Part 1 of the series
Part 2 of the series
Part 3 of the series
Part 4 of the series
In this series, we are examining the sixteenth-century Huguenot book Vindiciae Contra Tyrannos (A Defense of Liberty Against Tyrants), a Christian treatise on the civil magistrate. The treatise is written in the form of answering four questions. In parts one and two, we went through the first of these questions: whether subjects are obligated to obey rulers who issue commands contrary to the law of God. We came to the conclusion that men are not obligated to obey such commands; indeed, it would be sinful to obey them. We will continue in this series by finishing the answer the second question: whether it is lawful to resist a ruler who violates the law of God. As before, I will post in full a section of the book, followed by my summary of the section.
Continue to keep in mind that though the civil magistrate is referred to as “king” or “prince,” the principles laid out in Vindiciae are just as applicable to presidents, prime ministers, judges, congressmen, senators, governors, or whatever other form or title the civil magistrate takes.
THE SECOND QUESTION, part 3 of 3: Whether it is lawful to resist a ruler who violates the law of God, or ruins His Church; by whom, how, and to what extent it is lawful.
Whether Private Individuals May Resist by Use of Arms
It remains now that we speak of men who are private persons. First, particulars or private persons are not obligated to take up arms against any ruler who would compel them to become idolaters. The covenant between God and all the people who promise to be the people of God does not in any way bind them to that. For, just as what belongs to the whole body does not belong to any particular member, so, in like manner, the duty the whole body owes and is bound to perform cannot by any sensible reason be required of any of the parts – neither does their duty oblige them to it, for everyone must serve God in that proper vocation to which he is called. Private individuals have no power or duly constituted authority, nor any calling to bear the sword in an official capacity. Therefore, since God has not granted sword-bearing authority to private individuals, He does not require that they should take it up. It is said to them, “put up thy sword into thy scabbard.” (Jn. 18:11) On the other hand, the apostles say of the ruling authorities, they carry not the sword in vain. (Rom. 13:4) If individuals take up the sword, they are violating the law. If magistrates are slow and negligent to wield it when necessary, they are likewise justly blameable of negligence in performing their duties, and equally guilty with the former.
But you may say, hasn’t God also made a covenant with individuals as He did with the people as a whole, with the lowest as well as the highest? Why were circumcision and baptism ordained? Why the frequent repetition of the covenant in so many passages of scripture? All this is true, but a number of things need to be considered. All the subjects of a good and faithful ruler, whatever their rank or station, are obligated to obey him. However, some of them are lesser magistrates and have it as their particular duty to hold others in obedience under them. In like manner, all men are bound to serve God, but some are placed in a higher rank. They have received greater authority, insomuch as they will be held accountable for the offences of others if they do not carry out their duties and responsibilities diligently.
The kings, the communities of the people, the magistrates into whose hands the whole body of the commonwealth has committed the sword of authority, are responsible for the church being maintained and preserved; Private individuals ought only to see to it that they become members of this church. Kings and other men in authority are obligated to prevent the pollution or ruin of the church, and ought to free and defend it from both internal corruption and external injury. Private individuals must make sure that their bodies, the temples of God, are pure so that they may be fit receptacles for the Holy Ghost to dwell in. The apostle says, if any man defile the temple of God, God will destroy him; for the temple of God is holy, which temple ye are. (1 Cor. 3:17) To the former, He gives the sword which they bear with authority; to the other He recommends the sword of the Spirit only, that is, the word of God. This is what Saint Paul arms all Christians with against the assaults of the devil. What then shall individuals do if the king tries to force them to serve idols? If the magistrates into whose hands the people have given their authority, or the magistrates of the place where they live oppose these proceedings of the king, let them, in God’s name, obey their leaders, and employ all their means (as in the