Christusregnat
Puritan Board Professor
Question 10. Whether those who suffer persecution for the sake of their religion can defend themselves against tyrants without hurt to their consciences.
It finally remains for me to solve a question of the greatest moment, namely, whether it is allowable, in accordance with the condition and distinctions laid down above, to offer resistance by armed force to tyranny assailing the true religion and even stamping it out as far as may be, and to contend against persecution. The following may be the principal reasons for entertaining doubts (on this score): firstly, since religion touches the consciences (of people) which can in no way be subjected to violence, it would appear that it should not be rendered secure or be defended by means of any armed force; for that reason we perceive that it has thus far been propagated by the preaching of the Word of God, by prayers and by patience. There are besides many passages to be found in the Scriptures from which the difference between the kingdoms of this world and the spiritual kingdom of Christ appears. To these may finally be added the example of the holy Prophets and in the last instance that of Christ Himself, our Lord, for although all authority, power and virtue dwelt in Him, yet He Himself never adopted this method of defense, just as the Apostles themselves and all the martyrs after them refrained from doing so; so much so that not even entire legions of the faithful of Christ, abundantly furnished with arms, declined to meet death rather than defend themselves by drawing the sword and assailing the very enemies of truth2 .
I answer first that it is an absurd, nay even a false opinion that the means by which the objects and affairs of this world are defended, such as both courts of law and armed force, not merely differ from the means by which things spiritual can be defended, but are as it were diametrically opposed to them and are so incompatible with them that they neither can nor ought to find any application in a matter of religion. But on the contrary I declare that it is the principal duty of a most excellent and pious ruler that there should apply whatever means, authority and power has been granted him by God to this end entirely that God may truly be recognized among his subjects and may, being recognized, be worshipped and adored as the supreme king of all kings. Therefore the man of that description will not merely put forth all the power of his jurisdiction and the authority of the laws against the despisers or disturbers of the true religion who have shown themselves not the least amenable to ecclesiastical words of rebuke and admonition, but will even punish with armed force those who cannot otherwise be restrained from impiety.
In support of this view the Scriptures themselves furnish us with innumerable reasons and examples. The reasons are of the following kind:
a) Since the purpose of all well-ordered polities is not simply peace and quiet in this life, as some heathen philosophers have imagined, but the glory of God, towards which the whole present life of men should be directed, it therefore follows that those who are set over nations, ought to bring to bear all their zeal and all the faculties they have received from God to this end that the pure worship of God upon which His glory depends should in the highest degree be maintained and increased among the people over whom they hold sway.
b) Finally, even if we were to concede that the ultimate purpose of polities was the undisturbed preservation of this life, yet we should have to admit that this was the sole reason for obtaining and preserving it, (namely) if God, both the author and the director of our life, be piously and rightly worshipped.
Theodore Beza: The Right of Magistrates
