By J. W Allen
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Additional info for A History of Political Thought in the Sixteenth Century
Calvin, anxious as always to avoid ambiguity, stopped one loophole after another. The form of the government, he pointed out, in no way affects the duty of the subject. There is no power but bf God. ' 6 And that form, he characteristically adds, ' which is the least pleasing to men is particularly and above all others commended to us, that is the lordship and domination of a single man ' . 6 But it is not for man to question providential arrangements. ' 7 H there be in the State some fault needing correction, the private person must not agitate about it or take any public action or in any way put his hands to the work ; 8 he should represent the facts to the magistrates who alone have authority to deal with the matter.
It is true, also, that · the Anabaptists were exercised about the law of marriage, as they might be. But it is quite clear that very few of them actually i Wished to establish polygamy as an institution. The proclamation of Munster as capital of the world, and of Jan Bockelson as King of ' the World, indicate nothing but an aspiration that remained always vague. In the book written by Bernhardt Rothmann, entitled Von tydliker 'Und irdischer Gewalt,2 we might expect to find, if anywhere, a distinct · · · · 1 Hock verursachte Schutzrede und antwort, wider das Gaistlosse sanfftlebende ' fteysch zu Wittenberg, 1 524.
Show shall be a booty and the true brethren shall divide the booty '. This aspiration is, at least, intelligible. After the great disillusionment of Munster, Anabaptism seems to have settled into its normal quietism. In the Netherlands it rapidly assumed the form of what ca:me to be known as Mennonism. Menno Simons (1492-1559) had been a priest of the Roman Church. He left the Roman communion in 1536 and in 1537 became minister of a group at Groningen. In the years that followed he did much missionary journeying.