WArre is a thing perteyninge to the sworde whiche is gyuen of god to the ma­gistrats.Sapi. vt. a prou. cx. & ano. xxiiiic rom. xiii. a [...]irum. iii. a 1. Pet: ii. [...] For so I declared in my last sermon, that this sword in the magistrates handes hath two vses: other to punysh trespasers, or elles to repelle and distroy our open ennemies with al such other like rebellious & sedicious cyte­sins, & subiectes. what soeuer they be. But here commith a dout in many mens heades whether it be lawfull for magestrates to kepe warre.Whyther it be lawfull for magestrates to wares And I marueyll that men can be so blynd in a thing so eui­dent. For yf it be lawful for ma­gistrates by gods lawe to punish [Page] trespassers, theues, & murderers who so euer noyeth the common wealth, whether they be fewe or many, that is no matter, as I declared to you yester daye, by the same lawe lykewise is it lawfull for them to inuade and pursue with armes rebelles and seditious cytesyns, or anye forayne enemye who so euer entende the same by y^e colour of warre, that theues and murderers do practise within the realme.

Truth it is that y^e diuine prophet sayth prophecieng of vs Christen men.Esay. ii a Ioel. iii. b They shal turne their swor­des to mattoks, and their speres to syethes. For Christen mē kepe peace with al men, and vtterly a­voyde al fyghthing,eeclr. xxxl, b Iob lii [...] Mate vii: a Luc, vi, c for so do they to other as they would be done to them selues. But for bycause all [Page] mē be not of one nature, but mani perturbers, wicked murtherers, & oppressors be myxt amongest ho­nest & quiet citesins, as cruel wol­ues amōgest simpleshepe, therfore doth god permit from heauen the sword to the magistrates for y^e defence of the innocentes:Rom xiii a Neither is it euer red in anye place but y^t we lawfully may oppresse & destroye wolues, bores, beares, & all suche beastes which be noysom to mē or cattel. And why then is it not as lawful w^t war & violēce to w^tstande the wicked force of violēt murderers, setng y^t al such murderers, robbers, barbarous enmies, seditious citesēs do littel or nothīg dif­fer from wilde beastes. Certes, the scripture callith thē with no other name, thā beastes, to this also a­greeth y^e cōmē sence of natur. Here to also the doctrin of religion and [Page] faith agreith. Yf it be possible saith thapostle, so much as in you lyeth, haue peace w^t al men,rom. xii. c Heb. xii, c reuengynge not your selues. Note, so much as is in you he sayth. And if it be possible. For or els it folowet after, y^e magistrate beareth not a sworde for nought.rom. xlii a As who shuld say for such maner of persōs as do maligne & disquiet honest & quiet mē which wold faine liue in rest & cannot. Hereto also agre y^e exāples of the most holiest men y^t euer wer, which did war for y^e defēce of their country, & of innocentes, As I declared to you out of s. Pa. to y^e Hebre. whan I shewed you in the .v. commandement, what duty euery man oweth to his country. Here­to wil I annexe certayne places out of s. Austin.Eusilib. xx, Capl xxv disputed agaynst Faustus Manicheus .li.xx c. lxxv [Page] Neyther yet sayth he, let a man abhorre or meruell at the battayles donne by Moses,pro: xvil. Num. xx: and: xxi. dede xx. &c: for in them also he folowed gods commaūdement, not for any eigernes, but for obe­dience sake. For whan he was en­forced therto by god, he exceded not in rigour, but only recompen­sed thynges worthy to mens de­seruing and brought feare vpon such as were well worthy. For what thyng can a man reproue in warres because men do dye whiche must dye once,hebre. ix d wherbye peace may follow? To put blame in this, is not a sygne of religiouse men but of timerous, persons.

The pleasure in hurting, outragious in reuenging, an vnplacable stomack, wylde rebellynge gredines to gett dominion, and suche lyke, these be they whiche be wor­thely [Page] reproued in warre, and not only reproued, but also punished. Against the vyolence of oure ad­uersaryes, good men may right­fully warre, other by gods lawe, or by any cōmaūdemēt of superi­or powers, beyng in such vocatiō where their powers other com­maundeth any such thyng, or byndeth them to obedience, Or elles Saynt Ihon Baptiste,Luce ciii. d whan the souldiers came to hym to be bap­tised, askynge what they shuld do: he myght haue answered them a­gayne. Cast away your harnes, renounce your warrfarre, strike no man, wounde no man, ouerthrow no body: but bycause he dydde see theym in doynge these thynges in warrfayre to be no murtherers but mynisters of the law, neyther reuengeres of their own iniuries, [Page] but defenders of publyke wealth, he sayde to them, stryke no body, wrangle w^t no man, be content w^t your own stipende. But bycause y^e Manichees be wōt to despise and blaspheme Ihon, lette them heare our lord Iesu christ hym self, commaunding the same stipend to be gyuen to cesar, which Ihon aduersited the souldiours to be content with al: Gyue vnto Ceasar sayth christ,Matt xx it c and xvi: d roma. x.ii b the thinges which are Cea­sers, & vnto god, those thinges y^t are gods. For therfore be tributs payd, wherby warres maye be waged, & souldiours mainteined for necessite of war. So he doth wor­thely also commend the faith of y^e centurion saying. And I am a mā set here vnder powers,Mat viii a Luc vi: a hauing vnder me souldiours, and I saye to hym goe, and he goeth, and to another [Page] come & he comith. And to my seruaunt do this & he doth it, we se he commendeth his faythe therfore, but he byddeth him not to forsake the wars. Hytherto also perteineth the chapt. folowynge .lxxv. & .lxxvi. &c. But here I am content to spare you, & not to ouer burden you w^t to prolyx recitinge of sentences. Thus much haue I spoken hetherto for that, that it is lawful for magistrates to warre. And vpō this we gather that subiectesSubiectes mir [...]t obeys theyr pow­ers commandyng warre lykewise may lawfully & w^t out reprehension go & feighte in warfare, when they be commaun­ded by the magistrates so to do.

