Common Places — Peter Martyr Vermigli

Common Places · Peter Martyr Vermigli

The ſeuenteenth Chapter. Of Warre or Battell.

In 2. Sa. 3. at the end. Looke In Gen. 1….BEcauſe in the holie Hiſtorie, there is often mentiō made of war: I thought good to ſpeake ſomewhat of y^e matter. The Etymologie of the word.And as touching the Etymologie of the word, it is called in the Hebrew Milchamah, of Lacham, which is to fall and be cut off, and that either with a ſword or with the téeth, becauſe in warre many ſlaughters are committed. The Gretians betwéene foreign and foreign put the ſame difference that the Latines hauehave put betwéene Bellum and Praelium, that is, warre and battell. And it ſéemeth that foreign hath taken name of foreign, that is, of turning: becauſe manie are the turnings and chaunces in warre. Whereof perhaps came that ſaying: Manie be the newes of Warre. In Latine it is called Bellum, either by the figure Antiphraſis, as who would ſay, not good: or elſe becauſe it is a good thing, and compared vntounto peace: or elſe (as Feſtus ſaieth) of Belluis, A diſtinctiō of war…that is, cruell beaſtes or monſters. Now will we diſtinguiſh warre, the ſubiect doubtleſſe into accidentes. Some warre therefore is iuſt, and otherſome vniuſt. Howbeit to ſpeake truely, vniuſt warre, is no warre: it is rather Théeuerie. A definition of iuſt warre.And iuſt warre maie thus not vnaptly be defined. It is an Hoſtile diſſention whereby through the Princes edict miſchiefes are repreſſed by force and Armes, to the intent that men may peaceably and quietly liue by iuſtice and godlineſſe. The generall kindes of warre & of peace.The generall kinde is diſſention. For contrarie vntounto warre is peace, and as the generall kinde of peace is vnion, ſo the generall kind of war is diſſention. But becauſe diſſention is manifold (for men diſſent among thē ſelues either in opinions or in kinde of life, or in will,) therefore Hoſtile is added. And becauſe there may be an Hoſtile diſſention, which is not tried by weapons, there is alſo added, By Force and Armes. The efficient cauſe.The efficient cauſe is the commaundement of the Prince, without which, The end.warre cannot rightly bee made. The ende is, that people maie quietly maintaine iuſtice and godlineſſe. Here hauehave we comprehended the foure kindes of cauſes. The forme, is Hoſtile diſſention: the matter are the miſchiefes which ought to be repreſſed: the efficient cauſe is the Magiſtrate: the ende is, that wee maie liue iuſtly and godly. But when we ſay that the Edict of the Prince is required, we vnderſtand no difference betwéene a King, the gouernment of manie good men, and a Common weale; but we onelie oppoſe a Prince againſt a priuate man.

2 Hereof are gathered thoſe thrée properties which commonly are aſcribed vntounto right warfaring. Firſt, Thrée conditions of iuſt warre.that there is required the authoritie of the Prince: Secondly, an honeſt cauſe, to wit, that peace be ſought for: Laſtly that it be doone with a good mind. I am not ignorant that Plato in Alcibiade. 1. writeth that men mooue warre, when as either they be deceiued, or conſtrained, or ſpoyled. But all theſe things are included in that part wherein I ſaid: To the intent that miſchiefes may be repreſſed. Auguſtine in the tenth queſtion vponupon Ioſua ſaieth, that warre hath a reuenging force, and that therefore it is good right to make warre vponupon any nation or Citie which ſhall deſpiſe to correct that which is ſhamefully committed: and that therefore the warre of the Iſraelites againſt the Tribe of Beniamin was iuſt, Iud. 20.for that they being ſo often admoniſhed, yet would not reuenge a wicked act. And he addeth that the cauſe of warre is iuſt, if things taken away by iniurie be not reſtored. Iſidorus alſo in the 17. booke the firſt Chapter ſaith: that warre is rightly taken in hand either for demaunding of reſtitution, or elſe for the putting awaie of iniuries. And Auguſtine in the ſelfe ſame former place: The warre (ſaieth he) is rightly made, which is taken in hand by the commaundement of God. And they which ſo make warre ſaieth he, are not ſo much the Authors of warre, as they be the Miniſters of God. The ſame Father in the 44. queſtion vponupon Numeri ſaieth, that the war which y^e Iſraelites made with the Amorrhites was iuſt, becauſe they had denied vntounto them a ſafe paſſage, when they required the ſame. And as touching the efficient cauſe: Warre cannot iuſtlie be made without the authority of the Prince. Rom. 13. 3.that warre cannot be made, without the authoritie of the Prince, it is certaine. For Paule ſaieth, That he beareth the ſword. Therefore he may either giuegive it or take it from whō he wil. And in the Code, in the title Vt armorum officia niſi iuſſu principis ſunt interdicta, in the law Nulli, Valentinianus ſaith, Let no vſe of warres be had without our conſent. And in the Digeſtes Ad legem Iuliam maieſtatis the 3. lawe: They which make warre or muſter mē, or gather any armie together without the commaundement of the Prince, are in daunger of the ſame law. And in the Code, De re militari, in the lawe Nemini, the ſelfe ſame thing is decréed, and that not vniuſtly. For if a priuate man, at his owne aſſignement will take weapons in hand, he doeth iniurie to the Magiſtrate: ſéeing if he bée wronged, it behooueth him to make ſute vntounto the Prince for his right. But if he will with ſtrong hand giuegive ſentence on his owne ſide, he committeth treaſon. Yea and he which fighteth in the Campe without commaundement of the Emperour, is put to death, although that the matter otherwiſe happen well. The like hauehave we in the Digeſtes De re militari, in the lawe Deſertorem. And thoſe things which be ſo taken by the enemie are vniuſtly poſſeſſed, and ought to be reſtored, becauſe the commaundement of the Prince was not had therein. Wherefore let the baniſhed men at this day take héede what they do, when they denounce warre againſt their owne Cities from whence they be caſt: ſéeing that is no warre but Théeuerie. For which cauſe Caeſar when he went to Rome with his Armie, and that Antonie and ſome of the Tribunes of the people came vntounto him, was glad that he had in his Armie ſome Magiſtrate.

The arguments of the Anabaptiſts, that it is not lawfull to warre.3 Now come I to the Queſtion. The Anabaptiſtes being the furies and plagues of our time, ſaie abſolutely that it is not lawfull to warre. And for the confirmation thereof, they bring certaine goodly Arguments out of the holy Scriptures. You your ſelues (ſaie they) affirme that it is lawfull to make warre either for the auoiding or reuenging of iniurie, but it is not lawfull in reſpect either of the one cauſe or the other: therefore it is in no wiſe lawfull. For Chriſt ſaieth: Matt. 5. 39.If a man giuegive thee a blowe on the right cheeke, reach thou vntounto him the left. If a man take awaie thy coate, giuegive him thy cloake alſo. And laſtly he concludeth: Reſiſt not euill. And Paul ſaieth: Ibidem. Ro. 12. 17.Render euill for euill vntounto no man. Againe, Reuenge not your ſelues (my beloued) but giuegive place vntounto wrath. And Chriſt ſaid vntounto Peter, Io. ver. 19. Mat. 25. 52He that ſtriketh with the ſword ſhall periſh with the ſword. Rom. 1. 19.Alſo Paul out of Deuteronomie citeth that ſaying: Deu. 32. 35 Prou. 25. 21 Matt. 7. 1.Reuenge belongeth vntounto me & I will reuenge. Moreouer, Chriſt ſaith: Iudge ye not, and ye ſhall not bee iudged. But he which maketh warre vppon another man, doeth vndoubtedly iudge him againſt whom he fighteth: and vſurpeth vntounto himſelfe the office and authoritie of God, and iugdeth another mans ſeruaunt. Chriſt alſo in the Parable, Mat. 13. 29will not hauehave the tares to be taken awaie or wéeded out, but commandeth that the ſame ſhoulde be left vntill the Harueſt. Howbeit theſe men when they will roote out the euill men, they alſo in the meane time deſtroy the good. Matt. 22. 7.And in the Parable of the wedding, the King himſelfe ſaieth: that he will ſend his Armie, that is his Angels, and will deſtroy thoſe which will not come. Paul alſo vntounto the Corinthians ſaieth: 1. Cor. 6. 7.Why rather ſuffer you not wrong? Why rather ſuſtaine ye not iniurie? And if it bee not lawfull to contend at the lawe, much leſſe is it lawfull to make warre. And Chriſt ſaieth: My peace I giuegive you. And Paul: Ioh. 14. 27.Being at peace with all men. Eſaie alſo and Micheas ſaie, Ro. 12. 18. Eſa. 2. 4. Mich. 4. 1.that in the kingdome of Chriſt the Speares ſhall bée turned into plowghſhares, and ſwordes into ſpades. Furthermore our warres ought onelie to be ſpirituall. Therefore Paul vntounto the Epheſians hath inſtructed vsus with the Armour of God. Ephe. 6. 13. 14.For our fighting is not againſt fleſh and bloud, but againſt celeſtiall wickedneſſe. And againe, 1. Cor. 10. 4Our weapons (ſaieth Paul) are ſpirituall. Alſo the Fathers when they expound the warres, which are deſcribed in the olde Teſtament, ſay that thoſe were ſhadowes of thoſe warres which wée muſt hauehave with the diuell. VntoUnto which purpoſe they cite Gregorie the 23. Queſt. 1. the Chapter Niſi bellum. Many other arguments beſides might I bring, which they are woont to cleaue vntounto. But theſe I thought ſufficient. For theſe being confuted, the reſt will eaſily fall of themſelues.

4 But on the contrarie part, Arguments that it is lawfull to make war.that it is lawfull to make warre, it may be prooued by moſt ſtrong Arguments. For firſt in the 3. Verſe. 13.of Luke: when the ſouldiers were come vntounto Iohn, they began to demaunde what they ſhould doe to obtaine ſaluation. But he ſaid: Doe violence vntounto no man, accuſe no man falſely, and be content with your wages: but he commaunded not that they ſhould renounce their othe. Matt. 8. 10.Alſo Chriſt commendeth the faith of the Centurion: he ſaide That he had not found ſo great faith in Iſrael: but he bade him not that he ſhoulde depart from warfare. Acts. 10. 4.Cornelius the Centurion, euen then when he was in warriers ſtate, heard that his prayers and almes déedes pleaſed God. Auguſtine for this purpoſe oftentimes citeth that ſaying: Mat. 22. 21.GiueGive vntounto Caeſar the things which be Caeſars. But thoſe things are not giuen for any other vſe, but for the payment of wages vntounto the ſouldiers, and for defence of the Commonweale. And Paul when he had ſaid, that the Prince beareth the ſworde and is the miniſter of God, Rom. 13. 6.therefore ſaith he: GiueGive cuſtome vntounto whom cuſtome, and tribute vntounto whom tribute belongeth: for money is the ſtrength of warres. It is moſt certaine doubtleſſe, which he ſaith, That a Prince is the miniſter of God vntounto wrath. Ibid. ver. 4.And if ſo be that a Prince may chaſtiſe ſeditious Citizens at home, why may he not alſo ſuppreſſe an outward enemie, if he doe violence and vexe and waſte the Common weale? God oftentimes warneth Princes, that they ſhould reléeue the oppreſſed, the fatherleſſe and widowes: and ſometime it happeneth, that this cannot be doone without warre. By this meanes alſo there is reſpect had though not to the will of the enemies, yet to their profite. For euen as a father, of charitie chaſteneth and puniſheth his childe, ſo ought a Prince to reſtraine the fierceneſſe of an enemie, not of hatred, but of Chriſtian charitie, and to benefite him, whether he will or no: and by this meanes the licentiouſneſſe of ſinning is diminiſhed in him. And Auguſtine vntounto Boniface ſaieth, that there is nothing more vnhappie than the happineſſe of ſinners. Further, God in the olde Teſtament, Num. 10. 9 Deut. 20. 1.made lawes, concerning the taking in hande and making of warres. But euill things muſt rather be taken quite away than adorned with lawes. In Deuteronomie the 20. Verſe. 5.Chapter God commaundeth them to be diſcharged out of the hoſt which either builded that yéere, or planted, or married wiues, and they which were of a faint courage, leaſt they ſhould trouble their brethren. He commaundeth that the Prieſt ſhould be preſent, and to inſtruct and warne the people that they ſhould be of valiant courage, that God would be with them, and that although they ſhould ſée themſelues to be excéeded in number and multitude, yet not to hauehave faint hearts, but to caſt their hope vponupon God. He alſo commaundeth that they ſhoulde not cut downe their fruite trées vponupon their enemies ſoile. In the 10. Num. 10. 9Chapter of Numeri he commaunded two trumpets to be made wherewith they ſhould ſound, and eſpecially in warre: that thoſe being heard, they ſhould not doubt but that the rememberance of them was before God. In the 31. Chapter of Numeri, Verſe. 2.he commaundeth that there ſhould be ſought for a reuenge of the Madianites: becauſe that through the making common of their young women, they had circumuented the Iſraelites in their iourney. Againe, he commaunded alſo that that pray ſhould be common, Ib. ver. 27.aſwell to the ſouldiers which fought againſt the enemie, as vntounto them which they had appointed to kéepe the fardels, and vntounto the Leuites, and that ſome part ſhould be imployed vntounto the vſe of the ſanctuarie. But this he would not hauehave doone, if by no meanes it had bin lawfull to make warre. In the 17. Verſe. 9.Chapter of Exodus, whē the Amalachites had doone violence vntounto the Iſraelites, Moſes commaunded Ioſue to take muſter, and to fight againſt the enemie. And in the meane time lifted vp his handes vntounto God, Aaron and Hurre ſuſtaining his wearie armes: Exo. 17. 16.and God ſware that the warre of the Amalachites with them ſhould be perpetuall. In the 31. Chapter of Deuteronomie God alſo promiſeth victorie vntounto his. Verſe. 6.Leui. 26. 8.One of you (ſaieth he) ſhall chaſe a thouſand: and ten, ten thouſand. Ioſua when he came into the land of promiſe, Ioſua. 5. 13.ſawe the Lorde armed and ſhaking a drawen ſworde, and heard him promiſe, that he would be the Prince and Captaine of that warre. In the 13. of Deuteronomium: Deut. 13. 12if any Citie turne to Idolatrie, God commaundeth that the ſame ſhoulde be ouerthrowen, and that the pray ſhoulde be burned. And when in the firſt of Iudges, Verſe. 1.warre was to be taken in hande againſt the Heuites and Chananites and Iebuſites, they aſke counſell of the Lorde what Tribe ſhoulde firſt aſcend: and he aunſwered: The tribe of Iuda. Dauid in the 144. Pſalme: Pſal. 144. 1.Who teacheth my handes to fight and my fingers to the battell? But God teacheth not euill. And there is a great Emphaſis in that which he ſaieth: My handes, for he was a man according to the heart of God, yet did he not make warre by his own counſell, but by the commaundement of God.

