Two ends, therefore, have been laid down by the ineffable providence of God for man to aim at: the blessedness of this life, which consists in the exercise of his natural powers, and which is prefigured in[320] the earthly Paradise; and next, the blessedness of the life eternal, which consists in the fruition of the sight of God's countenance, and to which man by his own natural powers cannot rise, if he be not aided by the divine light; and this blessedness is understood by the heavenly Paradise.
But to these different kinds of blessedness, as to different conclusions, we must come by different means. For at the first we may arrive by the lessons of philosophy, if only we will follow them, by acting in accordance with the moral and intellectual virtues. But at the second we can only arrive by spiritual lessons, transcending human reason, so that we follow them in accordance with the theological virtues, faith, hope, and charity. The truth of the first of these conclusions and of these means is made manifest by human reason, which by the philosophers has been all laid open to us. The other conclusions and means are made manifest by the Holy Spirit, who by the mouth of the Prophets and holy writers, and by Jesus Christ, the co-eternal Son of God, and His disciples, has revealed to us supernatural truth of which we have great need. Nevertheless human passion would cast them all behind its back, if it were not that men, going astray like the beasts that perish,[321] were restrained in their course by bit and bridle, like horses and mules.
Therefore man had need of two guides for his life, as he had a twofold end in life; whereof one is the Supreme Pontiff, to lead mankind to eternal life, according to the things revealed to us; and the other is the Emperor, to guide mankind to happiness in this world, in accordance with the teaching of philosophy. And since none, or but a few only, and even they with sore difficulty, could arrive at this harbour of happiness, unless the waves and blandishments of human desires were set at rest, and the human race were free to live in peace and quiet, this therefore is the mark at which he who is to care for the world, and whom we call the Roman Prince, must most chiefly aim at: I mean, that in this little plot of earth[322] belonging to mortal men, life may pass in freedom and with peace. And since the order of this world follows the order of the heavens, as they run their course, it is necessary, to the end that the learning which brings liberty and peace may be duly applied by this guardian of the world in fitting season and place, that this power should be dispensed by Him who is ever present to behold the whole order of the heavens. And this is He who alone has preordained this, that by it in His providence He might bind all things together, each in their own order.
But if this is so, God alone elects, God alone confirms: for there is none higher than God. And hence there is the further conclusion, that neither those who now are, nor any others who may, in whatsoever way, have been called "Electors," ought to have that name; rather they are to be held as declarers and announcers of the providence of God. And, therefore, it is that they to whom is granted the privilege of announcing God's will sometimes fall into disagreement; because that, all of them or some of them have been blinded by their evil desires, and have not discerned the face of God's appointment.[323]
It is therefore clear that the authority of temporal Monarchy comes down, with no intermediate will, from the fountain of universal authority; and this fountain, one in its unity, flows through many channels out of the abundance of the goodness of God.
And now, methinks, I have reached the goal which I set before me. I have unravelled the truth of the questions which I asked: whether the office of Monarchy was necessary to the welfare of the world; whether it was by right that the Roman people assumed to themselves the office of Monarchy; and, further, that last question, whether the authority of the Monarch springs immediately from God, or from some other. Yet the truth of this latter question must not be received so narrowly as to deny that in certain matters the Roman Prince is subject to the Roman Pontiff. For that happiness, which is subject to mortality, in a sense is ordered with a view to the happiness which shall not taste of death. Let, therefore, Cæsar be reverent to Peter, as the first-born son should be reverent to his father, that he may be illuminated with the light of his father's grace, and so may be stronger to lighten the world over which he has been placed by Him alone, who is the ruler of all things spiritual as well as temporal.
THE END.
| CHAP. | PAGE |
| I.—Introduction | 177 |
| II.—What is the end of the civil order of mankind? | 178 |
| III.—It is to cause the whole power of the human intellect to act in speculation and operation | 180 |
| IV.—To attain this end, mankind needs universal peace | 184 |
| V.—When several means are ordained to gain an end, one of them must be supreme over the others | 185 |
| VI.—The order which is found in the parts of mankind ought to be found in mankind as a whole | 188 |
| VII.—Kingdoms and nations ought to stand in the same relation to the monarch as mankind to God | 189 |
| VIII.—Men were made in the image of God; but God is one | ib. |
| IX.—Men are the children of Heaven, and they ought to imitate the footprints of Heaven | 190 |
| X.—There is need of a Supreme Judge for the decision of all quarrels | 191 |
| XI.—The world is best ordered when justice is strongest therein | 192 |
| XII.—Men are at their best in freedom | 198 |
| XIII.—He who is best qualified to rule can best order others | 201 |
| XIV.—When it is possible, it is better to gain an end by one agent than by many | 203 |
| XV.—That which is most one is everywhere best | 206 |
| XVI.—Christ willed to be born in the fulness of time, when Augustus was monarch | 209 |
| CHAP. | PAGE |
| I.—Introduction | 211 |
| II.—That which God wills in human society is to be held as Right | 213 |
| III.—It was fitting for the Romans, as being the noblest nation, to be preferred before all others | 216 |
| IV.—The Roman Empire was helped by miracles, and therefore was willed by God | 220 |
| V.—The Romans, in bringing the world into subjection, aimed at the good of the state, and therefore at the end of Right | 223 |
| VI.—All men, who aim at Right, walk according to Right | 229 |
| VII.—The Romans were ordained for empire by Nature | 232 |
| VIII.—The judgment of God showed that empire fell to the lot of the Romans | 235 |
| IX.—The Romans prevailed when all nations were striving for empire | 239 |
| X.—What is acquired by single combat is acquired as of Right | 243 |
| XI.—The single combats of Rome | 247 |
| XII.—Christ, by being born, proves to us that the authority of the Roman Empire was just | 250 |
| XIII.—Christ, by dying, confirmed the jurisdiction of the Roman Empire over all mankind | 253 |
| CHAP. | PAGE |
| I.—Introduction | 256 |
| II.—God wills not that which is repugnant to the intention of Nature | 257 |
| III.—Of the three classes of our opponents, and of the too great authority which many ascribe to tradition | 259 |
| IV.—The argument drawn by our opponents from the sun and the moon | 264 |
| V.—The argument drawn from the precedence of Levi over Judah | 270 |
| VI.—The argument drawn from the crowning and deposition of Saul by Samuel | 271 |
| VII.—The argument drawn from the oblation of the Magi | 273 |
| VIII.—The argument drawn from the power of the keys given to Peter | 275 |
| IX.—The argument drawn from the two swords | 278 |
| X.—The argument drawn from the donation of Constantine | 282 |
| XI.—The argument drawn from the summoning of Charles the Great by Pope Hadrian | 287 |
| XII.—The argument drawn from reason | 288 |
| XIII.—The authority of the Church is not the cause of the authority of the Empire | 291 |
| XIV.—The Church has power to bestow such authority neither from God, nor from itself, nor from any emperor | 294 |
| XV.—The power of giving authority to the Empire is against the nature of the Church | 297 |
| XVI.—The authority of the Empire comes directly from God | 299 |
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