Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	power_n	spiritual_a	temporal_a	1,927	5	9.8031	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86678	The divine right of government: [brace] 1. naturall, and 2. politique. More particularly of monarchie; the onely legitimate and natural spece of politique government. VVherein the phansyed state-principles supereminencing salutem populi above the Kings honour: and legitimating the erection of polarchies, the popular elections of kings and magistrates, and the authoritative and compulsive establishment of a national conformity in evangelical and Christian dutyes, rites, and ceremonies, are manifested to be groundlesse absurdities both in policy and divinity. / By Mich: Hudson.	Hudson, Michael, 1605-1648.; Stent, Peter, fl. 1640-1667, engraver.	1647 (1647)	Wing H3261; Thomason E406_24; ESTC R201931	147,691	220

own dear Sonne with this Royall Prerogative giving all things and all power over all creatures into his hands and such a Kingdome and Dominion as should have no end Esai 9.6 Psa 2. Luke 1 32.33 Iohn 13.3 Which places as likewise all other places of Scripture which attribute any Sovereignty or Dominion unto Christ are to be understood onely of this Internall government for of all externall and worldly power and authority Christ utterly declined and disclaimed the administration and exercise reproving the giddiness and precipitancy of the peoples affections who would have obtruded the honour of a King upon him when they were transported with admiration of his miracles feeding of five thousand men with five loaves and two fishes John 6.15 For his kingdome as himself acknowledged to Pilat was not of this world and therefore he taught his Disciples by his own example to eschew the affection of that kind of power and domination which the Kings of the Gentiles exercised over their people leaving them a perfect president of meeknesse and humility in himself by taking upon himself the form and practising the duties of a servant not disdaining to wash the very feet of his Disciples John 13. Whereby it is evident to whom the propriety of Interest and title to this Internall Regiment of Right appertaineth and upon a further scrutiny and inquisition concerning particulars it will appear that the practise thereof hath alwaies gone accordingly and the actuall administration and exercise of all power and authority over the Intrinsecall Acts and Effects of the soul hath alwaies been the peculiar priviledge and prerogative of God But for an Introduction hereunto it will be requisite to premise the severall sorts of divisions and Subdivisions which are Incident to this Internall Regiment by reason of the various circumstances whereunto it doth relate with one Objectum modus media finis 1. The first Circumstance is the object or matter whereupon God doth exercise his power and that is upon the Intrinsecall acts and effects of the soul 2. Circumstance is the manner how God doth exercise his power upon these acts and effects of the soul 3. The meanes whereby God doth exercise his power upon these acts and effects of the soul 4. The end for which God doth in this or that manner by this or that meanes exercise his power upon these Intrinsecall acts and effects of the soul 1. The first division then of this Internall Regiment is taken from the diversitie of the object or matter thereof viz the Intrinsecall acts and effects of the soul which are differenced by vertue of the different faculties from whence they proceed which are the understanding and the will each of whose acts do likewise admit of a Subdivision by reason of the diversitie of the subordinate object or matter whereunto they relate which may be either Spirituall or temporall matters So that from this first division and Subdivision do arise these four kinds of Internall Regiment 1. That kind which respects the understanding in reference to Spiritual matters 2. That which respects the same in reference to temporall matters 3. That kind which respects the will in reference to Spirituall matters 4. That which respects the same in reference to temporall matters 2. Againe every one of these four sorts of Internall Regiment being considered in relation to the manner how God doth exercise his power upon the Intrinsecall acts and effects of the Soul are capable of a second Subdivision for God doth work upon the severall acts and effects both of the will and understanding after a two-fold manner upon the understanding either by way of Illumination or by way of Infatuation upon the will either by way of Obduration or by way of Mollification and conversion by vertue of which severall sorts of operation upon the understanding and will These four kinds of Internall Regiment above mentioned may be Subdivided into eight subalternate species 3. Againe every one of these eight sorts of Internall Regiment may yet be Subdivided in reference to the meanes whereby God doth work upon all these severall objects after