A treatise or Sermon of Henry Bullynger, much fruitful and necessary for this time, concerning magistrates and obedience of subjects. Also concerning the affairs of war, and what scriptures make mension thereof. whether christian powers may war against their enemies. And whither it be lawful for a Christian to bear the office of a magistrate, and of the duty of soldiers with many other wholesome instructions for captains & soldiers both. Made in the year of our lord. M.D. xlix I.F.   

Let every subject submit himself unto the authority of the higher powers. For there is no power but of god. The powers that be, are ordained of god. Ro. xii. a Sapi. vi. a i. Pet. two. b.  
My son fear thou the Lord and the King, and keep no company with the slanderers for their destruction shall come suddenly. proverb xxiiii And, proverb, xx.  
The King ought to be feared as the roaring of a Lion, whoso provoketh him unto anger, offendeth against his own soul. pro. xx. a xxiiii c.   

¶ To the most excellent Prince Edward the vi by the grace of God King of England, France and Itlande, defendor of the faith, and in earth of the church of england and Ireland immediately under God suppreme head, your graces humble subject and daily orator Gualther Lyn wisheth abundance of all grace, and godliness, with a long and prosperous reign.  
Considering (most mighty Prince), what great benefits I have received of this your majesties realm of England which hath so many years nourished and succoured my poor life hitherto. I thought myself no less bound of very duty but to show some office of recompensation therefore. Again considering the fervent proceeding of your majesty in setting forth the word of god, & also the towardness of most your subjects which as a ripe harvest do lack but workmen, to set them forward, I thought I could gratyfy in no other thing more both your most gracious intent & the desire of this your realm, which now I take for mine own native country, than to search out some necessary doctrine, which could do all my country men good. Upon the which consideration here I brought out of latin into english a work of Bullenger most fruitful & expedient for all times namely for this time most necessary, concerning the order of a common wealth the institution of magistrates, the use of the sword the obedience of subjects, the ministration of wars, the instruction of soldiers. Which things I think to be so necessary for these days, that nothing can come in more meite time or place. And as this work of this excellent author seemeth to me most excellently handled full of most notable histores, and excellent doctrine, so I could find no other so meite to dedicate it unto, as to your excellent majesty to whom not only I dedicate this work and labour of mine, but body life and goods to your gracious pleasure, with my continual prayer also to almighty God long to prosper your flourishing state to his glori and fortherance of his well-beloved church. Amen.  
Your true and obedient subject Gualther Lynne.   

Henry Boullynger concerning Magistrates and Subjects  
War is a thing pertaining to the sword which is given of god to the magistrates. 
Sapi. ut. a prou. cx. & ano. xxiiiic rom. xiii. a ●irum. iii. a 1. Pet: two. ●  For so I declared in my last sermon, that this sword in the magistrates hands hath two uses: other to punish trespassers, or else to compel and destroy our open enemies with all such other like rebellious & seditious citizens, & subjects. what soever they be. But here cometh a doubt in many men's heads whether it be lawful for magistrates to keep war. 
Whither it be lawful for magistrates to wares  And I marvel that men can be so blind in a thing so evident. For if it be lawful for magistrates by gods law to punish trespassers, thieves, & murderers who so ever noyeth the common wealth, whether they be few or many, that is no matter, as I declared to you yester day, by the same law likewise is it lawful for them to invade and pursue with arms rebels and seditious citizens, or any foreign enemy who so ever intend the same by the colour of war, that thieves and murderers do practise within the realm.  
Truth it is that the divine prophet saith prophesying of us Christian men. 
Esay. two a joel. iii. b  They shall turn their sword to mattoks, and their spears to syethes. For Christian men keep peace with all men, and utterly avoid all fyghthing, 
eeclr. xxxl, b job lii ● Mate seven: a Luc, vi, c  for so do they to other as they would be done to themselves. But for because all men be not of one nature, but many perturbers, wicked murderers, & oppressors be mixed amongst honest & quiet citizens, as cruel wolves amongst simple shepe, therefore doth god permit from heaven the sword to the magistrates for the defence of the innocentes: 
Rom xiii a  Neither is it ever red in any place but that we lawfully may oppress & destroy wolves, bores, bears, & all such beasts which be noisome to men or cattle. And why then is it not as lawful with war & violence to withstand the wicked force of violent murderers, setng that all such murderers, robbers, barbarous enemies, seditious citesens do little or nothing differ from wild beasts. Certes, the scripture calleth them with no other name, than beasts, to this also agreeth the comen sense of nature. Here to also the doctrine of religion and faith agreeth. If it be possible saith th'apostle, so much as in you lieth, have peace with all men, 
rom. xii. c Heb. xii, c  revenging not yourselves. Note, so much as is in you he saith. And if it be possible. For or else it folowet after, the magistrate beareth not a sword for nought. 
rom. xlii a  As who should say for such manner of people as do malign & disquiet honest & quiet men which would feign live in rest & cannot. Hereto also agree the examples of the most holiest men that ever were, which did war for the defence of their country, & of innocentes, As I declared to you out of s. Pa. to the Hebre. when I showed you in the .v. commandment, what duty every man oweth to his country. Hereto will I annex certain places out of s. Austin. 
