Against the Errors of the Anabaptists, Article 6

Against the Errors of the Anabaptists · Article 6

¶ The ſixte Article of Magiſtrates

WE agre that the tēporal ſwerde is an ordinaūce of God, beſides y^e perfectiō of Chriſt, ſo the princes & ſuperiours of y^e world are ordeined to puniſhe y^e wicked, & to put them to death. But in the perfectiō of Chriſte, excommunicatiō is the vtmoſte paine, and not corporall death.

☞ The confutation.

¶ Here muſt we note, that this is a moderation whyche they do make, to correcte that whych afore tyme they hauehave ſayd, after they perceiued that for the abſurditie of their ſaiyng, they were reiected of all the world. For this honour did thei giuegive vntounto principalites, and Seignories of the world, that they rekened them amonge murther and theuery. But perceyuynge that thys coulde not be borne, they hauehave adviſed them ſelues gentlye to retracte thys Article, vſing thys fault coloure, y^e wordly dominiō, is an ordinaūce of God, beſides the perfection of Chriſte. Nowe by thys, they do ſignifie that it is an eſtate vnlawful & forbiddē to al chriſten men as they thē ſelues expoūde it afterward. We muſte therfore conſider whether chriſtianitie, and the eſtate of Iuſtyce or worldely ſuperioritie are thynges that may not ſtande togythers. So that if a man wylbe the one, he muſt be cō ſtrayned to renoūce the other. Firſte I axe, whether it be an eſtate repugnaunt to the vocation of a fayethfull man, to exerſice the office of the ſwerde, or of worldlye ſuperioritye: ſeynge that the iudges in the olde teſtamente, and alſo the good Kinges, as Dauid, Ezechias, Ioſias, and alſo ſome of the prophetes, as Daniell hauehave vſed it? To ſaye that it was a vicious imperfection in them, is to no porpoſe: ſeynge that the holye Goſte witneſſeth of the iudges, that God rayſed them vp to deliuer hys people: and thys ſingularlye apereth in Moyſes, the which hauynge expreſſe commaundemente, woulde gladlye hauehave wythdrawen hym ſelfe, if he had coulde. But it behoued hym, vnderunder payne of diſobediēce to God, to receyue this charge on hym. Touchynge Dauid, hys raigne was not onelyonly aproued of God, but prayſed and adorned wyth verye honorable tiles. The lyke ought to be eſtemed of hys ſucceſſours: ſeynge the reaſon is one. Therefore, ther reſteth none other euaſion, to theſe ennymies of all order, but to ſaye, that God requireth a greater perfection in the chriſten churche thā he dyd amōg the people of the Iewes. Now is thys verye true, touchynge ceremonies. But that we hauehave anye other rule to lyue by, touchynge the moreal lawe, as we cal it than had the aunciente people, is a faulſe opinion. They that hauehave ſo thought, toke occaſion out of the fyfte of ſainct Mathewe wher it apereth at the fyrſte brunte, that the Lorde Ieſus doeth ad ſome thynge vntounto the lawe, whyche before was not commaunded vntounto the people. But whan we do marcke diligētly what the lawe of Moyſes doeth containe and do laye the one to the other & make cōpariſon: we perceyue that the intention of oure ſauioure Ieſus, was not to make any addition: but onelyonly to reſtore the lawe to his true vnderſtandynge, whiche was depraued by the falſe gloſes of the Rabions. Let vsus therfore holde faſte thys reſolution, that as touchynge the true ſpirituall Iuſtice, that is to ſaye, that the fayethfull man ſhoulde walke in a good conſience, and ſhoulde be perfecte before God, as well in hys vocation as in al hys workes, their is a whole and playne declaracion in the law of Moyſes: vntounto which we muſte ſimplye cleaue, if we wyll walke in the ryght waye. Therefore whoſoeuer addeth to it, or taketh from it, goeth wythout the limittes. So this argumente is ſuere and infallible. We ſerue the ſelfe ſame God, that the auncient fathers dyd. We hauehave one and the ſelfe rule that they had, to ſhewe vsus how we ought to be hauehave our ſelues, for to walke ryghtlye before god. Therefore it foloweth, that y^t vocacion whyche was than holy and lawefull, cannot be reproued amonge the Chriſtians. For as muche as the vocacion is the pryncipall parte of humainie lyfe and y^t it importeth moſt before God. Her vponupon foloweth it, that we ought not to exclude from vsus the eſtate of ciuele iuiſtce, neyther yet to chaſe it out of the Chriſten churche: ſeynge that the Lorde hath ordeyned and approued it, as good to the people of Iſrael: and hath in that office ordeyned hys muſt excellent ſeruauntes, and alſo hys prophetes.

