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should separate themselves from the rest of the nations： wherefore it was
commanded to them； 〃Love thy neighbour and hate thine enemy〃 （Matt。
v：43）； but after they had lost their dominion and had gone into captivity in
Babylon； Jeremiah bid them take thought for the safety of the state into
which they had been led captive； and Christ when He saw that they would
be spread over the whole world； told them to do their duty by all men
without exception； all of which instances show that religion has always
been made to conform to the public welfare。 ＇19：4＇ （52） Perhaps someone
will ask： By what right； then； did the disciples of Christ； being private
citizens； preach a new religion？ （53） I answer that they did so by the right
of the power which they had received from Christ against unclean spirits
（see Matt。 x：1）。 （54） I have already stated in Chapter XVI。 that all are
bound to obey a tyrant； unless they have received from God through
undoubted revelation a promise of aid against him； so let no one take
example from the Apostles unless he too has the power of working
miracles。 （55） The point is brought out more clearly by Christ's command
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to His disciples； 〃Fear not those who kill the body〃 （Matt。 x：28）。 （56） If
this command were imposed on everyone； governments would be founded
in vain； and Solomon's words （Prov。 xxiv：21）； 〃My son； fear God and the
king；〃 would be impious； which they certainly are not； we must therefore
admit that the authority which Christ gave to His disciples was given to
them only； and must not be taken as an example for others。
（19：57） I do not pause to consider the arguments of those who wish to
separate secular rights from spiritual rights； placing the former under the
control of the sovereign； and the latter under the control of the universal
Church； such pretensions are too frivolous to merit refutation。 （58） I
cannot however； pass over in silence the fact that such persons are
woefully deceived when they seek to support their seditious opinions （I
ask pardon for the somewhat harsh epithet） by the example of the Jewish
high priest； who； in ancient times； had the right of administering the sacred
offices。 （59） Did not the high priests receive their right by the decree of
Moses （who； as I have shown； retained the sole right to rule）； and could
they not by the same means be deprived of it？ （60） Moses himself chose
not only Aaron； but also his son Eleazar； and his grandson Phineas； and
bestowed on them the right of administering the office of high priest。 （61）
This right was retained by the high priests afterwards； but none the less
were they delegates of Moses … that is； of the sovereign power。 （62） Moses；
as we have shown； left no successor to his dominion； but so distributed his
prerogatives； that those who came after him seemed； as it were； regents
who administer the government when a king is absent but not dead。
（19：62） In the second commonwealth the high priests held their right
absolutely； after they had obtained the rights of principality in addition。
（63） Wherefore the rights of the high priesthood always depended on the
edict of the sovereign； and the high priests did not possess them till they
became sovereigns also。 （64） Rights in matters spiritual always remained
under the control of the kings absolutely （as I will show at the end of this
chapter）； except in the single particular that they were not allowed to
administer in person the sacred duties in the Temple； inasmuch as they
were not of the family of Aaron； and were therefore considered unclean； a
reservation which would have no force in a Christian community。
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（19：65） We cannot； therefore； doubt that the daily sacred rites （whose
performance does not require a particular genealogy but only a special
mode of life； and from which the holders of sovereign power are not
excluded as unclean） are under the sole control of the sovereign power； no
one； save by the authority or concession of such sovereign； has the right or
power of administering them； of choosing others to administer them； of
defining or strengthening the foundations of the Church and her doctrines；
of judging on questions of morality or acts of piety； of receiving anyone
into the Church or excommunicating him therefrom； or； lastly； of
providing for the poor。
（19：66） These doctrines are proved to be not only true （as we have
already pointed out）； but also of primary necessity for the preservation of
religion and the state。 （67） We all know what weight spiritual right and
authority carries in the popular mind： how everyone hangs on the lips； as it
were； of those who possess it。 （68） We may even say that those who wield
such authority have the most complete sway over the popular mind。
（19：69） Whosoever； therefore； wishes to take this right away from the
sovereign power； is desirous of dividing the dominion； from such division；
contentions； and strife will necessarily spring up； as they did of old
between the Jewish kings and high priests； and will defy all attempts to
allay them。 （70） Nay； further； he who strives to deprive the sovereign
power of such authority； is aiming （as we have said）； at gaining dominion
for himself。 （71） What is left for the sovereign power to decide on； if this
right be denied him？ （72） Certainly nothing concerning either war or
peace； if he has to ask another man's opinion as to whether what he
believes to be beneficial would be pious or impious。 （73） Everything
would depend on the verdict of him who had the right of deciding and
judging what was pious or impious； right or wrong。
（19：74） When such a right was bestowed on the Pope of Rome
absolutely； he gradually acquired complete control over the kings； till at
last he himself mounted to the summits of dominion； however much
monarchs； and especially the German emperors； strove to curtail his
authority； were it only b