decorative border  
¶ A most necessary & fruitful Dialogue, between the seditious Libertin or rebel Anabaptist, & the true obedient christian, wherein, as in a mirror or glass ye shall see the excellence and worthiness of a christian magistrate: & again what obedience is due unto public rulers of all them that profess Christ yea, though the rulers, in extern & outward things, to their utter damnation, do otherwise then well: translated out of Latyn into english, by John Veron Senonoys.  Romans' xiii chapter: 
Whosoever resisteth the power, resisteth the ordinance of God, but they that resist shall receive to themselves damnation   

❧ The contents of this book.  

i That a christian, contrary to the pernicious opinion of thAnabaptists or seditious Libertins, may lawfully execute the office of a Magistrate.  
two That the office of a Magistrate, is not only profitable, but also most necesary to a Christian common weal.  
iii That we are all bound to obey magistrates and rulers, in extern & outward things, but if they command any thing against god, and his word better it is to obey god then men: Yet not to resist violently.  
iiii Whether it be lawful to resist the magistrate, where we do write against them that do rebel against magistrates and rulers.    

¶ To the right worshipful Sir John Gates, Knight, John Veron wisheth peace, grace, & health, both of soul and body, with increase of divine knowledge and understanding, from god the father, through our Lord and Savyour jesus Christ.  
Calling to remembrance right worshipful Sir, the great inconveniences & harms, that lately did chance to this most illustre & flourishing Realm by the disobedient rebellion, of certain  and wicked persons, which casting god and his word behind their backs, did seek nought else, but an utter confusion of all things: I can not but lament and mourn, that yet so great blindness & ignorance doth, 
When prophecy, that is to say, true ministering of god's word shall cease, them shall the people be scattered saith the scripture.  for lack of true preachers and ministers of god's word (without the which being purely & sincerely preached, no true obedience, nor duty can be learned, whatsoever the enemies of the truth do babel and prate) reign among the commons and inhabiters of this country, that they being wrapped in all kinds of error, do not know, nor yet understand, that to rise for any manner of cause, against the Magistrates, 
Three things the rebels do incur by their rebellion  rulers & high powers, is most damnable too their souls, most paryllouse to their natural country, and to their bodies (for whose sake, they, like brute beasts, stir up all this hurly burly) most hurtful and dangerous. Which three things, I will here prove by the word of god, and examples of the scriptures, putting before their eyen, how sore god doth abhor and detest all rebellious insurrections and tumults: to the intent, that they being taught and instructed out of god's word, way leave of and cease from their rash and  enterpryses. 
Rom. xiii. cha   

Rebels do purchase unto themselves everlasting damnation.  Fyrst and formest let them look upon the xiii Chapter to the Romans'. Where Paul speaketh after this manner: Whosoever resisteth the power, resisteth the ordinance of god: but they that resist, shall receive to themselves everlasting damnation. Here in these few words of the blessed apostle and chosen vessel of god we do learn, that we ought in no wise to resist the high power. And why? Because he is the ordinance of god. Who can, I pray you, O brainless Libertins resist the ordinance of god, and escape unpunished? No man truly. For the holy ghost saith, that they that resist, shall receive to themselves dampnatyon This were enough to prove that to rise against the high powers, is most damnable to the souls, except some were among them, most crafty and subtle which by and by, will make an objection, and say. Objection. Is the power of tyrannous and ungodly Princes of God? No man (say they) will rise against a godly Prince, which without doubt is of god. But we do rise against most wicked &  rulers, which daily do so sore oppress us, that we can suffer no longer, except we and our children will go hereafter a begging. Answer or solution. To whom we do answer with saint Paul There is no power but of God. All the powers that be, are ordained of God. Sith then that there is no power but of God, it followeth by good consequence that the tyrannical power is of god, and that whosoever doth resist it, 
The tyrannical power is of god, as pestilence, hail unseasonable wethers, & other like plagues.  doth resist the ordinance of god, thereby purchasing unto himself everlasting damnation. But I will tell the how the tyrannical power is of god, even as pestilence, hail unseasonable weathers, and other like plagues, which are by the righteous judgement of god, sent upon us, for our sins. Which thing we may well see of Pharaoh in Hieremy, 
Esai. iij. chap  and of Sennacherib, king of the Assyrians, in Esaie the prophet, yea, the lord saith himself: I will give chyldisshe men to be your Princes and governors, scornful or womanly or effeminate persons shall bear rule over you. 

Mark ye this oh rebels, & acknowledge the wicked rulers, are a rod sent of god, to punish your sins.  
The lord doth make the wicked to reign for the sins of the people.   Ye shall also be peeled and polled and one shall ever be doing violence and wrong to an other. The boy shall presume against the elder, and the vile person against the honourable. And why? Because that both your words & your counsels are against the lord, to provoke the presence of his majesty, unto anger. By these words of the holy prophet, it is easy to understand, that our sins are the chief causes why the Lord god above, doth send  and wicked rulers. But this, we will not see nor hear, our eyen are so fixed upon the faults of the high powers, and governors that we do utterly forget our own, we can espy a mote in their eye, 
Mat. seven. cha It is the property of foolishness too forget his own, and to see other men's sins.  but the beam that is in our own, that will we not see We blame them for covetousness, & we ourselves, are an hundreth times more covetous in our hearts, than they are, we blame them for their pride, and no man is so proud, so high minded, so stubborn & haught of courage, as we are ourselves, we blame them for their gay apparel, and costly fare, and we ourselves if we were as able as they, would go a thousand times more gay, & far a thousand times more costly than they do. I do appeal to your own consciences, whether it be not so as I say. Truly though ye dissemble never so much, 
Psalm. seven.  and cloak that poison that lieth hidden in your hearts, never so craftily, yet almighty God which is the searcher of the hearts, and of the loins, knoweth what beast ye nourish and bear about with you in your hearts. Which thing shall be manifest and open, 
How we may deliver our selves from misery and calamity.  when the lord shall revise the secrets of every man's heart. Will ye then be rid from the misery that ye are wrapped in? Will ye be delivered from extortion, tyranny and oppression? Remove and put away the causes. Let us put away these enorm sins, that we are drowned in, I mean, unfaithfulness, murmuring against GOD, ingratituding and unthankfulness. Let us banish from among us uncleanelynes, fornication, adultery, drunkenness, backbiting perjury, untrue dealing, unlawful oaths, and blasphemous swearings. This done, let us boldly fly unto the Lord, and with earnest prayers, proceeding from a true and an unfeigned faith, call upon him for aid and succour, and without doubt he will hear us. For the truth itself did say: 
Psalm. l.  Call upon me in the day of thy trouble, and I will both hear and delyuer the, that thou mayest glorify my name. Mark this well, he doth not say: In thy trouble, that is to say, when thou art afflicted and oppressed, run into the field, and there mutter, & make unlawful assembles against the magistrates, but he saith. Call upon me, adding a most comfortable promise, that he will both hear and delyuer thee.  
Seek then the means that the Lord hath apppointed the, and follow not thy carnal and flesshelye affections, for they are blind, 
Carnal●● 〈◊〉 〈◊〉 lie affec●●●●● are blind.  and will bring the into all kinds of calamity and misery, whereas if thou dost obey god's word, and suffer pacyentelye the wrong, if any were done unto that, by the high powers and rulers, thou mayest be sure that he will deliver the at length though it be not so soon, as thou wouldst have it. For it is written. 
Psalm. ix.  The poor shall not be forgotten always, the patient abiding of the meek, shall not perish for ever. Oh, that this doctrine were printed in all men's hearts, them should we have less tumult and sedition, 
Tumult & sedition doth come of plain ignorance of god's word.  which truly doth rise of nothing else: but of plain ignorance of god's word, and heavenly truth. Were not the children of Israel, the chosen and elected people of God, a long season in Egypt, being by the space of four score years and more, so sore afflicted and oppressed by that cruel tyrant Pharaoh, 
Exo. i. two. cha.  that besides all other myseryes, wherewith they were there overwhelmed, they were fain to see all their men children as soon as they were borne, too be killed afore them, or else before their eye, to be drowned in the river of Nilus?  
And yet we do not read, nor hear, though they were six hundreth thousand men, besides women and children, that there was ever any muttering, any insurrection or unlawful assembles among them; 
Exo. xiv. cha.  but did abide still patiently the helping hand of the Lord, which at length, when they did call earnestly up on him, did deliver them so mightily, that without any sword drawing they were revenged of their enemies, which oppressed them. Let us do the same, let us abide patiently the helping hand of the Lord, let us put away vice, and embrace virtue, 
Prayers are the armure & weapons of the christians in affliction. Psalm. ix.  calling night and day upon our heavenly father. (For prayers are the armour and weapons of the christians, when they are in affliction and trouble) & we may be sure that he will not forget us, the holy Prophet David, saying: God forgetteth not the complaint of the poor But if we go about, by unlawful means and ways, to delyuer ourselves, besides that we shall run (as the late experience taught us) into farther thraldom and bondage, we shall without all doubt, purchase unto ourselves, everlasting damnation. For why? We do resist the ordinance of god. Which to do is most damnable, as the holy Apostle doth testify. 
Rebels go about too bring their natural country to utter desolation. Mat. xii. chap   
Now let us see into what apparel and ieopardye, these brainless and  folks, do most unnaturally bring their own natural country. Do not they, as much as in them lieth, by their seditious tumult, go about to bring it to utter desolation? Christ our saviour, the everlasting wisdom of the father, and eternal truth, saith: Every kingdom divided against itself, shall be brought to naught. And every City divided against itself, shall not stand. Whereby it may be gathered, that they that seek or make any division within a Realm or country, do intent nothing else (though they falsely pretend an other thing) but to bring the same Realm or country to naught. It is unpossible that the words of our saviour, which is the truth itself, should be false. Which to be most true and infallible, 
What Realms & commun weals did fall to decay by division  daily experience doth sufficiently teach us. For, what thing I pray, did bring the flourishing common weal of the Assyrians to naught? Division. What thing did make the Medes, Persians, and almost all Asia, so weak, that they could not withstand a handful that came out of Macedonia? Division. What thing did subvert and turn upside down, that goodly and well ordered common weal, of the Lacedæmonians, which in virtue and manliness did fare exceed all other men? division. What thing did bring the Athenienses, which were rulers of all Grecia and lords of the seas, to so great thraldom, servitude and bondage, that they could never get themselves into liberty again? Division. What hath brought the Romans, which by their prowess, had conquered all the whole world into so base a state, that the less kingdom of Europa, is able too compare with them, which afore made all the whole world to tremble and quake at the dint of their sword? Division. To be short, what thing did in times pass, encourage the Danes and Normans, too invade this country, almost to the utter undoing and confusion of this noble and florysshing Realm? Division. That I should in the mean season let pass, and speak nothing of the common weal of the jews and Israelites, which after that they were once divided against themselves, were never able to resist their enemies. In so much, that at length, they were brought into perpetual captivity and thraldom. Read the holy Bible, read josephus, Herodotus, justinus, Titus Livius, Sabellicus, and for the histories of England, Polydorus, Virgilius. Ye may see now that by stirring up of division, ye did bring your own natural country, into as great a peril as might be. 