☞ It is poſſible they wyll replye, that all thys ciuile gouernaunce of the people of Iſrael, was a figure of the ſpiritual kyngdom of Ieſus Chriſte, and therefore it did continewe but to hys commynge. I graunte wel, that in parte it was a fygure: but that it was none other thyng, I denye that: and notwithout reaſon. For it was of it ſelfe a polityke gouernaunce, as it is neceſſary that ſuch one be amonge all people. That ſo it is: …t is ſaid of the leuiticall prieſthod, that it ſhould take ende, and be abboliſhed, at the comynge of oure ſauioure Ieſus. But wher is ther anye ſuche thinge ſpoken of the externe pollicie it is treue that the ſcepter and gouernaunce was taken from the ſtocke of Iuda, and frō the houſe of Dauid: but that there ſhould be no more gouernaunce, is manifeſtly agaynſt the holy ſcriptures.

☞ But to take a waye all ſcrupull in thys matter. We hauehave a very euident and expreſſe probacion, for where the prophetes ſpeke of the raygne of Ieſus Chriſte it is ſayde that kynges ſhall come and worſhip him, and do homage vntounto him.

It is not ſayd that they ſhal depoſe thē ſelues frō there eſtate to become Chriſten wen but rather beynge conſtitute in riall dignitie they ſhalbe ſubiecte to Ieſus Chriſt, as vntounto ther ſouerayne Lord.

☞ Dauid folowynge this, in exhortynge them to do there deutie,Pſal. 11.Ps 11 doeth not commaūd them to caſte awaye there diademes or ſepters: but onelye to kyſſe the ſonne: that is to ſaye to do hym hommage, and to be ſubiecte vntounto hym, hauynge gouernaunce of other. He ſpeketh there of the kyngdome of oure ſauioure Ieſus Chriſte: and he doeth monyſhe al kynges and ſuperiours to be wyſe, & to take good hede vntounto them ſelues. What is thys wiſdom? What leſſon doeth he geue them? To geue ouer al? No: but to feare god and to geue honoure vntounto his ſonne. Moreouer: Eſaias propheſteth y^t the kynges ſhalbe as fathers, nurces vntounto the chriſtē church, & that the quenes ſhal nurſſe them with there breſtes. I praye you howe agreth thys, that the kinges ſhalbe protectours of the chriſten churche, and yet there eſtate cannot ſtande with chriſtianitie? If the lord geue vntounto thē ſo muche place amonge hys people: as he geueth vntounto the prophetes: we hauehave ſufficiente to proue oure intencion. Seyng that he doth apoynte vntounto them, ſo honorable a place in the feloweſhyppe of hys people, that he geueth them thys honoure, I ſaye, as to ordeyne them protectours of hys churche: what impudencie is it to exclude them out of all? We conclude therefore, that princes ſeruynge God, maye well be Chriſten men: for as muche as the Lorde gyueth them ſuche a preheminence in the Chriſten relygion.

And in dede, it were a very folyſhe thynge that God ſhould ſo exalte and magnify ſuch a vocation, if it letted a manne to be the ſeruaunte of God. Saynte Paule exhorteth eueryevery chriſtian man to perſiſte in that vocation in the whyche he was called. All ſhepeheardes and labourers of the earth, all handye craftes and ſuche lyke oughte to thynke theyr eſtate, holy, and that it hyndereth them nothynge, towchynge chriſtian perfection. Let vsus ſe nowe, whyche eſtate is mooſte approued of God, of one that keapeth beaſtes, or of one that gouerneth the people: whyche is not onelye approued: but alſo prayſed as worthye and excellente aboue all other.

