Civil Government

Q. What is God's will for you in the sixth commandment?

A. I am not to belittle, hate, insult, or kill my neighbor— not by my thoughts, my words, my look or gesture, and certainly not by actual deeds— and I am not to be party to this in others; rather, I am to put away all desire for revenge. I am not to harm or recklessly endanger myself either. Prevention of murder is also why government is armed with the sword.

We believe that because of the depravity of the human race our good God has ordained kings, princes, and civil officers. He wants the world to be governed by laws and policies so that human lawlessness may be restrained and that everything may be conducted in good order among human beings.

For that purpose he has placed the sword in the hands of the government, to punish evil people and protect the good.

And being called in this manner to contribute to the advancement of a society that is pleasing to God, the civil rulers have the task, subject to God's law, of removing every obstacle to the preaching of the gospel and to every aspect of divine worship.

They should do this while completely refraining from every tendency toward exercising absolute authority, and while functioning in the sphere entrusted to them, with the means belonging to them. They should do it in order that the Word of God may have free course; the kingdom of Jesus Christ may make progress; and every anti-Christian power may be resisted.*

Moreover everyone, regardless of status, condition, or rank, must be subject to the government, and pay taxes, and hold its representatives in honor and respect, and obey them in all things that are not in conflict with God's Word, praying for them that the Lord may be willing to lead them in all their ways and that we may live a peaceful and quiet life in all piety and decency.

And on this matter we denounce the Anabaptists, other anarchists, and in general all those who want to reject the authorities and civil officers and to subvert justice by introducing common ownership of goods and corrupting the moral order that God has established among human beings.

* The preceding three paragraphs are a substitution for the original paragraph below, which various Reformed Synods have judged to be unbiblical:

"And the government's task is not limited to caring for and watching over the public domain but extends also to upholding the sacred ministry, with a view to removing and destroying all idolatry and false worship of the Antichrist; to promoting the kingdom of Jesus Christ; and to furthering the preaching of the gospel everywhere; to the end that God may be honored and served by everyone, as he requires in his Word."

1. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.

2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.

3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

1. For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils: and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.

2. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his Word.

3. All synods or councils, since the apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.

4. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.

Q. Who are meant by father and mother in the fifth commandment?

A. By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God's ordinance, are over us in place of authority, whether in family, church, or commonwealth.

Q. What are the sins forbidden in the sixth commandment?

A. The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

Q. For whom are we to pray?

A. We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

Q. What do we pray for in the second petition?

A. In the second petition, (which is, Thy kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

We confess and acknowledge empires, kingdoms, dominions, and cities to be distinguished and ordered by God (Dan. 1–2, etc.; Ezra 1, etc.), the powers and authority in the same (be it of emperors in their empires, of kings in their realms, dukes, and princes in their dominions or of other magistrates in free cities) to be God's holy ordinance (Rom. 13) ordained for manifestation of His own glory and for the singular profit and commodity of mankind. So that whosoever goes about to take away or to confound the whole state of civil policies now long established, we affirm the same men not only to be enemies to mankind, but also wickedly to fight against God's expressed will.

We further confess and acknowledge that such persons as are placed in authority are to be loved, honored, feared and held in most reverent estimation (Rom. 13; 1 Peter 2; Ps. 81) because they are the lieutenants of God, in whose sessions God Himself does sit and judge (yes, even the judges and princes themselves), to whom by God is given the sword to the praise and defense of good men, and to revenge and punish all open malefactors. To kings moreover, princes, rulers, and magistrates, we affirm that chiefly and most principally the conversation and purgation of religion appertains. So that not only are they appointed for civil policy, but also for maintenance of the true religion and for suppressing of idolatry and superstition whatsoever, as in David, Jehoshaphat, Hezekiah, Josiah, and others highly commended for their zeal in that case may be espied.

And, therefore, we confess and avow that such as resist the supreme power (doing that thing which appertains to His charge) do resist God's ordinance (Rom. 13) and, therefore, cannot be guiltless. And further we affirm that whosoever deny unto them their aid, counsel and comfort while the princes and rulers vigilantly travel in execution of their office, that the same deny their help, support and counsel to God, who by the presence of His lieutenant craves it of them.

