The Project Gutenberg eBook of The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton's Letter Examined and Answered, by Roger Williams CHAP. XLVII. Rom. xiii. so interpreted even by them that held persecution for conscience. CHAP. XLVII. Rom. xiii. so interpreted even by them that held persecution for conscience. Peace. Although the scripture is sufficient to make the man of God perfect, and the fool wise to salvation, and our faith in God must be only founded upon the rock Christ, and not upon the sand of men’s judgments and opinions: yet, as Paul allegeth the judgment and sayings of unbelievers for their conviction, out of their own tenents and grants, “So I pray you to set down the words of one or two, not unbelievers in their persons, but excellent and precious servants and witnesses of God in their times, whose names are sweet and precious to all that fear God,—who, although their judgment ran in the common stream, viz., ‘That magistrates were keepers of the two tables, defenders of the faith against heretics,’ and, notwithstanding whatever they have written for defence of their judgments, yet the light of truth so evidently shined upon their souls in this scripture, that they absolutely denied the 13th of the Romans to concern any matter of the first table.” Calvin’s judgment of Rom. xiii. Truth. First, I shall produce that excellent servant of God, Calvin, who, upon this 13th to the Romans, writes,[151] Tota autem hæc disputatio est de civilibus præfecturis; itaque frustra inde sacrilegam suam tyrannidem stabilire moliuntur, qui dominatum in conscientias exerceant:—“But,” saith he, “this whole discourse concerneth civil magistrates, and, therefore, in vain do they who exercise power over consciences, go about from this place to establish their sacrilegious tyranny.”[152] God’s people loth to be found, yet proved persecutors. Peace. I know how far most men, and especially the sheep of Jesus, will fly from the thought of exercising tyranny over conscience, that happily they will disclaim the dealing of all with men’s consciences: yet, if the acts and statutes which are made by them concerning the worship of God be attended to, their profession—and that out of zeal according to the pattern of that ceremonial and figurative state of Israel—to suffer no other religion nor worship in their territories, but one—their profession and practice to defend their faith from reproach and blasphemy of heretics by civil weapons, and all that from this very 13th of the Romans—I say, if these particulars and others, be with fear and trembling, in the presence of the Most High, examined, the wonderful deceit of their own hearts shall appear unto them, and how guilty they will appear to be of wresting this scripture before the tribunal of the Most High. Truth. Again, Calvin, speaking concerning fulfilling of the law by love, writes thus on the same place: Sed Paulus in totam legem non respicit; tantum de officiis loquitur, quæ nobis erga proximum demandantur a lege:—That is, “Paul hath not respect unto the whole law, he speaks only of those duties which the law commands towards our neighbours.” And it is manifest, that in this place by our neighbours he means high and low, magistrates and subjects, unto whom we ought to walk by the rule of love, paying unto every one their due. Again, Cæterum Paulus hic tantum meminet secundæ tabulæ, quia de ea tantum erat quæstio:—“But Paul here only mentioneth the second table, because the question was only concerning that.” Calvin confesseth that the first table, concerning God’s worship, is not here, in Rom. xiii. touched. And again, Quod autem repetit, complementum legis esse dilectionem, intellige (ut prius) de ea legis parte, quod hominum societatem spectat? Prior enim legis tabula quæ est de cultu Dei minime hic attingitur:—“But in that he repeateth, that love is the fulfilling of the law, understand as before, that he speaks of that part of the law which respects human society; for the first table of the law, which concerneth the worship of God, is not in the least manner here touched.”[153] Beza upon Rom. xiii. After Calvin, his successor in Geneva, that holy and learned Beza, upon the word ἀνακεφαλαιοῦται, if there be any other commandment it is summed up in this, thou shalt love thy neighbour as thyself, writes thus:[154]—Tota lex nihil aliud quam amorem Dei et proximi præcipet; sed tamen cum apostolus hoc loco de mutuis hominum officiis disserat, legis vocabulum ad secundum tabulam restringendam puto. “The whole law,” saith he, “commands nothing else but the love of God, and yet, nevertheless, since the apostle in this place discourseth of the duties of men one toward another, I think this term law ought to be restrained to the second table.”[155]