all those severall wayes for either God doth operate immediately by the speciall and extraordinary meanes of his Spirit or mediately by the common and ordinary meanes of the Creature Each of which meanes being applicable to every one of the eight species of Internall Regiment before recited may branch out those eight species into sixteen particulars 4. As for the last Circumstance to which this Internall Regiment doth relate viz. The end for which God doth exercise his power upon the Intrinsecall acts and effects of the soul I conceive it doth rather qualify then multiply the seveall species or kinds of Internall Regiment for the end is the very reason and cause wherefore and the very rule and square whereby God doth by this or that meanes in this or that manner exercise his power upon the severall acts and effects either of the understanding or the will whether it be in Spirituall or in temporall matters And this end being primarily his own glory It is the very Primum Mobile which giveth motion and action to all the wheeles of Gods providence for as in all other reasonable Agents so in God the most reasonable The end is Primum Intentione though ultimum executione and that which incites his will to every action Now Gods glory as it respects humane creatures of which we now speak as being the object wherein both the nature and parts of Gods internall Regiment are made most conspicuous to us is manifested two waves First by his mercy Secondly by his justice which two do constitute two severall ends of Gods internall Regiment viz. First the manifestation of his mercy and goodnesse in the exhibition of blessings and benefits to the godly Secondly The manifestation of his power and greatnesse in the accumulation of curses and judgements upon the wicked And therefore wheresoever we find any particular acts of Gods internall Regiment in any of all the forementioned kinds thereof recorded in Scripture as indeed there is no one kind amongst all the sixteen severall sorts whereinto it is distinguished but God hath upon some one or other occasion left us an expresse from his own Spirit to evidence his Right and Title thereunto materia modo medijs predictis as I shall demonstrate in the next place there we shall find likewise one of these two ends recorded for the ground and cause of that particular act of Government and providence in God But least the reader should imagine these divisions and Subdivisions of Internall Government to be some meer Logicall or Metaphysicall Notions it will not be Impertinent by instances in particular acts of Gods providence relating to every perticular kind of Internall Government to demonstrate all the foresaid divisions to be expresly grounded upon the word of God And because the first eight of the foresaid species of Internall Regiment relate unto the understanding the latter

meerly by possessing their fantasies with such conceits and the Devill himself acting for them the same things which the witches beleeve that they act themselves for as the Devill cannot adde one cubit unto a mans stature so neither can he diminish any thing thereof Mat. 6.27 For the very reason which Christ useth in that Text to perswade men to a confidence in God is because he alone is able to do those things for us 3. In qualities wherein the Devils delusions are most common and frequent partly by reason of his Art and dexterity whereby he effecteth things though feasible in their own nature and by Humane art so farre exceeding our capacity and apprehension that we through our ignorance account them Miracles partly by vertue of such transcendant faculties as God hath enriched his Angelicall nature withall whereby he hath power not onely to move himself with incredible swiftnesse but the bodies also of other creatures as when he transported Christ from the wildernesse to a pinnacle of the Temple and thence again to an exceeding high mountaine Mat. 4. Or by vertue of his power over Inferiour Devils and so he helps the Demoniack Mat. 9.34 Bat the accurate discussion of these points concerning the miraculous power of God and the manifold delusions of the Devill in Imitation thereof would require volumns whereas my purpose is but onely for Method sake to touch upon these things by way of preface and Introduction to that which followeth CHAP. V. Of Ordinary Regiment THE second sort of Externall Regiment which is the opposite species to Miraculous Government whereof we have already spoken is Ordinary and Common Regiment which may be thus described ORDINARY REGIMENT is the Administration and exercise of that Power and Authority which the superiour hath over the Extrinsecall Actions and Motions of the inferiour after a common vsuall and Ordinary manner Now this Ordinary and usuall sort of Externall Regiment may be considered two wayes 1. In its Primitive and Originall capacity 2. In its Derivative and Executive capacity 1. I say in its Primitive and Originall capacity and so it is the peculiar Right