But yf it be so that the magistra­tes causles do set vpon to slay the innocentes and vngylty persons, I haue declared in my formar sermons, [...]et. iiii and .v [...] in this case the magistrats cōmaūdemēts are not to be obeied [Page] Therfore let the magistrates take hyde lesse they abuse their aucto­rite.Warre is a peregous thyng And all though it be lawfull for the Magistrates to kepe warr for iust and necessary causes, yet is warre a most daungerous thīg and bringeth with it hepes of in­finite troubles. And thus be such men punyshed dyuerse tymes, whome no gentyl admonition cā moue all be it many innocent per­sons with such be punished amōg Nowe many tymes it happeneth that souldiours forget them sel­ues, and breake al good ordre prouokyng the myghti angre of god vpon their heades, what kynde of myscheyfe is in al the worlde but it is vsed in warre or what kynde of misery is there that is not here Fyrst by warre spryngeth dearth and vtter scasety of al thynges, [Page] For the wayes be stopped, the torne troden downe, townes set on fyre, vitalle distroied & wasted, all occupations and marchandise cease, both riche and poore decay­eth: In warre the moost valiante sonest destroyed, the towards thei retyre & saue them selues whyles greater afterclappes do fal vpon them. The most vyle ruffynes, most auaunced, which abuse men more lyke beastes then other.

All is full of murning on euerye syde: Wydowes bewayle: father­les children lament and be desti­tute, Greate riches prouyded for nede to come, cleane spoyled, hole cites set a fyre,Esay. i [...] and v vyrgynes an vn­mared maydēs defyled: Al shame al honesty set a syde: no reuerence to age: All maner of ryght all la­wes vnregarded: al holy religion [Page] and studies cleane vnder foote, vyle vacaboundes and desperate dreuylles rule all the toste. And therfore in scripture warre is cal­led the scourge of god.Warre [...]eth scourge of god Leuit xxvi ii Reg. xxiiii Deut xxviii This scourge doth god lyghtly inferre vpon incurrable and obstinat despisers of his word. For this cause was the citie of Hierusalem sub­uerted with all the whole nations of the Iewes,Mat. xxiii. e Luce xiii d for as the lord saith they dyd not know y^e day of their visitation, but rather thei did shed the bloud of the lordes apostles, so brynging vpon their own heades al the bloud,Gene iiii b ii. par xxiiii d shedde from fyrste Abell the iuste, vnto zacharye.

Num xxi and xxxiii &cThe Chananites for murder, idolatrye, incest, and for abhomi­nable letchery were vtterly deua­sted. The Moabites, as Esaie saith,Esay. xv and [...]vi. perished for theirr cueltein­clemenci, and proud dispisinge of [Page] the pore. The Niniuites did infest other nations with vniust warres wherefore thei were serued with lyke measure. Agayne of other countreis, as we reede in the pro­phete Nahum,Nahum ii and iii Micheas in the vi cap. declareth y^t god sēdeth warre to the vniust,The causes of warre for their auarice, & fraude vsynge. In IeremyeIerem v [...] c arro­gancy and pryde, in EsayeEsay v [...] ryote­nes excesse and dronckennes, are noted to be the causes of warre. Farthermore y^e incommodities of war do cleaue so hard to realmes & publik weales, y^t thei cannot af­terward be remoued or shaken of whan we wold, nether by humane policie, nor leages, nor riches, nor defence, strēgth, nor power, as we may se in Abdias.Abdias [...] Only y^e syncere and harty conuersion to god remedyeth thys, as Ieremy in .v.Ierem v [...] capt. do testifie. This true conuersion [Page] to god standeth fyrst in the confe­ssion and knowledge of our owne wyckednes, than in a sewer fayth to haue remission of oure synnes by grace and merite of oure lorde Iesus christ.Roma. v and [...]i. Thyrdly in a perfect hatred, and renounsynge of cure formare iniquite in studye of iu­styce, innocency, charite, and all o­ther vertues: fynally in continu­all prayer & oration.

Againe to some a man shall see warWarre profitable to some bryngeth much profyt vtilite and vnnumerable ryches, with no damage or lytel at all. Such was the battayle of the Israelytes a­gainst the Chananaeis, IosueIosua, iii c and xvi, b be­ynge theyr captayne.

I wolde not heare the commodi­tes of warre shuld allure any frō Iustice and equite. For so many tymes it happenyth that whyle [Page] Magistrates thinke to haue a iust occasion to warre agaynst o­ther, and to punish offenders,The good some tymes be ouercome of the wyc­k [...]d god of his pryue iustice reaturneth y^e same occasion vpon them selues in prouokyng them, wherby ther synnes may be punyshed of them whome they intende to persecute. Examples we haue manyfeste in scriptures.Iud seu xix and .xx

The eleuen tribes of Israel pro­claymed moost iust warre against the Beniamites, thynkynge to re­uenge a wycked facte commytted by certaine leud losels, w^t the whiche loselles, the whole tribe tooke parte, communicatinge with their vngraciousnes, yet were they put to the worst and foyled of the wicked sort.i reg ii [...] and v The Israelites wente about to expell the violence of y^e idolatrouse phylistianes vnder [Page] Hely their preiste yet were they o­uerthrowne in battayle, & the arke of god caried away into the cities of idolatours.iiii reg. xxiii, ii. pa. xxxv d So y^e good kynge Iosias was slain of y^e chaldeis bycause the entent of god was to scourge y^e people, w^t such euils which he wold not y^e good king to behold nothing so deseruing. Wherupon this note is to be learned, y^t the veritie of religionReligion is not sene by victory. goyth not by the victorye of any natiōs or by ouerthrow, as though y^e religion were y^e better, whose part had the vpper hande, and y^t the worste religion, whose part had y^e worst. For religion alwaies must be sequestrede from the person & respecte of men which for diuerse causes be diuersly visited of the lorde.