5 Neither muſt thoſe warres be vnſpoken of, which the Machabees made for Religion, and for the commonweale. Eccle. 3. 8.Eccleſiaſtes ſaith: There is a time of warre, and there is a time of peace: but there is no time for a thing vniuſt and forbidden. 1. Sam. 10. 1. &c.While Amnon ſtood to his promiſe, Dauid maintained y^e league, and ſent Ambaſſadours vntounto him. But when as he had reprochfullie handled the Ambaſſadours of Dauid, the warres began. Zacharie the 10. Verſe. 5.Chapter, They ſhall fight becauſe the Lord will be with them: Yea, and they be called the warres of the Lord. For ſo ſaid Saul vntounto Dauid: 1. Sa. 18. 17 1. Sa. 25. 28.Thou ſhalt make the Lordes warre. And Abigail: Thou (ſaith he) fighteſt the Lordes battels. And in the 2. booke of Paralipomenon the 20. Verſe. 15.Chapter. When the king of Syria, had gathered his power againſt Ioſaphat, and he openlie made his prayers vntounto the Lord, Iahaziel the Leuite, being inſpired with the holy Ghoſt: This (ſaith he) is the warre of God, not of men. In the new Teſtament, Acts. 23. 17Paul would by the aide of the ſouldiers, be brought vntounto Caeſaria, that he might not be taken holde of by the Iewes. Heb. 11. 33.In the Epiſtle to the Hebrewes it is thus written, The Saintes by faith ſubdued kingdomes: Wherefore warre may be an exerciſe of faith. And leaſt that anie man ſhould thinke that that place is to be vnderſtood of ſpirituall fighting, it is added: They ouerthrewe the Armies of Aliants. Verſe. 34.Auguſtine vntounto Boniface the warrier thus writeth: Thou oughteſt to knowe that thy ſtrength is the gift of God: Therefore ſo often as thou putteſt on armor, thou ſhouldeſt remember to take héede, that thou vſe them not againſt him that gaue thée them. Beſides, in the making of warre, there is néede of patience in the induring of labours, a ſtout heart in perils, a diligence in the enterpriſing of thinges, a ſpéedineſſe in performing, and a Counſell in prouiding. Which thinges vndoubtedlie cannot be had without the gift of God. And Auguſtine addeth, that peace is of will, and warre of neceſſitie. Wherefore we muſt pray vntounto God, that we may be deliuered from the neceſſitie of warre, but not frō warre it ſelfe if it be neceſſarie. Of this ſaying, Hoſtienſis gathereth, that he dooth ill which taketh warre in hand of will, and not of neceſſitie. And neceſſitie oftentimes commeth by reaſon that a Magiſtrate muſt manie times for duetie ſake make warres, leaſt he ſhould ſéeme to forſake the people. Men are two wayes retained in their duetie: namelie, by reward, and by puniſhment, that the obſeruers of lawes may be rewarded, and the contemners puniſhed. Wherefore this the Magiſtrate may rightlie prouide, and that without blame. The ſame Auguſtine: All things (ſaith he) are at quiet when warres be made. For warres he ſaith are not made for pleaſure ſake, or vppon a gréedie minde of getting, or vppon crueltie, but for a deſire of peace that good men may be aduaunced, and euill men reſtrained. Which ſaying is recited by Gratian, Cauſe 23. queſt. 1. the Chapter Apud pios. And in the ſame queſtion in the Chapter Militare: To goe on warfare is no ſinne, but to goe to the warre for bootie ſake, is ſinne. And againſt Fauſtus, the Maniche, in the 22. booke, of the 73. Chapter: What doe we reprehend (ſaith he) in warre? That men doe die who otherwiſe ſhould die, if that were not? But this is the part of an effeminate and weake man. wherefore we condemne a couetous deſire, a crueltie of fighting, and a luſting after dominion. But in that the godlie are defended and the wicked ſuppreſſed, that may not be condemned.

6 But I heare of a doubt obiected by ſome, An obiection that thoſe teſtimonies are out of the old Teſtament.that the greater part of theſe Teſtimonies are auouched out of the olde Teſtament. To what end ſpeake they this? Doe they not receaue the olde Teſtament? Vndoubtedlie the holy Ghoſt in the new Teſtament cited very manie teſtimonies out of the olde. Howbeit, the olde Teſtament they reiect not, neuertheleſſe they ſay that there be thinges extant therein, which are not ſet foorth vntounto vsus to be followed. I graunt that. But thoſe things which be written of warre, belong vntounto the lawe of nature, which ought to be eternall. For it is an euerlaſting lawe, that good men ſhould be holpen, and euill men repreſſed. Albeit in the new Teſtament there is no leſſon giuen as touching warrefare. Firſt becauſe the Chriſtians in thoſe beginninges had not either a Commonwealth, or their Magiſtrates: Secondlie, becauſe there had bin ſufficient commaundement giuen of that matter in the olde Teſtament. For immediatelie after the floud, God made a lawe, That bloud vniuſtlie ſhed, Gen. 9. 6.ſhould be required [of the manquellers,] and that was to be doone by the Magiſtrate. Wherefore it was ſufficient that thoſe thinges were confirmed in the new Teſtament. And that did Paul in the Epiſtle to the Romans, Rom. 13. 3.when he writeth, that a Magiſtrate hath the right of the ſword. Yet did not God in thoſe firſt times forſake his Church, although the ſame had no Magiſtrate. For in ſtead of the outward ſword, it had the woonderfull power of the holie Ghoſt. Acts. 5. 5. Acts. 13. 11.For by it Peter fiue Ananias, and Saphira, and Paul made Elimas blinde. So thoſe thinges which the Church had not by an ordinarie meanes, it had them then by miracles. They had no languages, they had no Phiſitiōs, they had no Schooles: but they had from God the gift of tongues, the gift of healinges, and the wordes of wiſdome: But now muſt thoſe thinges be gotten of vsus by ſtudie and induſtrie. After the ſame ſort God gaue vntounto the Iſraelites Manna from heauen, when they were in the deſert and could neither till the fieldes, nor yet hauehave graine. But whē they were come to the land of promiſe, they lacked Manna, therefore they began to till and eare the land, and to liue vppon their labors. So was it with the Chriſtians at the beginning, yet in the meane time they vſed a ciuill Magiſtrate. For if they had offended in anie thing, or if they had bin commaunded anie thing, they might not eſcape, becauſe they were Chriſtians: yea, and they alſo went a warrefare with the Emperours which were Ethnickes. For there is a ſpeciall mention made of that famous Legion of Thebes. And Euſebius in his firſt booke and fift Chapter ſaith, that the Chriſtians went a warrefare vnderunder M. Aurelius the Emperour in Germanie: And that they in a great drought prayed to the Lord, and obtained rayne from heauen. Moreouer the Goſpell, as it forbiddeth not the vſe of the Sunne and Moone, ſo it forbiddeth not the iuſt vſe of warre.

Whether vntounto a iuſt warre the authoritie of a Magiſtrate be alwayes required.7 And whereas I ſay that the Authoritie of a Magiſtrate is required, there be ſome which thinke that this is not generallie true. Wherefore they vſe this diſtinction: that it is one warre whereby we inuade our enemies, and an other whereby we defend our owne. They confeſſe that it is not lawfull for warre to be made without commaundemēt of the Magiſtrate. But in the defending of our goods, if it be a ſudden violent aſſault, they ſay that oftentimes it is no ſafetie to expect the rule of the Magiſtrate. For ſo it is lawfull to a good man and one that is a priuate perſon, being aſſailed on the way by a théefe, to defend himſelfe with his weapon, which neuertheleſſe they ſo temper, as it may be lawfull with moderation of ſuch defence as is faultleſſe. It may alſo be (ſay they) that ſome Citie is ſuddenlie beſieged by the enemie: where if the aſſent of the Prince be expected, all thinges will come into danger. But he that is ſo oppreſſed by a théefe as he cannot craue the tuition of the Magiſtrate, he is now no more a priuate man, for the Magiſtrate himſelfe armeth him, and giueth him the ſword in his hand to defend himſelfe. For he will not that a Citizen ſhould periſh without a cauſe. The ſame aunſwere may be made for the defending of a Citie. For the lawes themſelues will in ſuch a caſe that Citizens ſhould defend themſelues. And that they ſhould doe that, they are bound thereunto, both by the lawes, and by the royall authoritie of the Magiſtrate. Therefore Hoſtienſis ſaith well, That warres are vniuſt which are taken in hand, neither by the commaundement, nor by the ſecret conſent of the Magiſtrate. But Abraham ſay they, although he were a priuate man, yet he armed his owne familie, Gen. 14. 14 Iudg. 15. 8.and deliuered Lot. And Sampſon a man priuate, yet made he great ſlaughters of the Philiſtians. Howbeit Abraham & Sampſon, The examples of Abraham & Sampſon.although they ſéemed to be priuate men, yet in verie déede they were not. For God had alreadie choſen them, and would hauehave them to be princes. For of Sampſon it is read, Iudg. 14. 6.that the ſpirit of the Lord came vppon him. Theſe examples none ought to followe, vnleſſe he be ſuch a one as féeleth, and hath a ſure triall in himſelfe of the ſame vocation. Howbeit, Abraham they ſay made a league with Eſcol and Mambre, Gen. 14. 13and that they were mightie men and princes: And therefore Abraham by their furtherance armed ſouldiers. But foraſmuch as I in the definition added, By force and armes, therefore they ſay it is not lawfull to vſe wiles. Whether i… be lawfull in warre to vſe wiles.Yes in déede, it is lawfull. For what dooth force againſt a foe, if fraud or force thou vſe? And wiles are included in thoſe wordes: Force, and Armes: ſith there is a certaine force in wiles. So Abraham alſo did when he diuided his Armie, Ib. ver. 15.and by wiles ouercame his enemie when they feared no danger. And after the ſame manner did the Iſraelites, when they beſieged the Beniamites. Iud. 20. 29. Ioſua. 8. 4.The like did Ioſua in the beſieging of the Citie of Hay. Howbeit, in the placing and practiſe of wiles, we muſt take diligent héede that the couenantes, and leagues be not violated. For we muſt kéepe faith, euen with our enemie. But wiles herein conſiſt, that we kéepe our counſels ſecret from our enemie. Yea, and this dooth God himſelfe. Mat. 13. 11For Chriſt ſpake manie thinges vntounto the people in parables, and ſaid that it was not giuen to them to vnderſtand thoſe things, but he expounded them ſeuerallie vntounto his Apoſtles. Briefely, wiles when they be referred vntounto iuſtice, cannot iuſtlie be condemned.

8 Howbeit therein ſéemeth to be a greater difficultie that we ſaide, warre muſt be taken in hand for the ſuppreſſing of wickedneſſe. For how can the ſouldiers know, with what minde the Prince maketh warre? For it may ſo be that he though he make ſhewe of other cauſes, yet he may in verie déede, be led either with crueltie, or with ambition, or with luſt. I anſwere: So long as the warre appeareth not to be vniuſt, the ſubiects muſt obey the Prince: this ſhall in the meane time be ſufficient for them: But if they plainelie perceiue that it is vniuſt, they muſt rather obey God than men. Acts. 4. 19.For although the Magiſtrate doe giuegive thée a verie ſtraite commandement, yet there is no power may binde thée againſt the Lorde. Let ſubiects inquire whether the Prince make a iuſt warre.And vndoubtedly ſubiects in this caſe muſt not be negligent, and be caried with a blinde obedience onelie: they muſt be as inquiſitiue as they may. For neither muſt our workes alſo be blinde. Theſe things I ſpeake of ſubiectes, ſith vntounto mercenarie ſouldiers they doe not appertaine: Mercenarie ſouldiers.Becauſe they without any iuſt cauſe doe willinglie and of their owne accord caſt themſelues into theſe ambiguities, and into theſe ſnares of conſcience. In what things ſubiects muſt obey theſe Princes.But ſubiects muſt in any wiſe obey their Magiſtrates in good things, and in things indifferent.

