to his ancient doctrine which for many yeeres together he publikely maintained doth now seeme to follow is repugnant in my iudgement both to holy Scriptures so expounded by the ancient Fathers to the common opinion of the Schoole Diuines and once also of Card. Bellarmine himselfe at which time I thinke D. Schulckenius will not say that he was not wel in his wits and also to the practise both of the primitiue Church and of all Christian Kingdomes euen to these dayes and it is a doctrine newly broached in the Christian world without sufficient proofe scandalous to Catholike Religion iniurious to Chrian Princes and odious to the pious eares of all faithfull and well affected Subiects 14. The other reason which D. Schulckenius allegeth why Kings and Bishops Clearkes and Laicks doe not make properly and formally one politike body or temporall common-wealth for to say that temporall and spirituall power in abstracto doe make formally either one temporal or one spiritual coÌ„mon-wealth is very vntrue and repugnant to his owne grounds as I haue shewed before vnlesse we will speake very improperly to wit for that Cleargie men are superiour and not subiect is as insufficient as the former for that temporall Princes are in temporalls superiour and haue preheminence not onely ouer Lay-men but also ouer Cleargy men And therefore the temporall and spirituall power or Kings and Bishops Clearkes and Laikes as they are referred to the visible heads heere on earth doe neither make one politike or temporall body nor one spirituall or Ecclesiasticall body nor one total common-wealth consisting of both powers whereof the Pope is head but they doe make formally and properly two totall bodies or common-wealths to wit the spirituall kingdome of Christ which consisteth onely of spirituall power and the earthly kingdomes of this Christian world which consisteth onely of temporall and ciuill authority both which bodies are commonly signified by the name of the Christian world or Christian common-wealth wherin all things are well ordered and rightly disposed and therefore superiours are aboue inferiours and inferiours are subiect to superiours but in temporall causes temporall power whereof temporall Princes are the head hath the preheminence not onely ouer Lay-men but also ouer Cleargy-men and in spirituall causes the spirituall power whereof the Pope is head is superiour and to confound these two powers were to breake all good order as before I also declared And therfore for good reason I granted the antecedent proposition of Card. Bellarmines argument and denied his consequence 15. But fourthly obserue good Reader another palpable vntruth which D. Schulckenius in this place affirmeth Card. Bellarmine as you haue seene endeuoured by his third argument to proue that the temporall power as it is temporall is among Christians subiect to the spirituall power as it is spirituall and his argument was this If the temporall gouernment hinder the spirituall good the Prince is bound to change that manner of gouernment euen with the hinderance of the temporall good therefore it is a signe that the temporall power is subiect to the spirituall .. The antecedent proposition I did grant and I denied his consequence Now D. Schulckenius affirmeth that for this cause I denyed his consequence for that of the temporall and spirituall power is not made formally one politike body which is very vntrue For although I should acknowledge as in very deede I doe that the temporall and spirituall power as they are referred to Christ the invisible and celestiall head doe make properly and formally one totall body or common-wealth consisting of both powers which may be called the Christian common wealth but more properly the Christian world yet I would and doe denie his consequence and the reason hereof I alledged before for that they are not essentiall parts of this totall bodie as the bodie soule are of man but integrall parts as two shoulders two sides hands feete eyes eares c. are integrall parts of mans bodie and doe not make an essentiall but an integrall compound in which kinde of compound it is not necessarie as I shewed before k Cap. 6. nu 6. 10. that one part bee subiect to an other but it sufficeth that both be subiect to the head And although I should also grant as I doe that temporall and spirituall power doe
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
