Quakerism the Path-Way to Paganism, Chapter 29
CHAP. XXIX. Of Warres.
1. WE are now advanced unto his last Thesis, in vindication whereof, he handleth several distinct things, which we must speak to severally, and shall beginne with what he speaketh to, in the last place, because of its affinity with what was last spoke to, concerning the power of the Magistrate, He, as we heard, denied power to the Magistrate, to punish hereticks and seducers; and though there he granted, that the Magistrate had power to judge in civil maters, and to punish such as wronged their Neighbours, in life or goods, or did any thing hurtful unto humane society; yet here he condemneth all warre joyning with Anabaptists and Socinians of late; and with the Marcionites and Tertullianists of old. And thus, as their doctrine and principles tend to destroy Christianity, as hath been abundantly showne; so in this, they would destroy all Commonwealths; and in a manner, destroy the very office and use of Magistracy: and whether their intent in this may be, to obtaine the fuller freedome and liberty to rage over all, according to their owne mind, I leave to themselvs to judge; this however is not oure, that though the Anabaptistes cryed out likewise against Magistrates, who are Christians, their useing the power of the sword, as incompatible with Christianity; yet no persons did more cruelly and barbarously use the power of the sword, then they, when they gote it once into their own hands. I do not finde this man, with Anabaptists, denying, that Christians may be Magistrates; but both with them and with Socinians, he would take from them the use of the sword, which they are to beare, and that not in vaine, but to execute wrath upon him, that doth evil Rom. 13:4. And though he speak particularly against Warre, yet when he addeth no limitations or restrictions, but opposeth himself to all kinde of Warr, without any difference, he taketh away, in effect, the power of the sword, as his arguments will cleare; and when the sword is taken from the Magistrate, the Magistrate is made no Magistrate; and thus Magistracy is destroyed: But it may be he meaneth, with Socinians, that Magistrates may not shed bloud, how ever they may punish malefactors; See Socin. Epist. 6. ad Val. Smalcium, and this will be acceptable doctrine to Murtherers, Paricides Sodomites, &c. but I would suppose, the Sword importeth bloud.
2. I shall willingly grant, that in nothing more, than in warre, is the fruits of mans rebellion against the Lord to be seen, men appearing against other, as so many ravenous Beasts, Wolves, Tygers and Lions, tearing, devouring and destroying one another, when they know little wherefore: I shall also grant, that it were a most desireable sight to see that Prophecie, Esai. 11:6, 7, 8, 9. fulfilled; and all the Professoures at least of the name of Christ, living together as brethren; But while maters thus stand, as they do this day, in the world, to deny the lawfulness of warre, even in self defence; so that a travailer may not defend himself from robbers, nor Merchants from Pyrates, nor a Magistrate defend his land and subjects, from the invasion of Turks and Pagans; I think, is so far from being a medium to prevent the effusion of blood, and to procure peace and tranquillity; that, on the contrary, it should prove the strongest encouragment imaginable unto bloudy Enemies, to prosecute their bloudy designes, and shed the bloud of innocents, like water; for there is no such encouragement as this is, to know and be assured of no resistence, for such birds of prey, as delight in Rapine and Violence: Yet this bloody designe, (for I can call it no other thing, let men cover it over with what pretexts they will) seemeth to me suteable enough to the genius and doctrine of these Quakers; who, so far as I can discerne, drive at nothing else, then the reduceing of us to Paganisme: And by this means of disarming all Christians, by perswading them, that it is not lawful to defend themselves by armes, against invadeing Pagans, give all Christendome up as a fit prey unto the lusts of Turcks or Pagans, who may come, when they please, to cut, at freedom, all their throates, that will not with them burne incense, and sacrifice their children to the Devil. The Quakers seem very milde and meek, and more ready to suffer, than to do wrongs; but let wise men judge, whither this their doctrine tendeth, and what enemies they make themselves hereby unto all Christian societies; They speak here only of Christians, as if Christians might not have the privilege of beasts, to defend themselves against unjust violence. But say they any thing of Pagans… No: Pagans must weare the sword, & may offend, if they please; but Christians may not defend themselves; for they themsel…es are neerer of kin to Pagans, than to Christians, as I have cleared all alongs.
