Saints No Smiters, Treatise · Section 16
§ 16. The Reasons and Arguments of Fifth-Monarchy Men for their separation and smiting civil powers, are shewed to be vain.
IT remains now, that I consider what I meet with in the writings I have seen for the Quinto-Monarchians separation from, and smiting civil powers, and acting in the behalf of the Fifth-Monarchy, or visible Kingdom of Christ on earth, as they term it, and the Saints taking it into their possession. The reasons of their separation and engaging against all civil powers, are in the Banner of truth displayed. p. 84, 85, 86, 87, 88. Whereof the first is this, Because the Fifth Kingdom, which is Jesus Christ's and the Saints, together with the Lawes and Ordinances thereof, is to take place of the Roman Kingdom, which is the Kingdom of the Beast and Antichrist (with destruction thereto) together with all the Lawes and Ordinances thereof, Dan. 2. 44. ch. 7. 18. 26, 27. Isa. 2. 3. 1 Cor. 6. 2. Heb. 12. 28. Answ: This is granted, and it is in part fulfilled by the setting up of Christs Kingdom by preaching the Gospel, and is yet to be fulfilled at Christs appearing; of the former of which, Dan. 2. 44. Isai. 2. 3. Heb. 12. 28. are meant, of the later, Daniel 7. 18. 26, 27. 1 Cor. 6. 2. None of the texts term civil powers in England the Kingdom of the Beast and Antichrist, or the Roman Kingdom, nor prove the Fifth Kingdom, is to be set up by separation from civil powers, or engaging against them; which were to be proved, and therefore, if that which is said to be an undeniable truth among the Saints, yet sith those Saints are not infallible, and other Saints perhaps doubt of it, as judicious as themselves, it should have been proved, and also their inference thence cleared, unless they had been resolved to deceive, or remain deceived.
2. Because the civil power is that which doth oppose the righteous Kingdom of Jesus Christ, not only deteining his right interest, title and birthright of inheritance from him (as much as in them lies, which is as great an evil as if they should effectually accomplish their wicked design) but also do make War against the Lamb Christ Jesus, and the Saints his followers, Rev. 17. 14. Psal. 2. 1, 2, 3. Are we the friends and subjects of Jesus Christ? Why then are we found the friends and subjects of men? How can this be? Can we serve Christ and Belial? Let Saints therefore be convinced of this, namely, that the civil powers are Christs enemies, it is they that labour to prevent the rise and breaking forth of that Kingdom, and neer unto the time of its firm establishment, their combination will be very high & great, I saw the Beast (which all grant to be the civil, or at leastwise the civil and Ecclesiastcal power) and the Kings of the earth, and their Armies gathered together to make War against him that Sate on the Horse, and against his Army, Rev. 19. 19. If so, then it consequently follows, that 'tis the Saints great duty to withdraw from this Beast, the Kings of the earth their Armies, strength and power, neither are they (upon pain of his highness great displeasure) to maintain, or help, and abet, or assist any such Armies, or powers who are raised, or continued to make War against him, lest they be found Traitors secretly assisting his enemies, and so fighters against his glory, power, Crown and Scepter.
Answer. This is a very deep charge, but so confused and in Generals, that it serves the more fitly to hide the deceit of the accusers, it being true, Dolus versatur in generalibus, their's guile in accusations, which are only in Generals tending to make any suspected, or accused, against whom they have a prejudice, and the more defficult for the accused to defend himself. If it be meant of the Popish Prelates and Princes, or Mahometan, or Pagan, it is not denied; if it be meant of the Protestant, civil and Ecclesiastical powers, it should be shewed, which of them, and in what facts they do those things here charged on them. Perhaps they that are accused, are not guilty, or if they be guilty, yet not of such facts as amount to what is here imputed to them. Sure every injurious act to a Saint makes not the power an enemie to Christ, nor every unrighteous Law, or Act, which may hinder the progress of Christs Kingdom, doth so oppose the righteous Kingdom of Christ, as to be construed, not only the deteining of his right, interest, title and birthright of inheritance from him, but also making War against the Lamb Christ Jesus, and the Saints his followers, much less to be taken for an opposition to Christs Kingdom, as much as in them lies, and as great an evil, as if they should accomplish their wicked design. Possibly this opposition, which they accuse powers of, is nothing else, but an opposition to the wild and frantick actings of Fifth-Monarchy Men; which if so, they rather are to be said to further the righteous Kingdom of Christ, than oppose it, and the Fifth-Monarchy Men be more truly chargeable with the making War against the Lamb Christ Jesus, and the Saints his followers. Possibly the Quinto-Monarchians do charge powers with these things only, out of uncertain rumors and reports, yea perhaps only out of prejudice, which is too too frequent, though it be but a Divelish practice, in many that are reputed Saints. Surely these consulters in a secret conventicle, where the powers cannot be heard speak for themselves, are not competent accusers to arraign, and Judges too to condemn their superiors, if I may not be allowed to call them their betters. This is indeed an intolerable and damnable presumption both to God and Man. Nor is there any thing in the texts that is for their purpose, the former, Revel. 