19. CHAP. XVII. Of War or Battle.

19. CHAP. XVII. Of War or Battle.

CHAP. XVII. Of War or Battle.

B ecause in the holy History, there is often mention made of war: I thought good to speak somewhat of the matter. And as touching the Etymology 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 teeth, because in war many slaughters are committed. The Grecians between πόλεμον and μάχην put the same difference that the Latins have put between Bellum and Praelium, that is, war and battle. And it seemeth that πόλεμον hath taken name of πολεῖν, that is, of turning: because many are the turnings and chances in war. Whereof perhaps came that saying: Many be the news of War. In Latin 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 unto peace: or else (as Festus saith) of Belluis, that is, cruel beasts or monsters. Now will we distinguish war, the subject doubtless into accidents. Some war therefore is just, and othersome unjust. Howbeit to speak truly, unjust war, is no war: it is rather Thievery. And just war may thus not unaptly be defined. It is a Hostile dissention whereby through the

Princes edict mischiefs are repressed by force and Arms, to the intent that men may peaceably and quietly live by justice and godliness. The general kind is dissention. For contrary unto war is peace, and as the general kind of peace is union, so the general kind of war is dissention. But because dissention is manifold (for men dissent among themselves either in opinions or in kind of life, or in will,) therefore Hostile is added. And because there may be a Hostile dissention, which is not tried by weapons, there is also added, By Force and Arms. The efficient cause is the commandment of the Prince, without which, war cannot rightly be made. The end is, that people may quietly maintain justice and godliness. Here have we comprehended the four kinds of causes. The form, is Hostile dissention: the matter are the mischiefs which ought to be repressed: the efficient cause is the Magistrate: the end is, that we may live justly and godly. But when we say that the Edict of the Prince is required, we understand no difference between a King, the government of many good men, and a commonwealth; but we only oppose a Prince against a private man.

2. Hereof are gathered those three properties which commonly are ascribed unto right warfaring. First, that there is required the authority of the Prince: Secondly, an honest cause, to wit, that peace be sought for:

Lastly that it be done with a good mind. I am not ignorant that Plato in Alcibiade. 1. writeth that men move war, when as either they be deceived, or constrained, or spoiled. But all these things are included in that part wherein I said: To the intent that mischiefs may be repressed. Augustine in the tenth question upon Joshua saith, that war hath a revenging force, and that therefore it is good right to make war upon any nation or City which shall despise to correct that which is shamefully committed: and that therefore the war of the Israelites against the Tribe of Benjamin was just,

for that they being so often admonished, yet would not revenge a wicked act. And he addeth that the cause of war is just, if things taken away by injury be not restored. Isidorus also in the 17th book the first chapter saith: that war is rightly taken in hand either for demanding of restitution, or else for the putting away of injuries. And Augustine in the self-same former place: The war (saith he) is rightly made, which is taken in hand by the commandment of God. And they which so make war saith he, are not so much the Authors of war, as they be the Ministers of God. The same Father in the 44th question upon Numeri saith, that the war which the Israelites made with the Amorites was just, because they had denied unto them a safe passage, when they required the same. And as touching the efficient cause: that war cannot be made, without the authority of the Prince, it is certain.

For Paul saith, That he beareth the sword. Therefore he may either give it or take it from whom he will. And in the Code, in the title Ut armorum officia nisi iussu principis sunt interdicta, in the law Nulli, Valentinianus saith, Let no use of wars be had without our consent. And in the Digestes Ad legem

Juliam majestatis the 3rd law: They which make war or muster men, or gather any army together without the commandment of the Prince, are in danger of the same law. And in the Code, De re militari, in the law Nemini, the self-same thing is decreed, and that not unjustly. For if a private man, at his own assignment will take weapons in hand, he doeth injury to the Magistrate: seeing if he be wronged, it behooveth him to make suit unto the Prince for his right. But if he will with strong hand give sentence on his own side, he committeth treason. Yea and he which fighteth in the Camp without commandment of the Emperor, is put to death, although that the matter otherwise happen well. The like have we in the Digestes De re militari, in the law Desertorem. And those things which be so taken by the

enemy are unjustly possessed, and ought to be restored, because the commandment of the Prince was not had therein. Wherefore let the banished men at this day take heed what they do, when they denounce war against their own Cities from whence they be cast: seeing that is no war but Thievery. For which cause Caesar when he went to Rome with his Army, and that Antony and some of the Tribunes of the people came unto him, was glad that he had in his Army some Magistrate.

3. Now come I to the Question. The Anabaptists being the furies and plagues of our time, say absolutely that it is not lawful to war. And for the confirmation thereof, they bring certain goodly Arguments out of the holy

Scriptures. You yourselves (say they) affirm that it is lawful to make war either for the avoiding or revenging of injury, but it is not lawful in respect either of the one cause or the other: therefore it is in no wise lawful. For Christ saith: If a man give thee a blow on the right cheek, reach thou unto him the left. If a man take away thy coat, give him thy cloak also. And lastly he concludeth: Resist not evil. And Paul saith: Render evil for evil unto no man. Again, Revenge not yourselves (my beloved) but give place unto wrath. And Christ said unto Peter, He that striketh with the sword shall perish with the sword. Also Paul out of Deuteronomy citeth that saying:

Revenge belongeth unto me and I will revenge. Moreover, Christ saith:

Judge ye not, and ye shall not be judged. But he which maketh war upon another man, doeth undoubtedly judge him against whom he fighteth: and usurpeth unto himself the office and authority of God, and jugdeth another man's servant. Christ also in the Parable, will not have the tares to be taken away or weeded out, but commandeth that the same should be left until the Harvest. Howbeit these men when they will root out the evil men, they also in the meantime destroy the good. And in the Parable of the wedding, the

King himself saith: that he will send his Army, that is his Angels, and will destroy those which will not come. Paul also unto the Corinthians saith:

Why rather suffer you not wrong? Why rather sustain ye not injury? And if it be not lawful to contend at the law, much less is it lawful to make war.

And Christ saith: My peace I give you. And Paul: Being at peace with all men. Isaiah also and Micah say, that in the kingdom of Christ the Speares shall be turned into ploughshares, and swords into spades. Furthermore our wars ought only to be spiritual. Therefore Paul unto the Ephesians hath instructed us with the Armor of God. For our fighting is not against flesh and blood, but against celestial wickedness. And again, Our weapons (saith

Paul) are spiritual. Also the Fathers when they expound the wars, which are described in the Old Testament, say that those were shadows of those wars which we must have with the devil. Unto which purpose they cite Gregory the 23rd Quest. 1, the chapter Nisi bellum. Many other arguments besides might I bring, which they are wont to cleave unto. But these I thought sufficient. For these being confuted, the rest will easily fall of themselves.

4. But on the contrary part, that it is lawful to make war, it may be proved by most strong Arguments. For first in the 3rd of Luke: when the soldiers were come unto John, they began to demand what they should do to obtain salvation. But he said: Do violence unto no man, accuse no man falsely, and be content with your wages: but he commanded not that they should renounce their oath. Also Christ commendeth the faith of the Centurion: he said That he had not found so great faith in Israel: but he bade him not that he should depart from warfare. Cornelius the Centurion, even then when he was in warriors state, heard that his prayers and alms deeds pleased God.

Augustine for this purpose oftentimes citeth that saying: Give unto Caesar the things which be Caesar's. But those things are not given for any other

use, but for the payment of wages unto the soldiers, and for defense of the Commonwealth. And Paul when he had said, that the Prince beareth the sword and is the minister of God, therefore saith he: Give custom unto whom custom, and tribute unto whom tribute belongeth: for money is the strength of wars. It is most certain doubtless, which he saith, That a Prince is the minister of God unto wrath. And if so be that a Prince may chastise seditious Citizens at home, why may he not also suppress an outward enemy, if he do violence and vex and waste the commonwealth? God oftentimes warneth Princes, that they should relieve the oppressed, the fatherless and widows: and sometime it happeneth, that this cannot be done without war. By this means also there is respect had though not to the will of the enemies, yet to their profit. For even as a father, of charity chasteneth and punisheth his child, so ought a Prince to restrain the fierceness of an enemy, not of hatred, but of Christian charity, and to benefit him, whether he will or no: and by this means the licentiousness of sinning is diminished in him. And Augustine unto Boniface saith, that there is nothing more unhappy than the happiness of sinners. Further, God in the Old Testament, made laws, concerning the taking in hand and making of wars. But evil things must rather be taken quite away than adorned with laws. In Deuteronomy the 20th chapter God commandeth them to be discharged out of the host which either built that year, or planted, or married wives, and they which were of a faint courage, least they should trouble their brethren.

He commandeth that the Priest should be present, and to instruct and warn the people that they should be of valiant courage, that God would be with them, and that although they should see themselves to be exceeded in number and multitude, yet not to have faint hearts, but to cast their hope upon God. He also commandeth that they should not cut down their fruit

trees upon their enemies soil. In the 10th chapter of Numeri he commanded two trumpets to be made wherewith they should sound, and especially in war: that those being heard, they should not doubt but that the remembrance of them was before God. In the 31st chapter of Numeri, he commandeth that there should be sought for a revenge of the Midianites: because that through the making common of their young women, they had circumvented the Israelites in their journey. Again, he commanded also that that pray should be common, as well to the soldiers which fought against the enemy, as unto them which they had appointed to keep the fardels, and unto the Levites, and that some part should be employed unto the use of the sanctuary. But this he would not have done, if by no means it had been lawful to make war. In the 17th chapter of Exodus, when the Amalekites had done violence unto the Israelites, Moses commanded Joshua to take muster, and to fight against the enemy. And in the meantime lifted up his hands unto God, Aaron and Hurre sustaining his weary arms: and God sware that the war of the Amalekites with them should be perpetual. In the 31st Chapter of Deuteronomy God also promiseth victory unto his. One of you (saith he) shall chase a thousand: and ten, ten thousand. Joshua when he came into the land of promise, saw the Lord armed and shaking a drawn sword, and heard him promise, that he would be the Prince and Captain of that war. In the 13th of Deuteronomium: if any City turn to Idolatry, God commandeth that the same should be overthrown, and that the pray should be burned. And when in the first of Judges, war was to be taken in hand against the Hevites and Canaanites and Jebusites, they ask counsel of the Lord what Tribe should first ascend: and he answered: The tribe of Judah.