3. But let us see, what he alledgeth for this. He citeth Mat. 5:38. to the end; And with Socinians tels us, that Christ is here enjoyning a more perfect and excellent way of manifesting love, patience and suffering, than was required of the Iewes by the Law of Moses. But this, his one and only ground, is abundantly disproved by our orthodox Divines, writing against the Socinians; and the text it self maketh it manifest, that Christ is here only vindicating the Law, from the corrupt glosses of the Pharisees, and Jewish doctors; and therefore, in the very beginning of his vindication, tels the Jewes, that they should not exspect that of him, which they had of their own doctors, viz. that he should also destroy the Law: for he was not come for that end, but to fulfil the Law vers. 17. and to maintaine it by his doctrine; and therefore threatneth heavy judgments against such, as would teach men to break the Law vers. 19. And as to the part of Christ's discourse, which he here pitcheth upon; we need do no more, but shew, that there is no new precept here. It consisteth of two particulars, first concerning not retaliating, and the next about loving our enemies: As to the first, Socinus himself granteth, that Christ here looketh to the false interpretation of the Law of Moses, whereby some took the meaning of the Law to be, that private persons might, in their private revenge, retaliate, whereas Moses's Law was given to Magistrates, as is clear Exod. 21:22, 24, 25. Levit. 24:19, 20. Deut. 19:18, 19, 20. And against this private revenge, and retaliation, Christ speaketh: and also against this did the Law of Moses speak Deut. 32:35. comp. with Rom. 12:19. Levit. 19:18, 19. See also Gen. 49:5, 6, 7. Prov. 20: ver. 22. & 24:29. Ier. 51:36. Ezech. 25:12. So that Christ's meaning is, that private persons should be ready rather to receive more wrongs, then to revenge themselves, for wrongs received: And Socinus himself assenteth to this: It is true Socinus thinketh, that Christ here doth prohibite Christians to seek a redress of their wrongs by the help of Magistrates: (which afterward he contradicteth) I know not if our Quaker will say so too, seing in the end of his foregoing Thesis, he would have the Law exerced, and right done to every one, without respect of Persons, in the mater of injuries done to persons, in their goods and lives: And sure, the words of the Apostle Rom. 13. are express enou…h for this. However we see, there is nothing here binding up the hands of Christians from necessary self defence by Armes & Warres; for nothing is here required but what was required of old, notwithstanding whereof, warres were lawful, as cannot be denied. The same we say, as to the second particular; where Socinus also granteth, that Christ is not here directly correcting Moses's Law: Yet he saith, that Moses's Law by Neigh…our understood only a Jew, and that hatred of enemies, that is, such as were strangers, did natively flow there from: In both which his ignorance of the Law and the Prophets appeareth: For there is nothing appearing, that can justly restrick the word neighbour, to the Jewes only; else it must be so also restricted in the very moral Law, in the decalogue, as Command 9. & 10. which yet Paul extendeth to others Rom. 13:8, 9, 10. Gal. 5:12, 13. And that under the Old Testam. there was a Law for loving and doing good to enemies, is clear Exod. 23:4, 5. Prov. 25:22. Thus it also appeareth, that this particular can make nothing against the lawfulness of Warres; seing Warres were lawful under the Law, when this same command of loving enemies had place: The inconsistency then, that this man conceiveth, betwixt these explications of the Law, or renewed Lawes by Christ, and lawfulness of self defence, and warre for this end, is in his owne imagination: And for as confident as he is hereof, Pag. 364. his ground faileth him.