All meanes muſt be ſought before warre be made.9 And although warre be iuſt, yet muſt it not ſtraightway bee taken in hande. All meanes muſt be attempted, rather than we ſhoulde come to battailes. Yea and for the ſparing of Citizens bloud, cōditions muſt oftentimes be receiued though they may ſéeme ſomewhat vnreaſonable. 2. kings. 18. 15.Ezechias the godly king, made no doubt to melt the Ornaments of the Temple, to redéeme the neceſſitie of battell. But when that nothing preuailed, he fled vntounto prayers and craued helpe of the Lorde. Howbeit thou wilt ſay, that this is the part of a cowardly man, and of one that diſhonoreth his ſtocke to graunt vntounto ſuch maner of conditions: Nay the ſame is rather a true magnanimitie of minde. For Cicero when he would excéedingly commende Caeſar, ſaid that he was accuſtomed to forget nothing but iniuries. And Auguſtine: This (ſaieth he) he ſpake either as a true praiſer, or as a great flatterer. And if ſo be it were not true, yet he ſhewed what maner of one he ought to be. Iniuries (no doubt) muſt be forgiuen as much as is poſſible: ſéeing warre is amongſt the terrible and cruell remedies, which muſt not be applyed, vnleſſe that extreme neceſſitie ſéeme to require. For Phiſitions doe not ſeare or cut, but when it ſéemeth that in a manner the whole bodie is put in hazard. And beſides that many terrible and cruell things doe happen in time of warre, thou canſt not in verie déede after thou haſt once begun, appoint an ende when thou wilt. Therefore Homer rightly ſaide: That there is ſome ſacietie of all things except it be of warre. That this is true, wée hauehave too much experience in theſe dayes. For our Princes ceaſe not from warres, vnleſſe they bee deſtitute of monie. And they pronounce warres oftentimes vponupon light cauſes, onelyonly of a blinde prouocation without any graue iudgement or deliberation of their counſell. But there ought to bee a certaine meane way appointed, that neither we be too vehement nor yet too ſlacke. For although we ought not to be hard in forgetting of iniuries, Howe farre foorth iniuries muſt be forgiuen.yet muſt only thoſe be forgiuen which bee in our owne power. In ſo much as wée muſt neither forgiue peruerſe and Idolatrous worſhippings, neither yet other mens iniuries. And beſides this we muſt vſe victorie with moderation and reaſon. And this was it which Abner required of Ioab, 2. Sam. 2. 17leaſt his brothers ſhould be ſlaine vntill few were left. Becauſe when we ſée, that thoſe which were equall vntounto vsus in fortune and honour are now become ſubiect vntounto vsus, we ſhoulde therewith be ſatiſfied. Therefore Virgil verie well ſaid: Spare them that be ſubiect, and vanquiſh them that bee ſtubborne. For he that vſeth clemencie towardes them that be ouercome, may appeare to bee the ſauer of them: and the men vanquiſhed, will alwayes (ſo long as they liue) carrie about them an excellent monument of his moderation and clemencie. And in no other thing doe we more imitate God, as Seneca writeth in his Treatiſe De Clementia. How we are to deal… towards them that be ouercome.And yet muſt we not be ſo mercifull, but that wee may commaund pledges of them that be ouercome, or elſe place Garriſons among them, leaſt ſome tumult might bee raiſed through our negligence. For thrée thinges chiefely are to be required in them that be ouercome. Thrée reſpects that we ought to hauehave in victories.Firſt that their faults may be amended, ſecondly that they may be made an example, to the intent that others maie take the better héede: laſtly that others may liue the more peaceably and quietly. Theſe endes it behooueth them that will rightly make warres, to ſet before their eyes, ſéeing all things muſt be referred to the glorie and honour of God.

10 Hitherto we hauehave ſpoken after what ſort the iniuries of other men muſt be holpen. Whether a Prince may defend his own perſon by warre.But what if the Prince himſelfe ſhal be aſſaulted by himſelfe? Shall he defend himſelfe by armed force? I aunſwere: Firſt, he muſt doe nothing with furie or blind motion, but muſt be able ſpecially to ouerrule his affections. Further he ought to be more eaſilie intreated in his owne iniuries, than in other mens. For euen as he is not liberall which giueth of an other mans, but rather he which departeth with ſomewhat of his owne: ſo he is mercifull, which rather forgiueth his owne iniuries than he which forgiueth other mens. Firſt therefore a Prince ought to weigh with himſelfe his calling, whether he came to that dignitie by good meanes, or rather intruded himſelfe by violence and oppreſſion. And let him beware that he minde not by the bloud of Citizens to defend that which he naughtily attained to himſelfe. But if he perceiue, and knowe for a certaintie that he was placed in that office by God, he ought by all iuſt meanes to defend himſelfe. For now he doeth not ſo much defend himſelfe as the Commonweale and the ordinaunce of God. He ought in no wiſe to ſéeke his owne but the glorie of GOD and ſafetie of the Church: and eſpecially if the enemie be ſuch, as mindeth either to deſtroy or peruert the worſhipping of God. Cicero is commended, becauſe when ſtrength of armes was offered him by which he might hauehave defended himſelfe, yet he choſe rather to goe into baniſhment, than for his owne cauſe to ſhed innocent bloud. Albeit in that he afterward repenting himſelfe wrote vntounto Atticus, y^t he might hauehave died valiantly, he may not therein be allowed: for he was not alſo conſtant in that which he had rightly purpoſed. Otho the Emperour when he perceiued that the matter tended to the ſlaughter of Citizens, gaue place of his owne accord: and that rightly in verie déede. Howbeit in that he ſlue himſelfe, he cannot be praiſed. But the moderatiō of our Dauid, is by all meanes to be commended: 2. Sa. 15. 14.for he when Abſolon was in armes choſe rather to giuegive place than to ſet Citizens together among themſelues, being otherwiſe readie to execute the will of God howſoeuer it were. If he ſhall ſay (ſaith he) thou pleaſeſt me not, I am readie, let him doe that which ſeemeth good in his owne eyes. An obiection.So theſe things being diligently conſidered, it is lawfull for a prince to defend him ſelfe. Ierem. 34.But what ſhall we ſay of Zedechias the King, for he when he had a lawfull calling, and was beſieged by Nabucad-nezar an Idolatrous Prince, and ſawe that the Citie and religion ſhould be vtterly ouerthrowen, would not yéelde himſelfe, and for that cauſe is condemned. Some man perhaps will ſay that his calling might not ſéeme to bee lawfull, ſith that the Kingdome might rather hauehave belonged to Ioachim. But this will not I ſay: for in ſo much as the ſame Ioachim was alreadie led away captiue, it ſéemeth that of right the ſucceſſion returned to his Vncle Zedechias. Ibidem.Howbeit theſe things appeare more probable vntounto mée: Zedechias had broken his othe and couenaunt, he was an Idolater, he had defaced the lawe and religion of God. Ouer this God had giuen him commaundement by Ieremie that he ſhoulde yéelde himſelfe, but he woulde not obey, but ſet himſelfe againſt the word of God. Alſo it was now time, that that people ſhoulde bée ſent into baniſhment, becauſe their ſinnes were come to their fulneſſe. For neither was the king better than the people, or the people than the king. But what ſhall wee ſay of thoſe Romane Popes, when two or thrée be created at one and the ſelfe ſame time? Is it lawfull for them as they are woont to doe, to maintaine their election by force and armes? It is not lawfull. For neither is the ſucceſſion of them lawfull, nor yet the ende good, ſéeing as much as in them lyeth they deface and oppreſſe the law of God.

11 But is it lawfull for the Miniſters of the Church to beare armes? Whether it be lawfull for Miniſters of the Church to warre. Look In 2. Kings. 11.It is not lawfull. For they muſt auoide all things which may hinder their function. And Ariſtotle in his Politicks ſaith, that two offices muſt not bee committed to any one man, becauſe no man can be fit for both the functions, ſéeing either of both, requireth a perfect and whole man. Yea and ſcarcely can there be any one man founde that can well execute the one or the other. For firſt the office of a miniſter is to teach the people. Which function howe great it is by it ſelfe alone, euerie one maie eaſilie vnderſtand. Secondly to pray daie and night for the people: laſtly alſo to exerciſe diſcipline. Who is able ſo to doe theſe thrée things, as he can hauehave leaſure beſides to fight? Paul vntounto Timothie ſaieth: Suffer thou afflictions as a good ſouldier of Chriſt. 1. Tim. 2. 3.Let no man going on warfare intangle himſelfe with the affaires of this life, that he may pleaſe him which hath choſen him to warfare. There is no mā crowned but he which hath lawfully contended. He warneth Timothie, that he ought to be a good ſouldier, & therefore that he prepare himſelfe to afflictions. For if thou wilt doe thine office rightly, thou muſt of neceſſitie ſuffer many things. And he addeth: No man going on warfare intangleth himſelfe with the buſineſſe of this life. For both in the Code and in the Digeſtes, Souldiers are commaunded to leaue both y^e trade of Marchandize and alſo huſbandrie, to the intent they may alwayes doe that which they are commaunded. But howe much rather muſt this be intended of the Eccleſiaſticall function? In holy ſeruices the Crier was woont to proclaime: Doe this: to the intent the Prieſt might vnderſtande, that he ought wholy to be occupied in holy things. The office of a good Paſtor is no ſlight thing, which may be executed without ſingular diligence and attention. Ib. ver. 5.None ſhall be Crowned (ſaieth Paul) but he that hath ſtriuen lawfully: that is, he that hath doone euen ſo much as the lawe commaundeth. And Paul in another place: 2. Cor. 10. 4Our weapons (ſaieth he) be not carnall but the power of God, to caſt downe euerie high thing that aduaunceth it ſelfe againſt God. This is the armour that muſt be committed vntounto Miniſters. Howbeit if an enemie vponupon the ſudden beſiege the Citie, That miniſters may ſometime take armes.and hath euen now laide ſiege to the walles, the Miniſter of the Church may rightly take Armes and repell violence, and doe that which becommeth a good Citizen. Notwithſtanding when other ſouldiers ſhall come, he muſt retire himſelfe to his office. But this will the Biſhops neuer graunt. For if any man perhaps ſhall kill an enemie, him they account for irregular. And for the proofe hereof they alleage (forſooth) the fact and example of Dauid. 2. Par. 22. 8.God ſaieth vntounto him: Thou canſt not build a Temple vntounto mee becauſe thou haſt ſhead bloud. Beholde (ſay they) he is forbidden to build the temple becauſe of bloud iuſtly ſhead. Howbeit theſe things are mere trifles: for that temple was a ſhadow of the Church. And becauſe Chriſt builded his Church not by violence or by bloud, therfore God woulde hauehave his temple to be builded not by Dauid but by Salomon the peaceable king. Moreouer Salomon in himſelfe did ſhadowe Chriſt. Pſal. 110. 3.But Chriſt gathered vntounto himſelfe men that came not againſt their willes, but a willing people. For that cauſe God made this aunſwere vntounto Dauid. And whereas they ſay that this muſt be vnderſtoode of bloud iuſtly ſhead by Dauid, it is falſe. Nay it ought rather to be vnderſtoode of the betraying of Vrias, and of thoſe ſouldiers which were ſlaine together with him. This fact although God had forgiuen Dauid before, yet would he appoint ſome diſcipline for it. But let theſe men which be ſo ſharpe and wittie tell me, whether Peter, when he ſlue Ananias and Saphira, Acts. 5. 5. Acts. 13. 11.or Paul, when he had blinded Elimas, were made irregular. Or elſe if they were not from that time forforwarde exerciſed in the office of Apoſtles.

That miniſters ought to be in the campe.12 But in a Campe there be, and ought to be Miniſters, howbeit, not to fight but to inſtruct the ſouldiers, and to miniſter the Sacramentes if néede require. In Deuteronomium God commaunded the Prieſtes to be in the Campe, Deut. 30. 2. Num. 10. 9who ſhould ſound with the Trumpets. And when as Miniſters doe teach vertues and the worſhipping of God, they may often put men in remembrance of thoſe thinges which pertaine vntounto the ende. And if the Prince be ouerſlacke, they may ſtirre him vp vntounto vertue, and vtter this ſaying vntounto him: Deut. 13. 5The Lord commaundeth that euill ſhould be taken away from among the people. Ioiada, 2. kings. 11. 2.a good high prieſt preſerued Ioas the king, and when he was now growen to be a young man, he created him king, and by iuſt battell chaſed away Athalia, although that he fought not with his own hand. Exo. 32. 38.Yet notwithſtanding Moſes together with his Leuites ſlue a great number of idolaters. And Samuel ſlue Agag. 1. Sa. 15. 32.But theſe thinges becauſe they were particular muſt not be drawen in example. Howbeit, Whether Byſhops hauehave the rule of both ſwords.whether Byſhops hauehave the right of both ſwordes, I will ſpeake nothing in this place. Onelie this one thing I will ſay, that it is not conuenient, ſéeing they cannot be fit for both functions. Booke of Machab.But the Aſſamonites thou wilt ſay, held both the head byſhoprick and the kingdome. I aunſwere, in that they deliuered their Countrie and preſerued Religion, they are to be prayſed: But in that they would retaine vntounto themſelues the kingdome, I allow it not: ſéeing they vſurpe an other mans right. For the promiſe of the kingdome was made to the Tribe of Iuda, Gen. 49. ver. 10. Pſal. 89. ver. 21.and to the houſe of Dauid. Hoſtienſis in this matter is altogether of my minde, and addeth at the laſt: Let the lawes ſay, let the Canons decrée, let men cry out as much as they will, yet will our Cleargie men be warriers. And aſſuredlie, euer ſince the times of Adrian the Pope, which called Charles the Great into Italie, the Byſhops and Cardinals hauehave neuer ceaſed from warres.