17. 14. being meant only of those Kings who received power as Kings one hour with the Beast, and give their power and strength to the Beast, which sure cannot be meant of the Protestant Princes, or Prelates, or Powers, it being expresly declared by the Apostles, Acts 4. 25, 26, 27. to have been fulfilled in the conspiracy of Herod, and Pontius Pilate, the Gentiles and Princes of Israel, putting Christ to death. The other text, Revel. 19. 19. is confessedly meant of Christs enemies that shall be near the time of the rise of the Kingdom of Christ; and therefore is madly applied to a duty of Non-assisting, or ressisting present powers. It's against all Rules, but those of frayes, when Tinkers and Pedlers, and the rabble Rout fall to fighting, to strike Richard for Robert, to oppose the present powers in this Generation, the civil and Ecclesiastical, because the Beast and the Kings of the earth, and their Armies shall be gathered together, to make War against him that sate on the Horse, and his Army. No marvel men that thus argue, should hate Lawyers and Universities, which would hisse out such Law and Logick; no marvel godly Brethren desert them, when they vent such things, as befit Devils rather than Saints, and better agree with the doctrine of Hell, than of the Church of Christ; to whom that may be applied, which Christ saith, Revel. 2. 9. I know the Blasphemy of them which say they are Jewes, and are not, but are the Synagogue of Satan. As for us who have not known the depths of Satan as they speak, we judge we may be friends and subjects of men, even such as do oppose the righteous Kingdom of Jesus Christ; if we do not concur with them, nor love, nor favour, nor yeild obedience to them in that opposition, we may be subject to them in the things of men, though we oppose them according to our duty, as did the three Children, Dan. 3. 16, 17, 18. in the things of God, when they act contrary thereto. Nor need we fear to be charged with serving Christ and Belial, or being found secret, or open Traitors to Christ, while we assist them in matters of civil Government, and good order of Churches, though they be adversaries to some truths we hold, or some practises, which we conceive, and perhaps are, our duty. The power is not Belial alwaies, when those that have the power be men of Belial: A believing servant may serve with a good conscience an unbelieving Master: enough hath been said of this before. I am ashamed that any that hath the name of a Protestant, or Saint, should thus argue, and it is altogether inexcusable in these men, who acknowledge in this their writing that the persecuting powers in the Apostles dayes, were the Ordinance of God, to which Christians should be subject, Rom. 13. 1.
3. Say they, because the very life, well-being, rest and happiness of the Saints both in the external and internal sence consisteth, and is laid and wrapt up in the Kingdom of Christ, which is granted; they add, and not in this Kingdom of Antichrist, and Babylonish state, which is a filthy and polluted thing, Heb. 11. 26, 27. 2 Pet. 3. 13. But how doth it appear that the present civil powers are the Kingdom of Antichrist, and Babylonish state, or that owning or assisting them is resting in such a Kingdom or state? Sure Heb. 11. 26, 27. 2 Pet. 3. 13. there's not a word to prove that, which they take for granted; yea, we may perhaps better retort this reason, and say, it is the happiness of Saints to separate from these Fifth-Monarchy-men, who, instead of the Kingdom of Christ, would bring us into the Kingdom of Antichrist and Babylonish state, by inciting us to separate from, and smite civil powers, and charge them as denying the power and authority of Christ (who would have to Caesar the things of Caesar given) even from this their own speech of forbidding us to be under the power of men, which is, Gods Ordinance, Rom. 13. 1. And though the followers of Christ ought to travel and cry, and be restless, until the man-child be brought forth to rule the Nations, and until Zions righteousness go forth as brightness, and her salvation as a Lamp that burneth, Mic. 4. 10. Isa. 62. 1. &c. yet are they not to give their goods, or to use their endeavours to further the Quinto-Monarchians project: Nor do the words, Micah 2. 10. warrant them to relinquish powers which be over them; but we may justly exhort all holy persons in the words of Moses, Numb. 16. 24, 26. Get you up from about the Tabernacle of the Quinto-Monarchians, who are seditious against their Governors, as Corah, Dathan, and Abiram were, depart, I pray you, from the tents of these wicked men (though pretended Saints) and touch nothing of theirs, lest ye be consumed in all their sins.
4. Say they, Because 'tis prophesied of the Saints, that they shall take the Kingdom, power and dominion from the Beast, Dan. 7. 18. 26. we therefore conclude, that 'tis a duty incumbent upon the Saints of the later daies, to endeavour the translation of the Kingdom and power, from the Beast, to Jesus Christ: else how shall they fulfil the Word of God, which is a sure word of prophecy? now how can Saints be instrumental in this great work, except they first perform this act of separation? which being done renders them in a great measure ready for that which follows.
