Seeing we have now spoken of the first kind of men whose labor God useth in the governance [governing] of the church, namely, ecclesiastical ministers, and their duties, and other matters belonging unto them, it remaineth that we also briefly declare what our faith is concerning the other kind--that is, the civil magistrate. For the Lord doth also use his ministry, especially if he be a Christian, to the defense and preservation of the church.

I. Every magistrate, whether godly or ungodly, is of God, and therefore no magistrate simply to be resisted.

We believe therefore that every magistrate, as well impious as godly, is from the Lord God (Rom. 13:1), and is the minister of God, for revenge of evil doers, and for the praise of well doers. And therefore that he is to be feared, and to be honored (1 Pet. 2:13; Rom. 13:7), and his commandments, which may be done with a good conscience and without breach of God's law, to be observed--and that not only for fear, but also for conscience sake (Rom. 13:5), namely because the Lord so commandeth. Therefore in respect that he is God's minister, he is not to be resisted; for who so resisteth it, resisteth God's ordinance, and God Himself (Rom. 13:2).

II. A magistrate that commandeth anything against God, must not be obeyed.

But yet if a magistrate command us anything against the will of Him who sent, and whose minister he professeth himself to be, we doubt not, with the apostles, to deny obedience unto him and to say, "We ought to obey God rather than men" (Acts 5:29); when as indeed, such a magistrate is not in that behalf the minister of God. Wherefore if we must be subject and obey the magistrate for conscience sake and not for fear only (Rom. 13:5), then we conclude that where we cannot for conscience obey him, neither ought we there for fear to obey him. In other matters, "Whosoever...resisteth the power," we know that they "resisteth the ordinance of God: and...shall receive to themselves damnation" (Rom. 13:2).

III. We must pray for all magistrates, that what their duties are, they may indeed perform; and what the duty of every magistrate is.

But seeing the duty of every free magistrate is to have a diligent care, both in making laws, in giving judgment, and also in punishing offenses, that their subjects may live virtuously and after God's laws, the sum whereof is that we should live in this world soberly (therefore chastely and honestly), and rightly (therefore peaceably with our neighbors), and godly (towards God) (Titus 2:12), and that no princes can perform this of themselves unless God endow them with a knowledge of their duty and stir them up both to will and to perform (Phil. 2:13). Therefore, that which we do according to the apostles' precept, the same we teach others that they should also do--namely, that they must pray for all magistrates, of what sort soever [of whatsoever sort] (1 Tim. 2:1); that they may both be willing and able to perform that which is their duty and so may bring to pass that we may lead a quiet and peaceable life in all honesty and godliness. That is, that we may live all friendly and in peace, one with another; that a public honesty may be observed, and true piety and religion preserved and increased.

IV. It belongeth principally to a Christian prince to take upon him the care of Christian religion.

And if he be a Christian and godly magistrate we believe that it chiefly belongs unto him, that besides the regard of the public and political good and profit, of the public and political peace and honesty, he should also take the peculiar care of Christian religion, since the Lord hath made him the keeper of both the tables and commandeth him that as a prince he always keep the law of God in his hands (Josh. 1:8); that he may punish as well idolaters and blasphemers, false prophets and seducers, as murderers and adulterers (Deut. 13:2, etc.). And the same is abundantly confirmed by examples of godly kings in Israel, and Christian princes, Constantine, Valentinian, Theodosius, Justinian and others, who not only as private men, but also as kings served the Lord, according to His commandments. Even as concerning their duty and office, Saint Augustine most learnedly noted out of the second Psalm, and declared it to Boniface.

V. The office of a godly prince concerning religion is twofold, and wherein it chiefly consisteth.

Now since the duty of a godly prince--that is, a magistrate which hath a free power over any people and authority within his jurisdiction to institute and reform religion--is twofold, which he oweth to Christ and to the church in the cause of religion--one, about such things as belong unto religion; the other respecteth men which are in his jurisdiction and subject unto him. For the first, our belief is that he should diligently take heed, that by the pure Word of God rightly understood and expounded by the very Word itself, and according to the principles of faith (that which they call the analogy or rule of faith), religion may be instituted in his dominion or kingdom, or where it is instituted, may be kept sound and pure. Or where it is corrupted, may be restore and reformed, to the glory of God and salvation of his subjects. For this we read hath been commanded of God, and of Moses, and ever observed of all godly princes.