All these thinges admonish vs, y^e Magistrates had nede of much [Page] and great feare of god, in takyng vp or in laying downe their war­res, lest perchaunse in flyenge the smoke thei fall into the fyre, or whyle they studye to eschue one harme, by eschuyng therof, do purchesse to them selues many moo & greater. Wherfore it is requisite that prynces fyrst before al thyn­ges do thorowly considre the cau­ses of their warres.The causes of warre must be considered Now there be mani causes and sundry, but these lightly the greateste. For other y^e magistrate is enforced seinge hys holdes and munimentes in hys realme to be inuaded with seige, then he must nedes healpe and repulse hys ennemie. For it were to much vnfaithfulnes to forsake so disloyally hys cyteis & fortres in such extreme peryll. Or elles the magistrate by reason of hys of­fyce is constrayned to attempte [Page] warre against incurable persons whome the sentence of the lorde doth condemne, & byddeth to beat downe vtterly without al pyte.

So as Moses dyd warre agaīst the Madianites Saule againste Amalechetes Of this maner be al suche kyndes of warre wherwith men be oppressed,Num xxv and xxxi i [...] xv whiche by the vncureable malyce of theirs, wylnedes perysh and make other perysh with them also, which reiect all iustice, and equite, al sette on myscheif & so stubbornly continu.Iudic xx and xxi Marke wel rebellions Such were the Beniamites whā they were distroyed wyth sworde and fyer: suche be nowe a dayes these obstinate and sedicious traytours troblelers of publick society as was ons Absolon and Seba the sonne of Bochrus whyche be mentioned in the seconde boke ofSamu ii [...] Reg. xiii xiiii xv xvi xvii xviii [Page] Samuel.Warre for religion. Herto atpartayne also such warres acheued against Idolaters, and oppressors of catholik fayth. for trew relygiō sake. Thei be in a wrong dreame which thīke no war ought to be attempted for relygion.

The lorde restrayned Peter stry­kynge with the sworde:Mat xxvi [...] Luce xxii d Ioh xviii. [...] Truth I graunt he restrained hym as an Apostle, he forbadde not the ma­gistrate the ouersight of religion, but that he myght defend the verite of our faith. Yf the magistra­tes maye lawfullye defende viler thinges, as libertye, goodes, bodely honestye, and lyfe. &c. Howe much more may he defende grea­ter thinges, yea which be the greatest thinges of all? For what can be greater than true religion:Deut xiii and xvii b V­pon this we haue an expresse commaundement [Page] of y^e lord in Deutronomiū.Marke wel For the lorde commaun­deth y^e cite vnder what magi [...]trate so euer he be, which defyleth from god & his worshyp, to be let vpon with warre and vtterly to be sub­uerted yf it be stubb [...]rne. Nowe if the magistrat so be cōmaunded to warre agaynste them y^t do discei­uer from him, verely than it is not vnlawfull to rescue the churche by warre in case any barbarus prince come vpon it with open warre, to sedewce it from trewe religion to erroure. Iosue went about to expugne y^e Rubenites only for an aulter erected agaynste the word of god.Iosue xxii a

i. Macha. v.Iudas Machabeus doth fyghte for the people of god agaynste the gentiles and kyng Antiochus hys souldiers whose purposei. Mac iii. [Page] was to vanquyshe the Iewes re­ligion, whiche than was onelye true, and to place in the steade of it superstitious gentylyte.Actium, xv So Paule doth commende the captaines which through fayth w^tstode the incursions of forain enemies. And Paule hym self had a con­flyct in Cyprus agaynst Elimas a false prophete whome also he stroke with blyndnes:act. xiii. And hys reason foloweth that he dydde it for relygyons sake.act, xiiii. Wylte thou not cease, sayth he, to subuerte the streyghte wayes of the Lorde. Agaynste the same Paule there were fourtye men conspyred,act, xxiii, v. c. whyche thoughte that yf he were take oute of the waye / a greate parte of CHRISTES re­lygyon were abolyshed, and their iudicyall relygyon sette [Page] vp againe. But Paule here play­eth not the shepe, [...]e [...]um. xxiii nor turneth not the other cheke to them but was erneste and sollicitous to aske his defence and that not of a christian magistrate,Yf Paule asked helpe of an ethnik magistra [...]e, more myght [...]e do of a chrystyan but a romayne centu­rion: neither shewed he him selfe any thynge greued therat, whan lxx. horsemen and .cccc. fotemen. were prepared for him in battayle ray to conduct him from Hierusa­lem to Antipatrida.act ix b and xxii b [...]a i Thus was Paule the elect vessell preserued by an Armed Garison of romain souldiours. Concerninge the Ar­menians, sufferynge greate vio­lence of Maximinus the empe­roure. Eusebius so writeth in his ecclesiastical historie .li.ix.c [...].viii. They Armenians sayth he [...]ons a people kind and frendly to the peple of Rome,eccl. ix [...] viii what tyme they [Page] shuld be constrayned of Maximi­nus the Emperour to change the state of christian relygion (to the which they were al gyuen to) into worshipping of Idoles, and to vet [...]rat deuyls for god, beyng hys tre [...]des before waxed hys greate enemies, and of their awne accord toke vpon theim wyth opē might of warre to withstand his wicked constraynment, and so kepte hym hard. [...]hys sayth Eusebius. Therfore the magistrates maye lawfully defende their subiectes and true religion agaynst idola­ters.