A CLEARE SINCERE AND MODEST confutation of the vnsound fraudulent and intemperate Reply of T. F. who is knowne to be Mr. Thomas Fitzherbert now an English IESVITE Wherein ALSO ARE CONFVTED THE chiefest obiections which D. Schulckenius who is commonly said to be Card. Bellarmine hath made against WIDDRINTONS Apologie for the right or Soueraigntie of temporall PRINCES BY Roger Widdrington an English Catholike LVKE 6. Benedicite maledicentibus vobis orate pro calumniantibus vos Blesse them that curse you and pray for them that calumniate you IHS Permissu Superiorum 1616. THE CONTENTS of this Treatise The Epistle to English Catholikes Wherein 1. IT is shewed first that it is not safe for the consciences of Catholikes to adhere alwaies to the Pope and neglect the command of their temporall Prince 2 That if the Pope should exact from Catholikes that obedience which is due onely to their temporall Prince they should by obeying the Pope disobey the command of Christ and be truly traitours to their Prince 3 That it is possible for Popes to challenge such an obedience and that de facto Pope Boniface did challenge it of the King and inhabitants of France 4 That it is probable that the Pope that now is in condemning the late Oath of Allegeance and in challenging a power to depose temporall Princes demaundeth of English Catholikes the foresaid temporall Allegiance and vsurpeth that authoritie which Christ hath not giuen him 5 That although it should be granted that it is probable that the Pope hath such an authoritie yet so long as it is but probable it is titulus sine re a title which can neuer be put in execution without manifest disobedience to God and iniustice to temporall Princes 6 That the Pope neither is the Iudge of temporall Princes in temporall causes nor as yet by any authenticall instrument hath defined that he hath power to depose temporall Princes and that therefore it is probable that he hath no such power 7 That the manner of his Holinesse proceeding in condemning my bookes and commanding me to purge my selfe and the fallacious dealing of my Aduersaries doth clearely shew that they in their consciences are not perswaded that the doctrine for the Popes power to depose Princes is a point of faith 8 The causes of the beginning and increase of this doctrine are briefely insinuated and that if all temporall Princes would vse the like meanes to defend their Soueraigntie this controuersie would be quickly at an end 9 That Catholikes are bound to read and examine this question otherwise their ignorance will be willfull damnable and inexcusable 10 That they may lawfully read my bookes notwithstanding the Popes or rather Card. Bellarmines prohibition to the contrary and that I deserued not at their hands such vncharitable words and deeds for the loue and paines I haue taken for their sakes The Preface to the Reader Wherein M. r Fitzherberts Preface is confuted the matter which Widdrington handleth and the manner how he proceedeth therein is declared and his doctrine proued to be truly probable and to be neither preiudiciall to his Maiesties seruice nor to the consciences of Catholikes and the exceptions of D. Schulckenius against that rule of the Law brought by Widdrington In dubijs melior est conditio possidentis In doubts or disputable causes the condition of him who hath possession is to be preferred are confuted The first Part. wherein The authorities and testimonies of those learned Catholikes which Widdrington in his Theologicall Disputation brought against the Popes power to depose Princes and which M. r Fitzherbert cunningly passeth ouer and for answer to them remitteth his English Reader to D. Schulckenius a Latine writer are briefely and perspicuously examined and the Replyes which Doctor Schulckenius maketh against them are confuted Chap. 1. Wherein the authoritie of Iohn Trithemius an Abbot and famous writer of the order of S. Benedict is examined and the exceptions which D. Schulckenius taketh against it are ouerthrowne Chap. 2. Wherein the authoritie of Albericus Roxiatus a famous Lawyer and Classicall Doctor is examined and the exceptions of D. Schulckenius against it are confuted Chap. 3. Wherein the authoritie of Ioannes Parisiensis a famous Doctor of Paris is examined and the exceptions of D. Schulckenius against him are proued to be insufficient Chap. 4. Wherein the authoritie of M. r Doctor Barclay a famous and learned Catholike is briefely examined Chap. 5. Wherein are set downe the authorities of many English Catholikes who haue publikely declared their opinions as M. r George Blackwell M. r William Warmington M. r Iohn Barclay M. r William Barret Bishop Watson Abbot Fecknam Doctor Cole both the Harpesfields Mr Edward Rishton M. r Henry Orton M. r Iames Bosgraue M. r Iohn Hart M. Iames Bishop related by Mr. Camden and those thirteene learned and vertuous Priests and most of them as yet liuing whose names I related in my Theologicall Disputation and whose protestation which I set downe verbatim in my Appendix to Suarez must needes suppose that the Pope hath no power to depose Princes as out of Suarez I conuince in this chapter Chap. 6. Wherein the authority of the Kingdome and State of France is largely debated the exceptions which