service of God) to aid the holy and commendable enterprises of those who oppose themselves lawfully against his wicked intention. Among others, they have the examples of the centurions, and men at arms, who readily and cheerfully obeyed the princes of Judah who, stirred up by Jehoidas, purged the church from all profanation, and delivered the kingdom from the tyranny of Athaliah. (2 Chr. 23) But if the rulers and magistrates approve the course of an outrageous and irreligious ruler, or if they do not resist him, we must lend our ears to the counsel of Jesus Christ: we should flee to some other place. We have the example of the faithful mixed among the ten tribes of Israel, who, seeing the true service of God abolished by Jeroboam and no opposition, they fled into the territories of Judah, where religion remained in her purity. Let us rather forsake our livelihoods and lives, than God; let us rather be crucified ourselves, than crucify the Lord of Life: The Lord says, do not fear them who can only kill the body. (Mat. 10:28) He Himself, His apostles, and an infinite number of Christian martyrs, have taught us this by their examples. Therefore, shall it be permitted to any private person to resist by arms? What shall we say of Moses, who led Israel away in spite of King Pharaoh? And of Ehud, who, after ten years’ servitude, when Israel might seem to belong by right of prescription to him who owned it, killed Eglon, the king of Moab, and delivered Israel from the yoke of the Moabites; and of Jehu, who put to death his lord the king Joram, exterminated the family of Ahab, and destroyed the priests of Baal? Weren’t these private individuals? I answer, that if they be considered in themselves, they may well be accounted private persons, insomuch as they had not any ordinary vocation. But, seeing that we know that they were called extraordinarily and that God Himself has, so to speak, put His sword into their hands, far be it from us to account them private persons: but rather let us think of them as specially deputized officials, and ranked above any magistrate whatsoever.
The calling of Moses is approved by the explicit word of God, and by obvious miracles. It is said of Ehud that God stirred him up to kill the tyrant, and deliver Israel. (Jg. 3:15) Jehu was anointed by the commandment of the prophet Elisha, to destroy all the sons of Ahab. (2 Ki. 9) Besides, the principal men of the kingdom saluted him as king before he accomplished anything. There may as much be said of all the rest, whose examples are given in the scriptures. But if God Almighty does not speak with His own mouth, nor extraordinarily by His prophets, we ought to be exceedingly cautious, and to stand upon our guard. For if any man supposes he is inspired by the Holy Spirit and attribute to himself divine authority, I would entreat him to look that he be not puffed up with vanity lest he make a god of his own fancy, and offer sacrifice to his own inventions. Let him not then be conceived with vanity, lest instead of fruit he bring forth deluding lies. Let the people also be advised on their parts, lest in desiring to fight under the banner of Jesus Christ, they run not to their own confusion to follow the army of some Galilean Thendas, or of Barcozba: as it happened to the peasants and Anabaptists of Munster, in Germany, in the year 1323. I will not say, notwithstanding, that the same God who, to punish our offences, has sent us in these our days both Pharaohs and Ahabs, may not also sometimes raise up extraordinary deliverances to His people. Certainly His justice and His mercy continue to all ages, firm and immutable.
Now, if God no longer performs those kinds of miracles as He did in former times, we should understand that He works miraculously in our hearts, which is evident when we have our minds free from all ambition, a true and earnest zeal, a right knowledge, and conscience, and, lest being guided by the spirit of error or ambition, we make idols of our own imaginations, rather than serve and worship the true and living God.
Whether it is Lawful to Take Up Arms in Defense of Religion
Furthermore, in all fairness, we must necessarily answer those who hold that the church ought not to be defended by arms. According to them, it’s no great mystery why God forbade in the law that the altar should be made or adorned with the help of any tool of iron. (Deut. 27:5) In like manner, at the building of the Solomon’s temple, no sound of axe or hammer, nor other tools of iron was heard. (1 Ki. 6:7) From this they conclude that the church, which is the living temple of the Lord, ought not to be defended by arms; yea, as if the stones of the altar, and of the temple were hewed and taken out of the quarries without any instrument of iron, which the text of the holy scripture clearly refutes.
