Saints No Smiters, Treatise · Section 15
§ 15. The claim which Quinto-Monarchians make to Civil government on earth in the Saints afore Christs coming is false.
HAving shewed the sinfulness of smiting civil powers, the vanity of the conceits about the Stone, Dan. 2. 34, 35. the falsity of the notions about the fifth-Monarchy, I shall now examin their assertions about the Saints right to the Kingdom on earth before Christs coming; about which are held many false and pernicious positions which I shall now discuss. The first is, that before cited by me sect. 2. in these words, The creature man was priviledged with being Lord over inferior creatures, but not over his own kind; for all men being alike priviledged by birth, so all men were to enjoy the creatures alike without propriety one more than another. Which position is manifestly false even concerning the state of nature uncorrupt. For even then the man was the head of the woman, as the Apostle asserts 1 Cor. 11. 3. and proves v. 8. 9. from the womans creation: For the man is not of the woman, but the woman of the man: neither was the man created for the woman, but the woman for the man; which plainly proves a dominion and propriety of the man over and in the woman, who is of his own kind, and the contrary Doctrine would infer not only polygamy, but also community of Wives, which was the very Doctrine of the Nicolaitanes, of which Christ saith in two Epistles, Rev. 2. 6. 15. which thing I bate. The same also may be said concerning Father and child even in nature uncorrupt, if there had been any child born in that state, they would not have been all alike priviledged by birth, but the creature man was priviledged with being Lord over his own kind, nor were all men to enjoy the creatures alike without propriety but one more than another, the Father being priviledged by birth above his child, so as to be Lord over his child, and enjoy him with propriety, and not another his child, nor he anothers: nor is it to be conceived, but that in Goods, Cattel and Fruits of the earth, there would have been propriety in them so, as that the Wife was to be at the Husbands disposing and allowance concerning them, and the child at the Fathers.
2. The second (which is the Quinto-Monarchians opinion cited Sect. 2.) is that all men, as they are men have lost their rights and priviledges in respect of Government in the first Adam. Which is false. For, 1. Our Lord Christ in the point of divorce doth determin, that divorces allowed by the Jewes were not right, because they agreed not with the law of marriage in the beginning, Matth. 19. 4, 5, 6. which argument of our Lord rests on this proposition, that what law was made in the beginning was in force still, and consequently the right of Government, which a Husband had above his Wife, a Father above his Child, continue still. 2. If all rights and priviledges in respect of Government in the first Adam were lost, then they are still lost to them that are not in Christ, which if it were true, all unbelievers would be usurpers: But this is false. For 1. the government of Husbands over Wives remains to infidels, the Author to the Hebrewes ch. 13. 4. tels us, that marriage is honourable in all, therefore in infidels. If not, then the Apostle 1 Cor. 7. 13. did not rightly determine, that the woman, which had a husband that believed not, if he were pleased to dwell with her, was not to put him away, or leave him; which supposeth, that the right and power of a husband remained in him, though an infidel; for, where the bond of marriage continues, the right and priviledge in Government belonging to it still continues. The same also is to be said concerning the right & priviledge of a parent in respect of the child, it remains as well to infidels as believers, and also Masters over servants. For even such as were evil or froward, from whom they were likely to suffer, yet the Apostle 1 Peter 3. 18, 19. would have Christians to be subject to them for conscience towards God; therefore they had a right of Government over them, who were infidels, even by Gods appointment.▪ Yea the Fifth-Monarchy-Men themselves in the Banner displayd p. 51. acknowledge, that the powers of old Rome the a bloody persecutor were ordained of God, Rom. 13. 1. and therefore even infidel powers have right and priviledge of Government by their own concession. And indeed the Apostles determinations 1 Cor. 7. 17, 18, 20, 21, 22, 24. are plain resolutions, that the Christian calling, doth neither make men free, nor servants, nor alter their civil relations, but that the Christian is, as he was, neither better nor worse in that regard. 2. If infidels were usurpers of Government, then what ever sentence they past, it was unjust, though it were never so right in respect of the cause, it being done by him that was no Judge, whereas the scripture makes even the infidel powers Gods Ministers revengers, or doers of right unto wrath unto him that doth evil. Rom. 13. 4. 3. If they were usurpers, then did Christ ill to bid to pay tribute to Caesar, to acknowledge Pilates power given him from above, John 19. 11. Paul to appeal to Caesar, and to say, he stood before Caesars judgment Seat, where he ought to be judged, Acts 25. 10, 11. he should not have said, I think my self happy King Agrippa, because I shall answer for my self before thee this day, Acts 26. 2. nor to Felix, Acts 24. 10. Forasmuch as I know, that thou hast been of many years a Judge unto this Nation, I do the more chearfully answer for my self, he should have declined his audience, or sentence, as being coram non judice, or have termed him a man, without any shew of reverence, or respect, as the Quakers are wont to do, or have termed him Antichristian, or Babylon, as the Quinto-Monarchians do the civil powers now extant. In a word no honour should be due to an unblieving Prince, though St. Peter bids, honour the King 1 Pet. 3. 17. and the arguments urged before Sect: 3. should be evacuated. 4. If all right and privledges in respect of Government in the first Adam were lost among infidels, so as that all infidel judges were usurpers, then among them Judges were not unjust, though they did not right to the wronged, because they had no power, and so the Judge, who feared not God, nor regarded man, had not been rightly termed by our Lord Christ, an unjust Judge, Luke 18. 6. for not avenging the Widdow. Nor Pharoah, or Abimelech, justly punished for not restoring Abrams Wife, nor any just War between the King of Sodom and other Kings, nor had Ephron the Hittite any just possession of the Cave Abraham bought, nor any just contract between Isaac and Abimelech, nor did David justly defend Toi against Hadadezer, nor is there any justice in contracts, or comerce with infidels to be observed, nor they capable of doing right, or wrong, if there be no just legislative power, or power of judicatory among them, but they bear the sword, if not in vain, yet unjustly, and therefore are ill charged by St. Paul, Rom. 1. 