<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2013-04-09</DATE>
<RESPSTMT>
<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Proofed text and corrected markup.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="B08550">
<STC T="W">B4129</STC>
<STC T="C">R212809</STC>
<BIBNO T="oclc">[ocm]69648533</BIBNO>
<VID>184859</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 LANG="lat" TYPE="license">
<PB REF="1">
<P><HI>COncionem hanc, cui Titulus,</HI> Ce&s;ars Due, and the Subjects Duty, <HI>molliendis hominum Animis, Offen|&s;ae&abque; deprecandae habitam Eboraci &agrave; Rdo Viro</HI> Tho: Bradley <HI>S. T. P: legi, perlegi; &amp; quia &agrave; &s;umm&acirc; ad imam u&s;&abque; ejus chordam nihil u&s;piam reperire e&s;t ni&s;i quod e&ograve; plurim&ugrave;m faci|at, Typis proinde publicis mandandam cen&s;ui</HI></P>
<CLOSER><SIGNED><HI>Edm: Diggle,</HI> S. T. P. Reveren|di&s;&s;imo in Chri&s;to Patri ac Do|mino Domino Archiepi&s;c'. <HI>Eborac'.</HI> &agrave; &s;acris dome&s;t'.</SIGNED>
<DATELINE>Epi&s;copo-Thorpae <DATE><HI>Aug:</HI> 11. 1663.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>CESARS Due, <HI>AND The Subjects Duty:</HI> OR, A PRESENT for CESAR.</P>
<P><HI>IN</HI> A Sermon preach't in the Min|&s;ter at <HI>Yorke,</HI> at the A&s;&s;izes there hol|den <HI>Aug.</HI> 3. 1663. by way of <HI>Recan|tation</HI> of &s;ome Pa&s;&s;ages in a former Ser|mon Preached in the &s;ame place and Pulpit at the la&s;t A&s;&s;i|zes imediately be|fore it.</P>
<P>Both of them</P>
<P><HI>By</HI> Thomas Bradley, <HI>D. D. Praebendary of the Cathedrall &amp; Metropoliticall Church there, and Chaplain to his late Maje&s;ty of ble&s;&s;ed Memory;</HI> Oxon' Exon'</P>
<P><HI>YORKE,</HI> Printed by <HI>Alice Broade,</HI> and are to be &s;old by <HI>Richard Lambert</HI> at the Min&s;ter-Gates, 1663.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="2" MS="y">
<PB N="5" REF="2" MS="y">
<EPIGRAPH>
<Q><BIBL><HI>Mathew 22.21.</HI></BIBL>
<P>Give unto <HI>Ce&s;ar</HI> the things that are <HI>Ce&s;ars.</HI></P></Q>
</EPIGRAPH>
<P>_THe&s;e words are a cautious An|&s;wer to a captious Que&s;tion pro|po&s;ed to our ble&s;&s;ed Saviour by the Herodians, not &s;o much for &s;atisfaction, as for Cavill, that they might entrap him, and in|&s;nare him, and that in his An|&s;wer they might catch &s;omething from him, whereof they might accu&s;e him unto <HI>Ce&s;ar.</HI> Four &s;uch Que&s;tions were there propo&s;ed to him in this Chapter by four &s;everall Sects or &s;orts of people; all which took their turnes to oppo&s;e him, and took <HI>placet</HI> one of another to di&s;pute with him; The Sad|duces, the Phari&s;es, the Scribes, and the Herodians. The fir&s;t three of the&s;e he had ea&s;ily &s;haken off, and gave them &s;uch full &s;atisfying or convincing An&s;wers that they had no heart to ask him any more Que&s;tions, <HI>ver:</HI> 46. But now in the 4th place comes in the Hero|dian;