Eusilib. xx, Capl xxv  disputed against Faustus Manicheus. li.xx c. lxxv Neither yet saith he, let a man abhor or marvel at the battles done by Moses, 
pro: xvil. Num. xx: and: xxi. deed xx. &c:  for in them also he followed gods commandment, not for any eigernes, but for obedience sake. For when he was enforced thereto by god, he exceeded not in rigour, but only recompensed things worthy to men's deserving and brought fear upon such as were well worthy. For what thing can a man reprove in wars because men do die which must die once, 
hebre. ix d  whereby peace may follow? To put blame in this, is not a sign of religious men but of timorous, persons.  
The pleasure in hurting, outrageous in revenging, an unplacable stomach, wild rebelling greediness to get dominion, and such like, these be they which be worthily reproved in war, and not only reproved, but also punished. Against the violence of our adversaries, good men may rightfully war, other by god's law, or by any commandment of superior powers, being in such vocation where their powers other commandeth any such thing, or bindeth them to obedience, Or else Saint John baptist, 
Luce ciii. d  when the soldiers came to him to be baptized, asking what they should do: he might have answered them again. Cast away your harness, renounce your warrfarre, strike no man, wound no man, overthrow no body: but because he did see them in doing these things in warrfayre to be no murderers but ministers of the law, neither revengeres of their own injuries, but defenders of public wealth, he said to them, strike no body, wrangle with no man, be content with your own stipend. But because the Manichees be wont to despise and blaspheme John, let them hear our lord jesus christ himself, commanding the same stipend to be given to cesar, which John adversited the soldiers to be content with all: give unto Ceasar saith christ, 
Matt xx it c and xvi: d roma. x. two b  the things which are Ceasers, & unto god, those things that are gods. For therefore be tributes paid, whereby wars may be waged, & soldiers maintained for necessity of war. So he doth worthily also commend the faith of the centurion saying. And I am a man set here under powers, 
Mat viii a Luc vi: a  having under me soldiers, and I say to him go, and he goeth, and to another come & he cometh. And to my servant do this & he doth it, we see he commendeth his faith therefore, but he biddeth him not to forsake the wars. Hitherto also pertaineth the chapped. following .lxxv. & lxxvi etc. But here I am content to spare you, & not to over burden you with to prolix reciting of sentences. Thus much have I spoken hitherto for that, that it is lawful for magistrates to war. And upon this we gather that subjects 
subjects mir●t obeys their powers commanding war  likewise may lawfully & with out reprehension go & feighte in warfare, when they be commanded by the magistrates so to do.  
But if it be so that the magistrates causeless do set upon to slay the innocentes and unguilty persons, I have declared in my former sermons, 
●et. iiii and. v●  in this case the magistrates commandments are not to be obeyed Therefore let the magistrates take hide less they abuse their authority. 
War is a peregous' thing  And all though it be lawful for the Magistrates to keep war for just and necessary causes, yet is war a most dangerous thing and bringeth with it heaps of infinite troubles. And thus be such men punished diverse times, whom no gentle admonition can move all be it many innocent persons with such be punished among Now many times it happeneth that soldiers forget them selves, and break all good order provoking the myghti anger of god upon their heads, what kind of mischief is in all the world but it is used in war or what kind of misery is there that is not here first by war springeth dearth and utter scasety of all things, For the ways be stopped, the torn trodden down, towns set on fire, vitalle destroyed & wasted, all occupations and merchandise cease, both rich and poor decayeth: In war the most valiant soonest destroyed, the towards they retire & save themselves whiles greater afterclappes do fall upon them. The most vile ruffians, most advanced, which abuse men more like beasts then other.  
All is full of mourning on every side: Widows bewail: fatherless children lament and be destitute, Great riches provided for need to come, clean spoiled, hole cities set a fire, 
Esay. i● and v  vyrgynes an unmared maidens defiled: All shame all honesty set a side: no reverence to age: All manner of right all laws unregarded: all holy religion and studies clean under foot, vile vagabonds and desperate drevylles rule all the toast. And therefore in scripture war is called the scourge of god. 

War ●eth scourge of god  
Levit xxvi two Reg. xxiiii Deut xxviii   This scourge doth god lightly infer upon incurrable and obstinate despisers of his word. For this cause was the city of Jerusalem subverted with all the whole nations of the jews, 
Mat. xxiii. e Luce xiii d  for as the lord saith they did not know the day of their visitation, but rather they did shed the blood of the lords apostles, so bringing upon their own heads all the blood, 
Gone iiii b two. par xxiiii d  shed from first Abel the just, unto zachary.  

Num xxi and xxxiii etc.  The Chananites for murder, idolatry, incest, and for abominable lechery were utterly devasted. The Moabites, as isaiah saith, 
Esay. xv and ●vi.  perished for theirr cuelteinclemenci, and proud despising of the poor. The ninivites did infest other nations with unjust wars wherefore they were served with like measure. Again of other countries, as we reed in the prophet Nahum, 
Nahum two and iii  Micheas in the vi cap. declareth that god sendeth war to the unjust, 
The causes of war  for their avarice, & fraud using. In jeremy 
jerem v ● c  arrogancy and pride, in Isaiah 
Esay v ●  ryotenes excess and drunkenness, are noted to be the causes of war. furthermore the incommodities of war do cleave so hard to realms & public weals, that they cannot afterward be removed or shaken of when we would, neither by human policy, nor leagues, nor riches, nor defence, strength, nor power, as we may see in Abdias. 