D. Schulckenius taketh against Petrus Pithaeus and Bochellus are confuted and Sigebert is defended from Schisme of which he is wrongfully taxed by Card. Baronius and D. Schulckenius The second part wherein All the principall arguments which Card. Bellarmine bringeth to prooue the vnion and subordination of the temporall and spirituall power among Christians wheron Mr. Fitzherbert and all the other vehement maintainers of the Popes power to depose Princes doe chiefely ground that doctrine together with the Replies which are brought by D. Schulckenius to confirme the same vnion and subordination are exactly examined Chap. 1. Wherein the true state of the question concerning the vnion of the temporall and spirituall power among Christians is declared Chap. 2. Wherein the argument of Card. Bellarmine taken from those words of S. Paul Wee being many are one body in Christ to prooue that the temporall spirituall power among Christians doe make one totall body or common-wealth whereof the Pope is head is answered and Card. Bellarmine conuinced of manifest contradiction Chap. 3. Wherein the authoritie of S. Gregory Nazianzene comparing the temporall and spirituall power among Christians to the body and soule in man which is so often vrged by Card. Bellarmine to prooue that the temporall and spirituall power among Christians doe make one totall body as the body and soule doe make one man is declared and cleerely prooued by Card. Bellarmines owne grounds to make nothing for his purpose Chap. 4. Wherein the true state of the question concerning the subiection and subordination of the temporall power among Christians to the spirituall is propounded and the different opinions of Catholikes concerning this poynt are rehearsed Chap. 5. Wherein the first argument of Card. Bellarmine taken from
the ends of the temporall and spirituall power to prooue that the temporall power among Christians as it is temporall is subiect to the Ecclesiasticall as it is Ecclesiasticall is propounded Widdringtons answer to the same related and D. Schulckenius Reply therunto cleerly confuted Chap. 6. Wherein Card. Bellarmines second argument to proue the same taken from the vnion of Kings and Bishops Clerkes and Laikes in one Church is rehearsed the Answer of Widdrington of Mr. D. Barclay and of Mr. Iohn Barclay thereunto is related and Card. Bellarmines Reply to the same is most cleerely ouerthrowen Chap. 7. Wherein Card. Bellarmines third argument to prooue the same taken from the obligation by which Christian Princes are bound to change their temporall gouernment if it hinder the spirituall good is related Widdringtons answer to the same rehearsed and D. Schulckenius Reply threunto prooued to be vnsound fraudulent and repugnant to his owne grounds Chap. 8. Wherein Card. Bellarmines fourth argument taken from the authority of S. Gregory Nazianzene comparing the temporall and spirituall power among Christians to the body and soule in man is cleerely conuinced to bee no fit similitude to prooue that the temporall power among Christians is per se subiect to the spirituall and that tht Pope hath power to dispose of temporals and to depose temporall Princes but that is rather a fit similitude to prooue the flat contrary Chap. 9. Wherein the fift argument of Card. Bellarmine taken from the authority of S. Bernard and Pope Boniface the eight affirming that in the Church are two swords and that the sword is vnder the sword is rehearsed Widdringtons answer thereunto related D. Schulckenius Reply confuted and cleerely prooued that S. Bernard doth nothing fauour but expressely impugne the Popes power to vse the temporall sword and that Pope Boniface did challenge a direct temporall Monarchie ouer the whole world and that Extrauagant vnam Sanctam was reuersed by Pope Clement the next Successour but one to Boniface and withall that Pope Boniface his words may be vnderstood in a true sense Chap. 10. Wherein Card. Bellarmines sixt and last argument taken from the authoritie of Pope Innocent the third comparing the spirituall and temporall power to the Sunne and Moone is answered Secondly Card. Bellarmines reasons which moued him to recall his opinion touching the subiection of S. Paul to Caesar and of Cleargie men to temporall Princes are confuted and some of them by his own grounds whereby it is cleerely proued that without iust cause he hath departed from his ancient and the common doctrine of the Schoole Diuines to follow the Canonists and also that not without some note of temeritie hee hath condemned as improbable the common opinion of the Schoole Diuines who also follow therein the Ancient Fathers Thirdly the true state of the question concerning the power of spirituall Pastors to exempt Cleargie-men from the authoritie of temporall Princes is declared whereby it is made apparant how