Or els an other cause is which is much lyke.The thyrde cause of warre some foreine & Barbarous aduersary doth fly vpon thy sub [...]ectes / doth spoyle them, and inuadith them / as the cruel wol­ues do the shepe, whan not onlye [Page] thou haste not prouoked them with anye iniuries, but moreouer hast offered them righte resonable conditions of peace, than oughte the magistrat to styrte lyke a Liō to preserue hys people agaynste the assaultes of suche malytiouse murderers. Example we haue of Moses feightyng against y^e kin­ges of the Amorites Aradeus Seon,Num, xxi, and xxxii. deut, ii c and, iii, [...], [...]. and og. Example we haue of kynge Iosaphat feyghtyng a­gaīst y^e Ammonites, [...], Para, xx. and inhabi­ters of mount Seir; Example we haue also in Dauid resistynge a­gainst y^e Sitians comīg vpon hī wyth warre.ii reg x. c The .iiii, cause of war Fourthly it is lawful for the magistrate to feyght in the defēce of his confederat frendes & ayders, (for why may not a magi­strate be at confederacy and leyge wyth other nacions so it be not [Page] in matters againste the worde of god) in case they be iustlye oppressed w^t violence. So did Iosue delyuer the Gabonities from Seyge,Iosua, [...]. i. reg xi and Saul the cytesyns of Iabes Galaad, warrynge agaynste Naas a prince of great tyranny. For such causes warres may lawfully be attempted of magistrates and prynces. And the souldiours do wel whiche herein obeye their powers, yea and dye gloriouslye and in a good state, in so dyenge for religion, for goddes lawes, for their countre, theire wyffes & chyldren. Therfore all such as en­ter into warre, and trauell in the same, must not set their eye eyther vpon fylthy lucre nor voluptousnes,An instruction for souldiers as they lyghtly do whan Ieoperdy is past, but iustice, pea­ce, publike tranquyllite, and [Page] the defence of truth and innocency must be al their marke y^t they shute at: so that the wycked sorte beyng conquered, the victory got. and their enemies other r [...]pulsed or destroyed, true religion maye florysh in iudgement and equitie, the church may florysh, diuine la­wes rites institutes, and ecclesia­stike ordinaunces maye flo [...]yshe, studies and good artes may prospere, the poore may be seen to: the widowes and succourlesse chy­dren may be helped, that mē may lyue in rest, may serue and prayse god, both aged persons, chaiste maydens and honest matrones. To this marke ought al our eyes both of mynd and body. to be di­rected. These thinges had our valiaunt forefathers in their sight whansoeuer they made any warre [Page] agaynst the wycked for their ecclesiastik and publik ryght, as Abraham, Moses, Iosue, Dauyd, and other noble captaynes, also oure progenitours before vs, to whom and to all such other valiant souldiers perpetuall fame and laude ought to be gyuen in the congre­gation of saynctes,

But to y^e other towardes & slouggish souldiers, wicked, couitouse, blasphemers, riotous, & light ruffenes and betrayers, which by their slougyshnes, riote, lechery, and impietie dis [...]roy many noble realms, now a days, and many florishing cyties, to suche be continuall re­buke, and god hym selfe hath cursed such wycked catyffes for euer. Therfore no warre is lawfull ex­cept it be against our aduersaries [Page] and misordered rebellers. Vniust warres be such as be made agaīst our owne fellowes or men faute­les,vniust warres or in whom we se hope of amē demēt. Also vniust warres be thei which be not inferred after a dew maner, or for any vrgent cause. All maner of ways oughte to be assayed tyrste, before we come to warre.An instruction [...]or magi­st [...]ates, You must not seke to take in other mennes bondes or limit­tes nothing pertainynge to youre ryght. You must not oppresse the liberti [...]s of other nations neither yet of your owne. Suche affectes whiche seduce the mynde are not here to be folowed, as gredines of dominion, auarice desire of bribes enuye, or any suche other lyke to these. Warre is a remedy, but daū gerouse, a helpe, but pernitiouse, muche lyke to the cuttynge of of [Page] members. In case thy hande be on fyer, and so thy arme be in daū ger to be brent and afterwarde the whole man lykewise, yet doeste y^u not cutte away thy hand streyght wayes onlesse thou see, prouynge al maner of wayes, no other helpe to be. So nether is warre to be set vpon but where there is no other remedy, so yet that princes remembre, they do nothinge which after wylbe to late. For iust warres be not repugninge to goddes worde in somuch that it describeth to vs the lawes of warrefarre, and mi­nistreth to vs many goodly examples of wars of wise and worthye captaines. In deu. xx.deu. xx, [...], xxi we haue la­wes of war profitable & necessary. so cleare y^t thei nede no exposition Many other cōmē rules alsoo we may gather out of scriptur as thes Principally & aboue al things let relygion [Page] be most obserued in the campe.

Iust lawes no lesse oughte to be kept in the middeste of warres as in the middest of cities, the souldi­ours let them kepe them in due ordre with all honesty,Rue, iii b iustice, & holines. For this prouerbe is of the deuyll, not of god that some do saye. Sileant inter arma leges. Lawes kepe silence in warre. The cheife captayne generall let hym be chosen a godly man, iust, holly valy­aunt, sapient, and luckey, as was Iosue, Dauid. Iudas Machabeus, Constantinus. Theodosius, Mascelser & many other let there be appointed to hym an armye of tryed men. [...]h [...]wling sou [...]diours For in chusyng of souldiours great circumspeccion is to be hadde, that they be not a company of weyklinges, vnskylful war­ryous, vnfaythful, blasphemers [Page] wicked wretches, dronken glut­tons, and beastely bellyes.