<PB N="6" REF="3">and he charges mo&s;t dangerou&s;ly and de&s;perately of all the re&s;t, both in re&s;pect of the matter of his Que|&s;tion, and of the manner of propo&s;ing it. Fir&s;t for the matter of it, all the other Que&s;tions were concerning matters of Religion; this matters of policy, and of State, and that in a point of high concernment, about <HI>Ce&s;ar's</HI> Revenue, the Tribute money: As to the man|ner of propo&s;ing it, all the re&s;t in plain down-right termes propo&s;e their Que&s;tions, but the Herodians goe more &s;ubtlely to work; for fir&s;t, to avoid all jealo&s;ie, and to prevent all &s;u&s;pition of their evill intentions to|wards him, they court him with a fair co~plement <HI>Ma&s;ter,</HI> ver: 16. Secondly, they give a large te&s;timony of him for his wi&s;edome &amp; courage, &s;incerity &amp; impartiality in teaching the wayes of God truly, and not regarding the per&s;on of Man, and to all this they them&s;elves &s;ub|&s;cribe <HI>Scimus,</HI> We know it: And thus having by their hypocriticall flattery and di&s;&s;embling In&s;inuations laid their traine, they give fire to it, and propo&s;e their <HI>Quaere, Licetne? is it lawfull to give tribute to Ce&s;ar or not?</HI> But what an in&s;idious Que&s;tion was this? and how dangerous for him to an&s;wer to, what a horned <HI>Dilemma</HI> that pu&s;h't both wayes, An&s;wer which way he could; for had he re&s;olv'd in the affirmative, <HI>Licet,</HI> it is lawfull, and you mu&s;t pay it, then had he &s;et the Phari&s;es again&s;t him, which could not endure to hear of any &s;uch <HI>Taxes</HI> or <HI>payments:</HI> or had he re&s;olv'd it in the negative <HI>non licet,</HI> it is not lawfull, and you need not pay it, then had he incurr'd the ju&s;t di&s;plea&s;ure of <HI>Ce&s;ar,</HI> and the Herodians, as an enemy to his Revenue;
<PB N="7" REF="3" MS="y">&s;o that take it which way he would, he had a Wolfe by the ears, and guide as &s;teadily as he could (on the one &s;ide or on the other) he was in danger to be bitten.</P>
<P>But in vain is the Nett &s;pread before the eye of that which hath wing; full well did our Saviour &s;ee the fal|lacy, and the policie of this &s;ubtle Que&s;tion, and di&s;co|ver the A&s;&s;es ears under the Lyons skinne, and as wi&s;e|ly and warily did he &s;hape his An&s;wer, to avoid their &s;nare, not by an&s;wering their Que&s;tion, but by asking them another, unto which they could not an&s;wer him, but they mu&s;t an&s;wer them&s;elves too to the Que&s;tion which they put to him, and condemne them&s;elves for making a Que&s;tion of it; <HI>Who&s;e Image and &s;uper&s;cription is this? ver:</HI> 20. as if he &s;hould &s;ay, you will all confe&s;s that to your <HI>Ce&s;ar,</HI> your Soveraigne, there is a Tri|bute due from his Subjects, and you mu&s;t acknowledge that he who&s;e Image you do own upon your coyne, who&s;e &s;tamp upon it, and &s;uper&s;cription or circum&s;crip|tion about it, makes it currant among&s;t you, is your <HI>Ce|&s;ar,</HI> your Soveraigne, why then do you ask me this Que&s;tion, to which (in this &s;olution you have given to me) you have an&s;wered your &s;elves? read your duty and <HI>Ce&s;ars</HI> due, not out of my an&s;wer to you but out of yours to me, and out of the Coyne which you carry about you, and out of the &s;uper&s;cription upon it, or circum|&s;cription about it, that will tell you, that it is not only lawfull to pay it, but it is unlawfull not to pay it, and therefore <HI>Reddite Cae&s;ars.</HI></P>
<P><HI>Give unto Ce&s;ar the things that are Ce&s;ars</HI></P>
<PB N="8" REF="4">
<P> In which words here are three things offerd to con&s;i|deration.