28. To be filled with all unrighteousness. A third position, which with inconsiderate men takes, as being in shew agreeable with scripture, and tending to Christs honour, though as they mean and use it, it is both false and pernicious, is, that Jesus Christ is the only lawful and true begotten Heir, and lawful King, and potentate of these three Nations, and of all the Nations of the Earth, and (as he is the seed of Abraham) shall possess the Earth: Yea and the very gates of his enemies; and that the sole legislative power of the Nations, is and doth of right appertain and belong to him, and shall be exercised by him, Dan. 7. 27. Jerem. 10. 7. Isai. 9. 6, 7. Gal. 3. 16. &c. From whence it hath been usual with the men of this persuasion, not only to style Christ King Jesus (which is his right) but also to disavow any other King but King Jesus, as if the owning of any other as King in these Nations were indeed a renouncing Christ from being their King. Now it is to be granted. 1. That the Lord Jesus Christ not only as he is the Son of God, but also as man, is of right, and is to be acknowledged the Prince of the Kings of the Earth, Revel. 1. 5. To whom all power in Heaven and Earth is given, Matth. 28. 18. God hath made him Lord and Christ, Acts 2. 36. He is Lord of all, Acts 10. 36. Nor is it denyed that the texts quoted do belong to him: or that he is the Heir of all the Nations of the Earth, as he is the seed of Abraham, to whom the promises were spoken. Yet the words, Daniel 7. 27. mention his Kingdom not till the judgment sit, and they shall take away the Dominion of the little Horn, to consume and to destroy it unto the end; and therefore assert not the exercise of the Kingdom there meant as yet. The words Jerem. 10. 7. are impertinently alledged concerning Christs being King of Nations as the seed of Abraham; sich they are spoken only of the Divine nature in opposition to the Idols of the Nations. The words Isai. 9. 6, 7. foretold Christs Kingdom in the daies of his flesh, which Christ himself saith, was not of this world, but such as belonged to him as the Child born, of the increase of whose Government there should be no end. The words, Gal. 3. 16. are true of Christ personal, but so also, as that they have respect to all believers as Abrahams seed by faith v. 7. 29. and that they are not to be understood of a visible Monarchy acquired by fighting (of which the Quinto-Monarchians dream) but of the inheritance of the righteousness, by faith, which should be to all Nations v. 28. in which respect Abraham also is said to be the Heir of the world, Rom. 4. 13. 2. It is not to be denied, that all Kings ought to acknowledge Christ their superiour, and themselves to be subordinate to him, and that those, who will not acknowledge the holding of their power, Crownes and Scepters under this great Monarch, and for him, shall be deemed and adjudged by Christ as Traitors to him, and proceeded against accordingly by him, according to his Lawes; and the threatning, Luke 19. 27. But 1. this will be done by him in such way as he thinks good, he hath not made any Saints on earth Judges over Kings, whether they be Traitors to Christ or not, nor allowed them to proceed against them, nor hath he assigned any time wherein he will proceed against them afore the great day of judgment, in which he will judge the Saints as well as Kings, and will damn them that pretending themselves Saints, shall take upon them Christs peculiar Office to judge their Kings, and execute judgment (that is outrage and murder) on their Governours to whom Christ requires their subjection. Sure Paul, when he reasoned with Felix, Acts 24. 25. did nor go about to terrify him with threatning of any judgment, he, or the Saints on earth had, but minded him of the judgment to come. Nor did our Lord Christ himself, either to Pilate, or the High Priest use any menacing speeches, but only told the High Priest, Matth. 26. 64. Hereafter ye shall see the Son of Man sitting on the right hand of power, and coming on the clouds of Heaven. 2. This will nothing concern the King of these three Nations, nor any other Kings, or Rulers, who do acknowledge they Rule under Christ, and Rule for Christ, and therefore cannot with any colour be adjudged as enemies to Christ by those, who have no cognizance of the secrets of mens hearts, nor any way or power of judicature in such things, but must leave them to the trial of the Universal Judge. 3. We grant, that, so far as Christ hath made any lawes pertaining to civil, or Church Government, Kings have no power to abrogate or alter them, but are bound, according to that Authority they have, to see them executed and observed; yea and to repress them, that pretend themselves Saints, as Traitors both to them and Christ, from whom they have authority, who appose their power, and hinder their actings in that which is agreeable to Christs lawes. For if they be not Officers under Christ as mediator (which I assert not) yet they are Rulers under Christ as the Son of God, and will be owned and assisted by him, in doing his work against any that pretends himself Christs Vicar, or lurks under the Vizour of a Saint. But as I said before, Sect. 6. 1. The lawes of Christ are not sufficient without other lawes to settle and order thousands of particulars whether belonging to the Church, or Common-wealth, but that there is need of humane lawes to determin them. 2. That the Jewish lawes are not fitted for the Government of Christian states, and Churches of the Gentiles, except in some few. 3. That the Lord Christ and his Apostles did of purpose leave us at liberty concerning them, lest the Gospel should be hindered by them, and permitted all Nations to order their own lawes and civil Government according to general precepts of the word and the exigence of civil affairs. 4. That to tie men to Mosaical civil precepts, any further than the general equity of them requires, would be to Judaize. 5. That the most holy Saints that are on earth, are and will be bound to observe humane lawes of their civil seperiors under pain of God; wrath till Christ at his coming put down all rule and all authority and power. 6. That it no whit detracts from Christs supreme dominion to have Kings to be Rulers under him, and therefore we abhor that speech cited sect. 2. Jesus Christ alone is Lord and King, and all men are equals.