13 But the warre of mercenarie ſouldiers is for manie cauſes diſallowed. Againſt mercenari… ſouldiers.Firſt ſéeing ſuch ſouldiers doe without a cauſe put themſelues in danger. For if the warre be vniuſt, and that vnknowen vntounto the people, ſubiectes may be excuſed, but thoſe men cannot, inſomuch as they cannot pretend an obedience: becauſe they are not led with obedience, but with couetouſneſſe. Further vnleſſe that theſe men would ſo eaſilie runne to the Drummes, manie warres would not ſo raſhlie be taken in hand, nor be ſo long continued. Moreouer they bring to paſſe that their Countrie is ill reported of, and is hated of other nations. For it muſt néedes be, that he which taketh harme be agréeued. Alſo they are lauiſh of their owne life which had béene meete for them to hauehave ſaued. Furthermore they leaue their owne vocations, their wiues, their children, their families, and hauehave a care of other mens. Alſo they waſt the ſtrength of their owne countrie, ſith it is not credible, that all they which go forth doe returne home. Beſides, it is a thing of moſt wicked example: For after a ſort they ſell their owne life, not for iuſtice ſake, but for monie. Gen. 14. 22And yet would not Abraham take anie part of the pray from the king of Sodom, whome he had mightilie holpen. He thought it to be ſufficient, that he had deliuered Lot. Moreouer (which is a ſpecial point of vnrighteouſnes) they hurt them of whom they were neuer hurt: ſo as y^e poore wretches whoſe townes and fieldes they waſte and ſpoile, may cry out: Wherefore doe you theſe iniuries vntounto vsus? What hauehave we deſerued at your handes? HaueHave you ſo great leaſure frō your owne buſineſſe, as you wil deſtroy other mens? Adde withall, that ſuch ſouldiers doe returne home much woorſe than they wēt foorth. For they imitate whatſoeuer they perceiue to be doone naughtilie and licentiouſlie among other Nations, and when they be returned home, they infect their owne countrie. Yet neuertheleſſe, I blame not honeſt leagues, made betwéene néere neighbours, but yet ſo, as the cauſe of the warre ſhould be conſidered, whether it be iuſt or vniuſt. Further that they aſſiſt one another to repel an vniuſt force, or vncleane, not for to make warre for their owne pleaſure. But by this meanes (will they ſay) a commonweale ſhall be vnſkilfull of warlike affaires. Howbeit, it is not the part of Godlie men ſo to thinke: For who were euer leſſe exerciſed than the Hebrewes, when they went out of Egypt? Yet was God preſent with them, and hauing deſtroyed the warlike Nations, he brought them into the land which he had promiſed. Rom. 3. 8. A rule of Paul.But that rule of Paul muſt ſtill be retained: We muſt doe no euil, y^t good may come of it. So, manie miſchiefes muſt not be ſuffered, y^t thereby we may hauehave better exerciſed ſouldiers. Poſſidonius in the life of Auguſtine the 27. Chapter ſaith, that he in his writinges would neuer commend them which went to warre in anie place of their owne accord, although he vſed oftentimes to intreat for other naughtie men. But Plato would hauehave warres to be common vntounto women aſwell as all other exerciſes. But we iudge out of the word of God that the ſame is not lawful. For it behooueth them to tende to their houſhold, and eſpeciallie to hauehave regard vntounto chaſtitie. Whether women may be in warfare.Yet if a verie great neceſſitie of the commōweale require, they may helpe the ſouldiers, either in gathering of ſtones, or in carying of earth vntounto Bulwarkes: but vntounto the ordinarie warrefare, they ought not to indeuour themſelues.

14 Now as touching the Argumentes of our aduerſaries. The firſt fower, An anſwere to the arguments of the aduerſaries.or fiue, ſéeme to be of one ſort, and may be confuted with one anſwere. Firſt we muſt note, that the Scribes & Phariſies had corrupted the lawe of God, wherefore Chriſt reſtored the lawe to a perfectneſſe, and reiected the inuentions and traditions of them. For he teacheth nothing contrarie to his faith, neither is the lawe repugnant vntounto the Goſpell. And he ſéemeth to ſet foorth two things: Firſt that we ſhould louelove, and ſecondlie, Matt. 5. 44.that we ſhould helpe euen our enemie. To the firſt.Theſe thinges in verie déede they ſay are peculiar to the newe Teſtament. That there is no contrarietie betwéene the old & newe Teſtament Verſe. 18.But they are farre deceiued, ſéeing God commaunded theſe thinges in the olde Teſtament. For in the 19 of Leuiticus: Thou ſhalt not ſeeke (ſaith he) reuenge, neither ſhalt thou remember the iniuries of the children of thy people. Yea, and in the 22. Chapter of Deuteronomium, Verſe. 1.we are commaunded to doe well, euen vntounto our enemie. If thou meete (ſaith he) with a ſtray Oxe of thine enemie, bring the ſame to him againe. If thou ſee his Aſſe fallen downe vnderunder his burden, helpe with him to heaue vp. Wherefore Chriſt onelie reuoketh the true meaning of the lawe, which the Phariſies had corrupted. So then there is no repugnancie betwéene the lawe and the Goſpell, ſeeing we are of both commaunded to louelove our enemies. Alſo the lawe and the Goſpell agrée as concerning the publike authoritie of the ſword. For the lawe ſaith: Exod. 21. verſe. 24. Deut. 13. 5.An eye for an eye. Againe: Thou ſhalt take away euill from among the people. In theſe wordes the ſword is committed to the Magiſtrate. The ſame thing dooth Paul teach vntounto the Romans: He beareth not the ſword in vaine: Rom. 13. 4.for he is Gods reuenger. And Peter in the 2. 1. Pet. 2. 14.Chapter: To the puniſhmentes (ſaith he) of euill doers, and for the praiſe of them that doe well. But to puniſh (thou wilt ſay) and to forgiue be contraries, whereof the lawe teacheth the one, and the Goſpell the other. If thou well marke them, To puniſh and to forgiue be no contraries.thou ſhalt perceiue that they be no contraries. For the one pertaineth to a priuate man, the other vntounto the Magiſtrate. Be it ſo that the Magiſtrate forbiddeth by an edict, that Citizens ſhall not vſe weapons, will he therefore take away weapons from officers of puniſhmentes? I ſuppoſe not. Euen ſo Chriſt, when he taketh away from men the endeuour of reuenge, dooth not vnarme the Magiſtrate. For Chriſt in that place inſtructed the Apoſtles whome he meant not to make Magiſtrates, but to ſend them into the world, as ſhéepe among Woolues. Wherefore he teacheth them what they were to looke for. 2. Tim. 3. 12.And all they which will liue godlie in Ieſus Chriſt, muſt ſuffer perſecution. But as touching the Magiſtrate, he ſpake in an other place. Neither muſt thoſe thinges be raſhlie confounded one with an other. Chriſt vſed a figuratiue ſpeeche.Further Chriſt ſpake after the manner of the people, and vſed a figuratiue ſpeach. And thoſe thinges ſo ſpoken doe (I knowe not how) more pearce the mindes of the hearers: Becauſe, If one ſhal giuegive thee a blowe on the right cheeke, is a figure. That did Auguſtine thinke in his 6. Epiſtle to Marcellinus. For as concerning the letter, it is abſurde (ſaith he) that no other part of the bodie ſhould be vnderſtood but the right chéeke. For what if he firſt giuegive a blow vponupon the left chéeke? Now haſt thou not an other left chéeke which thou maiſt lay before him. But the meaning of Chriſt is, that we ſhould not ſéeke reuenge, and that he expreſſed in that figure. Neither in verie déede is the other Chéeke alwayes to be offered. For by ſuch patience ſhould the obſtinacie of thine enemie oftentimes be ſtirred vp the more, and ſo ſhouldeſt thou giuegive an occaſion vntounto euill, which thou oughteſt to diminiſh aſmuch as thou maiſt. Thē we are to ſée what Chriſt would and meant. And vndoubtedlie Luke ſpake neither of the right nor left, but only of y^e Chéeke. Chryſoſtome ſaith y^t Chriſt in thoſe wordes comprehended all kinde of iniuries which are doone by ſtriking. For what if one doe ſtrike thy head or thy ſhoulders, is not the ſelfeſame patience required of thée? Chriſt in like manner ſaith: If a man ſay to his brother, Matt. 5. verſe. 22.thou foole, he is woorthie of hell fire. What if he cal him aſſe, or knaue, dooth he not ſéeme to deſerue the ſelfeſame thing? But as I hauehave ſaid: Chriſt in fewe wordes would comprehend all kinde of iniuries. Yet theſe be expreſſed by name, becauſe they were the chiefe.

15 Of this matter Auguſtine intreated ſomwhat largly againſt Fauſtus y^t Manichie in the 22. booke the 79. Chapter. Wee in the holy Scriptures hauehave in part Commaundementes, and in part Hiſtories and thinges doone. And albeit that thinges doone doe not alwayes expreſſe the lawe of God, yet doe they ſéeme oftentimes not obſcurelie to declare the ſtrength thereof. But who was euer a perfect obſeruer of the lawe, if Chriſt himſelfe, if Paul and the Prophets were not? Neuertheleſſe, Chriſt when he receaued a blowe vppon the Chéeke, offered not the other, nay rather he blamed him that did it. If I hauehave ſpoken euill (ſaith he) beare witnes of euill, Ioh. 18. 23.but if I hauehave ſpoken well, why ſtrykeſt thou me? Neither did Paul offer the other Chéeke, but ſaid: God ſtrike thee, Acts. 23. 3.thou painted wall. Thou ſitteſt here iudging after the lawe, and againſt the lawe commaundeſt me to be ſtricken? And Micheas, when he had declared vntounto Achab the ſucceſſe of the warre, 1. kings. 22. 24.he receaued a blowe of Zedechias the falſe Prophet, and yet vndoubtedlie did not he offer his other Chéeke: but, Ib. ver. 25.Then ſhalt thou perceaue (ſaid he) how thou canſt eſcape, when thou ſhalt goe from Chamber to Chamber to hide thee. And becauſe the Manichies were delighted with the bookes of Apocrypha, he cited againſt them the Goſpel of Thomas, not that he eſtéemed the ſame to be of ſo much authoritie, but becauſe it was verie often cited by them. And thus it is written: Thomas being at a banquet, The Goſpel of Thomasa certaine ſeruitor gaue him a blowe, and Thomas ſtraightway aunſwered, Let God be auenged of thee. The ſame ſeruant afterward going to fetch water, was held and ſlaine by a Lyon, and his hand wherewith he had ſtricken Thomas, was brought by a Dogge into the banquet: a manifeſt token of Gods reuenge. That theſe things belong to the preparation of the mindWherefore theſe thinges (ſaith he) muſt not be referred to the letter, but to the preparation of the minde. So likewiſe ought we to be ſetled in minde, to be willing vntounto all thinges, if we ſhall thinke that thoſe will make to the glorie of God, or to the ſaluation of him that dooth the iniurie. But if he through our patiēce become the woorſe, thoſe thinges in verie déede we ought not to doe, but onelie to retaine them in the minde. For ſo was Chriſt prepared in minde, euen then when he rebuked that ſeruant. And in his time, he ſuffered all contumelies and iniuries, and the croſſe it ſelfe. And Paul although he ſomewhat ſharpelie aunſwered the high prieſt, yet afterward writeth vntounto the Corinthians, 2. Co. 12. 15And I gladlie giuegive and offer vp my ſelfe for you all. He who in the firſt Epiſtle to the Corinthians had excommunicated a man cōmitting inceſt, 1. Cor. 5. 5.2. Cor. 2. 6.in the latter Epiſtle is the cauſe that the ſelfeſame man is receiued with all gentleneſſe. And he that was ſo hard againſt his brethren, would euen for the verie ſame people become accurſed. Rom. 9. 3. Exo. 32. 27.And Moſes, although he had ſo hardlie intreated his brethren, yet ſaid he: Ibidem. 31Either ſpare them O God, or elſe blot me out of thy booke. Alſo Chriſt although he gaue not the other chéeke, yet vppon the Croſſe he ſaid, Forgiue them, Luk. 21. 34.for they know not what they doe. Wherefore if we ſée amongeſt vsus, the word of God to be ſmitten and to hauehave iniuries doone vntounto it, that muſt we in no wiſe diſſemble: or if our good name be hindered, without which there can be no authoritie of our doctrine, that muſt we by all meanes defend. I know there hauehave bin ſome which ſaid, that more perfecter commaundementes were giuen vntounto vsus than vntounto the Iewes: But Chriſt in verie déede meant nothing elſe but to confute the traditions of the Phariſies.