God was the defender of this realm in the time of insurrction.  For unless God had been a strong Bulwark, unto this most victorious Realm of England, and a most favourable father, protector, and defendor unto our Virgyn king, (for whose sake only though all things, yea and your own lives had been taken from you, ye ought to have suffered, and too have refrained from such devilish enterprises) it had been unpossible but the forenne nations had come upon us. Praise and land be given unto the for ever, O merciful father, that thou diddest of thy mere mercy, without any deservings or demerits of ours, preserve our illustre and noble king, with all his dominions and Realms, in this most parillous time of insurrection and tumult which these children of Belial, did so  stir up. For what will ye have us to call you? Good fellows? Maynteners' and defenders of the common weal? 
Why I was loath at the first that these tumult & insurrection makers, should be called rebels and traitors  By likelihood ye would be so called Nay, nay, I was full loath at the fyrst (I have many to bear me record of the same) that ye should be called rebels or traitors, because I thought those names to be to heinous for you. Again, I had a good hope that ye would be won, & reclaimed by some fair and gentle means. (For who would have thought so much stubbornness in you?) Farthermore, I was afraid that your rageouse madness should rather be set on fire by such words, then assuaged. It was, I say, sore against my will, that so horrible and odious names, should be given unto you at the fyrst: but sith now that ye did persist, and some of you do yet furiously persist in geuyng the occasions of such most devilish enterprise, being persuaded by no manner of reason: What may we rightly call you, but rebels and traitors, and most extreme enemies of the common weal? For, all that ye go about, is to undo this noble and flourishing Realm, and most unnaturally to betray your own natural country, unto forenne nations and Princes. I say unto you, that all your mortal enemies that compass you round about (set them all together, Frenchmen Scots, Danes, Turks) could not have found or imagined a more ready way to destroy England, than ye english men did. For as a Realm, be it never so small, is invincible, if the subjects of it, being knitted in love, do hold together: so, if they be once divided against themselves, it is unpossible, but that the same land & country, 
Scilurus king of the Scitians.  must be brought to utter desolation. Which thing Scilurus, a King of the Scitians, did most lively set forth, by a goodly exaumple & Apophthegm, which I would it were both written and painted upon every wall, that men might learn thereby how strong a thing concord and unity is. This king, 
marvel not that this king had so many sons, for it was lawful unto them, to get children upon many women.  as the histories do testify had lxxx sons, whom a little afore his death, he did call altogether, bidding them, to bring every one of them an arrow. Which thing being done, he commanded that all the arrows should be fast bound together, and so delivered the bondell of arrows, being thus fast bound to every one of his sons, bidding them to break the arrows, as they were fast bound together in one bondell. Which thing, because it was unpossible, they refused to do. Then the king commanded the arrows to be vnbounde, and did give to every one of them an arrow too break, which they did lightely. Then the king exhorting his sons to unity and concord, did say to them after this manner: 
By concord small things do grow, but by discord great things are brought to naught.  If ye agree within yourselves, and hold together, ye shall be invincible no man shall be able too overcome you, but if ye disagree and fall out among yourselves, ye shall be both weak and easy to be ouercomen. Shall not this heathen & ethnic king, rise in the day of judgement, & condemn you, that so  do break the unity, peace and concord of your own natural country? Oh how many of the heathen, which neither knew god, nor his word, did offer themselves manfully to die for the welfare & preservation of their own natural country, & these unreasonable beasts (to call them christians, I am ashamed) do go about and study all that they can to destroy it, to betray it, and most traitorously to bring it to naught. Oh what may I say now unto you?  
Repent for god's sake, and come to your right mind again, for if ye go on thus by unlawful means to shake of & put away the plague and scourge, that god hath sent to you, for your detestable sins, besides everlasting damnation, and utter undoing of your own natural country, 
Rebels do always come to a shameful end, & death of their bodies.  ye shall incur a most shameful death of your bodies. Read all the histories both profane and holy, that ever were written since the begynnyng of the world, and ye shall yourselves find, that always rebels have had a shameful end. And no marvel, for they do resist the ordinance of god. I might hear repete and reherce the history of Corah, 
Num. xuj. cha  Dathan and Abyram which with their wives and children and xiiii. M, and dcc, that held with them, did horribly perish for their rebellion, 
judi. xii. chap  I might allege how Ephraim made insurrection against jephtha, whom god had raised to be judge over Israel, of the which Ephraites xlii M. were miserably slain? What need I to bring here the horrible tragedy of Absalon, 
two Reg. xviii. chapter.  and of Siba, the son of Bocheri. Look ye yourselves upon the books of the kings, and of Paralippomenon, 
two. Reg. xx. cha  or chronicles, and ye shall there found, that the one being hanged up by the locks of his hairs in an oak, was thrusted through with iii spares, with whom twenty M. of the people were slain and lost, and that the other being pursued by joab, and besieged within Abel and Bethmaaka, was by the council of a wise woman beheaded & his head thrown over the wall to joab. Did the people therefore, that rebelled with him, escape unpunished? 
two. Reg. xxiiii. chapter.  Objection. No, no, The lord god hater of all rebellion & tumult, did afterwards so sore plague Israel with pestilence, that in three days, there died lxx M. But thou wilt say: This was because that David had numbered the people of Israel and juda, Solution. & had not observed the law. Let the scripture answer for me, which saith. And again the lord was wroth against Israel, & moved David against them. All ecclesiastical writers do agree, that this was for the sin of rebellion that is to say, because that they with Siba, rebelled against David the anointed of the lord. Oh the the same noble Historiograph josephus, were trenchanted in to english, for your sakes. There, there, should ye read & see, how many. M. of the jews were discomfited, over thrown and slain at sundry times, because that they rebelled against the Romans'. But what need we strange and forenne examples? 
We may learn at home how rebels do speed.  we may learn at home, how they speed ever, that resist the ordinance of god taking most  upon themselves, the thing which belongeth only to the lord & to his anointed. Sith than the god doth punish so grievously all rebels, here in this world, with fire from heaven, with pestilence & sword & in the other world with everlasting torments of hell: any child may see and understand how sore god doth detest and abhor all rebellion. Therefore if ye tender the health of your own souls, if ye tender the weal of your own natural country, if ye tender your bodies, & lives leave of betimes, cease from such devilish enterprises, & in this your trouble & affliction, which doubtless doth hap unto you either for your sins or else for a trial of your faith & pacieence) call upon the Lord with a contryt heart, and he will (be ye sure thereof For he hath so promised) either molyfy the hearts of those tyrants, that oppress you, that they shall be very fathers unto you, or else he will shortly root them out of the earth, & put into the hearts of the powers, to shorten their arms, 
Our godly young king which may well be compared with that godly king josias, shall shortly delyuer his people from extortion and oppression.  & to rule his elect people with justice & equity, Bear a while think not long, we have a most godly Prince toward, which within a short space, shall comfort us, as concerning our sorrowful trouble and affliction, he shall weed out of his Realm and dominions with the sword of equity, all those blood suckers, that now, as greedy horsleches do suck the blood of his people, & loving subjects, in the mean season, quiet, and paryfye yourselves, & let every man according to his vocation, labour to live truly in this world, to the maintenance of the common weal. Geue no more occasion, for the tender love of god, which so loved us, that he gave his only begotten son for us, give no more occasion I say, by your unquiet behaviour to these worldlings, to blaspheme the gospel & word of god. 
All tumults and insurrections, are laid upon god's word, and the ministers thereof.  Do ye not both hear and see, that all the insurrections tumults and seditions that have now chanced in our times are by them ascribed and laid to the word of god (which by some of them is called new learning) & the ministers thereof? Verily it had been better for you, to have been cast with millstones about your neck into the deep of the sea, & there to have been drowned, then by your seditious tumults, to have ministered such an occasion of offence: for saith the truth itself: woe, 
Mat. xviii. ch  that is to say, everlasting damnation hangeth over the man, by whom the offence doth come. This one thing (if we were true christians) should be enough to fray us from all uproars and insurrections.  
Objection. But me think I hear yet some among you which do grudge and say. Who in this world, were he never so patient, could refrain himself, for besides the many fold wrongs, that we suffer daily and hourly by them, they do so bitterly revile us, at every second word most despitfully calling us peysauntes, and villains, that no man can hold his hands from them. Whom I am compelled to answer after this manner. Are ye Chrystans, Solution. or not (I know that if any man should say unto you that ye are no christians, ye would be angry with him) If ye are christians that is to say the disciples of Christ, do ye not think that it is enough, and sufficient for you, to be as your master? 
Math. x, cha-  But they did call your master and saviour, Belzebub, which is a thousand times worse, 
These ii words Paysant and Villain are truly & according to the right signification of them expounded.  then Paysant or Villain, which words if they were well understanded, are nothing at all reproachful. Here in this matter, plain ignorance doth blind you. For paysaunt being derived of this latin word, Paganus, doth properly betoken in English, a man of the country, or that dwelleth in villages or upland. And the other word, Vilayn doth also come of this latin, vocable, Villanus, and signifieth none other thing, in our mother and vulgaire tongue, but a fermer, or fearme holder, or else the dwelleth in villages. Lo good people these be the reviling & opprobrious words for the which ye do stir up all these enorm, and grevous tragedies. But go to what & if they were, the most reproachful words that ever could be spoken with mouth: or thought with heart (how be it to tell the very truth, I would that these french terms had been left to the french men, and that he that brought them fyrst over into England, thereby to offend his weak brethren, had been better advised) ought ye not to have borne them patiently for his sake which for your salvation, and health of your souls, did besides all kinds of ygnominie, opprobriousnes and reproach, suffer the most cruel and shamefullest death that ever in this world could be imagined or thought. 
Anabaptistes and Libertius do always boast & crack of their perfection.  truly ye would be loath to suffer death for his sake, sith that ye can not abide words. Where is now that perfection, that some of you do never cease to boast and crack of among the simple and ignorant people.  
A digression Hear, must I somewhat digress from my purpose, and declare what kind of people they be that make this business and stir up contention in this Realm and common weal. 