weake or strong an argument can be drawne from the Popes power to exempt Cleargie men from all subiection to temporall Princes to proue his power to depriue temporall Princes of their Regall authoritie The Adioynder Wherein first it is cleerely shewed that Widdrington hath truely charged Mr. Fitzherbert with falsitie in two respects 2 Widdringtons first exposition of that clause of the oath Also I doe from my heart abhorre detest and abiure as impious hereticall this damnable doctrine and position That Princes which be excommunicated or depriued by the Pope may be deposed or murthered by their Subiects or any other whatsoeuer is proued to be sound and sufficient and to be voide of all absurditie or contradiction as is conuinced by those foure examples of propositions which Mr. Fitzherbert bringeth to confute the same 3 Mr. Fitsherberts fraude and ignorance are discouered and the causes of his errour are declared 4 The two vsuall significations of the word hereticall among Catholikes are laid open whereby it is made manifest that not onely the doctrine of murthering but also of deposing Princes may bee truely abiured for hereticall 5 Widdringtons second exposition of the aforesaid clause is proued to be sound and agreeable to the common sense and vnderstanding of the words and Mr. Fitzherberts exceptions against the same are proued to be insufficient and not agreeable to the approued rules assigned by Diuines and Lawiers for the interpreting of the words of euery Law 6 Lastly Widdrington from the premises draweth foure conclusions cleane opposite to the foure conclusions which Mr. Fitzherbert from his premises collecteth and finally he concludeth that neither this clause nor any other is sufficient to make the oath vnlawfull or to moue any Catholike to refuse the same adding withall what little hope of sinceritie and sufficiencie the Reader may expect from the rest of Mr Fitzherberts Replyes seeing that in this of which neuerthelesse hee and his fauourers doe so greatly bragge hee hath shewed such great want of learning and sinceritie TO ALL ENGLISH CATHOLIKES who are of opinion that the Pope hath power to depose temporal PRINCES ROGER WIDDRINGTON their Brother and Seruant in CHRIST wisheth true zeale knovvledge and felicitie 1I Haue written here a Treatise in answere to Mr. Fitzherberts Reply touching the POPES power to depose PRINCES and the new oath of Allegiance which I thought fit to Dedicate to you Deare Countrimen those especially who haue taken vpon you a charge to teach and instruct others for that the matter which here is handled doth as much concerne your soules and consciences or rather much more then my owne Doe not you imagine that when there is a controuersie betwixt his Holinesse and your Soueraigne concerning your spirituall and temporall allegiance you may safely and without danger of deadly sinne adhere to his Holinesse and forsake your Soueraigne vnlesse you duly examine the right and title which either haue for that by the law of GOD and Nature you are bound to giue to GOD and Caesar that which is their due that is spirituall obedience to your spirituall Pastours and temporall allegiance to your temporall Prince Wherefore if the Pope should challenge and exact from you not onely spirituall obedience which is due to him but vnder colour of spirituall obedience should demand also temporall allegiance which is not due to him but onely to your temporall Prince you should in obeying the Pope therein yeeld him that obedience which is due only to your temporall Prince and so transgresse the law of GOD and nature and consequently it being a matter of so great moment you should according to the approued doctrine of all Diuines by yeelding such obedience incurre a most heinous deadly sinne 2. For as there are but two only supreme powers on earth to which all Christian subiects doe owe obedience and subiection to wit spirituall which doth reside speciallie in the chiefe spirituall Pastour who in things spirituall is supreme and temporall power which doth reside in temporall
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
