The originall of the dominion of princes, founded upon Gods soveraignty over the whole earth, or, The kingly prerogative, instituted by God, and proved from the holy scriptures to be jure divino by R.W. ...

CHAP. XI.

The Contents.

No new Light after the New Testament. What was both before and under the Law, dyed not with the Law, but was confirmed by the Gospell. Evangelicall Rules and Examples in this parti∣cular, followed by Primitive Doctrine and Practice, abun∣dantly justified by others. The Divine Power of Kings, Saint John 10. 34. not sequestrable away (by distinction) from their Persons, but to the prejudice of the Deity of Christ. The Text of Psalme 82. 6. [I my selfe have said, You, your selves are Gods, and all of you the sons of Gnelion] further cleered. Our Saviours owne Argument from that Text. Further mani∣festations amply performed elsewhere, not needed here. Christs owne Assertion, that Tributes and Customes were payed unto God in Caesar. Neither Livelihood nor Life it selfe, can coun∣tenance Self-preservation by Resistance of lawfull Princes, in those who assume the name of Christians; if the Doctrine and Example of Christ, be onely that which can denominate Christians.

1. ANd now having given a briefe Map of the Longitude and Latitude of such places of Scripture (in this Point) as my weak observation was able to describe, and this small modell would permit. In which description, I have (as occasion required) still had recourse unto the New Testament; the last of Lights that unaccursed man may expect. Christ Jesus being the true light who lighteth every one that cometh into the world; either this present, or that to come: and in the golden Candlesticke, or holy Bush of the sacred Scriptures ever burning, but never consuming either himselfe or it. Who himselfe came downe from Heaven, unto the last alive of his blessed Secretaries (his beloved Saint John) and set his conclusory Seale unto the last written Book of all the 27. of his last Testament. And in the last clause thereof, affixed his

Commination, accursing all those, who adde (new Lights) to, or take (the true Light) from, the therein sealed Canon.

2. I shall not spend time in doing what is done. These being undeniable Principles, That whatsoever (with the approbation of GOD) hath been continued from the beginning of the world, and hath remained ever in, and under the Law, dyed not with the Law, but is of the perpetuall Law of Nature. Secondly, That Christ came not to dissolve any part of the Law of Nature; neither doth it need any particular ratification in the Gospel: though ex Abundanti, this great Point is impregnably fortified in that unalterable Covenant.

3. But in this particular, there is no need, were there no more written, then that most incomparable forementioned Tract, against Resistance of the lawfull Magistrate under colour of Religion, with the Appendents thereof. Unto which, some have (now) for a long time been indebted, for ought that I could heare; I being a man, who (for these late years) have still lived in the greatest throng of the Disturbances of this world; and in the greatest soli∣tude of Bookes; as having ever been out of their acquaintance, or ••ode▪

—Quando fie•• (A••ite) Liber?

4. In the New Testament invincible it is, and cleerly deduced thence, That Monarchicall Power is immortall, as being the Power of GOD; and that in opposition to any other Forme. As also, that paid Obedience is perpetually from all due unto that One▪ both by the Injunction of the ever-living Evan∣gelicall Precepts of Christ himselfe, and his Apostles; and by the ratification of the dying, never dying Examples of Christ himselfe, and of his Apostles.

5. Which was received for Catholike Doctrine in the purer Ages (which he hath proved) and hath continued in all times (which are worth a Live∣lihood, in any vindicative Record) by the Religious therein; who accord∣ingly have embraced Death it selfe, rather then for quick ending Ends, They would make abatement in either those Rules or Examples, by their Resistance of that Power: which Doctrine had its instauration when the Roman Mo∣narchy, was both Pagan, and by force newly erected: while the Senate was ready upon every overture, to pull down the Monarchy. Yet then, neither they nor we have ever found any Appeale to have been made from any Injustice or Persecution, to either the Senate or the People, nor yet their names so much as comparatively thought worth the mention: but suffering under the Tyrant,—Cui celsior ira, nefásque Justius: being made the Glory of the Gospel-Doctrine.

