Anno
Whether Christian princes are guilty of resisting the Anabaptist unchristian sect with corporal punishment and with the sword?
First of all, it should be noted that this question does not refer to the office of preachers, for preachers and ministers of the gospel do not wield the sword. Therefore they are not to exercise bodily authority, but only to fight against error with right teaching and preaching. But if they take up another office and want to wield the sword, as Münzer did and as happened at Münster, this is unlawful and seditious. But here the question is from the secular authorities, whether they are guilty to defend and punish the Anabaptists against unrighteous teachings and the like with bodily force.
Secondly, before the punishment is inflicted, the deceived people should first receive clear Christian instruction and admonition that they want to renounce their error. If they do so, it is Christian to show them mercy. But if they are stubborn and do not want to renounce it, punishment is necessary.
3) Thirdly, this is public, that the authorities are obliged to resist sedition and the destruction of the civil government, and to punish seditionists with the sword, as Paul says: "Whoever does evil against the authorities shall be punished.
4 Now the Anabaptists have two articles. Some of them are especially concerned with the outward physical government, namely, that Christians should not have the office of the sword; item, Christians should have no authority except the ministers of the gospel; item, Christians should not swear; item, Christians should not have property; item, Christians should leave their wives if they do not want to accept rebaptism.
These and similar articles are commonly found among all rebaptizers. Now it is public that these articles are without means a destruction of the outward bodily rule, authority, oath duty, ownership of goods, marital status etc. For if these articles and doctrines are absolutely in common
should go, what destruction, murder and robbery would follow!
Therefore, the authorities are undoubtedly obligated to punish these articles as seditious. And shall punish the obstinate, whether Anabaptists or others, who hold such articles, one or more, with bodily force, and according to the circumstances also with the sword; for these articles are not only spiritual things, but are without means and in themselves a destruction of the bodily regiments.
7 And it is not to be respected that the Anabaptists, on the other hand, say: We do not want to do anyone. It is protestatio contraria facto, tearing up the regiment, and saying, we will not do anything to anyone; for if their doctrine should prevail, then authority, oath, property etc. would be abolished.
Since the Holy Scripture clearly teaches that the articles of the Anabaptists are unjust and devilish, and it is clear and public that they are without means of destroying secular regimes, there is no doubt that the authorities are obliged to prevent such false and seditious teachings and, according to the power of their office, to mitigate the punishment or make it more severe, as they see fit.
(9) That it should be said against this, that the authorities cannot give faith to any man, therefore they ought not to punish any man for faith's sake: to this there are many more constant answers; but we will answer this only. The authorities do not punish on account of the opinion in the heart, but on account of outward false speech and teaching, by which others are also deceived. Therefore, as the authorities are obliged to punish other seditious speech and doctrine, by which sedition is really aroused, so they are also obliged to punish this seditious speech and doctrine, as by it people are really moved to cause destruction, as much as is in them, because they want it to be no authority, no oath, no property.
(10) And though with hypocrisy they color and excuse some of these articles, yet this is in the bottom of their opinion; for our mind is
*) This writing is found in the Wittenberg Allsgabe (1551), vol. II, p. 382 b and is marked there with the year 1536. After that we reproduce the text.
Nor should the Anabaptists be driven by subtle questions, but one should look for and notice the right reason in their teaching and speak to the same. In doing so, one should not be deceived even by the devil's hypocrisy. Some can adorn themselves a little, but in the bottom of it they are found to be full of reported errors, and that their seeming holiness is only hypocrisy and a devilish specter. For Paul clearly teaches that those are of the devil who hold such erroneous articles of bodily government and pretend them to be new holiness. Therefore, let not the Christian authorities be frightened by the apparent and hypocritical holiness or patience of such spirits, but look at the erroneous articles that are witnesses in the stiff-necked that it is a devilish sect.
(11) That is enough of the seditious articles, for it is not difficult to understand that in these articles it is the duty of the authorities to use their office, to maintain the regiment.
12 Those at Münster have also held that there must be a physical kingdom before the last day, in which there are all saints, etc., item, have taken many wives; such errors are seditious and should be fought with seriousness.
13 Secondly, the Anabaptists have articles concerning spiritual matters, such as infant baptism, original sin, enlightenment apart from and against the Word of God. Some, such as those at Münster, have also claimed that Christ did not take His body from Mary's body; item, that there is no forgiveness after mortal sin etc.
14.1 ) Of such spiritual articles, this is also our answer: Just as the secular authorities are obligated to prevent and punish public blasphemies, blasphemies and perjuries, so they are also obligated to prevent and punish public false teaching, unrighteous worship and heresies in their territory and in persons over whom they have jurisdiction. And God gives this in the other commandment, saying: "Whoever dishonors the name of God shall not go unpunished. Everyone is obliged, according to his position and office, to prevent and punish blasphemy. And by virtue of this commandment, princes and authorities have the power and command to put away unrighteous worship and to establish righteous doctrine and righteous worship. This commandment also teaches them to prevent public false teaching and to punish the obstinate,
1) What Melanchthon said in the foregoing about the behavior of the authorities against rebellious doctrine and life is correct; but in the following he inverts the proper relationship of church and state by giving the latter the right to standardize the faith of the subjects.
The text 3 Mos. 24. also serves this purpose: "Whoever blasphemes God shall be put to death."