To the ſecond. Matt. 5. 39.16 Reſiſt not euill, that doeth Chryſoſtome thus expounde: Reſiſt not with any euill thing, as if ſo be, Euil, were the ablatiue caſe. For fire (ſaieth he) is not quenched with fire, but with water. Others expound it more abſolutely: that we muſt not reſiſt iniuries with priuate authoritie, or to ſéeke reuenge. And it is Euill, that hurteth either the body, or the goods, or a mans good name. The ſame thing it is, which is ſaide in another place: Reuenge euill for euill vntounto no man. Ro. 12. 17. 1. Theſſ. 5.But all thoſe things muſt be vnderſtoode with this exception: So they make to the glorie of God and ſaluation of thy neighbour. And that there muſt be an exception doubtleſſe vnderſtoode in theſe wordes, it appeareth by the examples and doings of Chriſt and of his Apoſtles, and euen for the ſelfe ſame cauſe that Chriſt, when he had taught that the chéeke muſt be offered, Mat. 10. 23yet added after: If they perſecute you in one citie, flie you into another. Further in Luke he thus admoniſheth: To euerie one that ſhall aske of thee, Luke. 6. 30.giuegive. But if thou ſhouldeſt ſo doe, thou wouldeſt in ſhort ſpace leaue thy ſelfe nothing wherewith to maintaine thy familie. Therefore Paul added an exception: 2. Cor. 8. 13Not that there ſhould be a liberalitie ſhewed vntounto others & a penurie vntounto your ſelues. Wherefore Chriſt meant to exclude nothing elſe but the deſire of reuenge. And ſéeing we be certaine of the ſenſe, what néede we contend about the bare ſaying? For if we woulde rather giuegive all things than goe to the lawe, wee ſhoulde doe nothing elſe but increaſe the boldneſſe of naughtie leawd fellowes. Howbeit if we be oppreſſed either with violence or with the iniquitie of y^e iudge, we ought rather to giuegive al than to depart from right perfection. Iulianus, Celſus, Porphyrius, & others, when they vnderſtoode not theſe things, cried out, that the doctrine of Chriſt made to the ouerthrowing of Commonweales. But thoſe men (as I hauehave ſaid) being blinded with malice, vnderſtoode nothing. The ſaying of Chriſt is, that we ſhoulde not regard the iniuries doone vntounto vsus, yet not ſo as we ſhould abandon all that we hauehave vntounto pray and ſpoyle. To the third Ro. 12. 19.GiueGive place vntounto wrath: that is to wit, The wrath of God. We ought to knowe, that God will reuenge our iniuries, and that we muſt not take vponupon vsus his office. But God will declare his wrath, either by himſelfe, or by the Magiſtrate. Chriſt ſaide vntounto Peter, To the fourth. Mat. 26. 52.Put vp thy ſworde, and that iuſtly: for Peter both was a priuate man and was mooued with an ill ſpirit. To the fift. Ro. 12. 19.To mee belongeth reuenge, and I will recompence. God ſaieth, that reuenge belongeth vntounto him, and that he would doe the ſame, either by himſelfe or by the Magiſtrate. Wherefore he would not hauehave vsus to curſe, or call for reuenge, but rather to deſire this, that the mindes of euill men may be chaunged: for that there is no perill at all though they become the prouder, ſéeing God himſelfe will take our cauſe vponupon him. Matt. 7. 1. To the ſixt.Iudge yee not and yee ſhall not be iudged. This muſt we ſpecially vnderſtande, that Chriſt did not vtterly take away all kinde of iudgement: for to iudge in that place, is to condemne. But there bee ſome which note all the ſayings and doings of other men, and certainely they doe not that for the amending but rather for the ſlaundering of them, and that they themſelues may ſéeme the better: or elſe becauſe they be delighted with ſlaundering. This doth Chriſt reprehend, becauſe it proceedeth of hatred, enuie, pride, and it bringeth foorth verie ill fruites. That this was the meaning of Chriſt, it appeareth by that which followeth: Caſt the beame out of thine owne eye, To the ſeuenth. Ibid. ver. 5.and take the mote out of thy brothers eye. For we finde it euerie where, that it is not lawfull to condemne thoſe thinges which wee ſée no where condemned in the ſcriptures: ſéeing if I condemne open theft or adulterie, I condemne it not but God. Why doeſt thou iudge another mans ſeruaunt? Rom. 144.Paul ſpeaketh not there of iudging ſinne, but of indifferent things which thou maieſt vſe both well and ill, ſuch are meate and drinke. For men oftentimes of a pride ſo iudge of thoſe things, as they condemne that for a moſt grieuous crime which is meane and indifferent.

17 Chriſt would not hauehave the Cockle to be taken awaie: Mat. 13. 29. To the eight.therefore (ſay they) it is not lawfull either to warre or to vſe the ſworde. This place vntounto ſome ſéemeth ambiguous & doubtfull, but if we vnderſtand that parable without exception, wee ſhall leaue no place no not for excommunication: which neuertheleſſe the Anabaptiſtes doe ſpecially vrge. Wherefore they are both wayes confuted. What then is the meaning? I will declare. There is no intreating in that place of the office of the Miniſter, or Magiſtrate, but onelie of the ſtate and condition which ſhould afterward be of the Church: to wit, that the ſame ſhould alwayes hauehave Cockle mingled with wheate, good fiſhes with euill, the fooliſh Virgins with the wiſe, and that the Cockle ſhall ſo remaine, as it can neuer by any helpe of man be taken awaie. But the goodman of the houſe commaundeth, Let them not be rooted vp: Therefore euill men muſt not be taken awaie by the ſword. I anſwere that parables muſt not bee vrged vntounto all partes, otherwiſe we ſhould fall into manie abſurdities. The vniuſt Steward is commended in a parable. Luke. 16. 8.Héere if thou wilt preſent and vrge all partes, thou muſt of neceſſitie ſay that purloining ſeruaunts, which waſte and conueigh their Maiſters goods are to bee commended. That parable therefore muſt onelyonly be conſidered of that one part which Chriſt meant. Deut. 13. 5.For otherwiſe The Magiſtrate is commaunded, to take awaie euill from among the people. 1. Cor. 5. 7.And Paul vntounto the Corinthians admoniſheth, That the leauen ſhould be purged. But it happeneth oftentimes that ſinnes cannot be prooued, or if they can, yet in that they are publike and ſpred abroade, they cannot be taken awaie. Wherefore Chriſt warneth, that although this happen ſometime, yet we muſt not diſpaire: For it will come to paſſe that at the laſt they ſhall be taken awaie by Angels. Yet in the meane time he plucketh not awaie the ſworde from the Magiſtrate, but that it ſhall be lawfull for him to exerciſe his office as much as he can. An obiection.But the Magiſtrate (ſaie they) when he puniſheth the guiltie man with death, leaueth no place for repentance: therefore he ought not to vſe the ſworde. Howbeit this is too too fooliſh. For if it be neuer lawfull to vſe the ſworde, why is it giuen? Is it giuen to the intent it ſhould be alwayes hidden in the ſcabberd? Or why doeth Paul call him the reuenger vntounto wrath? Rom. 13. 4.And as to that which they ſpeake of repentance, they hauehave ſpace ynough, euen then at that inſtant when they ſhall perceiue themſelues that they muſt now be executed. For the Théefe repented euen vponupon the Croſſe: Luk. 23. 40.And manie at this day, which can hardly ſéeme to bee reuoked any other way, yet by theſe meanes are chaſtiſed and returne to themſelues. We ought to iudge in any wiſe for a certaintie, that the elect what time ſoeuer they die, they neuer die without repentance.

Matt. 22. 7. To the ninth.18 But the king ſending his Armie deſtroyed them which deſpiſed to come to the marriage. That king (ſay they) is God, and his hoſte be the Angels. Wherefore the Magiſtrate muſt not put himſelfe among them. Yea but the hoſt of God not onelie be Angels but alſo Magiſtrates. Eze. 29. 20.For ſo was the power of Nabucad-nezar called the hoſte of GOD. And truly ſéeing the people held in contempt and ſcorned the ſayings of the Prophets, and after a ſort would not come to the marriage, God ſent againſt them his hoſt: that is, Nabucad-nezar with an incredible multitude of ſouldiers. So afterward, he ſent againſt them the Romanes. At this day alſo when the holy preachings are contemned, God ſtirreth vp cruell Princes and Tyrants, which may be called the hoſtes of GOD. From whence at this day doe ſo many warres ariſe, but becauſe vngratefull men neglect the word of God and deſpiſe ſaluation offered? It is not lawfull (ſay they) to goe to the law, but that is a certaine pleading warre, therefore much leſſe is it lawfull to warre: for that this is ioyned with a great deale more bitterneſſe. 1. Cor. 6. 1. To the 10.Surely Paul did not vtterly take awaie all iudgements: onelyonly thoſe he tooke awaie which were exerciſed by Chriſtians at the iudgement places of Ethnick Princes. Nay rather (ſay they) he wholy reuoketh them from going to the lawe. For he ſaieth: Why doe you not rather ſuſtaine loſſe, why doe you not rather ſuffer iniurie? That doeth Paul therefore ſay, becauſe men are ſeldome woont to goe to the lawe with a quiet mind. Howbeit if a conuenient meanes be offered, whereby thou maieſt attaine to thine owne, thou not onelyonly maieſt, but oftentimes alſo oughteſt to ſue at the lawe. OnelyOnly muſt hatred and the bitterneſſe of enmities bée laide awaie: ſéeing otherwiſe it appeareth ſufficiently out of Paul himſelfe that it is lawfull to contend at the lawe. For he warneth that the poorer ſort of men in the Church ſhoulde be choſen, which may be acquainted with the cauſes of their brethren. But ridiculous are the expoſitions of the Sorboniſtes and Sophiſters which ſay, that theſe things belong not vntounto preceptes but vntounto Counſels: for when they ſay theſe things, they exclude and diſable all the power of the commandements of God. Vndoubtedly when Chriſt thus ſpeaketh, Yeelde alſo thy Cloake, Matt. 5. 40. Ib. ver. 39. Ib. ver. 17.offer thy left cheeke, I came not to breake the lawe but to fulfill it, he ſheweth himſelfe not to giuegive Counſels but preceptes. But afterward he alſo ſaid more plainely: Matt. 5. 19.He that ſhall breake one (not of the Counſels) but of the leaſt of theſe commaundements: Againe, It was ſaid (ſaieth he) of olde time, But I ſay vntounto you. Theſe be wordes of commaunding not of counſelling.

19 Chriſt ſaieth: Ioh. 14. 27. To the 11.My peace I giuegive vntounto you, therefore it is not lawfull to make war. If we will throughly vnderſtand this place, we muſt knowe, what is peace among the Hebrewes. Schelom ſignifieth a happie ſucceſſe of things: and ſo were they woont to ſalute one another. Alſo Chriſt departing out of the earth did ſo ſalute his Diſciples. And that farre otherwiſe (ſaieth he) than the world is woont to giuegive peace: For men can onelie pray for peace, and for all good things, I will giuegive thoſe things in déede. But if we would hauehave that word to ſignifie true peace, vndoubtedly Chriſt left vntounto vsus the peace of conſcience. He alſo left peace vntounto men among themſelues. Theſe things ſerue nothing vntounto the Magiſtrate or vntounto y^e ſworde. Paul ſaid: Ro. 12. 18. To the 12.Hauing peace with all men. But he added two exceptions, So much as lyeth in you: and, If it may be. And I verilie thinke that there is no Magiſtrate, but commeth to the ſworde againſt his will. Nero himſelfe when he was to ſubſcribe to a ſentence of death, I would wiſh (ſaieth he) that I coulde not write: yet are they driuen of neceſſitie to vſe the ſworde. Eſa. 2. 4. To the 13.They ſhall turne their ſpeares into ſpades. This place alſo doe the Iewes obiect againſt vsus. Where is your Meſſias, (ſay they) ſéeing euer ſince the time that ye began to worſhip him, ye hauehave had experience of more warres than euer before? But the wretched men vnderſtand not y^t the Prophets minde in that place was to commend the doctrine and inſtitution of Chriſt. For if we could be all ſuch as Chriſt taught vsus to be, there would be no néede of ſworde: ſith no man would commit any thing, for the which he ſhould be puniſhed with death. Howbeit becauſe there is alwayes ſome Cockle among the wheate of the Lord, therefore is there néede of a Magiſtrate. But if ſo be that the Church ſhall neuer be throughly purged, to what ende belongeth that promiſe of turning Speares in Spades? I aunſwer: It ought to be ſufficient for vsus, if we hauehave in this life ſome beginning of felicitie. For euen now alſo, amongſt men which be true Chriſtians, there is no néede of the ſworde: But that promiſe ſhall be fulfilled in all reſpects at the ſecond comming of Chriſt. And in this verie time howe manie of vsus ſoeuer doe worſhip God truely, do liue in ſuch ſort, as warres are not ſtirred vp by vsus. And that Chriſt was the Authour of this peace, thereby it appeareth, that when he was borne, the Temple of Ianus was ſhut vp at Rome: for he would hauehave that appeare to be a token of his comming. Paul vntounto the Epheſians ſaith, that Our weapons be ſpirituall. Ephe. 6. 13. To the 14.True it is in ſo much as we are Chriſtians: but becauſe we not onelie are Chriſtians, but alſo men, therfore neither Paul nor Chriſt would pluck away the ſworde from the Magiſtrate. Our wreſtling is not againſt fleſh & bloud. 2. Cor. 10. 4 To the 15.That ſaying muſt be vnderſtoode, by compariſon, as muſt alſo manie other places of the ſcriptures, in which things ſomewhat is denied, not in all reſpects, but onelie by a compariſon. Paul vntounto the Corinthians ſaieth: Chriſt ſent not mee to Baptize. What then? When he baptized, did he any thing beſides his vocation? No verilie, neither was this his meaning: but he meant that he was chiefely ſent to teache the Goſpell. Euen ſo, this wreſtling with fleſh and bloud, is none at all, if it bée compared with that ſpirituall bleſſing.

20 Alſo Tertullian, Tertullians iudgement touching was.a verie auncient writer in his booke De Corona militis, ſéemeth to make for the aduerſaries. He ſaith that it is not the part of Chriſtians to make warre, and this diſtinction he vſeth: If thou hauehave alreadie taken a ſouldiers oth when thou receiueſt baptiſme, depart not from warfare: but if thou ſhalt then be frée, bynde not thy ſelfe. This diſtinction is not good. For if warre in his owne nature be euill, what time ſoeuer thou gaueſt thy name thou muſt depart: for an vniuſt couenant made, muſt ſtraightway be broken, ſo ſoone as euer thou vnderſtandeſt y^e ſame to be vniuſt. Howbeit, Tertullian intreateth not of euerie warfare, but of that onelie wherein ſouldiers were driuen to Idolatrie, to the ſeruices of the Gods, to eate thinges dedicated vntounto Idols, and to weare crownes. VntoUnto this kinde of warrefare, Tertullian exhorteth that the Chriſtians ſhould not come. But and if ſo be they were found in thoſe at the time of Baptiſme, they ſhould remaine in their ſtate: yet ſo, as they ſhould doe none of thoſe things which we hauehave ſpoken of, but rather that they ſhould offer themſelues vntounto Martyrdome. And vndoubtedlie, manie ſouldiers became Martyrs for that cauſe. And that which he ſaith, that thou muſt not depart from the vocation of a ſouldier, if Chriſt ſhal finde thée therein: and that if thou be frée, thou muſt not come thereunto, may bee declared by an example. Paul when he ſaith: If a man hauehave a wife that is an Infidell, which he married before he was a Chriſtian, and ſhe will dwell together with him, ſhe muſt not be reiected: but if he hauehave alreadie giuen his name vntounto Chriſt, he muſt not in anie wiſe marrie with an Infidell. Tertullian altogether ſéemeth to exclude nothing elſe than voluntarie and mercenarie warrefare. For otherwiſe to ſay that a Chriſtian ought not to obay y^e Magiſtrat, if he be called vntounto warres, is verie madneſſe. And in déede, it ought not to be maruelled at, if Tertullian erred in this thing, for he was inclined to the Montaniſtes, and iudged not rightlie as concerning flying away in time of perſecution.