6. But lest I should seem to talke of Precedents, and forget Didactically to bring one Proofe of mine owne; I shall justifie all that hath been concluded, with the recapitulation of a few words from the mouth of Christ himself; John 10▪ 34, 35. I have said, you are Gods; and this Scripture cannot be evaded, or plaid fast and loose with at any time; or dissolved while there is time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this is the Principle whereby our Saviour pro∣veth

his Divinity: to wit, the knowne Divinity of those which have Regall Power: not as vainly now sequestred by distinction from their Persons; which if it were admitted, would destroy the Ʋniversality of our Saviours Me∣dium: take away the strength thereof, whereby he proved his own Personall Deity: and make the best Logicians that ever were (Christ and his Apostles) inferior in that Art, to this after-birth newly enlightned into the world: who might better have distinguished for their lives, against the Pagan per∣sons of Tiberius and Nero; but either knew not, or abhorred this knack. The least of all that hath been said in the cause, deserving an Answer.

7. Which upon the search of the Record will further appeare; it is (as hath been shewed) Psal. 82. 6. Ani Amarti, Elohim Atem: Ipse dixi, Dii vos. I my selfe have said it (in mine owne Person) you are Gods (in your Persons, or) your selves. First, I my selfe [Ani] exclusively of all others, (for none but he himselfe could create man, or any thing else; much lesse, onely by saying the word) and it is not barely expressed thus by the forming of the Verb, but by particular Article: I my selfe. So is the other by Article also, [Atem,] vos ipsi, you your selves, exclusively of all others, (those who tell you, you are seduced by evill Counsell, and unfit to governe) are (in respect of them) Elohim, as in your Persons.

8. And this was done (as hath been shewed) by the operative Word, which effected every thing that was made; and that so soone as it was ut∣tered. And againe [Amarti] I have said it, from the first Article of time that was; so that there was no time wherein this was not true of this his speech; who operateth not in time, but in himselfe, who was before all time. And in the instant, formally effected that, in actu Signato, which in actu exercito is daily produced. When he said in himselfe, Let us make Man in our own Image, after our Likenesse, and let them have Dominion: the just Right of Elohim.

9. Both these, the Articles, and the Power of this word [Amarti,] our Sa∣viour tooke care to expresse in the Greek, John 10. The accusation of the Jewes was Ver. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That thou being a man makest (not barely thee, but) thy selfe (in thy Person to be) GOD. He returneth upon them, that Divinity is annexed (not solely to the Office, but also) to the Persons of those, to whom this Effective Word of GOD was im∣parted: therefore, certainly he was such in his Person really, who was the Word that made them so truly in their Persons; and so, that this Act cannot be abstracted or distinguished away by Sophistry, from their very Persons. For his words (upon which he inferreth, that no robustuous ignorance or strength, can loose this Scripture from them) are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: If he calleth them Gods, to whom the (making) Word of God was [made;] for this is the English of the word: and not (barely) came, as a stranger to a stranger; but as unto the Prophets, who were made Prophets by this kind of coming (to wit, making) of the Word of God to them. If this had not been

so, our Saviour had been but an ill Logician; to conclude the Divinity of his Person (which was the Accusation and Question) from a Medium, whose strength had been extinct by the Trifle of this Distinction: for if Divinity were not annexed to their Persons, he proves nothing for his owne thereby. And therefore he takes care for this in the very first words of his Answer; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies illos ipsos; them in their very selves or Persons. So that plaine it is, that abstracting (to separation) of Divinity from the Persons of Kings (barely) to their Office, takes away this Proofe of our Saviours God-head.

10. So wretched is the proud poverty of those, who without the trea∣sures of the Gold and Silver of the Hebrew and Greeke Texts, will thinke themselves rich: and with the tumult and noyse of an Assembly, of a little Logick (worse then none) and the Latine and Copper of Scripture Translation, will make themselves bold against GOD and his Christs. And so much need have men to pray for, and pay for a learned Clergy, of the Institution of God himselfe; unto whom he hath promised his Spirit of Interpretation, accord∣ing to his Covenant made with his peculiar Tribe, for the duration of the Sun and Moon. Which he recounteth by this last of the Legall Prophets, (to shew, that the perpetuity of the Covenant of Knowledge, was not annexed (but temporarily) to the Persons of the Priests of the Law, but of the Gospel) who foretold the preferring of the last, into the Patrimony of the first; Mal. 2. and 3. Chap.