David in the 144th Psalm: Who teacheth my hands to fight and my fingers to the battle? But God teacheth not evil. And there is a great Emphasis in

that which he saith: My hands, for he was a man according to the heart of God, yet did he not make war by his own counsel, but by the commandment of God.

5. Neither must those wars be unspoken of, which the Maccabees made for Religion, and for the commonweal. Ecclesiastes saith: There is a time of war, and there is a time of peace: but there is no time for a thing unjust and forbidden. While Amnon stood to his promise, David maintained the league, and sent Ambassadors unto him. But when as he had reproachfully handled the Ambassadors of David, the wars began. Zechariah the 10th

Chapter, They shall fight because the Lord will be with them: Yea, and they be called the wars of the Lord. For so said Saul unto David: Thou shalt make the Lord's war. And Abigail: Thou (saith he) fightest the Lord's battles. And in the 2nd book of Paralipomenon the 20th chapter. When the king of Syria, had gathered his power against Jehoshaphat, and he openly made his prayers unto the Lord, Jahaziel the Levite, being inspired with the holy Ghost: This (saith he) is the war of God, not of men. In the New

Testament, Paul would by the aide of the soldiers, be brought unto Caesarea, that he might not be taken hold of by the Jews. In the Epistle to the Hebrews it is thus written, The Saints by faith subdued kingdoms:

Wherefore war may be an exercise of faith. And least that any man should think that that place is to be understood of spiritual fighting, it is added:

They overthrew the Armies of Aliens. Augustine unto Boniface the warrior thus writeth: Thou oughtest to know that thy strength is the gift of God:

Therefore so often as thou puttest on armor, thou shouldest remember to take heed, that thou use them not against him that gave thee them. Besides, in the making of war, there is need of patience in the enduring of labors, a stout heart in perils, a diligence in the enterprising of things, a speediness in

performing, and a Counsel in providing. Which things undoubtedly cannot be had without the gift of God. And Augustine addeth, that peace is of will, and war of necessity. Wherefore we must pray unto God, that we may be delivered from the necessity of war, but not from war itself if it be necessary. Of this saying, Hostiensis gathereth, that he doth ill which taketh war in hand of will, and not of necessity. And necessity oftentimes cometh by reason that a Magistrate must many times for duty sake make wars, least he should seem to forsake the people. Men are two ways retained in their duty: namely, by reward, and by punishment, that the observers of laws may be rewarded, and the contemners punished. Wherefore this the Magistrate may rightly provide, and that without blame. The same Augustine: All things (saith he) are at quiet when wars be made. For wars he saith are not made for pleasure sake, or upon a greedy mind of getting, or upon cruelty, but for a desire of peace that good men may be advanced, and evil men restrained. Which saying is recited by Gratian, Cause 23rd quest. 1, the Chapter Apud pios. And in the same question in the chapter Militare: To go on warfare is no sin, but to go to the war for bootie's sake, is sin. And against Faustus, the Maniche, in the 22nd book, of the 73rd chapter: What do we reprehend (saith he) in war? That men do die who otherwise should die, if that were not? But this is the part of an effeminate and weak man. wherefore we condemn a covetous desire, a cruelty of fighting, and a lusting after dominion. But in that the godly are defended and the wicked suppressed, that may not be condemned.

6. But I hear of a doubt objected by some, that the greater part of these Testimonies are avouched out of the Old Testament. To what end speak they this? Do they not receive the Old Testament? Undoubtedly the holy Ghost in the New Testament cited very many testimonies out of the old. Howbeit,

the Old Testament they reject not, nevertheless they say that there be things extant therein, which are not set forth unto us to be followed. I grant that.

But those things which be written of war, belong unto the law of nature, which ought to be eternal. For it is an everlasting law, that good men should be holpen, and evil men repressed. Albeit in the New Testament there is no lesson given as touching warfare. First because the Christians in those beginnings had not either a Commonwealth, or their Magistrates: Secondly, because there had been sufficient commandment given of that matter in the Old Testament. For immediately after the flood, God made a law, That blood unjustly shed, should be required [of the man-killers,] and that was to be done by the Magistrate. Wherefore it was sufficient that those things were confirmed in the New Testament. And that did Paul in the Epistle to the Romans, 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 instead of the outward sword, it had the wonderful power of the holy Ghost. For by it Peter five Ananias, and Sapphira, and Paul made Elimas blind. So those things which the Church had not by an ordinary means, it had them then by miracles. They had no languages, they had no Physicians, they had no Schools: but they had from God the gift of tongues, the gift of healings, and the words of wisdom: But now must those things be gotten of us by study and industry. After the same sort God gave unto the Israelites Manna from heaven, when they were in the desert and could neither till the fields, nor yet have grain. But when they were come to the land of promise, they lacked Manna, therefore they began to till and ear the land, and to live upon their labors. So was it with the Christians at the beginning, yet in the mean time they used a civil Magistrate. For if they had offended in anything, or if they had been commanded anything, they might

not escape, because they were Christians: yea, and they also went a warfare with the Emperors which were Ethnics. For there is a special mention made of that famous Legion of Thebes. And Eusebius in his first book and fifth

Chapter saith, that the Christians went a warfare under M. Aurelius the Emperor in Germany: And that they in a great drought prayed to the Lord, and obtained rain from heaven. Moreover the Gospel, as it forbiddeth not the use of the Sun and Moon, so it forbiddeth not the just use of war.

7. And whereas I say that the Authority of a Magistrate is required, there be some which think that this is not generally true. Wherefore they use this distinction: that it is one war whereby we invade our enemies, and another whereby we defend our own. They confess that it is not lawful for war to be made without commandment of the Magistrate. But in the defending of our goods, if it be a sudden violent assault, they say that oftentimes it is no safety to expect the rule of the Magistrate. For so it is lawful to a good man and one that is a private person, being assailed on the way by a thief, to defend himself with his weapon, which nevertheless they so temper, as it may be lawful with moderation of such defense as is faultless. It may also be (say they) that some City is suddenly besieged by the enemy: where if the assent of the Prince be expected, all things will come into danger. But he that is so oppressed by a thief as he cannot crave the tuition of the Magistrate, he is now no more a private man, for the Magistrate himself armeth him, and giveth him the sword in his hand to defend himself. For he will not that a Citizen should perish without a cause. The same answer may be made for the defending of a City. For the laws themselves will in such a case that Citizens should defend themselves. And that they should do that, they are bound thereunto, both by the laws, and by the royal authority of the Magistrate. Therefore Hostiensis saith well, That wars are unjust which are

taken in hand, neither by the commandment, nor by the secret consent of the Magistrate. But Abraham say they, although he were a private man, yet he armed his own family, and delivered Lot. And Samson a man private, yet made he great slaughters of the Philistines. Howbeit Abraham and Samson, although they seemed to be private men, yet in very deed they were not. For God had already chosen them, and would have them to be princes. For of Samson it is read, that the spirit of the Lord came upon him. These examples none ought to follow, unless he be such a one as feeleth, and hath a sure trial in himself of the same vocation. Howbeit, Abraham they say made a league with Escol and Mambre, and that they were mighty men and princes: And therefore Abraham by their furtherance armed soldiers. But forasmuch as I in the definition added, By force and arms, therefore they say it is not lawful to use wiles. Yes in deed, it is lawful. For what doth force against a foe, if fraud or force thou use? And wiles are included in those words: Force, and Arms: since there is a certain force in wiles. So Abraham also did when he divided his Army, and by wiles overcame his enemy when they feared no danger. And after the same manner did the Israelites, when they besieged the Benjamite's. The like did Joshua in the besieging of the City of Hay. Howbeit, in the placing and practice of wiles, we must take diligent heed that the covenants, and leagues be not violated.

For we must keep faith, even with our enemy. But wiles herein consist, that we keep our counsels secret from our enemy. Yea, and this doth God himself. For Christ spake many things unto the people in parables, and said that it was not given to them to understand those things, but he expounded them severally unto his Apostles. Briefly, wiles when they be referred unto justice, cannot justly be condemned.

8. Howbeit therein seemeth to be a greater difficulty that we said, war must be taken in hand for the suppressing of wickedness. For how can the soldiers know, with what mind the Prince maketh war? For it may so be that he though he make show of other causes, yet he may in very deed, be led either with cruelty, or with ambition, or with lust. I answer: So long as the war appeareth not to be unjust, the subjects must obey the Prince: this shall in the meantime be sufficient for them: But if they plainly perceive that it is unjust, they must rather obey God than men. For although the Magistrate do give thee a very strait commandment, yet there is no power may bind thee against the Lord. And undoubtedly subjects in this case must not be negligent, and be carried with a blind obedience only: they must be as inquisitive as they may. For neither must our works also be blind. These things I speak of subjects, since unto mercenary soldiers they do not appertain: Because they without any just cause do willingly and of their own accord cast themselves into these ambiguities, and into these snares of conscience. But subjects must in any wise obey their Magistrates in good things, and in things indifferent.