<LIST>
<ITEM>1. The Per&s;on to whom this Tribute is due, and that is <HI>Ce&s;ar; Give unto Ce&s;ar.</HI></ITEM>
<ITEM>2. The things that are to be given unto him, with his right unto them, they are his own, <HI>The things that are</HI> Ce&s;ars.</ITEM>
<ITEM>3. The manner after which they are to be given, and that is by way of rendition or returne, <HI>redite,</HI> render; thus <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars: And every one of the&s;e three parts car|ries its rea&s;on in it, enforcing the duty, and &s;o binds it upon us as with a threefold cord, not ea&s;ily broken.</ITEM>
</LIST> Upon a review, every one of the&s;e branches divides it &s;elfe into two, or hath two particulars included in it:
<LIST>
<ITEM>In the fir&s;t, the per&s;on of <HI>Ce&s;ar</HI> is here offered to us; fir&s;t to con&s;ider of Government in general, with the benefits the Subjects receive under it: and &s;econd|ly more particularly of the Ce&s;arian or Monar|chicall Government in the Text the mo&s;t perfect and ab&s;olute of all other.</ITEM>
<ITEM>In the &s;econd, the things that are <HI>Ce&s;ars;</HI> here are two things to be con&s;idered; fir&s;t what things they are, &s;econdly the right that he hath unto them, becau&s;e the Text &s;ayes they are his own; <HI>the things that are</HI> Ce&s;ars.</ITEM>
<PB N="9" REF="4" MS="y">
<ITEM>In the third we are to con&s;ider upon what account the Subject brings in <HI>Ce&s;ars</HI> due, and that's by way of returne, in the word <HI>Redite:</HI> And &s;econdly after what manner they ought to be brought in, and that's freely in the word <HI>give, Give</HI> or <HI>rea|der unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars.</ITEM>
</LIST></P>
<P>I begin with the fir&s;t of them drawn from the con|&s;ideration of the per&s;on to whom it is to be paid, and in him of Government at large, and the benefits that Subjects receive under it: For it is clear our Saviour mentions this as an Argument why they &s;hould pay Tri|bute to <HI>Ce&s;ar,</HI> becau&s;e he was their <HI>Ce&s;ar,</HI> their Sove|raigne, and under his Government they received many benefits; even the benefits of Government. What <HI>Tertullus</HI> the Oratour &s;peaks to <HI>Felix</HI> the governour of <HI>Ce&s;area, Acts</HI> 24.2. That may all Subjects in generall &s;peak to and of their Soveraignes re&s;pectively, and up|on the &s;ame grounds and rea&s;ons: <HI>Fora&s;much as by thee we enjoy much quietne&s;&s;e, and many good things are done to our Nation by thy Providence, we acknowledge and accept it all|wayes, and with all thankfulne&s;&s;e,</HI> (mo&s;t noble <HI>Ce&s;ar.</HI>) It is by their care and providence under God, and by their faithfull and prudent Government of us, and executing judgement and ju&s;tice in the Land, that we enjoy our peace, our plenty, our liberty, our property, our Re|ligion, our all that we have; Take away Government from among us, and what will become of us, and of all the&s;e? which of us can &s;ay that any thing that he hath is his own, or &s;ecure him&s;elfe of his life for one hour?
<PB N="10" REF="5" MS="y">Oh ble&s;s God for Government, certainly the greate&s;t ble&s;&s;ing that ever God &s;ent down from heaven to earth in temporall things, is the ble&s;&s;ing of Government, it is the very &s;tay of the world, the band that holds all to|gether, which once being loo&s;ed, it is impo&s;&s;ible but we &s;hould fall all into heaps of confu&s;ion, and be reduc't again into the fir&s;t Chaos; and therefore among all the creatures in the world the wi&s;edome of Almighty God the high di&s;po&s;er of all things, hath &s;et and e&s;tabli&s;hed a Government: If you look into heaven, there is Go|vernment and order; we read of Angells, and Arch-Angells, and a glorious Hierachy in the Church Tri|umphant: if you look into Hell (the very emblem of confu&s;ion) there is a Government; we read of a Prince of Devills: if we look into all the Creatures between them both, we &s;hall find a kind of order and Govern|among&s;t them; the fowles of the ayre have their Eagle, the bea&s;ts of the earth their Lyon; the Fi&s;hes of the &s;ea their Whale; even among&s;t tho&s;e feeble Creatures the <HI>Sectilia,</HI> the Bees acknowledge a Ma&s;ter, the Gra&s;|hoppers have no King, yet goe they forth all by Bands, which &s;hewes they have their Leaders; All Creatures in heaven, in earth, and under the Earth cry up Go|vernment and with one voice acknowledge it the Mo|ther of their peace ond joy. Therefore <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars, becau&s;e he is your <HI>Ce&s;ar,</HI> your Soveraigne; and for the good you receive under him, the benefits of Government.</P>
