70. The seuenteenth Chapter. Of Warre or Battell

¹ BEcause in the holie Historie, there is often mentio~ made of war: I thought good to speake somewhat of y e matter. ² 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 ⟨…⟩ and ⟨…⟩ put the same difference that the Latines haue put betwéene Bellum and Praelium, that is, warre and battell. And it séemeth that ⟨…⟩ hath taken name of ⟨…⟩, 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 vnto peace: or else (as Festus saieth) of Belluis, ³ 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. ⁴ 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. ⁵ The generall kinde is dissention. For contrarie vnto 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 the~ 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. ⁶ The efficient cause is the commaundement of the Prince, without which, ⁷ warre cannot rightly bee made. The ende is, that people maie quietly maintaine iustice and godlinesse. Here haue 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 vnto right warfaring. First, ⁸ 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 vpon Iosua saieth, that warre hath a reuenging force, and that therefore it is good right to make warre vpon 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, ⁹ 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 vpon Numeri saieth, that the war which y e Israelites made with the Amorrhites was iust, because they had denied vnto them a safe passage, when they required the same. And as touching the efficient cause: ¹⁰ 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 giue it or take it from who~ 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 me~, 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 vnto the Prince for his right. But if he will with strong hand giue 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 haue 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 vnto him, was glad that he had in his Armie some Magistrate.

¹¹ 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: ¹² If a man giue thee a blowe on the right cheeke, reach thou vnto him the left. If a man take awaie thy coate, giue him thy cloake also. And lastly he concludeth: Resist not euill. And Paul saieth: ¹³ Render euill for euill vnto no man. Againe, Reuenge not your selues (my beloued) but giue place vnto wrath. And Christ said vnto Peter, ¹⁴ He that striketh with the sword shall perish with the sword. ¹⁵ Also Paul out of Deuteronomie citeth that saying: ¹⁶ Reuenge belongeth vnto 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 vnto himselfe the office and authoritie of God, and iugdeth another mans seruaunt. Christ also in the Parable, ¹⁷ will not haue 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. ¹⁸ 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 vnto the Corinthians saieth: ¹⁹ 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 giue you. And Paul: ²⁰ Being at peace with all men. Esaie also and Micheas saie, ²¹ 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 vnto the Ephesians hath instructed vs with the Armour of God. ²² For our fighting is not against flesh and bloud, but against celestiall wickednesse. And againe, ²³ Our 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 haue with the diuell. Vnto 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 vnto. But these I thought sufficient. For these being confuted, the rest will easily fall of themselues.

4 But on the contrarie part, ²⁴ that it is lawfull to make warre, it may be prooued by most strong Arguments. For first in the 3. ²⁵ of Luke: when the souldiers were come vnto Iohn, they began to demaunde what they should doe to obtaine saluation. But he said: Doe violence vnto no man, accuse no man falsely, and be content with your wages: but he commaunded not that they should renounce their othe. ²⁶ 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. ²⁷ 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: ²⁸ Giue vnto Caesar the things which be Caesars. But those things are not giuen for any other vse, but for the payment of wages vnto 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, ²⁹ therefore saith he: Giue custome vnto whom custome, and tribute vnto 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 vnto wrath. ³⁰ 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 vnto Boniface saieth, that there is nothing more vnhappie than the happinesse of sinners. Further, God in the olde Testament, ³¹ 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. ³² 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 haue faint hearts, but to cast their hope vpon God. He also commaundeth that they shoulde not cut downe their fruite trées vpon their enemies soile. In the 10. ³³ Chapter 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, ³⁴ 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, ³⁵ aswell to the souldiers which fought against the enemie, as vnto them which they had appointed to kéepe the fardels, and vnto the Leuites, and that some part should be imployed vnto the vse of the sanctuarie. But this he would not haue doone, if by no meanes it had bin lawfull to make warre. In the 17. ³⁶ Chapter of Exodus, whe~ the Amalachites had doone violence vnto the Israelites, Moses commaunded Iosue to take muster, and to fight against the enemie. And in the meane time lifted vp his handes vnto God, Aaron and Hurre sustaining his wearie armes: ³⁷ and God sware that the warre of the Amalachites with them should be perpetuall. In the 31. Chapter of Deuteronomie God also promiseth victorie vnto his. ^{38 39} One of you (saieth he) shall chase a thousand: and ten, ten thousand. Iosua when he came into the land of promise, ⁴⁰ 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: ⁴¹ if 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, ⁴² 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: ⁴³ 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. ⁴⁴ 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. ⁴⁵ While Amnon stood to his promise, Dauid maintained y e league, and sent Ambassadours vnto him. But when as he had reprochfullie handled the Ambassadours of Dauid, the warres began. Zacharie the 10. ⁴⁶ 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 vnto Dauid: ⁴⁷ Thou shalt make the Lordes warre. And Abigail: Thou (saith he) fightest the Lordes battels. And in the 2. booke of Paralipomenon the 20. ⁴⁸ Chapter. When the king of Syria, had gathered his power against Iosaphat, and he openlie made his prayers vnto 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, ⁴⁹ Paul would by the aide of the souldiers, be brought vnto Caesaria, that he might not be taken holde of by the Iewes. ⁵⁰ 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. ⁵¹ Augustine vnto 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 vnto God, that we may be deliuered from the necessitie of warre, but not fro~ 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, ⁵² 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 vnto vs to be followed. I graunt that. But those things which be written of warre, belong vnto 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, ⁵³ 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, ⁵⁴ 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. ⁵⁵ 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 Phisitios, 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 vs by studie and industrie. After the same sort God gaue vnto the Israelites Manna from heauen, when they were in the desert and could neither till the fieldes, nor yet haue graine. But whe 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 vnder 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.