and Prerogative of God who is the principall Agent and by his constant and continuall wisdome and providence doth guide order and dispose all the Extrinsecall actions and motions of the Creature for his own glory and the good of his children without which no humane wisdom or experience no humane care or circumspection were able to direct or bring them to those ends And in this sense the Prophet David in that Psalm of providence Psa 107. attributeth the Regency of all Extrinsecall actions and motions in the creature totally to God demonstrating all the affaires both of the Godly and wicked whether at sea or land whether in City or wildernesse whether in or without the body to be ordered and regulated by God according to his rules of mercy and justice And Christ himself Mat. 6. doth exhort us diligently to cast all our care upon God for two reasons First because God doth provide whatsoever is necessary for the sustenance of our lives whether it be food or raiment as he proveth by instances in his providence and care for creatures of farre lesse value and estimation then men For he plentifully feeds the very Sparrows and doth sumptuously cloath the very Lillies Secondly because God doth carefully protect us from all injuries in regard he hath taken the number of the very haires of our heads not one whereof without his wil pleasure can be puld away by our most potent violent enemies Nay the Lord himself in his disputation with Iob alledgeth many unanswerable Arguments to convince his judgement in this point by Instances in his own Regency of the Extrinsecall actions of many creatures who therein are wholly exempted from the Rule and Dominion of man as we may read at large in the latter part of the book of Iob from Ch. 38. unto the last 2. This usuall and Ordinary kind of Externall Regiment may be considered in its Derivative and Executive capacity and so it is Communicated by God unto the creatures to whom he hath delegated an Instrumental power for the Immediate execution of his will and pleasure in the actuall Government and Rule of the Extrinsecall actions and motions of the creatures of this inferiour world A further Illustration whereof is presented unto us in the explication of the severall parts of this second sort of Externall Government arising from the severall degrees of superiority and subordination amongst the creatures which considered together with the Creator do constitute a compleat Category of this Ordinary sort of Externall Government wherein we have the very form and Method of Gods usual and ordinary Government of the world and the creatures therein and in what manner God doth make use of the Ministery and service of one sort of creatures in the rule and Government of another in relation to their Extrinsecall actions and motions the series of which Categorie comprehends these four degrees of superiority and subordination 1. The summum Genus and that is God who hath the superiority and preheminence over all other Entities in relation to this Externall Government but hath not any superiour to command or Govern him 2. The first subalternate species and that is the supernaturall and Spirituall Agents which are the Angels who in relation to God are subordinate and have a superiour Guide and Ruler over them But in relation to all other creatures themselves are the supream Guides and Rulers and do alwaies give but never receive any commands from any other creature 3. The second subalternate species and that is the Intellectuall Agents viz Men who in relation both to God and Angels are subjects and inferiours and are by them ordered aad commanded but in relation to meer naturall Agents are Kings and Governours receiving sufficient Commission from God for that purpose Gen. 1.28 and Cha. 9.2 4. The last lowest and indeed the Infima species in this predicament is the naturall Agent which comprehends all other particular kinds of creatures of this inferiour world which in relation to al the three former sorts of Agents are altogether subordinate and inferiour neither have they any other specificall kind of Agent subordinate to themselves who doth receive and obey their Commands but yet I deny not but they are capable of many particular degrees of subordination amongst themselves of which in its due place after we have spoken of these more Generall and Eminent degrees and distinctions of the creatures mentioned in this predicament From all which it is evident that God being a God of order and not of confusion as he did not in the beginning Constitute all his creatures in a parity of Excellencie and perfection in respect of their nature so neither did he constitute them in a parity of Power and Dominion in respect of their policy So that whereas the Naturalists do generally distinguish the creatures by vertue