dependeth vpon the other now his argument proceedeth thus Members doe depend vpon the head the Pope is head of the Church therefore Kings who are members of the Church doe depend vpon the Pope which are two distinct arguments yet both of them fallacious and insufficient to proue that the temporall power it selfe or which is all one that temporall Kings in temporall causes are subiect to the Pope as you haue seene before 9. Thirdly whereas Card. Bellarmine affirmeth that the assertion of D. Barclay comparing these two powers to two shoulders of the Church which are connected to one head who is Christ doth appertaine to the heresie of this time which affirmeth that the Pope is not the visible head of the Church and that D. Barclay doth of his owne accord grant thus much M. Iohn Barclay answereth that Card. Bellarmine doth in this both slander D. Barclay and also maketh the Church and Pope odious to Princes For what Protestant reading this may not with very good reason conclude that Catholikes according to Card. Bellarmines doctrin when they say that the Pope is the visible head of the Church and that this is a point of Catholike-faith doe vnderstand that he is head and Gouernour not onely in Ecclesiasticall but also in ciuill causes what wise men of this world will not relate these sayings to Princes and what Prince can without indignation here them Neither did D. Barclay euer make any doubt but that the Pope Christs Vicar in earth was head in Ecclesiasticall causes neither did Catholike faith euer teach that he was head in ciuill causes Only Christ is head of Popes and Kings the chiefe head I say of the Church Whereupon S. Austin doth affirme f In serm de remiss pec refertur 1. q. 1. can Vt eui denter that an excommunicated person is out of the Church and out of the body whereof Christ is the head 10. And therefore that similitude betweene the soule and body compounding one man and the spirituall and ciuill power compounding one Church or rather one Christian common wealth or Christian world is no fit similitude and it is wrongfully ascribed to S. Gregorie Nazianzene by Card. Bellarmine as I shewed before g Cap. 3. for that the soule is as the forme and the body as the matter compounding one essentiall thing which is man but the ciuill power is not as the matter nor the spirituall as the forme compounding one essentiall body which is the Church of Christ but if we will haue them to compound one totall body which is the Church taking the Church for the Christian world consisting both of the temporal and spirituall power which are in Christians whereof Christ or God and not the Pope is the head they are onely integrall to vse the termes of Philosophers and not essentiall parts neither doe they compound one essentiall but only one integrall compound in which kinde of compound it is not necessary that one part doth depend vpon the other as hath beene now conuinced but all must of necessitie depend vpon the head although in an essentiall compound one part must of necessitie depend vpon the other for that in such a compound one part must bee as the matter and the other as the forme as I declared before 11. Wherefore the spirituall and ciuill power in the Church taking the Church for the Christian world containing in it both powers or which is all one for the company of all Christians in whome are both powers or both subiections are not like to the soule and body which are essentiall parts of man but they are as two shoulders or two sides which are only integrall parts of mans body both which powers although each of them in their kinde bee a visible head the one of temporals the other of spirituals and in that respect doe formally make two totall bodies to wit earthly kingdomes whereof temporall Princes are the head and the spirituall kingdome or Church of Christ whereof the Pope is the chiefe visible head yet they are connected to one celestiall and inuisible head which is Christ in which respect they make one totall body whereof Christ onely and not the Pope is head which may bee called the Christian world consisting of earthly kingdomes and the spirituall kingdome or Church of Christ 12. Neither is it true that these two powers be of so diuerse a kinde that they cannot be well compared to two shoulders for both of them are powers and in that respect of the same kinde and as powers they are compared to two shoulders And why may they not bee aptly compared to two shoulders seeing that there is nothing more strong and more neere to the head in the Christian common-wealth Neither is it materiall that one is a more strong shoulder then the other for in mans body the right arme is stronger then the left and yet one is not more an arme then the other May not I pray you two pillars of a diuerse kinde one of brasse the other of marble bee aptly compared one with the other in that both of them are pillars The temporall and the ciuill power or Kings as Kings and hauing temporall authoritie and Bishops as Bishops and hauing spirituall power are as two visible pillars which doe sustaine the edifice of the Christian world or common-wealth the one in temporalls the other in spirituals they are as two shoulders which as in mans body are next vnder the head and all the other inferiour members doe depend vpon them so also they are next vnder God the head of both and all other inferiour members of the Christian world doe depend vpon them nay being compared to the inferiour members of the Christian world they are also as two visible and ministeriall heads from