The Anabaptistes do seek & hunt after a carnal liberty in the gospel.  There be a sort of men which now at this present hour that the evaungily call doctrine, is purely and sincerely preached, do seek nothing else in the scriptures and gospel, but a carnal and fleshly liberty, going about with their crafty and subtle reasons and texts of the scriptures, half alleged, to persuade the ignorant people that they are not bound to obey temporal rulers & magistrates. These men sitting upon there ale benches, wheresoever they dare utter their poison conveniently, do inculcate and beat into men's heads, 
The erroneous opinion of the anabaptists, concerning the magistrates.  that no christian can lawfully execute the office of a magistrate. Which office of a magistrate, say they, is neither profitable, nor yet necessary to a christian common weal Wherefore, away with these tyrants, kill them, rote them out of the earth, the contrary to Christ's word & doctrine, do most presumptuously take upon them, to be rulers, or rather tyrants over the people of Christ, to whom he did, so dearly, with the shedding of his most precious blood, purchase a perpetual freedom and liberty. This is done commonly in those places where the pure sede of the gospel, 

The anabaptists will always come too those places, where the gospel is preached.  
Mat. xiii. cha. The anabaptists & Libertins, do go about to persuade men, that the magistrates may not kill with the sword.  
What they be the stir up commotion, where the Gospel is not preached.  
The oration of the papists too the simple & ignorant, to stir them up to tumult & commotion   hath been diligently sown. For there the peril whiles men are a sleep, is most busy to sow in his cockle & darnel. Which would god, it were diligently wedded out by the magistrates and rulers, that these most pestiferous Anabaptistes & Libertins, might once both feel and know, that they do not bear the sword, delivered unto them of of god, in vain. In other places where they do yet for the most part, sit in darkness of ignorance and shadow of death the pope's darlynges are the styrers up of all myschief. For they, by there hypocrisy blandiloquence and flattery, are so fare sunk in to men's stommackes, that they can easily persuade them, that both the king and all his honourable counsel, are , yea & stark heretics. Have they not (will the shavelings say to the poor simple folks of their country) taken away & broken our godly images? Have they not abolished our holidays, put down our ceremonies, and disannulled the holy & blessed Mass? Look how unreverently they do use the blessed sacrament of the Altar. Do they not also go about to pluck down all our holy Altars. Who having a christian heart could abide such impiety, & ungodliness? Come on therefore neighbours, better it were for us, to dye a thousand deaths, then to see this blasphemy. Let us fight for the holy church & rites thereof. We may be sure that we shall lightly overcome these rank heretics. And if we chance to have the overthrow ourselves (which thing is not likely, sith that we fight in gods quarrel) & dye in the field, who would doubt but that we shall go straight way up to heaven? 
Oh false doctrine.  For Christ (whose blessed body and blood, made by the holy hands of the priest, these false heretics do tread under foot) hath said, 
Math. x. cha- Yet this text as all other is falsely alleged of them.  that whosoever loseth his life, for his sake and the church, shall found it again in the resurrection of the dead. With such mists and jugglings of words, these clean fyngered gentlemen, do utterly subvert the minds of the simple and ignorant people, which else, if they had true pastors, and good minysters, 
If the people had true pastoures they wlold embrace gladly gods word.  would with all meekness and due obedience, receive the heavenly doctrine, ministered so fatherly unto them, by the King, and his honourable counsel. They would not mutter, nor open their lips against the kings most godly proceedings, butt would gladly with the other subjects of this realm, embrace the wholesome doctrine of their salvation, and acknowledge that they have been hitherto led in error and blindness, 
Who they be that prick the people forwardly to tumult and insrrection.  by these false Antichrists and Pseudoprophetes, whom they now accept and embrace, as gods. Too be short, these two sorts of men, I mean the Libertins and papists are they, that do prick the people forwardly (which else of themselves, are ready enough to such things, and especially now, 
By greedy mammons.  that they are so on every side, peeled and polled) too tumults and insurrections, too the utter confusion of themselves, and undoing of this honourable country, and Realm.  
Therefore, 
An exhortation to the magistrates against the libertins & Papists.  O ye magistrates and rulers whom god hath appointed over his chosen and elected people, with the sword of equity, to defend the widows and fatherless, to maintain the good and righteous, and to punish the evil and wicked doers: it is your part and duty to seek out such run agates, and without any favour or mercy, to punish them that all other may take example by them Put away in this case all foolish pity: for as the commen proverb is, foolish pity loseth the country, & beside that, better it is the two. or iii be thus extremely punished, them thousands, 
All foolish pity is to be ut away.  should through their wicked counsels & enticements, most miserably and to the great loss of the country, perish. Pick out these ravening wolves, and for god's sake, favour the people as much as may be, have that noble capteyn joab always before your eyen which as soon as that traitorous rebel Absalon, was by the righteous judgement of god, 
two. Regum. xviii. Chapter.  most shamefully slain, did by & by blow to the retreat, and commanded to spare the people. Do the same and ye shall highly please god. Call ye the poor unto you, and hear their complaints patiently, o ye gods (for, so the scripture doth call you, because that ye are in the stead and room of god) here ye the complaint of the poor (I say) and redress those things that are amiss. Know of them the causes, why they are now contrary to their old wont and custom, 
An apt similitude.  so bend to insurrection and tumult. If a physician would go about to heal any disease or sickness, and not serche out the causes thereof, would not all men, and the by good right, call him an unkunning physician. The whole body of the common weal is sore sick, it can in no wise be healed except the cause of this disease and sickness, be both searched out diligently, and taken away. Suffer no longer, the loving subjects of this most victorious country, which by our most sovereign Lord the king, are committed unto your charge, custody and protection (Verily it is you which be hear in the earth lyeutenauntes and vicayrs of god, 
The magistrates are Gods vicars in the earth.  that should revenge the wrongs and injuries of the people) too be eaten and swallowed up, by these greedy Cormorauntes, which never being content till they have the devil brought to them in a sack, join house, to house, land to land (but woe be to them, saith the prophet) although they should dwell alone upon the earth, 
Esai. v. Chap  One of them hath a thousand men's livings in his hands and yet can he scantelye suffer his poor neighbour to dwell in a poor cottage besides him. All that he hath is to little as long as he seethe any poor man, to have any thing by him. What should I say A whole shire is not enough to satisfy his covetous and unsasiable mind. And why, I pray, is all this? forsooth that he his wife, and his children, may go gay and far daintily. If he can have that, it maketh no matter, how many thousand do go a begging or storne for hunger by him. Ah worldlings, wordlings, the hand of god is stretched forth to plague Have ye forgotten what the holy prophet say? 
Heir. seven. cha  Because ye are from the lowest unto the highest, given to covetousness and filthy lucre: I will give your wives, unto other, and your fills unto strangers, to possess. Hath the lord god given you riches, to confound the poor therewith, to oppress them, and to tread them under feet, and not rather to help and secure them? Ye are not the lords but the stewards and dyspensatours of riches. See then that ye be faithful in your stewardship, or else your stewardship shall be taken from you, and given unto an other. The Lord god hath given you, and doth daily give you warnings enough, but ye are so blinded with worldly covetousness and prosperity that ye will not see, 
Why the wordlings will not take the warnings that God giveth them daily. Pro. xi. chap. Soph. i. chap.  ye are so puffed up with pride and hautenesse of mind, that ye think that no manner of thing in this world, can, or is able to bring you down Mark and note therefore, what the scripture of God, doth say: Their riches shall profit them nothing in the day of wrath, and he that trusteth in his worldly substance, shall have a fall. Neither their gold nor silver shall, be able too delyuer them, in the day of the wrath of the Lord. Doth not the exaumple of the rich glutton, make you afraid? Do not his cruel pains and torments in hell, 
Luk. xuj. chap  make your hearts to quake and tremble for fear of like punishments? 
The rich glutton was damned, for unmercifulness.  And yet he was dampened for the sin of unmercifulness only. For we can not found nor read, that ever he came by his goods unjustly, or that he got his riches by hook or crook, as the most part of you do. Therefore look for a thousand times more grevous punishments, than he had. For not only, ye did not feed Christ, when he was an hungered, give him drink when he was a thirst, cloth him, 
Mat. xxv. cha  when he was naked. etc. but also, ye did spoil him ye did pille and pol him, ye did rob him, and most tyrannously oppress him But I know that ye will say with the : Objection. when did we any such thing unto Christ? Verily I say unto you, Solution. that in so much, ye did it too the poor needy members of Christ, ye did it too him, and therefore ye shall hear that dreadful sentence at length: Depart ye from me, O ye cursed creatures, into everlasting fire, which is prepared for the devil and his angels. A godly prayer. O merciful and heavenly father, grant I beseech the, that all men putting away from their hearts, worldly covetousness, and pride of mind, wherewith they are holden blind, may have grace, to see how they came into this world, and so too use the riches, wherewith thou dost endue them too thy glory, and salvation of their souls.  
Now therefore, O christian magistrates, be ye strong in the lord, take righteousness for your shield, & weapon yourselves with upright and uncorrupted judgement, 
God hath ordained magistrates too revenge the wrongs of the poor  and having the fear of the lord for your guide, revenge manfully the wrongs and injuries of the poor (for therefore hath the lord god ordained you) Let them both feal and know, that ye bear a fatherly affection towards them, and that ye will not see them to suffer any such villainy at these worldlings hands. See an order (for this is your duty) that the rich may be content with the poor, and that the poor may be suffered too live by the rich. Seek out the causes of this narre, that is now between the nobility and the commens, cut of, with the sword of equity all occasion of strife and debate, 
The gentyllmen, and communes of this realm, being knit in love are a wall too the country  that the gentlemen and commons of this Realm, being knitted in love again, may be as afore times a strong bulwark and wall unto this most victorious country of England. Ye can no better deserve of the common weal then so. And if in the mean season ye find any of those wicked Anabaptistes & Libertines, or any of those obstinate papists that go about to subvert, seduce, intoxicate, and poison the minds of the people, persuading them, that they may lawfully rise against their magistrates, spare them not, root out those pernicyouse weeds from among the people. Better it is that few do perish, then that all the whole country should through their wicked persuasion, be brought to naught. These be they that are the troublers of the common peace. 