A fourth position deduced from the third, is, that the Saints of the most high are by themselves a Common-wealth and Free-state, which is somewhat like the opinion of Papists who exempt men in holy orders from the secular power, and it is not unlikely to have been instilled into the minds of Quinto-Monarchians by some of the popish party; But is a false and foolish conceit, refuted by all the arguments before produced, requiring subjection to civil powers, even such as are evil, and proving, even agreeably to the state of mankind corrupt, that civil power and natural power of government belongs to Infidels over Saints, and therefore Saints cannot without injury shake off the yoke of allegiance and obedience, which is upon them by the imposition of civil and natural powers, though unbelievers. It is also foolish, For 1. it supposeth Saints may be by themselves, which is contrary to the express Doctrine of our Lord, Matth. 13. 30. which tels us, that the tares and the wheat are to grow together until the Harvest, which he expounds after v. 40, 41. that it shall be the end of the world afore the wicked and the children of the Kingdom shall be separated: which he also teacheth by another parable v. 47, 48, 49, 50. All those who are for gathered Churches, though they would have none in Church communion but visible Saints, yet are forced to acknowledge from these Scriptures, that they must live together, whether they will or no, in the world, and therefore this, and indeed the whole project of the Quinto-Monarchians, is but a fond dream, and too like the Donatists and Circumcellions of old in Africa. But were it granted, that there may be, or have been Plantations of godly persons unmixt: yet experience hath shewed, that even amongst them differences quickly arise, by reason of different apprehensions, and divisions and enmities, and in a little time heats, animosities, factions, oppositions and other corruptions follow. Besides, who can secure the generation following from corruption? Moses and Joshuah settled the Common-wealth of Israel with order, laws, rites of Religion, and all by immediate direction from God: yet quickly did they corrupt themselves. The like may be said of the times succeeding David and Solomon. Our own times yield like instances, that the posterity of the best and holiest Planters, though free from many provocations, which the people have from whom they remove, yet in an age do degenerate from their predecessors holiness, and in their manners and government become like other people. And what we have seen in our daies, of the giddiness, shallowness, instability, selfishness of the choicest men for government, and holiness, whom men could find in a Nation, should me thinks awaken men from continuing in that dream, no better than the fancy of a golden mountain, as if they might have a Common-wealth or Free-state or gathered Church by themselves on earth of pure Saints.
2. But were this feasible, that there were a Common-wealth or Free state of uncorrupt Saints by themselves on earth afore Christs appearing, yet without such promise and provision made for them by Christ, as we yet have no assurance of, they would not subsist long, but perhaps be, as the Historians phrase is, populus unius aetatis, a people of one age, by reason of the weakness they would have to resist their enemies, which would be more in number than themselves, perhaps a thousand fold, and their enmity be encreased as Pharaoh's was to the children of Israel, and either oppress them or destroy them. If after the thousand years reign the Divel could go out to deceive the Nations, which are in the four quarters of the earth, Gog and Magog, to gather them to battel, their number being as the sand of the Sea, and they go up on the breadth of the earth, and compass about the Camp of the Saints and the beloved City, Rev. 20. 8, 9. It is much more likely, while Satan is at liberty and millions of enemies infidel Pagans, cruel Mahometans, bloody Papists, profane and vitious Protestants, unquiet and unruly members in the gathered Churches, loose Libertines, and erroneous Revolters from pure worship, true doctrine, and true Christian conversation in duties of love and righteousness, walk on every side, that a small number of Saints in profession should have more enemies against them, if they did live by themselves on earth, as an entire and independent Common-wealth. If in Christs retinue there were a Judas, can any company of Saints secure themselves from hypocritical members, and their treachery? Sure the little flock of Christ is more beholding to Kings and Rulers, and Laws, and Government, though with some rigour and persecution, than they are sensible of, or thankful for as they should be. We have seen how unsuccessful endeavours have been to reform Churches, to rectify Governments as we desire, how like Tinkers work alterations in them have been, that while one hole is stopped two are made, how many various forms of Government have been devised, whereof one hath opposed the other, that while they have been hammering on a new frame all hath fallen to pieces, every one likely agreeing about what they would not have, few about what they would have. And therefore it would be more agreeable to the mind of God, for Christians now though under many grievances and pressures to subject themselves peaceably even to hard Rulers, and as God admonished the Jews in Babylon to pray for their peace, for in their peace they should have peace, and to seek the peace of them, Jer. 29. 7. till God call them out of Babylon by his providence, and not either by flying from them as enemies desert their station (wherein by their abiding they might perhaps through their good conversation amend them, or by their patience pacify them) or by reviling provoke them, or by conspiracies or tumults incense them against them, much less after the Quinto-Monarchians furious manner take up arms to make themselves a Free-state, and Lords of the world.