9. And although war be just, yet must it not straightway be taken in hand.

All means must be attempted, rather than we should come to battles. Yea and for the sparing of Citizens blood, conditions must oftentimes be received though they may seem somewhat unreasonable. Hezekiah the godly king, made no doubt to melt the Ornaments of the Temple, to redeem the necessity of battle. But when that nothing prevailed, he fled unto prayers and craved help of the Lord. Howbeit thou wilt say, that this is the part of a cowardly man, and of one that dishonoreth his stock to grant unto such manner of conditions: Nay the same is rather a true magnanimity of mind. For Cicero when he would exceedingly commend Caesar, said that he

was accustomed to forget nothing but injuries. And Augustine: This (saith he) he spake either as a true praiser, or as a great flatterer. And if so be it were not true, yet he showed what manner of one he ought to be. Injuries

(no doubt) must be forgiven as much as is possible: seeing war is amongst the terrible and cruel remedies, which must not be applied, unless that extreme necessity seem to require. For Physicians do not sear or cut, but when it seemeth that in a manner the whole body is put in hazard. And besides that many terrible and cruel things do happen in time of war, thou canst not in very deed after thou hast once begun, appoint an end when thou wilt. Therefore Homer rightly said: That there is some satiety of all things except it be of war. That this is true, we have too much experience in these days. For our Princes cease not from wars, unless they be destitute of money. And they pronounce wars oftentimes upon light causes, only of a blind provocation without any grave judgment or deliberation of their counsel. But there ought to be a certain mean way appointed, that neither we be too vehement nor yet too slack. For although we ought not to be hard in forgetting of injuries, yet must only those be forgiven which be in our own power. In so much as we must neither forgive perverse and Idolatrous worshipping's, neither yet other men's injuries. And besides this we must use victory with moderation and reason. And this was it which Abner required of Joab, least his brothers should be slain until few were left.

Because when we see, that those which were equal unto us in fortune and honor are now become subject unto us, we should therewith be satisfied.

Therefore Virgil very well said: Spare them that be subject, and vanquish them that be stubborn. For he that useth clemency towards them that be overcome, may appear to be the saver of them: and the men vanquished, will always (so long as they live) carry about them an excellent monument

of his moderation and clemency. And in no other thing do we more imitate God, as Seneca writeth in his Treatise De Clementia. And yet must we not be so merciful, but that we may command pledges of them that be overcome, or else place Garrisons among them, least some tumult might be raised through our negligence. For three things chiefly are to be required in them that be overcome. First that their faults may be amended, secondly that they may be made an example, to the intent that others may take the better heed: lastly that others may live the more peaceably and quietly.

These ends it behooveth them that will rightly make wars, to set before their eyes, seeing all things must be referred to the glory and honor of God.

10. Hitherto we have spoken after what sort the injuries of other men must be holpen. But what if the Prince himself shall be assaulted by himself?

Shall he defend himself by armed force? I answer: First, he must do nothing with fury or blind motion, but must be able specially to overrule his affections. Further he ought to be more easily entreated in his own injuries, than in other men's. For even as he is not liberal which giveth of another man's, but rather he which departeth with somewhat of his own: so he is merciful, which rather forgiveth his own injuries than he which forgiveth other men's. First therefore a Prince ought to weigh with himself his calling, whether he came to that dignity by good means, or rather intruded himself by violence and oppression. And let him beware that he mind not by the blood of Citizens to defend that which he naughtily attained to himself. But if he perceive, and know for a certainty that he was placed in that office by God, he ought by all just means to defend himself. For now he doeth not so much defend himself as the Commonwealth and the ordinance of God. He ought in no wise to seek his own but the glory of God and safety of the Church: and especially if the enemy be such, as mindeth

either to destroy or pervert the worshipping of God. Cicero is commended, because when strength of arms was offered him by which he might have defended himself, yet he chose rather to go into banishment, than for his own cause to shed innocent blood. Albeit in that he afterward repenting himself wrote unto Atticus, that he might have died valiantly, he may not therein be allowed: for he was not also constant in that which he had rightly purposed. Otho the Emperor when he perceived that the matter tended to the slaughter of Citizens, gave place of his own accord: and that rightly in very deed. Howbeit in that he slew himself, he cannot be praised. But the moderation of our David, is by all means to be commended: for he when

Absalom was in arms chose rather to give place than to set Citizens together among themselves, being otherwise ready to execute the will of God howsoever it were. If he shall say (saith he) thou pleasest me not, I am ready, let him do that which seemeth good in his own eyes. So these things being diligently considered, it is lawful for a prince to defend himself. But what shall we say of Zedekiah the King, for he when he had a lawful calling, and was besieged by Nebuchadnezzar an Idolatrous Prince, and saw that the City and religion should be utterly overthrown, would not yield himself, and for that cause is condemned. Some man perhaps will say that his calling might not seem to be lawful, since that the Kingdom might rather have belonged to Joachim. But this will not I say: for in so much as the same Joachim was already led away captive, it seemeth that of right the succession returned to his Uncle Zedekiah. Howbeit these things appear more probable unto me: Zedekiah had broken his oath and covenant, he was an Idolater, he had defaced the law and religion of God. Over this God had given him commandment by Jeremiah that he should yield himself, but he would not obey, but set himself against the word of God. Also it was now

time, that that people should be sent into banishment, because their sins were come to their fullness. For neither was the king better than the people, or the people than the king. But what shall we say of those Roman Popes, when two or three be created at one and the self-same time? Is it lawful for them as they are wont to do, to maintain their election by force and arms? It is not lawful. For neither is the succession of them lawful, nor yet the end good, seeing as much as in them lieth they deface and oppress the law of God.

11. But is it lawful for the Ministers of the Church to bear arms? It is not lawful. For they must avoid all things which may hinder their function. And Aristotle in his Politics saith, that two offices must not be committed to any one man, because no man can be fit for both the functions, seeing either of both, requireth a perfect and whole man. Yea and scarcely can there be any one man found that can well execute the one or the other. For first the office of a minister is to teach the people. Which function how great it is by itself alone, everyone may easily understand. Secondly to pray day and night for the people: lastly also to exercise discipline. Who is able so to do these three things, as he can have leisure besides to fight? Paul unto Timothy saith: Suffer thou afflictions as a good soldier of Christ. Let no man going on warfare entangle himself with the affairs of this life, that he may please him which hath chosen him to warfare. There is no man crowned but he which hath lawfully contended. He warneth Timothy, that he ought to be a good soldier, and therefore that he prepare himself to afflictions. For if thou wilt do thine office rightly, thou must of necessity suffer many things. And he addeth: No man going on warfare entangleth himself with the business of this life. For both in the Code and in the Digests, Soldiers are commanded to leave both the trade of Merchandise and also husbandry, to

the intent they may always do that which they are commanded. But how much rather must this be intended of the Ecclesiastical function? In holy services the Crier was wont to proclaim: Do this: to the intent the Priest might understand, that he ought wholly 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. None shall be Crowned (saith Paul) but he that hath striven lawfully: that is, he that hath done even so much as the law commandeth. And Paul in another place: Our weapons (saith he) be not carnal but the power of God, to cast down every high thing that advanceth itself against God. This is the armor that must be committed unto Ministers.

Howbeit if an enemy upon the sudden besiege the City, and hath even now laid siege to the walls, the Minister of the Church may rightly take Arms and repel violence, and do that which becometh a good Citizen.

Notwithstanding when other soldiers shall come, he must retire himself to his office. But this will the Bishops never grant. For if any man perhaps shall kill an enemy, him they account for irregular. And for the proof hereof they allege (forsooth) the fact and example of David. God saith unto him:

Thou canst not build a Temple unto me because thou hast shed blood.

Behold (say they) he is forbidden to build the temple because of blood justly shed. Howbeit these things are mere trifles: for that temple was a shadow of the Church. And because Christ built his Church not by violence or by blood, therefore God would have his temple to be built not by David but by Solomon the peaceable king. Moreover Solomon in himself did shadow Christ. But Christ gathered unto himself men that came not against their wills, but a willing people. For that cause God made this answer unto

David. And whereas they say that this must be understood of blood justly shed by David, it is false. Nay it ought rather to be understood of the

betraying of Uriah, and of those soldiers which were slain together with him. This fact although God had forgiven David before, yet would he appoint some discipline for it. But let these men which be so sharp and witty tell me, whether Peter, when he slew Ananias and Sapphira, or Paul, when he had blinded Elimas, were made irregular. Or else if they were not from that time forward exercised in the office of Apostles.

12. But in a Camp there be, and ought to be Ministers, howbeit, not to fight but to instruct the soldiers, and to minister the Sacraments if need require. In Deuteronomium God commanded the Priests to be in the Camp, who should sound with the Trumpets. And when as Ministers do teach virtues and the worshipping of God, they may often put men in remembrance of those things which pertain unto the end. And if the Prince be over-slack, they may stir him up unto virtue, and utter this saying unto him: The Lord commandeth that evil should be taken away from among the people. Joiada, a good high priest preserved Joash the king, and when he was now grown to be a young man, he created him king, and by just battle chased away Athaliah, although that he fought not with his own hand. Yet notwithstanding Moses together with his Levites slue a great number of idolaters. And Samuel slue Agag. But these things because they were particular must not be drawn in example. Howbeit, whether Bishops have the right of both swords, I will speak nothing in this place. Only this one thing I will say, that it is not convenient, seeing they cannot be fit for both functions. But the Assamonites thou wilt say, held both the head bishopric and the kingdom. I answer, in that they delivered their Country and preserved Religion, they are to be praised: But in that they would retain unto themselves the kingdom, I allow it not: seeing they usurp another man's right. For the promise of the kingdom was made to the Tribe of

Judah, and to the house of David. Hostiensis in this matter is altogether of my mind, and addeth at the last: Let the laws say, let the Canons decree, let men cry out as much as they will, yet will our Clergy men be warriors. And assuredly, ever since the times of Adrian the Pope, which called Charles the Great into Italy, the Bishops and Cardinals have never ceased from wars.