Victory goyth not by the multi­tude of mē, but by the grace of godVyctori goeth by grace not by multitude gr [...]e: iiii d Iudy. vii a i, reg. xvii and by godly souldiers: it is an olde prouerb, wher is a multytud, ther is confusion. Great and innumerable hostes do but combre and distroye themselues. Experience & exāples of the old tyme teach this sufficiently. Agayn such warriers as wyll take no payne be lu [...]kish lubbers, be greatly to be dyscom­mendid. Therfore lett euer a chri­stiane warrioure be doynge somethyng, let hī be corrageous, faythful paynful obediente to his cap­tayne must neuer let slyppe occa­sion well practised in the feytes of warre not tendre but harde, not cruell and fearse. but graue & gentyl accordyng as tyme doth serue [Page] The thing y^t may be sauyd let him not destroye. But aboue all other especially let hym not forget con­tinually to praye vnto god, bothe in ieopardy and owt of ieoperdy let hym begyn all thynges in the lord,a warryer must do all th [...]nges in the name of the lorde and without the lord let him attempt nothinge: in misfortune he must not be discouraged, ī prosperouse successe, let hym not be ex­alted, but gyue thankes to god & vse hys victory w^t mercy, let his vyctorye onelye stande in god & not in hym selfe. let hym seke for nothyng more than for defense of hys countrye, of lawes, of religi­on, of iustice, and of innocentes. Some here wyll meruell I dare saye that I requyre these thyngs of souldyours, whiche were wont in tymes paste to be requyred of [Page] religious and professed men.

As thoughe souldiours were not also religious and professed to christ, or as though only they mai be profane and wicked, as indede many of them be. But what fruites I praye you come of this syde we be ouercome of Turckes. we be a mockingstoke to all nations, whole kyngdomes perysshe, and be subdued to Mahometes lawe, and we be daylye intangled in greate perplexities, what maner of souldiers in tyme paste were chuson to warre out of the churche of christians, it appeareth by one memorable hystorye of Ter­tullianus wrytynge thus to Scapula.

Marcus Aurelius alsoo warrynge in Germany,The maner of souldy [...]s in olde tyme thorough the prayers of christian souldiers [Page] made to god, obtayned rayne in great drought.The maner o [...] soudiours in olde tyme. And what droughtes can any man say but were stopped throughe oure prayers & fa­styngs? than they also which cry­ed to their great god in the name of iuppiter dyd gyue testimonye to our god. Thus much saith Tertullia.Eusebius lib. v ca, v The same hystory doth Eusebius also more largelye expresse in his ecclesiastick boke. v. cap. v saynge, it chaunsed, sayth he, Marcus Aurelius: the brother of Antoninus themperour hadde warr [...] with the germanes, and Serma­tens,Iu [...]table miracle of christian souldiours the storyes wytnesse, that his hoste was in great daunger for drought and drynes, and as he was consultyng and seking what to be done he founde certayn christian souldiours in the campe whiche whan they kneeled downe as [Page] our fashion is and prayed to god sodenly agaynste all expectation rayne powred downe, their thyrst was quentched their enemies dryuen away with lightninge & fyer. This same story is also written in the monimentes of y^e gentyls but that it came by the prayers of christians they make no mencion therof, as whych gyue lyttel credence to al other miracles of christen mē tertuliane so doth writte it plainli to come by them. So doth Apol­linaris also a greike whiche sayth moreouer, that the same armey for the great myracle shewed in it, was called of y^e lightnīg fulminia by themperour hym selfe. Tertullianus addyth moreouer that the pistle of Marcus thēperour was a brode, wher in this myracle is signified more euidentlye.

Thus much hath eusebius, wher­by we may see howe christen soul­diours in time past, not only were all bent to prayer, but also full of al iustice and hollynes of lyfe. It is euident that s. Iames saythe: The prayer of the iust doth much auayle.Iacob. v, c [...] Helias was a man as we be, and he prayed, by and by the heauen gaue rayne, and the earth gaue his fruyte. [...]i reg. xviii. Wherfore it is manyfest that the olde souldiours than were religiouse and deuoute men, but our souldiours bycause they be farre from al religion yea enemyes to true relygion therfore in steade of vyctores they bring a way ouerthrowes both of mē and cities.Worke well you citisens And so the citesens be wel & worthely serued for that they put their confidence in suche wycked warriours which is euen as much [Page] as yf they shulde put their confi­dence in very deuyls, [...]f, par, xx [...] whome these almost excede in al filthenes, cruelnes, and al wycked artes.examples of godly wars warryoure, taken out of scrypture

Examples of holy & iuste warre, of holly & iust captaynes we haue aboundant in the word of god & almoste innumerable? Abraham our predecessor armed with a smal host doth set vpon four y^e most mighty kynges or robbers of al the world doth ouerthrow them & dryue thē away,gene. xliii. restoryth hys awne men w^t their goods gyuinge thankes to god the author of suche an vncre­dible victory. Moses with IosueIosua: x. and doth throw down about thirtye & nyne kynges, doth punyshe wyc­kednes sharply,Num. xxi, & xxxi, &c, do place their people in their lande promised of god.

Iud. i, ii. tit [...]ii. vi vii viii [...]ede y^e hole boke.The iudges of israelites dydde kepe worthy warres againste the ethnickes and infideles: and in them did asswage the tirannye of the wycked with which tirrannye they oppressed y^e chyldren of god, & restored y^e people to their liberty & religion.i reg, vli viii and xii &c Here commeth also Samuel a worthy prophet amongest the noble captaines of gods peo­ple.i reg xiiii xviii xviiii xx xxiii &c Ionathas the sonne of Saul was a noble captain, a notable ex­ample of godlynes. Who was e­uer a more excellent captaine than Dauid he conquered the philisti­ans,i reg xvii & xx [...]i [...] ii reg v viii xxi &c i par xv [...]ii regr y^t Ammonites and the Si­rians and a greate part of the east with his warres both reuenging iniuries restorynge againe liber­te, and puttynge awaie innume­rable euyls from y^e people of god▪ And yet he that dyd al this is cal­led [Page] a man after gods owne harte ye and thei reg vii [...] romia ma [...] ut [...]m ii [...] father of our lord.i regr evi e psalltre ix e ac um xiii [...] Iesus christ after the flesh.