The fifth position is, that Saints regained the rights and priviledges in respect of Government in the second Adam or Lord from Heaven, which position is deduced out of the former, but is false and pernicious. For 1. it supposeth that the rights and priviledges in respect of Government were lost in the first Adam, which is before proved false. 2. That the second Adam, or Lord from Heaven, hath regained them: whereas there is no Text of Scripture that doth mention, that this was the end of his coming into the world to get for himself or for his Disciples the actual regiment or government of the Natitions of the world in an outward manner by making and executing Laws about civil affairs, nor was this ever claimed by Christ or his Apostles, but when he perceived that they would come and take him by force, to make him a King, he departed again into a mountain himself alone, John 6. 15. and when one of the company said unto him, Master, speak to my Brother, that he divide the inheritance with me, he said unto him, man, who made me a Judge or Divider over you? Luke 12. 13. 14. which plainly shews Christs refusal of medling with civil affairs, though it were but by speaking for one brother to another, yea and his disclaiming any civil office or judicature as not belonging unto him. And his whole estate of life, and deportment in the daies of his flesh was altogether incongruous to a civil government, or rule; nor did he ever disturb Herod, Pilate, the high Priests or Elders of the Jews about their government, but only he once drave the Buyers and Sellers out of the Temple by special instinct, and rode on an Asse into Jerusalem, to shew his right as the Son of David, and freely reproved the wickedness of the Jewish Rulers and Pharisees, yet still requiring those that were healed of leprosy, to go to the Priests and shew themselves to them for a testimony to them, that he was not against the observance due by the Law to them. It is indeed said Rom. 14. 9. That to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living. But this cannot be meant in respect of civil government on earth, and the rights and priviledges thereof, but the spiritual rule he hath over them now, and the great dominion he shall have at the universal Judgment, when at the name of Jesus every knee shall bow of things in Heaven and things in earth, and things under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father, Phil. 2. 10. 11. yea this thing was the very stumbling block of the Pharisees, by reason of which they denied his Kingdom, and his being the Messiah; because he did not take upon him civil rule, nor by human forces subdue the Romans, as David the Philistines, but by invisible power cast out Divels, healed diseases, rebuked storms, and multiplyed loaves, and did such other acts, and gave such laws as were altogether unsutable to the King and Kingdom which they fancied and expected. So that this conceit of Christs regaining the rights and priviledges in respect of Government, which was lost in the first Adam, meaning the outward visible government of the world in respect of civil affairs, is but a Jewish opinion altogether disagreeing with Christian Doctrine. It is true, that the Apostles minds did oftentimes hanker after it, contending sundry times who should be chiefest among them, and the two brethren James and John by their Mother asking the two nearest places to Christ in his Kingdom: but they were checked by Christ expresly telling them, that to sit at his right hand or his left was not his to give, but for whom it was prepared of his Father, Matth. 20. 23. shewing thereby that in his present state he had no such Kingdom, or Throne as they dreamed of, nor was to have; nor the disposal of such places as they ambitiously sought, but told them of their suffering afflictions, and to all his Apostles said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them, but it shall not be so among you v. 25, 26. yea when they would know, who should be greatest in the Kingdom of Heaven, he called a little child unto him, and set him in the midst of them, and said, verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven, whosoever therefore shall humble himself as this little child the same is greatest in the Kingdom of Heaven, Matth. 18. 1, 2, 3, 4. declaring plainly, that all affecting government, and superiority in this world was contrary to his Kingdom, and therefore the monstrous ambition of Quinto-Monarchians, of getting into their hands the Kingdoms of this world, is as contrary to Christianity as bitter to sweet, darkness to light, or rather indeed Antichristian, or Babylonish, being under another disguise the same with the Popes claim of Universal Monarchy, as Vicar of Christ, of having both swords Spiritual and Temporal, therein lifting himself above all that is caled God, or is worshipped 2 Thes. 2. 4. It is true that it is said, Heb. 1. 2. God hath in these last dayes spoken unto us by his Son, whom he hath appointed Heir of all things; But this inheritance is either as he is the Son of God, according to his divine nature, or his inheritance at his exaltation into Heaven, in that sense, in which he is said to be made head over all things, to, or for the Church, Ephes. 1. 22. which is to be understood in respect of that power over Angels and Men, so far as concerns their Administation of all things, for the welfare of his Church, in neither of which are the Saints Heirs with him. But in neither of these senses, nor in any other sense, or place of scripture is he said to be the Heir of the world so, as that he should regain the rights and priviledges in respect of civil Government lost in Adam, nor where Abraham is promised to be Heir of the world, Rem. 4. 13. is it meant in respect of the civil Government of the world, but as the text shews, that he should be Heir of the world, that is the blessing of righteousness should be to Jewes and Gentiles throughout the world, walking in the steps of his examplary faith, whereby they become his seed.