his option as the most glorious disguise for that grand Impostor the man of sinne wherein to act his Antichristian and blasphemous tragedies in the latter dayes which Saint Paul speaks of 2 Thes 2. For though Satan be the greatest Maligner of all Divine truths yet we are sure he is the most exquisite knower and the most Artificial Imitator thereof And therefore to create the greater esteem and Reverence in mens hearts of the Power and Majesty of his Eldest and best beloved Sonne he wil be sure to usurp that form of Government which is most glorious Divine and plausible in the eyes of men to make his delusions more Potent and Effectuall Now the Text plainly declares that Antichrists Government shall be Monarchical and that he wil admit of no competitor but will exalt himself above all that is called God or that is worshipped so that he as God shall sit in the Temple of God shewing himself that he is God The meaning is that Antichrist shal Reign as an Universal and absolute Monarch here on earth And the same happinesse which the erronious expectations of the Jewes are fixed upon and hope to receive by the Government of the Messiah at his comming who as they conceive shall be absolute King and Monarch of the whole world and exercise an absolute Power and Authority over all Kings and Nations both in Spiritual and temporal matters as Priest and King to fulfil the Type of himself prefigured in Melchizedech and as King and Prophet to fulfil that Type of himself prefigured in David and Solomon the same will Antichrist pretend to communicate by his Government to all his Disciples and subjects both Jewes and Gentiles Vsurping the same temporal and Spiritual Power and Soveraignty which the Jewes through misinterpretation of Scriptures Attribute unto Christ And practising all the lying Miracles and Delusions which the power of Satan can effect for confirming the belief of his Monarchicall and just Power and Majesty in the minds of men 5. The fift sanction whereof Monarchie doth participate is Divine Accomodation God himself sitting and apportioning this blessing of Monarchie for the most commodious Instrument and meanes to advance virtue Piety and more especially unitie and concord the Basis and foundation Salutis Populi and to suppresse vice and iniquity more particularly civil discords and dissentions the very Morbi laethales populi Rei publicae whereof the Lord himself exhibited a manifesto to the Israelites after they were setled by Joshua in the ful possession of the land of Promise when the Lord to the intent the Israelites might take a more full and perfect Estimate of this blessing of Monarchie did after his customary Method in conferring blessings upon his people by making first the opposite curses or privations thereof an Introduction thereunto first make them sensible of the mischiefes and inconveniencies which accrewed to a Nation through want thereof whilst there was no King in Israel For in those dayes saith the Text every man did that which was right in his own eyes which right was measured by the law of their own lusts as appeares in the Theft and Idolatry of Micah Jud. 17. In the Idolatry and Rapines of the Danites Jud. 18. In the abominable Beastialities of the men of Gibeah Jud. 19. And those bloody Intestine dissentions and civill wars which accrewed thereupon between the Benjamites and the rest of their brethren Jud. 20. All which enormities the Holy Ghost justly imputeth to the want of a King and Regal Government in Israel Notwithstanding the Sanhedrim or great Counsel of the Israelites was not wanting in those dayes as appeares Jud. 21. Where mention is made of that Court of Elders which was composed of the select Elders of every tribe which onely had cognizance of those High and Capital offences from which they undertook to free the six hundred exiled Benjamites which none of the Inferior Courts of justice could do which yet were not then wanting neither in all or most of the Cities in Israel as in Succoth Judg. 8. And in that Citie which Boaz inhabited Ruth 4. But although all these subordinate Magistracies and Courts of justice were then in Israel yet the Holy Ghost in every passage inculcateth the defect of a King to be the cause of those many and grievous enormities and offences incurred by the People which were the cause of many grievous judgements upon that Nation For when they forsook the wayes of God and followed their own inordinate lusts God likewise forsook them giving them over to the lusts of heathen tyrants and making them which hated them lords over them Now after God by his judgements had humbled them and made them capable of the renewall of his mercy in their deliverance it pleased the wisdom of God alwaies to raise them some one man to be a Judge Monarch and Captain over them by whose hand he wrought that deliverance for them No doubt God could have wrought their deliverance by diverse other meanes as he did in the dayes of Hezekiah when he delivered both King and people by an Angel 2 Kin. 19. Or in the dayes of Ioshua when he slew the Amorites by hail-stones from Heaven Ios 10. Or in the dayes of Samuel when he slew the Philistines by thunder 