<PB N="11" REF="5" MS="y">
<P> But &s;econdly, as Government in generall is nece&s;&s;ary among all, &s;o among all &s;orts and kinds of Government this in the Text, the Ce&s;arian, or Monarchichall Go|vernment is the mo&s;t perfect, the mo&s;t ab&s;olute, and excellent above the re&s;t. I will not here &s;pend time to read among&s;t you a Lecture of Politiques, to &s;hew the &s;ever all kinds and formes of Government wich are found among&s;t men, nor put them into the Ballance to weigh them, and to compare them one with another: there are but three principall &s;orts which &s;tand in competiti|on for preeminence, <HI>Democracy, Ari&s;tocracy,</HI> and <HI>Mo|narchy;</HI> among all which, Monarchy holds up its head above the re&s;t, as the Cedar among the &s;hrubbs, or as <HI>Saul</HI> among the re&s;t of the common people, higher by the head and &s;houlders, and hath clearly the preemi|nence in five re&s;pects.</P>
<P N="1">1. In re&s;pect of the Noblene&s;&s;e of it, it is the mo&s;t noble forme of Government, and that which mo&s;t neerly re&s;embleth that whereby Almighty God governeth the world, and thats purely Monarchicall. What were all the Governments of the world to the four great Monar|chies, the A&s;&s;yrian, the Per&s;ian, the Grecian, and the Roman, under which the world was governed for the greate&s;t part of the time &s;ince it was created; and who&s;e &s;ame hath drown'd all other Governments in compari|&s;on of them?</P>
<P N="2">2. For the Antiquity of it, it is the mo&s;t ancient of all other: It is a mi&s;take in policy to imagine that Mo|narchicall Government &s;prang out of Politicall, as that out Oeconomicall, and &s;o was meerly founded upon the
<PB N="12" REF="6">con&s;ent and agreement of men only; whereas it owns God only for the Founder of it, and is as ancient as the world, or man upon earth: The fir&s;t man that was in the world was a Monarch, and that not only over his own Family (which he was by a paternall Right) but o|ver all the families of all the Generations which were in his time, which was little le&s;&s;e then a thou&s;and years. In <HI>Abraham</HI>'s time we read of <HI>Melchi&s;edech</HI> a King of <HI>Sa|lem; Mo&s;es</HI> was a King in <HI>Je&s;urun;</HI> and <HI>Job</HI> (in all pro|babillity ancienter then <HI>Mo&s;es</HI>) was a King in the Ea&s;t, as the Ancients tell us; &s;o that neither was <HI>Nimrod</HI> the fir&s;t Monarch, (as &s;ome would have it) nor <HI>Saul</HI> the fir&s;t King; (as others) there were Monarchs ancienter then them both; and before Democracy or Ari&s;tocracy were ca&s;t into formes of Government.</P>
<P N="3">3. Monarchy is the mo&s;t perfect forme of Govern|ment in re&s;pect of the unity that is in it; it is the great happine&s;&s;e and fafety too of a People when they all as one man are united together in one body: this was the happine&s;&s;e of <HI>Jeru&s;alem, P&s;alme</HI> 132 2, 3. <HI>Jeru&s;alem is a Citie that is at unity within it &s;elfe.</HI> and <HI>Balaam</HI> &s;peaking of the many thou&s;ands of <HI>I&s;raell<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, Numb.</HI> 23. &s;peaks of them all as one man, <HI>God brought him out of Aegypt, he hath as it were the &s;trength of an Unicorn; he &s;hall couch down as a Lion, and as a great Lion, who &s;hall rouze him up.</HI> and in this language all along, he &s;peaks of them in the &s;in|gular number, <HI>he, him,</HI> and <HI>his,</HI> all &s;ingulars; and com|pares the whole body of them to &s;ome one Noble crea|ture, a Lion, a Unicorne; all &s;peaking their unity, which was their happine&s;&s;e, their honour, and their &s;afety too.