4. But he thinketh to prove this inconsistency. Pag. 364. &c. §. 14. thus. 1. Christ commandeth us to love our enemies; and this is contrary to war. Ans. (1.) The Jewes were under a command to love their enemies, and yet they might lawfully defend themselves by War. (2.) We are under a command to love ourselves, Families and Relations, and therefore under a command to defend their and our owne lives from unjust violence; yea others also, that are not so related to us, Prov. 24:11, 12. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slaine: If thou sayest, behold we knew it not, doth not he that pondereth the heart consider it? And he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his work? (3.) We are not to love our enemies more then our other neighbours; And the Law saith, that we should love our Neighbour, as ourselves; and therefore we are not to love our Neighbour more then ourselves: Nor with that degree of affection▪ that we are to love Ourselves: And therefore, we are bound to defend ourselves from the unjust violence of Enemies or Neighbours. (4.) Yea love can consist with repelling unjust violence with violence; for thereby our enemies are restrained from bringing the guilt of more innocent bloud upon themselves, and from doing more mischiefe and wrong: Binding of an enraged mans hands from committing murther, is consistant with love; so is wageing warre against an invading bloudy tyrant, who can no otherwayes be restrained, or hindered. (5.) Love to enemies may appear, in seeking, by all meanes, faire and possible, to satisfie even their unjust desires, to provent a warre, and in a readiness to lay hold on all lawful and saife occasions of making peace. (6.) Love to enemies can consist with warre, when in wageing of the defensive warre, a private desire of revenge doth not principle, nor animate to the warre; but conscience to the command of God, enjoyning us, even by the Law of nature, to defend our Life, Relations, Neighbours and Countrey, from unjust and bloody invaders. (7.) The whole scope of the place is to presse his followers, to lay aside all private self revenge, and to be so far therefrom, as to follow with all toakens of love, kindness and respect, even such as were handling them as enemies, hating them, persecuting them, dispitefully useing them, by praying for them, blessing them, &c. But there is no ground to suppose, that our Lords intent was to dissolve the Law of Nature, and to loose Magistrates, Parents, and all Persons, from its obligation; so as a man might not defend himself from an implacable blood-thirsty murtherer and robber; nor a Master of a family might not defend his Wife and Children together with his owne life, from the unjust invasion of night robbers and murtherers; nor a Magistrate might not defend his Subjects and Kingdom from bloody cut-throates; to which the Law of Nature, ingraven deeply in the heart of every rational man, doth perpetually oblige.
5. Next sayes he, The Apostle saith, that we wrestle not against flesh and blood; but in warres, we do so. Ans The Apostle sheweth indeed Ephes. 6: vers. 11, 12. what necessity there is for us, to put on the whole armour of God, which is spiritual armour, seing it is not men only (though wicked men also,) but Devils, both within men, and without men, that we must fight against: Will he hence inferre, that we have no adversaries here in the world, or that we are not to defend ourselves against their unjust malice and cruelty? He may better inferre, that we have not an evil heart of unbeliefe to wrestle against: But how impertinent this reason is, children may see. 3. Sayes he. The Apostle saith 2 Cor. 10:4. that the weapons of our warfare are not carnal. Ans. True, when we are to cast downe imaginations, and every high thing, that exalteth it self against the knowledge of God; and bringing into captivety every thought to the obedience of Christ, vers. 5. But when we have to do with cut-throats, comeing with guns, swords granads, stinck-pots, pickes, &c. to kill and murther us, we must have, I suppose, suteable weapons 4. Sayes he, Iames sayes, that wars and fightings come from our lusts, that war in our members, Iam. 4:1. Answ. But Iames saith not, that necessary self-defence cometh from lusts. And might not all this be said of the Jew…s? 5. Sayes he, It is foretold by Esaias Ch. 2:4. and M…ch. Ch 4:3. that they shall beat their swords into plow shares, &c. Answ. Let us pray for the fulfilling of this; and for the day, when upon all the glory, there shall be a defence, Esai. 4:5. And when the Beast shall be taken, and the false Prophet, that wrought miracles before him, with which he deceived them, that had received the mark of the Beast, & them that worshiped his image; & both cast alive into a lake of fire burning with brimstone; & the remnant shall be slaine with the sword of him, that sa…e upon the horse, &c. Revel. 