To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
THerefore touching the first: I doe constantly deny, that there is any such ordination or subordination of the endes of their powers, so farre as their powers are such. For the end of Politike or Ciuill power, so far as it is politike absolutely containeth no more, then a temporall 〈◊〉〈◊〉. I meane, the Common-good, and a well ordered tranquillity for the quiet conduct of life, as Bellarmine him∣selfe confesseth in another place. The Ciuill power, saith he,
hath her Princes, Lawes, Iudges, &c. and likewise the Ecclesi∣astike her Bishops, Canons, Iudgements. That hath for end a temporall peace; this eternall saluation. Neither doth this Ci∣uill power proceed further, and is referred to none other end, as it is such. For in that it aspireth to eternall happi∣nesse it hath not that of hir selfe: not I say so farre, as it is Politike doth shee direct hir indeuours thither, as to hir last scope: but in respect that shee is spirituall, or else is furthe∣red by the societie and Counsels of the Ecclesiastike power, As appeareth by innumerable both peoples and Cities, in whom the Ciuill power was strong and powerfull by seue∣rity of lawes, although they had very slender or no notion at all of this euerlasting happinesse, whereof we speake. This also the Apostle declares a when he willes vs to pray for Kings, and all that are in authoritie, that we may liue a peaceable life in all pietie and chastitie: ascribing peace and tranquillitie of life to the Politike gouernment, but pietie and chastitie to Christian discipline. Therefore to speake in one word we must know, that the ends of humane acti∣ons are in the intention and not in the vnderstanding, that is to say, not that which the vnderstanding can inuent by discourse of reason, is the end of the Action, but that which the will doth desire to attaine by doing, while the minde meditates on the Action, that is the end of Action. Whence Nauarrus saith very well, b That the end of the Laike power is the good, happie, and quiet temporall life of men, which also is the end of the lawes, which proceeded from the same. And that the end of the Ecclesiastike power is an euerlasting su∣pernaturall life, and that the same is the end, of the lawes which proceed from her. I would prosecute this further, but that I thinke that the matter is plaine enough to men of wit euen by Philosophie it selfe.
But the second reason is so friuolous and captious, as nothing can be spoken more fondly, or be gathered more vnsoundly, for is there any old wife so doting, as vnder∣stands not the weaknesse of this consequution, They are members of one bodie, therefore one depends of another. For
neither doth a foote depend of a foote, nor an arme of an arme, nor a shoulder of a shoulder, but they are ioined to some third and middle member, by themselues or by other members, to which they adheare. And is it not gathered by the same manner of reasoning, and by the same argu∣ment plainly;
Who would not laugh at such kind of Arguments so full of vanitie? I hate those miserable demonstrations, which doe rather inwrap and infold the matter they haue in hand with qu••••ckes, illusions and captious sophistications, then explane the same, for as the armes are knit to the shoulders and the shoulders are knit to the necke and head; nor the right arme or the right shoulder is subiect to the left, or contrarily; so the power spirituall and temporall, or Ec∣clesiastike and Politike, although they be members of one Politike bodie, and parts of one Christian common-weale and Church, yet neither is subiect to the other: and nei∣ther can without great sinne presse and encroach vpon the borders and Iurisdiction of the other: but both, as it were the shoulders of one bodie are knit to the head which is Christ. Whereof this, I meane the Politike prescribeth to the Citizens and Subiects, the preceptes of liuing wherein the peace and tranquillity of humane societie is maintained; and the other, raiseth and instructeth mens mindes to the supernaturall contemplation of immortali∣ty and eternall happinesse: (which doth subsist with Ciuill tranquillity, and sometimes without it) whereof it followes that these powers are diuided and seuered in the same Chri∣stian Common-weale, so as neither can be subiect to other so faire foorth as it is such. And surely vnlesse Bellarmine confesse this he will be conuinced by his owne doctrine
