42. Pope's tem but also teach what they meant not, for want of PART III. strength? It is not therefore for want of strength, but for conscience sake, that Christians are to Of the tolerate their heathen princes, or princes (for I can- poral power. not call any one whose doctrine is the public doctrine, an heretic) that authorize the teaching of an error. And whereas for the temporal power of the Pope, he allegeth further, that St. Paul (1 Cor. vi.) appointed judges under the heathen princes of those times, such as were not ordained by those princes; it is not true. For St. Paul does but advise them, to take some of their brethren to compound their differences as arbitrators, rather than to go to law one with another before the heathen judges; which is a wholesome precept, and full of charity, fit to be practised also in the best Christian commonwealths. And for the danger that may arise to religion, by the subjects tolerating of a heathen, or an erring prince, it is a point of which a subject is no competent judge; or if he be, the Pope's temporal subjects may judge also of the Pope's doctrine. For every Christian prince, as I have formerly proved, is no less supreme pastor of his own subjects, than the Pope of his. The fourth argument, is taken from the baptism of kings; wherein, that they may be made Christians, they submit their sceptres to Christ; and promise to keep and defend the Christian faith. This is true; for Christian kings are no more but Christ's subjects: but they may, for all that, be the Pope's fellows; for they are supreme pastors of their own subjects; and the Pope is no more but king and pastor, even in Rome itself. The fifth argument, is drawn from the words 42. Of the poral power. PART III. spoken by our Saviour, Feed my sheep; by which was given all power necessary for a pastor; as the power to chase away wolves, such as are heretics; the power to shut up rams, if they be mad, or push at the other sheep with their horns, such as are evil, though Christian, kings; and power to give the flock convenient food. From whence he inferreth, that St. Peter had these three powers given him by Christ. To which I answer, that the last of these powers is no more than the power, or rather command, to teach. For the first, which is to chase away wolves, that is, heretics, the place he quoteth is (Matth. vii. 15) Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravening wolves. But neither are heretics false prophets, or at all prophets: nor, admitting heretics for the wolves there meant, were the apostles commanded to kill them, or if they were kings, to depose them; but to beware of, fly, and avoid them: nor was it to St. Peter, nor to any of the apostles, but to the multitude of the Jews that followed him into the mountain, men for the most part not yet converted, that he gave this counsel, to beware of false prophets which therefore, if it confer a power of chasing away kings, was given, not only to private men, but to men that were not at all Christians. And as to the power of separating, and shutting up of furious rams, by which he meaneth Christian kings that refuse to submit themselves to the Roman pastor, our Saviour refused to take upon him that power in this world himself, but advised to let the corn and tares grow up together till the day of judgment: much less did he give it to St. Peter, or can St. 42. of the Pope's tem Peter give it to the Popes. St. Peter, and all other PART III. pastors, are bidden to esteem those Christians that disobey the Church, that is, that disobey the Christian sovereign, as heathen men, and as publicans. Seeing then, men challenge to the Pope no authority over heathen princes, they ought to challenge none over those that are to be esteemed as heathen. But from the power to teach only, he inferreth also a coercive power in the Pope over kings. The pastor, saith he, must give his flock convenient food: therefore the Pope may, and ought to compel kings to do their duty. Out of which it followeth, that the Pope, as pastor of Christian men, is king of kings which all Christian kings ought indeed either to confess, or else they ought to take upon themselves the supreme pastoral charge, every one in his own dominion. His sixth and last argument, is from examples. To which I answer, first, that examples prove nothing: secondly, that the examples he allegeth make not so much as a probability of right. The fact of Jehoiada, in killing Athaliah, (2 Kings xi.) was either by the authority of king Joash, or it was a horrible crime in the high-priest, which ever after the election of king Saul was a mere subject. The fact of St. Ambrose, in excommunicating Theodosius the emperor, if it were true he did so, was a capital crime. And for the Popes, Gregory I, Gregory II, Zachary, and Leo III, their judgments are void, as given in their own cause; and the acts done by them conformably to this doctrine, are the greatest crimes, especially that of Zachary, that are incident to human nature. And thus much of Power Ecclesiastical; wherein I had been more poral power. 42. PART III. brief, forbearing to examine these arguments of Bellarmine, if they had been his as a private man, and not as the champion of the Papacy against all other Christian Princes and States. both at once; CHAPTER XLIII. OF WHAT IS NECESSARY FOR A MAN'S RECEP TION INTO THE KINGDOM OF HEAVEN. The difficulty THE most frequent pretext of sedition, and civil of obeying God and man war, in Christian commonwealths, hath a long time proceeded from a difficulty, not yet sufficiently resolved, of obeying at once both God and man, then when their commandments are one contrary to the other. It is manifest enough, that when a man receiveth two contrary commands, and knows that one of them is God's, he ought to obey that, and not the other, though it be the command even of his lawful sovereign (whether a monarch, or a sovereign assembly), or the command of his father. The difficulty therefore consisteth in this, that men, when they are commanded in the name of God, know not in divers cases, whether the command be from God, or whether he that commandeth do but abuse God's name for some private ends of his own. For as there were in the Church of the Jews, many false prophets, that sought reputation with the people, by feigned dreams and visions; so there have been in all times in the Church of Christ, false teachers, that seek reputation with the people, by fantastical and false doctrines; and by such reputation, (as is the nature of ambition), to govern them for their private benefit. 43. them that is, and what is to salvation. But this difficulty of obeying both God and the PART III. civil sovereign on earth, to those that can distinguish between what is necessary, and what is not Is none to necessary for their reception into the kingdom of distinguish God, is of no moment. For if the command of the between what civil sovereign be such, as that it may be obeyed not necessary without the forfeiture of life eternal; not to obey it is unjust; and the precept of the apostle takes place: Servants obey your masters in all things; and Children obey your parents in all things; and the precept of our Saviour, The Scribes and Pharisees sit in Moses' chair; all therefore they shall say, that observe and do. But if the command be such as cannot be obeyed, without being damned to eternal death; then it were madness to obey it, and the council of our Saviour takes place, (Matth. x. 28), Fear not those that kill the body, but cannot kill the soul. All men therefore that would avoid, both the punishments that are to be in this world inflicted, for disobedience to their earthly sovereign, and those that shall be inflicted in the world to come, for disobedience to God, have need be taught to distinguish well between what is, and what is not necessary to eternal salvation. necessary to faith and obe All that is NECESSARY to salvation, is contained All that is in two virtues, faith in Christ, and obedience to salvation is laws. The latter of these, if it were perfect, were contained in enough to us. But because we are all guilty of dience. disobedience to God's law, not only originally in Adam, but also actually by our own transgressions, there is required at our hands now, not only obedience for the rest of our time, but also a remission of sins for the time past; which remission is the reward of our faith in Christ. That nothing else is |