13. But the war of mercenary soldiers is for many causes disallowed. First seeing such soldiers do without a cause put themselves in danger. For if the war be unjust, and that unknown unto the people, subjects may be excused, but those men cannot, insomuch as they cannot pretend an obedience: because they are not led with obedience, but with covetousness. Further unless that these men would so easily run to the Drums, many wars would not so rashly be taken in hand, nor be so long continued. Moreover they bring to pass that their Country is ill reported of, and is hated of other nations. For it must needs be, that he which taketh harm be aggrieved. Also they are lavish of their own life which had been meet for them to have saved. Furthermore they leave their own vocations, their wives, their children, their families, and have a care of other men's. Also they wast the strength of their own country, since it is not credible, that all they which go forth do return home. Besides, it is a thing of most wicked example: For after a sort they sell their own life, not for justice sake, but for money. And yet would not Abraham take any part of the pray from the king of Sodom, whom he had mightily holpen. He thought it to be sufficient, that he had delivered Lot. Moreover (which is a special point of unrighteousness) they hurt them of whom they were never hurt: so as the poor wretches whose towns and fields they waste and spoil, may cry out: Wherefore do you these injuries unto us? What have we deserved at your hands? Have you so great leisure from your own business, as you will destroy other men's? Add

withal, that such soldiers do return home much worse than they went forth.

For they imitate whatsoever they perceive to be done naughtily and licentiously among other Nations, and when they be returned home, they infect their own country. Yet nevertheless, I blame not honest leagues, made between near neighbors, but yet so, as the cause of the war should be considered, whether it be just or unjust. Further that they assist one another to repel an unjust force, or unclean, not for to make war for their own pleasure. But by this means (will they say) a commonweal shall be unskillful of warlike affairs. Howbeit, it is not the part of Godly men so to think: For who were ever less exercised than the Hebrews, when they went out of Egypt? Yet was God present with them, and having destroyed the warlike Nations, he brought them into the land which he had promised. But that rule of Paul must still be retained: We must do no evil, that good may come of it. So, many mischiefs must not be suffered, that thereby we may have better exercised soldiers. Possidonius in the life of Augustine the 27th chapter saith, that he in his writings would never commend them which went to war in any place of their own accord, although he used oftentimes to entreat for other naughty men. But Plato would have wars to be common unto women as well as all other exercises. But we judge out of the word of God that the same is not lawful. For it behooveth them to tend to their household, and especially to have regard unto chastity. Yet if a very great necessity of the commonwealth require, they may help the soldiers, either in gathering of stones, or in carrying of earth unto Bulwarks: but unto the ordinary warfare, they ought not to endeavor themselves.

14. Now as touching the Arguments of our adversaries. The first four, or five, seem to be of one sort, and may be confuted with one answer. First we must note, that the Scribes and Pharisees had corrupted the law of God,

wherefore Christ restored the law to a perfectness, and rejected the inventions and traditions of them. For he teacheth nothing contrary to his faith, neither is the law repugnant unto the Gospel. And he seemeth to set forth two things: First that we should love, and secondly, that we should help even our enemy. These things in very deed they say are peculiar to the New Testament. But they are far deceived, seeing God commanded these things in the Old Testament. For in the 19th of Leviticus: Thou shalt not seek (saith he) revenge, neither shalt thou remember the injuries of the children of thy people. Yea, and in the 22nd chapter of Deuteronomium, we are commanded to do well, even unto our enemy. If thou meet (saith he) with a stray Ox of thine enemy, bring the same to him again. If thou see his

Ass fallen down under his burden, help with him to heave up. Wherefore Christ only revoketh the true meaning of the law, which the Pharisees had corrupted. So then there is no repugnancy between the law and the Gospel, seeing we are of both commanded to love our enemies. Also the law and the Gospel agree as concerning the public authority of the sword. For the law saith: An eye for an eye. Again: Thou shalt take away evil from among the people. In these words the sword is committed to the Magistrate. The same thing doth Paul teach unto the Romans: He beareth not the sword in vain: for he is God's revenger. And Peter in the 2nd chapter: To the punishments

(saith he) of evil doers, and for the praise of them that do well. But to punish (thou wilt say) and to forgive be contraries, whereof the law teacheth the one, and the Gospel the other. If thou well mark them, thou shalt perceive that they be no contraries. For the one pertaineth to a private man, the other unto the Magistrate. Be it so that the Magistrate forbiddeth by an edict, that Citizens shall not use weapons, will he therefore take away weapons from officers of punishments? I suppose not. Even so Christ, when

he taketh away from men the endeavor of revenge, doth not unarm the Magistrate. For Christ in that place instructed the Apostles whom he meant not to make Magistrates, but to send them into the world, as sheep among Wolves. Wherefore he teacheth them what they were to look for. And all they which will live godly in Jesus Christ, must suffer persecution. But as touching the Magistrate, he spake in another place. Neither must those things be rashly confounded one with another. Further Christ spake after the manner of the people, and used a figurative speech. And those things so spoken do (I know not how) more pierce the minds of the hearers: Because,

If one shall give thee a blow on the right cheek, is a figure. That did Augustine think in his 6th Epistle to Marcellinus. For as concerning the letter, it is absurd (saith he) that no other part of the body should be understood but the right cheek. For what if he first give a blow upon the left cheek? Now hast thou not another left cheek which thou mayest lay before him. But the meaning of Christ is, that we should not seek revenge, and that he expressed in that figure. Neither in very deed is the other Cheek always to be offered. For by such patience should the obstinacy of thine enemy oftentimes be stirred up the more, and so shouldest thou give an occasion unto evil, which thou oughtest to diminish as much as thou mayest. Then we are to see what Christ would and meant. And undoubtedly Luke spake neither of the right nor left, but only of the Cheek. Chrysostom saith that Christ in those words comprehended all kind of injuries which are done by striking. For what if one do strike thy head or thy shoulders, is not the selfsame patience required of thee? Christ in like manner saith: If a man say to his brother, thou fool, he is worthy of hell fire. What if he call him ass, or knave, doth he not seem to deserve the self-same thing? But as I have said:

Christ in few words would comprehend all kind of injuries. Yet these be expressed by name, because they were the chief.

15. Of this matter Augustine entreated somewhat largely against Faustus that Manichie in the 22nd book the 79th chapter. We in the holy Scriptures have in part Commandments, and in part Histories and things done. And albeit that things done do not always express the law of God, yet do they seem oftentimes not obscurely to declare the strength thereof. But who was ever a perfect observer of the law, if Christ himself, if Paul and the Prophets were not? Nevertheless, Christ when he received a blow upon the Cheek, offered not the other, nay rather he blamed him that did it. If I have spoken evil (saith he) bear witness of evil, but if I have spoken well, why strikest thou me? Neither did Paul offer the other Cheek, but said: God strike thee, thou painted wall. Thou sittest here judging after the law, and against the law commandest me to be stricken? And Micah, when he had declared unto

Ahab the success of the war, he received a blow of Zedekiah the false Prophet, and yet undoubtedly did not he offer his other Cheek: but, Then shalt thou perceive (said he) how thou canst escape, when thou shalt go from Chamber to Chamber to hide thee. And because the Manichies were delighted with the books of Apocrypha, he cited against them the Gospel of Thomas, not that he esteemed the same to be of so much authority, but because it was very often cited by them. And thus it is written: Thomas being at a banquet, a certain servitor gave him a blow, and Thomas straightway answered, Let God be avenged of thee. The same servant afterward going to fetch water, was held and slain by a Lion, and his hand wherewith he had stricken Thomas, was brought by a Dog into the banquet: a manifest token of God's revenge. Wherefore these things (saith he) must not be referred to the letter, but to the preparation of the mind. So likewise

ought we to be settled in mind, to be willing unto all things, if we shall think that those will make to the glory of God, or to the salvation of him that doth the injury. But if he through our patience become the worse, those things in very deed we ought not to do, but only to retain them in the mind.

For so was Christ prepared in mind, even then when he rebuked that servant. And in his time, he suffered all contumelies and injuries, and the cross itself. And Paul although he somewhat sharply answered the high priest, yet afterward writeth unto the Corinthians, And I gladly give and offer up myself for you all. He who in the first Epistle to the Corinthians had excommunicated a man committing incest, in the latter Epistle is the cause that the selfsame man is received with all gentleness. And he that was so hard against his brethren, would even for the very same people become accursed. And Moses, although he had so hardly entreated his brethren, yet said he: Either spare them O God, or else blot me out of thy book. Also

Christ although he gave not the other cheek, yet upon the Cross he said, Forgive them, for they know not what they do. Wherefore if we see amongst us, the word of God to be smitten and to have injuries done unto it, that must we in no wise dissemble: or if our good name be hindered, without which there can be no authority of our doctrine, that must we by all means defend. I know there have been some which said, that more perfecter commandments were given unto us than unto the Jews: But Christ in very deed meant nothing else but to confute the traditions of the Pharisees.

16. Resist not evil, that doeth Chrysostom thus expound: Resist not with any evil thing, as if so be, Evil, were the ablative case. For fire (saith he) is not quenched with fire, but with water. Others expound it more absolutely: that we must not resist injuries with private authority, or to seek revenge.

And it is Evil, that hurteth either the body, or the goods, or a man's good

name. The same thing it is, which is said in another place: Revenge evil for evil unto no man. But all those things must be understood with this exception: So they make to the glory of God and salvation of thy neighbor.