Answ: It is prophesied of the Saints of the most High, that they shall take the Kingdom, and possess the Kingdom for ever, even for ever and ever; But it is not said, that the Kingdom they shall take shall be the visible Kingdom on earth, after or towards the time of the end of the fourth, or Roman Monarchy, or that the Saints are the Gentile Saints, or the Gentile Saints of this Age, or this Island, or of the City of London, or that they shall take it from the Beast, or that the Beast is the civil power of England, or that they shall take it by their separation, or smiting work, or that the Saints shall take away the Dominion of the Horn to consume, and to destroy it unto the end, by some fighting Act of theirs, or any such, as the Quinto-Monarchians design. But in the reading and meaning of those words, there is so much difficulty, and uncertainty, that no sober person would ever have made such an inference as these men make from it. For first, it is not very certain whether the fourth Beast be the Kingdom of the Seleucidae, or the Roman Kingdom, though I incline to the later. 2. It is uncertain whether the little Horn be Antiochus Epiphanes, or the Roman Papacy, though I incline to the later. 3. Nor is it certain, that it is to be read, the Saints of the most High shall take the Kingdom (which I follow with our interpreters, the same persons being to take the Kingdom who are to possess it for ever) and not, as some read, they shall take the Kingdom of the Saints of the most High; meaning, the four Beasts shall take the Kingdom of the Jewes. 4. Nor is it certain, that v. 26. when it is said, they shall take away his Dominion, is meant of the Saints. For, 1. it may be read, as Junius reads it, impersonally auferetur, it shall be taken away, not they shall take away. 2. Nor is it likely, that this should be attributed to the Gentile, or Jewish Saints. 1. Because it is an act beyond the power of Saints to take away the Dominion, to consume, and to destroy it to the end, it being the same with the slaying of the Beast, the destroying of his body and giving it to the burning flame, v. 11, which is to be conceived to be done by the fiery stream, which issued and came forth from before the Ancient of daies, v. 10. and therefore by the immediate hand of God, or his mighty Angels. And in all likelihood it is then when he shall put down all Rule and all Authority and Power, 1 Cor. 15. 24. which is made the act of God the Father, v. 28. 2. This is confirmed, because it is said, But the judgment shall sit, and they shall take his dominion away: Now the sitting of the judgment was, when the books were opened, the thrones were cast down, and the Ancient of daies did sit, v. 9, 10. which the comparing it with Revel. 20. 12. doth evince to be at the last Judgment.
3. This is also further proved, in that the dominion given to the Son of Man after the destruction of the fourth Beast is said to be v. 13. 14. when one like the Son of Man came with the clouds of Heaven, and came to the Ancient of daies, and they brought him near before him: which is to be understood, as Mr. Mede proves in his Answer to Mr. Hayne, (and then the taking away shall be by Christ) of the time, when he shall be revealed from Heaven with his mighty Angels in flaming fire, 2 Thess. 1. 7, 8. and shall consume the wicked one with the spirit of his mouth, and shall destroy him with the brightness of his coming, 2 Thess. 2. 8. which is a work beyond the power of Saints with bodily weapons, or any might of theirs to effect. 4. Where it is said, Dan. 7. 27. that the people of the Saints of the most high shall have the Kingdom, it is said, it shall be given them, not, they shall acquire it, or take it by their forcible or any other acting. And therefore it is a most vain conceit, that this thing is to be done by the Saints endeavour, or that they are to fulfil the word of God, or to imagine, the word of God could not be fulfilled without them, or they could be instrumental in this great work, or that their act of separation from civil powers were necessary to it, or it or their smiting work did render them in any measure ready for that which follows. There are other uncertainties concerning the Saints, whether they be not peculiarly the Jewish people, or the Kingdom taken, the spiritual Kingdom of Christ, which the Hebrew Christians received, Heb. 12. 28. of which I have spoken somwhat before, and now omit that which I have said, being sufficient to shew the futility of this fourth Reason.
5. Their fifth Reason is as vain as the former, yet because it is the Engine, whereby perhaps well-meaning and tender consciences are frighted or drawn into their way, it is necessary to be considered. Because, say they, there are dreadful judgements pronounced in particular against those that shall be found owning, submitting unto, and supporting of the Civil Power in the daies of the Lords more glorious manifestation of himself, and when he gives notice & warning to all, of those judgments which then he is about to bring upon his enemies, & by his Instrument proclaims the overthrow and down-fall of Babylon, Rev. 14. 6, 7, 8, 9, 10. If any man worship the Beast and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, &c. and shall be tormented with fire and brimstone, which is the plague and pains of Hell. Now we apprehend that this Scripture will be fulfilled upon those who shall be found worshippers of the Beast, &c. in the last ages of the world, and not long before our King begin to take the power: For (mark it) upon the rise of the first Beast Rev. 13. 1, 2. with seven heads and ten horns, ten Crowns, &c. all the world wondred after the Beast, v. 3. or as in v. 8. all that dwell upon the earth, whose names are not written in the Lambs book of life, worship the Dragon and the Beast, v. 4. Hitherto there's no mention of Image and Mark; but upon the rise of the second beast that comes out of the earth, and has two horns like a Lamb, &c. v. 11. the case is changed and grows more difficult and dangerous, for he doth not only v. 12. cause the earthlings to worship the first beast, but in processe of time (after he hath deceived them by his great wonders and miracles) he makes them that dwell on the earth make an Image to the first Beast, into which he infuses life, and causes all that will not worship that Image to be killed; proceeding further also, he causes all small and great, rich and poor, free and bond to receive a mark in their right hand or forehead, and no man is permitted to buy or sell save he that has the mark, or the name of the Beast, or the number of his name, v. 13, 14, 15, 16. Now by this time we are come somewhat near the end of his reign and the beginning of Christs Kingdom. Now then we observe from hence, 1. That the image, mark, name, and number of the Beast, are of a later date than the first Beast, and his ten horns, and so consequently men in former ages and generations might have worshipped the beast, and yet not his Image, nor receive his mark, &c. 2. By how much the nearer his end is, by so much the more dangerous it is to worship him, &c. 3. That those who in the last daies near unto Christs coming, shall have all these marks, denotations, and characters found upon them (that is to say, those that worship the beasts, and) (mark the emphasis of the words) his Image, and receive his mark in his forehead, or right hand shall drink the wine of Gods wrath, and shall be tormented with fire and brimstone: so that we conceive 'tis the duty of Saints to consider these things, and to separate from the beast, his image, mark, number, &c. and to have no relation, affection, subjection to the beast, and civil power, or any of its appertainers, though they lose their lives for it. And then adds encouragements to adventure the losse of life, rather than incur the danger of Gods wrath, with assurance of glory to such, as in doing that, which they make the Saints duty, lose their lives, which is a device too like that of the Jesuites, when they animate their Assassins to Regicide by promise of absolution, merit, Martyrdom and Heaven.
