Nowe that I haue shewed that the places quoted by the Admonition, are for the most parte to the purpose of that they be quoted for, I wil adde a reason or two to this purpose, before I come to answere to those reasons which are brought by M. Doctor. Here I must desire the Reader to re∣member (which I sayde before, when I spake agaynst non residencie) the multitude & difficultie of those things which are required of the minister of the word of God. And withal I wil leaue to the consideration of euery one, the great infirmitie and weaknesse which is in men, both the which con∣siderations set togither, it will easily appeare howe vnmeete a thing it is, that the minister shoulde haue any other charge layde vpon him, seeing that it beeing so weightie an office, as wyll require all the giftes he hath, be they neuer so great, it must needes fall out, that so muche as he dothe man other calling, so muche he leaueth vndone in this.
The Reader may easily iudge howe fitly they were alleaged, in that they néeded your commentarie to teache the application of them, which otherwyse woulde haue asked some cunning to make them to serue the turne. But as the places be vnfitly quoted by them, so are they in déede as slenderly defended by you: as may appeare in your Replyes, and my Answeres.
Your first argumēt why ecclesiastical persons may not exercise ciuil offices is this: The multitude and difficultie of those things whych are required of the minister, are suche, and the weaknesse and infirmitie of man so great, that the minister can not execute any other offyces. &c. This had some likelyhoode in it, if the minister should execute any office contrarie or repugnant to his ecclesiasticall function. But séeing I haue before declared that such ciuill offices as be nowe committed to Bishops, and other of the Cleargie, be neces∣sarie helpes to their other callings, and moste profitable for the good and quiet go∣uernment of the Churche, this argument of it selfe falleth to the grounde. But why may you not as well reason thus? the multitude and greatnesse of those things that are required of a Christian, be suche, and the infirmitie and frayltie of man so great, that if he did nothing but giue him selfe to spirituall meditation, and neuer meddle with worldly affayres, he were not able to doe his full duetie: therefore no Chri∣stian man may practise any suche thing, or meddle in worldly and ciuill matters. This argument is the roote of Anabaptisme.