Abdias ●  Only the sincere and hearty conversion to god remedieth this, as jeremy in .v. 
jerem v ●  capt. do testify. This true conversion to god standeth first in the confession and knowledge of our own wickedness, than in a sewer faith to have remission of our sins by grace and merit of our lord jesus christ. 
Roma. v and ●i.  Thirdly in a perfect hatred, and renouncing of cure formare iniquity in study of justice, innocency, charity, and all other virtues: finally in continual prayer & oration.  
Again to some a man shall see war 
War profitable to some  bringeth much profit utility and unnumerable riches, with no damage or little at all. Such was the battle of the israelites against the Chananaeis, joshua 
josua, iii c and xvi, b  being their captain.  
I would not hear the commodities of war should allure any from justice and equity. For so many times it happenyth that while Magistrates think to have a just occasion to war against other, and to punish offenders, 
The good some times be overcome of the wicked  god of his prive justice reaturneth the same occasion upon themselves in provoking them, whereby their sins may be punished of them whom they intend to persecute. Examples we have manifest in scriptures. 
jud seu nineteen and .xx   
The eleven tribes of Israel proclaimed most just war against the Beniamites, thinking to revenge a wicked fact committed by certain lewd losels, with the which losels, the whole tribe took part, communicating with their ungraciousness, yet were they put to the worst and foiled of the wicked sort. 
i reg ii●● and v  The Israelites went about to expel the violence of the idolatrous phylistianes under Hely their priest yet were they overthrown in battle, & the ark of god carried away into the cities of idolaters. 
iiii reg. xxiii, two. pa. xxxv d  So the good king josias was slain of the chaldeis because the intent of god was to scourge the people, with such evils which he would not the good king to behold nothing so deserving. Whereupon this note is to be learned, that the verity of religion 
Religion is not seen by victory.  goeth not by the victory of any nations or by overthrow, as though the religion were the better, whose part had the upper hand, and that the worst religion, whose part had the worst. For religion always must be sequestrede from the person & respect of men which for diverse causes be diversly visited of the lord.  
All these things admonish us, the Magistrates had need of much and great fear of god, in taking up or in laying down their wars, lest perchance in flying the smoke they fall into the fire, or while they study to eschew one harm, by eschewing thereof, do purchase to themselves many moo & greater. Wherefore it is requisite that princes first before all things do thoroughly consider the causes of their wars. 
The causes of war must be considered  Now there be many causes and sundry, but these lightly the greatest. For other the magistrate is enforced seeing his holds and muniments in his realm to be invaded with siege, than he must needs help and repulse his enemy. For it were to much unfaithfulness to forsake so disloyally his cyteis & fortress in such extreme peril. Or else the magistrate by reason of his office is constrained to attempt war against incurable persons whom the sentence of the lord doth condemn, & biddeth to beat down utterly without all pity.  
So as Moses did war against the Madianites Saul against Amalechetes Of this manner be all such kinds of war wherewith men be oppressed, 
Num xxv and xxxi i 〈◊〉 xv  which by the uncurable malice of theirs, wylnedes perish and make other perish with them also, which reject all justice, and equity, all set on mischief & so stubbornly continue. 
judic xx and xxi Mark well rebellions  Such were the Beniamites when they were destroyed with sword and fire: such be now a days these obstinate and seditious traitors troblelers of public society as was once Absalon and Seba the son of Bochrus which be mentioned in the second book of 
Samu two ● Reg. xiii xiiii xv xvi xvii xviii  Samuel. 
War for religion.  Herto appertain also such wars achieved against Idolaters, and oppressors of catholic faith. for true religion sake. They be in a wrong dream which think no war ought to be attempted for religion.  
The lord restrained Peter striking with the sword: 
Mat xxvi ● Luce xxii d Ioh xviii. ●  Truth I grant he restrained him as an Apostle, he forbade not the magistrate the oversight of religion, but that he might defend the verity of our faith. If the magistrates may lawfully defend viler things, as liberty, goods, bodily honesty, and life. etc. How much more may he defend greater things, yea which be the greatest things of all? For what can be greater than true religion: 
Deut xiii and xvii b  Upon this we have an express commandment of the lord in Deutronomium. 
Mark well  For the lord commandeth the cite under what magistrate so ever he be, which defileth from god & his worship, to be let upon with war and utterly to be subverted if it be stubb●rne. Now if the magistrate so be commanded to war against them that do deceiver from him, verily than it is not unlawful to rescue the church by war in case any barbarus prince come upon it with open war, to sedewce it from true religion to error. joshua went about to expugn the Rubenites only for an altar erected against the word of god. 
joshua xxii a   

i. Macha. v.  judas Machabeus doth fight for the people of god against the gentiles and king Antiochus his soldiers whose purpose 
i. Mac iii.  was to vanquish the jews religion, which than was only true, and to place in the stead of it superstitious gentylyte. 
