 Besides disagreeing with Marsilius over the status of Peter and the extent of the pope’s power, Ockham rejected his thesis that a community cannot be well governed unless all coercive power is concentrated in one sovereign authority (Octo quaestiones 3.3, in Letter: 309ff.) Ockham argues that, on the contrary, such concentration is dangerous and incompatible with freedom. Just as he had argued that the extreme version of the doctrine of papal fullness of power would make Christians the pope’s slaves, contrary to the gospel liberty, so he argues that the corresponding doctrine of fullness of power for the emperor would be incompatible with the best form of government, in which subjects are free persons and not slaves. Accordingly, Ockham argues for limitations on the power of the secular ruler. He glosses the famous absolutist texts of the Roman law (see above  §6  and  note 28).  That the emperor is “released from the laws” (legibus solutus) is not true, because he is bound not only by natural and divine law but also by the law of nations (a branch of human positive law), according to which some are not slaves but  free.[72]  “What pleases the prince has the force of law”, but only when it is something reasonable and just for the sake of the common good and when this is manifestly expressed  (3.2 Dialogus 2.26–28).