In the posteritie of Dauid ye shal fynde notable warriours, & syngular captaynes, Abias Asas, Io­saphat Amasias. Osias. Esechias with many other.

Iudas machabeus amongest all other is not the vnwortheyst whyche stode so valiantly for the la­wes of god for gods relygion,i macha iiiiiiiv vt viiiviiii [...] & for the peoples right and at lēgth was slayne in Asia for the rely­gion and the people of god. Yt ne­dyth not to ade herto the exāples for Constantinus, Gratianus, Theodosius, and other puissant princes. Of these and suche other S. Augustine in his bocke de,august the ciuitate dei lib v Ciuitate dei. Lib. v. Hath wrytten a­boundantlye, and Orosius lyke­wise [Page] in his history.Orosius, libra, vii, cap xxviii Li. vii. From y^e xxviii. Cap. Vnto the ende. This I thynk sufficient for good magistrates. Thus far I haue entrea­ted of warre howe magistrates ought to vse them selues, and concernynge the vse of the sword,

Wherof also I haue spoken some what, in my sermon vpon the fifte commaundement.

These thynges thus beyng con­cluded now we wyll discusse, whe­ther it be lawful for christianes to beare offyce or not and especially for y^e occasion of ceartain furious Anabaptystes, & new diuisors of new found commenweales, which all eage againste vs that it is not lawful for christianes to be magistrates bycause christianes do not contende in the market, neither do kyl anye man, neyther seke again [Page] there goodes taken awaye, nether reuenge their iniuties. And al­though these places of theirs be answered vnto sufficiently,It is lafull for christiās to be magistrates yet I brynge here succinctlye certayne argumentes, wherby a polityke & christiane man against the fury­ous dreames of the Anabaptistes may vnderstand, yf he be called to offyce, that he may and ought to serue god well in kepinge & well vsinge his offyce.

For where as they fayne no man­ner of defence to be lawfull by the gospel they be farre deceyued for the veryte sayth otherwyse.

For what thynges so euer be or­deyned of God to the healthe and saffety of man, they be so seyming to a chrstiane man vsyng theme wel & appleyng him selfe thera [...]ter [Page] that if he refuse them, he is no tru christian. For the greatest charge of a christiane. is to set forwarde with al industry the sauegarde & welth of men,Capi di a prou xxiiii c and xx a tuum iii a i p [...]try i. v Now the magistrat is ordeined of no man but of god him selfe to the sauegarde & pro­tection of men. As expressely it is witnessed by the prophetes and apostles and paule especiallye Ad rom. xiii who so doth not see than but a christiane maye laudably [...] beare the office of a magistrate. Forthermore no man wyl deny I thinke that belōgeth to euery christen man to declare his faythe not only with woordes, but wyth the workes of iustice and mercy, to see for the publicke peace & tranquilite to folow iustice & equite, to defend wydowes, the fatherles, & expressed. Neyther oughte he to [Page] neglect occasion, place, or any such meane, wherby he maye exercyse such benefites vpon his brethren Therfore it is not vnknowe that a christiane may be a magistrate. For the office of a magistrate is to e [...]ecute iudgement, and iustice, and to mayntaine publyke peace.

Fow it is out of doubt and proued before,Worke wel that Moses, Samuel Iosue, and Dauid, & other more, are not to be excluded from the name of christians, than seynge they were magistrates, why may not christen men as well nowe a days beare office [...]

In the newe testament m [...]ny no­ble men be commendid which wer in rule and authorite, neyther yet dyd they renounce their office by­cause of religion.Luce xxxii [...] Of [...]oseph of Aramatheus thus we reede in [Page] Luc. Beholde there was a mā called Ioseph a Centurion (s. marke sayth a senatour) a good man and iust,mar xv & he consented not to theyr counsel and doinges borne, in A­ramathea a citye of the iewes, which also dyd loke for the kyngdom of god. Note here what a greate commendation is giuen hym.

Ioseph is a Centurion, or a sena­tor, and that an honest senator▪ he dyd sy [...]te in the counsel house and amongest these iudges which condemned christ, but bycause he con­sented not with them he is excused gyltles from the bloude, the same also is notefied to be a good man and iuste, in the numbre of them, whiche loked for the kyngedome of god that is, in the numbre of christianes, and for all this was he yet a Centurion or a senatoure [Page] and dwelled in the citie of Hieru­salem. A christian therfore lawful lye may beare office. Hereto maye be broughte examples of the que­nes chamberlayne of Aethiopia. Actum. viii.actum, viii. of cornelius the cen­turione. Actum. x.ctum x of Eurastus the warden or stuarde of the cytie of Corinthe. Rom. xvi.ii,rom. xvi i. T [...]tum ii [...] Timo. iiii But I wolde the Anabaptistes wolde proue that w^t scriptures which they obiect, that these being conuerted after didde lay downe their robbe and sworde. For we haue proued it before by s. Augu­stines wordes vpon the aunswer of Ihon Baptist to the souldiers which was also a christen preeher that after they were baptised,luc iii [...] Ihon, ii [...] yet notw^tstandinge were not deposed from their office neither had anye suche commaundemente of Ihon to forsake their warre farre.