Math. seven. Chapter.  Therefore beware of them, O christian brethren, for they come unto you in shepes clothing, but inwardly they are ravening wolves. Trust them not, suffer not yourselves in any wise to be persuaded, that ye may for any manner of cause, rise against the magistrates. All that they go about, is to bring you to utter confusion. For though the magistrates were come to that madness impiety, & ungodliness, that they should command you to do things, contrary to gods laws, and his holy word (as the marked monsters of Antichriste, 
Read the Acts of the Apostles, and all whole Eusebius and thou shalt find that always the disciples of christ did defend themselves with god's word.  do go about to make you to believe) yet ought ye in no wise to resist them. None other sword ye have to fight against  magistrates, but god's word, with the same weapon ought ye always to defend yourselves, against all kinds of ungodliness & yet it must be done, with such sobriety & mansuetude, lenity & gentleness, that always christian like obedience, toward the ordinance of god, shall shine & apere in you. Mark now this: If we may not with material sword resist the magistrates, for the defence of godliness & true religion, what shall we say by them, which for the maintenance of false religion, do bring all the world, upon the necks of godly magistrates? It was not for nought, O christan rulers, that the godly kings of the old Testament when they did put down Idolatry & superstition, did slay and kill all the priests and sacrificators of the idols & false gods, wedding out the false prophets from among the people to the intent, that they should not bring again, the simple and ignorant into error. What I do mean any man that hath wit, may understand. How be it, I would not have them to be put to death nor slain, unless they be over stubborn and obstacle, or go about some tumult or novation of things, but I would have them to be kept so short till they depart hence in peace, that they might do no harm in the mean season. As for the other, I mean the Libertines & Anabaptistes they ought in no wise to be spared, except we will have the country by their tumults & insurrections, to be brought to utter desolation, Against whom, that ye may the better hereafter be fenced & enarmed in this point, that is to say, concerning the true obedience toward magistrates & rulers, I have here trenchanted out of Latin into English four small dialogues, 
That famous clerk Bullinger, is the autur & maker of these dialoges.  between the rebel Libertin or anabaptiste, & the true obedient christian. Wherein ye shall learn fyrste, that a christian, contrary to their most erroneous doctrine, may lawfully execute the office of a magistrate. secondly, that a Christian Magistrate is not only profitable, but also necessary to a christian common weal. three, that we are bound to obey the magistrates in all extern and outward things. fourthly, that we ought in no wise, nor for any manner of cause, to resist the rulers & governors, where we do write largely against them, which rebel against the magistrates.  
Which small labour of mine, I thought no man in this country, so worthy to have as your right worshipful mastershyppe First because of the good report, that is given you of all the country about, both for the fervent zeal that ye have to god's word, and maintenance of true religion and also because that ye use yourself always among them, as a most loving and tender father, seeking not your own profit, but only the profit and welfare of them that are under your governance & ruledome. Oh that all other gentylmen would imitate and follow you, both in the same thing, and also in keeping of hospitality, then should we have shortly a merry England. The second cause that moveth me, to dedicate, this little work unto you is that ye are by the divine providence of god and the king's majesty, placed in authority for this our country of Essex, in the which, many of these Libertines and Anabaptistes, are running in hugger-mugger, among the simple and ignorant people, to impel and move them, to tumulte and insurrection against the magistrates and rulers of this Realm. Whom I trust (if ye once know them) ye will soon weed out of the country, to the great good & quiet, of the king's subjects, of the same county and shire Now right worshipful Sir, though I be not known, nor yet acquainted with your mastership, wherefore it may peraduentur seem to some to be a bold act, or enterprise for me too offer, or nuncupate any manner of book unto you: yet notwithstanding the great facility and gentleness, that all men, women and children do depredycate and say, is in you, doth put me in very good hope, that ye will take this my rude labour in good worth. Which thing if ye do, hereafter peradventure greater and more serious things shall ensue, god willing, who of his infinite mercy and bounteous goodness, vouchsafe with his holy spirit, so to rule and guide your heart, with that godly Lady your true loving spouse and wife, that what so ever ye shall do or think, in all your affairs may be to the glory of god, the common weal of the Realm and the salvation of your souls. AMEN.   

The Dialogue. That a Christian may execute the office of a magistrate. The interlocutours. JOIADA the true and obedient Christian, and SIMON the Libertine or Anabaptiste.  JOIADA. 
GOd speed Simon, thou comest betyme, I see that thou art desirous of the truth, wherefore I have a good hope, that thou shalt obtain & come by that thing, which thou desirest so greatly. Touching the magistrate, where upon, we were determined to have reasoned, I doute not, but that I shall satisfy the in all things. But tell fyrst what thy judgement is.  SIM. 
Thine opinion is that a christian may execute the office of a Magistrate, but I do think that both the word & example of Christ repugneth to this opinion. For when they would at a certain time choose him to be a king, he did run away. John vi. Which thing he would not have done if it had not been against all godliness. And in the xxii cha of Luke. Christ with expressed words speaketh to his disciples after this manner: The princes of gentiles do bear rule, and they that have power are called beneficial, ye shall not so, but he that is greatest among you, shall be the lest, and he that is chyfest, shall be as he that ministereth. By these words it is  and plain, that it becometh not christians to execute the office of a magistrate. It is lawful for the heathen and infidels, for Christ saith. The princes of the gentiles. 
Christ came to redeem the world with his blood.   JOIADA. 
Christ came not to take away the public magistrates, much less to execute their office, but to redeem the world, with his blood. Wherefore he doth run away, not consenting to the affections of the people, for he could not have taken upon him the office of a king, without commotion, the Romans not permitting it, which were then rulers But who ever so gathered his argument Christ was never a baker, ergo, no Christian, 
The foolish argument of the Libertins or Anabaptistes.  can be a baker? Why then do ye make this argument: Christ never executed the office of a magistrate, ergo, it is not lawful for a christian, to be a magistrate or bear rule. In the xxii of Luke Christ doth warn the apostles of their duty & forbiddeth that they should not be busy in other men's matters, for they had strived by the way, who should be greatest among them after the death of Christ. For they did imagine, that there should be such a power and rule among them, as the bishop of Rome hath usurped in the latter days in the church. He doth pluck from the minds of his disciples this sour disease of ambition, & desire of honour, knowing well that this should be the chief destruction of Ecclesiastical prelate's. Therefore he useth these words: The princes of nations, etc. As if he should say: The princes & governors of nations, are apppointed to rule & to govern, as for you, ye have an other office given you. Yet notwithstanding, the office of a magistrate is not abolished by these words, but it may very well stand by the apostleship, as it is most manifest by the words of Christ. But this doth beguile & deceive the, that thou dost take this word, Gentium for the heathen & infideles. For they are here, by a manner of speaking, called princes, and kings of nations, which do govern and bear rule in the world, which power (as the apostles do testify) is ordained of god, which thing Christ doth express by these words. 
Why princes and rulers are called evergetae, that is to say, beneficial.  They are called Euergetae, that is to say, beneficial, because that they are ordained to do good to them that are good & virtuous.  SI. 
By this reason and mean, I may cast of whatsoever can be laid against me, out of the scriptures, saying: This was said to the apostles, it pertaineth nothing to us: But Christ teacheth us an other thing in the xiii chap, of Mark: These things (saith he) that I tell you, I do tell to al. This word then, where he saith (But ye shall not do so) pertaineth unto all them that are godly, and not only to the apostles. 
How the place of the xiij cha of Mark, ought too be understanded.   IO. 
Thou dost pass thy bounds, my Simon, and dost not abide in the matter that was proponed, our communication is of the magistrate. In the xiij chap. of Mark, which thou dost allege, Christ doth exhort his apostles to soberness and watching, & we do gladly confess that this was said to all them that are godly. For sith that the day of the lord shall come as a thief, being unknown unto all men, and that the same dreadful judgement of Christ, before whose judicial seat, all men must apere, doth indifferently hang over all men, he doth well in the apostles warn, monish, 
The libertins & anabaptists do allege the texts of the scriptures, by halves.  & exhort all men to watch Thou dost bring the text of the evangelyst unperfit & mutilate. For these be the words. Watch ye therefore, for ye can not tell when the lord of that house will come, whether it will be in the evening, or at midnight or when the corks crow, or in the morning lest if he come suddenly, he doth find you sleeping, That which I say to you, I do say it to all men. Thou canst not deny, but the certain things are so set forth by Christ the in a manner, they pertain to all men, but not without a difference, 
An apt and meet division of all things the are commanded us in the scriptures and word of god.  as when Christ saith: Ye are the salt of the earth. Ye are the light of the world. For these things do so pertain to all them that profess the religion of Christ, that in the mean season they do chief belong to the bishops, and their successors: yea, & to the magistrates. Again, certain things are equally & generally commanded to all men: as he all the precepts of mutual charity & love, & of forgiving our brethren their offences. Finally, certain things are so spoken, that they do pertain only to the apostles, and to their successors, the bishops and Pastors, as: Go ye throughout all the world, and preach the gospel to all creatures. 
We ought not to make the particular precepts, universal commandments.  Therefore, it is not lawful too make the singular precepts, general & universal commandments. For he that reasoneth on this manner: What soever is said to the apostles, is said to all men, it is said to the apostlles, go into all the world, and preach: ergo, the same is said to all men, doth reason foolyshlye. For Paul sayeth, that all be not apostles. Therefore, that, where he sayeth. But ye shall not do so, is a particular or singular precept, & pertaineth only to the apostles and their successors. Thou haste not yet proved then, that a Christian may not execute the office of a magistrate.  SIM. 
By what arguments, canst thou thyself prove, that a Christian may lawfully execute the office of a magistrate?  JOIA. 
Of the election of the magistrates we found written in the xviii 
Would god all magistrates & rulers, had always this place of the scripture before their eyen  chap. of Exodus, after this manner: Provide or choose out of all people, wise men, which fear god, in whom the truth is, & which hate covetousness, and make of them, heads over the people etc. I do suppose and think them, to be rightly chosen, which are chosen & elected by them, whom it belongeth too, 
How magistrates and officers be well & truly chosen What shall we say by them that by their office so dear, that they be of necessity compelled too spoil the king's subjects for to make up their money again.  or whose part it is to choose, elect, and make officers, not, which do get offices by favour, by bribes or other devilish ways and means; than (I say) do I think to be lawfully called, which either are such as jethro doth describe here, or else do study & labour to be such. I do suppose now, that it is sufficiently proved, & that by the words afore alleged, that such godly men, may execute the office of a magistrate in god, for the words do signify the same. They that are made rulers, must be just, righteous, faithful, true, fearing god, not covetous. But who can do these things better than a christian? It followeth again in the same chapter. If thou dost these things, thou shalt fulfil the commandment of god, & shalt be able to sustain or bear the commandments, or burdens of the lord. Sith then that a christian aught to execute and do the commandment of god, which thing is done by the magistrate, it followeth that a christian may execute the office of a magistrate. Doth not Paul say that the magistrate, is the minister of god? Romans' xiii chapter. Wherefore I do make mine argument after this fashion. 