I wyll ceaſe to rehearſe a greate meynye teſtimonies, whyche make well for the probation of thys matter, onelyonly for breuites ſake. And alſo bycauſe one onelyonly is ſuffitiente for vsus. What greater prayſe wyll we hauehave of anye eſtate, then that by Gods owne mouth it be called diuine? If this title be geuen vntounto the eſtate of Prynces: who ſhall dare ſaye that it is vnmete for a fayethful man. Nowe it hath a more large prayſe. For the Lorde ſheweth thys fauoure to Prynces, as to call theym Goddes: and that not for theyr owne perſons ſake: but in cōſideration of the dignitie wherein they are. The Lorde Ieſus ſheweth the reaſon why, that is bycauſe god hath committed and ordeyned ſuch a charge vntounto theym. Me thynke that God canne not geue a more expreſſe teſtimonye, for the approbation of anye eſtate, then when he communicateth hys name vntounto that man which is conſtitute in the ſame, as if he called hym hys Lieuetenaunt, whyche repreſenteth hys perſon. Wherefore I conclude, that who ſo euer deſpiſeth this vocation, ſo muche honored of God, doeth blaſpheme hys heauenlye maieſty. They wyl anſwer me, that to make it inferiour to the chriſtian perfection is not to diſprayſe it. But I replye, that they can not ſpeake wyth greater contumelye. For in ſayinge that it can not ſtande wyth chriſtianitie, they do reiecte it as a prophane thynge. I paſſe not of theyr faire coloure, by whyche they couer theyr blaſphemye, in ſayinge that it is an ordinaunce of God. For the whole matter ſtandeth in thys, whether it be an holy office, which may be exerciſed by the faithfull, or whether a man whych commeth therto, be thereby polluted. Nowe they do ſaye that who ſo euer doeth ſytte in the ſeate of iuſtice can not be reputed a chriſtian manne, bycauſe the office of a ſwerde hathe no place in Chriſtes churche.

Though ther were no more but that which ſaynte Paule ſayeth, there were inoughe to contente all ſuche as wyll agree to reaſon. He pronounceth that prynces are miniſters of God: and that the ſwerde is geuen theym by God, for the cōſeruation of the good, and puneſhemente of the euyll. VponUpon theſe wordes, theſe poore frenſye menne do make thys gloſe, that it is very true, that they be ordeyned of God, but yet that it is not lawefull for a fayethfull manne to take it on hym. Whyche is as one woulde ſaye: I confeſſe that thys worke is commaūded of God: but there is no man that can do it wyth a good conſcience, and alſo who ſo euer ſhall do it ſhall forſake God. I praye you is there anye man, that hath but oune once of brayne, that wyll ſpeake on thys maner? I woulde they ſhoulde anſwere me, in thys one thyng. Seynge they put no doubte, but that all handye craftes, whyche are ordeyned to ſerue vntounto the commune vtilitie of mankynde, are lawfull and holye, wherefore do they exclud out of thys numbre, the vocatiō of prynces, whiche doeth excell all the other? As for example. They denye not but that a chriſtian man maye be a tayloure or a ſhoomaker. And yet theſe craftes hauehave no expreſſe wytnes in the ſcriptures. Wherfore thē do not they as wel permit a chriſtian manne to be a miniſter of Iuſtice, ſeynge that that eſtate hath ſo large approbation & praiſe of the mouth of God? God doth pronounce that Prynces and all Superiours are hys miniſters, and that he hathe ordeyned theym to be defenders of the good and innocente, and to chaſtyce the wicked: and that in doinge thys, they do execute hys worcke, whych he hathe committed into theyr handes.

What Deuyll conſtrayneth theſe frenſye menne to make thys addition, that the maMagiſtrates in ſeruynge God, are ſhutte oute frome the companye of Chriſten men? Whyche thing is not done to the hangeman for dogges, by theyr owne cōfeſſion.

I wyll aledge one place more and then an ende. Saynt Paule perceyuing in his tyme, that the moſt parte of the princes were mortall enemies of the Goſpell, & that this thing myght ſtomake the faythfull, and cauſe them to beare no good affection towardes theym, doth cōmaund Timothe, that ſolēne praiers ſhoulde be made for theim in the churche: addynge for a reaſon, that God would that all ſhould be ſaued, and come to the knowledge of the trueth. He meaneth not that God wyll brynge to ſaluation, and by conſequence, to the knowledge of his goſpell, all men of the earth, frō the fyrſt vntounto the laſte: but he meaneth al eſtates: bicauſe it might appeare that this eſtate of princes, of which he ſpak, was as it were reiecte & curſſed, for aſmuch as all dyd perſecute the goſpel. Whiche thing if it had bene true, it had bene ſuperfluous & foly to pray for them. Lette vsus now gather out of theſe wordes of the Apoſtle, that, which may playnely be gathered and ſeduced.