Forasmuch as God from the beginning would have men to be saved and to come to the knowledge of the truth (1 Tim. 2:4), therefore, it is necessary that there always should have been, and should be at this day, and to the end of the world, a church: that is, a company of the faithful, called and gathered out of the world; that is, a company (I say) of all saints, that is, of them who do truly know, and rightly worship and serve, the true God, in Jesus Christ the Savior by the Word and the Holy Spirit, and who by faith are partakers of all those good graces which are freely offered through Christ. These all are citizens of one and the same city living under one Lord, under the same laws, and in the same fellowship of all good things: for so the apostle calls them "fellow citizens with the saints, and of the household of God" (Eph. 2:19), terming the faithful upon the earth saints (1 Cor. 6:11) who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood: "I believe the catholic church, the communion of saints."

And seeing that there is always but "one God, and one mediator between God and man, Jesus Christ" (1 Tim. 2:5); also, one shepherd of the whole flock, one head of this body, and to conclude one Spirit, one salvation, one faith, one testament or covenant, it follows necessarily that there is but one church: which we, therefore, call catholic because it is universal, spread abroad through all the parts and quarters of the world, and reaches unto all times, and is not limited within the compass either of time or place. Here, therefore, we must condemn the Donatists who pinned up the church within the corners of Africa; neither do we allow of the Roman clergy, who vaunt that the Church of Rome alone is in a manner catholic.

The church is divided by some into divers parts or sorts: not that it is rent and divided from itself, but rather distinguished in respect of the diversity of the members that are in it. One part thereof they make to be the church militant, the other the church triumphant. The militant wars still on the earth and fights against the flesh, the world, the prince of the world, the devil, against sin, and against death. The other, being already set at liberty, is now in heaven and triumphs over all those things overcome, and continually rejoices before the Lord. Yet these two churches have notwithstanding a communion and fellowship among themselves.

Moreover, the church militant upon the earth has evermore had in it many particular churches, which must all notwithstanding be referred to the unity of the catholic church. This militant church was otherwise ordered and governed before the Law, among the patriarchs; otherwise under Moses, by the Law; and otherwise of Christ, by the gospel. There are but two sorts of people for the most part mentioned, to wit, the Israelites and the Gentiles; or they which, of the Jews and Gentiles, were gathered to make a church. There are also two testaments, the old and the new. Yet both these sorts of people have had, and still have, one fellowship, one salvation, in one and the same Messiah; in whom, as members of one body, they are all joined together under one head, and by one faith are all partakers of one and the same spiritual meat and drink. Yet here we do acknowledge a diversity of times, and a diversity in the pledges and signs of Christ promised and exhibited; and that now the ceremonies being abolished, the light shines unto us more clearly, our gifts and graces are more abundant and our liberty is more full and ample.

This holy church of God is called "the house of the living God" (2 Cor. 6:16), "builded of living and spiritual stones" (1 Peter 2:5) "founded upon a rock" (Matt. 16:18) "that cannot be removed" (Heb. 12:28) "upon a foundation, besides which none can be laid" (1 Cor. 3:11). Whereupon it is called "the pillar and foundation of the truth" (1 Tim. 3:15) that does not err, so long as it relies upon the rock Christ, and upon the foundation of the prophets and apostles. And no marvel if it does err, as often as it forsakes Him who alone is the truth. This church is also called "a virgin" (2 Cor. 11:2) and "the spouse of Christ" (Song 4:8) and "his only beloved" (Song 5:16). For the apostle says, "I have joined you unto one husband, that I might present you a chaste virgin unto Christ" (2 Cor. 11:2). The church is called "a flock of sheep under one shepherd" even Christ (Ezek. 34:22–23 and John 10:16) also, "the body of Christ" (Col. 1:24) because the faithful are the lively members of Christ, having Him for their head.