This allegorical explanation, though attractive, is not convincing: we cite the fourth chapter of the Book of Nehemiah, where we read that one part of the people carried mortar, and another part stood ready with their weapons, that some held in one hand their swords, and with the other carried the materials to the workmen, for the rebuilding of the temple. By this means, they hoped to prevent their enemies from ruining their work. We hold that the church is neither advanced nor edified by these material weapons. However, by these arms it is secured and preserved from the violence by enemies who will not by any means endure the increase of it. Briefly, there has been an infinite number of good kings and rulers (as histories testify) which by arms have maintained and defended the service of God against pagans. Our opponents readily reply that wars like these were allowable under the law; but since the time that grace has been offered by Jesus Christ, who would not enter into Jerusalem mounted on a brave horse, but meekly sitting on an ass, these “holy wars” are no longer lawful. I answer first, and all agree with me in this, that our Savior Christ, during all the time that He was in this world, took not on Him the office of a judge or king; but rather of a private person, and a lawbreaker by imputation of our transgressions; so that the fact that He did not carry nor use arms is quite irrelevant.
But I would willingly demand of such exceptionalists, whether that they think by the coming of Jesus Christ in the flesh, that magistrates have lost their right in the sword of authority? If so, Saint Paul contradicts them. He says that the magistrates carry not the sword in vain, (Rom. 13:4) and did not refuse their assistance and power against the violence of those who had conspired his death. And if they agree with this, to what purpose do they think the magistrates should bear the sword, if it be not to serve God who has committed it to them, to defend the good and punish the bad? Can they do better service than to preserve the church from the violence of the wicked, and to deliver the flock of Christ from the swords of murderers? In addition, I would ask whether they think that all use of arms is forbidden to Christians? If this is their opinion, then I would know of them, why Christ did grant to the centurion his request? (Mat. 8:5-13) And why did He praise him so highly? Why does Saint John the Baptist command the men at arms to content themselves with their pay, and not to use extortion to get more, rather than persuading them to leave their calling? (Luke 3:14) Why did Saint Peter baptize Cornelius the Centurion, who was the first-fruits of the Gentiles? And why didn’t he advise him to quit the army? (Acts 10:48)
Now, if to bear arms and to make war are lawful things, can there possibly be found any war more just than that which is, by the command of the superior, for the defence of the church, and the preservation of the faithful? Is there any greater tyranny than that which is exercised over the soul? Can there be imagined a war more commendable than that which suppresses such a tyranny? For the last point, I would willingly know of these men, whether it be absolutely prohibited Christians to make war upon any occasion whatsoever? If they say that it is forbidden them, then why is it that the men at arms, captains and centurions, who had no other occupation but the military, were always received into the church? Why do the ancient Fathers and Christian historians make so frequent mention of certain legions composed wholly of Christian soldiers, such as that of Malta, so renowned for the victory which they obtained, and of that of Thebes, of which Saint Mauritius was general, who suffered martyrdom, together with all his troops, for the confessing of the name of Jesus Christ? And if it be permitted to make war (as it may be they will confess) to keep the limits and towns of a country, and to repulse an invading enemy, isn’t it much more reasonable to take arms to preserve and defend honest men, to suppress the wicked, and to keep and defend the limits and bounds of the church, which is the kingdom of Jesus Christ? If it were otherwise, to what purpose should Saint John have foretold that the whore of Babylon shall be finally ruined by the ten kings, whom she has bewitched? (Rev. 18) Furthermore, if we hold a contrary opinion, what shall we say of the wars of Constantine, against Maxentius, and Licimius, celebrated by so many public orations, and approved by the testimony of an infinite number of learned men? What ought we to make of the many crusades made by Christian rulers against the Turks and Saracens to conquer the Holy Land, who had ought not to have had any other end in their designs but to stop the enemy from ruining the temple of the land, and to restore the integrity of His service into those countries?