⁵⁶ 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 commaundeme~t 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, ⁵⁷ and deliuered Lot. And Sampson a man priuate, yet made he great slaughters of the Philistians. Howbeit Abraham & Sampson, ⁵⁸ although they séemed to be priuate men, yet in verie déede they were not. For God had alreadie chosen them, and would haue them to be princes. For of Sampson it is read, ⁵⁹ 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, ⁶⁰ and 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. ⁶¹ 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, ⁶² and by wiles ouercame his enemie when they feared no danger. And after the same manner did the Israelites, when they besieged the Beniamites. ⁶³ 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. ⁶⁴ For Christ spake manie thinges vnto the people in parables, and said that it was not giuen to them to vnderstand those things, but he expounded them seuerallie vnto his Apostles. Briefely, wiles when they be referred vnto 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. ⁶⁵ For although the Magistrate doe giue thée a verie straite commandement, yet there is no power may binde thée against the Lorde. ⁶⁶ 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 vnto mercenarie souldiers they doe not appertaine: ⁶⁷ Because they without any iust cause doe willinglie and of their owne accord cast themselues into these ambiguities, and into these snares of conscience. ⁶⁸ But subiects must in any wise obey their Magistrates in good things, and in things indifferent.

⁶⁹ 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, co~ditions must oftentimes be receiued though they may séeme somewhat vnreasonable. ⁷⁰ 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 vnto 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 vnto 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 haue too much experience in these dayes. For our Princes cease not from warres, vnlesse they bee destitute of monie. And they pronounce warres oftentimes vpon light causes, onely 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, ⁷¹ 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, ⁷² least his brothers should be slaine vntill few were left. Because when we sée, that those which were equall vnto vs in fortune and honour are now become subiect vnto vs, 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. ⁷³ 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. ⁷⁴ 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 haue spoken after what sort the iniuries of other men must be holpen. ⁷⁵ 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 haue 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 vnto Atticus, y t he might haue 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 moderatio~ of our Dauid, is by all meanes to be commended: ⁷⁶ for he when Absolon was in armes chose rather to giue 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. ⁷⁷ So these things being diligently considered, it is lawfull for a prince to defend him selfe. ⁷⁸ 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 haue 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. ⁷⁹ Howbeit these things appeare more probable vnto 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? ⁸⁰ 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 haue leasure besides to fight? Paul vnto Timothie saieth: Suffer thou afflictions as a good souldier of Christ. ⁸¹ 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 ma~ 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. ⁸² 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: ⁸³ Our 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 vnto Ministers. Howbeit if an enemie vpon the sudden besiege the Citie, ⁸⁴ 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. ⁸⁵ God saieth vnto him: Thou canst not build a Temple vnto 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 haue his temple to be builded not by Dauid but by Salomon the peaceable king. Moreouer Salomon in himselfe did shadowe Christ. ⁸⁶ But Christ gathered vnto himselfe men that came not against their willes, but a willing people. For that cause God made this aunswere vnto 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, ⁸⁷ 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.

⁸⁸ 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, ⁸⁹ who 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 vnto the ende. And if the Prince be ouerslacke, they may stirre him vp vnto vertue, and vtter this saying vnto him: ⁹⁰ The Lord commaundeth that euill should be taken away from among the people. Ioiada, ⁹¹ 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. ⁹² Yet notwithstanding Moses together with his Leuites slue a great number of idolaters. And Samuel slue Agag. ⁹³ But these thinges because they were particular must not be drawen in example. Howbeit, ⁹⁴ whether Byshops haue 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. ⁹⁵ 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 vnto 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, ⁹⁶ 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 haue neuer ceased from warres.