Actium, xv  So Paul doth commend the captains which through faith withstood the incursions of foreign enemies. And Paul himself had a conflict in Cyprus against Elimas' a false prophet whom also he struck with blindness: 
act. xiii.  And his reason followeth that he did it for religion's sake. 
act, xiiii.  wilt thou not cease, saith he, to subvert the straight ways of the Lord. Against the same Paul there were forty men conspired, 
act, xxiii, v. c.  which thought that if he were take out of the way/ a great part of CHRIST'S religion were abolished, and their iudicyall religion set up again. But Paul here playeth not the sheep, 
●e●um. xxiii  nor turneth not the other cheek to them but was earnest and solicitous to ask his defence and that not of a christian magistrate, 
If Paul asked help of an ethnik magistra●e, more might ●e do of a christian  but a roman centurion: neither showed he himself any thing grieved thereat, when lxx. horsemen and. cccc. footmen. were prepared for him in battle ray to conduct him from Jerusalem to Antipatrida. 
* act ix b and xxii b ●●●a i  Thus was Paul the elect vessel preserved by an Armed Garrison of romain soldiers. Concerning the Armenians, suffering great violence of Maximinus the emperor. Eusebius so writeth in his ecclesiastical history. li.ix.c●.viii. They Armenians saith he●ons a people kind and friendly to the people of Rome, 
eccl. ix ● viii  what time they should be constrained of Maximinus the Emperor to change the state of christian religion (to the which they were all given to) into worshipping of Idols, and to vet●rat devils for god, being his treads before waxed his great enemies, and of their own accord took upon them with open might of war to withstand his wicked constraynment, and so kept him hard. this saith Eusebius. Therefore the magistrates may lawfully defend their subjects and true religion against idolaters.  
Or else an other cause is which is much like. 
The third cause of war  some foreign & Barbarous adversary doth fly upon thy sub●ectes/ doth spoil them, and invadeth them/ as the cruel wolves do the sheep, when not only thou haste not provoked them with any injuries, but moreover hast offered them right reasonable conditions of peace, than ought the magistrate to styrte like a Lion to preserve his people against the assaults of such malytiouse murderers. Example we have of Moses fighting against the kings of the Amorites Aradeus Seon, 
Num, xxi, and xxxii. deut, two c and, iii, ●, ●.  and og. Example we have of king josaphat fighting against the Ammonites, 
●, Para, xx.  and inhabiters of mount Seir; Example we have also in David resisting against the Sitians coming upon him with war. 

two reg x. c  
The iiii, cause of war   Fourthly it is lawful for the magistrate to fight in the defence of his confederate friends & aiders, (for why may not a magistrate be at confederacy and leyge with other nations so it be not in matters against the word of god) in case they be justly oppressed with violence. So did joshua deliver the Gabonities from Seyge, 
josua, ●. i. reg xi  and Saul the citizens of jabes Galaad, warring against Naas a prince of great tyranny. For such causes wars may lawfully be attempted of magistrates and princes. And the soldiers do well which herein obey their powers, yea and die gloriously and in a good state, in so dying for religion, for god's laws, for their country, their wifes & children. Therefore all such as enter into war, and travel in the same, must not set their eye either upon filthy lucre nor voluptousnes, 
An instruction for soldiers  as they lightly do when jeopardy is passed, but justice, peace, public tranquyllite, and the defence of truth and innocency must be all their mark that they shoot at: so that the wicked sort being conquered, the victory got. and their enemies other repulsed or destroyed, true religion may flourish in judgement and equity, the church may flourish, divine laws rites institutes, and ecclesiastic ordinances may flo●yshe, studies and good arts may prosper, the poor may be seen to: the widows and succourless children may be helped, that men may live in rest, may serve and praise god, both aged persons, chaste maidens and honest matrons. To this mark ought all our eyes both of mind and body. to be directed. These things had our valiant forefathers in their sight whensoever they made any war against the wicked for their ecclesiastik and public right, as Abraham, Moses, joshua, david, and other noble captains, also our progenitors before us, to whom and to all such other valiant soldiers perpetual fame and laud ought to be given in the congregation of saints,  
But to the other towards & slouggish soldiers, wicked, covitouse, blasphemers, riotous, & light ruffian and betrayers, which by their slougyshnes, riot, lechery, and impiety destroy many noble realms, now a days, and many flourishing cities, to such be continual rebuke, and god himself hath cursed such wicked catyffes for ever. Therefore no war is lawful except it be against our adversaries and misordered rebellers. Unjust wars be such as be made against our own fellows or men faultless, 
unjust wars  or in whom we see hope of amendment. Also unjust wars be they which be not inferred after a due manner, or for any urgent cause. All manner of ways ought to be assayed first, before we come to war. 
An instruction ●or magistrates,  You must not seek to take in other men's bonds or limits nothing pertaining to your right. You must not oppress the liberti●s of other nations neither yet of your own. Such affects which seduce the mind are not here to be followed, as greediness of dominion, avarice desire of bribes envy, or any such other like to these. War is a remedy, but dangerous, a help, but pernicious, much like to the cutting of of members. In case thy hand be on fire, and so thy arm be in danger to be brent and afterward the whole man likewise, yet dost thou not cut away thy hand straight ways unless thou see, proving all manner of ways, no other help to be. So neither is war to be set upon but where there is no other remedy, so yet that princes remember, they do nothing which after willbe to late. For just wars be not repugning to god's word in somuch that it describeth to us the laws of warfare, and ministereth to us many goodly examples of wars of wise and worthy captains. In dew. xx. 
deu. xx, ●, xxi  we have laws of war profitable & necessary. so clear that they need no exposition Many other comen rules also we may gather out of scripture as thes Principally & above all things let religion be most observed in the camp.  