If god wil bring Princes vntounto the knowledge of hys trueth: by what authoritye wyll the Anabaptyſtes thurſte theym oute? If any man wyll replye, that Prynces maye well be conuerted vntounto God, but that muſte be in forſakynge their dignitie That ſaiyng is to to manifeſte agaynſte the mynde of Saynte Paule.

For ſaynte Paule ſayeth not, y^t they ſholde forſake theyr Principalities, for to become chriſtiās. And alſo the wordes y^t he vſeth, cā in no wyſe ſtande wyth ſuche euaſion. For if it behoued a prynce to geue ouer hys dignitye, to become a chriſtian man, it ſhoulde folowe, that that eſtate ſhoulde be voyde of the grace of God, as vnlawfull & reproued.

But they thynke ſurely, that they hauehave inuincible obiections to excommunicate oute of the churche, and from all hope of ſaluatiō the eſtate of Prynces, in alledgynge certaine places euyll vnderſtanded, whych they wreſt ſhamfully to thys purpoſe.

Fyrſte they aledge that the Lorde Ieſus, dyd not ordayne, that the womanne whyche was taken in adulterye, ſhoulde be ſtoned to death, as the lawe of God required: but that he vſed mercye towardes hyr, ſayinge. Go ſinne no more. Before I anſwere, I wyl are one queſtion of them. They ſaye that in the chriſtian church, excommunication doth ſuccede the materiall ſwerde, in ſuche wiſe, that where as afore tyme a cryme was puniſhed by death, nowe the offender oughte to be puniſhed by priuatiō from the companye of the fayethfull. Therefore I aſke them how they wyll excuſe Ieſus Chriſte, for that which he hath done? For he hathe not obſerued theyr rule: neyther in condemnynge the woman to be baniſhed from the holy congregation: neither yet to dye. By thys a man may ſe, howe brayneles they be, ſpeakynge wythoute reaſon. Nowe do I come vntounto the true ſolutiō whyche is very eaſye. It is to be noted, that theſe poore beaſtes in thys place, folowe the expoſition, wherewyth the Papaſticall prieſtes hauehave made theyr ſtones fatte. For ſeyng maryage was forbydden them, for a recompence, they ſought to hauehave leaue, to playe the whoremongers, and ſo hauehave borowed theyr neyghbours wyues. And bycauſe adulterye ſhoulde not appeare to be ſo greate a ſynne, they ſayed that in thys matter, we be vnderunder the lawe of grace. And in a maner they reknowledge the grace of Ieſu Chriſt in none other thynge, but onelye in thys, that he lefte adulterers vnpuniſhed. Theſe poore people do folow them, and it happeneth vntounto them, accordynge to the ſayinge of our Sauioure Ieſus Chriſte, that if one blynde leade an other blynde, boeth fall into the dytche. Now is it verye true that the Lorde Ieſus would in no poynte chaunge the policie or cyuyl order: but wythout anye derogation therunto, woulde do hys office, for whyche he came into the worlde: that is to ſaye, to pardon ſinnes. For he was not ſent of God hys father to exerciſe the office of a worldelye▪ Iudge: but to redeme the worlde by hys deathe, and to teſtifye the grace of thys redemption, by the preachynge of the Goſpell, and of all other goodnes whyche we receyue by hym. As we ſe howe he promiſeth to receyue the thefe into Paradyce: and yet neuertheles doth ſuffer hym to beare the payne of hys wycked dede. Therfore it is all one abſolutiō, which he maketh vntounto the womanne, and vntounto the thefe. But the worldly Iuſtice puniſheth the thefe: the womā doth depart vnpuniſhed bycauſe the Iudges were gon a way for ſhame. In ſomma, the act which our ſauiour Ieſus Chriſt dyd to the womā in adultery, is none other, but the ſame which his ſeruaūtes and miniſters of his word, now adaies vntounto al euil doers. For they take paine only to exhort thē vntounto repētaūce and to turne thē into the ryght waye, and after warde to conforte thē in theyr conſciences, preſentynge vntounto them the grace of oure Lorde Ieſus Chriſte, & aſſurynge theym of the remiſſion of theyr ſynnes They do not take vponupon them to puniſhe them. For that thynge doeth not appertayne vntounto theym, but in the meane whyle they do not hinder Iuſtice, that it ſhoulde not be miniſtred. The whole matter is, if we knew the offyce of our Lorde Ieſus Chriſte, thē ſholde we be out of all doubte in thys matter. Hys office is to forgeue ſynnes, and to bende hys worde ts the conſciences of ſynners To do corporall puniſhmentes, he doeth not meddle but leaueth that vntounto them whych hauehave that authoritie, and vntounto whom the charge is cō mitted: folowynge that whyche in an other place he ſayd. Geue to Ceſar y^t whych is Ceſars. Out of the ſame ignoraūce proceadeth the ſecond allegation whych they make.