11. Now, lest any should be further beguiled into a beliefe, that any others are invested with this Name and Power of Elohim besides the King, and against him; I shall goe a little further in the unfolding of our Saviours present Text. For the next words [Ʋbne Gnelion Chulchem,] And every of you your selves (or Persons) are Sons of the most High. They have been expounped already; and the Supremacy of the King acknowledged by S. Peter and S. Paul) hath been proved from them, as the irresistibility from Elohim. The next words are (notwithstanding these Titles) You shall dye like men, &c. which words, are indeed an exclusion of all those from the Name and Power of Elohim and Ghnelion, who are not Kings. You Kings are not so Elohim, but that you shall dye like (whom? Invincibly it must be) those who are not Elohim: from whose commune condition (in this particular) this shall not exempt you. Who those are, who are not Elohim: first, the Democraticall ag∣gregate body of the People; the words are, Achen Che-Adam Temuthun: (Achen) Truly and indeed (Temuthun) you (all before specified by your names of Elo∣him and Ghnelion) shall dye. (Che-Adam) not onely like single men in the Indi∣vidualls; but mankind, in the whole Aggregate thereof included in Adam: from whom, none can be exempted; in whom, all, and every one were in∣cluded. So that cleerly from hence, the People, yea, in their whole Aggre∣gate capacity, are excluded from the Name and Power of Elohim.

12. Secondly, the Aristocraticall Senate, is apparently (in the next words) shut out also: And you shall dye (notwithstanding that you are Elohim, like one of those who are not so; to wit) like one (Hasarim) of the Princes. Those who are no otherwise Elohim, then as (in the first Verse) they are taken into the Kerev or closet of him that is (though mortall, yet otherwise) Elohim indeed. So that undeniably by this Text is justified, (that which before was proved) that no man whatsoever is invested with the Name and Power of Elo∣him, but in relation to those whom Ghnelion hath constituted (in Subordi∣nation) under him; and not in relation to (and therefore not against) any whom GOD hath set over him.

13. Now all this our Saviour makes the Medium à notiori, (as a knowne Principle) to prove, that Divinity was not in him as in the former Prophets, to whom it came, as to its Inne, not as to its proper Habitation; there be∣ing many times when the Word of GOD came not to them. Therefore, he preferres this Medium from them (to wit Kings, by reason of the standing Image and Commission of Elohim, in, and to them) unto whose Persons (as his words import) Divinity was by a perpetuall Law annexed. If a Prophet (notwithstanding his miraculous, both Predictions and Actions) had said that he was Elohim, he had deserved to have been stoned. But of the King, it is an eternall and knowne truth.

14. The Argument I take to be this. Pardon Lord Jesus the weaknesse of the Urger.

• That which is perpetually (as founded upon an undissoluble ground) true of him, who is but the in the Image of Elohim: That is much more true of him, who is both the Image and Likenesse of Elohim, and no blasphemy; (implyed Ver. 36. For he was both Sanctified, wherein the perfection of the Likenesse con∣sisteth: and Sent, wherein the Power of the Image standeth.)
• But, that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ille ipse) hath Divinity annexed to his Person: Is perpetually (as founded upon an indissoluble ground, true of the King) who is but in the Image of Elohim.
• Therefore, that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ille ipse) hath Divinity annexed unto his Person: Is much more true of him (to wit, Christ) who is both the Image and Likenesse of Elo∣him; and no blasphemy.

15. Concerning the Divine Ʋnalterable Evangelicall Precept, for obedience unto Princes, though tyrannous Persecuters; and Non-resistance of any who hold the place of GOD: as also what was the received Interpretation there∣of in the Primitive times. And concerning the celsitude of Christianity, in the Doctrine of Self-denyall, and taking up the Crosse, (whereby it visibly tri∣umpheth over the gayest of all Religions, which from the beginning have bewitched the world: as also the contrary Doctrine of the Zealots, and ta∣kers up of the Sword. The forementioned most Christian Tract, hath taken off my feeble hands. I shall gladly conclude with the Example of my Lord.

