"There is not one Lord for bishops and another for civil rulers; both are vicegerents of the same Lord and both must render an account to him. The office of the Christian prince is not to excel others in wealth, but, as far as possible, to seek the advantage of all. Turn not what belongs to the public to your own profit, but spend whatever is yours, even yourself, for the public good. The people owe much to you, but you owe everything to them. High-sounding names, '_Invictus_,' '_Sacrosanctus_,' '_Majestas_,' though your ears are forced to hear them, yet ascribe them all to Christ, to whom alone they belong. The crime of _læsæ majestatis_, which others bring forward with frightful clamour,--let this be to you a very small matter. He alone violates the majesty of the prince who, under the name of a prince, does things contrary to law, cruel, violent, or criminal. Let no attack move you so little as one which touches you personally. Remember that you are a public person, and that it is your duty to think only of the public good. If you are wise consider, not how great you are, but how great a burden rests upon your shoulders. The greater danger you are in, so much the less seek indulgence for yourself, and choose the model for your administration, not from your fathers or from your partisans, but from Christ. What can be more absurd than that a Christian prince should set up Hannibal, Alexander, Cæsar, or Pompey as an example to himself?... Nothing is so becoming, so splendid, so glorious in kings as to attain as nearly as may be to the perfect likeness of Jesus, the supreme king, greatest and best.... '_Apostolus_,' '_Pastor_,' '_Episcopus_,' these are names of duties, not of government; '_Papa_,' '_Abbas_,' are titles of love, not of dominion. But why should I go into this ocean of vulgar errors?" The Enchiridion closes with five chapters of remedies against certain vices: lust, avarice, ambition, arrogance, and anger. These prescriptions have to us so obvious a sound that one easily overlooks their real importance. Their value consists in this: that in an age of formal righteousness they direct the conscience of the individual man straight back to the sources of all Christian living, to the plain teaching of Jesus and the plain argument of common sense. We ought to follow Scripture,--yes, but because Solomon kept a harem of concubines, that is no example for us. Peter denied the Christ for whom he afterward died; but that is no excuse for perjury. The Christian law is thus made plain to the individual conscience.