Ieſus Chriſt ſay they, woulde not make perticiō betwene two brethren. Therefore it foloweth that a chriſtē man ought not to intermeddle in Ciuill quarels, to be a Iudge.

Fyrſte, Saynte Paule permitteth chriſtian men to do that whyche Ieſus Chriſt refuſed in thys place to do: that is frendelye to accorde the differences, whyche ryſe amonge the fayethfull, for worldely goodes. For after he had rebuked the Corinthians, for that they pleded before painim Iudges: and that by thys occaſion the name of God was blaſphemed: he ſheweth vntounto them howe muche better it were, that they ſhoulde ende theyr controuerſies by arbytrers, choſynge Iudges amonge the faythful, to decide their proceſſes. And further maketh thys argumente, that ſeynge we ſhall iudge the Aungelles, by a ſtronge reaſon we be able to iudge worldly matters. If we after the exemple of Chriſt ought to refuſe all arbyttermētes and iudgmēts. S. Paul did euyl to induce vsus vntounto it.

Nowe is it certayne, that it is the holye Goſte, whyche ſpeaketh by hys mouth. We ſe thē, howe theſe dulheades blaſpheme God in that they wold cōdēne that thyng, whych he approueth. Moreouer if it be not lawfull for a chriſten man, to take vponupon hym to ende quarelles that ryſe, touchyng poſſeſſions, heritages, and other goodes. I do axe of theſe good Doctours, what ſhall become of the worlde? For it is not poſſible that menne ſhal mayntayne contractes togythers: as the neceſſitie of manne requireth, but that ſometymes ther wil ariſe doubtes, which will require an arbitrer or a Iudge to decide them.

If they ſaye that, that thynge ſhall not happen amonge the Chriſtians. That is a falſe lie. Foraſmuch as betwene two men of good conſcience, by the infirmitie of our nature, may happen ſome ſtrife. As we be blinded in our owne cauſe: ſo do we thynke eueryevery one to hauehave the ryghte. If a chriſtian man maye not meddle in theyr controuerſies, to ſet them at one, by arbittermente: what confuſion ſhall there be in the ende? By thys it is eaſy to perceyue, that theſe wycked fantaſticals, do pretende none other thinge, but to ſee all thynges out of ordre, to make al goodes commune, in ſuche wyſe, that who that can catche them ſhall be happy: though they deny it myghtely. But lette all Iudgementes and arbittermentes be takē from the world, accordynge to theyr intente, and accordynge as they ſtrayghtlye commaunde, what ſhall ther be then but an vnbrydeled theuerye ouer all? or elſe they do hope to perſwade all gouernours and miniſters of iuſtice to forſake theyr places, that they thēſelues might ſuccede into them as into a voide poſſeſſion.

Why then, (wyl they ſaye) hathe the Lord Ieſus refuſed to do a good & a holy worke? herkē his anſwer, & this queſtiō ſhal be ſoluted. Who hath (ſayed he) made me a iudge, or a diuider betwene you? He ſayeth not that it is an vnlawefull thynge: but onelye he aledgeth that he is not ordeyned in that vocatiō. And in dede the offyce for whych he came into the world, ſhold hauehave bene darkened, if he had occupied hym ſelf in theſe thinges. Wherfore if we wil take profit by theſe exemple, and folowe it. Lette vsus folowe that rule whyche Sayrte Paule geueth vntounto vsus, that euerye manne take hede where in he is called. And for as muche as we be one body in the Lorde, that the arme do not vſurpe ouer the eye, neither yet the hand ouer the fot. And to cōclude in fewe words. I aſke whether pertition be a lawefull thynge amonge chriſtians: or that all thynges oughte to be cōfuſed. For if it be permitted to diuide heritages: he y^t taketh the office vpō him to make the perticiō is not worthy reprofe, if ſo be, he be therunto appoynted. Theſe enemyes of the cyuyl policie, make not another argumēt.