Just laws no less ought to be kept in the midst of wars as in the midst of cities, the soldiers let them keep them in due order with all honesty, 
Rue, iii b  justice, & holiness. For this proverb is of the devil, not of god that some do say. Sileant inter arma leges. Laws keep silence in war. The chief captain general let him be chosen a godly man, just, wholly valiant, sapient, and luckey, as was joshua, David. judas Machabeus, Constantinus. Theodosius, Mascelser & many other let there be appointed to him an army of tried men. 
whewling soldiers  For in choosing of soldiers great circumspection is to be had, that they be not a company of weyklinges, unskilful warryous, unfaithful, blasphemers wicked wretches, drunken gluttons, and beastly bellies.  
Victory goeth not by the multitude of men, but by the grace of god 
Vyctori goeth by grace not by multitude gr●e: iiii d judy seven a i, reg. xvii  and by godly soldiers: it is an old proverb, where is a multytud, there is confusion. Great and innumerable hosts do but cumber and destroy themselves. Experience & examples of the old time teach this sufficiently. Again such warriors as will take no pain be luskish lubbers, be greatly to be dyscommendid. Therefore let ever a Christian warrioure be doing something, let him be corrageous, faithful painful obedient to his captain must never let slip occasion well practised in the feytes of war not tender but hard, not cruel and fierce. but grave & gentle according as time doth serve The thing that may be saved let him not destroy. But above all other especially let him not forget continually to pray unto god, both in jeopardy and out of jeopardy let him begin all things in the lord, 
a warrior must do all th●nges in the name of the lord  and without the lord let him attempt nothing: in misfortune he must not be discouraged, in prosperous success, let him not be exalted, but give thanks to god & use his victory with mercy, let his victory only stand in god & not in himself. let him seek for nothing more than for defence of his country, of laws, of religion, of justice, and of innocentes. Some here will marvel I dare say that I require these things of soldiers, which were wont in times passed to be required of religious and professed men.  
As though soldiers were not also religious and professed to christ, or as though only they may be profane and wicked, as indeed many of them be. But what fruits I pray you come of this side we be overcome of Turckes. we be a mockingstoke to all nations, whole kingdoms perish, and be subdued to Mahomates law, and we be daily entangled in great perplexities, what manner of soldiers in time paste were chuson to war out of the church of christians, it appeareth by one memorable history of Tertullianus writing thus to Scapula.  
Marcus Aurelius also warring in Germany, 
The manner of souldy●s in old time  through the prayers of christian soldiers made to god, obtained rain in great drought. 
The manner o● soldiers in old time.  And what droughtes can any man say but were stopped through our prayers & fastings? than they also which cried to their great god in the name of jupiter did give testimony to our god. Thus much saith Tertullia. 
Eusebius lib. v ca, v  The same history doth Eusebius also more largely express in his ecclesiastic book. v. cap. v saying, it chanced, saith he, Marcus Aurelius: the brother of Antoninus th'emperor had warr● with the germans, and Sermatens, 
Iu●table miracle of christian soldiers  the stories witness, that his host was in great danger for drought and dryness, and as he was consulting and seeking what to be done he found certain christian soldiers in the camp which when they kneeled down as our fashion is and prayed to god suddenly against all expectation rain powered down, their thirst was quenched their enemies driven away with lightning & fire. This same story is also written in the monimentes of the gentiles but that it came by the prayers of christians they make no mention thereof, as which give little credence to all other miracles of christian men tertullian so doth writ it plainly to come by them. So doth Apollinaris also a greike which saith moreover, that the same armey for the great miracle showed in it, was called of the lightning fulminia by th'emperor himself. Tertullianus addeth moreover that the pistle of Marcus th'emperor was a broad, where in this miracle is signified more evidently.  
Thus much hath eusebius, whereby we may see how christian soldiers in time past, not only were all bent to prayer, but also full of all justice and holiness of life. It is evident that s. james saith: The prayer of the just doth much avail. 
jacob. v, c●  Helias was a man as we be, and he prayed, by and by the heaven gave rain, and the earth gave his fruit. 
●i reg. xviii.  Wherefore it is manifest that the old soldiers than were religious and devout men, but our soldiers because they be far from all religion yea enemies to true religion therefore in stead of vyctores they bring a way overthrows both of men and cities. 
Work well you citizens  And so the citizens be well & worthily served for that they put their confidence in such wicked warriors which is even as much as if they should put their confidence in very devils, 
●f, par, xx●  whom these almost exceed in all filthenes, cruelness, and all wicked arts. 
examples of godly wars warrior, taken out of scripture   
Examples of holy & just war, of holly & just captains we have abundant in the word of god & almost innumerable? Abraham our predecessor armed with a small host doth set upon four the most mighty kings or robbers of all the world doth overthrow them & drive them away, 
gene. xliii.  restoryth his own men with their goods giving thanks to god the author of such an uncredible victory. Moses with joshua 
josua: x. and  doth throw down about thirty & nine kings, doth punish wickedness sharply, 
Num. xxi, & xxxi, etc.,  do place their people in their land promised of god.  