1 Sam. 7. Or as Christ delivered himself from the first attempt of the Soldiers who came to apprehend him whom he overthrew with a blast of the breath of his mouth Iohn 18.6 As he shal likewise overthrow Antichrist and all his power at the last day 2 Thes 2. But yet it pleased God in all their captivity's and distresses during those sinful times wherein they wanted a King and Regal Government to raise them up occasionall Monarchs and Judges for their occasional deliverances thereby to manifest unto them the benefit of Monarchie and how conducent Regal and Monarchicall Government was to their constant security and happiness 6. The sixt Sanction whereof this blessing of Monarchie doth participate is Divine Regulation God himself prescribing Rules and Lawes for the mutual deportment of the parties interrested in this Relative blessing of Monarchie which are the Relatum or Monarch and the Correlatum or Monarchists and subjects and that first concerning the Monarchs consignation and election unto that Dignity Deut. 17. but the punctual discussion of this point pertaines more properly to another place where we treat of Monarchie in its Natural acception as it relates to that Supremacy which doth preheminence the Monarch above all others within the same society Secondly concerning the Relative dutyes of Monarchs and Monarchists in which point both the old and new Testament are very plentiful but the punctual discussion of this also pertaines properly unto that part which speaks of Monarchie in its last and Theological acception as it relates to those dutyes which are the end of Monarchie And these are the grounds whereupon I conclude Monarchie to be Jure Divino not Explicito which is proper onely unto

the Covenant which is the obligatory part and as they truly alledged implyeth a mutual engagement of the parties therein concerned Now the parties Primarily and Originally concerned in this Covenant are two viz God upon the one party and the people upon the other party as Moses declareth when he reciteth that Original and general Covenant which is indeed the ground of all other particular Covenants Lev. 26. Deut. 28. And therefore Solomon maketh this Covenant a ground why people should obey the Kings Commandments not as the Kings but as Gods Commandment which he termeth the oath Eccles 8.4 is not so much between the King and people as between God and the people For the King is onely the Deputative party assigned by God and entrusted by him for the performance of this Covenant upon Gods part And therefore the Lord doth make the King gracious or Tyrannical to the people according to their own deserts and their regard to this Covenant upon their own part as Solomon declares Prov. 21.1 The Kings heart saith he is in the hand of the Lord as the rivers of water he turns it which way soever he will viz either for a vengeance or recompence to the people as the Lord himself judgeth of their merits And though the King may spare the wicked and persecute the Righteous even unto death as Pilate did our Saviour yet even in that the King doth but execute Gods decrees as the holy Ghost declareth concerning that unjust judgement of Pilates Acts 4.28 For Pilate did nothing but what God had determined before to be donne And therefore when the King passeth a judgement which we imagine to be unrighteous we must not look upon the Kings judgement and consider that it commeth from him and still refrain both our mouths and hearts from cursing the King Eccles 10.20 For when the King doth that which by the publique law is not warrantable and just he is not therein unjust to us but to himself For though he do not observe the Rule which God hath set for him to judge by and therefore must account to God for the breach of the trust received from him yet he cannot transgresse the Rule of Gods Eternal Decrees which God hath appointed us to be judged by According to which Law God by the Kings mouth and sentence doth punish even our most secret sinnes For every mans judgement is from the Lord and not from the Judge or Ruler Prov. 29.26 So that in a word the King may do male that s a wrong to himself for which he is accomptable to God but he cannot do malum that is any wrong to us by inflicting any thing upon us which is not just and according to our deserts from God whose place the King supplyes in judgement which is the ground of Solomons assertion that The Kings lips do pronounce Divine sentences and that his mouth transgresseth not in judgement Prov. 16.10 Now therefore upon these grounds of Solomons it is manifest that there is no sense why the people should claim any power over the King by vertue of this Covenant 1. Because he is not their Deputy but Gods and every man must account to him for his actions who doth constitute and depute him As when the King doth depute a Judge for any Province or City the people under his command have no power to question him for any act which they conceive unjust but either by petition to that