whence as from the head of mans body which is the roote beginning and foundation of all sense and motion in all the inferiour parts all spirituall and temporall directions Lawes and punishments doe proceed 13. And truely if D. Barclay must bee taxed of heresie for comparing the temporall and spirituall power in the Church or Christian world for now the Church and Christian world which consisteth of both powers is taken for all one to two shoulders and for affirming that Christ only is the chiefe celestial and invisible head of both these powers and that Kings and Popes are two ministeriall heads thereof although both of them are also principall in their owne kinde and in the nature of a visible head then must Hugo de S. Victore be taxed of heresie when he compareth i Lib. 2. de Saâ—ram p. 2. ca. 3. these two powers to two sides affirming that Lay-men who haue care of earthly things are the left side of this body and Clergie men who do minister spirituall things are the right and that earthly power hath the King for the head and the spirituall hath the Pope for head Lo heere two sides and consequently two shoulders and two
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
Church hath necessitie but the vse it selfe of the sword doth immediately depend vpon the Emperors command to whose command the souldiers in vsing the temporall sword are immediately subiect 7 But what if the Emperour shall refuse to vse the temporall sword at the Popes becke or direction Hath therefore the Pope according to S. Bernards opinion power to draw it forth himselfe or can the Emperour by the Popes authoritie be depriued of the dominion thereof No truly But because he doth not keepe that promise which he hath giuen to the Church and contrarie to the law of God hee doth not relieue the necessities of the Church the Church hath power to punish him with Ecclesiasticall and spirituall punishments as I haue often said Wherefore these words of S. Bernard doe nothing fauour the Popes temporall power or his power to vse the temporall sword but rather do directly concontradict it And this very answer hath Ioannes Parisiensis * in Tract de potest Regia Papali cap. 1â— in expresse words c. Thus I answered in my Apologie 8 Now you shall see how well D. Schulckenius replyeth to this my answer I answer saith he f Pag. 386. ad num 196. that which my Aduersarie Widdrington first doth say that both the swords doe belong to the Church hee saith well but that which hee addeth that both the swords are subiect to the Church he saith not well For the spirituall sword to bee subiect to the Church doth signifie no other thing then that the Popes power is subiect to the Church which is manifestly false whereas contrariwise it is to bee said that the Church is subiect to the spirituall sword or to the power of the Pope vnlesse perchance Widdrington be of opinion that the Sheepheard is subiect to his sheepe and not the sheepe to the Sheepheard 9 Marke now good Reader the cunning not to say fraudulent proceeding of this man Hitherto he hath as you haue seene taken the Church the Christian common-wealth the mysticall bodie or spirituall kingdom of Christ to be all one and to be one totall bodie consisting both of temporall and spirituall power and compareth hir to a man compounded of bodie and soule And may it not I pray you be rightly said that all the powers both of bodie and soule are subiect to man and why then may it not also be rightly said that the spirituall sword or power is subiect to the Church But now forsooth this Doctor that hee might take an occasion to charge me with a manifest falshood will not take the Church as hee tooke it before for the whole mysticall bodie of Christ which totall bodie includeth both the Pope and all other inferiour members thereof in which sense I did take the Church when I affirmed that not onely the spirituall but also the temporall sword is in some sort subiect to the Church but hee will take the Church for one part onely of this mysticall bodie to wit for all the members of the Church besides the Pope in which sense the Church is indeed sometimes taken as when the Church is compared with the Pope and it is said that the Pope is head of the Church but when the Church is compared with Christ and is said to be the mysticall bodie and spirituall kingdome of Christ the Church doth include both the Pope and all other inferiour members thereof who iointly make one totall bodie whereof Christ is the head And the very like is seene in the bodie of man for when the bodie is compared with the head the bodie doth not include the head but when the bodie is compared with the soule said to be subiect to the soule that of the bodie soule is made one man then the bodie doth also include the head 10. Wherefore taking the Church as it doth signifie the whole