Although the church cannot be advanced by arms, it may be justly defended by the means of arms. I say further, that those that die in so holy a war are no less the martyrs of Jesus Christ than their brethren who were put to death for religion; nay, they who die in that war seem to have this disadvantage, that with a free will and well knowing the risks into which they cast themselves, notwithstanding, do courageously expose their lives to death and danger, whereas the other do only not refuse the death that it it is necessary for them to suffer. The Turks strive to advance their religion by force of arms, and if they subdue a country, they immediately enforce the impieties of Mohammed, who, in the Qu’ran, has so recommended arms, as they are not ashamed to say it is the ready way to heaven, yet the Turks constrain no man in matter of conscience. But he who is a much greater adversary to Christ and true religion, with all those kings whom he has enchanted, opposes fire and faggots, to the light of the gospel, tortures the Word of God, compelling by wracking and torments, as much as in him lies, all men to become idolaters, and finally is not ashamed to advance and maintain their faith and law by perfidious disloyalty, and their traditions by continual treasons.
Now, on the contrary, those good rulers and magistrates are said properly to defend themselves, when they surround and fortify, by all their means and industry, the vine of Christ, already planted, to be planted in places where it has not yet been, lest the wild boar of the forest should spoil or devour it. They do this (I say) in covering with their buckler, and defending with their sword, those who by the preaching of the gospel have been converted to true religion, and in fortifying with their best ability, by strong walls, moats, and ramparts, the temple of God built with living stones, until it have attained the full height, despite all the furious assaults of it’s enemies. We have lengthened out this discourse thus far, to the end we might take away all scruple concerning this question. Set, then, the estates, and all the officers of a kingdom, or the greatest part of them, every one established in authority by the people: know, that if they do not contain within his bounds (or at the least, make every effort to do so) a king who seeks to corrupt the law of God, or hinders it’s reestablishment, that they offend grievously against the Lord, with whom they have contracted covenants upon those conditions. Those of a town, or of a province, making a portion of a kingdom, let them know also, that they draw upon themselves the judgment of God if they do not drive impiety out of their walls and confines if the king seek to bring it in, or if they be wanting to preserve by all means, the pure doctrine of the Gospel, although for the it’s defence they suffer banishment for a time, or any other misery. Finally, more private individuals must be informed that nothing can excuse them if they obey any command that offends God, and yet they have no right nor permission of any sort to take up arms by their private authority, unless it is absolutely clear that they have extraordinary vocation to do so — which we have confirmed by cogent testimonies drawn from scripture.
Summary:
The last two sections showed both that it is lawful, even commanded, for the people to resist kings who seek to ruin the church, and that it is the role and duty of the lesser magistrate to lead the resistance against evil kings. What about private persons, though? May they individually take up arms against an evil king? The answer is no. “Private individuals have no power or duly constituted authority, nor any calling to bear the sword in an official capacity. Therefore, since God has not granted sword-bearing authority to private individuals, He does not require that they should take it up.” Romans 13:4 gives the power of the sword to the magistrate, which is why the lesser magistrate is tasked with resisting evil kings, not private persons. Should a private person take up arms against an evil king, he would be a violator of God’s law and a spreader of anarchy.
“The kings, the communities of the people, the magistrates into whose hands the whole body of the commonwealth has committed the sword of authority, are responsible for the church being maintained and preserved; private individuals ought only to see to it that they become members of this church.” This being the case, what should a private individual do if a king tries to force him into idolatry or some other sin? If the lesser magistrates resist the king, then the private individuals should support and aid the lesser magistrates; they should follow the example of the soldiers and private persons who helped overthrow the wicked Queen Athaliah in 2 Chronicles 23, under the leadership of the lesser magistrates of Judah. If the lesser magistrates support the king or do not resist, then we should flee the land, just as the faithful Israelites did in fleeing to Judah when King Jeroboam took the northern kingdom into idolatry (2 Chronicles 11:13-16). And if exile is not possible, then the private individual may face martyrdom like the multitude of apostles, saints, and even Jesus Christ Himself did. For is it not better to lose one’s livelihood, home, or life rather than one’s soul?