3. It asserteth, that Saints regained the rights and priviledges, in respect of Government in the second Adam, or Lord from Heaven; which is a false and a most arrogant presumptuous position. For, 1. If Christ have not regained it for them, then they have not regained them in him. But that Christ hath not regained it for them, is already proved in overthrowing the second supposition; therefore Saints have not regained in Christ the rights and priviledges, in respect of Government civil. 2. If Government civil were not lost in Adam, then it is not regained in Christ, but civil Government and natural were not lost in Adam, as is before proved in this section; therefore they were not regained in Christ. 3. If the rights and priviledges of civil Governments were not regained in Christ to the Apostles, then they were not regained in Christ to any Saints; For none had more regained for them by Christ than the Apostles, nor any of the Saints excelled them; if any can shew better charters, or patents from Christ for such rights and priviledges, then the Apostles, let them shew them; the holy scripture tells us, that God hath set in the Church first Apostles, 1 Cor. 13. 28. they are in the foundations, Eph. 2. 20▪ Revel. 21. 14. But, that the Apostles had not the rights and priviledges in respect of civil Government on earth, afore Christ's coming in the Clouds, is proved before from Christs words, Matth. 20. 25, 26. from Rom. 13. 1. where every Soul, even an Apostle, saith Chrysostome, is to be subject to the Higher Powers, from St. Paul his acknowledgments and example of subjection, from St. Peters precept and example. Whence we account the Popes of Rome to have the forehead of and impudent Whore, when they claim in St. Peters right, the Universal Monarchy of the whole Church, and superiority above Emperors and Kings, and directly, or indirectly in order to spirituals, power to dispose of civil Governments, to translate the Empire, depose Princes, give away Kingdoms, command Emperors to make an expedition to the holy Land, and many more things, as if they were his right, as successor to St. Peter, to whom Christ promised the keys of the Kingdom of Heaven, not of earth. If this claim be justly, as it is, judged to be an Antichristian, Babylonish usurpation, it is by parity of reason. More Antichristian, and Babylonish for the Quinto-Monarchans to challenge the rights and priviledges in respect of Government to be gained to them under the name of Saints, when they can shew no such donation from Christ, or any act of acquisition, whereby he obtained it for them, or any conveyance of it to them, or any Saints till Christs appearing; The Apostles shall sit upon twelve Thrones judging the twelve Tribes of Israel, but not till the regeneration, when the Son of Man shall sit in the Throne of his golory, Matth. 19. 28. termed his Kingdom, Luke. 22. 30. The Saints shall Judge the world, but not till the time come they shall Judge Angels, 1 Cor. 6. 2, 3. In the interim their condition is to be humbled under the mighty hand of God, that he may exalt them in due time 1 Pet. 5. 6. James 4. 10. 4. If the portion of the Saints which is regained for them by Christ be in spiritual blessings in heavenly things, and no where in temporal Dominion in this life, then it is false, that Saints regained the rights and priviledges in respect of Government in the second Adam, or Lord from Heaven, but the antecedent is true▪ as appears by the many promises to them, which assign spiritual blessings to them as their portion. Where the Apostle Paul mentions the blessings given to the faithful in Christ Jesus he saith, Ephes▪ 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritural blessings in heavenly places, or things in Christ, and then recites them without mention of any earthly power or preferment. In the new covenant set down, Heb. 8. 10, 11, 12. Spiritual grace is promised, but not earthly greatness, and riches as in the old. Where our Lord Christ, Matth. 5. assignes blessedness to holy persons, he placeth it in other things, then the Kingdoms of this world. He saith, v. 5. Blessed are the meek, for they shall inherit the earth, but no where the Dominions of the earth. The Apostle saith, 1 Tim. 4. 8. Bodily exercise profiteth little, or for a little time, but godliness is profitable for all things, or for every time, having the promise of the life that now is, and that which is to come. But how to understand this our Saviour tells us, Mark 10. 29, 30. There is no man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my sake and the Gospels, but he shall receive an hundred fold now in this time, Houses, and Brethren, and Sisters, and Mothers (which cannot be understood in the same kind, but in that which is equivalent) & Children, and Lands, with persecutions, and in the world to come, eternal life. We are Heirs with Christ, but 'tis, If so be that we suffer with him, that we may be glorified together, Rom. 8. 17. Whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours; and ye are Christs, and Christ is Gods, 1 Cor. 3. 23, 24. But all are not theirs to dispose them, or to rule over them, they cannot dispose of life, or death, things to come, nor have rule over Paul, or Cephas. But God doth order and dispose them for their benefit in the event, as it is said, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to purpose. The Saints shall inherit all things, but they must overcome first, Revel. 21. 7. By the blood of the Lamb, and by the word of their Testimony, not loving their lives unto the death, Revel. 12. 11. No where is there a promise of the rights and priviledges of civil Government to the Saints on earth. 5. If the holy scripture makes it an ill character of a man, and an accursed condition to have his treasure on earth, his portion in this life, his good things here, to be his danger, and an ill foreboding sign to be rich, that the desire and care of these things intangle and insnare men, choke the word of God, that it becomes unfruitful, then sure they have not regained the rights and priviledges in respect of Government in the second Adam. But the former is true, as is manifest in these Scriptures, Matth. 6. 19, 20, 24, 25. and 13. 22. Mark 10. 22, 23, 24. Psal. 17. 14. Luke 6. 24, 25. and 16. 25. 1 Tim. 6. 9, 10. therefore also the later; and therefore we may more truly say, that the men who make this claim, do indeed unsaint themselves.
