CHAPTER XI.04

VIII. Though we have not said all that might be adduced for this purpose, and what we have said has been condensed within a small compass, yet I trust we have so refuted our adversaries, as to leave no room for any one to doubt that the spiritual power arrogated by the pope and all his hierarchy, is a tyrannical usurpation, chargeable with impious opposition to the word of God, and injustice to his people. Under the term spiritual power, I include their audacity in fabricating new doctrines, by which they have seduced the unhappy people from the native purity of the word of God, the iniquitous traditions by which they have insnared them, and the pretended ecclesiastical jurisdiction which they exercise by their suffragans, vicars, penitentiaries, and officials. For if we allow Christ any kingdom among us, all this kind of domination must immediately fall to the ground. The power of the sword, which they also claim, as that is not exercised over consciences, but operates on property, is irrelevant to our present subject; though in this also it is worth while to remark, that they are always consistent with themselves, and are at the greatest possible distance from the character they would be thought to sustain, as pastors of the Church. Here I am not censuring the particular vices of individuals, but the general wickedness and common pest of the whole order, which they would consider as degraded, if it were not distinguished by wealth and lofty titles. If we consult the authority of Christ on this subject, there is no doubt that he intended to exclude the ministers of his word from civil dominion and secular sovereignty, when he said, “The kings of the Gentiles exercise dominion over them; but it shall not be so among you.”

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For by these words he signifies, not only that the office of a pastor is distinct from the office of a prince, but that they are so different, that they can never be properly united in one man. For though Moses held both these offices at once, it may be observed, first, that this was the result of a special miracle; secondly, that it was only a temporary arrangement, till things should be better regulated. But, as soon as God prescribed a certain form of government, Moses was left in possession of the civil administration, and was commanded to resign the priesthood to his brother; and that for a very sufficient reason; for it is beyond the ability of nature for one man to be capable of sustaining the burden of both. And this has been carefully observed in the Church in all ages. For as long as any real appearance of a Church remained, not one of the bishops ever thought of usurping the power of the sword; so that it was a common proverb in the time of Ambrose, “That emperors rather coveted the priesthood, than priests the empire;” for as he afterwards observes, it was the firm and universal opinion, “That palaces belonged to emperors, and churches to priests.”

IX. But since a method has been contrived for bishops to retain the title, honour, and emoluments of their office without any burden or solicitude, that they might not be left entirely without occupation, the power of the sword has been given to them, or rather they have usurped it to themselves. With what plea will they defend such impudence? Was it for bishops to perplex themselves with judicial proceedings, to assume the government of cities and provinces, and to undertake various other occupations so incompatible with their office, which alone would furnish them so much labour and employment, that even if they were entirely and assiduously devoted to it, without the least distraction of other avocations, they would scarcely be able to discharge its functions? But they have the hardihood to boast, that this causes the Church of Christ to flourish with a glory suitable to its dignity, and at the same time that they are not too much distracted from the duties of their vocation. With respect to the first point, if it be a becoming ornament of the sacred office, for those who sustain it to be elevated to a degree of power formidable to the greatest monarchs, they have reason to expostulate with Christ, by whom their honour has been so grievously wounded. For in their opinion, at least, what could have been said more disgraceful than the following language? “The kings of the Gentiles exercise dominion over them; but it shall not be so among you.”

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Nor has he prescribed a severer law to his servants than he first imposed upon himself. “Man,” says he, “who made me a judge or a divider over you?”

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We see he plainly refuses to act the part of a judge, which he would not have done, had it been a thing consistent with his office. Will not his servants allow themselves to be reduced to that rank, to which their Lord voluntarily submitted himself? With respect to the second point, I wish they could as easily prove it by experience as make the assertion. But since the apostles thought it not right for them “to leave the word of God, and serve tables,”

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this must confound those who are reluctant to admit, that it is not in the power of the same man to be at the same time a good bishop and a good prince. For if they, who by the extent of the gifts with which they were endued, were enabled to sustain far more numerous and weighty cares than any men who have lived since their time, after all confessed themselves incapable of attending to the word of God and the service of tables without fainting under the burden, how should it be possible for these men, who are by no means to be compared to the apostles, so vastly to surpass them in industry? The very attempt has betrayed the most consummate effrontery and presumptuous confidence. Yet we see it has been done; with what success, is obvious; the unavoidable consequence has been the desertion of their own functions, and intrusion into those which belonged to others.

X. It has, without doubt, been from small beginnings, that they have gradually risen to such eminence. For it was not possible for them to make so great an advance at one step. But sometimes by fraudulent and secret artifices, they exalted themselves in a clandestine manner, so that no one perceived the encroachment till it had been effected: sometimes, when opportunity offered, by terrifying and menacing princes, they extorted from them some augmentation of their power; sometimes, when they saw princes inclined to favour them, they abused their foolish and inconsiderate pliability. In early times, if any controversy arose, the believers, in order to avoid the necessity of litigation, used to refer it to the decision of their bishop, of whose integrity they were fully satisfied. The ancient bishops were frequently embarrassed with such arbitrations, which exceedingly displeased them, as Augustine somewhere declares; but to save the parties from lawsuits, they reluctantly undertook this troublesome business. From voluntary arbitrations, which were entirely different from the processes of civil courts, their successors have erected an ordinary jurisdiction. In a subsequent period, when cities and countries were oppressed with various distresses, they had recourse to the patronage of their bishops, that they might be protected by their influence; succeeding bishops, by wonderful artifice, of protectors have made themselves lords. Nor can it be denied, that the principal acquisitions they have made, have been effected by faction and violence. The princes, who voluntarily invested the bishops with jurisdiction, were actuated to this by various motives. But though their indulgence may have exhibited some appearance of piety, yet their preposterous liberality was by no means adapted to promote the benefit of the Church, the ancient and genuine discipline of which they thereby corrupted, or rather, to say the truth, utterly annihilated. But those bishops who have abused such kindness of princes to their own profit, have sufficiently evinced, by this one specimen, that they were in reality no bishops at all. For if they had possessed a particle of the apostolic spirit, they would unquestionably have answered, in the language of Paul, that “the weapons of our warfare are not carnal, but”

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spiritual. Instead of this, hurried away with a blind cupidity, they have ruined themselves, and their successors, and the Church.