Ieſus Chriſt, w^tdrew him ſelfe into y^e moūtaine, & hid him felfe ther, whē they wold hauehave made him king. It foloweth therfore y^t a chriſtē mā were choſē to the eſtate of iuſtice, he ought by no meanes to accepte it: but to w^t drawe him ſelfe after y^e exemple of hys maiſter.

¶ The anſwere. I am almoſte aſhamed to rehearſe ſuch vayne things. But for aſmuch as I do perceyue that the ſymple and rude are ſeduced by ſuche: I am cōſtrained to aduertiſe them, how they may auoyde them. EueryEvery manne knoweth the folyſhe fantaſye which the Iewes had of Meſſias. That is, they thought that he ſhould hauehave his kyngedome floriſhing in this world, to make them liue in this worlde at theyr caſe, and in good reſt, and to make thē triumphe. In ſo muche that the very Apoſtles, tyl after hys reſurrection, had alſo thys fantaſye in theyr heades: as. S. Luke declareth in the .i. of the Actes. This moued y^e people to make Chriſt a king perforce, y^t they might therby be made fre frō the ſubiection of the romayns. Therefore it is no wonder if the Lorde hid him ſelfe, for aſmuch as this proceaded from an euil and peruerſe errour, & drew with it a very perniciouſe cōſequēce. It is certen that his kingedome is not carnal nor of the world: but ſpiritual, and whiche doeth conſiſte in thynges that do not appeare vponupon the earth. Nowe what kyngdome would mē giuegive him? Therfore if he hadde cōſented vntounto the foly of the people, ſhoulde he not hauehave cōfyrmed that erroure whiche was alreadye to muche roted? ſhoulde not he alſo by that meanes, hauehave buried his grace and his veritie, for as muche as men ſhoulde hauehave imagined nothynge of hym but carnal. Beſides this, he ſhould hauehave bene ordeined king, by ſeditiō, and by thē by whom it appertayneth not. For ſeynge that Iury was in ſubiection vntounto the Romayne Empyre: the people had none authoritie to choſe a newe kynge at their pleaſure. Thus for theſe cauſes Ieſus Chriſte refuſed to be king, and not to reproue the eſtate as wicked or repugnaunte to a chriſten life. But in the meane while it is ſayede,Prouer. vii.Prov 7 that it is by hym that Kinges do raygne: that it is he whyche doth giuegive grace to the miniſters of iuſtice, to make lawes and ſtatutes, and to gouerne the people in equitie. What will we hauehave more Ieſus Chriſt is not a king in his perſō, but he is the protectour of al kingdoms, euē as he hath foūded & inſtituted thē. But theſe fā taſticals do replye, y^t he hath alſo cōmaūded vsus to do the like, ſaying to his apoſtles. The kinges of the natiōs hauehave dominiō ouer thē: but it ſhal not be ſo amōg you I graunt vntounto thē, that the office of the Apoſtles, & of the worldely principalities, be not both one, and y^t in their office is no dominatiō. Now Ieſu Chriſt wold ther none other thīge, but decerne betwen the one & the other. For the occaſiō of thoſe words of our ſauiour, came of that the Apoſtles had alredy cōtētion amōg thē ſelues who ſhould be the chieffeſt, & as it were gouerner of the reſt in the kingdome of Ieſu Chriſt. To take away ſuch ambitiō, he declareth vntounto thē, y^t his kingdome is ſpirituall: & therfore, y^t it doth not ſtāde in worldly dignitie, pompe & lordſhip: but that all the preheminēce whiche his miniſters & officers ſhould hauehave, ſhold be in ſeruice. Seynge then y^t this place, doeth not make mētiō, whether kings may be chriſtē mē or no, but only ſheweth y^t the Apoſtles & miniſters of the churche: ſhal not be as kings to hauehave dominiō. it is a very beaſtlines to infer out of this, y^e Chriſt hath forbidē vsus al ſuperioriti. It is aſmuch as one wold ſay. It is not lawful for a king to do the office of a miniſter, vntounto whiche he is not called: ergo y^e eſtate of a miniſter is an yl & vnlawful thing. I pray you doth the deſtinctiō & differēce of eſtates make, y^t the one ſhold be cōdēned, bicauſe y^e other is praiſed? Let kings therfore cōteine thē ſelues within their limets, & likewiſe let the ſpiritual ſhep: perdes be contented to exerciſe there offyce, wythout vſurpation of that whiche apertaineth not vntounto them, and then al ſhall go wel▪ And the Lorde Ieſus, wyll alowe the one, and the other. Therefore theſe power phantaſticalles do euilly expoūd thys place, to ſay y^t in place y^e power of the ſwerd is forbobdē. ☞ To make vp a greate healpe of witneſſes, they do alſo alledge, that Sainct Paule doeth ſaye: that thoſe whiche God knewe before, he hath preordeyned to be made lyke vntounto the exemple of hys ſonne. I graunt vntounto them, that folowynge the exhortacion which Saincte Paule maketh in that place, behoueth vsus to beare the mortification of Ieſus Chriſt in our bodyes, and indewer thoſe tribulations and miſeries, by which God wyll trye vsus. But doeth it folowe of this, that a fayethful man, maye not gouerne the people whiche are committed vntounto hym? They ſaye ye, becauſe that Ieſus Chriſt dyd ſuffer, and not rule. As touchynge the fyrſte, that he dyd ſuffer, I ſaye ſo did Dauid: in whoſe perſon the paſſions and ſufferynges of hym were prefigured. And yet that notwythſtandynge, we cannot ſaye, that he dyd not gouerne. Therefore of ther owne hede they do ad this ſeconde parte, vntounto the text of Sainct Peter miſcheuouſly falſefyeng it, to diſceiue the power ſimple people. For in there boke they go aboute to perſwade, that Saynct Peter ſpeketh after that manner, whan it is nothynge ſo. Behold nowe Dauid which was a Kynge, adminiſterynge the power of the ſwerde: and yet that hindered hym not to ſuffer, that he myghte be made lyke vntounto the Image of Ieſus Chriſte, yea euen ſo muche, that he dyd repreſent hym. Saincte Phillip folowyng thys, whan he ſhoulde baptiſe the Eunuichus, whyche was one of the gouernours y^t of kyngdome of Ethiopia, dyd not laye vntounto hym thys condicion, that he ſhould no more be a ruler: but onelye axid of hym, if he beleued wyth hys whole herte in Ieſus Chriſte: and ſo lefte hym in hys eſtate as he was. And truelye if to hauehave dominion be a thyng contraye to a Chriſten man: that ſame ſhoulde as well be true ouer one man, as ouer a communaltie. Nowe is it true that S Paulle doeth permit Chriſten men, to hauehave ſuperioritie and dominion ouer ther ſeruauntes which in thoſe dayes were vntounto them as bonde men and ſlaues: and doeth not commaunde them to ſet them at libertie: but only to vſe them gentelye, and frendelye wyth humanitie. Moreouer he ſuffered Philemon, whome he calleth hys companion, to kepe hys bondman, in hys authoritie onelyonly he requireth that he ſhoulde order hym gentelye. We ſe than, that thoughe it were expreſlye ſayd that Ieſus Chriſt did not gouern, how foliſhe a thynge it is thus to reſonne, Ieſus Chriſte hath ſuffered, and not ruled: therfore al dominion is reproued. For it is as muche as who woulde ſaye. That Ieſus Chriſte hadde not aplace to laye hys heade one, as hym ſelfe wytneſſeth: therefore it is euyll done whan a Chriſten man doeth poſſes other houſſe, or garden, or heritage. Howe much thys argumente goeth from reſon, eueryevery man ſeyeth.

