since words will not persuade the world, severity must be used, and people must be compelled to desist from crime, so that the common peace and unity may be maintained and a restraint be put upon wantonness. If the thief persist in stealing, let him dangle from the gallows, and then we shall be secure from him. Let the wanton villain who takes delight in injuring every one, and who strikes and stabs for the sake of a mere word, find justice. on the gibbet, and then he will let people alone; he will henceforth strike and stab no more, for the hangman puts an excellent stop to such work. Therefore, the civil government serves God by using the sword against sin and scandal; for God, who will not leave offences and sin unpunished, has given the command to do this. God makes this distinction among men, that to a few He intrusts the sword, with it to ward off mischief and to protect the subjects.

But the rest, who have not received such authority, must, by no means, handle the sword, and never draw it except at the command of the temporal government. But should they take it on their own responsibility, the judgment written here will most certainly not fail: "All they that take the sword shall perish with the sword." In every history we see how they who took revenge into their own hands never succeeded well with it; all rebels had to suffer finally and perished with the sword. All manslayers who wickedly murdered others were either delivered to the executioner or perished in some other way, or else went so astray in the miserable life they led that they would a thousand times better have died. Such is the regulation of God;

He will have it so, that all they that take the sword, and do not wait until God or the government gives it to them, shall perish with the sword; this cannot be changed. Let every one, therefore, be careful and bridle his wrath; let him either patiently bear his wrongs and subdue his passion, or else seek justice in the proper and divinely sanctioned way. What this is, has been sufficiently pointed out. Since God has given temporal governments the command to restrain offences and defend the pious with the sword, we must seek safety at the hands of these governments and inform against the offender. We must do this not alone for our security, but also to the end that offences be resisted, that malice be hindered, and that they who exercise temporal authority may properly discharge the duties of their office. For neither a mayor of a town nor a ruler of a land can be acquainted with every disturbance, and still their office makes them responsible to God for the quelling of all offences and uproars. Now if you and every body else would choose to keep silent about your wrongs, this would only increase the mischief and be giving the occasion for your own hurt, both of which results would be wrong, and both of which you can prevent by calling upon the government for protection. Should the government, however, upon your petition do nothing in this matter, and not help you to your rights, then observe this: Bear your wrongs patiently and beware of revenging yourself, lest your righteous cause become unrighteous before God and man.

But what then becomes of the words of Christ: "Whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will

sue thee at the law, and take away thy coat, let him have thy cloak also," &c.? We answer: Both of these commands were given that we might be restrained from taking revenge into our own hands, and that we might rather suffer all things, and wait for the judgment of the Heavenly Judge, who is not so slow and heedless in conducting His office, as the civil authorities frequently are in conducting theirs. Christ here does not forbid our complaining to the government of the injury that is done us; He does not impose silence upon us.

But, you ask, do I not seek revenge when I make complaint against him who has harmed me? Most certainly; but you do right by this, provided you do it in the proper way and without anger or hatred towards your neighbor. For this is not your own revenge, but the revenge instituted by God for the purpose of checking scandal and protecting every one in the possession of his own. In short, he who has not been commanded to use the sword and still arrogates it to himself, to revenge himself or others, subjects himself to the judgment and condemnation of God: "All they that take the sword shall perish with the sword." Whenever, therefore, you or yours are injured, beware of the improper course of grasping the sword yourself and being your own defender! But make use of the correct means, that is, bring the matter before your government and let this protect and succor you; God commanded it to do this and ordained it for this. If you do this you do well, and will be safe against meddling with the affairs of others. But if the government either will not or can not help you, then endure your afflictions, touch not the sword,

and let God be your Avenger; He surely will · avenge you and also punish the government for its negligence!

But should a cut-throat come upon me in the forest, or a ruffian attack me on the highway, with the intention to harm me, and I had no time to seek the protection of the government, must I suffer myself to be injured or murdered? No; for in such a case the government permits every one to defend his person and his life against violence and outrage; for whenever she can lay hold on these villains, she executes them without delay. For this and other reasons Moses, according to the command of God, prescribed the appointment of several cities of refuge, to which the manslayer might resort who had taken life not intentionally, nor for revenge, nor in wrath, but accidentally or in pressing necessity. The civil authorities also follow this rule and recognize the lawfulness of self-defence. But in all other cases remember that "All they that take the sword shall perish with the sword."

But as they who, having no right to the sword, still continue to usurp the power of the sword, do not seek lawful vengeance and wish to administer vengeance themselves; even so, on the other hand, they, to whom God has given the sword that they might diligently wield it, are always inclined to be too mild, as though God had given a fox's tail into their hand instead of a keen-edged sword. These latter also commit great sin and are grievously disobedient before God, and they also shall be very sorely punished for their conduct. For where the civil government does not oppose public scandal with reasonable severity, there God Himself

must eventually interfere as Judge and use the sword. And at the advent of this Judge, not only an individual or two, but an entire city or land must suffer for these sins. This we learn from many passages of Scripture and from numerous instances before us. It is, therefore, necessary that magistrates do not become lazy or indulgent, but that they exercise a becoming earnestness and a vigilant supervision, and that they apply punishment wherever offences exist; thus they satisfy the demands of their office and please God. But, as we have already said, this is an unpleasant duty; men take no delight in it, as can be shown by examples. For how often do we not find mildness. used where it should not be used, and the most heinous offences lightly punished! How frequently are not hindrances interposed, and intercession made, so that crimes escape unpunished!

But should we not have more regard for the divine command than for human intercession? God says: Receive from my hand this sword; I give it thee that thou shalt, in my stead, punish every one under thy control who is guilty of public offence, no matter whether he be friend or foe, exalted or low, rich or poor, noble or ignoble; let the sword descend wherever there are offences, so that these may not prevail! This is what God says to every government. But, on the other hand, men come with their petitions, asking that this or that one might be pardoned, or punished mildly, although the most terrible trespasses, atrocia delicta, have been committed, such as brutal murder, incest, and the like, &c. And it often happens that man's intercession has more influence upon the govern