And that there must be an exception doubtless understood in these words, it appeareth by the examples and doings of Christ and of his Apostles, and even for the self-same cause that Christ, when he had taught that the cheek must be offered, yet added after: If they persecute you in one city, fly you into another. Further in Luke he thus admonisheth: To everyone that shall ask of thee, give. But if thou shouldest so do, thou wouldest in short space leave thyself nothing wherewith to maintain thy family. Therefore Paul added an exception: Not that there should be a liberality showed unto others and a penury unto yourselves. Wherefore Christ meant to exclude nothing else but the desire of revenge. And seeing we be certain of the sense, what need we contend about the bare saying? For if we would rather give all things than go to the law, we should do nothing else but increase the boldness of naughty lewd fellows. Howbeit if we be oppressed either with violence or with the iniquity of the judge, we ought rather to give all than to depart from right perfection. Julianus, Celsus, Porphyrius, and others, when they understood not these things, cried out, that the doctrine of Christ made to the overthrowing of Commonwealths. But those men (as I have said) being blinded with malice, understood nothing. The saying of Christ is, that we should not regard the injuries done unto us, yet not so as we should abandon all that we have unto pray and spoil. Give place unto wrath: that is to wit, The wrath of God. We ought to know, that God will revenge our injuries, and that we must not take upon us his office. But God will declare his wrath, either by himself, or by the Magistrate. Christ said unto Peter, Put up thy sword, and that justly: for Peter both was a private man and was

moved with an ill spirit. To me belongeth revenge, and I will recompense.

God saith, that revenge belongeth unto him, and that he would do the same, either by himself or by the Magistrate. Wherefore he would not have us to curse, or call for revenge, but rather to desire this, that the minds of evil men may be changed: for that there is no peril at all though they become the prouder, seeing God himself will take our cause upon him. Judge ye not and ye shall not be judged. This must we specially understand, that Christ did not utterly take away all kind of judgment: for to judge in that place, is to condemn. But there be some which note all the sayings and doings of other men, and certainly they do not that for the amending but rather for the slandering of them, and that they themselves may seem the better: or else because they be delighted with slandering. This doth Christ reprehend, because it proceedeth of hatred, envy, pride, and it bringeth forth very ill fruits. That this was the meaning of Christ, it appeareth by that which followeth: Cast the beam out of thine own eye, and take the mote out of thy brothers eye. For we find it everywhere, that it is not lawful to condemn those things which we see nowhere condemned in the scriptures: seeing if I condemn open theft or adultery, I condemn it not but God. Why doest thou judge another man's servant? Paul speaketh not there of judging sin, but of indifferent things which thou mayest use both well and ill, such are meat and drink. For men oftentimes of a pride so judge of those things, as they condemn that for a most grievous crime which is mean and indifferent.

17. Christ would not have the Cockle to be taken away: therefore (say they) it is not lawful either to war or to use the sword. This place unto some seemeth ambiguous and doubtful, but if we understand that parable without exception, we shall leave no place no not for excommunication: which nevertheless the Anabaptists do specially urge. Wherefore they are both

ways confuted. What then is the meaning? I will declare. There is no entreating in that place of the office of the Minister, or Magistrate, but only of the state and condition which should afterward be of the Church: to wit, that the same should always have Cockle mingled with wheat, good fishes with evil, the foolish Virgins with the wise, and that the Cockle shall so remain, as it can never by any help of man be taken away. But the goodman of the house commandeth, Let them not be rooted up: Therefore evil men must not be taken away by the sword. I answer that parables must not be urged unto all parts, otherwise we should fall into many absurdities. The unjust Steward is commended in a parable. Here if thou wilt present and urge all parts, thou must of necessity say that purloining servants, which waste and convey their Masters goods are to be commended. That parable therefore must only be considered of that one part which Christ meant. For otherwise The Magistrate is commanded, to take away evil from among the people. And Paul unto the Corinthians admonisheth, That the leaven should be purged. But it happeneth oftentimes that sins cannot be proved, or if they can, yet in that they are public and spread abroad, they cannot be taken away. Wherefore Christ warneth, that although this happen sometime, yet we must not despair: For it will come to pass that at the last they shall be taken away by Angels. Yet in the meantime he plucketh not away the sword from the Magistrate, but that it shall be lawful for him to exercise his office as much as he can. But the Magistrate (say they) when he punisheth the guilty man with death, leaveth no place for repentance: therefore he ought not to use the sword. Howbeit this is too too foolish. For if it be never lawful to use the sword, why is it given? Is it given to the intent it should be always hidden in the scabbard? Or why doeth Paul call him the revenger unto wrath? And as to that which they speak of repentance, they have space

enough, even then at that instant when they shall perceive themselves that they must now be executed. For the Thief repented even upon the Cross:

And many at this day, which can hardly seem to be revoked any other way, yet by these means are chastised and return to themselves. We ought to judge in any wise for a certainty, that the elect what time soever they die, they never die without repentance.

18. But the king sending his Army destroyed them which despised to come to the marriage. That king (say they) is God, and his host be the Angels. Wherefore the Magistrate must not put himself among them. Yea but the host of God not only be Angels but also Magistrates. For so was the power of Nebuchadnezzar called the host of God. And truly seeing 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,

Nebuchadnezzar with an incredible multitude of soldiers. So afterward, he sent against them the Romans. At this day also when the holy preachings are contemned, God stirreth up cruel Princes and Tyrants, which may be called the hosts of God. From whence at this day do so many wars arise, but because ungrateful men neglect the word of God and despise salvation offered? It is not lawful (say they) to go to the law, but that is a certain pleading war, therefore much less is it lawful to war: for that this is joined with a great deal more bitterness. Surely Paul did not utterly take away all judgments: only those he took away which were exercised by Christians at the judgment places of Ethnic Princes. Nay rather (say they) he wholly revoketh them from going to the law. For he saith: Why do you not rather sustain loss, why do you not rather suffer injury? That doeth Paul therefore say, because men are seldom wont to go to the law with a quiet mind.

Howbeit if a convenient means be offered, whereby thou mayest attain to

thine own, thou not only mayest, but oftentimes also oughtest to sue at the law. Only must hatred and the bitterness of enmities be laid away: seeing otherwise it appeareth sufficiently out of Paul himself that it is lawful to contend at the law. For he warneth that the poorer sort of men in the Church should 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 unto precepts but unto

Counsels: for when they say these things, they exclude and disable all the power of the commandments of God. Undoubtedly when Christ thus speaketh, Yield also thy Cloak, offer thy left cheek, I came not to break the law but to fulfill it, he showeth himself not to give Counsels but precepts.

But afterward he also said more plainly: He that shall break one (not of the Counsels) but of the least of these commandments: Again, It was said (saith he) of old time, But I say unto you. These be words of commanding not of counseling.

19. Christ saith: My peace I give unto you, therefore it is not lawful to make war. If we will thoroughly understand this place, we must know, what is peace among the Hebrews. Schelom signifieth a happy success of things: and so were they wont to salute one another. Also Christ departing out of the earth did so salute his Disciples. And that far otherwise (saith he) than the world is wont to give peace: For men can only pray for peace, and for all good things, I will give those things in deed. But if we would have that word to signify true peace, undoubtedly Christ left unto us the peace of conscience. He also left peace unto men among themselves. These things serve nothing unto the Magistrate or unto the sword. Paul said: Having peace with all men. But he added two exceptions, So much as lieth in you: and, If it may be. And I verily think that there is no Magistrate, but cometh

to the sword against his will. Nero himself when he was to subscribe to a sentence of death, I would wish (saith he) that I could not write: yet are they driven of necessity to use the sword. They shall turn their spears into spades. This place also do the Jews object against us. Where is your

Messias, (say they) seeing ever since the time that ye began to worship him, ye have had experience of more wars than ever before? But the wretched men understand not that the Prophets mind in that place was to commend the doctrine and institution of Christ. For if we could be all such as Christ taught us to be, there would be no need of sword: since no man would commit anything, for the which he should be punished with death. Howbeit because there is always some Cockle among the wheat of the Lord, therefore is there need of a Magistrate. But if so be that the Church shall never be thoroughly purged, to what end belongeth that promise of turning

Speares in Spades? I answer: It ought to be sufficient for us, if we have in this life some beginning of felicity. For even now also, amongst men which be true Christians, there is no need of the sword: But that promise shall be fulfilled in all respects at the second coming of Christ. And in this very time how many of us soever do worship God truly, do live in such sort, as wars are not stirred up by us. And that Christ was the Author of this peace, thereby it appeareth, that when he was born, the Temple of Ianus was shut up at Rome: for he would have that appear to be a token of his coming. Paul unto the Ephesians saith, that Our weapons be spiritual. True it is in so much as we are Christians: but because we not only are Christians, but also men, therefore neither Paul nor Christ would pluck away the sword from the Magistrate. Our wrestling is not against flesh and blood. That saying must be understood, by comparison, as must also many other places of the scriptures, in which things somewhat is denied, not in all respects, but only

by a comparison. Paul unto the Corinthians saith: Christ sent not me to Baptize. What then? When he baptized, did he anything besides his vocation? No verily, neither was this his meaning: but he meant that he was chiefly sent to teach the Gospel. Even so, this wrestling with flesh and blood, is none at all, if it be compared with that spiritual blessing.

20. Also Tertullian, a very ancient writer in his book De Corona militis, seemeth to make for the adversaries. He saith that it is not the part of Christians to make war, and this distinction he useth: If thou have already taken a soldiers oath when thou receivest baptism, depart not from warfare: but if thou shalt then be free, bind not thyself. This distinction is not good.

For if war in his own nature be evil, what time soever thou gavest thy name thou must depart: for an unjust covenant made, must straightway be broken, so soon as ever thou understandest the same to be unjust. Howbeit,

Tertullian entreateth not of every warfare, but of that only wherein soldiers were driven to Idolatry, to the services of the God's, to eat things dedicated unto Idols, and to wear crowns. Unto this kind of warfare, Tertullian exhorteth that the Christians should not come. But and if so be they were found in those at the time of Baptism, they should remain in their state: yet so, as they should do none of those things which we have spoken of, but rather that they should offer themselves unto Martyrdom. And undoubtedly, many soldiers became Martyrs for that cause. And that which he saith, that thou must not depart from the vocation of a soldier, if Christ shall find thee therein: and that if thou be free, thou must not come thereunto, may be declared by an example. Paul when he saith: If a man have a wife that is an Infidel, which he married before he was a Christian, and she will dwell together with him, she must not be rejected: but if he have already given his name unto Christ, he must not in any wise marry with an Infidel. Tertullian

altogether seemeth to exclude nothing else than voluntary and mercenary warfare. For otherwise to say that a Christian ought not to obey the Magistrate, if he be called unto wars, is very madness. And indeed, it ought not to be marveled at, if Tertullian erred in this thing, for he was inclined to the Montanistes, and judged not rightly as concerning flying away in time of persecution.

