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Debates on Church, State and Society Between the Fifth Monarchists and Their Opponents

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Debates on Church, State and Society Between the Fifth Monarchists and Their Opponents The Glorious Rising of the Fifth Monarch: Debates on Church, State and Society between the Fifth Monarchists and their Opponents Nicholas Oswald 1000694812 April 6th, 2016 In 1642 Henry Archer, a clergyman at Arnhem, published The Personall Reigne of Christ ​ Upon Earth, a book that would become the first coherent statement of the Fifth Monarchist ​ 1 movement. Drawing from the seventh chapter of the book of Daniel (Daniel 7:2-18), Archer argued that there had been four great monarchies of history, the Babylonian, Persian, Greek and Roman, which corresponded with four beasts in the prophet’s vision. The fourth beast in the vision had a “little horn” which would persecute the saints of God. Archer interpreted the little horn as the Papacy, and through a series of calculations determined that the period of the little horn’s dominance over the saints would last 1260 years, the period between 406 C.E. and 1666. After the little horn’s downfall, Archer argued that Jesus would return to earth, and inaugurate a period of a fifth great monarchy, where the saints would rule over the world for a 2 millennium, prior to the last judgement. In preparation for this momentous event, Archer encouraged his readers to focus on striving to make themselves worthy to join the saints. This modest advice was not always repeated by Archer’s successors, many of whom believed that the saints should not simply wait passively for the coming Fifth Monarchy, but should do their utmost to prepare England for King Jesus, even to the extent of casting down the impure authorities in power. Regarded by their contemporaries as dangerous fanatics, the Fifth Monarchists were perhaps the most extreme fringe of the Radical Reformation in England. Fifth Monarchists defended themselves by arguing that they were the true saints, suffering from cruel persecution and working to bring just and godly rule to a broken nation. In examining the writings of the Fifth Monarchists and their opponents, one gains a window into the fierce th ideological controversy of mid-17 ​ century Britain. Though they defy easy generalisations, the ​ 1 Philip George Rogers, The Fifth Monarchy Men (London: Oxford University Press, 1966), 11. ​ ​ 2 Ibid, 12. Fifth Monarchists were able to craft a coherent political theology that put godly rule over what they considered an illegitimate and ungodly government. This essay aims to further understanding of the political and religious doctrines which inspired many English men and women with the hope of the imminent coming of King Jesus. Debates on the State ENGLAND'S a Ship with adverse weather cross'd, With wind and waves, schisme and sedition toss'd. The Chiliast, (heavens, what a ridle's he?) Would hew down Kings, to heave up Monarchie. He would consider all his Plots as vain, 3 Did he remember, but, by whom Kings reign; - A Mene Tekel to Fifth Monarchy, An anonymous Anti-Fifth Monarchist song ​ Poems such as A Mene Tekel to Fifth Monarchy suggest the strange and otherworldly ​ ​ political doctrines of the Fifth Monarchists, perhaps providing a clue as to why there has been a comparative lack of scholarship on their writings. The Fifth Monarchists only play a minor role in Christopher Hill’s canonical treatment of mid-17th century radicalism The World Turned Upside ​ 4 Down. Hill’s focus on proto-communist “parties” like the Diggers or Levellers reflects his interest ​ in the roots of modern forms of government. The Fifth Monarchists, on the other hand, have a reputation as violent theocrats, opposed just as much to parliaments as they were to kings. Their unorthodox views were, thus, too radical for Hill’s Marxist revolutionary framework. Just as 3 Anonymous, A Mene Tekel to Fifth Monarchy, (London, 1665), 1. ​ ​ 4 Bernard Capp, “A Door of Hope Re-opened: The Fifth Monarchy, King Charles and King Jesus,” ​ ​ Journal of Religious History 32:1 (2008): 17. ​ the Fifth Monarchists resisted throne and altar as well as parliament, they also resisted historical categorization, which has, unfortunately, led to their marginalization in histories of the English Revolution. Fifth Monarchists such as John Tillinghast would proclaim “We cannot contend for any Government whatsoever that is of Mans erecting, building and planting, where any thing of 5 this old Foundation may remain and be left”. The ‘old foundation’ referred to was the governments of the ‘fourth monarchy’, the states of Europe that had existed since the time of the Roman Empire. Fifth Monarchists such as Tillinghast associated contemporary states with violence and oppression, writing that to serve the princes of this world was to work to maintain 6 false prophets. To pay homage to worldly kings was equivalent to worshipping the Beast 7 foretold in the Book of Revelation. The Fifth Monarchist