<PB N="13" REF="6" MS="y">But there is no forme of Government of that force to keep multitudes together in unity, as the Ce&s;arian or Monarchicall government is, wherein &s;o many thou|&s;ands of people, of &s;o many &s;everall Nations, &s;everall Languages, &s;everall Religions, &s;everall Cu&s;tomes, Cal|lings, manners, intere&s;ts, or how&s;oever different one fro~ another: yet as the members of the naturall body (as different as they) united together under one head do concurre to the making up of one beautifull body natu|rall; &s;o all the&s;e united together under one Head and Monarch, <HI>conveniunt in eodem tertio,</HI> and concurre to the making up of one body politique.</P>
<P N="4">4. For &s;trength Monarchy hath the preeminence, <HI>vis unita fortior;</HI> it cannot be but where power and authority are united in one, it mu&s;t needs be of greater force and &s;trength, then where it is divided and di&s;tribu|ted among&s;t many; and the &s;tream running down in one channell mu&s;t needs be more forcible, deep, and &s;trong, more impa&s;&s;able, and carry a deeper Ve&s;&s;ell, then when it is divided into many &s;maller Rivulets: the Per&s;ians at the &s;iege of <HI>Babilon</HI> found it &s;o; and the &s;age old Father in his death-bed, per&s;wading his &s;onns to unity by the Emblem or Hieroglyphick of a faggot bound up and impregnable, and the &s;ame loo&s;ed, and the &s;ticks taken out &s;ingle, and &s;o ea&s;ily broken one by one, made them &s;en&s;ible of the &s;trength and &s;ecurity that was in unity, and the weakne&s;&s;e that was in divi&s;ion, expo|&s;ing to danger of ruine and of being broken in pieces; even &s;uch is Monarchy in compari&s;on of other formes of Government, as a mighty &s;tream running down in one
<PB N="14" REF="7">channell, and they divided into many &s;maller currents: as a faggot &s;trongly bound up not to be broken, and they as a faggot loo&s;ed and divided, and &s;o more ea&s;ily to be dealt withall.</P>
<P>La&s;tly, the Monarchichall Government is the mo&s;t excellent and perfect forme of Government of all oshers, becau&s;e it is mo&s;t free from tho&s;e incenvenien|ces which they are all &s;ubject to, and with which they are u&s;ually di&s;tempered and di&s;turbed. For <HI>Ari&s;tocracy</HI> the next unto it, how long will it continue free from the mi&s;chiefs of ambition, envy, and emulation? how apt are great &s;pirits (with <HI>Adonijah</HI>) to exalt them&s;elves, and grow impatient of rivality? <HI>through divi&s;ions in</HI> Reuben <HI>ari&s;e great thoughts of heart: Nec ferre pote&s;t Cae&s;arv&egrave; priorem, Pompeiu&s;v&egrave; parem: Ce&s;ar</HI> will endure no &s;uperiour, <HI>Pompey</HI> no equall: and then the next is to make parties, to &s;trengthen them&s;elves, to accu&s;e and impeach one another, to weaken their adver&s;aries, that under the&s;e pretences they may carry on their own de&s;ignes, and engage a whole Nation in their per&s;onall Quarrells, and embroile them in warr and blood to &s;erve their ambitions. For <HI>Democracy,</HI> the ignoble&s;t of all the re&s;t, that placeth Soveraignty in the people; what a mon&s;trous <HI>Hydra</HI> is it, <HI>multorum capitum bellua?</HI> how uncon&s;tant in theirs re&s;olutions? how tumultuous in their elections? how tormented with divi&s;ions, and di&s;tracted with factions? what a low con&s;titution at the be&s;t? allwayes fain to truckle under &s;ome neighbour Prince or other for protection, which at &s;ome time or other takes occa&s;ion and advantage from their divi&s;ions