19:20, 21. And when the armies of Gog & Magog shall be destroyed Revel. 20:8, 9, 10.6. Sayes he, The Prophet sayes Esai 65:25. they shall not hurt nor destroy in all my holy mountaine. Ans. Let us pray for the fulfilling of this also. 7. Sayes he, Christs Kingdom is not of this world, Ioh. 18:36. Answ. True, and therefore there needeth not be carnal weapons to carry on his spiritual interest: Yet while we are in the world, and surrounded with Wolves and Lions of this world, who would destroy us, and drive us out of the world, we may defend ourselves, according to that Law, which hath bin in force, since the foundation of the world. 8. Sayes he, Christ said to Peter, put up thy sword, &c. Ans. Yet at another time, he said to all his discipses, sell your coat and buy a sword: But what sayes this against warres, managed by Magistrates, in the defence of their Kingdomes, Subjects and Liberties? Would this Quaker have all the Subjects answering their King, when environed with enemies seeking to dethrone him, and crying for their help, with this, Christ would not have Peter draw a sword in his Masters defence, and therefore, no more must we draw our swords in your and our own defence? These look not like loyal and faithful Subjects to their Superiours. 9. He citeth that Rom. 12:19. Answ. And the place answereth it self, speaking against private revenge, and a taking of God's prerogative from him, in avenging ourselves; but it speaketh nothing against innocent, necessary self-defence. See vers. 18. If it be possible, as much as lieth in you, live peacably with all men. He requireth not this, when it is impossible, and we have done as much as lieth in us, and all in vaine, The robber will cut our throat, if we resist not, purse, & cloathes and all we have, will not satisfy him, must we hold up our throat when we can help ourselvs? The Apostle giveth no command for this. Lastly he sayes, Christ calleth his to bear their crosse, to patience, to simplicity. Answ. …t is no small crosse, to have such ill Neighbours, as necessitate us to the labour and patience of watching, and keeping our walls and borders, night and day, when we should be sitting under our vine & Figtree in peace and quietness, serving the Lord, in truth & singleness. These are all his reasons: and how childish and frivolous they are, let every one judge.
6. He cometh next Pag. 366. &c. §, 15. to answere some of our Arguments, and first to that taken from the practice of Abraham before the Law, and of the people of Israel under the law, he saith foure things. 1. That they also circumcised, which is not now lawful. Answ. Circumcision was a Ceremonial Law, & no precept of the Law of Nature; as necessary sinless self defence is; which was practised by all Nations; but the Lord did not prescribe any thing in the Ceremonial Law, which was the common practice of all nations; yea the Ceremonial Lawes were to discriminate them from all nations. He saith 2. That the Israelites might not make warre neither offensive, nor defensive, of their own will, nor by their owne counsel or conduct, but were to consult the Oracle of God. Answ. (1.) I do not say, that warre should now be undertaken without consulting of God, and his Oracles; his word, I mean, and standing Law, whereby we may understand his minde, as well, as if we had the Vrim and Thummim to go to. (2.) I finde not that in all cases, the Israelites did consult the Oracle of God, in their undertaking a warre, but only in difficult cases: When they heard, that the two tribes and half had built an Altar by Jordan, the whole Congregation gathered themselves together at Shiloh to go up to war against them; but of their consulting the Oracle of God, we read not Iosh. 22:12. So also in that war undertaken against the tribe of Benjamin Iudg. 20. only they asked counsel, who should goe up first vers. 18. though after a defate they changed the question vers. 23, 26, &c. He saith 3. Their warres against the nations were figures of the inward war of Christians, against the World, the Flesh, and the Devil. Answ. (1.) This is said, but not proved. (2.) What saith this to the warres among themselves; or betwixt Iudah and Israel? This was said by Saltmarsh the Familist, before now. He saith 4. Something is prohibited by Christ Mat. 5:26. which was permitted to the Iewes, because of their rudeness. Answ. The contrary is manifest, as appeareth from what is said: It is but a groundless notion of Socinians, to say, that Christ there giveth any new precepts; while as he, who came not to dissolve or weaken the Law, in the least, did only vindicate the lasting moral Law from corrupt glosses, and interpretations; as is manifest.