mysticall body of Christ in which sense both Card. Bellarmine himselfe and also S. Bernard in this very place doe take it when they affirme that the materiall sword is to be drawne foorth for the Church and the spirituall by the Church it is truly said that the spirituall sword is subiect to the Church Neither doth this signifie that the Popes spirituall power is subiect to the Church for now the Church is taken as it excludeth the Pope but rather that all spirituall power which is in any member of the Church is subiect to the whole body of the Church and consequently to the Pope in whom all the power of the Church according to Cardinall Bellarmines opinion doth reside And would not D. Schulckenius thinke that I did cauill if I should say of him as hee saith of mee that he spake not rightly when in this very place hee affirmeth that Christ gaue to the Church both the swords For the spirituall sword to be giuen to the Church doth signifie no other thing to vse his owne words then that the Popes power was by Christ our Sauiour giuen to the Church which in Card. Bellarmines opinion is not only manifestly false but also an erroneous doctrine 11. I omit now that the ancient Doctours of Paris who hould that the whole body of the Church taken collectiue and not including the Pope which a generall Councell lawfully assembled doth represent is superiour to the Pope would not thinke to speake any falshood at all if they should say that Christ gaue all the power which the Pope hath also to the Church and that the Popes power is subiect to the Church and that it doth not therefore follow that the Pastour is subiect to the sheepe or the superiour to the inferiour but rather contrariwise But in very truth this was not my meaning when I affirmed that both swords are in some sort subiect to the Church for by the name of Church I vnderstood also the Pope as I declared before 12. Secondly when Widdrington affirmeth saith D. Schulckenius that the ciuill power is not per se subiect to the Ecclesiasticall he doth corrupt the text of S. Bernard and of Pope Boniface the eight For when S. Bernard saith that the materiall sword is the Popes and is to bee drawne forth at his becke and direction he clearely confesseth that the materiall sword is subiect to the spirituall sword which Pope Boniface doth declare more plainely when he saith that the sword must be vnder the sword and temporall authoritie subiect to spirituall power 13. But how shamefully D. Schulckenius accuseth me of corrupting the text of S. Bernard and Pope Boniface let the Reader iudge seeing that I neither add nor diminish nor alter any one word of their text but doe say the very same words which they doe say For S. Bernard doth say that the materiall sword is the Popes and doth belong to the Pope but with this limitation in some sort to bee drawne foorth for the Church but not by the Church with the hand of the Souldier not of the Priest at the becke or direction of the
which hee appealed to Caesar was spirituall d In tract contra Barcl cap. 3 pag. 51. which is cleerely repugnant to that which hee taught in another place e Lib 2. de Rom. Pont. cap. 29. that S. Paul did for good and iust cause appeale to Caesar and did acknowledge him for his Iudge when he was accused of raysing sedition and tumults in the people And moreouer to omit sundry other his contradictions that the Church of Christ is compounded f See aboue cap. 2. of spirituall and temporall power as a man is compounded of soule and body and that the temporall and spirituall Common-wealth doe make one totall body whereof the Pope is head as a man is compounded of bâ—dy and soule which is cleerely repugnant to that which hee taught in other places that the Church of Christ is compounded onely of spirituall power and that the Pope if wee will speake properly hath onely spirituall and not temporall power 18 But secondly although wee should grant that those words of our Sauiour therefore sonnes are free c. were meant of the tribute which was to bee paid to Caesar and not to the temple yet Card. Bellarmine himselfe did in the former Editions of his Controuersies giue therevnto a very sufficient answer and which in his latter Editions he hath not confuted For thus he writeth g lib. 1. de Clericis Cap. 28. I answer first that this place doth not conuince for otherwise he should exempt from tributes all Christians who are regenerate by Baptisme Secondly I answer that our Sauiour doth speake onely of himselfe For he maketh this Argument The sonnes of Kinges are free from tributes because they neither pay tribute to their fathers for that the goods of the parents and children are common nor to other Kings because they are not subiect to them but I am the sonne of the first and chiefest King therefore I owe tribute to no man Wherfore when our Sauiour