13 But the warre of mercenarie souldiers is for manie causes disallowed. ⁹⁷ First séeing such souldiers doe without a cause put themselues in danger. For if the warre be vniust, and that vnknowen vnto 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 haue saued. Furthermore they leaue their owne vocations, their wiues, their children, their families, and haue 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. ⁹⁸ And 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 vnto vs? What haue we deserued at your handes? Haue you so great leasure fro~ your owne businesse, as you wil destroy other mens? Adde withall, that such souldiers doe returne home much woorse than they wet 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. ⁹⁹ 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 haue 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 haue warres to be common vnto 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 haue regard vnto chastitie. ¹⁰⁰ Yet if a verie great necessitie of the commoweale require, they may helpe the souldiers, either in gathering of stones, or in carying of earth vnto Bulwarkes: but vnto the ordinarie warrefare, they ought not to indeuour themselues.

14 Now as touching the Argumentes of our aduersaries. The first fower, ¹⁰¹ 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 vnto the Gospell. And he séemeth to set foorth two things: First that we should loue, and secondlie, ¹⁰² that we should helpe euen our enemie. ¹⁰³ These thinges in verie déede they say are peculiar to the newe Testament. ¹⁰⁴ 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, ¹⁰⁵ we are commaunded to doe well, euen vnto 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 vnder 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 loue our enemies. Also the lawe and the Gospell agrée as concerning the publike authoritie of the sword. For the lawe saith: ¹⁰⁶ 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 vnto the Romans: He beareth not the sword in vaine: ¹⁰⁷ for he is Gods reuenger. And Peter in the 2. ¹⁰⁸ 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, ¹⁰⁹ thou shalt perceiue that they be no contraries. For the one pertaineth to a priuate man, the other vnto 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. ¹¹⁰ 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. ¹¹¹ 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 giue 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 giue a blow vpon 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 giue an occasion vnto euill, which thou oughtest to diminish asmuch as thou maist. The~ 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, ¹¹² 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 haue 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 haue 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 haue spoken euill (saith he) beare witnes of euill, ¹¹³ but if I haue spoken well, why strykest thou me? Neither did Paul offer the other Chéeke, but said: God strike thee, ¹¹⁴ 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 vnto Achab the successe of the warre, ¹¹⁵ he receaued a blowe of Zedechias the false Prophet, and yet vndoubtedlie did not he offer his other Chéeke: but, ¹¹⁶ 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, ¹¹⁷ a 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. ¹¹⁸ Wherefore 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 vnto 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 patiece 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 vnto the Corinthians, ¹¹⁹ And I gladlie giue and offer vp my selfe for you all. He who in the first Epistle to the Corinthians had excommunicated a man comitting incest, ^{120 121} 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. ¹²² And Moses, although he had so hardlie intreated his brethren, yet said he: ¹²³ Either 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, ¹²⁴ for they know not what they doe. Wherefore if we sée amongest vs, the word of God to be smitten and to haue iniuries doone vnto 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 haue bin some which said, that more perfecter commaundementes were giuen vnto vs than vnto the Iewes: But Christ in verie déede meant nothing else but to confute the traditions of the Pharisies.

¹²⁵ 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 vnto no man. ¹²⁶ 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, ¹²⁷ yet 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, ¹²⁸ giue. 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: ¹²⁹ Not that there should be a liberalitie shewed vnto others & a penurie vnto 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 giue 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 giue 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 haue said) being blinded with malice, vnderstoode nothing. The saying of Christ is, that we shoulde not regard the iniuries doone vnto vs, yet not so as we should abandon all that we haue vnto pray and spoyle. ¹³⁰ Giue place vnto 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 vpon vs his office. But God will declare his wrath, either by himselfe, or by the Magistrate. Christ saide vnto Peter, ¹³¹ Put vp thy sworde, and that iustly: for Peter both was a priuate man and was mooued with an ill spirit. ¹³² To mee belongeth reuenge, and I will recompence. God saieth, that reuenge belongeth vnto him, and that he would doe the same, either by himselfe or by the Magistrate. Wherefore he would not haue vs 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 vpon him. ¹³³ 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, ¹³⁴ 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? ¹³⁵ 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 haue the Cockle to be taken awaie: ¹³⁶ therefore (say they) it is not lawfull either to warre or to vse the sworde. This place vnto 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 haue 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 vnto all partes, otherwise we should fall into manie absurdities. The vniust Steward is commended in a parable. ¹³⁷ 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 onely be considered of that one part which Christ meant. ¹³⁸ For otherwise The Magistrate is commaunded, to take awaie euill from among the people. ¹³⁹ And Paul vnto 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. ¹⁴⁰ 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 vnto wrath? ¹⁴¹ And as to that which they speake of repentance, they haue space ynough, euen then at that instant when they shall perceiue themselues that they must now be executed. For the Théefe repented euen vpon the Crosse: ¹⁴² 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.

