Representant, wanteth three things that our Saviour hath not given him, to Command, and to Judge, and to Punish, otherwise than (by Excommunication) to run from those that will not Learn of him:  For though the Pope were Christs onely Vicar, yet he cannot exercise his government, till our Saviours second coming:  And then also it is not the Pope, but St. Peter himselfe, with the other Apostles, that are to be Judges of the world.

The other errour in this his first Argument is, that he sayes, the Members of every Common-wealth, as of a naturall Body, depend one of another:  It is true, they cohaere together; but they depend onely on the Soveraign, which is the Soul of the Common-wealth; which failing, the Common-wealth is dissolved into a Civill war, no one man so much as cohaering to another, for want of a common Dependance on a known Soveraign; Just as the Members of the naturall Body dissolve into Earth, for want of a Soul to hold them together.  Therefore there is nothing in this similitude, from whence to inferre a dependance of the Laity on the Clergy, or of the Temporall Officers on the Spirituall; but of both on the Civill Soveraign; which ought indeed to direct his Civill commands to the Salvation of Souls; but is not therefore subject to any but God himselfe.  And thus you see the laboured fallacy of the first Argument, to deceive such men as distinguish not between the Subordination of Actions in the way to the End; and the Subjection of Persons one to another in the administration of the Means.  For to every End, the Means are determined by Nature, or by God himselfe supernaturally:  but the Power to make men use the Means, is in every nation resigned (by the Law of Nature, which forbiddeth men to violate their Faith given) to the Civill Soveraign.

His second Argument is this, “Every Common-wealth, (because it is supposed to be perfect and sufficient in it self,) may command any other Common-wealth, not subject to it, and force it to change the administration of the Government, nay depose the Prince, and set another in his room, if it cannot otherwise defend it selfe against the injuries he goes about to doe them:  much more may a Spirituall Common-wealth command a Temporall one to change the administration of their Government, and may depose Princes, and institute others, when they cannot otherwise defend the Spirituall Good.”

That a Common-wealth, to defend it selfe against injuries, may lawfully doe all that he hath here said, is very true; and hath already in that which hath gone before been sufficiently demonstrated.  And if it were also true, that there is now in this world a Spirituall Common-wealth, distinct from a Civill Common-wealth, then might the Prince thereof, upon injury done him, or upon want of caution that injury be not done him in time to come, repaire, and secure himself by Warre; which is in summe, deposing, killing, or subduing, or doing any act of Hostility.  But by the same reason, it would be no lesse lawfull for a Civill Soveraign, upon the like injuries done, or feared, to make warre upon the Spirituall Soveraign; which I beleeve is more than Cardinall Bellarmine would have inferred from his own proposition.