In 2. kings. 19. 2.21 And ſéeing the queſtion concerneth the cauſes of warres, and whether warres may iuſtlie or iniuſtlie be taken in hand: ſome will make warre whether it be by right or by wrong, & otherſome for turning of the ſame away, will receaue euen moſt vnhoneſt and vniuſt conditions. That all conſideration of war muſt be referred vntounto GOD.But Ezechias by his example, and that in his owne ſelfe taught that all this deliberation muſt be reuoked to the iudgement of God: forſomuch as all thoſe thinges which happened vntounto him in warre, he referred vntounto Eſay as to a moſt holie interpretour of the iudgement of GOD. Then to let him vnderſtand that the chiefe care of that matter was in him, he ſent euen them which ſtanding face to face, both ſawe and heard Rabſacke, that if Eſay would demaund anie thing elſe, they might declare it all vntounto him. Looke In 2. Sam 2. verſe. 4.Furthermore, warre is not of the kinde of thoſe thinges which are to be deſired for their owne ſakes. For in ſuch manner of thinges, there is no meaſure to be put, ſéeing ouermuch cannot be there where nothing is enough. For no man at anie time either regarded vertue too much, or two much loued God. But thoſe thinges which are prepared for the cauſe of other things, eſpeciallie if they hauehave great dāmage ioyned with them, ought ſome way to be tempered by reaſon. But warre is a cruell thing, and (as Cicero ſaid) the Latine word Bellum, hath his name of Belluis, that is, cruell beaſtes. For it is the propertie of cruell beaſtes, ſo to rage with themſelues, and to teare one an other. Neither can a warre be iuſtlie enough made, vnleſſe it be taken in hand for an other thing. And that other thing is, that ſafe peace may be kept. Inſomuch as peace is not ordained for warre ſake, but warre is taken in hand for peace ſake. And of this thing we may hauehave a ſimilitude of our owne bodies. A ſimilitude.For who would ſo liue, as he ſhould perpetuallie wreſtle againſt diſeaſes. Wherefore warre is made for peace ſake, not that we ſhould therein abuſe leaſure, and giuegive our ſelues to luſt, but that we may ſincerelie and quietlie woorſhip God. And by this reaſon Plato reprooued the lawes which Minos and Lycurgus made, becauſe they prouided ſo manie thinges touching warrfare, as though the principall point of the Commonweale cōſiſted in making of warre. For an actiue, In 2. kings. 25. verſe. 1.wiſe, & valiant maner of warfare cannot but mooue feare, and bring great loſſe to the enimies. Which thing Polibius ſhewing y^e cauſe teacheth: Neither in déed is it to be thought y^t the maner of warfare importeth not much, ſéeing onelie in the ſame we ſée, that thoſe thinges which ſéemed vnpoſſible to be doone, What a right maner of warring may bring to paſſe.are eaſilie brought to paſſe: and againe thoſe thinges which ſéemed eaſie to be doone, cannot be performed: And according to the manner, they that doe thinges differ among themſelues, ſo as ſome may ſéeme to be aduiſed, others vnaduiſed: ſome wittie, others fooliſh: others ſlow and idle, and others induſtrious and apt to euerie thing.

22 The vnſpeakable leſſes which vntounto the king himſelfe and alſo vntounto all the people are brought by warres, In 2. kings 14. ver. 1…ought to warne euen priuate men to praie vntounto God, that he will ſet ouer them ſuch Princes, as be godly, wiſe, modeſt, and fauourers of peace: and that by their trauell and indeuour he will kéepe and maintaine them in a peaceable and quiet ſtate. And ſéeing it ſo greatly behooueth vsus to hauehave good and godly Princes, it is neceſſarie that wee ſhoulde bee no leſſe carefull of their ſafetie than of our owne. And we muſt take ſpeciall regard, that neither we our ſelues doe ſtirre vp new matters, nor yet that we ſooth princes when they goe about to doe anie thing couetouſlie, or ambitiouſlie, much leſſe to incorage them thereunto by flatterie. But if by diſſwading from vniuſt and vnneceſſarie warres, we ſhall nothing preuaile, yet at the leaſtwiſe, let vsus kéepe our owne conſcience ſafe and ſound. For euen as the Beniamites with their fornicators, and the Troians with their adulterous Paris, were puniſhed together: ſo in a manner all mortall men are woont miſerablie to be puniſhed with them with whome they hauehave committed ſinnes. Vndoubtedlie Princes being men, and all men generallie which beare rule in anie place, ought to looke into theſe glaſſes, namelie, that they conſider what, and how great calamities are brought by vnneceſſarie warres ſtirred vp either raſhlie, or couetouſlie, or vniuſtlie, and for that cauſe may after ſome manner preferre peace before warre. This peace which both God and men make ſuch an account of Ioas being deſtitute of, In 2. kings. 12. ver. 20.could not chooſe, hauing loſt ſo great and notable a good thing, but iudge himſelfe to be miſerable and vnhappie. And herein was that miſerie the greater, becauſe in ſtead of that good thing loſt, he receaued a verie great & gréeuous euil. For warre being giuē in y^e ſtead of peace, might take away all the good thinges that were gotten: The diſcō modities of warre.becauſe thereby commeth to paſſe, that all Religion vaniſheth away, good lawes and cuſtomes are aboliſhed, good manners are corrupted, artes are ouerwhelmed by obliuion, Cities and Townes are ouerthrowen, the fieldes which were huſbanded with great charges and labours; are deſtroyed, Treaſures are forciblie taken away & vnmeaſurablie ſpent, men are ſlaine, or brought into ſeruitude, women are defiled, or elſe enter into the yoke of bondage, or elſe hauehave both euils doone vntounto them. But what euils warre may bring with it, the Poets hauehave repreſented by thoſe thinges which they attribute vntounto Mars and Bellona. For they called thē both foreign, that is, as Seruius interpreteth, common Gods, or elſe, as it might aſwel be expounded, vnquiet or diſſolute, that is, looſed and vnbridled from all bondes of Religion, right, ſhamefaſtneſſe, and lawes: ſith in warres men thinke that whatſoeuer they luſt is lawfull. Doubtleſſe they called him foreign, that is féerce, or violent foreign, a reioycer in bloud, foreign, the deſtruction of mankinde. That Bellona his ſiſter and ſpouſe, is in like manner delighted with the effuſion of mans bloud, it is prooued in that Tertullian in Apologetico writeth that his prieſtes launced themſelues with kniues, and with their owne bloud accuſtomed to pacifie him. All which thinges teach that warre is, as it were a certaine forge of all euils, and therefore to be reckoned among the moſt cruell ſort of puniſhments wherwith God puniſheth the wicked.

In 2. kings. 14.23 Moreouer, warre when it is once taken in hand requireth infinit courage, power and charges for the maintenance thereof: otherwiſe all the ende thereof dependeth of the wil of the conquerour. For which cauſe, before it be taken in hand, there muſt be a conſideration had of all theſe thinges, and in anie wiſe conſider (as the Lorde hath perſwaded in the Goſpell) whether our power be equall with the power of our enemies. Mat. 12. 29 & Luk. 11.Which being ſo, 2. king. 14. 9Ioas tooke an Argument, as it were from the leſſe and more eaſie affaire vntounto the greater, and more difficult, to this effect: to wit, that if Amazias might not ſéeme to be equall, no not in ioyning Matrimonie with his children, much leſſe he ſhould be able to ſuſtaine warre begunne againſt him. The thinges here being compared one with an other, then he compared together the euentes themſelues, to wit, that the thiſtle was trodden downe by a beaſt that paſſed by. And this compariſon is verie apt for the purpoſe: ſéeing in this beaſt are notablie repreſented, Souldiers, Armies, Weapons, Inſtrumentes and ordinances of warre, and ſuch thinges as are woont to be vſed in the warre. War compared to a beaſt.For euen as a beaſt is by no reaſon but by a raſh violence carried to euerie thing that it méeteth, and as neither a minde nor reaſon, but thirſt, hunger, anger, and luſt be his guides: ſo the enemies dartes, ordinance, and inſtrumentes of warre are not by their owne proper motion, but by a certaine motion of an other, ſtirred vp to the deſtruction of all men. Yea and the ſouldiers themſelues according as they be a lawleſſe multitude, and at large from the bondes of diſcipline, they being become diſſolute and vnrulie in the houſhold of Mars, are led much rather by wrath, luſt, couetouſneſſe, and other affections, than by anie right and reaſon. Here now doe I ende, but yet ſo, In 2. Sa. 2. at the end.as that which we ſhall ſpeake afterward when we intreate of the battaile of cupples, y^e ſame wil I here make mention of. To wit, that we muſt call to minde that we are to warre with the diuell: in which warre there neuer ought anie truces to be made. For he goeth alwayes about roring, and ſéeking whome he may deuoure.

VVhether it be lavvfull for the godly to hauehave peace vvith the vngodlie.

24 This queſtion is now to be diſcuſſed and defined, In Iud. 4. 17.whether it be lawfull for godlie men to make peace, and to kéepe it with the vngodlie. And me thinketh we may ſay, that it is lawfull: eſpeciallie if it be concluded for the peaceable defending and kéeping of the boundes and borders on either ſide. Paul ſaith: As much as lyeth in you, Ro. 22. 18.hauehave peace with all men. So did the moſt Chriſtian princes with the barbarous Infidels, in making peace ſometime with them. So Iacob in the olde time made a league with Laban. So alſo did the children of Iſraell with their other neighbours, excepting the vij. Nations. For God commaunded them not to make warre with all thoſe Nations that dwelled about them. But if thou wilt demaund whether it be lawfull for the godlie, when they take a common expedition in hand, to ioyne their Armie and power with the vngodlie, that ſéemeth to be denyed: An example of Ioſaphat.For Ioſaphat had euill ſucceſſe, when in making of warre againſt Ramoth Gilead he ioyned himſelfe with the king of Iſrael. Neither ſped the ſame king luckilie, when he ſent ſhips, together with the king of Iſraels ſhippes to Tharſis: inſomuch as there aroſe a tempeſt in Aſehougaber, wherein they ſuffered ſhipwracke, and ſo he loſt his Nauie. And as it is written in the latter booke of Paralipomenon: God by the mouth of his Prophet reprooued Ioſaphat, 2. Par. 18.becauſe he had ioyned himſelfe with an vngodlie king. An example of the Machabites.The Machabites alſo made league with the Romans and Lacedemonians, but what diſpleaſure they had thereby, their hiſtorie declareth. But now that we hauehave made the matter plaine by examples, The queſtion is confirmed by reaſons.let vsus confirme it alſo by reaſons. This no man can deny, but that in ſuch hoſtes as conſiſt of the godlie, and vngodlie together, the ſincere Religion and Idolatrie are mingled one with an other: whereby it eaſilie commeth to paſſe, (of ſuch weakeneſſe is our nature) that the vnpure doe infect them that be holy. And it ſeldome happeneth, but that ſome impietie cleaueth vntounto the children of God. Further when they come to handie ſtrokes, they muſt call vppon God, and when the victorie is obtained, they muſt alſo giuegive thankes vntounto God. And in dooing of theſe things, what inuocation (I pray you) what Sacrifices, what thankeſgiuing ſhall there be? The true God ſhall be mingled with Beliall, Idolatrous rites with lawfull rites, and true godlyneſſe with ſuperſtition. Theſe thinges vndoubtedlie diſpleaſe God. For if he would hauehave thinges on this ſort mingled together, why chooſed he a peculiar people vntounto himſelfe? Vndoubtedlie he did it, that the faithfull might liue purelie by themſelues, and woorſhip the true God ſincerelie. And ſéeing the matter is ſo, it is not lawfull, confuſedlie to deale with the vngodlie: otherwiſe the order which God hath appointed ſhould be troubled.

Gen. 14. 13 Of the League of Abrahā with the Cananites.25 A man might peraduenture ſay, that Abraham made league with Abner, Eſcol and Mambre, and with their ayde tooke in hand an expedition, wherein he deliuered Lot his kinſman who was led away captiue. But they which obiect this example, where finde they that theſe men were Idolaters? I vndoubtedlie doe not ſée that it can be gathered by the holy Scriptures. I rather ſuppoſe that they were woorſhippers of the true God. Gen. 15. 16For God ſaid vntounto Abraham, that he would not ſtraightwayes giuegive vntounto him the land of the Cananites, becauſe the ſinnes of that Nation were not yet at the full. Wherefore it is not abſurd to ſay that thoſe thrée men were yet there, and did woorſhip the true God ſimply. Foraſmuch as we knowe aſſuredlie, that Melchiſedeck alſo was in thoſe regions, Gen. 14. 18who bleſſed Abraham and was the prieſt of the moſt high God. But admit that they were Idolaters as theſe men will hauehave them: ſhall that which was lawfull by a certaine ſpecial prerogatiue vntounto Abraham, be ſtraightway counted lawful vntounto all men to doe it iuſtlie & without puniſhmēt? I thinke not. Furthermore we muſt marke, that the Commonwealth of the Iewes was not yet ordained. And Abraham alone could not dwell among the Cananites without ſome couenants or leagues made with them. Whereunto thou maiſt adde, that God had not yet giuen a lawe wherein he ſpeciallie forbad anie thing as touching this matter.