¹⁴³ 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. ¹⁴⁴ 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. ¹⁴⁵ Surely Paul did not vtterly take awaie all iudgements: onely 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 onely maiest, but oftentimes also oughtest to sue at the lawe. Onely 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 vnto preceptes but vnto 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, ¹⁴⁶ offer thy left cheeke, I came not to breake the lawe but to fulfill it, he sheweth himselfe not to giue Counsels but preceptes. But afterward he also said more plainely: ¹⁴⁷ 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 vnto you. These be wordes of commaunding not of counselling.

19 Christ saieth: ¹⁴⁸ My peace I giue vnto 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 giue peace: For men can onelie pray for peace, and for all good things, I will giue those things in déede. But if we would haue that word to signifie true peace, vndoubtedly Christ left vnto vs the peace of conscience. He also left peace vnto men among themselues. These things serue nothing vnto the Magistrate or vnto y e sworde. Paul said: ¹⁴⁹ 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. ¹⁵⁰ They shall turne their speares into spades. This place also doe the Iewes obiect against vs. Where is your Messias, (say they) séeing euer since the time that ye began to worship him, ye haue 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 vs 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 vs, if we haue 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 vs soeuer doe worship God truely, do liue in such sort, as warres are not stirred vp by vs. 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 haue that appeare to be a token of his comming. Paul vnto the Ephesians saith, that Our weapons be spirituall. ¹⁵¹ 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. ¹⁵² 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 vnto 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, ¹⁵³ 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 haue 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 vnto Idols, and to weare crownes. Vnto 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 haue spoken of, but rather that they should offer themselues vnto 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 haue 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 haue alreadie giuen his name vnto 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 vnto 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.

¹⁵⁴ 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. ¹⁵⁵ 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 vnto him in warre, he referred vnto 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 vnto him. ¹⁵⁶ 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 haue great damage 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 haue a similitude of our owne bodies. ¹⁵⁷ 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 giue 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 cosisted in making of warre. For an actiue, ¹⁵⁸ 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, ¹⁵⁹ 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 vnto the king himselfe and also vnto all the people are brought by warres, ¹⁶⁰ ought to warne euen priuate men to praie vnto 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 vs to haue 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 vs 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 haue 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, ¹⁶¹ 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 giue~ in y e stead of peace, might take away all the good thinges that were gotten: ¹⁶² 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 haue both euils doone vnto them. But what euils warre may bring with it, the Poets haue represented by those thinges which they attribute vnto Mars and Bellona. For they called the~ both ⟨…⟩, 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 ⟨…⟩, that is féerce, or violent ⟨…⟩, a reioycer in bloud, ⟨…⟩, 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.

¹⁶³ 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. ¹⁶⁴ Which being so, ¹⁶⁵ Ioas tooke an Argument, as it were from the lesse and more easie affaire vnto 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. ¹⁶⁶ 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, ¹⁶⁷ 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 haue peace vvith the vngodlie.

24 This question is now to be discussed and defined, ¹⁶⁸ 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, ¹⁶⁹ haue 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: ¹⁷⁰ 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, ¹⁷¹ because he had ioyned himselfe with an vngodlie king. ¹⁷² The Machabites also made league with the Romans and Lacedemonians, but what displeasure they had thereby, their historie declareth. But now that we haue made the matter plaine by examples, ¹⁷³ let vs 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 vnto 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 giue thankes vnto 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 haue thinges on this sort mingled together, why choosed he a peculiar people vnto 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.