Judge or else by their addresses to the King his Master whose trust all corrupt Judges do deceive and not the trust of the people For they never received any Power or Authority from the people but from the King And in like maner the people for redresse of their grievances from the kings oppressions must address themselves to the King by petition and if that prevail not then to God by prayer who is the Kings Lord and Master and from whom he receives his power and whose trust he breaks by acts of injustice which is ultimum Refugium as Samuel declares when he prophesieth of Sauls Tyranny whereby the people should be grievously oppressed as the Prophet foresheweth for redress whereof the people when the King would not hear them should cry unto the Lord. 1 Sam. 8.18 Other meanes of remedy then which the prophet Samuel did not dream of nor could not prescribe to the people to make use of and whereas if he had conceived resistance to be lawful he might soon have found out that way and have advised the people so to provide for their own security 2. Because the people never received injustice from the King if they look upon themselves for the judgement is the Lords who cannot do injustice nor break the Covenant upon his part although the minister or Deputy may fail and offend in the execution of his office in his own particular which is his own guilt As a Hangman that executes the just sentence of death upon a malefactor if in doing his office his intentions have not reference to the sentence of justice but the satisfaction of some private grudge or some covetous design or the like that officer is guilty of murder although the Malefactor receive from his hands nothing but his due deserts And thus much I hope may be sufficient to declare the errour and vanity of that opinion that the peoples consent and approbation are the ordinary and Instrumental meanes and causes of that supremacy and Soveraign power which doth preheminence the Monarch above all others within the same society and from whence he derives his title to the Regal Diademe I shall in the next place proceed to speak of the just efficacy and virtue of birth-right as to this purpose CHAP. VII Of the Title of Birth-right THE second opinion concerning the efficient cause and meanes of this Supremacy and Regal Dignity is that which Imputes it to Birth-right and Hereditary succession The efficacy whereof as to this purpose the Scriptures do set forth in five p●●ticulars 1. In the prerogatives of the first-born who were ho●● 〈◊〉 by God with a double fanction 1. Ceremonial which did meerly Typical and common to man and beast Exod. 13 2● 〈◊〉 this sanction did not qualifie a man in relation to any temporal honour but prefigured onely the Spiritual prerogatives of Christ the first-born amongst many brethren 2. Natural which sanction did preheminence the first-born above all his brethren in honours and possessions as the Lord declared to Cain Gen. 4.7 And Isaac to Jacob who although he was younger then Esau yet obtained that prerogative by promise from God Gen. 25.23 Which by composition was confirmed from Esau himself Gen. 25.33 which was the ground and cause why those prerogatives of honour Soveraignty and possessions were confirmed unto him by his fathers blessing Gen. 27.28.29 And Jacob acknowledged the same honour and Supremacy to pertain unto Reuben his eldest sonne but because Reuben had forfeited that honour by defyling his fathers bed and Simeon and Levi the

excellency worth and goodnesse which God doth communicate unto men for the Regulation of their owne private affections and the exercise of a pious and vertuous life of which Honour every man in the Common-wealth is equally capable 2. Politicall Honour is that excellency worth and goodnesse which God doth communicate unto men for the Regulation of the externall actions of men in order to the preservation of society and the exercise of a peaceable and quiet life which is that Honour which the King doth receive from God and which doth supereminence him above all others in the same society and Common-wealth And this is also two fold viz. Primarius Secundarius 1. Primarie Honour is that excellency of power and authority which doth enable the King for execution of the duties of his Calling in the Rule and Government of his people and Subjects And this is two-fold viz. Legislativus Judiciarius 1. Legislative Honour is the power and authority to constitute and enact Lawes and Statutes for the Publike good and benefit of the Common-wealth And this againe is twofold viz. Ecclesiasticus Civilis 1. Ecclsiasticall Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the first Table of the Morall Law according to the patterne exhibited by God in the frame and composure of the Ceremoniall Law instituted by God for that purpose 2. Civill Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the second Table of the Morall Law according to the patterne exhibited by God himselfe in the frame and composure of the