21. And seeing the question concerneth the causes of wars, and whether wars may justly or unjustly be taken in hand: some will make war whether it be by right or by wrong, and othersome for turning of the same away, will receive even most dishonest and unjust conditions. But Hezekiah by his example, and that in his own self taught that all this deliberation must be revoked to the judgment of God: forsomuch as all those things which happened unto him in war, he referred unto Isaiah as to a most holy interpreter of the judgment of God. Then to let him understand that the chief care of that matter was in him, he sent even them which standing face to face, both saw and heard Rabsacke, that if Isaiah would demand anything else, they might declare it all unto him. Furthermore, war is not of the kind of those things which are to be desired for their own sakes. For in such manner of things, there is no measure to be put, seeing overmuch cannot be there where nothing is enough. For no man at any time either regarded virtue too much, or two much loved God. But those things which are prepared for the cause of other things, especially if they have great damage joined with them, ought some way to be tempered by reason. But war is a cruel thing, and (as Cicero said) the Latin word Bellum, hath his name of Belluis, that is, cruel beasts. For it is the property of cruel beasts, so to rage with themselves, and to tear one another. Neither can a war be justly enough made, unless it be taken in hand for another thing. And that other thing is,

that safe peace may be kept. Insomuch as peace is not ordained for war sake, but war is taken in hand for peace sake. And of this thing we may have a similitude of our own bodies. For who would so live, as he should perpetually wrestle against diseases. Wherefore war is made for peace sake, not that we should therein abuse leisure, and give ourselves to lust, but that we may sincerely and quietly worship God. And by this reason Plato reproved the laws which Minos and Lycurgus made, because they provided so many things touching warfare, as though the principal point of the Commonwealth consisted in making of war. For an active, wise, and valiant manner of warfare cannot but move fear, and bring great loss to the enemies. Which thing Polibius showing the cause teacheth: Neither in deed is it to be thought that the manner of warfare importeth not much, seeing only in the same we see, that those things which seemed impossible to be done, are easily brought to pass: and again those things which seemed easy to be done, cannot be performed: And according to the manner, they that do things differ among themselves, so as some may seem to be advised, others unadvised: some witty, others foolish: others slow and idle, and others industrious and apt to everything.

22. The unspeakable losses which unto the king himself and also unto all the people are brought by wars, ought to warn even private men to pray unto God, that he will set over them such Princes, as be godly, wise, modest, and favorers of peace: and that by their travel and endeavor he will keep and maintain them in a peaceable and quiet state. And seeing it so greatly behooveth us to have good and godly Princes, it is necessary that we should be no less careful of their safety than of our own. And we must take special regard, that neither we ourselves do stir up new matters, nor yet that we sooth princes when they go about to do anything covetously, or

ambitiously, much less to encourage them thereunto by flattery. But if by dissuading from unjust and unnecessary wars, we shall nothing prevail, yet at the leastwise, let us keep our own conscience safe and sound. For even as the Benjamite's with their fornicators, and the Trojans with their adulterous

Paris, were punished together: so in a manner all mortal men are wont miserably to be punished with them with whom they have committed sins.

Undoubtedly Princes being men, and all men generally which bear rule in any place, ought to look into these glasses, namely, that they consider what, and how great calamities are brought by unnecessary wars stirred up either rashly, or covetously, or unjustly, and for that cause may after some manner prefer peace before war. This peace which both God and men make such an account of Joash being destitute of, could not choose, having lost so great and notable a good thing, but judge himself to be miserable and unhappy.

And herein was that misery the greater, because instead of that good thing lost, he received a very great and grievous evil. For war being given in the stead of peace, might take away all the good things that were gotten: because thereby cometh to pass, that all Religion vanisheth away, good laws and customs are abolished, good manners are corrupted, arts are overwhelmed by oblivion, Cities and Towns are overthrown, the fields which were husbanded with great charges and labors; are destroyed,

Treasures are forcibly taken away and unmeasurably spent, men are slain, or brought into servitude, women are defiled, or else enter into the yoke of bondage, or else have both evils done unto them. But what evils war may bring with it, the Poets have represented by those things which they attribute unto Mars and Bellona. For they called them both ἀζώνους, that is, as Servius interpreteth, common God's, or else, as it might as well be expounded, unquiet or dissolute, that is, loosed and unbridled from all

bonds of Religion, right, shamefastness, and laws: since in wars men think that whatsoever they lust is lawful. Doubtless they called him θούριον, that is fierce, or violent αἱμοχαρία, a rejoicer in blood, βροτολοιγόν, the destruction of mankind. That Bellona his sister and spouse, is in like manner delighted with the effusion of man's blood, it is proved in that Tertullian in Apologetico writeth that his priests lanced themselves with knives, and with their own blood accustomed to pacify him. All which things teach that war is, as it were a certain forge of all evils, and therefore to be reckoned among the most cruel sort of punishments wherewith God punisheth the wicked.

23. Moreover, war when it is once taken in hand requireth infinite courage, power and charges for the maintenance thereof: otherwise all the end thereof dependeth of the will of the conqueror. For which cause, before it be taken in hand, there must be a consideration had of all these things, and in any wise consider (as the Lord hath persuaded in the Gospel) whether our power be equal with the power of our enemies. Which being so, Joash took an Argument, as it were from the less and more easy affaire unto the greater, and more difficult, to this effect: to wit, that if Amazias might not seem to be equal, no not in joining Matrimony with his children, much less he should be able to sustain war begun against him. The things here being compared one with another, then he compared together the events themselves, to wit, that the thistle was trodden down by a beast that passed by. And this comparison is very apt for the purpose: seeing in this beast are notably represented, Soldiers, Armies, Weapons, Instruments and ordinances of war, and such things as are wont to be used in the war. For even as a beast is by no reason but by a rash violence carried to everything that it meeteth, and as neither a mind nor reason, but thirst, hunger, anger,

and lust be his guides: so the enemies darts, ordinance, and instruments of war are not by their own proper motion, but by a certain motion of another, stirred up to the destruction of all men. Yea and the soldiers themselves according as they be a lawless multitude, and at large from the bonds of discipline, they being become dissolute and unruly in the household of Mars, are led much rather by wrath, lust, covetousness, and other affections, than by any right and reason. Here now do I end, but yet so, as that which we shall speak afterward when we entreat of the battle of couples, the same will I here make mention of. To wit, that we must call to mind that we are to war with the devil: in which war there never ought any truces to be made.

For he goeth always about roaring, and seeking whom he may devour.

Whether it be lawful for the godly to have peace with the ungodly.

24. This question is now to be discussed and defined, whether it be lawful for godly men to make peace, and to keep it with the ungodly. And me thinketh we may say, that it is lawful: especially if it be concluded for the peaceable defending and keeping of the bounds and borders on either side.

Paul saith: As much as lieth in you, have peace with all men. So did the most Christian princes with the barbarous Infidels, in making peace sometime with them. So Jacob in the old time made a league with Laban.

So also did the children of Israel with their other neighbors, excepting the vii. Nations. For God commanded them not to make war with all those

Nations that dwelled about them. But if thou wilt demand whether it be lawful for the godly, when they take a common expedition in hand, to join their Army and power with the ungodly, that seemeth to be denied: For Jehoshaphat had evil success, when in making of war against Ramoth

Gilead he joined himself with the king of Israel. Neither sped the same king luckily, when he sent ships, together with the king of Israel's ships to

Tharsis: insomuch as there arose a tempest in Asehougaber, wherein they suffered shipwreck, and so he lost his Navy. And as it is written in the latter book of Paralipomenon: God by the mouth of his Prophet reproved

Jehoshaphat, because he had joined himself with an ungodly king. The Machabites also made league with the Romans and Lacedemonians, but what displeasure they had thereby, their history declareth. But now that we have made the matter plain by examples, let us confirm it also by reasons.

This no man can deny, but that in such hosts as consist of the godly, and ungodly together, the sincere Religion and Idolatry are mingled one with another: whereby it easily cometh to pass, (of such weakness is our nature) that the impure do infect them that be holy. And it seldom happeneth, but that some impiety cleaveth unto the children of God. Further when they come to handy strokes, they must call upon God, and when the victory is obtained, they must also give thanks unto God. And in doing of these things, what invocation (I pray you) what Sacrifices, what thanksgiving shall there be? The true God shall be mingled with Belial, Idolatrous rites with lawful rites, and true godliness with superstition. These things undoubtedly displease God. For if he would have things on this sort mingled together, why chose he a peculiar people unto himself?

Undoubtedly he did it, that the faithful might live purely by themselves, and worship the true God sincerely. And seeing the matter is so, it is not lawful, confusedly to deal with the ungodly: otherwise the order which God hath appointed should be troubled.

25. A man might peradventure say, that Abraham made league with Abner, Escol and Mambre, and with their aid took in hand an expedition, wherein he delivered Lot his kinsman who was led away captive. But they which object this example, where find they that these men were Idolaters? I

undoubtedly do not see that it can be gathered by the holy Scriptures. I rather suppose that they were worshippers of the true God. For God said unto Abraham, that he would not straightways give unto him the land of the Canaanites, because the sins of that Nation were not yet at the full.

Wherefore it is not absurd to say that those three men were yet there, and did worship the true God simply. Forasmuch as we know assuredly, that Melchizedek also was in those regions, who blessed Abraham and was the priest of the most high God. But admit that they were Idolaters as these men will have them: shall that which was lawful by a certain special prerogative unto Abraham, be straightway counted lawful unto all men to do it justly and without punishment? I think not. Furthermore we must mark, that the Commonwealth of the Jews was not yet ordained. And Abraham alone could not dwell among the Canaanites without some covenants or leagues made with them. Whereunto thou mayest add, that God had not yet given a law wherein he specially forbad anything as touching this matter.