Answ, I should not think it worth while to make any answer to this reason, which proves that which is granted, that the worshipping the Beast and his image, the receiving the mark of the beast in his forehead or in his hand, or the name of the beast, or number of his name, or the mark of his name makes men obnoxious to Gods wrath, and proves not at all that which is to be proved, that to have relation, affection, subjection to civil power or any of its appertainers is to worship the Beast and his Image, to receive the mark of the Beast in the forehead or hand, to receive the mark of his name, his name, or the number of his name, but that I find this is made commonly the pretence of separations of every party, and their oppositions thereupon. Thus not only the Protestants separate from the Papists, counting subjection to the Pope receiving the mark of the beast; but also among Protestants dissenters term the practice they dislike and are averse from, the mark of the beast; whence, especially the common sort, who have most heat and least light, as they are prejudiced, so they inveigh against their opposites as the beast, and the owning them as the rereceiving his mark. So Brownists count any acknowledgment of Bishops, receiving ordination from them, using the Cross, Surplice, kneeling and such ceremonies as they injoin, going to Common-prayer, paying tythes, being of a national or parish Church, with many more things, which they except against in Prelatical, yea and Presbyterian and congregational government, the worshiping the beast and receiving his mark: which being got once into the heads of the common sort, who usually talk much against that which they understand little, inflames them with hatred against those they judge to be the beast, and that which they think is his mark; so as that without measure they inveigh against them, delighting in satyrical scotts and jests put upon them, in tales that disparage them, are averse from any conference with them, or hearing of them speak, and altogether irreconcileable to them. This fashion which heretofore was only used against Ecclesiasticks, the Fifth-monarchy-men it seems have here taken up against the civil powers as useful for their demagogical design, to affright the people and to hold them to their party. But to shew the vanity of it, it is to be observed, that they apply the threatnings Rev. 14. 6, 7, 8, 9, 10. to the worshipping of the second beast described Revel. 13. 11. and to the times near unto Christs coming; now that beast by all the descriptions of it appears not to have gotten his power by the sword, as civil powers have, but by deceit, as by pretended miracles v. 13. 14. whence he is termed the false Prophet, Rev. 16. 13, 14. which stirred up the Kings of the earth to make war against the Rider on the white horse, Rev. 19. 19, 20. the Whore with whom the Kings of the earth committed sornication, Revel. 17. 1, 2. which being plainly expressed to be Rome or at Rome v. 18. cannot be applyed with any shew or colour to the civil powers of England, or other Countries besides Rome, especially the Protestants, they being no Prophets, nor using any arts or devices to draw men to the worship of the first beast, or Dragon, or to set up any forreign power, but seeking to uphold their own civil power, and requiring the subjects to renounce the Popes supremacy, and power to depose them▪ and therefore it is a most impudent false accusation to make the Protestant civil powers to be either the beast, or the Kings that commit fornication with the Whore, or the having relation, affection, subjection to them and their appertainers the worshiping the beast or his image, or the receiving his mark, name or number of his name. But they say,
6. We might also further add, because the Civil power is that which enforces and compels the consciences and spirits of men to the Antichristian forms and worship of Babylon: accordingly the great Harlot, or Mystery of iniquity (i. e. Antichristian worship and Church state) rides upon the Beast, Rev. 17. 3. that is, she has the preheminence, and makes the Beast use his sword for her advantage, upon pain of excommunication, curses, and such like baubles.
Answ. The Beast which carrieth the Woman, Rev. 17. 3, 7. is said to have seven heads and ten horns, and so is not the Beast with two horns like a Lamb, Rev. 13. 11. but the first Beast, Rev. 13. 1. of which they say, That the Image, Mark, Name, and Number of the Beast are of a later date than the first Beast and his ten horns, and so consequently men in former generations might have worshiped the Beast, and yet not his Image, nor receive his mark, &c. But if the Beast might be then worshiped, then might the Beast be worshiped, when the Dragon gave him his Seat and Power and great Authority, Rev. 13. 2. at which time they term the power of Rome the Ordinance of Hell, p. 51. And if then the Civil power of Rome might be owned as the Ordinance of God, Rom. 13. 1. when they compelled men to worship their Idols; in like manner the Civil powers now should be owned as Gods Ordinance, though they should compell men to the Antichristian forms and worship of Babylon, which though idolatrous are not worse than the Pagan worship, to which the persecuting Emperors did compell the Christians. But however, this Reason may give some colour for separating from those Kings and States which use the Roman Inquisition, and force their Subjects to go to the Masse, and to worship the consecrated wafer Cake, which they call The Hoste, and the Body of Christ, and to acknowledge the Pope as the Head of the Universal Church, & the Roman Church as the Mother of all Churches, which may be truly termed the Antichristian forms and worship of Babylon, the mystery of iniquity, the Antichristian worship and Church-state: yet this doth not at all reach the Protestant Kings and Civil powers, who do not enforce and compell men to these Antichristian forms and worship of Babylon, nor support the great Harlot, nor let her have the preheminence, nor use their sword for her advantage, nor regard her Excommunication, Curses, and such like baubles, but use their power and sword against her, deride her Excommunications, Curses, Indulgences, and Threats, and urge their Subjects to disclaim her jurisdiction and worship. If any say that the Civil powers in England do compel men to be under Diocesan Bishops and Priests, who have their succession and ordination from Rome, and to be present at the Common Prayer, which is nothing but the Masse translated out of Latine into English, and to be members of a National Church, which is Antichristian; I answer, that neither do the Bishops derive their succession from Rome, nor is their consecration as the Roman, with any oath to the Pope, though Mr. Francis Mason have pleaded against Champney the validity of their succession by the ancient Canons, which the Papists allow; nor are the Ministers ordained by the Bishops, Priests to offer sacrifice for the quick and dead, as Popish Priests; nor hath the Common prayer Book, the Sacrifice properly so called, the adoration of the host, invocation of Saints, and other rites which make the Masse abominable, nor is the Church of England made national as subject to the Pope or communicating with the Roman Church in the Trent doctrine, and therefore are not chargeable with the Antichristian forms, Church state and worship of Babylon, nor the civil powers, which require conformity thereto, to be judged to compel mens persons to Antichristianism.
