Nevertheless, he admits that it is the right of the bishops to “restrain heretics.” “The bishops must do this, for it appertains to their office though not to the Princes”--a theory which Luther persistently refused to see carried to its logical conclusion. He also admits, that “no one has a right to command souls unless he knows how to show them the way to heaven,”--though here, again, he would have denied the consequence which Catholics gathered from this truth, when they urged that the measures adopted by the Empire against the innovations were for the safeguarding of the road to heaven, which an infallible Church points out to mankind. In Luther’s opinion there no longer existed any Church able to “point out the way to heaven” without danger of error. “This no man can do,” he exclaims in the same passage,[890] “but God alone.” It was hopeless for Catholics to argue that the Church did so only in God’s name, and under explicit promise of His assistance. Facts are there to prove that, at the very time when Luther was proclaiming his theories of religious toleration, he was setting them at nought in the most outrageous fashion where Catholics were concerned; he was, however, careful to veil his invitation to abolish their faith and worship under the specious pretext of demolishing abuses, sacrilege and the Kingdom of Antichrist. Nor was it long before he invoked the help of the secular power against sectarians within his own camp. Where, towards the close of the work “On the secular power,” Luther passes on to show how Princes, who are “desirous of acting as Christian Princes and lords,” ought to administer their authority, he reaches a less controversial subject and is able to expound in that popular, imaginative language which he knew so well how to handle certain wholesome views which had already found expression in earlier times. In the forcible exhortations he here gives, rulers desirous of profiting might have found much to learn. Whoever wishes to be a Christian Prince must above all “lay aside the notion that he is to rule and govern by violence.” “Justice must reign at all times and in everything.” His whole mind must be set on “making himself of use and service to his subjects.” Secondly, “he must keep an eye on the Jacks-in-office and on his councillors, and behave towards them in such a way as not to despise any of them, while at the same time not confiding in any one man to such an extent as to leave everything to him.” “Thirdly, he must take care to deal rightly with evil-doers.” “He must not follow those advisers and fire-eaters who urge and tempt him to make war.” “Fourthly--what ought really to have been placed first-- ... the ruler must behave towards his God as a Christian, submitting himself to Him with entire confidence, and praying for wisdom to rule well.”[891]