26. But if a prince or Christian public-wealth (as sometimes it chanceth) should be in danger, may they desire help at the hands of Infidels? They may not. For, if Paul will rather have us to suffer wrong and hurt, than that we should go to the judgment seat of the Infidels, when we are at controversy with our brethren, how much less is it lawful to use the help of the ungodly to deliver us from other Christians which unjustly oppress us? I know that Asa king of Judah, sent money, Gold and silver unto Benhadab king of Syria, to make war against the king of Samaria, that thereby he might be delivered from him, which in a manner oppressed him. Howbeit I do not think that the Act of this king (though it had good success) is to be followed, seeing he was reproved of God for it. And though it be not expressed in the book of Kings, yet in Paralip. it is manifestly described.

For there we read that the prophet was purposely sent of God unto Asa the king to reprove him grievously for this his act. Yea and there is another notable example of this sort written in the same book: namely that Amasia did hire against the Edomites, 100 thousand Israelites, which the prophet in the name of God grievously reprehended and commanded that he should put away the Israelitish soldiers from his host, because the will and good pleasure of God was utterly from them. The king answered unto the Prophet: But now I have given them a hundredth Talents for their stipend.

The man of God answered, that the Lord could aptly and easily repay him as many Talents: and that for so small a loss he should not suffer Idolaters which were hated of God to be in his camp. I will not tell how often the Jews were forbidden by the Prophets that they should not require help of the Egyptians, or of the Assyrians.

27. But it is a worthy thing for Princes and people to note, that when God was angry, neither dens, nor caves, nor most strong Castles, could help the miserable Israelites. For sinners must not only take heed of outward enemies, but they must chiefly avoid the anger of God. From the which, undoubtedly no man can escape by caves, dens, or munitions. And as long as that endureth, these human helps do not defend from outward enemies.

But if any man will not believe this, let him call to remembrance the breadth of the walls of Ecbatanus: which, as it is written in the book of Judith the first Chapter, was thirty foot broad, and seventy foot high, and had in it a hundredth Towers: and yet all those things could not withstand them which besieged it. And of Babylon also it is written, that the walls of it was a hundredth foot in height, and fifty foot in breadth. And it is said to have been so large, as it might have been a province rather than a City: and yet it was conquered and utterly overthrown. These their horns are erected

against God. These things lead unto desperation the afflicted which think not upon God: as though Tyrants by whom they be oppressed, could never be plucked out of so strong and well fenced places. Nevertheless in the Prophet Habakkuk such mad building is wonderfully laughed to scorn by the spirit of God. And Abdia in the name of God threateneth the children of Esau, that their nest should be thrown down to the ground howsoever it seemed unto them that they had set it in heaven. But what more notable example need we seek for, than that Tower, which forthwith after the flood men began to build, as though they would defend themselves against God, if he should go about again to destroy the world with waters. But God from heaven laughed to scorn their mad furiousness, as it is largely set forth in the Book of Genesis. God wanteth no excellent devises. For first from such as so much trust to munitions, when they have now a sit occasion to use them, he is accustomed to take away the courage's and all cheerfulness from the hardy, and so to strike them with folly, that he utterly maketh them void of wisdom. Wherefore he weakeneth their hearts, and their strength faileth them: yea and they seem to be made afraid and very sore abashed, even of the very stones, beams and walls of their Castles. I might here easily show things which have in our age happened, but that I must have respect to be brief. Read the 2nd chapter of Habakkuk. What then? Are not Cities and Castles to be fenced? I forbid it not. But I would have Princes which in such sort do build, first to be ascertained of this: to wit, that no things created can defend or succor men, unless with them be joined that power of God, whereby with his beck he ruleth and governeth the world.

The which when he withdraweth, whatsoever men go about or enterprise, the contrary altogether happeneth. And even as out of bread, wine, and other meats, we ought not to look for nourishment, if God withdraw to

himself that power and operation of his which he daily ministereth to those things: so also without it, there is no defense to be had by walls, nor by most strong Castles. For which cause, before we begin any munitions, we must put our confidence in God, and lay the most profitable foundation of holy prayers, and pray to God to keep us chiefly in true and sincere godliness, to call us back from sins, and to give us continually a sound repentance. Lastly we must desire, that when a just and holy man shall have need of defenses, he will vouchsafe to give unto him that his most mighty and healthful power. The very which prayers, we must use both in meat, drink, apparel, or any other thing when we begin to receive them.

Of Spials.

28. The first espial we have in the Book of Numbers the 13th chapter.

Another happened under Joshua, when those two searched the City of Jericho, whom Rahab the harlot kept with great faithfulness. And the third is that finally which is spoken of in the Book of Judges the first chapter, ver.

24. Howbeit I am not ignorant that Joseph in the Book of Genesis laid to his brethren's charge, that they were espies. But the office or work of spies (as Chrysostom saith, expounding these words of Paul in the second Chapter of the Epistle to the Galatians: That there were false brethren entered to espy out our liberty) is to know the doings of the adversaries, that they and theirs, may have the easier entrance to conquer or repulse them. Now we understand that it is an Action, and we see to what end it is ordained.

Moreover it cometh from enemies and from the mind of an adversary, but it is done privily and craftily. As it is lawful to fight with enemies by force and Arms, when war is justly taken in hand, so is it just to use the art and subtlety of espials. Whereupon Jerome upon the 27th chapter of Ezekiel saith, that espialship is an indifferent thing: namely which a man may use

both well and ill. Moses and Joshua used it well: and also the house of Joseph. If so be that the war be unjust, the espialship serving thereunto must needs be unjust also. Wherefore the brethren of Joseph, (when he said unto them: By the life of Pharaoh, ye be spies) did put away that from them as an injury or a reproach. But the punishment of spies, (if they be taken) is all one with the punishment wherewith enemies are punished, when they fall into the hands of their enemies. For it forceth not whether a man fight with weapons, or by subtlety and craft. Wherefore they must be of a valiant courage, which for the common profit adventure their life in making espial: since it is not every man's work to be a good spy. Josephus writeth, that the spies which were sent by Joshua were Geometricians: because it behooved that they should know well the situation of the land of Canaan. And Homer affirmeth Ulysses and Diomedes to be spies, which otherwise were noble men. Paul the Apostle in the Epistle to the Galatians, the place before alleged, in the second Chapter, very well translated the work of an espial, to the contentions of Religion. Where he writeth that there were παρείσακτοι, that is, certain spies among the false brethren, which παρεισῆλθον crept in, κατασκοπῆσαι, to espy out our liberty: as though he should say: They subtly sought and searched out our mind, to the intent they might overthrow the same, and made search with great diligence, whether they that were with us kept uncircumcision. That was to espy out the liberty of the Church, to wit, that thereby they might overthrow the Christians.

Of Treason.

29. This place putteth me in mind to speak somewhat of Treason. And it is a question whether it be at any time lawful, or whether it be always forbidden. Jerome De optimo genere interpretandi, unto Pammachius, saith that Princes do in very deed admit Treason, but they condemn the traitors.

Whereunto agreeth the saying of Antigonus the king: I love Traitors, so long as they are in betraying, but when they have betrayed I hate them. Plutarch reporteth the same of Rhimotalchus, king of the Thracians, who fell from Anthony to Augustus, and after his victory, boasted of the same among his cups, and that so insolently, and above measure, as Augustus, turning him to his friend, said of him: I love the treason, but the Traitor I commend not.

Which sentence though it seem plausible, and just at the first sight, yet ought it not to be accounted either true or wise: for if wise men will allow and praise any action, they must also praise and allow the Author thereof.

Neither doth any man lawfully unto others that which he would not suffer himself. And there is no mortal man that would have either himself or his to be betrayed. Furthermore one Lasthenes, when he had betrayed his Country

Olynthus to the Macedonians, and thought that for the same he should have been had in honor of them, it happened far otherwise unto him. For he was by the soldiers called Traitor everywhere throughout the Camp. Wherefore he grievously complained thereof to Philip the king: who made him answer, that his Macedonians were very rude and rustical people, which knew not how to call things by any other name, than by their own and proper name.

They call (saith he) a boat, a boat. This was as if he had answered: Seeing thou art such a one, thou oughtest not to be called by any other name.

Asconius Paedianus, upon the second against Verres saith, that to betray, is worse than to besiege. For the enemies besiege (saith he) and it ought not to be counted a vice in them: but they betray which would seem to be friends, and ought to be such in deed towards us. And therefore when they depart from their duty, they sin far more grievously than do the other. Jerome also in the place now alleged De optimo genere interpretandi unto Pammachius, showeth how Theodosius the Emperor, put to death Hesychius a man that

had been Consul, because he opened the letters of Gamaliel the Patriarch.

Neither was that any marvel; for that with the Romans it was death to open the secrets of any man, as we have it in the Digestes De re militari, in the law Omne, in Paragraph the 2nd. And in the Code De Commercijs & mercaturis l. 2. And in the Digestes Ad Legem Juliam Maiestatis, in the laws the 1st, 2nd, and 3rd, he that had forsaken any munition committed to his charge, fell into the crime of treason.

30. The example of Camillus also is worthy to be noted, who commanded that the Schoolmen of the children of the Phaliscians should be brought home again into his Country with the stripes of his own scholars, because he would have betrayed them. In like manner the Physician of Pyrrhus, which promised unto the Romans 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 between Pyrrhus and the Romans. Isaiah in the 16th chapter, doeth therefore vehemently rebuke the Moabites, because they had so cruelly entreated the Israelites, when they were oppressed by their enemies, and admonished them, not to betray the Jews flying unto them at the same time. And Paul writeth in the latter

Epistle to Timothy, that in the latter times there should be men corrupted, with most grievous crimes: among which he reckoneth Traitors also.