Mark and way this argument thou rebel Libertin.  All things whereby god is served, are lawful for a christian: but god is served by a magistrate, ergo, it is not forbidden, that a Christian should execute the office of a magistrate. Of this thing we have innumerable examples of most holy men, which were magistrates as Abraham, joseph, judas, Moses, joshua, Gedeon, Samuel, David, Ezechias, josias, and other.  SIM. 
What is that to us, that they did in the old testament? If we may so gather our argument, it shall be proved by the same reason, that we must sacrifice, & offer up bulls and goats.  IO. 
Doth Paul pertain nothing to the? That, which thou bringest of the sacryfices hath no place here: 
All sacrifices are abolished by Christ  Dost thou not know that they are abolished by Christ? But thou canst not prove that the magistrate is abolished. Tell me now, I pray the, were not Abraham, Moses, Samuel, & the other, whom I have recited, faithful, and the friends of god?  SIM. 
But they were not christians.  IO. 
What is a christian?  SIM. 

What a chrystian is.  Which believeth in Christ jesus & hath the spirit of Christ.  IO. 
Very well Tell me, had the apostles an other spirit then the prophets?  SIM. 
The spirit of the apostles, and the spirit of the prophets was all one. 
The holy fathers of the old Testament were christians and also magistrates.   IO. 
The holy men of the old testament, believed in Christ, and had the spirit of Christ: ergo, they were christians, and they were not only christians but also magistrates, rulers, and officers than a christian may be a Magistrate. That the holy men of the old testament, had the spirit of Christ, it is manifest by the first chap. of the i Epistle of Peter. For he speaketh after this manner. Of the which salvation. the prophets have enquired & sought, which did prophecy of the grace that should come upon you, seeking to whom or to what time, the spirit of Christ, which was in them, did signify. And that they did believe in Christ, Christ himself doth testify in the viii chap. of John, & Paul in that i to the Corin. & ten chap. They did all (speaking of the fathers of the old testament) eat one spiritual meat with us, & all did drink one spiritual drink. And they did drink of the spiritual rock, 
What difference there is between the congregation of the Patriarches & our congregation  that followed them & the rock was Christ. The congregation them, of them that did believe in those days, and of them that do believe now, is all one, which congregation is gathered in one spirit. This difference only there is that they did believe in Christ, being promised, and which was yet to come, & we do believe in him, that is already come & exhibited How they did esteem, regard, and understand the ceremonies, it is easy to be seen in the prophets.  SIM. 
Then when we do judge, we must use the laws of the jews.  JOIA. 
That doth not follow, sith that they were no more bound to the law, than we are. The mark that the christian magistrate doth shoot at, is that peace & justice may flourish, that men may live righteously, godly, innocently, & honestly: on the contrary side, that vices and wickedness may be rooted out and punished, that sedition, tumult, and rebellion and all such other things, may be either taken heed of, or else banished away utterly. It scilleth not by what laws these things be done, so the they be done. We do not read that the apostles did ever preach against the laws of the gentiles. And why? because that the fashions laws, and customs, of countries and nations, were diverse and sundry, nor it could be possible, that all things should be convenient for all men. But what need we to speak of the ancient fathers? We will come to the new testament. Nicodemus, and joseph did bear rule. He was the steward of Queen Candace that was baptised by Philip, & received into the flock of Christ Cornelius was a christian, which did send for Peter, and was baptised by him. Surgius Paulus and Erastus were received by Paul. Thou canst not deny but that all these were common officers.  SIM. 
They were officers, when they came to the faith but it is not expressedly set forth, that they did remain in their office, after that they did receive the faith.  JOIA. 
Therefore I will hear by what reasons thou canst prove, that faith did put them from their office.  SIM. 
What neadeth any probation, sith that it is not written, that they did abide in their office?  JOI. 
Show then, that they did not continue in their office.  SIM. 
I can not.  JOI. 
Then thou hast proved nothing, & mine arguments that I do bring, are as strong as thine. Truly these questions do engender infinite contentions, & bring a man's mind into perplexity. Harken to me then. 
The christian faith, doth put no man from his office.  The christian faith, doth put no man from his empire, dominion, rule, or office: For joseph and the other which we have named before, were christians, & were also public magistrates & officers. Likewise, John doth not command the soldiers to put a way & forsake warfare, enjoining them only, that they should hurt or accuse falsely no man, and that they should be content with their wages. Luke iii chapter. If faith, & the name of a Christian should constrained any man to go from his power & authority, truly it should compel him to go from the service of god. For the Magistrate or officer, is the minister or servant of god. The Euangeliste, when he maketh mention of joseph of Arimathia, doth say that he was a senator or alder man. Again he saith, that he was an honest & just man, but without faith there can be no righteousness. (For by faith the righteous doth live) He is righteous, he is faithful, he is a senator, ergo, a faithful may be an alder man or senator. Paul. Ro. xv. saith: Erastus that receiver of the town, doth salute you. He was then in office, he was not gone from his office of a receiver. For in the two. to Tim. iiii. He did say that he did dwell in Corinthus. Thou dost not read that Philip did forbid the Eununchus his stewardship But now I will hear whether thou canst bring any other thing.  SIM. 
I have no expressed words, touching the same But this doth seem unto me most detestable, & most unseemly for a christian, that he should sit there, where many things are done against the law, & against right as it is often times done in judgements and in the senate or parliament house.  JOIA. 
I have proved that a christan may execute the office of a Magistrate. What shall I say to thine objections? Nicodemus & joseph were in the bloody council, where Christ was condemned, & yet withstanding, they were not polluted with that bloody judgement. For they did not consent to the counsels of the . Lu. xxiii Wherefore a christian, is nothing harmed though that he sat in the council of the , so that he doth not consent to their filthy deeds & acts, but defend & counsel, the which is right, as much as lieth in him. Psalm i But now look upon the thing more narrowly, & ponder it more diligently, whether it is better that godly men and christians, should be rulers and Magistrates, or ungodly persons? For if the magistrate be an infidel, what goodness can we look too have of him?  
For he can do no manner of good himself being not good, as be all they, that neither know, nor worship god, which thing ye do not deny yourselves. Sith than that ye do say, that a christian neither can, nor aught to bear rule or be a magistrate, what other thing do ye say, but that there ought to be no goodness at all in the magistrate? 
If the doctrine of the Libertins & anabaptists should stand, all right & justice should be perverted.  Which doctrine if it should stand should not all right and justice be perverted? They that ay that a Christian can not be a Magistrate, and grant that the  may, they seek nothing else, but to destroy all religion and common weal. Can any man govern & rule better than he that worshpipeth god, 
As kingdoms did always flourish under godly & virtuous princes, so they have been overwhelmed with all kinds of calamites when  men did bear rule  and liveth innocently before him? We do learn out of the books of judges, of Samuel, of Kings, and of the Chronicles, that the Realms & kingdoms were never in a better & more prosperous state, then when godly judges and kings did bear rule. Again, that there were never so troublous times, so much wickedness, famine, hunger, wars, tumults, and calamities, as have been under ungodly tyrants, as was Hieroboam, Achab, Manasses. etc. Therefore we do now conclude, not only that a christian may execute the office of a magistrate, but also that such an office can not be prosperously and well administered but by christians.   

¶ The second Dialogue ¶ That the office of a magistrate, is not only profitable, but also most necessary to a christian common weal.  SIMON. 
But what dost thou say to this that Christ answereth to Pilate: My kingdom is not of this world? Sith then that christians are named after Christ, surely (for so it seemeth to me) they ought to have nothing to do with such a kingdom, nor I think it to be necessary to the children of god. For he that is a true christian, doth wrong and violence to no man, he doth not contend he doth not strive, he hurteth no man, he smiteth no body, but liveth according to the commandment of god. Math. v. chap.  JOI. 
Christ was accused of high treason, against the imperial Majesty, whereby the jews thought soon to have condemned him. For they said, he maketh himself king of the jews Our lord would be seemed (as he ought by right) to be so fare from the affectation and coveting of any earthly kingdom, that it should be against all reason, to suspect any such thing of him. Therefore he did answer: My kingdom is not of this world, else I should have servants and ministers, which would endeavour themselves, to defend me. So that Christ bid both confess that he was king of heaven and also did signify unto Pilate, that he had no cause to be afraid of the kingdom that he did minister unto, as though he should go about to challenge it unto him whereof the jews did accuse him before Pilate. 
The kingdom of Christ is not of this world, but in spirit & truth  As though he should say, I am a king, yet notwithstanding, my kingdom is not of this world, but in spirit & truth  SI. 
This is my meaning. Then the kingdom of Christ, is not of this world, that is to say, it doth not consist in outward dominion & power, whereby it followeth that it is destituted or spoiled of glory, pomp, riches, & outward puissance and might Wherefore we ought to be here the outcast of the world, we shall at length reign with Christ in the regeneration.  IO. 
I do say nothing against the, but that thou dost gather thereby, the christians have no need of a magistrate, that I do deny. The reason, why? Because that Christ speaketh so of his kingdom, that in the mean season, 
Christ doth so speak of his kingdom, that in the mean season, he doth not take away the politic magistrate.  he doth not condemn nor take away the magistrate. Besides that, the christians are not bare spirits, but they dwell yet in the flesh which they do carry about. As touching the spirit, by the which man is renewed & made a christian, he hath no need of a magistrate. For the inward man can be preserved with no outward things. But as touching the flesh, which he beareth about, & his outward conversation, man hath as much need of a Magistrate, as of meat, and other outward things. For it is a like reason to say: 
The magistrate is as necessary to christians in this world, as meat & drink  The kingdom of the christians is not of this world, ergo they have no need of a magistrate, and to say: The kingdom of the Christians, is not of this world: ergo, they need no meat. For meat is eaten in this world.  SI. 
If the spirit of a christian man, is a true spirit he hurteth no man. If he hurteth no body, what needeth he a magistrate.  JOI. 
Paul answereth yᵉ. Princes are not fearful unto them that do well, but to them that do evil. Wilt thou not fear the power? Do the thing that is good. and thou shalt have praise of it: for he is the minister of god, for thy good. If thou dost that thing, which is evil, fear, for he beareth not the sword in vain But he is the minister of god, to take punishment & vengeance of him, that doth the thing which is evil. Wherefore we must be subjects or obedient, not only for fear of punishment, but also for conscience sake  SIM, 
There shall be no need of all these things: for the christian knoweth, what Christ hath said: Do not resist or withstand the evil.  JOI. 