deliuered other where: for in his third booke, De Rom. Pontif. c. 19. where he consutes the trifles of the Smalchal∣dike Synod of the Lutherans, and answers to that argu∣ment of theirs, wherein they say, That the Pope makes him∣selfe God, seeing he will not be in aged by the Church nor by any man: he shewes that the consequence is saulty, in an argu∣ment drawen from Kings, who also themselues haue no Iudge in earth, as concerning temporalties. The Kings of the earth (saith he) certainly acknowledge no iudge in earth, in the point which appertaines to politike matters, shall there be there∣fore as many Gods as there be Kings? What other thing is it, I pray you, that Kings haue no Iudge in earth, as concerning politike matters, then that which we will prooue, that the Politike power is distinguished from the Ecclesiastike, and that the Pope can by no meanes dispose and iudge of the same? For if he could, surely either Kings should haue a Iudge in earth, euen, As touching politike matters, or the Pope must alwaies dwell in heauen. Therefore it cannot be but that Bellarmine either disagreeth from himselfe, or that he hath slipt for want of memory, or that which I beleeue not, that he desires to vary and change the truth, when as in one place he affirmeth for certaine and granted that Kings haue no Iudge in earth, as concerning Politike matters: and in another place hee sets the Pope as Iudge ouer all Kings and Princes, who may iudge and depose them, and at his pleasure dispose of all their kingdomes and estates. For whereas he makes the distinction in these words, direct∣ly and indirectly, that belongeth onely to the forme and ma∣ner of proceeding, but not to the force and working of the iudgement. For it is euer true that he hath a Iudge in earth as concerning temporalties, whom the Pope iudgeth in temporalties what way soeuer, either directly or indirectly, And I pray you, what oddes is there, in regard of the mise∣rie and calamity of a King, that is iudged by the Pope, and depriued of his kingdome, whether the Pope hath done it directly, as if hee should giue sentence, vpon the King of Sicily or Naples, as the direct Lord of the fee vpon his vas∣sell:
or h••th do••••••t indirectly, as vpon other Kings, who are 〈◊〉〈◊〉 subiect to him by any Ch••ntelar law, it so be a like 〈…〉〈…〉 both the iudgements: And this is suffi∣〈…〉〈…〉 argument. No, let vs examine what 〈…〉〈…〉.
〈…〉〈…〉 is plain euen 〈…〉〈…〉 ••••thered thereof by the Au∣〈…〉〈…〉 ••temporall power is subiect to 〈…〉〈…〉 to prooue a matter by demon∣〈…〉〈…〉 bring••th soo••th a sig••e, and that surely 〈…〉〈…〉 which many times de••••••ues vs by a 〈…〉〈…〉 ••herefore I answer to the argument by de∣〈…〉〈…〉. For although it be true that a tem∣〈…〉〈…〉 ••••und to change the manner of his go 〈…〉〈…〉 ••••••••••tuall good be ••••••dred thereby ••et is it 〈…〉〈…〉 by a necessary consequence, that the 〈…〉〈…〉 to the Sp••••••tuall: but this one∣l••, that a ••••••••••tuall good is mor•• excellent then a temporall good, the which is true and we confesse it. For if one be more ••orthy then another, it doth not follow by and by that the lesse worthy depends of the more worthy, and is ••••••strate and su••••••••ted to it: for they may ••all out to be comprehended •••• kinds or order•• so ••iuers by nature, that neither can depend of other, or be h••ld by any bond of subiection. Therefore we grant that a Pr••••ce in the case prop••••nded ought to change the ••orm of C••uill admini∣st••at 〈…〉〈…〉 to ••o it by the church or by the h••a•• thereof and chiefe Pastor in earth, which is the Pope; but o••••l•• •••• Sp••••••tuall punishment, the horror whereo•• to a good man 〈◊〉〈◊〉 gree••••ous then all the pu∣〈…〉〈…〉 by the testi••o••••e of a 〈…〉〈…〉 it hath with∣〈…〉〈…〉 but not by temporall punishment, as is 〈…〉〈…〉 of Kingdome, seeing a 〈…〉〈…〉 poralti••••, Therefore as much a 〈…〉〈…〉 he is to be left to the diuine iudgement a 〈…〉〈…〉. Hence ••••dorus whose opi∣nion
is registred amongst the Canons, d Whether the peace and di••cipline of the Church be increased by faithfull Princes, or 〈…〉〈…〉 of them who hath deliuered and committed the Church to their power.
1. ad Titu:.
In relect. cap. no••••t num 92. de. 〈◊〉〈◊〉.
〈…〉〈…〉
23 q 〈…〉〈…〉