jud. i, two. tit ●ii. vi seven viii ●ede the hole book.  The judges of israelites did keep worthy wars against the ethnics and infideles: and in them did assuage the tyranny of the wicked with which tirrannye they oppressed the children of god, & restored the people to their liberty & religion. 
i reg, uli viii and xii etc.  Here cometh also Samuel a worthy prophet amongst the noble captains of gods people. 
i reg xiiii xviii xviiii xx xxiii etc.  jonathas the son of Saul was a noble captain, a notable example of godliness. Who was ever a more excellent captain than David he conquered the philistians, 
i reg xvii & xx●i ● two reg v viii xxi etc. i par xv ●ii regr  that Ammonites and the Syrians and a great part of the east with his wars both revenging injuries restoring again liberty, and putting away innumerable evils from the people of god▪ And yet he that did all this is called a man after gods own heart ye and the 
* i reg seven ● romia ma●● ut●m ii●  father of our lord. 
i regr evi e psalltre ix e ac  xiii ●  jesus christ after the flesh.  
In the posterity of David ye shall find notable warriors, & singular captains, Abias Asas, josaphat Amasias. Osias. Esechias with many other.  
judas machabeus amongst all other is not the unwortheyst which stood so valiantly for the laws of god for gods religion, 
i macha iiiiiiiv ut viiiviiii●  & for the people's right and at length was slain in Asia for the religion and the people of god. It needeth not to ade hereto the examples for Constantinus, Gratianus, Theodosius, and other puissant princes. Of these and such other S. Augustine in his bocke de, 
august the civitate dei lib v  Civitate dei. Lib. v. Hath written abundantly, and Orosius likewise in his history. 
Orosius, libra, seven, cap xxviii  Li. seven. From the xxviii. Cap. Unto the end. This I think sufficient for good magistrates. Thus far I have entreated of war how magistrates ought to use themselves, and concerning the use of the sword,  
Whereof also I have spoken some what, in my sermon upon the fift commandment.  
These things thus being concluded now we will discuss, whether it be lawful for Christians to bear office or not and especially for the occasion of ceartain furious anabaptists, & new divisors of new found commenweales, which all allege against us that it is not lawful for Christians to be magistrates because Christians do not contend in the market, neither do kill any man, neither seek again there goods taken away, neither revenge their injuries. And although these places of theirs be answered unto sufficiently, 
It is lafull for christians to be magistrates  yet I bring here succinctly certain arguments, whereby a politic & Christian man against the furious dreams of the Anabaptistes may understand, if he be called to office, that he may and aught to serve god well in keeping & well using his office.  
For where as they fain no manner of defence to be lawful by the gospel they be far deceived for the verity saith otherwise.  
For what things so ever be ordained of God to the health and saffety of man, they be so seyming to a chrstianes man using theme well & appleing himself thereafter that if he refuse them, he is no true christian. For the greatest charge of a Christian. is to set forward with all industry the safeguard & wealth of men, 
Capi di a prou xxiiii c and xx a tuum iii a i p●try i v  Now the magistrate is ordained of no man but of god himself to the safeguard & protection of men. As expressly it is witnessed by the prophets and apostles and paul especially Add rom. xiii who so doth not see than but a Christian may laudably● bear the office of a magistrate. furthermore no man will deny I think that belongeth to every christian man to declare his faith not only with words, but with the works of justice and mercy, to see for the public peace & tranquillity to follow justice & equity, to defend widows, the fatherless, & expressed. Neither ought he to neglect occasion, place, or any such mean, whereby he may exercise such benefits upon his brethren Therefore it is not unknown that a Christian may be a magistrate. For the office of a magistrate is to execute judgement, and justice, and to maintain public peace.  
Fow it is out of doubt and proved before, 
Work well  that Moses, Samuel joshua, and David, & other more, are not to be excluded from the name of christians, than saying they were magistrates, why may not christian men as well now a days bear office●  
In the new testament m●ny noble men be commended which were in rule and authority, neither yet did they renounce their office because of religion. 
Luce xxxii●  Of ●oseph of Aramatheus thus we reed in Luc. Behold there was a man called joseph a Centurion (s. mark saith a senator) a good man and just, 
mar xv  & he consented not to their counsel and doings borne, in Aramathea a city of the jews, which also did look for the kingdom of god. Note here what a great commendation is given him.  
joseph is a Centurion, or a senator, and that an honest senator▪ he did syhte in the counsel house and amongst these judges which condemned christ, but because he consented not with them he is excused guiltless from the blood, the same also is notefied to be a good man and just, in the numbered of them, which looked for the kingdom of god that is, in the numbered of Christians, and for all this was he yet a Centurion or a senator and dwelled in the city of Jerusalem. A christian therefore lawful lie may bear office. Hereto may be brought examples of the queens chamberlain of Aethiopia. Actum. viii. 
actum, viii.  of cornelius the centurion. Actum. x. 
ctum x  of Eurastus the warden or steward of the city of Corinthe. Rom. xvi. two, 
rom. xvi i. T●tum ii●  Timo. iiii But I would the Anabaptistes would prove that with scriptures which they object, that these being converted after did lay down their rob and sword. For we have proved it before by s. Augustine's words upon the answer of John Baptist to the soldiers which was also a christian preeher that after they were baptized, 
luc iii ● John, ii●  yet notwithstanding were not deposed from their office neither had any such commandment of John to forsake their war far.  