It is true, a christian ought not to revenge himself rashly, sith that the same doth pertain to the magistrate. But this doth beguile you, 
The libertins and Anabaptistes do dream that Christians do not sin nor commit any fa●te.  that ye do imagine & dream, that the christian people is such, as it is not, nor ever was, nor ever shall be, yea such, as it can not be: ye will, I say, the christians to be of such a perfection, that no man shall fall, or sin among them. In this ye are deceyued. For, although there be many good men, yet notwithstandyng there be many more hypocrites. And the old & ancient partiarks, had the same commandments that they should hurt no man, they that were good in deed, & godly, did wrong to no body, yet for the wicked sake that were among them, there were, yea, themselves were magistrates.  SIMON. 
If we were true christians, we should have no need of Magistrates.  JOI. 
The old patriarchs were very godly men, & yet withstanding they had need of a magistrate not for themselves, but for the wicked sake We do not speak of that, if we were such, 
If we had the, that we have not, we would do that, which we do not.  but of that, that we are. Sith then, that we be not as we ought to be, it is necessary, that we have that, with out that which, it is impossible for us to live. If we had great riches, truly we should be rich, if we had great learning we should without doubt, be great clerks But we may not so gather, ergo, we need not to labour, we need not to study. If we had wings we should flee, sith than that we have no wings, we have need of feet to go.  SIM. 
We are all together undone & lost. we are clean cast away, for we are no true christians.  JOI. 
Why so?  SI 
Because that we are yet so unperfect that we have need of a magistrate.  IO. 
Dost thou not yet understand, that the magistrate is for the wicked sake, the honesty and virtue may be safe among the evil persons, 
Why the Magistrate is ordained of God.  and the god hath ordained it?  SIM. 
I do not understand, how it hath been ordained of god, sith that Christ saith: Do not ye resist or withstand evil.  JOI. 
He doth forbid that no private person, 
No private person ought to revenge his wrong, for the belongeth to the magistrate.  should of affection, revenge his wrong, he doth not forbid, that a magistrate should not punish the evil doers. For the power is the minister of god, to punish & take vengeance of them that do commit evil. Also, where Christ saith, when any man goeth about to take away thy cloak, give him also thy rote, if thou dost confer it with the place of Paul. i. Cor. vi. cha, thou shalt find the same saying, to be somewhat mollifyed, when he doth permit that there should be judgements among christians, for things pertaining to the life.  SIM. 
If thou dost discuss diligently the words of Paul, thou shalt find the Paul permitteth no such thing to the christians.  JOI. 
These be the words of Paul: Can any of you abide, having business, or to do with an other, too be judged under unrightful judges, & not rather under the saints? Do ye not know that the saints shall judge the world? And if the world be judged by you, are ye unworthy of small judgments? Do ye not know that we shall judge angels, & not only those things that pertain to the living? Therefore if ye have judgements, touching those things the pertain to the use of life, make them judges that are vilest in the congregation, I do speak to your shame. Is there not among you a wise man? not as much as one? which can give judgement between brother and brother? But one brother striveth with an other, and the under infidels. Therefore now there is a great fault in you, the ye have strife among you. 
The place of Paul is discussed.  Why do not ye rather suffer wrong Why do ye not receive harm? yea, but rather ye do injury and wrong, and that to your brethren. These, I say, be the words of Paul, whereby we do learn, that we ought rather to suffer wrong, and to receive patiently harm, then to strive & contend among ourselves, whereunto Christ, in the vi of Mathewe, hath a respect. But if this, for the imbecility, weakness, and corruption of our flesh, can not be done, there be Magistrates, courts, and judges, before whom, such matters, if any do chance, may be discussed and pacified, too the intents, that he, which suffreth wrong, may be revenged and he that doth the wrong, may be punished and holden in. 
Wherefore courts and judges serve, look upon this, O ye judges.  Now they that so contend before a judge, for things that pertain to the use of life, are christians for Paul saith: One brother doth wrong to an other, whom he commandeth (if need do so require) to sue for their right before christian judges. For brothe● and christian, are all one. Finally, by the foresaid words, it may be manifestly gathered, that a christian may execute the office of a magistrate. 
saints are every where in the scripture taken for the faithful.  For he appointed the saints to be judges, and here the saints be put for the faithful whom he will rather to be chosen of the vilest sort in the congregation, then that they should repair to unfaithful judges.  
Of all these things we do gather and conclude that the faithful have need of a magistrate, sith that the congregation is gathered of good and evil, the faithful themselves being in the flesh, as long as they live. And again, sith that the Patriarches and elect of god, had need of a magistrate: We have no less need than they had. Therefore the magistrate is not only profitable, but also most necessary to a christian common weal.   

¶ The third Dialogue. That we are bound to obey the Magistrate.  SIMON. 
THose things that thou hast brought out of Paul, do please me very well, but I do not see, that we are bound to obey this Magistrate.  IOI 
What is this? Dost thou think that we are not bound to obey the power which is of god?  SIM. 
I would not be greatly against it, if all power were of god if they did all rule well, if they did defend right & equity. What if this power doth fight against god, doth break & violate laws and statutes, doth oppress the poor wilt thou say that it is of god? or dost thou think that we are bound to obey it? As fare as I can judge, a tyrannical power is not of God, yea, rather it is no power ergo, we ought not to obey it. 
The tyrannous poweris given of god, as a rod to punish and try the people.   JOIADA. 
A tyrannous power is also of god, given of god, as a rod wherewith the people is both tried and punished.  
Which thing is made most plain and manifest in Pharaoh, in Saul, and Balthasar. Paul also doth say, that all power is of God.  SIMON. 
Paul speaketh of that power, which is beneficial to the good, and punisheth the wicked But contrary to that, a tyrant doth wrong to them that are good and virtuous, he oppresseth them, and doth enhance and set up the wicked. Sith then that such power is not beneficial to the good, 
God doth ordain the which seemeth evil to us, for the good of the elects.  but rather do them wrong, how can it be of god?  IO. 
That thing which seemeth evil unto us, god doth ordain it to the good of his elect. Did not the cross & death of so many martyrs, which were slain and put to death by tyrants and cruel persecutors, serve to the glory of god, and to the increase of their own felicity and beatitude? 
That officers and rulers do sometimes wax tyrants it cometh either of the vices of them that are in office or else, of the Ire & wrath of God.  God useth Nabugodonosor as a rod, wherewith he punisheth his people. Besides that, if any changes and alterations do happen, so that he which was a good magistrate, a godly ruler & officer, is clean changed, & doth become most wicked, the proceedeth not of the nature of the magistrate, or office, but it cometh of the vices of most perverse & wicked men, that are in office, & execute the office of a magistrate, yea, many and sundry times it cometh of the plain ire and wrath of god. Are not many times that water & air, yea, the meat itself pestiferous which notwithstanding by themselves, are most wholesome. But so god doth punish our sins. Understand the same of the tyrannous magistrates.  SI. 
What if he commandeth that, which is unjust and unrightful? Shall I obey?  
What if the tyrant be both unrighteous and , shall I obey nevertheless? No. For thou hast said before, that no man can better execute the office of a magistrate, than a christian. Again, Paul doth with a certain stomach, speak against them that suffered themselves to be judged under unrighteous judges. Finally, the apostles themselves, would not obey the commandments of the ungodly magistrates, saying: It behoveth rather to obey god, than men.  IO. 
I have made a comparison betwixt the godly magistrate, and the , when I said these words: No man can better nor more godly execute the office of a magistrate, than a godly man, 
Though the ungodly magistrate is not to be compared with the godly, yet notwithstandynge in extern & outward things he is not to be disobeyed.  and yet in the mean season, I did not say, that an  and tyrannous magistrate, is not a magistrate. I did prefer the rule that the christian doth bear, before the rule that the  doth bear, & yet notwithstanding, I did not condemn the laste although it were no power, or rule, or as though we were not bound to obey it. The common weals never flourished better, then when godly men did Reign. That we may see in Ezechias, & other holy Kings. Whereunto same Paul had also a respect when he did bid the Corinthians to choose & make judges of the saints, that is to say, of the faithful. The apostles did well, that in certain things they did not obey the  edicts & commandments of the senate. When thou dost then ask and demand a question, touching obedience, I do answer after this manner: When thou sayest these words: 
Too obey an  magistrate, & to obey ungodly laws & statutes, is not all one.  Shall I obey an  magistrate? Shall I obey  laws, statutes and commandments? Thou dost not ask all one thing. Thy question & demand is not all one. For to the first question, I do answer that we are bound to obey, to the second again I say, that we ought not to obey. The magistrate beareth no rule over the souls, but over the bodies & outward substance, & whatsoever doth pertain to the outward conversation of men. Now if he commandeth any thing against god, against conscience & health of the soul, we ought rather to obey god, then the  commandments of the tyrant. Now hath place that the apostes do say: It behoveth rather to obey god, than men. But if he commandeth only that, which pertaineth to outward things, or to thy body, which thing, can, 

We owgh obedience to a tyrant, and again, we own no obedience, that is to say, in outward things we own to obey, but in matter of conscience if he commandeth any thing against god we are not bound to obey Why the magistrate doth meddle in matters of religion.  
What profit doth come of the statutes and ordinances of godly magistrates.   or may be performed & done by the, without the loss of the truth & righteousness, without peril of salvation (though it seemeth never so hurtful to thy body and substance, though it seemeth never so uncomely for the) thou art bound to obey. Therefore we own obedience to the tyrant, & again, we own him not obedience.  SI. 
Now an other question doth rise, If the public magistrate beareth no rule over the soul, why doth then the magistrate now a days, usurp so much power, in matters of faith?  IO. 
He doth that, not as a magistrate only, but as a christian magistrate, nor he doth it, without commandment & example. In Deutero. the king is commanded to have the book of the law by him, & to read it diligently which book also is delivered to joshua by Moses. Let us look upon the example of josaphat, I●ada, josias, Ezechias, Nabugodonozer & Darius in Daniel.  SI. 
Have they any power over the soul & spirit of man, or can they print faith by their statutes & commandments, in the hearts of men?  IO 
No forsooth: But their statutes & ordinances do profit in this thing that the  do less harm, do commit less offence, less idolatry & blasphemy being frayed, cohibited & bridled by such godly edicts & proclamations. Else the weak, by such licentious doings of the , either are letted to come to Christ or else too take occasion, too swerne a way from Christ, & his word. Therefore the administration, which is done by the law's of the Magistrates, doth bring this to pass that there is less evil & harm among mortal men, that men do live godly, honestly, & quietly, and although, the  do hide their ungodliness, malice and wickedness within in their hearts, yet not with standing they dare not suffer it to break forth, to trouble disquiet, & offend them, that will live godly. God only doth look in the heart, & judgeth it. Wherefore I think this proposition, to be sufficiently proved that we are bound to obey the Magistrate For, if the magistrate be a christian, so much more ought we to obey him. Again, if he be an heathen and , the art also bound to obey him though he doth oppress the, in thy body and substance so that he doth not call the from god & the truth But let us make it stronger with the scriptures, In the twenty of Luk, Christ commandeth to give to Cesar, the which belongeth too Cesar, & to god, 
What by Cesar we own to understand in the scriptures  that which belongeth to god. By Cesar he understandeth generally all the maiestrats of the world, to whom our bodies & goods are subjects i of the kings, viii. Our mind doth only belong to god, & therefore touching it, we are more bound to obey god, then man. Peter teacheth us after this manner: Be ye subject to all human ordinance for the lord sake, whether it be to a king, as to the most excellent, or to his deputes, which are sense of him, to the punishment of the evil doers, & to the praise of them that do well, for so is the will of god, that by well doing, ye stop the mouths of ignorant persons. etc.  SI. 