¹⁷⁴ 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. ¹⁷⁵ For God said vnto Abraham, that he would not straightwayes giue vnto 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, ¹⁷⁶ who blessed Abraham and was the priest of the most high God. But admit that they were Idolaters as these men will haue them: shall that which was lawfull by a certaine special prerogatiue vnto Abraham, be straightway counted lawful vnto all men to doe it iustlie & without punishme~t? 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, ¹⁷⁷ may they desire helpe at the hands of Infidels? They may not. For, if Paul will rather haue vs 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 vs from other Christians which vniustlie oppresse vs? I know that Asa king of Iuda, sent mony, Gold and siluer vnto Benhadab king of Siria, ¹⁷⁸ 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. ¹⁷⁹ For there we reade that the prophet was purposelie sent of God vnto 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: ¹⁸⁰ namelie 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 fro~ his host, ¹⁸¹ because the will and good pleasure of GOD was vtterlie from them. The king answered vnto the Prophet: But now I haue 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, ¹⁸² that when God was angrie, neither dennes, nor caues, nor most strong Castels, coulde helpe the miserable Israelites. For sinners must not onely 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, ¹⁸³ let him call to rememberance the bredth of the walles of Ecbatanus: ¹⁸⁴ 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 haue bin so large, as it might haue 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 vnto desperation the afflicted which thinke not vpon 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. ^{185 186} 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 vnto them that they had set it in heauen. But what more notable example neede we séeke for, tha~ that Tower, which foorthwith after the floud men began to build, ¹⁸⁷ 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 haue 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 haue in our age happened, but that I must haue respect to be briefe. Reade the 2. Chapter of Abucuk. ¹⁸⁸ What then? Are not Cities and Castels to be fensed? I forbid it not. But I woulde haue 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 vs chiefelie in true and sincere godlinesse, to call vs backe from sinnes, and to giue vs continuallie a sound repentaunce. Lastlie we must desire, that when a iust and holie man shall haue néede of defences, he will vouchsafe to giue vnto 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 haue in y e Booke of Numbers the 13. Chapter. ¹⁸⁹ Another happened vnder 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. ¹⁹⁰ But the office or worke of spies (as Chrysostome saith, ¹⁹¹ expounding these wordes of Paul in the second Chapter of the Epistle to the Galathians: ¹⁹² That there were false brethren entred to espie out our libertie ) is to knowe the doings of the aduersaries, that they and theirs, ¹⁹³ may haue 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 vpon the 27. ¹⁹⁴ 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 vnto them: By the life of Pharao, ¹⁹⁵ ye 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, ¹⁹⁶ 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: ¹⁹⁷ 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, ¹⁹⁸ which otherwise were noble men. Paul the Apostle in the Epistle to the Galathians, ¹⁹⁹ 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 ⟨…⟩, that is, certaine spies among the false brethren, which ⟨…⟩ crept in, ⟨…⟩, 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 vs kept vncircumcision. That was to espie out the libertie of the Church, to wit, that thereby they might ouerthrowe the Christians.

Of Treason.

²⁰⁰ 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. ²⁰¹ Ierom De optimo genere interpretandi, vnto Pammachius, saieth that Princes doe in very déede admit Treason, but they condemne the traitours. Whereunto agréeth the saying of Antigonus the king: ²⁰² I loue Traitours, so long as they are in betraying, but when they haue betrayed I hate them. ²⁰³ 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, ²⁰⁴ as Augustus, turning him to his friend, said of him: I loue 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 vnto others that which he would not suffer himselfe. And there is no mortall man that would haue either himselfe or his to be betrayed. Furthermore one Lasthenes, ²⁰⁵ when he had betrayed his Countrie Olynthus to the Macedonians, and thought that for the same he shoulde haue bin had in honour of them, it happened farre otherwise vnto him. For he was by the souldiers called Traitour euerie where throughout the Campe. ²⁰⁶ 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. ²⁰⁷ Asconius Paedianus, vpo~ 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 vs. And therefore when they depart from their duetie, they sinne farre more grieuouslie than doe the other. ²⁰⁸ Ierom also in the place nowe alleaged De optimo genere interpretandi vnto Pammachius, ²⁰⁹ 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 haue 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, ²¹⁰ 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 haue betraied them. In like manner the Phisition of Pyrrhus, ²¹¹ which promised vnto 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, ²¹² doeth therefore vehemently rebuke the Moabites, because they had so cruellie intreated the Isralites, when they were oppressed by their enemies, and admonished them, ²¹³ not to betraie the Iewes flying vnto them at the same time. ²¹⁴ 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 vnto the Magistrates, ²¹⁵ 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 ca~not 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 haue thrée significations. ²¹⁶ 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 haue defeded the same. But there be manie kindes of Treason. ²¹⁷ For they doe betraie, which doe by subtill guile detect the faultes of their brethre. ²¹⁸ Augustine is alleaged for this matter, Cause the 2. question the first, in the Chapter Si peccauerit: Where he saith, ²¹⁹ 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. ²²⁰ Wherefore Ierom as it is in the 24. Cause. quest. 3. in the Chapter Transferunt, saith that the same belongeth principallie vnto 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 vnto 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 vnto 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. ²²¹ 6. in the Chapter Sacerdotes. Finally Chrysostom vpon Matthew the 25. Homelie, as it is alleaged in the decrees the 11, quest. the third, and in the Chapter Nolite timere: Not onely 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, ²²² 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 haue 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 vs, whome we trust as friendes.