William Aspinwall writes of how the saints suffer and groan under the yoke of kings, hoping and praying that they may gain the 8 liberty of the Sons of God. Their contemporaries, Leveller and commonswealthman alike shared similar associations of monarchy with tyranny. Yet the Fifth Monarchists diverged drastically in that their proposed solution was not mere reform or reorganisation of government, but the literal rule of Jesus Christ over England and the entire world. John Rogers was among the foremost writers and preachers of the Fifth Monarchist movement, and suffered imprisonment under the Protectorate for his inflexible convictions. In Ohel, or Beth-Shemesh, he gave a theoretical justification for why the physical reign of Christ ​ was necessary. The nations of the world differed in their laws and governing principles, yet the 9 law of God was the same no matter where one lived. While earthly polities were based on 5 John Tombes, Saints no Smiters, or, Smiting Civil Powers not the Work of Saints, (London, ​ ​ 1664), 3. 6 Ibid, 10. 7 Ibid, 12. 8 William Aspinwall, A Brief Description of the Fifth Monarchy, or Kingdome, that shortly is to ​ Come into the World, (London, 1653), 13. ​ 9 John Rogers, Ohel or Beth-shemesh A Tabernacle for the Sun, (London, 1653), 5. ​ ​ self-interest, the law of Christ called on all people to set aside loyalty to self and to devote their 10 lives to higher principles. It was thus clear that no mortal government would be able to properly reflect this universal calling to follow the ways of God. The law of Christ was an enemy to all customs that were not of God, and the reign of Christ was necessary to dispel the tyrants of the 11 present world, whether they were secular rulers or priests and bishops. The universal law demanded a universal monarchy, and the only worthy universal monarch was Jesus, king of Heaven and Earth. Fifth Monarchists believed this kingdom must be universal with Thomas Venner arguing that once the Christ’s rule was established in England, they must “go on to France, Spain, Germany, and Rome, to destroy the Beast and Whore . to bring not only these 12 but all the Nations to the Subjection of Christ that the Kingdome may be the Lords.” It is in this sense that their call for world-wide revolution might be compared to Marxist revolutionaries in the twentieth-century. Where Marx called for the workers to the world to “unite” in the name of social and economic solidarity, the Fifth Monarchists believed that a European-wide Christian revolution was the only thing that could prepare the world for Christ’s coming. The Fifth Monarchists were utopian in their aspirations. John Tillinghast proclaimed that “Jesus Christ is the only lawful and true begotten Heir, and lawful King and Potentate of these 13 three Nations, and of all the Nations of the Earth” and his physical coming, in which injustice would come to an end, was eagerly awaited. In the Fifth Monarchy all the old governments of the world would be overthrown and Christ would be given the sole legislative power. Christopher Feake wrote that “The Lord Jesus is making great hast, to break in pieces all these Kingdoms 10 Ibid, 6. 11 Ibid, 7. 12 Capp, “A Door of Hope Re-opened," 21. ​ ​ 13 Tombes, Saints no Smiters, 4. ​ ​ 14 both new and old” and he thrilled to see “the Whore of Babylon, with the Kings of the earth... wearying themselves in new Counsels, tiring out their Spirits in obviating the feared and 15 suspected designes of the praying awakened Saints”. The Fifth Monarchists were using no metaphors when they predicted that within their lifetimes they would witness Jesus coming to smash the civil powers and become the sole monarch of the world. Monarchists like Tillinghast were literalist in their interpretation of Scripture. Their exegesis centered not on abstract interpretation but the revealed word of God as they saw and felt it. It was this exegesis that led them to their belief in the return of Christ and his rule over Christendom. While the sole legislative power was to reside with Christ, the saints of the world were to have a prominent role in the coming Fifth Monarchy. William Aspinwall, in A Brief ​ Description of the Fifth Monarchy, argues that the saints “shall be his Vicegerents during the ​ 16 time of this Monarchy.” In anticipation of the coming of Christ, the powers of this world must be torn down (whether through violence or through the inevitable will of God was not directly stated) and a council of holy men was to reign over England like the Judges of Israel. “The supream authority I conceive will rather be placed in others, who as the supream Councel of the State or Nation, are to mannage the affairs of State, and to study how they may enlarge the Kingdom of Christ, and demolish the Kingdom of Antichrist, or the relicks and remainders 17 thereof.” This Sanhedrin would last until the arrival of Christ, at which point he was to be given full power over the realm and the saints were to transition to the role of subordinate officers.
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