Ye have always taught out of Esaias, & words of Christ, that god is worshipped in vain, by the precepts & commandments of men, & now ye affirm the plain contrary out of Peter, that is to say, that we are bound to obei all human ordinances. 
There be two kinds of human traditions.   IO. 
Human traditions or constitutions, are taken ii ways. Some are set forth too this end, that they should be a worshipping of god which men do prescribe unto other, as necessary to salvation, which if a man should omit and neglect, he should grievously sinne & offend: again, if he keepeth them, they think themselves, & also make other too believe, that he deserveth much of god. With these precepts & commandments, which are mere inventyous of men, god is worshipped in vain. There are again certain constitutions of magistrates, touching heritaunces, proprieties, selling and buying, letting forth touching public contracts & such like, of that which things, princes & magistrates do make laws & constitutyons, for a peace & common quietness & tranquillity. All men generally are bound to obey all such constitutions & laws. And of such Peter doth speak, as it appeareth manifestly by his words. Besides that, Peter writeth not to the heathen, but to the christians, which were dispersed here & there i Pet. two. cha To Titus iii chap. it is written after this manner. Warn them (saith saint Paul) that they be subject to Princes & potestates, the they be obedient too magistrates & rulers, that they be ready to all good works, & that they speak evil of no man. To the Roma. xiii. he saith. Every soul (that is to say, all men & women) be subjects to the higher powers, for there is no power but of god: & all the powers that are, be ordained of god. Therefore, whosoever doth resist the power, doth resist the ordinance of god But they that resist, shall receive to them selves damnation.   

The fourth Dialogue. ¶ Whether it be lawful to resist the magistrate, where we do write against them that do rebel against magistrates & rulers.  SIMO. 
Tell joiada, if there were a magistrate (as there be to many) which should do nothing well, nothing soberly, nothing justly, & according to right, which being rebellious to god, & his laws, should with infynit wrongs, oppress the good, & not revenge them that suffer wrong, nor yet delyuer them from the hands of their enemies, were it not lawful to resist him? Doth not Esaias call the wicked maiestrats thiefs & robbers? Esai. i. Doth not Christ call them the power of darkness? Paul doth revile Ananias to his face. Acts. xxiii. calling him a whited or painted wall.  IO. 
To an  & wicked magistrate, his faults & wicked deeds are to be showed, that he may turn from them, to a better life, and that ought to be done now in time, now out of time. The fact of Paul hath some occasion. Be thou like to Paul, and then imitate and follow Paul's deed.  SIMO. 
What availeth if the wicked deeds of magistrates and princes be rebuked, sith that they be wicked still, and amand not? It were fare better that they should be rooted out of the earth, even as jehu, and other did.  IO. 
Why, and wherefore dost thou say so my Simon? How fare hast thou over shoot thyself? do not ye Catabaptistes datest and abhor warrely tumults? But I see what it would be, if all things should happen and chance too you, 
All the doings of the Anabaptists do breath and savour tumult & confusion of all things.  according to your own desires, I fear me, lest all your doings do breathe and savour tumult and confusion of all things, Not so, my Simon. Paul saith i. Cor. seven. chapter. Let every man abide in that vocation that he is called in. Art thou called, being a servant? Care thou not therefore, but also, if thou canst be made free, use rather the same.  SIM. 
Thou dost hear then, that he doth prefer freedom and liberty, to servitude & bondage and warneth that (if it may be done) we do seek it.  IO. 
I hear that freedom and liberty is to be wished for, and also (if it may be done conveniently) to be embraced, but I do not hear, 
Liberti ought not to be sought by sedition and blood shedding If all things were done, as we would, every hour tumults should rise.  that it ought to be desired & sought, by seditions, by tumults, by evil ways, by violence, blood, & wars. Nor the apostles did ever use such means, for to be made free, or to get them selues to liberty, therefore we must abstain also from them. If all things were done by our council, every hour tumults and seditions, should be stirred up against the magistrate, for every man (as soon as any thing should not come too pass, according to his lust, & inordinate desire) should begin an uproar & tumult, & would say: The magistrate is , he hath handled me against all right & equity Should not thus the christian name be a cloak of tumults, inordinate affections, 
The Libertins go about to make the Chrstian name, a cloak of tumults & confusion.  & of all confusion?  SI. 
Truly this thing must be tried & proved by hands, and by strength, for words do not avail with those tyrants. By and by, as soon as any man doth rebuke their tyranny, and wicked facts, 
O brainless Anabaptiste  they wax hot and angry, they threaten, they take, they cast into prison, they spoil men of their goods, they banish, they kill and murder them that are godly. This way neither godliness, nor justice, nor good men are seen to. Therefore this sore sickness & disease of the common weal, can not be helped, but by tumult & the sword, that the  may be utterly destroyed, & rooted out of the earth.  IO. 
That thing which to men seemeth impossible, before god is possible. Therefore, this high & weighty unsines, & matter, aught to be committed to god, with most earnest & burning prayers, for he saith: 
God doth never forsake his elect.  Put or remit the vengeance to me & I will revenge or require. It is most sure that god doth never forsake, his elect, and that he doth never deny his help unto them that with a sincere heart, and true faith do call upon him. 
To them that are godly, all things the god doth, seem well done.  Luk. xviii.  SIM. 
But he doth help many to late.  JOI. 
To them that are godly in deed, nothing doth seem to soon, nothing to late, that the lord god doth work. They do receive with a thankful heart, what so ever their merciful father doth give, whether it be weal or woe, they know that they are always in the hands of their most bounteous father from the which, nothing can take them away. They do commit themselves altogether, to this most merciful father, yielding themselves wholly to his will. For, they do remember the saying of Peter, which saith. The lord knoweth how to deliver the godly from temptation, & how to keep the unrighteous to be punished in the day of judgement. 
Mark these golden sayings and print them in thy mind, who sooner thou be, the art oppressed and so committing thyself holly into the mercy of thine heavenly father, beware of devilish tumult & insurrection  Also that saying of David sticked in their minds: I never saw the righteous forsaken. Finally that golden sentence of Paul is never from their memory: God suffereth not us to be tempted above that we be able, to bear, & maketh a joyful & prosperous end with the temptation. With out doubt god doth always deliver his true servants, for either he doth illuminate and lighten the hearts of the tyrants & princes, that they shall favour his elect, as he did to Pharaoh, toward joseph, too Cirus, toward the jews, to Xerxes, toward Eseras, to Artaxerxes, toward Rehemiah, to Ahasuerus, toward Mardorche, to Nabugodonozer, toward Daniel, that the faithful and godly might have some respite. Or if he be determined to utterly destroy the tyrants and  rulers, he begineth that matter with so great, and so notable signs and tokens, that no man can doubt of the good will of God, and also he doth always atcheve and finish the thing that he hath begun, with a prosperous end Now if any man doth go about any deliverance, 

Note this dreadful example of Ishmael, which killing Godoly as, the Babylonians depute, did bring the remnant of the Israelites to utter confusion.  
All ye that are oppressed let never this goodly history be from your heart, and then I trust that ye shall never have mind to insurrection & tumult, but rather to call ernestley upon god for deliverance.   without, or against this order, as though he had begun or enterprised that thing, by the will and commandment of God, he shall avail no more than Ishmael did against the Babiloniens, in killing Godolias four of the Kings xxv chapter. and Hieremye xl chapter. But go to, we will bring forth out of the armory and storehouse of the scriptures, weighty exaumples, where by it shall be made manifest and plain both by what means, god delivereth his elect, and also how unfortunatelye and unluckelye, they did speed, which did go about to delyuer them selves by boldness and tumult against the will of God. The people of Israel did serve in Egipte, certain hundred years, being oppressed with sundry and diverse labours, and grievously afflicted, besides that, they were compelled too see how their children and infants, as soon as they were borne, were drowned in the river of Nilus. By and by, as soon as they began too call to the Lord with a true heart, they were heard of the Lord. For he did send Moses, which should be a captain and a deliverer of the people. He did carry them dry shoed through the red Sea, and did drown Pharaoh, with all his host and army, in the bottom of the deep. Exodus the fourteen Chapter. Saul, king of the Israelites, did kill and murder the Prophets of God, and persecuted the innocent and righteous David. 
Oh most godly David, that we might have grace in our troubles and affections and when we are most oppressed, to ensue & follow thy steps, god grant, we may.  David doth not revenge himself, nor put him from his kingdom, but rather he flieth himself, and when he had fallen twice into his hands, he spare him, and did suffer him too go away unhurt, or without harm, saying: The Lord be merciful unto me, that I do not that thing too my Lord, the anointed of the Lord, that I should lay mine hand upon him, for he is the anointed of the lord The Lord liveth, that except, the lord doth smite him, or his day become that he die, or he, going down too battle, do perish, the lord be merciful unto me, that I do not lay mine hand upon the anointed of the lord i of the kings xxiv. At an other time, when Abisai did say. The lord hath shut up to day thine enemy into thine hands, now therefore will I thrust him thorough with a spear to the ground once, & it shall be no need of the seconde time. David said unto Abisai: Do not slay him. For who shall lay his hands up on the anointed of the lord, & shall be unguilty? i of the kings xxvi cha. These words, my Simon, being well weighed and pondered, do teach us, that we must not follow the blind affection of our flesh. For when the time was come that the lord had appointed, not David, but the lord himself did take Saul away from the world, with the sword that he himself had sent, & did set up David in the royal & kingly seat. The children of Israel, have been many times afflicted under tyrants &  kings, as we have in the history of the judges, no man did go about of his own head, or of his own industry, to deliver them. But the lord himself did deliver them by Gedeon, Samson, jephte, & other like, whom he himself had chosen to such businesses. Who doth by sedition & tumult, invade or come upon the  king Achab. when he doth set up idols, & commandeth that innocent & good man, Naboth, to be stoned to death, keeping neither right nor equity, slaying the prophets, persecuting Helias (till that the lord doth stir up Eliseus, which at the commandment of god doth anoint jehu king, that he should take vengeance for the lord, of the  four of the kings. ix.x. So Io●ada did unto Athalia, so the king of the Assyrians did to Manasses. How long time did the Emperors of Rome, shed the christian blood, yet notwithstandyng no man goeth about to better it by tumult, till Constantinus Magnus did come. I could rehearse unto the Thrasibulus, a tyrant of the Athenienses, & William Tell, & Stouffaker, tyrants of the Heluetians, but we will be content with the examples of the scripture.  SI. 