It is the head which has the preeminence in the body, and from whence the whole body receives life; by whose spirit it is governed in all things, of whom also it receives increase that it may grow up. Also there is but one head of the body which has agreement with the body; and, therefore, the church cannot have any other head beside Christ. For as the church is a spiritual body, so must it have a spiritual head like unto itself. Neither can it be governed by any other spirit than by the Spirit of Christ. Wherefore Paul says, "And He is the head of His body the church, who is the beginning, the first born of the dead, that in all things He might have the preeminence" (Col. 1:18). And in another place, "Christ (he says) is the head of the church, and the same is the Savior of His body" (Eph. 5:23). And again, "Who is the head of the church, which is His body, even the fullness of Him, which filleth all in all things" (Eph. 1:22–23). Again, "Let us in all things grow up into Him which is the head, that is Christ; by whom all the body being knit together, receiveth increase" (Eph. 4:15–16). And, therefore, we do not allow of the doctrine of the Roman prelates, who would make the pope the general pastor and supreme head of the church of Christ militant here on earth, and the very vicar of Christ, who has (as they say) all fullness of power and sovereign authority in the church. For we hold and teach, that Christ our Lord is, and remains still the only universal pastor, and highest bishop, before God His Father; and that in the church He performs all the duties of a pastor or bishop, even to the world's end: and, therefore, does not stand in need of any other to supply His place. For he is said to have a substitute, who is absent: but Christ is present in His church, and is the head that gives life thereunto. He did straitly forbid His apostles and their successors all superiority or dominion in the church. They, therefore, that by gainsaying set themselves against so manifest a truth and bring another kind of government into the church; see not that they are to be counted in the number of them of whom the apostles of Christ prophesied as Peter (2 Peter 2:1) and Paul (Acts 20:29; 2 Cor. 11:13; 2 Thess. 2:8–9) and in many other places.

Now by taking away the Roman head, we do not bring any confusion or disorder into the church. For we teach that the government of the church which the apostles set down, is sufficient to keep the church in due order; which, from the beginning, while as yet it wanted such a Roman head as is now pretended to keep it in order, was not disordered or full of confusion. The Roman head indeed maintains his tyranny and corruption which have been brought into the church: but in the meantime he hinders, resists, and, with all the might he can make, cuts off the right and lawful reformation of the church.

They object to us that there have been great strifes and dissensions in our churches, since they did sever themselves from the Church of Rome; and that, therefore, they cannot be true churches. As though there were never in the Church of Rome any sects, any contentions and quarrels; and that in matters of religion, maintained not so much in the schools as in the holy chairs, even in the audience of the people. We know that the apostle said, "God is not the author of dissension, but of peace" (1 Cor. 14:33); and, "Seeing there is amongst you emulation and contention, are ye not carnal?" (1 Cor. 3:3–4). Yet may we not deny but that God was in that church planted by the apostle, and that the apostolic church was a true church, howsoever there were strifes and dissensions in it. The apostle Paul reprehended Peter, an apostle (Gal. 2:11), and Barnabas fell at variance with Paul (Acts 15:39). Great contention arose in the church of Antioch, between them that preached one and the same Christ, as Luke records in the Acts of the Apostles (15:2). And there have at all times been great contentions in the church, and the most excellent doctors of the church have about no small matters differed in opinion: yet so as in the meantime the church ceased not to be the church for all these contentions. For thus it pleases God to use the dissensions that arise in the church to the glory of His name, to the setting forth of the truth, and to the end that such as are not approved might be manifest (1 Cor. 11:19).

Now, as we acknowledge no other head of the church than Christ, so we do not acknowledge every church to be the true church which vaunts herself so to be: but we teach that to be the true church indeed in which the marks and tokens of the true church are to be found. First and chiefly, the lawful or sincere preaching of the Word of God, as it is left unto us in the writings of the prophets and apostles, which all seem to lead us unto Christ, who in the gospel has said, "My sheep hear My voice, and I know them, and they follow Me; and I give unto them eternal life. A stranger they do not hear, but flee from him, because they know not his voice" (John 10:5, 27–28). And they that are such in the church of God have all but one faith and one Spirit; and, therefore, they worship but one God: and Him alone they serve in spirit and in truth, loving Him with all their hearts and with all their strength, praying unto Him alone through Jesus Christ the only mediator and intercessor; and they seek not life or justice but only in Christ, and by faith in Him: because they acknowledge Christ the only head and foundation of His church, and, being surely founded on Him, daily repair themselves by repentance and with patience bear the cross laid upon them; and besides, by unfeigned love joining themselves to all the members of Christ, they declare themselves to be the disciples of Christ, by continuing in the bond of peace and holy unity. They do withal communicate in the sacraments ordained by Christ and delivered to us by His apostles, using them in no other manner than as they received them from the Lord Himself. That saying of the apostle Paul is well known to all, "I received from the Lord that which I delivered unto you" (1 Cor. 11:23). For which cause we condemn all such churches as strangers from the true church of Christ, who are not such as we have heard they ought to be; howsoever, in the meantime, they brag of the succession of bishops, of unity, and of antiquity. Moreover we have in charge from the apostles of Christ "to shun idolatry" (1 Cor. 10:14; 1 John 5:21) and "to come out of Babylon, and to have no fellowship with her, unless we mean to be partakers with her of all God's plagues laid upon her" (Rev. 18:4; 2 Cor. 6:17).