The lord refused to be made a kingAnd other obiection they haue, bycause the lord did withdraw hī selfe, what tyme the people inten­ded to make hym kynge. Whiche thing he wold not haue done,Ihon. vi. v but to gyue example to all christians of humilitie, and to commaunde in a maner neuer to suffre any pub­lyke administration to be put vp­pon them, to this they adde the laiynges or the gospell. My kynge­dome is not of this worlde.Ihon. xviii c Item The kynges of the earth rayne o­uer them but you not lo.mat. x. d, mar [...]. d [...]c luc. x [...]i v. art l [...]e, i, [...]. v. a

Truth it is the lord a voyded the people. But howe folowynge the way that was not reighte, neither intending to do the wyll of god, but blynded with carnal affectes, and sekyng such thinges as were pertaynyng to belycheare. Forby cause he fedde them wonderfully / [Page] therfore they thought hym a mete kynge for their purpose, whyche could fede his subiectes w^t much fare and no cost.math, xx, d. Besides this our lorde came not to beare rule in earth, after y^e fashyō of this world as the Iewes imagined, thinking that Messias shoulde come lyke Salomon, here to reigne, and as Pilate feared.

Therfore sayde the lorde wel.Ihon. xviii e My kyngdome is not of this worlde.actum i, [...] mat xxvi f ma [...], xxv in c tam viii, e ephe. i, iiii For he ascended vp to heauē, sitteth on the right hande of the fa­ther, hauyng al kynges subiected to hym, and al the worlde, in y^e whiche now he rayneth by hys worde and spirite, whiche also he shall come to iudge at the laste daye.mat xxv: c rom, xiii, d [...]i cor. [...], vltimo, iiiii, a i pet, iiii a ac [...]. x..

And although christ denyeth hys kyngdome to be of this world, yet he neuer denyed but that kynges [Page] and princes of the worlde shoulde come into his churche, in the whi­che they shuld serue the lorde, not only as men but as kynges and prynces. For kyngs can not serue the lorde as kinges otherwise thā by exercysyng that wherfore they be made kynges. And vnlesse christian kynges myghte remayne in their office. and gouerne kynge­domes after their rule and lawes of christe how coulde christ be cal­led the kynge of kings, & lorde of lordes. Therfore where the lorde said, the kynges of the earthe do raygne ouer them but you not so, he spake this only to hys apostles stryuyng for superiorite, as thou­ghe he would say. Prynces rayg­nynge in the worlde be not putte down from their thrones & seates by my doctrine.

For mi doctryne doth not abolysh polycie / office, nor magistrate in the world or in y^e church. The ma­gistrate he shall raigne, but you not so, you shal not raygne, ye shal not be princes, but teachers of the worlde, and seruauntes of the churche. Thus in fewe wordes haue we answered to the obiections of the Anabaptystes, which we haue confuted also in other places. He­therto I thynk it sufficiently de­clared, that a christen man not on­ly maye, but oughte also to beare rule and office, yf it be ryghtfully offered vnto hym.

But before we knyt vp this disputatiō,The daie of subiectes. we wil touch now breifly what is y^e office of subiectes, what euery one oweth to his magistra­te. Fyrst it is the parte of subiec­tes, to haue a reuerende and [Page] honorable estimation of their princes and powers. And so to reue­rence them as goddes messyngers and ministres. Also outwardly to exhibite suche homage vnto them as euery mans countreye requi­reth. It is a foule thinge yf subiectes vnreuerently shulde behaue theim selues to their magistrates. But a false and a lyghte opinion ones conceiued of any thing doth soone brynge a contempte of the same: Therefore here be to be ga­thered certayne open testimonies of the scripture, wherby to engen­dre into euery mans mynd a dewe existimation and reuerēce toward hys magistrate.

Here nowe all princes and super­cious must take hede lest through their vnsemeable and dissolute lyfe they bringe them selues into [Page] contempt / & so by theire owne de­fault lese al their authoritie amō ­gest the people. Trulye god hym selfe disdaineth not to cal princes and rulers by his awn propre na­me euen gods the places be Exo, xxi. and Psal. lxxxii.Exod, xxi. Psal. lxxxii. The apostles called them y^e messengers and my­nisters of god, y^e places be. Ro. xiii i. Pet, ii.Rom xiii a i pet ii b Who wyl not magnifye with al reuerence gods, and gods mynisters, thorough, whome he worketh saluation to the people. He that reiecteth the messinger, rei [...]ctyth him which sent hym. Who so honoreth the messenger, semeth to bestowe his honor most vpon y^e sender. Also saith Salomon. pro­uer. xvi.prou. xvi Diuination is in the lyppes of the kinge therfore his hart doth not transgresse. And. Ecclesi. viii.ecclesi viii it is my parte to obserue the [Page] commaundement of the kynge, & to haue regard to the othe of god. Item prou. xxiiii.Prou xxiiii Mi chyld feare god, and feare thy kynge and ke­pe no resorte with the sclaunde­derers. For their perdition shall ryse quickly. [...]om. xiii. Saint Paul likwise Whosoeuer sayth he resisteth the hyer powers resisteth gods ordi­nation, and they which shall resist that, shall receiue to theym selues iudgement. Concernyng this matter I haue entreated also vppon y^e v. commaundement, Than let the subiectes pray for y^e princes & magistrates y^t god may graunt them sapience,subiectes to praye for theire princes prudence fortitude, tem­peraūce iustice, dew seuerite meiknes and other vertues, to leade thē in hys wayes and preserue them from all euyll that we maye lyue peaceably & honestly in this world [Page] This doth s. paule requyre of subiectes, i. Timo. ii.i timo. ii Iere, xxix, And Ierem. xxix Many be slouthfull and negli­gent in this part and that maketh them some tyme to be pynched & feyle that they wold not. And worthely. For yf they wolde do theyr deutye in prayng for their magi­strates earnestly / they shuld haue better, In the olde church what a feruent study they had to pray for their magistrat the wordes of Tertullianus in his Apo. ca. xxx doth wel declare,tertul. apol­geti. ca, xxx, saynge. Let vs pray always for al rulers, & kynges & Emperours, that they maye haue longe lyfe, a quiet raigne, a sayfe house, valiant souldiours, fayth­full counsailers, honest subiectes, a peaceable world, & what so euer man or Emperour or kyng would haue obtayned.