6. If it be Gods design to have, for the most part the holy Saints to be of the meanest sort, then sure they have not regained the rights and priviledges in respect of civil government and possessions in this life. But the former is true, as appears by these Scriptures, 1 Cor. 1. 26, 27, 28, 29. You see your Calling, Brethren, how that not many wise men after the flesh, not many mighty, not many, noble are called: But God hath chosen the foolish things of the World to confound the things that are mighty; and base things of the world, and things which are despised hath God chosen; and things which are not to bring to nought things which are, that no flesh should glory in his presence. Jam. 2. 5. Hath not God chosen the poor of this world rich in faith, and Heirs of that Kingdom which God hath promised to them that love him. Therefore the Saints regain not priviledges of government in this life,
If the Saints and Princes of this world are often distinguished, then Saints as such have not regained the rights and priviledges in respect of government in this life; But they are so distinguished, 1 Cor. 2, 6, 8. Therefore the Consequent is right.
8. If Saints receive that Kingdom which cannot be shaken, then their interest is not in the Kingdoms of this world that come to nought, 1 Cor. 2. 6. But the former is true, Heb. 12. 28. Therefore also is the later.
9. If Christ have made the Saints Kings and Priests to his Father, not to men, a royal Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ, then that which Christ hath effected for the Saints is not the gaining of the rights and priviledges in respect of civil government. But the former is true, Rev. 1. 6. and 5. 10. 1 Pet. 2. 5. 9. therefore also the later is true.
10. If the Saints be exceeded in wisdom and power fit for civil government by the men of this world, then sure Christ did not regain for them the rights and priviledges in respect of civil government in this world: For sure, if he had gained the end he would have provided and ordered the means, as is done by him in respect of the inheritance of the Kingdom of Heaven or eternal life. But the antecedent is true, as appears by our Saviours words, Luk. 16. 8. the children of this world are in their generation wiser than the children of light, and all experience in all ages, which shews how few of them are fit for managing of civil government, therefore the rights and priviledges in respect of civil government in this life are not provided for them.
11. If the rights and priviledges in respect of civil government were gained for the Saints, then doubtlesse Christ would have directed them in the way and means to have attained them, but that he hath no where done, but left all Nations to their own constitutions and waies of government, therefore Christ hath not gained for the Saints the right to civil government.
12. If the rights and priviledges in respect of civil government were gained by Christ for the Saints, then they that are not Saints are not Governors of right, then no King is rightly a King, no Master rightly a Master, no Husband rightly a Husband, or Father rightly a Father, or Tutor rightly a Tutor, but a Saint. But this is false as hath been shewed abundantly before, the Scripture acknowledging, yea the Quinto-Monarchians themselves acknowledging even the powers that were the Emperors of Rome, though bloudy Persecutors of the Saints, the Ordinance of God, therefore Government civil is not the Saints right and priviledge.
13. If the Saints had regained by Christ the rights and priviledges in respect of Government then they had right to require Tribute and service of men, and consequently what they impose is due to them, and then they should not be guilty of unrighteousness, theft, purloining, though they took from infidel masters or other unbelievers. But the Scriptures make believers or Saints culpable for extortion, theft, purloining, covetousness, defrauding as well as others 1 Cor. 5. 11. Ephes. 4. 28. 1 Thes. 4. 6. 2 Thes. 3. 6. 10. 12 Tit. 2. 10. therefore they have not the rights and priviledges in respect of Government.
14. If the Saints have regained the priviledges and rights in respect of civil government in Christ, then either as Saints, or under some other consideration; if under some other consideration, then it is not by reason of their sanctity or their interest in Christ; if as Saints, then all Saints have these rights of Government; and if so, a child that is a Saint, a Wife, a Servant, over an infidel Father, Husband, Master, which would invert all order, and make voyd all the precepts of obeying Parents, Ephes. 6. 1. submitting to Husbands, Eph. 5. 22. obedience to Masters, Eph. 6. 5. all which are grosly absurd making void the commandments of God for human traditions.
15. If the Saints have the rights and priviledges in respect of government regained in Christ, then either Saints by profession or real only: not the former, for such are hypocrites, children of Hell more than others, and therefore Christ hath purchased nothing for them by his death or intercession; not the later, for then rights and priviledges in respect of government should be a nemo scit, a thing which no man can judge of, but he who can search the heart and try the reigns; but rights and priviledges in respect of Government are things necessary to be known, that we may know to whom we are bound to be subject, to pay tribute, to address our selves to for justice, and other ends and uses of Empire.
16. If Saints have the rights and priviledges in respect of Government, then those only have power to make Governors, as Kings and their Officers, who make Saints, especially Preachers, Ministers, and Pastors of Churches. But the Scripture makes this no part of a Ministers work, he is not to intangle himself in affairs of this life, 2 Tim. 2. 4. this is never intimated to have been done, or that it should be done: they are said to be of God, his ministers, not the Ministers of the Saints or Pastors of Churches, nor did ever any pretend it to be the right of Church Officers to constitute Kings and civil Governors, till the Popes of Rome usurped that power to create the Emperors, whose Predecessor Gregory the great acknowledged the Emperor Mauricius to be his Lord, and the like was done by other Popes to the Emperors of Rome, until the time of Hildebrand named Gregory the seventh, whom Becket in England followed taking upon him to annul the English Laws, and asserting the Kings power to be from the Church.