7. To a second Argument, to wit, That defence is of the Law of nature, which Religion doth not destroy: he Answereth, Be it so; yet by obedience to commend ourselves to God, in faith and patience, is not to destroy nature, but to perfect it. Answere, But the argument is not taken from the corrupt nature of man, which grace changeth; but from the standing Law of Nature, which is Gods perpetually obligeing Law, and is not weakened, or altered by the Gospel, whatever alteration grace maketh in us. To a 3 Argum. taken from Iohn Baptists not disproving of warres, in the Souldiers, that came unto him, to ask him what they should do? Luk. 3:14. He answereth What then? The question is not of Iohns, but of Christs doctrine, Iohn was not that Prophet, yet Iohn did prohibite them, what is proper to Souldiers, to wit, violence and deceit, without which there is no warre. Answ. (1.) Though Iohn was not that Prophet, yet he was his fore-runner, and preached Repentance; and would have taught Repentance from warring, if it had been unlawful. (2.) Even Christ himself, when he spoke with the friends of the Centurion, at whose faith he marvelled, saving he had not found so great faith, no, not in Israel Luk. 7:9. Yet doth not say to them, that the Centurion should warre no more: And Mat. 22. He bids render unto Caesar the things, that are Caesars, among which things was tribute, wherewith the Souldiers were payed; but if war had simply been unlawful, Christ would not have permitted this for that end. (3.) He fo…ba… them to use violence or deceit towards friends, to use any rapine &c. and for a remedie prescribeth to them, to be satisfied with their wages; whereby it is manifest, that he meaneth not their actions against enemies; for if they were not to fight against enemies, why were they to receive wages? The Roman Lawes, though they allowed, Souldiers to take prey from enemies; yet did not permit the least injury to friends, nor suffer the taking so much as a chicken or e…ge: See what Beza on the place citeth to this purpose. He may consult Calvin also on the place, who expresly saith, it is a frivolous cavil, to think that Iohn here prescribeth to rude persons, what is not consistent with Christian perfection; seing his work was to fit them perfectly for his Master, and that they load the Gospel with a sacrilegious calumny, that would thus set it in opposition to all humane command; as if Christ would destroy what his Father had ordained; and without the sword, Lawes die, and justice hath no efficacy; nor can the Magistrate without souldiers maintaine peace.
8. To our Arg. taken from that Centurion mentioned Mat. 8:5▪ and him of whom we read Act. 10. He might have added another instance Act. 13:12. He answereth we do not read, that they did continue in that office. Answ. But our Argument is not taken from their not laying downe that office; but from Christ and his Apostles their not enjoyning them so to do; or not showing, that it was repugnant unto their Christian state. As for what h… cireth out of Marcus Aurelius and others, is sufficiently confuted by the Legio fulminatrix, which consisted of Christians, and did serve in the warres. To that Luk. 22:36.—and he that hath no sword, let him sell his garment, and buy one. He tels us, that Ambrose thought that this was only for that occasion: and that Origen interpreteth the words mystically: And himself addeth that Christ by his answere, saying, that two was enough would not have the rest selling their garments to buy swords: but however, sayes he, the use of Armes is unlawful under the Gospel. Answ. Then the Quakers conclusion must be good, whatever the Scripture say to the contrary: But the Disciples saying they had two swords of metal; and Christ saying, it was enough without the least hint of their being in a mistake, is enough to prove, that there is no allegory here▪ Nor have we warrand to suppose, that this was only for that occasion, as if Christ after would have none of his followers thinking it lawful to fight for their civil Magistrates and Masters, against their enemies, be the cause never so just.