<PB N="15" REF="7" MS="y">to fall upon them, and to make a prey of them; the u&s;ual conclu&s;ion of mo&s;t of them: be&s;ides, how continually &s;ub|ject to change? the mo&s;t dangerous mi&s;chief in Govern|ment in the world. Denocracy is very apt to dege|nerate into Anarchy, Ari&s;tocracy into Oligarchy, Oli|garchy into Democracy again; and thus they are in a continuall rotation, whirling and wheeling about out of one forme into another, none of which changes are ever made without the expence of much blood &amp; trea|&s;ure to the danger of ruine of their whole State: and therefore the wi&s;e man advi&s;es not to meddle with them that are given to change, <HI>Pro:</HI> 24.21. but marke it, in the &s;ame place he bids us fear the King, and from that Government never to de&s;ire to change: neither is it &s;o &s;ubject to change as the&s;e other are, being the <HI>apex</HI> and the <GAP DESC="foreign">, the highe&s;t kind of Government, from which neither Prince nor People have any rea&s;on to change for any other; not the Prince, for higher he cannot go, and he hath no rea&s;on to de&s;ire to go lee; not the people of what degree or quality &s;oever, becau&s;e they cannot mend them&s;elves, being where the meane&s;t may have protection and the greate&s;t account it their honour to be near unto him who is the fountain of honour, and ne|ver think much to &s;ubmit to Soveraignity in a King, which to their Peers in Ari&s;tocracy they would not do, much le&s;&s;e to their Inferiors in Democracy.</P>
<P>But how happy are we of this Nation in this re&s;pect, (if we could &s;ee our own happine&s;&s;e) which have the Quinte&s;&s;ence and what&s;oever is excellent in all the&s;e u|nited together in one the mo&s;t happy Government that
<PB N="16" REF="8">live under, and thats <HI>Monarchy limited by Law;</HI> the be&s;t of Governments under the be&s;t of Kings, <HI>CHARLES</HI> the &s;econd. And this is a &s;trong argument to per&s;wade with us to <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars; And the fir&s;t propo&s;ed, we now pa&s;&s;e to the &s;econd, where|in we are to con&s;ider.</P>
<LIST>
<ITEM>1. What tho&s;e things are which we are to give unto <HI>Ce&s;ar.</HI></ITEM>
<ITEM>2. What is his right unto them, becau&s;e the Text &s;ayes they are his, <HI>the things that are</HI> Ce&s;ars</ITEM>
</LIST>
<P>And I will acquaint you with the latter of the&s;e fir&s;t, with <HI>Ce&s;ars</HI> right to the things that are demanded of us, that he may demand them the more confidently, and we may bring them in the more willingly and freely. And a right you &s;ee he hath, the Scripture plainly &s;peaks it, when it calls the Tribute and other dues, the things that are <HI>Ce&s;ars,</HI> and of this it is nece&s;&s;ary we &s;hould be fully per&s;waded: It is a great mi&s;take among&s;t men, yet generall among&s;t the vulgar, to thike that what&s;oever they part with to <HI>Ce&s;ar,</HI> comes meerly out of their own &s;tore of free gift, a meer Donative, a Gratuity, a Be|nevolence, that they might chu&s;e whether they will pay or no, and &s;o he meerly an Eleemo&s;ynary in the re|ceiving of it; and therefore men u&s;ually pay their Tri|bute to the Prince, as they do their Tithes to the Prie&s;t, with an ill will, as imagining they pay them both up|on the &s;ame &s;core of free Benevolence; but in both e|qually mi&s;taken: for fir&s;t, as for Tithes, they are none of theirs, they are the Lords, as a Rent re&s;erv'd out of
<PB N="17" REF="8" MS="y">Lands, and he hath di&s;po&s;ed them as he hath thought fit, that is to the Church, and to his Mini&s;ters: <HI>Tithes are mine</HI> &s;aith the Lord, <HI>and I have given them to the &s;ons of</HI> Levi: You may &s;ell your Lands, but you cannot &s;ell your Tithes; you may let your Land, but you may not let your Tithes; they are none of yours to let, they are the Prie&s;ts: when therefore you pay your Tithes to the Prie&s;t, you pay no more then is his due, you give to the Prie&s;t the things that are the Prie&s;ts. In like man|ner it is with your Tribute to the Prince when you pay Tribute to the Prince, you pay him no more then is his Due; you only <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars: it is not a matter arbitrary, whether you will pay it or no, but a matter nece&s;&s;ary, you mu&s;t pay it: it is not a courte&s;y, but a duty, not a gratuity, but a debt; St. <HI>Paul</HI> expre&s;ly calls it &s;o, <HI>Rom:</HI> 13.7.8. To detain it therefore is a &s;in, not only again&s;t the Law of ju&s;tice &amp; gratitude, but again&s;t a Principle of common honne&s;ty. which commands us to give every man his own; and if every man then <HI>Ce&s;ar</HI> among&s;t the re&s;t; and therefore <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars:</P>
<P>And there are three wayes by which <HI>Ce&s;ar</HI> comes to have a right unto tho&s;e things which he requires of us, and &s;o they become the things of <HI>Ce&s;ar.</HI></P>
<LIST>
<ITEM>1. Tho&s;e things are <HI>Ce&s;ars</HI> which belong to him in the right of his Crown, and which are in&s;eperably annext unto it.</ITEM>
<ITEM>2. Tho&s;e things are <HI>Ce&s;ars</HI> which the Law of God giveth unto <HI>Ce&s;ar.</HI></ITEM>
<PB N="18" REF="9">
<ITEM>3. Tho&s;e things are <HI>Ce&s;ars</HI> which the Law of the Land giveth unto <HI>Ce&s;ar,</HI> and which by Act of Parliament are &s;ettled upon him; and all the&s;e are &s;trong rights, and do give unto him an unque&s;tionable Title to all tho&s;e things that are by all or any of the&s;e wayes made his.</ITEM>
</LIST>
<P>As to the fir&s;t of the&s;e wayes, it werehigh pre&s;ump|tion in me to undertake to give in an account which are his in the right of his Crown; &s;uch things there are, and they are great and many, which are flowers of the Crown, which no Subject may pre&s;ume to touch much le&s;&s;e to crop off, under pain of being guilty of an high Crime on taking away from <HI>Ce&s;ar things that ere</HI> Ce&s;ars.</P>
<P>But &s;econdly, tho&s;e things are <HI>Ce&s;ars,</HI> which by the Law of God are given unto him, and they are great &amp; many, the Que&s;tion here moved is only concerning Tri|bute, <HI>Shall we pay tribute to</HI> Ce&s;ar <HI>or not?</HI> but the An|&s;wer is larger then the Que&s;tion, and injoyns and in|cludes not only Tribute, but all other dues what&s;oever, <HI>the things that are</HI> Ce&s;ars. And there are &s;ix things which by the Law of God are clearly given to <HI>Ce&s;ar,</HI> fir&s;t, <HI>Fear,</HI> 2. <HI>Honour,</HI> 3. <HI>Obedience,</HI> active and pa&s;&s;ive, 4. <HI>Defence,</HI> 5. <HI>Prayer,</HI> and 6. <HI>Tribute.</HI></P>
<LIST>
<ITEM>1. Fear, <HI>Proverbs</HI> 24.21. <HI>My Son fear thou the Lord and the King.</HI></ITEM>
<ITEM>2. Honour, 1 <HI>Pet:</HI> 2.13. <HI>Fear God honour the King.</HI></ITEM>
<ITEM>3. Obedience, <HI>Eccle&s;:</HI> 8: 2. <HI>I councell thee to obey the Kings command, and that becau&s;e of the Oath of God.</HI></ITEM>
<PB N="19" REF="9" MS="y">
<ITEM>4. Defence, <HI>P&s;al:</HI> 105.15. <HI>Touch not mine anointed.</HI></ITEM>
<ITEM>5. Prayer, 1 <HI>Tim:</HI> 2.1. <HI>I exhort therefore, fir&s;t of all, that &s;upplications, prayers, interce&s;&s;ions, and giving of thanks, be made for all men, e&s;pecially for Kings.</HI></ITEM>
<ITEM>6. Tribute, as in the Text and Context.</ITEM>
</LIST>
<P>The&s;e are all due unto <HI>Ce&s;ar,</HI> and that <HI>jure divin<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,</HI> by divine right, and thats the highe&s;t and the be&s;t right; and therefore if we fail in the payment of any of them, we are guilty of witholding from <HI>Ce&s;ar</HI> his Right, we do not pay unto <HI>Ce&s;ar</HI> the things that are <HI>Ce&s;ars.</HI> But be|cau&s;e the que&s;tion here moved is particularly concer|ning tribute the la&s;t of the&s;e &s;ix, and thats the very Sub|ject of the di&s;pute in the Text. 