Besides this, the Citizens are sworn unto the Magistrates, to defend the City or public-wealth when need shall require. And though they were not sworn, yet the natural and common law requireth the same of them. And this do the members of all living things testify, which do willingly and most readily endanger themselves for the body, and for the nobler parts thereof, I mean the head or heart. The very which thing Citizens are by the laws of nature

bound to do for their country, if it be in danger. Wherefore if they should betray it, they cannot be excused but that they sin most grievously.

31. But before we go any further, it seemeth good to define what Treason is. Prodere in Latin, which is to betray, seemeth (so much as belongeth to this matter) to have three significations. Namely, to lay open, to deceive, and to deliver. Treason therefore is an action, whereby through guile, bewraying, or delivering, our neighbors or their goods are hurt, and that specially by them, which ought rather to have defended the same. But there be many kinds of Treason. For they do betray, which do by subtle guile detect the faults of their brethren. Augustine is alleged for this matter, Cause the 2nd, question the first, in the Chapter Si peccaverit: Where he saith,

Reprove thy brother (whose sin is only known to thee) secretly: For if thou shalt do it before all men, thou shalt not then be a corrector of sin, but a betrayer. Also, he which circumuenteth another, and bringeth him into danger, he betrayeth him. Wherefore Jerome as it is in the 24th Cause, quest. 3, in the Chapter Transferunt, saith that the same belongeth principally unto false Prophets and evil Pastors, which by their naughty doctrine and examples destroy the sheep of Christ committed to their charge whom they ought to defend. They are numbered amongst them which deliver up Castles, and munitions unto their enemies. Whereof there is written at large in the 22nd Cause, quest. 5, in the Chapter De Forma. They are also counted betrayers, which do detect and open secretes committed unto them, especially such as are of great weight, and bring in danger the life, estimation or goods of their brethren. And this kind is noted in the Title

De poenitentia, distinct. 6, in the Chapter Sacerdotes. Finally Chrysostom upon Matthew the 25th Homily, as it is alleged in the decrees the 11th, quest. the third, and in the Chapter Nolite timere: Not only they are said to

betray the truth which in the place of it speak a lie, but they also which do not freely profess the same. Wherefore there be reckoned many ways or kinds of betraying: But we will not now presently speak of them all, only we will touch those kinds which serve for our purpose. Howbeit, this I think good to be added: that some judge that betraying and espialship differ not much one from another: And that it may sometime be, that one man may be a betrayer and a spy. For if any Citizen be corrupted with money by the enemies, the same is both a betrayer of his country, and also doth in the meantime the part of a domestical spy. But this seemeth not to be wisely spoken, because the nature of these things as it appeareth by their definitions doth very much differ, although sometimes they cleave both to one man, so as the same man may both be a betrayer and a spy. Even as Music and Grammar differ much one from another, and yet it oftentimes happeneth, that one man is both a Grammarian and a Musician.

Nevertheless, the difference which I have before mentioned, is for the most part observed, although not always, namely, that espialship cometh of enemies, and betraying of them which be amongst us, whom we trust as friends.

32. But to the end we may the plainlier know, whether betraying be at any time lawful, I think it best to call to mind those words which Augustine writeth against the letters of Petilianus the second book and 10th chapter:

We may not (saith he) hear the complaints of such as suffer, but seek out the mind of them which are the doers. This the man of God wrote against the Donatists, which accused our men as betrayers and persecutors. But he answereth them, That Paul also delivered up some unto Satan. Whose salvation notwithstanding seemed to be committed to his charge. Howbeit, because he did it of a good intent, namely to teach them that they should not

blaspheme, and that their spirit might be saved in the day of the Lord, he might not be accused either of betraying or treason, because as it is said in the words before rehearsed: the complaints of them which suffer must not be heard, but the mind of the doers. Wherefore, when war or controversy shall happen between any, of which the one part is known to have a just and good cause, if the other part which defendeth the worser cause, and therefore doth unjustly, will by no means be brought to any good or reasonable conditions, surly good men, which perhaps are found on the same side, ought in such sort to help and defend the other part, as they may advance justice. And if it be need, they ought to fall from the unjust to the just men: neither can their betraying be condemned as ill, although before they had been never so great and nigh friends unto them which work unjustly. But now must we speak somewhat of the Israelites cause against the Canaanites, which may be considered of us two manner of ways:

Namely, either by the common ordinary law of nature, or else by faith, and by the word of God. Concerning the natural or common law, Epiphanius writeth that the land of Palestine pertained in very deed to the Children of Sem: by occasion whereof, Melchizedek reigned there, which was either

Sem himself, or else one of his children. But the Canaanites which came of Cham, passing over the bounds of Egypt and Africa, which were appointed unto them, did cast out of Palestine the sons of Sem: and therefore the Hebrews which were the posterity of Sem, when they required to be restored to the lands of their forefathers, seemed to do it justly and rightfully. Wherefore as he saith: God, both by one and the selfsame work restored unto the Israelites the countries which pertained to their ancestors, and also punished the Canaanites for their wickedness. Howbeit, I cannot easily agree to the opinion of Epiphanius, since the time of prescription was

past very long before: for there had been the space of at the least 500 years between. For which cause, it might not be said that the Canaanites possessed that land unjustly. If we should deal by this reason now in our time, then should there in a manner none be counted a lawful Prince and just possessor, seeing their ancestors came to the possession of those provinces and kingdoms by violence, driving out both the kings and the inhabiters that were in them before. So then the Israelites seemed not to have any just cause by man's law, whereby they might make claim to the land of Palestine, as to their own: neither alleged they any such reason at any time. And yet nevertheless they had good right thereunto, seeing God testified as well by words, as by wonderful works, that he would the Hebrews should have the possession of those Regions to whom (as David hath well said) both the earth and the fullness thereof belongeth. Neither could the Canaanites murmur against the judgment of God, for so much as they were justly cut off from their right, for their sundry and manifold wicked Acts. So as none might in this cause justly defend the Canaanites, if they would cleave to the true God, and believe his words. Whereupon that Luzite which betrayed his Citizens, did it either of faith, as did Rahab in Jericho, or else by a bargain made with man. For the keepers or spies said unto him: We will show thee mercy. If he were stricken with fear, how could that, (as they say) happen unto a constant man? (For he was after a sort a prisoner, and was fallen into the hands of his enemies.) Then was he brought to it by a compact of man, and by that means did he shamefully: because it is not lawful for any man to make any dishonest covenants against his own country. Neither can he be excused in respect of fear: for nothing must be done against justice and conscience what fear soever he should be stricken with. But if he were stirred up thereunto by faith, and for

that he saw his Citizens obstinately to resist the word of God, and his works, then did he well: Neither may his Treason be either disallowed, or else condemned. For no laws, no vows, no covenants or bonds, though they be never so strait, may bind any man to impugn or to resist the word of God: which word all men must earnestly labor to keep and fulfill, seeing this sentence standeth fast and shall do forever: That we must obey God rather than man. Neither can any man (as Christ saith) serve two Masters, especially if they command contrary things.

33. Moreover the Magistrate must be aided in the rooting out of vices, and to him assuredly it is lawful, privily to send men, to find out and discover wicked Acts, whereby they may be punished, and that (as God hath commanded) evil may be taken out of place. Yea and it is also lawful for him to offer rewards unto men which be confederated together for some evil purpose, to the intent that they may discover the conspiracy: and that without doubt belongeth to betraying. Howbeit, heresy must never, either be dissembled or praised, or any wicked Act committed to the intent that lawful betraying may have success. Wherefore Augustine in his latter book of Retractations testifieth that he wrote his book De mendatio, chiefly because that some to the end that they would detect the Priscillianists, feigned themselves to be followers of the same heresy, for that the same

Priscillianists, when they were accused, affirmed with great stoutness, that they were far from any such doctrine. But afterward nevertheless, they disclosed themselves unto these men by whose dissimulation they were deceived, whom they thought they might have trusted. Howbeit Augustine in the same book De mendacio, teacheth that by this dissimulation of the Catholics, there happened very many evils and dangers. For there they commended Priscillian, they unjustly praised his book which is entitled

Libra, they allowed the heresy, pronouncing many things which could not be spoken without blasphemy. Moreover that which they did was dangerous. For if they which after this sort dissembling, were of any authority or estimation, the heretics might by their commendation be confirmed in their opinion, and especially those with whom they did so dissemble. For those peradventure were Priscillianists before (although not very firm and constant) which after they heard their heresy to be praised of a grave man, did then stick more and more in their error. Furthermore in thus dissembling, and being conversant with the Priscillianists, the dissembler also might easily fall into danger, so as he himself at the length might of a Catholic become a Priscillianist. And finally the heretics themselves by the dissimulation of our men might easily gather, that they did very well in hiding, dissembling, and denying their doings. But that betraying, is sometimes lawful in a just cause, and such a cause as is without the dangers above mentioned, not only the reasons which we have before alleged do declare: but we may also prove it by very many examples written here and there in the Scriptures. The Gabionites betrayed the rest of the Canaanites, when they fell from them to the Hebrews. Rahab also betrayed her public-wealth and king, in receiving, hiding, and sending away them which were deadly enemies unto it: who nevertheless is said in the Epistle to the Hebrews, to have done those things by faith. And Jahel the wife of Aber the Kenite betrayed Sisara: for she by a marvelous craft, slue him whom she had called into her, and closely hidden as it is declared in his place in the history of Judges. Yea and Jonathan the son of Saul betrayed unto David the purpose and counsel of his father, as it is written in the first book of Samuel. Besides these Husay the Arachite, betrayed Absalom the son of David, when he resisting the counsel of Ahithophel obtruded his own

Counsel, which was far worse, and showed all things unto David. I might bring in a great many of examples more, but these I think to be sufficient unto the wise Reader.

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