9. To that which we say, to wit, That though the Scripture prohibiteth privat revenge; Yet it doth not prohibite Subjects, under the command and conduct of their Magistrate, to fight in defence of their Lands, Lives, Wives, Children and Goods, he answereth. That if the Magistrate be a Christian, he himself should love his enemies, and so not command his Subjects to fight; but if he be not a true Christian, the Subjects should obey Christ. Answ. We have showne above, that lawful war…es are not inconsistent with this duty, which was required under the Law, as well as under the Gospel. He addeth Pag. 370. As concerning the present Magistrates, who are in the world, though by reason of the publick profession, they make of the name of Christ, we do not deny them the title of Christians; Yet we may confidently say, that they are far from the perfection of the Christian religion; and while they are in that state, we grant that war is lawful for them, upon just causes; as the use of circumci…ion and Iewish ceremonies was permitted for a time, not as being either necessary, or yet lawful, in themselves, aft…r Christ's resurrection; but because as yet that Spirit was not risen in them, whereby they were to be delivered from these rudiments. Answ. (1.) He taketh that here for granted which is denied, and which he will never be able to prove, to wit, that warring was a part of the ceremonial Law; or a Law peculiarly given to the Jewes. And why doth he not once tell us, where and when this Law was first made, and where we shall finde it among the ceremonies? (2.) If it were granted to have been a ceremonial Law, how can he now say, that it is lawful, in any case, to any person, whether Christian or not Christian? Is it lawful now to use circumcision, or the passeover, and other such ceremonies? Will he say, that Christians, who are not become Quakers, or are not come to that pitch of perfection in Christianity, which he supposeth the Quakers are come unto, may now lawfully offer beasts and sacrifices; Yea and observe the whole ceremonial Law? What doctrine is this? We must not wonder to hear this of them, who are utter enemies to the Gospel; and so care not what be done, that may tend to the abolition thereof. (3.) We heare not that the use of circumcision was ever permitted to the Gentiles, though in a lower degree of perfection. (4.) Circumcision was for a time permitted even to the highest advanced Jewes; for Paul, after the Spirit was arisen in him, did circumcise Timothy.
10. This is all he saith upon this head; for he toucheth not others of our maine arguments; such as that Rom. 13. where the Apostle tels us, that higher powers are of God, to be a terrour to evil works; and have a sword for this end; and are the Ministers of God, revengers to execute wrath, upon such as do evil: and ordereth that tribute and custome be payed to them, as to God's Ministers, attending continually upon this very thing. They must then have power to suppress Injustice and Iniquity, and to warde it off; and so to defend their Subjects from Injustice, and Oppression: But this they cannot do, but by the sword, which they must use against all Oppressours, whether within, or without the Kingdom, that would wrong and enjure their Subjects, who otherwayes shall not be in case to lead a quiet and peacable life under them, in all godliness and honesty, 1 Tim. 2:2. whence we might also adduce another argument. Further, though he seemeth to grant the office of Magistracy to be lawful; Yet his arguments will as well prove that unlawful, as the use of Armes: and Anabaptists will alleige, that Magistracy it self was a Jewish ceremony; and that with as great probability, as he can alleige warre to have been ceremonial: And as he granteth it lawful, for such as are not Christians to make warre; so will they grant it lawful for such to be Magistrates; but not for Christians. Yea Socinus himself, though he will not have it lawful for privat persons, to warre; Yet he granteth it lawful for Kings, Princes and Magistrats, without any impeachment of their Christianity: and why it should be lawful to these, and not also to those, I see not: And it seemeth he would have the Magistrats warring without souldiers, which how they can well do, I know not.