32 But to the ende we may the plainlyer knowe, ²²³ 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 coplaintes 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, ²²⁴ That Paul also deliuered vp some vnto 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 haue a iust and good cause, ²²⁵ 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 vnto them which woorke vniustlie. But now must we speake somewhat of the Israelites cause against the Chananites, ²²⁶ which may be considered of vs 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, ²²⁷ 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 vnto 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 vnto the Israelites the coutries 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 haue 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 haue the possession of those Regions to whome (as Dauid hath wel said) both the earth and the fulnesse thereof belongeth. ²²⁸ 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, ²²⁹ as did Rahab in Ierico, or else by a bargaine made with man. For the kéepers or spies said vnto him: We will shew thee mercie. If he were stricken with feare, how could that, (as they say) happe~ vnto a co~stant 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. ²³⁰ 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. ²³¹ 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, ²³² 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 vnto 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 haue successe. Wherefore Augustine in his latter booke of Retractations testifieth that he wrote his booke De mendatio, ²³³ 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 vnto these men by whose dissimulation they were deceiued, whome they thought they might haue 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, ²³⁴ 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 haue before alledged doe declare: but we may also prooue it by verie manie examples written here and there in the Scriptures. ²³⁵ 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 vnto it: who neuerthelesse is said in the Epistle to the Hebrewes, ²³⁶ to haue doone those thinges by faith. And Iahell the wife of Aber the Kenite betrayed Sisara: ²³⁷ 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. ²³⁸ Yea and Ionathas the sonne of Saul betrayed vnto Dauid the purpose and counsell of his father, as it is written in the first booke of Samuel. ²³⁹ 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 vnto Dauid. I might bring in a great many of examples more, but these I thinke to bee sufficient vnto the wise Reader.

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← 69. The sixteenth Chapter. Whether it be · Contents · 71. The eighteenth Chapter. Whether →