But perhaps we shall find Mr. Tillinghast arguing to better purpose. That which I meet with, as tending to the justifying of the Quinto-Monarchians way is in the 3. of the 8. sermons published since his death. p. 57. of the 3. edition; in which he tels his auditors, that he did conceive it to be one great article of his and their faith, that the work that God doth call his Children to at this day (and he calls upon them from Heaven to attend to) had been the work of Christs visible Kingdom over the world; which he takes for granted, nor in that do I at present oppose him, though I do not assert such a visible Kingdom, as he believes; nor do I gainsay his distinction. p. 59. Of two parts of Christs Kingdom, one of the Stone, the other of the Mountain, used before by Mr. Mede; but deny, that in the Kingdom of the Stone, the Saints are imployed in a glorious work for Christ to pluck down all, that Jesus Christ when he comes may have his enemies his footstool, and that the command is, beat your Plow-shares into Swords, intimating that in the time of this Kingdom, there shall be wonderful use of Swords, Weapons of War. p. 60. But that which I oppose is his speech. p. 63. And though this Stone, Dan. 2. 34. fundamentally is Christ himself, yet considered as smiting the great Image, it can be no other but Christ mystical, in his members; and the cutting out of this Stone, cannot be meant as some would have it, of Christs first coming, for these reasons; first because the Kingdom of the Stone, it doth arise in the dayes of the ten Antichristian Kings; And in the dayes of these Kings shall the God of Heaven set up a Kingdom. What Kings are these? These Kings are not the Four Monarchies, for the Kingdom of God was not set up in the time of those Monarchies, but in the fourth and last only; and here is spoken of Kings in the plural Number; those Kings therefore, are the ten Antichristian Kings, which are set forth by ten toes, where the work begins, and the first stroak is struck; and are called the ten Horns in another place; and in Dan. 7. Those ten Horns are interpreted ten Kings, and in the time of those Kings the Stone is cut out, they are the ten Antichristian Kings; and if so, the Stone cannot be so early cut out, as the birth of Christ, for that was long before the ten Antichristian Kings had being, or existence in the world, therefore the Kingdom of the stone must be cut out later.
Answ: These Kings cannot be meant of any other than the Kings and Kingdoms, which the Kingdom of the Stone shall break in pieces, which are. v. 45. the Iron, the Brass, the Clay, the Silver, and the Gold, and not the toes only; and therefore must be meant of the four Monarchies, and not only of the ten Antichristian Kings. And in the days must be understood Synecdochically one of them, as when Jephthab is said, Judg. 12. to be buried in the Cities of Gilead, that is, in one of them, Jonah was gon down into the sides of the Ship, Jonah 1. 5. that is, one of the sides; and of which Mr. Mede in his answer to Mr. Hayn, hath given more instances, and proved it to be meant of the last of those Kings, which he determines to be the Roman, against Mr. Haynes holding it to be the Kings of Alexanders Successors, and that it must needs be referred to Christs incarnation, or preaching, which he shewes in his exercitation on Mark 1. 15. to have been by Christ himself signifyed, when he said, the time is fulfilled, that is, the time foretold, Dan. 2. 44. And the Kingdom of God is at hand, which the God of Heaven will set up. The plural Number notes not the ten Horns, for these Kings can be meant of no other than the four Monarchies, or Kings; which are mentioned in the plural Number, not because the Kingdom was set up in all their dayes, but in the dayes of the last, into which the power of the rest came, and by smiting of it they were all broken to pieces.
Secondly, Saith he, Because Daniel doth not see the Stone to smite, until such time as he had a view and representation of the great Image in all the parts of it before him: He saw it all come forth and exist in its state, before the Stone smites; therefore I conclude that the cutting out of the Stone, was not until every part of it was come forth, and was in being in the world. But if so be we conceive the cutting out of the Stone to be as high as Christs coming; then was the Stone cut out long before the last part of the great Image (the Iron and the Clay) was in being; and if the Stone was cut out so long before, then did the Stone lye still, and not do its work for many hundred years, for the very first stroke the Stone strikes, is upon the feet of Iron and Clay, which it could not do before they were in being.