16. I shall not declame how ill it hath been followed; but pray that it may be better. First, concerning his honourary acknowledgement of the Justice of the imposition of Taxes and Tributes, (which hath beene made a shift to be made the incentive of our calamities) I forbear that which our Sa∣viour declares to be of the Jura Majestatis, or Rights of Soveraigne Prero∣gative; and the consequences thereof; to wit, the Impression of the Image of Caesar upon the Publike Coine. Which (Mat. 22. 21. he makes his Medium to prove Tribute to be due to Caesar. I insist onely upon the Illation, Therefore render, (of his,) not give (of yours) the things that are Caesars: to wit, the Tax or Tribute which he requireth: and by so doing, you render unto God the things that are Gods; whose Image Caesar beares, as the Tribute money beares Caesars. And that this must be the drift of our Saviour in these words, it ap∣peares; for that in the Question, there was nothing of doubt moved con∣cerning GOD: but as Saint Paul, Rom. 13. 6. For this cause pay you Tribute; for they are (Gods Ministers) attending continually upon this very thing. So our Saviour answereth here, that Caesar requires it not in his owne, but in the Right of GOD.

17. That all the Right which Caesar hath unto it, he hath from GOD; and that he hath GODS Right; our Saviour (in his owne case, and when he had not wherewith to pay it) expresseth, Mat. 17. 25. Of whom doe the Kings of the earth take Tribute? Of their owne Children? or of Strangers? Saint Peter (unto whom the Question was put) answereth, of Strangers. Jesus replyeth, Then are the Children free. Concluding from thence his owne exemption, as being the Son of Him, in whose Right the Custome and Tribute were due. For it is evident, that Christ was none of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, None of Tibe∣rius Caesar his own Sons: but he was His, to whom by Caesar, the Tribute was due debt; and who did receive it in Caesar. Otherwise, the words of him who is the Wisdome of God, had been devoid of ordinary Reason; whose Plea was most▪ strong, if he who is the Wisdome of God, knew how to argue for his im∣munity from the same.

18. But in the next Verse; Though Caesar have no Right to it from (Ʋs) yet lest They (who are his Officers) be angry, go a fishing and pay it: which course I am sure is Christian, and would not mis-become any times. Where it may be observed, that they who are invested with Power that is Divine; have a little more Priviledge then the sons of Adam in commune. For it is, lest they should be angry with (Ʋs,) and give it for (Thee and Me;) but Capiet qui capere potest.

19. Concerning the demeanour of Christ, submitting himselfe unto the death; it is that which we all pretend to looke for benefit by: and there∣fore should all consider: when He who was the Founder of Christianity, was to gather to himselfe all the Kingdomes of the Earth into one Family; while He∣rod, Pontius Pilate, and the People of the Jewes were gathered together against

Him, as Psal. 2. though he wanted not Power to make Resistance; Perdidit Vitam, nè perderet Obedientiam: He quitted his Life to preserve his Obedience. To doe thus, rather then to Resist the Power of an Heathen Prince; which he acknowledged (though the Deputy unjustly used his Authority) to be from Heaven, I am sure is Christian; from the Example of Christ, walking according to his owne Rules.

20. And Saint Peter saith, 1 Pet. 2. 21. This was to leave us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Example for Christian Imitation: this I am sure is recorded for Christian Do∣ctrine to remaine for ever. To doe thus, by good Logick and true Paronymy, from Christ, I can denominate Christian. But they have the luck of it (if they may escape Scot-free) who can conjugate such Oppositions; and make that Chri∣stian, to doe contrary to the Doctrine and Example of Christ. And that as mat∣ter of Religion for Conscience sake, contrary to both; both of Christ and his Apostles. And further yet to erect this, as the chiefe Ensigne and note of Chri∣stianity; and to teach and enjoyne men to spend their blouds in this Cause, to establish a contrary Foundation; and to enjoyne an opposite Covenant. For my part, as yet I know no new Christ, nor no new Gospel to learne the contrary from, and therefore Contentus hoc Catone: I will (as I am bidden) walke on this way. For it is an Article of my Creed, that he who trode it, Ascended into Heaven: animated by him who went before me.

—Adsum Caesar ubique tuus (Liceat modo) nunc quoque miles.