But as for communicating with the true church of Christ, we so highly esteem of it, that we say plainly that none can live before God which do not communicate with the true church of God, but separate themselves from the same. For as without the ark of Noah there was no escaping when the world perished in the flood; even so do we believe that without Christ, who in the church offers Himself to be enjoyed of the elect, there can be no certain salvation: and, therefore, we teach that such as would be saved must not separate themselves from the true church of Christ.

But yet we do not so strictly shut up the church within those marks before mentioned, as thereby to exclude all those out of the church which either do not communicate in the sacraments (not willingly, nor upon contempt, but who, being constrained by necessity, against their will abstain from them, or else do want them); or in whom faith sometimes fails, though not quite decay, nor altogether die: or in whom some slips and errors of infirmity may be found. For we know that God had some friends in the world that were not of the commonwealth of Israel. We know what befell the people of God in the captivity of Babylon, where they wanted their sacrifices seventy years. We know what happened to St. Peter, who denied his Master, and what is wont daily to fall out among the faithful and chosen of God, which go astray and are full of infirmities. We know moreover what manner of churches the churches at Galatia and Corinth were in the apostles' times: in which the apostle Paul condemns divers great and heinous crimes; yet he calls them the holy churches of Christ (1 Cor. 1:2; Gal. 1:2).

Yes, and it falls out sometimes that God in His just judgment suffers the truth of His Word and the catholic faith and His own true worship to be so obscured and defaced, that the church seems almost quite razed out, and not so much as a face of a church remains; as we see fell out in the days of Elijah (1 Kings 19:10, 14) and at other times. And yet, in the meantime, the Lord has in this world, even in this darkness, His true worshippers, and those not a few, but even seven thousand (v. 18) and more (Rev. 7:4). For the apostle cries, "The foundation of the Lord standeth sure, and hath this seal, The Lord knoweth who are His" (2 Tim. 2:19). Whereupon the church of God may be termed invisible: not that the men whereof it consists are invisible; but because, being hidden from our sight, and known only unto God, it cannot be discerned by the judgment of man.

Again not all that are reckoned in the number of the church are saints, and lively and true members of the church. For there are many hypocrites which outwardly hear the Word of God and publicly receive the sacraments, and seem to pray unto God alone through Christ, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity to the brethren, and for a while through patience to endure in troubles and calamities. And yet they are altogether destitute of the inward illumination of the Spirit of God, of faith and sincerity of heart, and of perseverance or continuance to the end. And these men are for the most part at the length laid open what they are. For the apostle John says, "They went out from among us, but they were not of us: for if they had been of us, they would have tarried with us" (1 John 2:19). Yet these men, while they pretend religion, are accounted to be in the church, however indeed they are not of the church. Even as traitors in a commonwealth, before they are detected are counted in the number of good citizens; and as the cockle and darnel and chaff are found among the wheat; and as tumors and swellings are in a perfect body, when they are rather diseases and deformities than true members of the body. And, therefore, the church is very well compared to a dragnet which draws up fish of all sorts, and to a field wherein is found both darnel and good corn (Matt. 13:25–26). We are to have a special regard that we judge not rashly before the time, nor go about to exclude and cast off or cut away those whom the Lord would not have excluded nor cut off, or whom, without some damage to the church, we cannot separate from it. Again, we must be very vigilant lest the godly falling fast asleep, the wicked grow stronger and do some mischief to the church.