11. By what this Quaker granteth to such Magistrats, as are not yet Christians, after his mode, he must needs say, that it is not in it self unjust and iniquous, for Magistrates to defend, with the sword, Justice and Peace; for if it were unjust and iniquous in it self, it should be lawful to none: And if it be just and right in it self, why should it be unlawful to Christians? The Gospel destroyeth not what is just and right, it taketh not away Magistracy, nor that which is necessary to Magistracy, and without which Magistracy cannot subsist, nor Magistrates execute their office. Will any man say, that it is more just and equitable, that Magistrates leave their Subjects as a prey to the lust of every oppressing, plundering, robbing and killing enemy, then with armes to withstand and resist these oppressing and murthering adversaries? And if not, were it not a great act of injustice to his own Subjects, thus to expose them to the cruel & bloody sword of invaders? And must Christianity countenance injustice, and warrand that, which the very light of Nature teacheth heathens to abhore? Shall Christians be worse than infidels? 1 Tim. 5:8. Then it is saifer to live under Pagan Magistrates, than … Christian Magistrates? Would he have us runing away to Pagan Places, for t…is end?
12. What will this Quaker say to the Prophecies in the Revelation, concerning the warres, that have bin and are to be waged against the Turk, and against Antichrist; when God shall give them, that before shed the blood of Saints, and of the Prophets, blood to drink, for they are worthy; whereupon thanksgiving was to be rendered, saying. Thou art righteous O Lord, which art, and wast, and shall be, because thou hast judged thus. And, even so Lord God Almighty, true and righteous are thy judgments, Revel. 16:5, 7. If wars be utterly unlawful under the New Test. how shall that be fulfilled, which we have Revel. 18. concerning the total and final ruine of mystical Babylon? Why is it there said to God's owne people vers. 6, 7, 8. reward her even as she rewarded you, and double unto her double, according to her works: in the cup which she hath filled, fill to her double: how much she hath glorified her self, and lived deliciously, so much torment and sorrow give her—she shall be utterly burnt with fire, for strong is the Lord God, who judgeth her? And how shall that be accomplished Revel. 17:16. And the Ten hornes, which thou sawest upon the Beast, these shall hate the whore, and shall make her desolate, and naked, and shall eate her flesh, and burn her with fire? And how shall these songs be sung, which we have Revel. 19:1, 2, 3, 4, 5, 6, 7? And how shall he, who is called faithful and true, and in righteousness doth judge and make war, and is clothed with a vesture dipt in blood, and hath on his vesture, and on his thigh a name written, King of Kings and Lord of Lords, make a Supper of the flesh of Kings, of Captains, of mighty men, of horsmen, &c. unto all the foules, Revel. 19:11. to the end? But it seemeth our Quaker hath no will, that any evil should befal that Whore, and her Seate. and therefore would prevent her destruction, so far, as he can, by soweing this doctrine; that Christians, in no case, must make warre. But we beleeve, our King shall finde armies to follow him, when he taketh the fields, and cometh, to tread the winepress of the fiercness and wrath of Almighty God, whatever Quakers say.
13. We will therefore close this point, with the words of our Confession of faith Chap. 23: §. 1, 2. God the Supream Lord and King of all the world, hath ordained civil Magistrates, to be under him, over the people, for his owne glory, and the publick good: And to this end hath armed them with the power of the sword, for the defence and encouragment of them, that are good, and for the punihment of evil doers (Rom. 13: vers. 1, 2, 3, 4. 1 Pet. 2: vers. 13, 14.) It is lawful for Christians to accepte and execute the office of a Magistrat, when called thereto (Prov. 8: vers. 15, 16. Rom. 13: vers. 1, 2, 4.) In the managing whereof, as they ought especially to maintaine piety, justice and peace, according to the wholsome Lawes of each Commonwealth (Psal. 2: vers. 10, 11, 12. 1 Tim. 2: vers. 2. Psal. 82: vers. 3, 4. 2 Sam. 23: vers. 3. 1 Pet. 2: vers. 13.) so for that end, they may lawfully, now under the New Testament, wage war, upon just and necessary occasion. Luk. 3: vers. 14. Rom. 13:4. Mat. 8:9, 10. Act. 10:1, 2. Revel. 17:11, 16.)