The lord refused to be made a king  And other objection they have, because the lord did withdraw him self, what time the people intended to make him king. Which thing he would not have done, 
Ihon. vi. v  but to give example to all christians of humility, and to command in a manner never to suffer any public administration to be put upon them, to this they add the laiynges or the gospel. My kingdom is not of this world. 
Ihon. xviii c  Item The kings of the earth rain over them but you not lo. 
mat. x. d, mar●. d●c luc. x●i v. art l●e, i, 〈◊〉. v. a   
Truth it is the lord a voided the people. But how following the way that was not reighte, neither intending to do the will of god, but blinded with carnal affects, and seeking such things as were pertaining to belycheare. Forby cause he fed them wonderfully/ therefore they thought him a meet king for their purpose, which could feed his subjects with much far and no cost. 
math, xx, d.  Besides this our lord came not to bear rule in earth, after the fashion of this world as the jews imagined, thinking that Messiah should come like Solomon, here to reign, and as Pilate feared.  
Therefore said the lord well. 
Ihon. xviii e  My kingdom is not of this world. 
* actum i, ● mat xxvi f ma●, xxv in c tam viii, e ephe. i, iiii  For he ascended up to heaven, sitteth on the right hand of the father, having all kings subjecteth to him, and all the world, in the which now he raineth by his word and spirit, which also he shall come to judge at the last day. 
mat xxv: c rome, xiii, d ●i cor. ●, ultimo, iiiii, a i pet, iiii a ac●●. x..   
And although christ denieth his kingdom to be of this world, yet he never denied but that kings and princes of the world should come into his church, in the which they should serve the lord, not only as men but as kings and princes. For kings can not serve the lord as kings otherwise than by exercising that wherefore they be made kings. And unless christian kings might remain in their office. and govern kingdoms after their rule and laws of christ how could christ be called the king of kings, & lord of lords. Therefore where the lord said, the kings of the earth do reign over them but you not so, he spoke this only to his apostles striving for superiority, as though he would say. princes reigning in the world be not put down from their thrones & seats by my doctrine.  
For mi doctrine doth not abolish policy/ office, nor magistrate in the world or in the church. The magistrate he shall reign, but you not so, you shall not reign, ye shall not be princes, but teachers of the world, and servants of the church. Thus in few words have we answered to the objections of the anabaptists, which we have confuted also in other places. Hitherto I think it sufficiently declared, that a christian man not only may, but ought also to bear rule and office, if it be rightfully offered unto him.  
But before we knit up this disputation, 
The day of subjects.  we will touch now briefly what is the office of subjects, what every one oweth to his magistrate. first it is the part of subjects, to have a reverend and honourable estimation of their princes and powers. And so to reverence them as god's messengers and ministers. Also outwardly to exhibit such homage unto them as every man's country requireth. It is a foul thing if subjects unreverently should behave themselves to their magistrates. But a false and a light opinion once conceived of any thing doth soon bring a contempt of the same: Therefore here be to be gathered certain open testimonies of the scripture, whereby to engender into every man's mind a dew existimation and reverence toward his magistrate.  
Here now all princes and supercious must take heed lest through their unsemeable and dissolute life they bring themselves into contempt/ & so by their own default lose all their authority amongst the people. truly god himself disdaineth not to call princes and rulers by his awn propre name even gods the places be Exo, xxi. and Psal. lxxxii. 
Exod, xxi. Psal. lxxxii.  The apostles called them the messengers and ministers of god, the places be. Ro. xiii i. Pet, two. 
Rom xiii a i pet two b  Who will not magnify with all reverence gods, and gods ministers, thorough, whom he worketh salvation to the people. He that rejecteth the messenger, rei●ctyth him which sent him. Who so honoureth the messenger, seemeth to bestow his honour most upon the sender. Also saith Solomon. prouer. xvi. 
prou. xvi  Divination is in the lips of the king therefore his heart doth not transgress. And. Ecclesi. viii. 
ecclesi viii  it is my part to observe the commandment of the king, & to have regard to the oath of god. Item prou. xxiiii. 
Prou xxiiii  Mi child fear god, and fear thy king and keep no resort with the sclaundederers. For their perdition shall rise quickly. 
●om. xiii.  Saint Paul likewise Whosoever saith he resisteth the higher powers resisteth gods ordination, and they which shall resist that, shall receive to themselves judgement. Concerning this matter I have entreated also upon the v. commandment, Than let the subjects pray for the princes & magistrates that god may grant them sapience, 
subjects to pray for their princes  prudence fortitude, temperance justice, dew severite meekness and other virtues, to lead than in his ways and preserve them from all evil that we may live peaceably & honestly in this world This doth s. paul require of subjects, i. Timo. two. 
i timo. two Jere, xxix,  And jerem. xxix Many be slothful and negligent in this part and that maketh them some time to be pinched & feyle that they would not. And worthily. For if they would do their duty in praying for their magistrates earnestly/ they should have better, In the old church what a fervent study they had to pray for their magistrate the words of Tertullianus in his Apo. ca thirty doth well declare, 
tertul. apolgeti. ca, thirty,  saying. Let us pray always for all rulers, & kings & Emperors, that they may have long life, a quiet reign, a sayfe house, valiant soldiers, faithful counsellors, honest subjects, a peaceable world, & what so ever man or Emperor or king would have obtained.  