Judiciall Law Instituted by God likewise for that purpose 2. Judiciarie Honour is the power and authority to put all these Lawes in execution And this is two-fold Compensativus Vindicativus 1. Compensative Honour is the power to encourage and remunerate the integrity of pious and just men with titles of Honour and offices of state and the like according to the merits of their service and obedience which is the pastorall duty and office of Kings signified principally by their Scepter which is is called in Christs Govenment A Scepter of righteousnesse because of Christs Government over the Saints and Church triumphant wherein there is no use at all of the Sword but onely of the Scepter and by the exercise of his pastorall office to reward the faith and patience of the Saints Which passage I doe here insert to shew that the Scepter doth principally import the Pastorall and not the Imperiall and Magisteriall office of a King which relateth properly to his Militarie power 2. Vindicative Honour is the power to correct and punish the delinquences of disobedient and evill men which is the Magisteriall office and duty of Kings signified by their sword 2. Secondarie Honour which is a spece also of Politicall Honour is that Honourable and Magnificent maintenance which God hath assigned unto the King for support of his Royall power and dignity for as our lives Gen. 5.9 so our estates and fortunes are not ours but Gods For heaven and earth are his and all riches and honours come from him and he is Lord over all 1 Chron. 29.10 11 12. Psal 50.10 11. Psal 95.4 For a manifest of which Prerogative God in all his distributions reserved some part which he ordained to be sacred and holy unto himselfe as in that charter and grant made unto Adam in Innocency when there was no King or Priest but onely Adam himselfe the Lord in that grant reserved the Tree of Knowledge So that the law for honouring God with our substance Prov. 3.8 was an eternall law of nature and not any positive emergent law for before the Institution either of the Ceremoniall or Judiciall lawes of Moses This Prescript and Rule was observed by the Patriarchs as Cain and Abel both which did render unto the Lord a tribute out of their several possessions Gen. 4.3 4. And Abraham by this law paid Tythes to Melchisedec Gen. 14.20 And by the same law Jacob vowed unto the Lord the retribution of a Tenth of that which the Lord should give him Gen. 28. last as an acknowledgement that hee received it from God the Lord of all for Jacob had nothing of his owne at that time but a staffe Gen. 32.10 Now as God did delegate unto Kings a power over our persons in his ordinance for their Primarie honour of power and authority so did he likewise give them a power over our estates for support of that honour which is their Secondarie honour of Maintenance and Revenue which was the ground of Christs command to render a tribute of our goods unto Caesar Mat. 22.21 intimating that this temporall honour of tribute was by virtue of Gods delegation as due unto Caesar as the spirituall honour of praise and worship was unto God And upon the same ground Saint Paul commands to render custome and tribute to Kings not as a gift and favour but as a due and just debt Rom. 13.7 and gives this reason for it because they are Gods Ministers appointed to supply his place in Ruling and Judging us And seeing God hath transferred the greater power to Kings viz a power over our lives by putting the sword i. e. the Militia or Military power of the Common-wealth into his hands Rom. 13.4 the Apostle thence concludes their Investiture with the lesse viz a power over our estates Ver. 6. And this power was all the title which Christ had to that Asses-Colt which he sent his Disciples to fetch for his use Luke 19.30 for it appeares in the Text that Christ was not the proprietour of that colt yet he did not give order to his Disciples either to buy or hire or begge or borrow the colt of the owners but onely to tell any that profered to interrupt them that the Lord had need of him for it was a sufficient title to dispossesse the private owner that the publike Lord of all did command him and upon that answer the private owner did not resist the Disciples in taking him away Ver. 34. And the like power we see exercised by Pharaoh in that ordinance for storing up a fift part of all the Corne of Egypt for seven yeares together which law was enacted by Pharaoh upon the single Counsell of Joseph with the approbation onely of Pharaoh's servants or Councell and not by the generall consent of the people Gen. 41.34 Neither can we pretend this law to be Tyrannicall amd contrary to the law of God and Nature for it proceeded from the wisdome of God which in this businesse directed the mind of Joseph Gen. 45.57 Psal 105. Nor can any man imagine but the state and magnificence of Saul David Jeroboam and others who of private persons were advanced by God himself to Regall honour and dignity was supported by this meanes