Answ: If the argument be good from the seeing together of all the parts of the Image to the coexistence of the things represented, then all the four Monarchies should exist together, because they were represented and viewed together, which is absurd. 'Tis true, the Stone was not cut out till all the Monarchies were in being, yet it was cut out afore every state of the last Monarchy was in being. The Stone is said to smite the Image in the feet, not because it began not to smite till the last state and period of the fourth-Monarchy: But because the former Monarchies were brought under the power of the fourth, and rested upon the fourth as the head and other parts of the body do upon the feet, and so by smiting it, the Whore is cast down. If this reason were good, Christs Kingdom should not begin till every part, or state of the fourth-Monarchy were existent, and then the Saints should not begin to smite till the existence of the last of the ten Kings, which is unknown to them, and then he could not conclude it must be the work of this generation.
Thirdly, saith he, because Daniels smiting stone that he speaks of in the 2. ch. and his Ancient of daies siting, that he speaks of in the 7. ch. they must of necessity be one and the same, they are contemporary, for they do one and the same work; the very work that is done by the one is done by the other. The stone smites the toes of the fourth Monarchy, and Daniels Ancient of daies sitting, casts down the Thrones, and Judges and destroys the fourth Beast: here's one and the same work, therefore they are one and the same time, the time of the cutting out of the stone, is the same with the time of the sitting of the Ancient of daies. Now if they are the same in time, the stone cannot be cut out so high as Christs first coming, for the Ancient of daies sitting it's clear it is not till the ending time of the fourth Monarchy; then comes the Ancient of daies and sits in judgment, and casts down and destroys the beast, and not before; therefore the cutting out of the stone cannot be the first time, but at the close of the fourth Monarchy.
Answ. The casting down of the Thrones is not the putting down of the Thrones of the ten Kings, but in allusion to the manner of settling or placing seats for the Sanhedrin to sit on, it is said the Thrones were set (as it is observed by Mr. Mede Comment. on Re…. 20.) and the Ancient of daies did sit, or v. 26. But the Judgment shall sit, which is the same with Rev. 20. 4. And I saw Thrones and they sat upon them, and judgment was given unto them. Now the time of the sitting Dan. 7. 9. is the time, when one like the Son of man came with the clouds of Heaven, and came to the Ancient of days, and they brought him near before him: And there was given him dominion and glory and a Kingdom, that all people, nations and languages should serve him, which to be referred to the time of Christs second coming when all rule and authority & power shall be put down, and every knee shall bow to him, is intimated by our Lord Christ himself allusively to this of Daniel expressing his second coming by the coming in a cloud, Luke 21. 24. in the clouds of Heaven Matth. 26. 64. If then the stone be not cut out till then, it will not be cut out till Christs second coming, and so no smiting work till then, which is absurd and contrary to this Authors own tenet. But neither is it true, that the Ancient of days sitting, and the stones smiting do one and the same work, if by the same work be meant the same numerical action, the Agents being not the same, the sitting is of the Ancient of daies, who is not the same with the stone, but he that cuts out the stone, or the God that sets up the Kingdom: If it be meant of the same work that is the same event, fact or accomplishment, then there's no necessity, that they should be contemporary, that is in the same age, as the building of the Temple was the same work, yet not the time of laying the foundation and finishing it the same; the raising up the fourth Monarchy was the same work, yet not the several governments of it contemporary, and in like manner the demolishing of it is the same work, yet part of it to be done by Christ at his first coming and part at his second, and so the cutting out of the stone may be at his first coming and the sitting of the Ancient of daies at his second, and it's not necessary that the Fifth-Monarchy should begin at the later end of the Fourth Monarchy, or the smiting work be the overturning the Thrones of the Kings to be performed by the Saints as chief instruments in the management thereof, nor doth it follow of necessity there must be such a thing, as the civil and military power to be in the hands of the Saints, and that before the day of Christs appearance for the performance of that work, which is the thing he contends for, and endeavours to prove by these eight reasons. First, Because the work of breaking the great Image is done by the stone cut out of the Mountain; it's not done by mountains considered as mountains, it's not done by Nations considered as Nations, Kingdoms considered as Kingdoms: for then it would be done by the Mountain; but it's done by a stone cut out of the mountain, by a people pickt out by God himself out of the Nations and Kingdoms of this world, formed and united together by God himself, which shall fall upon the great Image and break it to pieces; i'ts these that do this work; and further it's cut out without hands, Dan. 2. 34. 45. that is without worldly powers, but more immediately by God without the hands of men. Its clear it shall be by the Saints as chief, principal and leading instruments, because they are called the stone in relation to the Lord Jesus Christ called a stone, of whose nature and image the Saints are partakers, not so the Nations between whom and Christ there's no agreement.
Answ. This reason proves not the Saints to be meant by the Stone, nor that they are to break the Image, but the contrary; For they are not cut out with…ut hands, but are begotten by men in the ordinary way of generation, nor, if this Authors way should be meant of smiting the Image by civil or military power, should they break the Image without hands, but with hands: not is there a word in the Text that shews the Saints to be meant by the Stone, much lesse the Saints of the later times of the fourth Monarchy or of this Nation, or that it excludes Kings, who may be Saints and Christs instruments to break the Image, for they may be Saints; and if not, instruments of Christ, as Cyrus was, to break the Babyloman Monarchy, and to restore the Jews, and therefore there is no consequence in this reasoning, which is out of figurative expressions to proper, though the thing be not interpreted so, but only imagined by this Arguer without any cogent reason: It's done by a stone cut out of the mountain, therefore by a people pickt out by God out of the Nations, for neither doth the Text expound mountain, by the Nations and Kingdoms of this world, nor by the Stone a people pickt out, but the stone may be meant of Christ personal, or his Kingdom, as the text explains it, and he be cut out, that is, formed without hands in his Mothers womb, as when David said, he was curiously wrought in the lower parts of the earth, Psal. 139. 15. and the Kingdom cut out of the Mountain, that is, set up among men without hands by the God of Heaven, by the preaching of the Gospel and by the power of his spirit, Zech. 4. 6.