saith therefore Sonnes are free from thence hee meant onely to gather this that he himselfe was not bound to pay tribute of other men hee affirmed nothing 19 Thus answered Card. Bellarmine in times past when he followed the opinion of the Diuines concerning the exemption of Clergy men against the Canonists who vrged this place of holy Scriptue to proue that Clergy men are exempted from paying of tributes by the law of God But now forsooth he forsaketh the Diuines and this very text therefore sonnes are free which then hee brought for an obiection against his opinion and cleerely answered the same he bringeth now for a chiefe ground to proue his new opinion and which is very remarkable hee concealeth the answer which he then made to the said obiection onely hee addeth this that when the sonnes of Kings are exempted from tribute not onely their owne persons but also their seruants and Ministers and so their families are exempted from tributes But it is certaine that all Clergie men do properly appertaine to the family of Christ who is the sonne of the King of Kings And this our Lord did seeme to signifie when hee said to S. Peter But that wee may not scandalize them finding the stater take it and giue it for me and thee As though he should say that both hee and his family whereof S. Peter was a chiefe gouernour ought to bee free from tributes Which also S. Hierome doth seeme to haue vnderstood in his Commentary of that place when hee saith that Clergy men doe not pay tributes for the honour of our Lord and are as Kings children free from tributes and S. Austin lib. 1. qq Euang. q. 23. where he writeth that in euery earthly Kingdome the children of that Kingdome vnder which are all the Kingdomes of the earth ought to be free not are free as Card. Bellarmine affirmeth S. Austin to say from tributes 20 Thus you see how Card. Bellarmine runneth vp and downe from the words of holy Scripture by which it is demonstrated saith he that S. Peter was not bound to pay tribute to Caesar to the sense which he himselfe disproueth and then from the sense to his priuate collections and inferences that if S. Peter was free all the Apostles were free and if all the Apostles all Cleargie men But if it had pleased him to haue also set downe the answere which in the former Editions of his bookes he made to this obiection the Reader would easily haue perceiued that from this place of holy Scripture no sufficient reason could be gathered to cause him to recall his former opinion although wee should grant that those words of our Sauiour were meant of the tribute which was to be paide to Caesar of which neuerthelesse Card. Bellarmine will not haue them to be vnderstood but onely of the tribute which the children of Israell were by the law of God Exod. 30. commanded to pay for their soules vnto the vse of the tabernacle of testimonie for at that time the temple was not built For first saith he if this argument did conuince not onely Cleargie men but also all Christians who being regenerate by baptisme are the children of Christ and also doe properly appertaine to his spirituall familie or Church of which S. Peter and the rest of the Apostles vnder him were chiefe gouernours should be exempted from paying tributes Secondly our Sauiour saith he doth speake onely of himselfe who was the sonne of the first and chiefest King and that he himselfe was not bound to pay tribute of other men he affirmeth nothing 21 Thirdly to the authority of S. Hierome he answereth that S. Hierome did not intend in that place to proue out of the Gospell that Cleargie men are free from tribute but onely he doth bring a certaine congruence wherefore they are freed by the decrees of Priâ—ces for therefore he saith that they doe not pay tributes as the children of the Kingdome and he addeth an other cause to wit the honor of Christ for he saith that for his honour Cleargie men doe not pay tributs Therfore not the law of God but the decrees of Princes made for the honour of Christ haue exempted Cleargy men Thus Card. Bellarmine 22 Fourthly to the authority of S. Augustine he answereth that although Iansenius whom Salmeron and Suarez doe follow doth affirme that S. Austen by the children of the supreme kingdome did vnderstand the naturall children of God and that he spake in the plurall number to obserue the manner of our Sauiours spech so that the meaning of S. Austen was that all the naturall sonnes of God if it were possible that God could haue more naturall sonnes then one should be exempted from paying of earthly tributes yet Card. Bellarmine doth not like well of this answere and therefore he thinketh the answere of Abulensis to be the more probable that S. Austen did not vnderstand naturall children but Clergie men and Monkes who as also S. Hierome affirmeth in Cap. 17 Mat. were and are