Obedience of subjects  Subjects also ought to obei the laws of magistrates if they be good & equal and so to obey them, that it be with all holy reverence and hearty religion, as obeying not the laws of men but of gods ministers. 
i pet two b  For Peter biddeth us be obedient for the lord. 
rome xiii b Titum iii  And Paul saith subjects must be obedient not only for displeasur but also for conscience sake. That is we must obey our magistrates. not only for fear lest we be punished for contempt and disobedience, but lest we sin against god and our own conscience condemn us. We declared before in the fift commandment by diverse testimonies & examples of scripture, that we be not bound to obey the commandment of magistrates, 
We be not bound to obey magistrates in things contrary to god  in things unlawful and against the word of god The Apostles and Christians of the primative church would rather be imprisoned, banished, 
Rom viii ● two cor iiii and v psa xliiii e  spoiled devoured of beasts, slain with sword, burned with fire and hanged, than to obey wicked and unlawful commandments. The blessed martyr and bishop Polycarpus 
Polycarpus  answering to the underconsul of Rome said. Our doctrine is, saith he, to princes & powers such as be of god to give honour, such honour as is not contrary to the rule of our religion.  
And John chrysostom 
Chrysost●  to Gainam said. It is not lawful for an Emperor which is the mayneteiner of godliness, to attempt any thing against the commandments of god.  
Finally Subjects let them give 
Subei●s to pay tribute  to the magistrate tribute, yea their bodies and life also when need is for the defence of their magistrate, & country, as I declared in the .v. commandment, the lord expressly commandeth in the gospel. Give to god those things which are gods, 
mark xxii, e and xvii d, rome xiii b  & to th'emperor the things which are the Emperors. Whoso ever be slack niggard, or any thing drawing back in this part they be greatly to be reproved, Tributes be dew to the magistrate as the reward of his labour, and as the sinew of public utility and quietness. For what man ever goeth to war upon his own charge and stipend. Every man liveth upon his labour which he susteneth. The magistrate doth labour the prince doth labour in governing that comen wealth and keeping peace. He omitteth his own private business at home whereby else he might provide for himself. Therefore it were against all reason if he should not be maintained with public charges. Also it is requiset that kingdoms & public weals be well appointed with sufficient riches, 
richesse be necessary ●o the public word.  to aid them with all in wars, in dearth, in fierce and other calamities, in reparations, or in repelling of greater dangers, here I speak nothing now of public buildings as of keeping up the walls fortresses, trenches, ditches havens brygges, high ways, fountains, condithes, the court haul, the market place, with many other.  
There be also public officers of justice, as sergeants, herod's of arms, watchmen and diverse such more where as if money be not present, how can any kingdom and comen wealth stand long. 
Richer work men  Therefore they which deny tribute, deny the dew stipend of men's labour, yea & seek the subversion of the comen wealth. They which be slack and unlusteful in public labours & works, do sin not against one ruler, but against the whole body of the comenalte. And commonly it is so seen such lystles & lither labourers little to be blessed of god and seldom to thrive.  
Yet magistrates & princes here must be advertised, to love their subjects committed to their faith and tuition, to spare them as gently as they can, to bear with them, and not to pyntche them with to importunate exactiones. 
exactions  This may be done, if they willbe temperant, and abstain from all superfluous excess and pride. Let a good prince thus consider with him self, 
a goodly ●●●son for princes  how unequal it is for his court to overflow all, withal excess and superfluity, and all his other cities and subjects to be pinched by the belly at home. Let rulers of realms remember, tributes, taxes & customs to be public and not private goods.  
God hateth pollers and extortioners. God abhorreth unmeasurable exactions, taxes or tolls. God doth execrate tyrannies still pylelinge the people. He doth bless gentle and moderate princes.  
The just concord of subjects availeth more in peace and out of peace, 
A golden sentence  than money unjust. And stronger is the realm with less abundance, 
Good subjects mark this lesson.  and more concord betwixt the superiors and inferiors, than with infinite treasures, where magistrates & subjects do not agree.  
This is no lie/ comen experience testifieth the same.  
Thus much good audience, have I entreated concerning magistrates upon the occasion of the sixth commandment thou shalt not kill declaring as briefly as I could under your charitable audience, why magistrates be ordained of god, what is their duty to their subjects. What is the duty of subjects to them. Now let us prostrate our supplication to god that of his clemency he will so grant both to the magistrates & to the subjects, that they may both walk worthy to their vocation.  
God grant. Amen.   

☞ Of sedition Insurrection, and rebellion, and their punishment read these places.  
Num, xvi fig. xx. a. judicum. ix. d. e. f. xii. a. b. two. Reg. xx. three reg. i a. i. Hester. two. d. Act. v. e. nineteen. c. xviii. b. ●   

¶ Seek peace, and ensue it.  ¶ Psalm. xxxiii. i, pet. iii. 
The fear of the Lord is the beginning of wisdom,  ¶ Psal cxi. b. prou, ix, b. job, xxviii. c. Eccle. i, c,  

¶ Imprinted for Gualther Lynne dwelling upon Somers Kaye by Byllyngesgate. In the year of our lord god. M.D.Xlix, The xxiii, day of August,  
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