26 But if a prince or Chriſtian publike weale (as ſometimes it chanceth) ſhould be in danger, Whether a Chriſtian may deſire help of Infidels. 1. Cor. 6. 6.may they deſire helpe at the hands of Infidels? They may not. For, if Paul will rather hauehave vsus to ſuffer wrong and hurt, than that we ſhould goe to the iudgement ſeate of the Infidels, when we are at controuerſie with our brethren, how much leſſe is it lawfull to vſe the helpe of the vngodlie to deliuer vsus from other Chriſtians which vniuſtlie oppreſſe vsus? I know that Aſa king of Iuda, ſent mony, Gold and ſiluer vntounto Benhadab king of Siria, 3. kings. 15. 18. An example of king Aſa.to make warre againſt the king of Samaria, that thereby he might be deliuered from him, which in a manner oppreſſed him. Howbeit I doe not thinke that the Act of this king (though it had good ſucceſſe) is to be followed, ſéeing he was reprooued of God for it. And though it be not expreſſed in y^e booke of Kinges, yet in Paralip. it is manifeſtly deſcribed. 2. Par. 16. ver. 7.For there we reade that the prophet was purpoſelie ſent of God vntounto Aſa the king to reprooue him gréeuouſly for this his act. Yea and there is an other notable example of this ſort written in the ſame booke: An example of Amaſiasnamelie that Amaſia did hire againſt y^e Edomits C. thouſand Iſraelits, which the prophet in y^e name of God greeuouſly reprehended and commaunded that he ſhould put away the Iſraelitiſh ſoldiers frō his hoſt, 2. Par. 25.becauſe the will and good pleaſure of GOD was vtterlie from them. The king anſwered vntounto the Prophet: But now I hauehave giuen them an hundreth Talents for their ſtipend. The man of God anſwered, that the Lorde could aptlie and eaſilie repay him as manie Talents: and that for ſo ſmall a loſſe he ſhould not ſuffer Idolaters which were hated of God to be in his campe. I will not tell how often the Iewes were forbidden by the Prophetes that they ſhould not require help of the Egyptians, or of the Aſſyrians.

27 But it is a worthie thing for Princes and people to note, In Iud. 6. 6.that when God was angrie, neither dennes, nor caues, nor moſt ſtrong Caſtels, coulde helpe the miſerable Iſraelites. For ſinners muſt not onelyonly take héede of outward enemies, but they muſt chiefelie auoide the anger of God. From the which, vndoubtedly no man can eſcape by caues, dennes, or munitions. And as long as that indureth, theſe humane helpes doe not defend from outwarde enemies. But if any man will not beléeue this, Iudith.let him call to rememberance the bredth of the walles of Ecbatanus: The height and breadth of the wals of Ecbatanus and of Babylon.which, as it is written in the booke of Iudith the firſt Chapter, was thirtie foote brode, and ſeuentie foote high, and had in it an hundreth Towers: and yet all thoſe things could not withſtand them which beſieged it. And of Babylon alſo it is written, that the walles of it was an hundreth foote in height, and fiftie foote in bredth. And it is ſaid to hauehave bin ſo large, as it might hauehave bin a prouince rather than a Citie: and yet it was conquered and vtterly ouerthrowen. Theſe their hornes are erected againſt God. Theſe things leade vntounto deſperation the afflicted which thinke not vponupon GOD: as though Tyrants by whom they be oppreſſed, could neuer be plucked out of ſo ſtrong and well fenced places. Neuertheleſſe in the Prophet Abacuk ſuch madde building is woonderfully laughed to ſcorne by the ſpirit of God. Chapter. 2.The Chapter of his Propheſie.And Abdia in the name of God threateneth the children of Eſawe, that their neſt ſhoulde be throwen downe to the grounde howſoeuer it ſéemed vntounto them that they had ſet it in heauen. But what more notable example neede we ſéeke for, thā that Tower, which foorthwith after the floud men began to build, Gen. 11.as though they would defend themſelues againſt God, if he ſhould goe about againe to deſtroy the world with waters. But God from heauen laughed to ſcorne their madde furiouſneſſe, as it is largely ſet foorth in the Booke of Geneſis. GOD wanteth no excellent deuiſes. For firſt from ſuch as ſo much truſt to munitions, when they hauehave now a ſit occaſion to vſe them, he is accuſtomed to take awaie the courages and all chéerefulneſſe from the hardie, & ſo to ſtrike them with follie, that he vtterly maketh them voide of wiſedome. Wherefore he weakeneth their heartes, and their ſtrength faileth them: yea and they ſéeme to be made afraide and verie ſore abaſhed, euen of the verie ſtones, beames and walles of their Caſtels. I might here eaſilie ſhew things which hauehave in our age happened, but that I muſt hauehave reſpect to be briefe. Reade the 2. Chapter of Abucuk. Whether it be lawfull to fence Cities and Caſtels.What then? Are not Cities and Caſtels to be fenſed? I forbid it not. But I woulde hauehave Princes which in ſuch ſort doe builde, firſt to be aſcerteined of this: to wit, that no things created can defend or ſuccour men, vnleſſe with them be ioyned that power of God, whereby with his becke he ruleth and gouerneth the world. The which when he withdraweth, whatſoeuer men goe about or enterpriſe, the contrarie altogether happeneth. And euen as out of bread, wine, and other meates, we ought not to looke for nouriſhment, if God withdrawe to himſelfe that power and operation of his which he dayly miniſtereth to thoſe things: ſo alſo without it, there is no defence to be had by walles, nor by moſt ſtrong Caſtels. For which cauſe, before we begin any munitions, we muſt put our confidence in God, and laie the moſt profitable foundation of holy prayers, and praie to God to kéepe vsus chiefelie in true and ſincere godlineſſe, to call vsus backe from ſinnes, and to giuegive vsus continuallie a ſound repentaunce. Laſtlie we muſt deſire, that when a iuſt and holie man ſhall hauehave néede of defences, he will vouchſafe to giuegive vntounto him that his moſt mightie and healthfull power. The verie which prayers, wée muſt vſe both in meate, drinke, apparell, or any other thing when we begin to receiue them.

Of Spials.

28 The firſt eſpiall we hauehave in y^e Booke of Numbers the 13. Chapter. In Iud. 1. ver. 23. Verſe. 2. Ioſua. 2. 1.Another happened vnderunder Ioſua, when thoſe two ſearched the Citie of Ierico, whom Rahab the harlot kept with great faithfulneſſe. And the thirde is that finallie which is ſpoken of in y^e Booke of Iudges the firſt Chapter, verſe. 24. Howbeit I am not ignoraunt that Ioſeph in the Booke of Geneſis laide to his brethrens charge, that they were eſpies. Gen. 42 9.But the office or worke of ſpies (as Chryſoſtome ſaith, The office or worke of Spies.expounding theſe wordes of Paul in the ſecond Chapter of the Epiſtle to the Galathians: Verſe. 4.That there were falſe brethren entred to eſpie out our libertie) is to knowe the doings of the aduerſaries, that they and theirs, The end of ſpialſhip.may hauehave the eaſier enterance to conquer or repulſe them. Nowe we vnderſtand that it is an Action, and we ſée to what ende it is ordained. Moreouer it commeth from enemies and from the minde of an aduerſarie, but it is doone priuilie and craftilie. As it is lawfull to fight with enemies by force and Armes, when warre is iuſtly taken in hand, ſo is it iuſt to vſe the art and ſubtiltie of eſpials. Whereupon Ierom vponupon the 27. Ierom. Eſpialſhip is an indifferēt thing.Chapter of Ezechiel ſaieth, that eſpialſhip is an indifferent thing: namely which a man may vſe both well and ill. Moſes and Ioſua vſed it well: and alſo the houſe of Ioſeph. If ſo bée that the warre be vniuſt, the eſpialſhip ſeruing thereunto muſt néedes be vniuſt alſo. Wherefore the brethren of Ioſeph, (when he ſaid vntounto them: By the life of Pharao, Gen. 42. 14ye bee ſpies) did put awaie that from them as an iniurie or a reproche. But the puniſhment of ſpies, (if they be taken) is all one with the puniſhment wherewith enemies are puniſhed, The puniſhment of Spies.when they fall into the handes of their enemies. For it forceth not whether a man fight with weapons, or by ſubtilty and craft. Wherefore they muſt be of a valiaunt courage, which for the common profite aduenture their life in making eſpiall: Spies muſt be of a valiaunt courage and ſkilfull. Ioſephus.ſith it is not euerie mans worke to be a good ſpie. Ioſephus writeth, that the ſpies which were ſent by Ioſua were Geometricians: becauſe it behooued that they ſhould knowe well the ſituation of the land of Chanaan. And Homer affirmeth Vliſſes and Diomedes to bée ſpies, Homer.which otherwiſe were noble men. Paul the Apoſtle in the Epiſtle to the Galathians, Verſe. 4.the place before alleaged, in the ſecond Chapter, verie well tranſlated the worke of an eſpiall, to the contentions of Religion. Where he writeth y^t there were foreign, that is, certaine ſpies among the falſe brethren, which foreign crept in, foreign, to eſpie out our libertie: as though hée ſhould ſaie: They ſubtillie ſought and ſearched out our minde, to the intent they might ouerthrowe the ſame, and made ſearch with great diligence, whether they that were with vsus kept vncircumciſion. That was to eſpie out the libertie of the Church, to wit, that thereby they might ouerthrowe the Chriſtians.

Of Treaſon.

In Iud. 11. verſe. 25.29 This place putteth mee in minde to ſpeake ſomewhat of Treaſon. And it is a queſtion whether it be at any time lawfull, or whether it be alwaies forbidden. Ierom.Ierom De optimo genere interpretandi, vntounto Pammachius, ſaieth that Princes doe in very déede admit Treaſon, but they condemne the traitours. Whereunto agréeth the ſaying of Antigonus the king: AntigonusI louelove Traitours, ſo long as they are in betraying, but when they hauehave betrayed I hate them. Plutarch.Plutarch reporteth the ſame of Rhimotalchus, king of the Thracians, who fell from Anthonie to Auguſtus, and after his victorie, boaſted of the ſame among his cuppes, and that ſo inſolently, and aboue meaſure, Auguſtineas Auguſtus, turning him to his friend, ſaid of him: I louelove the treaſon, but the Traitour I commend not. Which ſentence though it ſéeme plauſible, and iuſt at the firſt ſight, yet ought it not to bee accounted either true or wiſe: for if wiſe men will allowe and praiſe any action, they muſt alſo praiſe and allowe the Authour thereof. Neither doth any man lawfully vntounto others that which he would not ſuffer himſelfe. And there is no mortall man that would hauehave either himſelfe or his to be betrayed. Furthermore one Laſthenes, Laſthenes.when he had betrayed his Countrie Olynthus to the Macedonians, and thought that for the ſame he ſhoulde hauehave bin had in honour of them, it happened farre otherwiſe vntounto him. For he was by the ſouldiers called Traitour euerie where throughout the Campe. Philip king of Macedone.Wherefore he grieuouſlie complained thereof to Philip the king: who made him anſwere, that his Macedonians were verie rude and ruſticall people, which knew not how to call thinges by any other name, than by their owne and proper name. They call (ſaieth he) a boate, a boate. This was as if he had anſwered: Séeing thou art ſuch a one, thou oughteſt not to be called by any other name. Aſconius. Paedianus.Aſconius Paedianus, vpō the ſecond againſt Verres ſaith, that to betraie, is worſe than to beſiege. For the enemies beſiege (ſaieth he) and it ought not to be counted a vice in them: but they betraie which woulde ſéeme to be friends, and ought to be ſuch in déede towardes vsus. And therefore when they depart from their duetie, they ſinne farre more grieuouſlie than doe the other. Ierom.Ierom alſo in the place nowe alleaged De optimo genere interpretandi vntounto Pammachius, Theodoſius the Emperor.ſheweth howe Theodoſius the Emperour, put to death Heſychius a man that had bin Conſull, becauſe he opened the letters of Gamaliel the Patriarche. Neither was that any maruel; for that with the Romanes it was death to open the ſecretes of any man, as we hauehave it in the Digeſtes De re militari, in the lawe Omne, in Paragraphe the 2. And in the Code De Commercijs & mercaturis l. 2. And in the Digeſtes Ad Legem Iuliam Maiestatis, in the lawes the 1. 2. and 3. he that had forſaken any munition committed to his charge, fell into the crime of treaſon.

30 The example of Camillus alſo is worthie to be noted, Camillus.who commaunded that the Schoolemen of the children of the Phaliſcians ſhoulde be brought home againe into his Countrie with the ſtripes of his owne ſcholers, becauſe he would hauehave betraied them. In like manner the Phiſition of Pyrrhus, The Phyſition of Pirrhus.which promiſed vntounto the Romanes that for their ſakes, he would deſtroy his king, was by them detected to the king, to the intent he might the better beware of them. Whereby peace followed betwéene Pyrrhus and the Romanes. Eſaie in the 16. Chapter, Verſe. 2.doeth therefore vehemently rebuke the Moabites, becauſe they had ſo cruellie intreated the Iſralites, when they were oppreſſed by their enemies, and admoniſhed them, Verſe. 4.not to betraie the Iewes flying vntounto them at the ſame time. 2. Tim. 3. 4.And Paul writeth in the latter Epiſtle to Timothie, that in the latter times there ſhoulde be men corrupted, with moſt grieuous crimes: among which he reckoneth Traitours alſo. Beſides this, the Citizens are ſworne vntounto the Magiſtrates, A reaſon why Citizens muſt be ſworne to defend their Magiſtrates.to defende the Citie or publike weale when néede ſhall require. And though they were not ſworne, yet the naturall and common lawe requireth y^e ſame of them. And this doe the members of all liuing things teſtifie, which doe willingly & moſt readilie indaunger them ſelues for the bodie, & for y^e nobler parts therof, I mean the head or heart. The verie which thing Citizens are by y^e lawes of nature bound to doe for their countrie, if it be in daunger. Wherfore if they ſhould betray it, they cānot be excuſed but that they ſinne moſt grieuouſlie.