17. If the rights and priviledges in respect of Government be the Saints, then they cease to be Governors when they cease to be Saints, and so the opinion heretofore charged unjustly on Wickleff, …ee Bp. …aveant's …eterin. 30. p. An…rew's esp. ad …ellarm. polog. 13. p. 99.that a Prelate or Prince falling into mortal sin should be disavowed, which is even by Romanists decried; then might those that have power to excommunicate and to declare them Hereticks, Apostates depose them, yea then should Princes be at the mercy, not only of Popes, but also of every Ecclesiastical Consistory, yea they themselves should be bound in such cases to lay down their Government, and Ecclesiastical Rulers and godly persons to abandon them as being no Governors of right, because no Saints: which would make Governments, which are the great supporters of human society, to be the weakest and silliest invention among men, not like the Ordinance of God, by whom Kings reign and Princes decree justice, Prov. 8. 15. but rather a device of Idiots, bring the greatest confusions and mischiefs incident to human affairs, deter infidel Princes to become Christians, if they see they must possesse their Dominion at the will of Ecclesiasticks, with many other great absurdities. We find in Scripture Kings have deposed Priests, as Solomon did Abiathar by Gods allowance, but no where Priests to have deposed Kings with any approbation: This hath been but of late, a thing hatch'd at Rome, and fetch'd from Hell.
17. If the Saints have the rights and priviledges in respect of Government regained in Christ, then is temporal dominion founded in grace, But that is not true, sith it is given out of common providence for the good of human society, not out of special love to the Saints: For it is one of the things that is for the benefit of the bad as well as the good, as the shining of the Sun, and the falling of the rain, Matth. 5. 45. and therefore the benefit of it is sometimes denied to the good, and granted to the bad, so that in these things all are alike, one event is to the righteous and the wicked, Eccles. 9. 2.
18. If government of others were the Saints right, God would not have made Saul King, nor David acknowledged him King over Israel, nor adjudged him to death that slew him, nor would God have termed Cyrus his Shepheard, Isa. 44. 28. his anointed, Isa. 45. 1. nor Daniel have said to Nebuchadnezzar Dan. 2. 37. thou O King art a King of Kings, for the God of Heaven hath given thee a Kingdom power and strength and glory, or to Darius, O King live for ever, Dan. 6. 21.
19. If the Saints have regained in Christ the rights and priviledges in respect of Government, then all offices of government, or some only; if all, then every Saint is of right a King, and so a King by inheritance, succession or election, is no more a King than the meanest Saint, yea than a child, if a Saint, and so no wo when the King is a child contrary to Eccles. 10. 16. then one person hath no more right to an office than another, which would introduce anarchy, and take away all government, which is indeed the event to which Fifth-monarchy-mens principles and actings tend, under shew of the Saints right to put power into the hands of the most violent Spirits, whereby all orderly government will be demolished, and tyranny of a few, with the common robbery of all, promoted. If some only have rights to some offices and priviledges in respect of government, who shall distinguish? how shall the right of each be tried? what Court shall there be to decide controversies of this kind? Is there any that hath discerning of Spirits to find out each ones fitness? Is there any Oracle of God, any Priest by Urim and Thummim, who can declare what is to be done? Sure such devices are not of God, but of Satan, which tend to unsettle things placed in order, and involve men in inextricable difficulties not to be avoided without a miracle.
Lastly, If the Saints have regained rights and priviledges in respect of Government in Christ, then are those unjustly debarred from them who are Saints. But the Quinto-Monarchians in their Banner of truth displayed do not only declare the Saints are to separate from the Romish, Universal, national Prelatical, Parochial Presbyterian Churches, but also from the congregational Churches, though they hope godly, if they oppose them or concur not with them in their smiting work, though they be brethren in the Churches, yet they accompt him and that spirit which either in act or deed wilfully and obstinately (as blessed be the Almighty they did both before by the Quinto-Monarchians own confession and in the year 1660) denies the smiting work of our Lords Kingdom (as they pretend it to be, though it be but their own work, and for themselves moved by their own Phrenetick fury or intemperate blind zeal) Antichristian, terming them formally godly, if they be not as violent as themselves, and degrading them as if they had no sanctity, who are not s…dementate as themselves, which shews that they account them only for Saints, that are of their spirit and mind, and appropriate the rights and priviledges in respect of government to those of their party, excluding those who join not with them, though confessedly godly and brethren, for whom, they cannot deny, Christ hath regained as much as for themselves, which shews their injustice, if not hypocrisy, and overthrows their assertion, that the Saints as Saints have regained in Christ the rights and priviledges in respect of government, sith they will have no Saints, but their own party to have regained them.
