4. A separate action of the two Powers in their respective spheres, that is, a complete division between Church and State, has been imagined by some as feasible and desirable. But with regard to this it must be observed that the two Powers rule over one human commonwealth, whether that be viewed as existing within the limit of any particular state, or as spread over the whole world. Again, that they rule conjointly over both soul and body. For, if we use accurate language, it is not as if the Church ruled over the soul, and the State over the body. It is, indeed, true that, in order to bring home the relative importance of the two ends pursued by the two Powers, this illustration has been constantly used, by the Fathers first, and by other writers afterwards; but it is only an illustration, not an accurate statement of a real relation. They rule, in fact, over both soul and body, but in different relations; the State over soul and body as to their natural end, the Church over soul and body as to their supernatural end. The State's rule is over all those things which are ordered for the tranquillity and stability of human society; the Church's rule is over all those things which concern the salvation of souls, all those things which fall under the domain of her priesthood, her teaching, and her jurisdiction. It is obvious that both these classes of things belong both to soul and body. How, for instance, can rule over the soul be denied to the State if it can demand of its subjects, for the defence of country, the sacrifice of life, in which the condition of the soul as well as that of the body is involved? How can rule over the body be denied to the Church, when the body enters into every act of worship and receives the sacraments?—when the inward belief requires to be testified by word and deed, in order to confess Christ before men? The Temporal Power, therefore, rules over all temporal matters, that is, those which concern natural right and man's natural end; the Spiritual Power rules over spiritual things, those which concern man's supernatural end. Can the former perform rightly the duties which belong to it without considering the rights appertaining to the latter? To answer this question, let us take the case of the individual man. Is it possible for a man rightly to perform his duties to the State without consideration of his duties to God? As we have before seen, all the duties of man in life are subject to his supernatural end. Every particle of natural right rests upon the authority of God the Creator; and if God has created man for a supernatural end, to discharge the civil duties of life without regard to that end is simple impiety. It is plain that, according to the intention of God, every part of man's natural life has been ordered with a view to the end of his supernatural life.