lieve that if the Roman pontiff or a prelate commands anything whatsoever, it is to be done as though it were a mandate of God, and that the prelate cannot err, even as Jesus Christ cannot.
Secondly, let him hold in regard to the commands in God's law, how some are commanded us in a mixed way and others distinctly. In a mixed way the commands are commanded which we ought to do every day and meritoriously, after the manner of which Augustine says, that all truth is contained in the Scriptures. But a work that is commanded, for which there is no reason or utility to the church of Christ, is not contained explicitly or implicitly in the Scriptures. And if such be commanded by pope or other prelate, the inferior is not bound to perform it, lest, in so doing, he offend against the liberty of the Lord's law. For we ought to receive as of faith that God commands us to do nothing except what is meritorious for us and reasonable, and consequently profitable to salvation.
The conclusion should be this: Subjects are bound to obey willingly and cheerfully virtuous, yea, and hard superiors, when they command us to do the mandates of the Lord Jesus Christ. This conclusion is evident, for Christ says, "The scribes and Pharisees sit in Moses' seat. All things, therefore, whatsoever they bid you, these do," Matt. 23:1, that is, all my commandments. Here Augustine, Com. on John, 20 [Nic. Fathers, 7:443], says: "In sitting in Moses' seat, they teach God's law. Therefore God teaches through them. But, if they wish to teach their own things, do not hear them, do not do them." And on this subject Christ also said, "He that heareth you, heareth me, and he that despiseth you," etc., Luke 10:16, consequently, also, God the Father; because such persons are not obeyed as men, but as ministers of God, who is to be obeyed above all.
Therefore, no one should obey man in anything, even the least thing, that opposes itself to the divine commands,