The sixth position to which all their consultation and doctrine tends, and which is indeed the venom and poyson of all their tenents boyled up to the heigth, is, that the Kingdom and power in these Nations is the Saints birthright as freemen of the Commonwealth of Israel and heirs of the whole world with Christ, Gal. 3. 29. whence 'tis that they say, 'tis to be desired from good and sound grounds that they would exercise that royal authority which God has given unto them and invested them with as they are Saints by calling, which is to defend themselves and offend their enemies, and to contend against those that do or shall oppose them in their work and businesse, which is to smite powers and to take the Kingdoms of the world into their own possession, the glass of the Beasts power being almost run out in these Nations, p. 27. the call which the stone shall have to act in its smiting work, is for the greatest part thereof now pertinent and fitly applicable to a faithful remnant now extant in England, and fulfilled in and upon them; and also seeing that the signs laid down in the word of God for the time of the end are in a great measure now fulfilled and accomplished in England's remnant: therefore we conclude and assert, that 'tis lawful and warrantable, and is a duty incumbent for captivated Sion and oppressed Saints to stand up in Gods name, and fear, and deliver themselves and that glorious Gospel of the Kingdom now by them declared to the world, from persecution, oppression, and that long captivity and bondage, which she hath remained in, and to break the yoke of the Oppressor, which is now upon her neck according to the word and Commandment of the Lord, Zech. 2. 7. Isa. 52. 2. we are perswaded that the work of the stone is the present work of this generation, and our present work, and do accordingly exhort the Saints to arise, to fall upon the enemy, p. 62. Now these positions, conceits, and exhortations are impious and vain. For, 1. it is proved before, that their separation from their brethren, deserting their Superiors to whom they owe subjection, their reviling and speaking evil of powers, their taking up arms against them are not honest and just means. 2. It is not proved that the smiting work Dan. 2. 34, 35. is that work which they exhort to. 3. Nor is it proved to be the work of Saints as Saints. 4. Nor is there any thing they produce, that shews it to be the work of this generation. 5. Nor any thing that shews that it is pertinent and fitly applicable to a faithful remnant now extant in England. 6. Nor can any thing be deduced from the signs laid down in the word of God (which they only say are in a great measure fulfilled and accomplished in England's remnant) for the time of the end to warrant their acting, sith no signs are sufficient for acting against plain precepts without a clear Commission by extraordinary revelation or miraculous power, much lesse when they are not wholly fulfilled, and that accomplishment they are encouraged by is taken either from conjectural calculations of mystical numbers, or from the heat of some (perhaps real Saints) excited by the oratory and confidence of their magnified Teachers and Leaders, opposed by other sober and considerate persons as godly, though not so hot-spirited as themselves, which heat hath cooled much, and many have been withdrawn from them, as themselves complain and experience shews, which also hath proved, that they have much deluded themselves and others who have rested upon their calculation of mystical numbers. 7. Nor is there any thing deprehended in those, whom they call the faithful remnant in England, why they should be called to this work rather than others of former time or in other Countries. For though they magnify them that are of their party as pretious Saints, publick-spirited, selfdeniers, illuminated; disparaging others as formal professors, leavers of their first love, and the like, yet experience hath proved them to be but as other men, or rather many of them to have been worse than others, far from Saints and a faithful remnant, and by their uncharitablenesse, rashnesse, cruelty, contempt of and disobedience to their Governors, to have been more like Divels than Saints. 8. The falling off of many, who perhaps inclined to them and favoured their design, apprehending it to have been at first out of good meaning and to a good end, but since finding it to have been out of a factious spirit, and tending to blood and rapin, likely to beget (when the rabble of loose persons, agents for Rome, and men of desperate fortunes should with a shew of sanctity and zeal for Christ join with them) an horrible wasting and depraedation of mens estates (which these men as holy as they would be taken to be, its likely aimed at, when they used those words p. 66. In such a practise they shall be no losers, Christ will give them an hundred fold, even the spoil of their great and rich enemies, who are his opposers and in the end an eternal Crown) together with an universal enmity and dreadful anarchy, have deserted them, is a good evidence of the madnesse and impiety of their assertion and exhortation. 9. It is evident, that they have been deluded in their conceits, and their wild positions and attempts by the want of power and authority, which are necessary for that work, which they imagined the faithful remnant in England called to. For as the Apostle saith 1 Cor. 4. 20. the Kingdom of God is not in word but in power, and therefore there being no such power of calling down fire from Heaven, of smiting the earth with plagues, or any other extraordinary power, such as is foretold of the two witnesses Rev. 11. or in the Prophets, Judges, or Apostles sent by God, we cannot take their attempts or call to be any other than heady & rash, not from Gods spirit, but fond opinion of the power of their prayers, because of their vehemency (as Hackets was in Q. Elizabeths daies) and Satans delusion of them.
10. It is a very great delusion they are transported with, which makes them imagin they shall by their arms subdue all the enemies of Christ, make them the footstool of Christ, and take the Kingdom; which is made the work of God, when he sends the rod of his strength, in the day of his power, in the day of his wrath, Psal. 110. 1, 2, 3, 5, 6. which to attempt by themselves is a most monstrous giantlike enterprise.
11. Nor is it a small vanity and folly in them to presume to antedate the Saints exaltation afore Christs appearing, which is to be accomplished at his coming and in his Kingdom.
12. It shews the want of sobriety in these men, that they abuse holy scriptures and scripture expressions, altogether impertinent to their purpose, for so evil purposes as they alledge them. As for instance in applying those words Zech. 2. 7. Isa. 52. 2. which are spoken of the people of the Jews, and their delivery from the captivity of Babylon in Chaldaea, or some other dispersion proper to them, to the people of England, which were never under such captivity, making their subjection to civil Rulers Babylon, which is Gods Ordinance, and exhorting them to deliver themselves by arms in the imitation of them, who delivered themselves from exile by voluntary embracing of the allowance of Cyrus and other Persian Kings. Their claim also of the Kingdom and power in these Nations as the Saints birthright as freemen of the Common-wealth of Israel and heirs of the whole world with Christ, Gal. 3. 29. is alike ridiculous. For they are no otherwise freemen of the Common-wealth of Israel, than in a Metaphor taking the Church of God for the Israel of God, and Church members freemen of the Common-wealth: But this belongs to every Christian, at least who is really such in the whole world, and then if freedom should infer soveraignty, they should be Kings because freemen, which is a meer non sequitur. Gal. 3. 29. speaks not of the inheritance of the whole world, but of the promise, which is of the spirit v. 14. not of the dominion of the whole world. The rest of their arguings are like these, as will appear in that which follows.