• Whereupon my Tenth Quaere is.
  • Since all Christian Kings (more singularly then other Princes) have the Divine Power of Elohim and Messiah annexed to their Persons, and not barely to their Offices. And since our Saviour made this Annexation, (viz. to their Persons) His Argument à Notiori, to refute the imputation of Blasphemy, for his affir∣ming the Divinity of his owne Person. And since', by the Gospel Doctrine and Practice, Obedience even unto Monarchicall Tyrants; in Self-denyall; and ta∣king up of the Crosse; is set forth as the differentiall note of Christians: And Re∣bellion (with the Sword, or otherwise) is declared damnable. And paying and yeelding Tribute, Life, and Livelihood it selfe; is that which onely (from both Precept and Example) can denominate Christian.
  • By what Logick they can distinguish away their Blasphemy, and Paronymise them∣selves into the name of Christians? Who against Christs Gospel-Information, Precept and Practice, affirme the Power of Dominion to be in the People! And that we may oppose those, whom the Gospel-Doctrine teacheth us, rather to dye then Resist.

• My first Argument is concerning the Argument of our Saviour, S. John 10.
  • Every Doctrine which dissolveth that indissoluble Principle, by which our Saviour Christ vindicated the affirmation of the Divinity of his Person, from the im∣putation of Blasphemy: Is blasphemous; and the Maintainers thereof had need to be sure of a new Christ.
  • ...

• ...
  • But the Doctrine that asserteth, that the Regall Power of Kings is not Divine; or that it is distinguishable away from their Persons: Dissolveth that indissoluble Principle, by which our Saviour Christ vindicated the affirmation of the Divi∣nity of his Person, against the imputation of Blasphemy.
  • Therefore, the Doctrine that asserteth, that the Regall Power of Kings is not Divine; or that it is distinguishable away from their Persons: Is blasphemous, and the Maintainers thereof had need to be sure of a new Christ.
• Secondly, concerning the Text urged by our Saviour out of Psal. 82.
  • Every exception of common Similitude between two severall Predicates, which agree in aliquo tertio: Is a negation of Identity between the Proposed and the Likened, in the particulars Predicated.
  • But in the Proposition, Psal 8••. You are Elohim, or you are all of you the Sons of Ghnelion; and these, you shall dye like Adam (or the community of mankind, whether singular or aggregate) and you shall fall like one of the Princes (or particular members of the Senate;) There is an exception of common Simili∣tude, (viz. of death) between two severall Predicates; To wit, Elohim, and the Sons of Ghnelion (Kings in their Persons,) and between Kings and Adam, and between Kings and Peers.
  • Therefore, in the Propositions abovesaid, there is a negation of Identity between the Proposed and the Likened, in the particulars predicated. So that neither the whole People, nor the peers or Magistrates (with relation to the King) are invested with the Name and Power of Elohim.
• Thirdly, concerning the root of all evill, the first degree of Antichristianisme.
  • They who deny their whole Livelihoods to God when he requires them, and that contra∣ry to Christs Information, Precept, and Practice: Cannot be Christs Disciples.
  • But they that deny their Impositions to Kings when they require them: Doe (at the least) deny their whole Livelihoods to God when he requires them; and that contrary to Christs Information, (viz. That God is he to whom in Kings they are due) contrary to Christs Precept, of rendring them to Kings; and contrary to the Practice of Christ, so paying them, that therewith he proved, that he paid them to God.
  • Therefore, they who deny their Impositions to Kings when they require them: Can∣not be Christs Disciples.
• Fourthly, concerning the denomination of Christians.
  • They who hazard their Livelihoods and Lives, contrary to the Information, Pre∣cept, and that Practice of Christ, which he left for all men in the like case, for an Example to imitate: Can by no Logick be denominated Christians, but that which is contrary to that glorious Name.
  • But they, who (when they have strength to doe it) doe Resist the Regall Power, and will not part with both Livelihoods and Lives, rather then make such Re∣sistance: Doe hazard their Livelihoods and Lives, contrary to that Informa∣tion,

• ...
  • Precept, and practice of Christ, which he left for all men (in the like case) for an Example to imitate.
  • Therefore, they who (when they have strength to doe it) do Resist the Regall Power, and will not part with Livelihoods and Lives, rather then make such Resistance: Can by no Logick be denominated Christians, but that which is contrary to that glorious Name.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