Obedience of subiectesSubiectes also ought to obei the lawes of magistrates yf they be good & equale and so to obeye them, that it be with al holy reue­rence and harty religion, as obey­inge not the lawes of men but of gods ministers.i pet ii b For Peter byd­deth vs be obedient for the lorde.rom xiii b Titum iii And Paule sayth subiectes muste be obediēt not only for displeasur but also for conscience sake. That is we must obeye oure magistra­tes. not only for feare least we be punyshed for contempte and dis­obedience, but leste we synne agai­nste god and our owne conscience condempne vs. We declared be­fore in the fifte commaundement by diuerse testimonies & examples of scripture, that we be not bownd to obeye the commaundemente of magistrates,We be not bounde to obey magistrates in thī ges contrary to god in thinges vnlawful [Page] and against the worde of god The Apostles and christianes of the primatiue church wold rather be imprisoned, banished,Rom viii [...] ii cor iiii and v psa xliiii e spoyled deuoured of beastes, slayne wyth sword, burned with fier and han­ged, than to obey wycked and vnlawful commaundementes. The blessed martyr and byshop PolycarpusPolycarpus answeringe to the vnder­consul of Rome said. Our doctrin is, sayth he, to princes & powers such as be of god to gyue honor, such honor as is not contrarye to the rule of our religion.

And Ihon ChrisostomeChrysost [...] to Gai­nam sayd. Yt is not lawful for an Emperour whiche is the mayne­teiner of godlynes, to attempt ani thynge agaynste the commaundementes of god.

Fynally Subiectes let them giueSubei [...]s to pay trybute [Page] to the magistrat tribute, yea their bodies and lyfe also whan nede is for the defence of their mage­strate, & countre, as I declared in the .v. commaundement, the lorde expressely commaundeth in the gospel. Giue to god those thinges which are gods,mark xxii, e and xvii d, rom xiii b & to themperoure the thinges which are the Empe­rours. Whoso euer be slacke ny­garde, or any thynge drawynge backe in this part they be greatly to be reproued, Tributes be dewe to the magistrate as the rewarde of his labor, and as the synewe of publick vtilite and quietnes. For what man euer goyth to warre v­pon his awne charge and stipend. Euery man lyueth vpon his la­bor which he susteneth. The ma­gistrat doth labor the prynce doth labour in gouernīg y^t cōmē wealth [Page] and kepyng peace. He omytteth his owne priuate busines at home wherby els he myght prouyde for him selfe. Therfore it wer against al reason yf he shulde not be maintayned with publike charges. Also it is requiset that kyngdomes & publik weales be well appoyn­ted with sufficient ryches,Rychesse be necessary [...]o the publyke word. to ayde them with al in warres, in dearth, in fyers and other calamites, in reparations, or in repellyng of greater daungers, here I speake nothing now of publike buyldin­ges as of kepynge vp the walles fortresses, trenches, diches hauēs brygges, hye ways, fountaynes, condithes, the court haull, the market place, with many other.

There be also publike officers of iustice, as sergeantes, herodes of armes, watchemen and [Page] diuerse such moo wher as yf mo­ney be not present, how can any kyngdome and commen wealthe stand longe.Richer work men Therfore they why­che deny trybute, deny the dew stipend of mens labour, yea & seke y^e subuersion of the comen wealthe. They which be slack and vnlusteful in publik labours & workes, do synne not agaynste one ruler, but agaīst y^e whole body of y^e comenalte. And commenly it is so seene such lystles & lither labourers lit­tel to be blessed of god and seldom to thryue.

Yet magestrates & princes here must be aduertised, to loue their subiectes committed to their faith and tuition, to spare them as gen­tyllye as they can, to beare with them, and not to pyntche them w^t to importunat exactiones.exactions Thys [Page] may be done, yf they wylbe tempe­rant, and abstayne from all superfluouse excesse and pryde. Lette a good prynce thus considre w^t hī selfe,a goodly [...] ­son for prynces howe vnequal it is for his courte to ouerflowe all, withal excesse and superfluyte, and all hys other cyties and subiectes to be pī ched by the belly at home. Let ru­lers of realmes remembre, tribu­tes, taxes & customes to be pub­lyke and not priuate goodes.

God hateth pollers and extorcioners. God abhorreth vnmeasura­ble exactions, taxes or tolles. God doth execrate tyrannies styll pylelinge the people. He doth blesse gentyl and moderate prynces.

The iust concorde of subiectes auayleth more in peace and out of peace,A goldē sentence than [Page] monye vniust. And stron­ger is the realm with lesse aboundaunce,Good subiectes marke this les­son. and more concorde betwyxt the su­periours and inferiours, than with infinite treasu­res, where magistrates & subiectes do not agree.

This is no lye / Commen experi­ence testifieth the same.

Thus much good audience, haue I entreated concernyng magistrates vpon the occasion of the syxte commaundement thou shalt not kyl declaring as brefly as I culd vnder your charitable audience, why magistrates be ordeyned of god, what is their duety to their subiectes. What is the deutye of [Page] subiectes to thē. Now let vs pros­trat our supplication to god that of his clemency he wyl so graunte both to the magistrates & to y^e subiectes, that they maye both walke worthy to their vocation.

God graunt. Amen.