(15) But the authorities must first be constantly and properly instructed, so that they may be sure and do no one wrong. For it is not right to judge by custom alone, contrary to God's word and contrary to the ancient and pure church's understanding and teaching. Custom is a great tyrant, therefore one must seek cause from God's word and the ancient pure church's understanding. For one should not accept any doctrine that does not bear witness to the old pure church, because it is easy to understand that the old church had to have all the articles of faith, namely everything that is necessary for salvation. Therefore, the Potestat 2) is obliged to let himself be thoroughly instructed from God's word and the teachings of the ancient church.
16 Now find some articles of the Anabaptists, where it is noticeable, for what disruption would follow if the children were not to be baptized? what would finally come of it, but a publicly pagan being?
Item 17: Infant baptism is so well established that Anabaptists have no just cause to overthrow it.
18) To say that children are not entitled to forgiveness of sins, and that original sin is nothing, are public and very harmful errors.
(19) Above this, the Anabaptists separate themselves from the church, even in those places where pure Christian doctrine exists and where abuses and idolatry have ceased, and set up their own ministry, church and assembly, which is also against God's command. For where the doctrine is right and idolatry is not practiced in the churches, all men are guilty before God that they remain in the proper, public ministry and do not establish any segregation. And whoever, in such a case, creates segregation and new ministries, is certainly doing evil to God.
(20) As the Donatists of old also made a rebaptism and a segregation, and had no Ursgch, because only these, that there were priests and people in other churches, were not pious; they wanted to make a church that would be completely pure. We have heard this from some rebaptizers; when we asked them: "Why do they make segregation, even from those churches, since they could not punish the doctrine and worship?
21 In this case, the law is made in Codice by Honorium and Theodosium, which says that Anabaptists are to be put to death; for Tren-.
2) i.e. the one who has the power.
The new ministers and the new government, but because of the evil customs of others, is certainly against God; and because it is very annoying and gives rise to eternal discord, the secular authorities should severely defend and punish it.
22 Some argue that secular authorities should not have anything to do with spiritual matters. This is much too broad. It is true: both offices, the preaching office and the secular government, are distinct. Nevertheless, both are to serve God's praise. Princes are not only to protect their subjects' goods and physical life, but the most noble office is to promote God's honor, to ward off blasphemy and idolatry. This is why the kings in the Old Testament, and not only the Jewish kings, but also the pagan converted kings, had those who were false prophets and idolaters killed.
Such examples belong to the office of the rulers, as Paul also teaches: "The law is good to punish blasphemers" etc. The temporal authorities should not only serve man for his physical well-being, but first and foremost for the glory of God. For it is God's servant, whom it should recognize and praise with its office, Ps. 2: Et nunc reges intelligite.
(24) But that these words of the tares should be used against them, "Let both grow," is not spoken to worldly authorities, but to the preaching ministry, that they should not exercise bodily authority under the appearance of their office. From this it is clear that worldly authorities are obliged to prevent blasphemy, false teaching, heresies and to punish the followers in the body.
25 Where the Anabaptists have articles against the secular government, it is all the easier to judge. For there is no doubt that in the same case the obstinate shall be punished as rebellious. But if someone had articles only on spiritual matters, such as infant baptism, original sin, and unnecessary segregation, since these articles are also important; for it is not a small matter to throw the children out of Christianity and to put them in an uncertain state, even to bring them to damnation, item, to set up two nations among ourselves, baptized and unbaptized, since one sees and grasps that grossly false articles are in the Anabaptist sect: we conclude that in this case the stiff-necked may also be killed. If both worldly and spiritual errors are found in the Anabaptists and they do not desist from them, the judge is all the more certain and should punish them severely.
(26) But the measure shall always be kept, that first the people shall be instructed and admonished to desist from error. The judge should also make a distinction. Some are seduced out of simplicity, and are not defiant; they should not be hurried, nor should they be punished less severely than by reprimand or imprisonment, so that they do no harm. Some are beginners and defiant, so the judge should also show seriousness. And if they have erred in secular rule, nothing else may be done to them, except that they also go pregnant with a Münsterian rule; therefore he shall punish them as rebels.
(27) If we esteem the glory of God, we should also earnestly guard against the spread of blasphemy and harmful error.
(28) And for the instruction and confirmation of the conscience in us, this is to be well remembered: We are to notice at all times some clear articles in which the sect is grossly and markedly mistaken, knowing that the stiff-necked are blinded by the devil, and that it is certain that they have no good spirit, though they have a great appearance. For it is well known that the false prophets have sheep's clothing, that is, some good appearances, but by the fruits they shall be known. Now the most certain test is by these fruits, namely, if one stubbornly defends false articles against God's word clearly and publicly, then the judge can instruct his conscience and strengthen himself; for thus he knows that the sect is of the devil, therefore he knows that the sect must be resisted; although there may be wretched persons among them, who must be pitied; nor does he know that the seed must be resisted.
29 And in sum, intelligent examiners know how to keep this in mind, and they also understand well that under this rebaptism there is much abominable error; for it is basically a Manichaean sect and new monasticism; for outward unrighteousness and barbarism, not having one's own, not having rule: such things are their holiness, and it is to be understood that they are far from Christ and do not have the right understanding of Christ.
(30) Just as a prudent preacher teaches other estates their profession, as he teaches a housemother that bearing children is pleasing to God, (2c) so he should also teach the secular authorities how to serve God's glory and ward off public blasphemy. Anno 1536.