VI. A declaration of the former opinion by the parts.

We believe therefore the duty of a godly magistrate is first, to know out of God's Word generally, and according to the sum of the points of faith, which is the true and Christian religion, and which is the apostolical [apostolic] doctrine, whereunto the church is to be reformed. That he may do or dare to do nothing only by the judgment of others, but also upon his own sure knowledge. Then, this being thus known, [secondly], to have a care that ministers which are meet men for the office, not by his own choice, but according to the rule of God's Word, may be chosen, called, and ordained. Thirdly, to bring to pass that by them, both the doctrine of salvation delivered in the Holy Scriptures may be set forth, expounded and often beat upon; and also the sacraments according to Christ's institution administered. Yea, and the discipline ordained of Christ exercised. Fourthly, to have a regard to this, that schools may be erected wherein as well good arts and tongues may be diligently taught, as also the Holy Scriptures faithfully expounded, and the studious may learn the sum of Christian wisdom. Fifthly, whereby ministers and teachers may be held in their duty, and so true religion by them preserved in the church, to do their best that private consultations, yea and also provincial Synods as is said before, may at least twice in the year be called. Sixthly, to carry a special care to the goods of the church that they may be bestowed on the right [uses]--that is on the true godly uses--and that all necessary things be supplied to the church, and to the ministers thereof.

VII. A godly prince ought not to deal with all men of a diverse religion after one manner.

But seeing (to say something briefly of the other duty of a prince concerning religion) there be diverse kinds of men which a prince may have under his government--namely either mere infidels, or such as indeed profess Christ, but yet are also open idolaters, or in many things apostates from the apostolical [apostolic] church, or in some article of the faith manifest heretics, or else err upon simplicity or such as are rightly persuaded in all matters--we do certainly hold that a prince ought not to use one kind of measure towards all these sorts. For some of them are to be loved, cherished, and honored; some to be winked at; some not to be suffered; other some [some others] to be quite cut off. And none must be permitted to blaspheme Christ or to worship idols or retain ungodly ceremonies.

VIII. All men must be subject to the higher powers; and all the higher powers must be subject to Christ Himself and to His Word.

Lastly, we believe that every soul, that is, every man, none except[ed], and therefore also every inferior power, must be subject to the higher and greater power (Rom. 13:1). Yea, and that superior power also, no less than the inferior, and all other men must be subject to Christ the King of kings, and Lord of all lords (Rev. 17:14). For it is God's will that they should all kiss the Son and bow their necks under the yoke of His discipline (1 Tim. 6:11) [or 6:1?]. And therefore we believe that it belongeth to the true government and edification of the church that princes should chiefly subject themselves to be taught, admonished, and reformed by the Word of God. Whereby others, by their example, may do so also the more cheerfully, and that if they refuse to do it, the princes or rulers may more freely punish them for it, and compel them to their duties.

IX. Errors.

We therefore condemn all contemners of magistrates, rebels, seditious persons, enemies of their commonwealth, and whosoever do either openly refuse to perform their duties which they owe to their rulers, or do craftily shift the same. We condemn by name the error of the Anabaptists, saying it is not lawful for a Christian man to bear office, much less to use his authority over his subjects in the course of religion, affirming that it is free for all men to follow what religion he will, and none ought to be compelled to faith. We disallow them also which give authority in religion unto magistrates only (as they say) for names' sake, denying that they have authority to call Synods, to consult about religion, to reform churches, and to determine out of the Scriptures such things as pertain to the peoples' salvation, and will have them to be nothing else but the executors of those things which the bishop appoint. As also neither do we allow those magistrates who, without a sufficient knowledge in the causes, do alter religion upon their own pleasures; do condemn men never heard, and spoil and confiscate their goods; set down rules of religion not out of the Scriptures but rather against the Word of God, and bear themselves not as servants of God in the Church of God, but as lords over the churches, nor will bow their neck under the yoke of the Son of God. For whom, that they may have a greater knowledge of God and better minds, we pray and beseech God the Father, and the Lord Jesus Christ.