31 But before we goe anie further, it ſéemeth good to define what Treaſon is. Prodere in Latine, which is to betray, ſéemeth (ſo much as belongeth to this matter) to hauehave thrée ſignifications. What is to betraie.Namelie, to laie open, to deceaue, and to deliuer. Treaſon therefore is an action, whereby through guile, bewraying, or deliuering, our neighbours or their goods are hurt, and that ſpeciallie by them, which ought rather to hauehave defēded the ſame. But there be manie kindes of Treaſon. Manie kindes of prodicion.For they doe betraie, which doe by ſubtill guile detect the faultes of their brethrē. Auguſtine.Auguſtine is alleaged for this matter, Cauſe the 2. queſtion the firſt, in the Chapter Si peccauerit: Where he ſaith, Mat. 18. 15.Reproue thy brother (whoſe ſinne is onelie knowen to thee) ſecretlie: For if thou ſhalt doe it before all men, thou ſhalt not then be a corrector of ſinne, but a betrayer. Alſo, he which circumuenteth an other, and bringeth him into daunger, he betrayeth him. Ierom.Wherefore Ierom as it is in the 24. Cauſe. queſt. 3. in the Chapter Tranſferunt, ſaith that the ſame belongeth principallie vntounto falſe Prophets and euill Paſtors, which by their naughtie doctrine and examples deſtroy the ſheepe of Chriſt committed to their charge whome they ought to defend. They are numbred amongeſt them which deliuer vp Caſtles, and munitions vntounto their enemies. Whereof there is written at large in the 22. Cauſe. queſt. 5. in the Chapter De Forma. They are alſo counted betrayers, which doe detect and open ſecretes committed vntounto them, eſpeciallie ſuch as are of great weight, and bring in danger the life, eſtimation or goods of their brethren. And this kinde is noted in the Title De poenitentia, distinct. Chryſoſt.6. in the Chapter Sacerdotes. Finally Chryſoſtom vponupon Matthew the 25. Homelie, as it is alleaged in the decrees the 11, queſt. the third, and in the Chapter Nolite timere: Not onelyonly they are ſaide to betraie the truth which in the place of it ſpeake a lie, but they alſo which doe not fréelie profeſſe the ſame. Wherefore there be reckoned manie wayes or kindes of betraying: But we will not now preſentlie ſpeake of them all, onelie we will touch thoſe kindes which ſerue for our purpoſe. Howbeit, this I thinke good to be added: that ſome iudge that betraying and eſpialſhip differ not much one from another: And that it may ſometime be, A betraious and a ſpie is ſometimes all one.that one man may be a betrayer and a ſpy. For if anie Citizen be corrupted with monie by the enemies, the ſame is both a betrayer of his countrie, and alſo dooth in the meane time the part of a domeſticall ſpie. But this ſéemeth not to be wiſelie ſpoken, becauſe the nature of theſe thinges as it appeareth by their definitions dooth verie much differ, although ſometimes they cleaue both to one man, ſo as the ſame man may both be a betrayer and a ſpie. Euen as Muſick & Grammar differ much one from an other, and yet it oftentimes happeneth, y^t one man is both a Grammarian & a Muſition. Neuertheleſſe, the difference which I hauehave before mentioned, is for the moſt part obſerued, although not alwayes, namelie, y^t eſpialſhip commeth of enemies, and betraying of them which be amongſt vsus, whome we truſt as friendes.

32 But to the ende we may the plainlyer knowe, Whether prodition be at any time lawfull Auguſtine.whether betraying be at anie time lawfull, I thinke it beſt to call to minde thoſe wordes which Auguſtine writeth againſt the letters of Petilianus the ſecond booke and 10. Chapter: We may not (ſaith he) heare the cōplaintes of ſuch as ſuffer, but ſéeke out the minde of them which are the doers. This the man of God wrote againſt the Donatiſtes, which accuſed our men as betrayers and perſecutors. But he anſwereth them, 1. Tim. 1. 20.That Paul alſo deliuered vp ſome vntounto Sathan. Whoſe ſaluation notwithſtanding ſéemed to be committed to his charge. Howbeit, becauſe he did it of a good intent, namelie to teach them that they ſhould not blaſpheme, and that their ſpirit might be ſaued in the day of y^e Lord, he might not be accuſed either of betraying or treaſon, becauſe as it is ſaid in y^e wordes before rehearſed: the complaintes of them which ſuffer muſt not be heard, but the minde of the doers. Wherefore, when warre or controuerſie ſhall happen betwéene anie, of which the one part is knowen to hauehave a iuſt and good cauſe, What prodition is good.if the other part which defendeth the woorſer cauſe, and therefore dooth vniuſtlie, will by no meanes be brought to anie good or reaſonable conditions, ſurelie good men, which perhappes are found on the ſame ſide, ought in ſuch ſort to helpe and defend the other part, as they may aduaunce iuſtice. And if it be néede, they ought to fall from the vniuſt to the iuſt men: neither can their betraying be condemned as ill, although before they had bin neuer ſo great & nigh friendes vntounto them which woorke vniuſtlie. But now muſt we ſpeake ſomewhat of the Iſraelites cauſe againſt the Chananites, What maner of cauſe the Iſraelites had againſt the Chananitswhich may be conſidered of vsus two manner of wayes: Namelie, either by the common ordinarie lawe of nature, or elſe by faith, and by the word of God. Concerning the naturall or common lawe, Epiphanius.Epiphanius writeth that the land of Paleſtine pertained in verie déede to the Children of Sem: by occaſion whereof, Melchiſedeck reigned there, which was either Sem himſelfe, or elſe one of his children. But the Chananites which came of Cham, paſſing ouer the boundes of Egypt and Africa, which were appointed vntounto them, did caſt out of Paleſtine the ſonnes of Sem: and therefore the Hebrewes which were the poſteritie of Sem, when they required to be reſtored to the landes of their forefathers, ſéemed to doe it iuſtlie & rightfullie. Wherefore as he ſaith: God, both by one and the ſelfeſame woorke reſtored vntounto the Iſraelites the coūtries which pertained to their aunceſtors, and alſo puniſhed the Chananites for their wickedneſſe. Howbeit, I cannot eaſilie agrée to the opinion of Epiphanius, ſith the time of preſcription was paſt verie long before: for there had bin the ſpace of at the leaſt 500. yéeres betwéene. For which cauſe, it might not be ſaid that the Chananites poſſeſſed that land vniuſtlie. If we ſhould deale by this reaſon now in our time, then ſhould there in a manner none be counted a lawful Prince and iuſt poſſeſſor, ſéeing their aunceſtors came to the poſſeſſion of thoſe prouinces and kingdomes by violence, driuing out both the kinges & the inhabiters y^t were in them before. So then the Iſraelites ſéemed not to hauehave anie iuſt cauſe by mans lawe, whereby they might make claime to the land of Paleſtine, as to their owne: neither alleged they anie ſuch reaſon at anie time. And yet neuertheleſſe they had good right thereunto, ſéeing God teſtified aſwell by wordes, as by woonderfull woorkes, that he would the Hebrewes ſhould hauehave the poſſeſſion of thoſe Regions to whome (as Dauid hath wel ſaid) both the earth and the fulneſſe thereof belongeth. Pſal. 24. 1.Neither could y^e Chananites murmure againſt the iudgement of God, for ſo much as they were iuſtlie cut off from their right, for their ſundrie and manifold wicked Actes. So as none might in this cauſe iuſtly defend the Chananites, if they would cleaue to the true God, and beléeue his wordes. Whereuppon that Luzite which betrayed his Citizens, did it either of faith, Iud. 1. 25. Ioſua. 2. 4.as did Rahab in Ierico, or elſe by a bargaine made with man. For the kéepers or ſpies ſaid vntounto him: We will ſhew thee merciemercy. If he were ſtricken with feare, how could that, (as they ſay) happē vntounto a cōſtant man? (For he was after a ſort a priſoner, and was fallen into the handes of his enemies.) Then was he brought to it by a compact of man, and by that meanes did he ſhamefully: becauſe it is not lawfull for anie man to make anie vnhoneſt couenantes againſt his owne countrie. It is not lawfull to make any vnhoneſt couenants againſt our Countrie Nothing muſt be done for feare againſt iuſtice.Neither can he be excuſed in reſpect of feare: for nothing muſt be doone againſt iuſtice and conſcience what feare ſoeuer he ſhould be ſtricken with. But if he were ſtirred vp thereunto by faith, and for that he ſaw his Citizens obſtinatelie to reſiſt the word of God, and his woorkes, then did he well: Neither may his Treaſon be either diſallowed, or elſe condemned. For no lawes, no vowes, no couenantes or bondes, though they be neuer ſo ſtraite, may binde anie man to impugne or to reſiſt the word of God: which word all men muſt earneſtlie labour to kéepe and fulfill, ſéeing this ſentence ſtandeth faſt and ſhall doe for euer: That we muſt obay God rather than man. Acts. 4. 19. Matt. 6. 24.Neither can anie man (as Chriſt ſaith) ſerue two Maiſters, eſpeciallie if they commaund contrarie thinges.

33 Moreouer the Magiſtrate muſt be ayded in the rooting out of vices, and to him aſſuredlie it is lawfull, priuilie to ſend men, That it is lawfull for Princes to ſend priuie ſearchers, and to offer rewards for finding out of conſpiracies. Deut. 13. 5.to finde out & diſcouer wicked Acts, whereby they may be puniſhed, and that (as God hath commaunded) euill may be taken out of place. Yea and it is alſo lawfull for him to offer rewardes vntounto men which be confederated together for ſome euill purpoſe, to the intent that they may diſcouer the conſpiracie: and that without doubt belongeth to betraying. Howbeit, hereſie muſt neuer, either be diſſembled or prayſed, or anie wicked Act committed to the intent that lawfull betraying may hauehave ſucceſſe. Wherefore Auguſtine in his latter booke of Retractations teſtifieth that he wrote his booke De mendatio, Auguſtine.chieflie becauſe that ſome to the end that they would detect the Priſcillianiſtes, feined themſelues to be followers of the ſame hereſie, for that the ſame Priſcillianiſtes, when they were accuſed, affirmed with great ſtoutneſſe, that they were farre from anie ſuch doctrine. But afterward neuertheleſſe, they diſcloſed themſelues vntounto theſe men by whoſe diſſimulation they were deceiued, whome they thought they might hauehave truſted. Howbeit Auguſtine in the ſame booke De mendacio, teacheth that by this diſſimulation of the Catholickes, there happened verie manie euils and dangers. For there they commended Priſcillian, Of the Priſcillianiſts.they vniuſtlie praiſed his booke which is intituled Libra, they allowed the hereſie, pronouncing manie thinges which could not be ſpoken without blaſphemie. Moreouer that which they did was daungerous. For if they which after this ſort diſſembling, were of anie authoritie or eſtimation, the heretickes might by their commendation be confirmed in their opinion, and eſpeciallie thoſe with whome they did ſo diſſemble. For thoſe peraduenture were Priſcillianiſtes before (although not verie firme and conſtant) which after they heard their hereſie to be prayſed of a graue man, did then ſtick more and more in their error. Furthermore in thus diſſembling, and being conuerſant with the Priſcillianiſts, the diſſembler alſo might eaſilie fall into danger, ſo as he himſelfe at the length might of a Catholick become a Priſcillianiſt. And finallie the heretickes themſelues by the diſſimulation of our men might eaſilie gather, that they did verie well in hiding, diſſembling, and denying their dooinges. But that betraying, is ſometimes lawfull in a iuſt cauſe, and ſuch a cauſe as is without the dangers aboue mentioned, not onelie the reaſons which we hauehave before alledged doe declare: but we may alſo prooue it by verie manie examples written here and there in the Scriptures. The Gabionites. Ioſua. 9. 3. Rahab. Ioſua. 2. 4.The Gabionites betrayed the reſt of the Chananites, when they fell from them to the Hebrewes. Rahab alſo betrayed her publike wealth and king, in receauing, hiding, and ſending away them which were deadlie enemies vntounto it: who neuertheleſſe is ſaid in the Epiſtle to the Hebrewes, Heb. 11. 21to hauehave doone thoſe thinges by faith. And Iahell the wife of Aber the Kenite betrayed Siſara: Iud. 4. 18. Iahell.for ſhe by a maruelous craft, ſlue him whome ſhe had called into her, and cloſely hidden as it is declared in his place in the hiſtorie of Iudges. Ionathas. 1. Sam. 20. verſe. 35.Yea and Ionathas the ſonne of Saul betrayed vntounto Dauid the purpoſe and counſell of his father, as it is written in the firſt booke of Samuel. Huſay the Arachite. 2. Sa. 16. 21.Beſides theſe Huſay the Arachite, betraied Abſolon the ſon of Dauid, when he reſiſting the counſell of Achitophell obtruded his owne Counſell, which was farre worſe, & ſhewed al things vntounto Dauid. I might bring in a great many of examples more, but theſe I thinke to bee ſufficient vntounto the wiſe Reader.

Common Places, Part 4 · Chapter 17

p. 280The ſeuenteenth Chapter. Of Warre or Battell.

VVhether it be lavvfull for the godly to hauehave peace vvith the vngodlie.

Of Spials.

Of Treaſon.

The ſeuenteenth Chapter. Of Warre or Battell.