☞ Laſt of al, lyke as a dronkerde, after he hath wel belched, doeth degorge the vyllaine broth whiche charged hys ſtomake: euen ſo theſe wycked men, after they hauehave detracted thys holye eſtate whiche the Lorde hath ſo muche honored, finallye wyth full throte, they do ſpewe out excedynge deformed blaſphemies. The gouernaunce, ſaye they, of the Magiſtrates, is after the fleſhe: and that of Chriſten men, is after the ſpirite. Me thinketh nowe, that I do here the paynted pope, blaſphemynge agaynſte holye mariage. For he vſeth theſe tearmes. But thys is nothyng, cōpared to that whiche foloweth. The habitacion of Magiſtrates, ſaye they, is permanent in this world: but the habitacion of the Chriſtians is in heauen. And ſuch like. I beſeche you, by the name of God, all fayeth ful men, and I admoniſhe you, wel to conſider thoſe thynges, whyche Sayncte Peter and Sayncte Iude, hauehave wrytten of certayn corrupters, whyche in their tyme peruerted the fayeth of the ſimple: and by ther wordes I praye you make compariſon wyth thoſe thynges whiche I wyl recite of the Anabapſtes. In thys thinge I wyl ſay nothinge, but that, whiche euerye man ſhall perceiue to be true: that is y^t the one ſecte, differeth nothing from the other in this thynge. But becauſe eueryevery man hath not the bokes at hand I wyll here ſet the places together. The fyrſt ſayeth thus: they ſhalbe preſumtuous and ſtobborne diſprayſaynge them that are in authoritye, and they hauehave no ſham to blaſpheme agaynſt all dignitie, lyke vntounto brute beaſtes, diſprayſynge thoſe thynges whiche they knowe not. And Sainct Iude ſayeth: they ſhal reiect the ſigneuries, and blaſpheme againſt the dignites Nowe Michel the archangell, pledynge agaynſt the diuell for the bodye of Moyſes, durſt not geue raylinge ſentence againſt him but ſayd: the Lorde rebuke the Sathan. But theſe ſpeake euyll of thoſe thynges whyche they knowe not: and thoſe thynges whiche they knowe naturallye, as brute beaſtes, in thoſe thynges they do corrupte them ſelues: Theſe be the wordes of Apoſtles: whyche be ſo truelye verified vppon our Anabaptiſtes, that it myght well apere, that they were expreſſelye ſpoken of them.