What then of Moses, Ehud, or Jehu? Were not they private individuals who righteously bore the sword? In normal circumstances, yes, “but, seeing that we know that they were called extraordinarily and that God Himself has, so to speak, put His sword into their hands, far be it from us to account them private persons: but rather let us think of them as specially deputized officials, and ranked above any magistrate whatsoever.” At times when evil kings reign and the lesser magistrates do not resist him, God may “sometimes raise up extraordinary deliverances to His people” and raise up a private person to lead the people in righteous revolt. However, in that case, the person ceases to be a private person and becomes a de facto magistrate. That being said, “if God Almighty does not speak with His own mouth, nor extraordinarily by His prophets, we ought to be exceedingly cautious, and to stand upon our guard. For if any man supposes he is inspired by the Holy Spirit and attribute to himself divine authority, I would entreat him to look that he be not puffed up with vanity lest he make a god of his own fancy, and offer sacrifice to his own inventions. Let him not then be conceived with vanity, lest instead of fruit he bring forth deluding lies. Let the people also be advised on their parts, lest in desiring to fight under the banner of Jesus Christ, they run not to their own confusion to follow the army” of a vainglorious man in violation of God’s law and so rightly bring down the magistrate’s sword upon themselves, even as the Jewish zealots did in the days of the Roman Empire.
Finally, in regards to this question, we must examine whether it is even legitimate to use the sword to defend the church and true religion at all. This is easily answered. In Nehemiah 4, we see that those rebuilding the temple were armed to prevent God’s enemies from hindering the work. Further, throughout Old Testament history, a myriad of godly kings used the sword to protect true religion and its practice. Some may claim that since Jesus did not use the sword in His time on earth, then its use in defense of the Church is now invalidated. “I answer first, and all agree with me in this, that our Savior Christ, during all the time that He was in this world, took not on Him the office of a judge or king; but rather of a private person, and a lawbreaker by imputation of our transgressions; so that the fact that He did not carry nor use arms is quite irrelevant” to whether or not a civil magistrate may use the sword to defend the church. It must be asked of those who hold to this, “whether that they think by the coming of Jesus Christ in the flesh, that magistrates have lost their right in the sword of authority? If so, Saint Paul contradicts them. He says that the magistrates carry not the sword in vain, (Rom. 13:4) and did not refuse their assistance and power against the violence of those who had conspired his death. And if they agree with this, to what purpose do they think the magistrates should bear the sword, if it be not to serve God who has committed it to them, to defend the good and punish the bad? Can they do better service than to preserve the church from the violence of the wicked, and to deliver the flock of Christ from the swords of murderers?”
And we know from such passages as Matthew 8:5-13, Luke 3:14, and Acts 10:48 that the calling of soldiers is not forbidden to the Christian; and, “if to bear arms and to make war are lawful things, can there possibly be found any war more just than that which is, by the command of the superior, for the defence of the church, and the preservation of the faithful? Is there any greater tyranny than that which is exercised over the soul? Can there be imagined a war more commendable than that which suppresses such a tyranny? For the last point, I would willingly know of these men, whether it be absolutely prohibited Christians to make war upon any occasion whatsoever? If they say that it is forbidden them, then why is it that the men at arms, captains and centurions, who had no other occupation but the military, were always received into the church? Why do the ancient Fathers and Christian historians make so frequent mention of certain legions composed wholly of Christian soldiers?” “Although the church cannot be advanced by arms, it may be justly defended by the means of arms. I say further, that those that die in so holy a war are no less the martyrs of Jesus Christ than their brethren who were put to death for religion.”
In summary: while “private individuals must be informed that nothing can excuse them if they obey any command that offends God, and yet they have no right nor permission of any sort to take up arms by their private authority, unless it is absolutely clear that they have extraordinary vocation to do so.” And if they be soldiers or other sword-bearers for a civil magistrate, they may lawfully use the force of arms to protect and defend the church under their magistrate’s orders.
Excerpts from Vindiciae Contra Tyrannos obtained from here.
Part 6 of the series
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