Shalt it then be always lawful to tyrants to be , & that without punishment? which of the words of Paul. Ro. xiii. Do take a cloak, a buckler & shield of their own malice, under the which they fraud & deceive, they steal, they rob, they slay, they murder, & confounded all things, they every foot slay the poor commons to the very bones, with new exactyons, taxes, & subsidies, being in the mean season, given to riot, and outrageous excess, to drunkenness, to unlawful gaining to whoredom, and most unjust wars, and therewith committing most detestable deeds, and wicked facts against god, and the common weal. But I will show to the out of Hieremy xu chap, that the people is punished of god, because that they thus suffer tyrants and  princes, to kill and slay, without any punishment. For after the four plagues that he doth rehearse there, he addeth by and by the cause, saying: And I will deliver them up into the fury of all the kingdom of the earth that is to say: I will stir up against them the fury & rage of all the kingdoms of the earth, for Manasses sake, the son of Ezechias, the king of juda, for all the wickedness that he hath done at jerusalem. See in the vii of the kings xxi chapped, what wickedness he did commit, if the jews had not suffered their king, thus without punishment, to be so wicked, they should not have been so grievously plagued of god. It behoveth to pull out the offending eye, & to cast it away, likewise of the hand and of the foot,  JOI. 
Here be two questions. The firste is: whether the tyrant must be removed from his room or not? The seconde: how, and by whom Therefore I do not deny, but that a wicked magistrate, must be put down, but not the same way that thou wilt. No man ought to kill him, nor to stir up war and sedition against him, we must go to work, an other manner of way, the matter must be attempted and assayed by lawful means, for god hath called us in peace i Corinthians the seventh chap the tyrant must be taken away (that do I not deny) for Samuel doth depose Saul from his office, and doth anoint David, king over the people of Israel. joiada putteth forth Athalia from the ruledome and maketh joas a king. If then a king be made by the common assent of all the people, and begineth too be wicked, let him again be put down with common assent of the people, except they will all be punished with him. And if he be chosen by the consent & election of few princes, let the people signify & show unto them, the wicked and  life of this king, & that it ought to be borne or suffered no longer, let them be commanded, that have chosen him, to put him down again. Now here shall be all the labour, 
What the tyrant will do to them, that dare speak against his wicked tyranny.  for against them the do this thing, the tyrant shall exercise all kind of crudelity, handling them according to his inordinate lust, and whom it shall please him, he will slay and murder. But it is a glorious thing to dye for righteousness, and the truth of God. And better it is too be slain, for the defence of justice and righteousness then assenting unto unrighteousness, 
It is far better to be put to death for defence of righteousness, than afterwards to be killed, with the  and wicked. What we own to do if he be come to the kingdom by the sword, or by inheritance.  or dissembling, to be afterwards killed to the  and wicked. They that can not away with this thing, let them suffer and bear a vicious and proud tyranny, and with him, let them look too receive an extreme punishment Yet notwithstanding, the hand of the lord is stretched forth, and threateneth a plague. Finally, if he hath invaded or come into the kingdom, by any other chance, as by strength, or by inheritance, we must bear him, till the lord vouchsafe to delyuer the oppressed, least any commotion and tumult be stirred up by us, for the kingdom of god is righteousness, peace, and gladness in the holy ghost. Romay xiiii There be then many ways, whereby tyrants may be taken away and put down, but we do want a fervent study of righteousness, and of the truth, we do want the fear of god, and devilish wickedness reigneth every where For it could not be possible that a tyrant durst do so much, except there were more wicked, by whom he should maintain and uphold his tyranny. But fyrst and formest, the prophets, that is to say, the ministers of gods word, must be bold to rebuke the sins and wicked facts of Princes & rulers: 
Which is the most commodious way, to overcome tyrants.  none other way more commodious to overcome tyrants can be, then if the preachers of the truth, do once determine too dye, they must put their bodies & lyues to jeopardy. If Nero, Dominitanus, Maximianus, with other, could not by murtheringe and shedding of blood, root out and utterly destroy the doctrine of Christ, much less shall these brainless and mad princes (if we do stand up boldly) oppress the gospel and the truth. 
This is not spoken in derogation of any godly prince, 〈◊〉  Therefore this is the first and chiefest way, that the overseers be not blind, that the dogs be not dumb, that they put themselves a wall betwixt the sins of the people, and god, that they amend up the broken hedge. The second that we do always, 
The lawful ways and means to get ourselves out of miserable oppression.  and without ceasing prey unto god, which in his wrath and indignation, maketh the hypocrites too reign, for our sins. Finally, and last of all, that we thirst for righteousness, that we amend our lives, and change our conditions. For if we be godly, and righteous, it is impossible, that a tyrant do reign long.  SIM. 
All Israel, after the death of Solomon, did swerve away, & forsake Roboam, because he oppressed them to much, & that of their own head iii. of the kings, and xiii chapter.  JOI. 
Why, dost thou not read, that, which followeth: 
Why Goboam did not grant the petition of the people, wherefore he was utterly forsaken of ten tribes.  And the king did not grant the people their petition, because that god hath forsaken him, that he might, or should perform his word, that he had spoken in the hands of Achias the Silonite, to Hieroboam, the son of Nabate. Thou canst not prove by this, that it is lawful for any man to make insurrection of his own head, against tyrants, or evil rulers  SIM. 
I fear, lest this doctrine will make men sluggish, negligent, & dastards that if at any time, the lord doth send a deliverer, they will be in doubt, of the will of the lord.  JOI. 
Care for other things when the lord doth begin and go about so high things, he calleth not sluggish dastards, and negligent persons: 
When god will put down tyrants, he doth always stir up men meet for the purpose.  he giveth wisdom, confidence & boldness, he giveth lustynes of courage, and strength, & bringeth all things to the appointed end. Which thing we may see in Moses, Gedeon, and other. The godly man, doth direct all things to peace, unity, and concord. Again, he knoweth that the people is punished, if princes do rule & govern wickedly. 
The solicitud and care of a godly man.  These things do make a godly and faithful man, heavy, & full of thought and kindle him with a certain study of godliness, these things do make him to beware, and circumspect, not temerouse rash, and over bold, these things do constrain him to pray earnestly to god, and to think both day and night, upon the amendment and redress of those things that are done and committed against god. Then god doth open the ways, whereby the desires of the godly may be fulfilled nor doth forsake them, that put their trust and confidence in him, nor yet doth repulse or put them back, that cry and call upon him.  SIM. 
When the tyrant seethe, that he may do all things, without punishment, he every day waxeth worse, and more high minded.  JOI. 
What so ever he seethe, let him be sure, that an utter destruction doth hang over him, 
Who soever doth misuse the long suffrance of god, shall not escape punishment.  if he will continue s●yl in his wickedness. For no man did ever escape without punishment that did misuse the long suffrance of god  SI. 
Why do ye then every where depredicate and say, that they are like unto judas the Gaulonite, and not christians that will not obey the magistrates and rulers? 
No godly man doth resist the magistrate.   JOI. 
Because that no godly man doth resist the magistrate. For sith that the apostles do warn & bid us to obey heathenysh magistrates, who doth not see, that it is an unfittely thing for a christian, to show himself disobedient to a christian magistrate?  SIM. 
That were well said if we had a christian Magistrate. 
Who is to be called a Christian magistrate.   IOI 
I do call him a christian magistrate, which is baptized in Christ jesus, which believeth in Christ, doth confess him, and heareth his gospel, which he doth also suffer to be preached among his subjects nor doth persecute it, withstanding (as much as in him lieth) wickedness and iniquity, or unrighteousness and punysshing the evil doers, that do offend openly, which doth bend all his care and study to this, that the glory of god may increase, may be promoted and set forth, that men may live godly, honestly, and quietly in the common weal. And (thankes be given to god) we do not want such now a days, among the magistrates and high powers, which thing, no man can persuade to you. 
The Libertines & anabaptists, do think no man to be a Christian, except he receiveth their doctrine and be baptised again.  For ye think no man to be a christian, except he doth cleave too you, and receive your doctrine, and at length be baptised again by you, though all these things be altogether repugnant to christian statutes, and public laws No tongue can express how bitter and venymouse, or poisoned railings, ye do here vomit and spew out against the magistrate.  SI. 
These things never pleased me.  JOI. 
But yet they are done of them. They do pick and gather certain bitter and grevous sayings out of the psalms and prophets, which afterwards being learned without book, they do vomit against the magistrates. These things do please to stubborn & disobedient persons, 
The scripture doth call the judges and magistrates gods, because that they be here in the room & stead of god, who soever then doth rise or rail against them, God shall punish him extremely  where as god's word doth forbid us to rail against the gods (for the holy scripture doth so call the magistrates and judges) Peter doth lively set them forth, under the name of false prophets, in his latter epistle, and iii chap. O Citizens (say they) the magistrate is no chrystian, but yet be obedient unto him. And they their own selves will not be obedient unto him, in the least thing of the world. What should I say? They go about to abolish and put down all magistrates & high powers, that so they may do, what soever they list. Paul saith: If thou wilt not fear the high power, do that which is just, but they do fear the high power (for they go about to abolish and put it down) ergo, they will do that which is evil. They are then the fellows of judas, the Gaulonite, and of Siba, the son of Bocheri, which both for their high treason, were worthily put to death. Of judas the Galonit, se jesephus, in the xviii. book of antiquities, and first chap. Acts .v. chapter. He did stir sedition among the people, which he seducing with hope of liberty, did perish at length with many. Of Siba thou shalt read, in the seconde of kings, and twenty Chapter. Such seditious persons, are in the scriptures, called the children of Belial. Therefore, my Simon, if thou wilt follow my council, thou shalt leave this false opinion, and afterwards stick to the truth, and be obedient to the Magistrates, and rulers.  SIM. 
Thou hast well satisfied my mind, therefore I will follow thy council.  
FINIS.   

Imprinted the third day of April.  
Anno. Do. 1551.  
¶ At Worceter in the high street, by John Ofwen.  
¶ They be also to sell at Shrewesbury.  
☞ Cum privilegio ad imprimendum solum.