Further, we must exclude others who boast themselves to be white sheep in the flock of the Lord, when they have the plumage of crows. These are the children of wickedness, who, that they may be able to follow their evil ways, put shame on their mother, drive out their brethren, and when they have done all will allow none to judge them. Why should we seek to reason with these, when they are led astray by their evil desires, and so cannot see even our first principle? Therefore there remains the controversy only with the other sort of men who are influenced by a certain kind of zeal for their mother the Church, and yet know not the truth which is sought for. With these men, therefore--strong in the reverence which a dutiful son owes to his father, which a dutiful son owes to his mother, dutiful to Christ, dutiful to the Church, dutiful to the Chief Shepherd, dutiful to all who profess the religion of Christ--I begin in this book the contest for the maintenance of the truth. IV.--Those men to whom all our subsequent reasoning is addressed, when they assert that the authority of the Empire depends on the authority of the Church, as the inferior workman depends on the architect, are moved to take this view by many arguments, some of which they draw from Holy Scripture, and some also from the acts of the Supreme Pontiff and of the Emperor himself. Moreover, they strive to have some proof of reason. For in the first place they say that God, according to the book of Genesis, made two great lights, the greater light to rule the day, and the lesser light to rule the night; this they understand to be an allegory, for that the lights are the two powers,[284] the spiritual and the temporal. And then they maintain that as the moon, which is the lesser light, only has light so far as she receives it from the sun, so the temporal power only has authority as it receives authority from the spiritual power. [Footnote 284: "_Regimina._"] For the disposing of these, and of other like arguments, we must remember the Philosopher's words in his book on Sophistry, "the overthrow of an argument is the pointing out of the mistake."[285] [Footnote 285: _Soph. El._ ii. 3.--(W.)]