Footnotes

1. In 2. Sa. 3. at the end. Looke In Gen. 1⟨…⟩. ↩

2. The Etymologie of the word. ↩

3. A distinctio~ of war⟨…⟩ ↩

4. A definition of iust warre. ↩

5. The generall kindes of warre & of peace. ↩

6. The efficient cause. ↩

7. The end. ↩

8. Thrée conditions of iust warre. ↩

9. Iud. 20. ↩

10. Warre cannot iustlie be made without the authority of the Prince. Rom. 13. 3. ↩

11. The arguments of the Anabaptists, that it is not lawfull to warre. ↩

12. Matt. 5. 39. ↩

13. Ibidem. Ro. 12. 17. ↩

14. Io. ver. 19. Mat. 25. 52 ↩

15. Rom. 1. 19. ↩

16. Deu. 32. 35 Prou. 25. 21 Matt. 7. 1. ↩

17. Mat. 13. 29 ↩

18. Matt. 22. 7. ↩

19. 1. Cor. 6. 7.
    ↩

20. Ioh. 14. 27. ↩

21. Ro. 12. 18. Esa. 2. 4. Mich. 4. 1. ↩

22. Ephe. 6. 13. 14. ↩

23. 1. Cor. 10. 4
    ↩

24. Arguments that it is lawfull to make war. ↩

25. Verse. 13. ↩

26. Matt. 8. 10. ↩

27. Acts. 10. 4. ↩

28. Mat. 22. 21. ↩

29. Rom. 13. 6. ↩

30. Ibid. ver. 4. ↩

31. Num. 10. 9 Deut. 20. 1. ↩

32. Verse. 5. ↩

33. Num. 10. 9 ↩

34. Verse. 2. ↩

35. Ib. ver. 27. ↩

36. Verse. 9. ↩

37. Exo. 17. 16. ↩

38. Verse. 6. ↩

39. Leui. 26. 8. ↩

40. Iosua. 5. 13. ↩

41. Deut. 13. 12 ↩

42. Verse. 1. ↩

43. Psal. 144. 1. ↩

44. Eccle. 3. 8. ↩

45. 1. Sam. 10. 1. &c.
    ↩

46. Verse. 5. ↩

47. 1. Sa. 18. 17 1. Sa. 25. 28.
    ↩

48. Verse. 15. ↩

49. Acts. 23. 17 ↩

50. Heb. 11. 33. ↩

51. Verse. 34. ↩

52. An obiection that those testimonies are out of the old Testament. ↩

53. Gen. 9. 6. ↩

54. Rom. 13. 3. ↩

55. Acts. 5. 5. Acts. 13. 11. ↩

56. Whether vnto a iust warre the authoritie of a Magistrate be alwayes required. ↩

57. Gen. 14. 14 Iudg. 15. 8. ↩

58. The examples of Abraham & Sampson. ↩

59. Iudg. 14. 6. ↩

60. Gen. 14. 13 ↩

61. Whether i⟨…⟩ be lawfull in warre to vse wiles. ↩

62. Ib. ver. 15. ↩

63. Iud. 20. 29. Iosua. 8. 4. ↩

64. Mat. 13. 11 ↩

65. Acts. 4. 19. ↩

66. Let subiects inquire whether the Prince make a iust warre. ↩

67. Mercenarie souldiers. ↩

68. In what things subiects must obey these Princes. ↩

69. All meanes must be sought before warre be made. ↩

70. 2. kings. 18. 15.
    ↩

71. Howe farre foorth iniuries must be forgiuen. ↩

72. 2. Sam. 2. 17
    ↩

73. How we are to deal⟨…⟩ towards them that be ouercome. ↩

74. Thrée respects that we ought to haue in victories. ↩

75. Whether a Prince may defend his own person by warre. ↩

76. 2. Sa. 15. 14.
    ↩

77. An obiection. ↩

78. Ierem. 34. ↩

79. Ibidem. ↩

80. Whether it be lawfull for Ministers of the Church to warre. Look In 2. Kings. 11. ↩

81. 1. Tim. 2. 3.
    ↩

82. Ib. ver. 5. ↩

83. 2. Cor. 10. 4
    ↩

84. That ministers may sometime take armes. ↩

85. 2. Par. 22. 8.
    ↩

86. Psal. 110. 3. ↩

87. Acts. 5. 5. Acts. 13. 11. ↩

88. That ministers ought to be in the campe. ↩

89. Deut. 30. 2. Num. 10. 9 ↩

90. Deut. 13. 5 ↩

91. 2. kings. 11. 2.
    ↩

92. Exo. 32. 38. ↩

93. 1. Sa. 15. 32.
    ↩

94. Whether Byshops haue the rule of both swords. ↩

95. Booke of Machab. ↩

96. Gen. 49. ver. 10. Psal. 89. ver. 21. ↩

97. Against mercenari⟨…⟩ souldiers. ↩

98. Gen. 14. 22 ↩

99. Rom. 3. 8. A rule of Paul. ↩

100. Whether women may be in warfare. ↩

101. An answere to the arguments of the aduersaries. ↩

102. Matt. 5. 44. ↩

103. To the first. ↩

104. That there is no contrarietie betwéene the old & newe Testament Verse. 18. ↩

105. Verse. 1. ↩

106. Exod. 21. verse. 24. Deut. 13. 5. ↩

107. Rom. 13. 4. ↩

108. 1. Pet. 2. 14.
     ↩

109. To punish and to forgiue be no contraries. ↩

110. 2. Tim. 3. 12.
     ↩

111. Christ vsed a figuratiue speeche. ↩

112. Matt. 5. verse. 22. ↩

113. Ioh. 18. 23. ↩

114. Acts. 23. 3. ↩

115. 1. kings. 22. 24.
     ↩

116. Ib. ver. 25. ↩

117. The Gospel of Thomas ↩

118. That these things belong to the preparation of the mind ↩

119. 2. Co. 12. 15
     ↩
120. 1. Cor. 5. 5.
     ↩
121. 2. Cor. 2. 6.
     ↩

122. Rom. 9. 3. Exo. 32. 27. ↩

123. Ibidem. 31 ↩