The 2. reason from, Dan, 7. 21, 22, 25, 26, 27, is the same with the 4. in the Banner displayed, and is fully answered before in this section.
The 3. reason is, That Generation of men shall destroy the Kingdom of the Beast, in the time when his Kingdom is to be destroyed, that did bear witness against the Beast for Christ, all the time his Kingdom stood. This is grounded upon Revel. 11. Which tels us that the witnesses for 1260 dayes prophefied, in the end of this time they are kil'd by the Beast, they rise up again, and rising up they knock the Beast down, for immediately thereupon the tenth part of the City fell, and there was a great Earth-quake, & there were slain of men seven thousand, and great fear fell upon all the rest, and they gave glory to the God of Heaven, this is not done by worldly powers, but the witnesses, therefore they that have born witness against the Beast, shall give the deadly blow to the Beast.
Answ. If this reason were good, it should be done by the Saints, that have been, not by those that shall be, by them risen again, not to be born hereafter, by them that have born witness all the time the Beasts Kingdom stood, not by them, that only stand up near the time of the end, it shall be done by supernatural, or prophetical power, not by civil and military, which this author contends for. In a word, in all this there is nothing but uncertainty concerning these witnesses who they are, whether already existent, or future, the Beast meant, the time of their prophesying, and the event, and the manner and means of its accomplishing, and therefore this proof is ignoti per ignotius, of a thing unknown by that which is more unknown, which is vain.
Fourthly, saith he, The Angel that enlightens the earth with the glory of the truth of the Lord, that is, that Angel, or instrument that shall ruin Babylon, Rev. 18. 1. But the earth hath not been enlightened with the glory of God, by the generation of the world, but the world hath been enlightened by the generation of the faithful, that God hath revealed his truth to, and this Angel that enlighteneth the earth with the glory of God, gives the deadly blow unto the Beast, there where light comes forth, God will carry on the work by those hands.
Answ. The Angel is another Angel, therefore not the generation of the faithful, coming down from Heaven, therefore not a man, having great power, therefore not using humane Weapons, enlightens the earth with his glory, it is not said, with the truth or glory of God, nor enlightening men by revealing Gods truth to them, nor that he gives the deadly blow to the Beast, but only that he cried mightily with a strong voyce, saying, Babylon is fallen, therefore this proves not, that a company of private Saints in the ending time of the Fourth-Monarchy shall destroy it by a military, or civil power, yea if where light comes forth, God will carry on the work by those hands, all the preachers of the truth shall be instrumental to the ruin of Babylon, and that by preaching, not a company of private Saints by fighting.
The fifth reason from Revel. 18. 6. is fully answered before, sect. 9. The 6. is, The work of God against Rome, shall be so mannaged as there may be singing of Hallelujabs in the Churches, for the carrying it on: this is clear from Revel. 19. 1. But now if this should be done only by the clattering of a company of Nations falling upon the Beast, and ruining him, what singing would there be in the Churches for this? What would there be more in this, then in the work of Cyrus destroying Babylon, or in Alexanders destroying the Medes and Persians Monarchy, or in the Romans destroying the Grecians Monarchy? For that was a part of Gods decree, as well as this, what should the people therefore now sing Hallelujahs more for, more than in those times? But because of the difference of the instruments, things done in a more holy sanctified way to a more pure end; and there shall be more of the Image of God appear upon those that shall do this work now, and therefore they shall sing Hallelujahs; otherwise, the work did not go beyond the work that had been done before.
Answ. When the work of destroying Babylon was done by Cyrus, there was singing of Hallelujahs, as was foretold, Jerem. 51. 1. and that because it was the work of God, who ever were the instruments. And indeed that is the reason expresly given, Revel. 19. 1, 2. not this, which is here imagined contrary to the express text, Revel. 17. 16, 17. yea it is more joyous to the Saints, and more redounds to Gods glory, that he ruines Babylon, by those that did support her, as that by death, procured by Satan, God destroyed him that had the power of death. And this was Gods way in destroying the former Monarchies, and therefore is more likely to be his way in destroying this, not a work by other meanes then the former, though exceeding, or going beyond it in the conspicuity of it, and consequents of it, and therefore occasioning more praise to God, and not for the holiness of the instruments, which the text mentions not.
Seventhly, saith he, The Kingdom of the stone, when it comes to smite Rome, then shall be in it a resemblance (as it were) of the reign of Christ and the glory of the Kingdom of the Mountain, therefore it is said in v. 6. For the Lord God omnipotent raigneth, which could not be said if the work were done by a company of carnal Nations; and yet this is before the end, before Christs coming: for after this appearance, we have the Bride making her self ready, and the Kings of the earth come together to destroy the Bride preparing for her Husband, and then you have Christ coming forth in his fury, destroying his enemies and rescuing his Bride: But before that day there shall be such a glorious appearance in the world, and such power in the hands of the people of God, that it shall be said when men look upon it, The Lord God omnipotent raigneth, the Lord Jesus Christ, who is King of the world, and King of Saints raigneth; therefore it shall be done by Saints as leading instruments.