Furthermore we teach, that it is carefully to be marked wherein especially the truth and unity of the church consists, lest we either rashly breed or nourish schisms in the church. It consists not in outward rites and ceremonies, but rather in the truth and unity of the catholic faith. This catholic faith is not taught us by the ordinances or laws of men, but by the Holy Scriptures, a compendious and short sum whereof is the Apostles' Creed. And, therefore, we read in the ancient writers that there were manifold diversities of ceremonies, but that those were always free; neither did any man think that the unity of the church was thereby broken or dissolved. We say then that the true unity of the church consists in several points of doctrine: in the true and uniform preaching of the gospel, and in such rites as the Lord Himself has expressly set down; and here we urge that saying of the apostle very earnestly, "As many of us, therefore, as are perfect, let us be thus minded. If any man think otherwise, the Lord shall reveal the same unto him. And yet in that whereunto we have attained, let us follow one direction, and all of us be like affected one towards another" (Phil. 3:15–16).

The magistracy, of whatever sort it is, is ordained of God Himself for the peace and quietness of mankind; and so he ought to have the chiefest place in the world. If he is an adversary to the church, he may hinder and disturb it very much, but if he is a friend and so a member of the church, he is a most useful and excellent member thereof, which may profit it very much, and finally may help and further it very excellently. His chief duty is to procure and maintain peace and public tranquility, which doubtless he shall never do more happily than when he shall be truly seasoned with the fear of God and true religion; namely, when he shall, after the example of the most holy kings and princes of the people of the Lord, advance the preaching of the truth and the pure and sincere faith, and shall root out lies and all superstition, with all impiety and idolatry, and shall defend the church of God. For indeed we teach that the care of religion chiefly pertains to the holy magistrate.

Let him, therefore, hold the Word of God in his hands and see to it that nothing is taught contrary thereunto. In like manner let him govern the people committed to him of God with good laws, made according to the Word of God. Let him hold them in discipline and in duty and in obedience: let him exercise judgment by judging uprightly: let him not accept any man's person or receive bribes: let him deliver widows, fatherless children, and those that are afflicted from wrong: let him repress, yes, and cut off such as are unjust, whether in deceit or by violence. "For he hath not received the sword of God in vain" (Rom. 13:4).

Therefore, let him draw forth this sword of God against all malefactors, seditious persons, thieves or murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish or even to execute. Let him suppress stubborn heretics (which are heretics indeed), who cease not to blaspheme the majesty of God, and to trouble the church, yes, and finally to destroy it. But if it is necessary to preserve the safety of the people by war, let him do it in the name of God, provided he has first sought peace by all means possible and can save his subjects in no way but by war. And while the magistrate does these things in faith, he serves God with those works, as with such as are good and shall receive a blessing from the Lord.

We condemn the Anabaptists, who, as they deny that a Christian man should bear the office of a magistrate, so also they deny that any man can justly be put to death by the magistrate, or that the magistrate may make war, or that oaths should be performed to the magistrate, and such like things. For as God will work the safety of His people by the magistrate, whom He has given to be, as it were, a father of the world; so all subjects are commanded to acknowledge this benefit of God in the magistrate. Therefore, let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and equal commandments. Finally, let them pay all customs and tributes and all other duties of the like sort, faithfully and willingly. And if the common safety of the country and justice require it, and the magistrate of necessity makes war, let them even lay down their life and spend their blood for the common safety and defense of the magistrate; and that in the name of God, willingly, valiantly and cheerfully. For he that opposes himself against the magistrate procures the wrath of God against him. We condemn, therefore, all condemners of magistrates, rebels, enemies of the commonwealth, seditious villains, and, in a word, all such as do either openly or closely refuse to perform those duties which they owe.

We beseech God, our most merciful Father in heaven, that He will bless the princes of the people, and us, and His whole people, through Jesus Christ, our only Lord and Savior, to whom be praise and thanksgiving, both now and forever. Amen.

1. God, the supreme Lord, and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory, and the public good; and to this end hath armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evildoers.

2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto; in the management whereof, as they ought especially to maintain justice, and peace, according to the wholesome laws of each kingdom, and commonwealth: so for that end they may lawfully now under the New Testament wage war upon just and necessary occasions.

3. Civil magistrates being set up by God, for the ends aforesaid; subjection in all lawful things commanded by them, ought to be yielded by us, in the Lord, not only for wrath but for conscience's sake; and we ought to make supplications and prayers for kings, and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.