124. Luk. 21. 34. ↩

125. To the second. Matt. 5. 39. ↩

126. Ro. 12. 17. 1. Thess. 5. ↩

127. Mat. 10. 23 ↩

128. Luke. 6. 30. ↩

129. 2. Cor. 8. 13
     ↩

130. To the third Ro. 12. 19. ↩

131. To the fourth. Mat. 26. 52. ↩

132. To the fift. Ro. 12. 19. ↩

133. Matt. 7. 1. To the sixt. ↩

134. To the seuenth. Ibid. ver. 5. ↩

135. Rom. 144. ↩

136. Mat. 13. 29. To the eight. ↩

137. Luke. 16. 8. ↩

138. Deut. 13. 5. ↩

139. 1. Cor. 5. 7.
     ↩

140. An obiection. ↩

141. Rom. 13. 4. ↩

142. Luk. 23. 40. ↩

143. Matt. 22. 7. To the ninth. ↩

144. Eze. 29. 20. ↩

145. 1. Cor. 6. 1. To the 10.
     ↩

146. Matt. 5. 40. Ib. ver. 39. Ib. ver. 17. ↩

147. Matt. 5. 19. ↩

148. Ioh. 14. 27. To the 11. ↩

149. Ro. 12. 18. To the 12. ↩

150. Esa. 2. 4. To the 13. ↩

151. Ephe. 6. 13. To the 14. ↩

152. 2. Cor. 10. 4 To the 15.
     ↩

153. Tertullians iudgement touching was. ↩

154. In 2. kings. 19. 2. ↩

155. That all consideration of war must be referred vnto GOD. ↩

156. Looke In 2. Sam 2. verse. 4. ↩

157. A similitude. ↩

158. In 2. kings. 25. verse. 1. ↩

159. What a right maner of warring may bring to passe. ↩

160. In 2. kings 14. ver. 1⟨…⟩ ↩

161. In 2. kings. 12. ver. 20. ↩

162. The disco~ modities of warre. ↩

163. In 2. kings. 14. ↩

164. Mat. 12. 29 & Luk. 11. ↩

165. 2. king. 14. 9
     ↩

166. War compared to a beast. ↩

167. In 2. Sa. 2. at the end. ↩

168. In Iud. 4. 17. ↩

169. Ro. 22. 18. ↩

170. An example of Iosaphat. ↩

171. 2. Par. 18.
     ↩

172. An example of the Machabites. ↩

173. The question is confirmed by reasons. ↩

174. Gen. 14. 13 Of the League of Abraha~ with the Cananites. ↩

175. Gen. 15. 16 ↩

176. Gen. 14. 18 ↩

177. Whether a Christian may desire help of Infidels. 1. Cor. 6. 6. ↩

178. 3. kings. 15. 18. An example of king Asa.
     ↩
179. 2. Par. 16. ver. 7.
     ↩

180. An example of Amasias ↩

181. 2. Par. 25.
     ↩

182. In Iud. 6. 6. ↩

183. Iudith. ↩

184. The height and breadth of the wals of Ecbatanus and of Babylon. ↩

185. Chapter. 2. ↩

186. The Chapter of his Prophesie. ↩

187. Gen. 11. ↩

188. Whether it be lawfull to fence Cities and Castels. ↩

189. In Iud. 1. ver. 23. Verse. 2. Iosua. 2. 1. ↩

190. Gen. 42 9. ↩

191. The office or worke of Spies. ↩

192. Verse. 4. ↩

193. The end of spialship. ↩

194. Ierom. Espialship is an indiffere~t thing. ↩

195. Gen. 42. 14 ↩

196. The punishment of Spies. ↩

197. Spies must be of a valiaunt courage and skilfull. Iosephus. ↩

198. Homer. ↩

199. Verse. 4. ↩

200. In Iud. 11. verse. 25. ↩

201. Ierom. ↩

202. Antigonus ↩

203. Plutarch. ↩

204. Augustine ↩

205. Lasthenes. ↩

206. Philip king of Macedone. ↩

207. Asconius. Paedianus. ↩

208. Ierom. ↩

209. Theodosius the Emperor. ↩

210. Camillus. ↩

211. The Physition of Pirrhus. ↩

212. Verse. 2. ↩

213. Verse. 4. ↩

214. 2. Tim. 3. 4.
     ↩

215. A reason why Citizens must be sworne to defend their Magistrates. ↩

216. What is to betraie. ↩

217. Manie kindes of prodicion. ↩

218. Augustine. ↩

219. Mat. 18. 15. ↩

220. Ierom. ↩

221. Chrysost. ↩

222. A betraious and a spie is sometimes all one. ↩

223. Whether prodition be at any time lawfull Augustine. ↩

224. 1. Tim. 1. 20.
     ↩

225. What prodition is good. ↩

226. What maner of cause the Israelites had against the Chananits ↩

227. Epiphanius. ↩

228. Psal. 24. 1. ↩

229. Iud. 1. 25. Iosua. 2. 4. ↩

230. It is not lawfull to make any vnhonest couenants against our Countrie Nothing must be done for feare against iustice. ↩

231. Acts. 4. 19. Matt. 6. 24. ↩

232. That it is lawfull for Princes to send priuie searchers, and to offer rewards for finding out of conspiracies. Deut. 13. 5. ↩

233. Augustine. ↩

234. Of the Priscillianists. ↩

235. The Gabionites. Iosua. 9. 3. Rahab. Iosua. 2. 4. ↩

236. Heb. 11. 21 ↩

237. Iud. 4. 18. Iahell. ↩

238. Ionathas. 1. Sam. 20. verse. 35. ↩

239. Husay the Arachite. 2. Sa. 16. 21. ↩