In that they ſaye, that the habitation of princes, is permanente in the worlde: howe often tymes doeth Dauyd proue them lyers, where he proteſteth that hys meditacion was holye, to tend and aſpire vntounto ſpiritual lyfe? It is verye certayne that the other good kynges hauehave done likewis. God cōmaunded Daniel to exerſice his office of earthly gouernaūce in the kinges court of per…e till giuing attendaunce ouer thoſe thynges whyche were reueled vntounto him and fynallye the daye of the rſurrection. And Moiſes, the prince of prophetes, ceaſed not to hauehave hys conuerſatiō in heauē, by hope & deſire: thoughe here beneth he had the ciuile gouernaūce of y^e people?

I wyl therefore, laye before the Anabaptiſtes, Moyſes, Dauid, Ezechias, Ioſias, Ioſeph, Daniell, all the kynges and Iudges of Iſraell, to ſe howe they can mayntaine their cauſe: to know whether they were banyſhed the kingdome of god bicauſe thei had the office of the ſwerd in thys world. In that they ſay: be that al prynces cares of this world, Eſaias reproueth theym, where he promiſeth that the earthly kynges ſhall ſerue to mayntayne the heauenly and ſpiritual kyngdome of Chriſte. Euen ſo ſaynte Paule, in exhortynge that prayers ſhoulde be made, for all ſuch as be in eſtate of preheminence, that we may lyue a peaceable lyfe vnderunder them, in the feare of God, and holye lyfe: doeth declare that the pryncypall ende of Magiſtrates is not to kepe theyr ſubiectes in peace after the fleſhe: but rather to procure that God be ſerued and honoured in theyr contrye, and that eueryevery man leade a good and honeſt lyfe.

Therfore in thys poynte, we ſe howe falſe and peruerſe the allegations of the Anabaptiſtes be, to condempne the vocation of the Magiſtrates, whyche God hath ſo well approued. Furthermore we ſe howe the deuyl ſpeaketh by theyr mouthes, to thend to turne awaye the Prynces, and to hynder them to do theyr dutye. For in ſtede to exhorte theym to indeuer theym ſelues and take payne that the name of God myght be exalted, and that he myghte raygne ouer theym, in ſuche wyſe that they ſhall be but as hys veſſels and officers: come theſe and woulde make theym beleue that thys appertayneth nothynge vntounto them, and that they ſhoulde in no wyſe meddle or buſye them ſelues wyth the honour of God. I wyl ſaye but two wordes, touching the ende whereunto they pretende: that in it they do ſhewe thē ſelues the enemies of god, and of mankinde. For it is to make warre agaynſte God, to be in wyll to brynge oute of reputation, that whych he hath honoured, to be in wyll to throwe downe that whyche he hath exalted. And a man can not better go about the deſtructiō of the world, and it were introduce a theuery ouer all, then ſo laboure to abolyſhe the cyuyl gouernaunce, or power of the ſwerd, whych is in dede thruſt downe if it be not lawefull for a chriſtian manne to exercyſe it.