01.04. Question 04

Question 4. How Can One Who Has Suffered Wrong At The Hands Of A Ruler Defend Himself Against Him?

Thereupon the further question is commonly asked: What is a virtuous man with a good conscience bound and able to do when the Ruler does not indeed make him the instrument of his injustice but is unjust towards him? Since this question consists of several parts we must distinguish. If therefore the Ruler who has wronged the subject is subordinate to a superior the sufferer of wrong will in accordance with the laws be entitled to have recourse to the supreme Ruler, as we read St. Paul did when he appealed1 to Caesar from Festus the governor of Judea that he might ward off the injustice of the latter. But let those subjects whose station is private here observe two principles above all: firstly, let them not make any trial of strength except by way of the courts of justice. Secondly, let them have regard not merely to what is permissible but especially to what is expedient. For when that very St. Paul had at Philippi2 through the folly of the magistrate been beaten with rods shamefully and unheard in violation of the right of Roman citizens, he judged that he would rather by patience enhance the glory of God and did not further assert his right but contented himself with rebuking the magistrate for the injustice committed in violation of the laws. But if it were to happen (as happens only too frequently in our times) that one lower magistrate should undertake some act of violence against another against the express will of their superior, then I should assuredly say that the magistrate who had been wronged is, when he has first exhausted all legitimate and peaceful means, entitled to equip himself with the armor of the laws and to oppose unjust violence with a just defence as was done by Nehemiah against Sanballat and his associates3 .

What must however be done if it is the supreme Ruler from whom the injustice comes? The Lord Jesus and after Him all the Martyrs have by their example clearly shown that injustices should be patiently borne; and this is the highest glory of Christians, namely, to endure injury from all but to cause it to none. What then, will someone say, is there no remedy remaining against the supreme Ruler who abuses his authority and power in violation of all the precepts of divine and human rights? Nay, there doubtless is a remedy remaining derived from human institutions. But when I say this, let no one be of opinion that I wish to favor the fanatical Anabaptists or other factious and mutinous men whom I should rather esteem most worthy of the hatred of all their fellowmen, and even of the severest punishments. To be sure I must speak the truth because the matter rests on this argument: It must not be supposed that those who show in what ways evident tyranny may be opposed without violation to one’s conscience are depriving good and legitimate rulers of that authority which God has granted them, or that they are paving the way for seditious risings. Nay rather, it is certain that neither can the authority of Rulers be rendered secure nor can the public peace be maintained (and yet this is the chief goal of all well established politics) unless careful precautions be taken that tyranny may not steal in or if it has already stolen in that it be either abolished or expelled. The question, therefore, is whether subjects can by some just means without offense to God check, or if need be even expel by armed force, the evident tyranny of the supreme Ruler.Question 4 notes.

Question 4. How Can One Who Has Suffered Wrong At The Hands Of A Ruler Defend Himself Against Him?

1. Acts 25:10

2. Acts 16:22 3. Nehemiah 4:1-23