Answ. Such an acclamation is usual upon any glorious work of God, as Exod. 15. 18. and in the Psalms often, and therefore it is but a vain conceit, as if that speech could not be used unlesse the Saints were leading instruments. In this book of the Revelation we have acclamations where no act is expressed of the Saints, as Rev. 4. 8, 9, 11. and 5. 9, 10, 12, 13. and 7. 12. and 11. 15, 17. and 12, 10. and 15. 3, 4. and 16. 5, 7. 'Tis granted that before Christs coming upon the ruin of Babylon there will be occasion of the acclamation Rev. 19. 6. but not because private Saints shall destroy Babylon by their smiting work, but because Gods power and might is thereby manifested, and the dominion of God will be thereby promoted.
Eighthly, saith he, Look through the old and new Testament, where ever we have a description of the persons that shall do the glorious work of God at the last day, and you shall ever find them described and characterized as Saints, as Zech. 9. 13 against thy Sons O Greece, that is, against the Turkish power. Obad. 18. 21. when all his enemies are brought down, and become his footstool, then shall he come forth, and take the Kingdom, and the Kingdom shall be the Lords; sit thou at my right hand until I make thine enemies thy footstool: then the Lord shall send the rod of thy strength out of Zion, rule thou in the midst of thine enemies, there's the coming forth of Christ, when his enemies by his Saints are made his foot-stool. Micah. 4. 11, 12. Thou shalt beat in pieces many people. Jacob is his battle ax, Jer. 51. 20. Rev. 15. 2, 6. Rev. 14. 1, 2, 3, 4, 5.
Answ. Psal. 110. 1, 2. it is not said, by the Saints Christs enemies are made his foot-stool, nor Jer. 51. 20. is meant of Jacob, but of Cyrus, or the King of Babylon, as Mr. Gataker in his Annot. Zech. 9. 13. Obad. 18. 21. Micah. 4. 11, 12. if meant of a time to come, is to be verified of the Jews and not of Gentile Saints, Rev. 14. 1, 2, 3, 4, 5. if the same with Revel. 7. 4. is meant also of the Jews, if of others, neither there, nor Rev. 15. 2. is any act ascribed to them, but acclamation to God for his work: why the seven Angels Rev. 15. 7. should be any other than holy spirits I see no reason, and therefore this reason is impertinent, and none of them prove, that which he undertook.
To the objection from Rev. 17. 16. that the horns shall do it, he answers, the meaning is this, that the ten horns as conquered to the Lamb, and the power of them being gotten into the power of the Lamb, so shall the horns be turned against the Whore, which we cannot see at present. I reply, this is enough to prove that they be not Saints as Saints that shall burn the Whores flesh with fire, that Saints shall not do it without Kings, and therefore are not to attempt it without them, much less to destroy them, that they are rather to serve them, and to acknowledge what they have done, and may see, though they see not all done they would have done. If for present they see not the horns ruled by the Lamb (the seeing of which only prejudice hinders) neither do we see such Saintship in the Quinto-Monarchians as by their own rules should qualify them for the smiting work, or setting up Christs Kingdom, but rather such a spirit as tends to ruine it.
To the objection from John 18. 36. he saith, my Kingdom is not of this world, that is, of this Monarchy, all the world being put for the Roman Monarchy, Luke 2. 1. whereto I reply, Christ saith his Kingdom is not of this world in opposition to from above, as is manifest from John 8. 23. and the phrase not from hence, and his proof from his servants not fighting for his rescue, which is sufficient to shew that his Kingdom should not be from his Servants, nor by fighting, nor is the particle now used to intimate that either his Kingdom should be from hence, or his servants fight, but only is used to declare his present state without intimation of any thing concerning the future, as John 9. 41, &c.
He then adds something about the signs of the nearness of the Kingdom, and omitting the computation of the time from the numbers left us in Scripture (which I have considered before sect. 13.) there are ten signs set down of the nearness of it taken from accidents and observations of men favourers of his opinion and opponents of it, with his judgment concerning them, and their signification, none of which, but may happen, and have happened concerning other things, which have failed, and been found mistakes in the conclusion; and being not certain evidences, or prognosticks as miracles, prophesying and such like signs, I therefore let them pass as things either false, and perhaps unrighteous censures, or uncertain, and unfit for mine or any mans examination or judgment but Gods only, and contenting my self to have demonstrated that the holy Scriptures yield them no warrant to separate from or engage against the civil powers set over them, I shall commend this work to the Lord for his blessing, praying God to teach those who have been or are led away with the Quinto-Monarchians opinion, to prove all things, and to hold fast that which is good, 1 Thes. 5. 21.
FINIS.
Errata.
PAg. 7. l. 39. r. and God's, p. 17. l. 2. d. to, p. 19. l. 4. r. Judge, p. 25. l. 7. r. to determin, p. 27. l. 3. r. Dan. 2. p. 45. l. 13. r, then, p. 45. l. 7. r. our, p. 51. l. 39. r. heat, p. 57. l. 25. r. it is, p. 60. l. 28. d. time, p. 65. l. 2. r. and agreement, l. 32. r. danger, p. 84. l. 22. r. oppose, p. 90. l. 10. r. an, l. 41. r. spiritual, p. 94. l. 6. r. reins, p. 111. l. 10. r. there's, p. 102. l. 4. these words are to be inserted, who oppose the Beast, if the Beast be the Pope and Papacy. The next Psal. 2. 1, 2, 3. cannot be meant of the Protestant Princes or Prelates, p. 111. l. 40. r. whole.
End of the text · John Tombes, Saints No Smiters (1664)