'tis fit I &s;hould more par|ticularly &s;peak to it; for be you well a&s;&s;ured, that not for their &s;akes alone was this Que&s;tion here ask't, nor for their &s;atisfaction alone, was the re&s;olution given to it, but for ours al&s;o, and for all Subjects in all places, and in all ages to the end of the world, (according to the &s;everall Lawes, Cu&s;tomes &amp; U&s;ages under which they re&s;pectively live) who would be as ready to que&s;|tion the due of it as they here were. I &s;hall therefore endeavour to &s;hew, fir&s;t, from authority of Scripture. 2ly. from the example and practice of former times. 3ly. by &s;trong and unan&s;werable rea&s;ons, not only the ju&s;tice &amp; lawfullne&s;&s;e, but the equity &amp; rea&s;onable|ne&s;&s;e of paying Tribute unto <HI>Ce&s;ar.</HI></P>
<P>And fir&s;t for Scriptures, they are clear and plentifull <HI>Rom.</HI> 13.7. <HI>Render to every man his due, tribute to whom tribute belongeth:</HI> and in the 6 ver&s;e, <HI>For this cau&s;e pay we
<PB N="20" REF="10">tribute.</HI> So there is a tribute to be paid, and there is a cau&s;e for it, which the Apo&s;tle there &s;hewes at large. And of the four Evangeli&s;ts, three of them have given this very charge, and in the &s;ame words, (an itteration not u&s;ual in the Scripture unle&s;&s;e it be in &s;ome &s;erious matter) which they would have well taught and learn't, <HI>Matt:</HI> 22.21. <HI>Marke</HI> 12.17. <HI>Luke</HI> 20 25. <HI>Rom:</HI> 13.6, 7, 8. <HI>Solvite,</HI> &s;ayes one Text: <HI>Redite,</HI> &s;ayes a|nother: <HI>Give,</HI> &s;ayes a third. <HI>As a Debt,</HI> &s;ayes one: <HI>As a due,</HI> &s;ayes another: <HI>As his own,</HI> &s;ayes a third. Thus you have it from Scriptures clear, with line upon line, precept upon precept, commanded and enjoyned, and by the Authority thereof a Revenue &s;etled upon <HI>Cefar.</HI></P>
<P>Secondly for Examples, &s;ee <HI>Solomon</HI> the wi&s;e&s;t of Kings, extraordinarily a&s;&s;i&s;ted by almighty God for the Government of his people; he had his publique Re|venue, and great Tributes paid in unto him for the &s;up|port of his Government and for this purpo&s;e he had his Officers to gather them in in all his Provinces, and over all the re&s;t one great Officer of State to take their Au|dits and Accounts, his great Trea&s;urer as you may call him, that was <HI>Adoniram,</HI> he was over the Ttibute. 1 <HI>King</HI> 4.6. And after him <HI>Rehoboam</HI> his &s;onne, who was King in his &s;tead, had the like Officer in the &s;ame tru&s;t, and that was <HI>Adoram,</HI> 1 <HI>King</HI> 12.18. he was over the Tri|bute. <HI>Amaziah</HI> levyed a Taxe, (2 <HI>Chron:</HI> 25.9.) of 100 Talents: <HI>Menahem</HI> another (2 <HI>Kings</HI> 15.19.20.) of 1000 Talents of &s;ilver, a great Taxe of 50 &s;hekeles a man. In <HI>Augu&s;tus</HI> time there was a new taxe impo&s;ed upon
<PB N="21" REF="10" MS="y">the People, and it was a great one; there came out a Decree that all the world &s;hould be taxed, that is, all that were under the Roman Empire, and the&s;e were extraordinary taxes (be&s;ides the &s;tanding Revenue) im|po&s;ed by a new Decree upon occa&s;ion, and yet they were paid; where (in the la&s;t of them) the paines was more then the pay, for every one was to repair to his own Citie and Tribe that he belonged to to be taxed: <HI>Luke</HI> 2. In our Saviours time we read of certain Offi|cers appointed on purpo&s;e to gather up this Tribute|money among the Jews, they were called Publicanes, allwayes rank't with &s;inners, and on the right hand: but what do we &s;peak of the&s;e? our Lord him&s;elfe did not only by his command enjoyn it, but by his example con|firme and &s;econd it; him&s;elfe paid tribute unto <HI>Ce&s;ar, Mat.</HI> 17.27. what need we any further witne&s;&s;e?</P>
<P>Thirdly, As Scripture doth command it, and example confirme it, &s;o rea&s;on doth per&s;wade it, and &s;trongly evince and demon&s;trate the equity and nece&s;&s;ity of it; and I &s;hall give you the&s;e five rea&s;ons of it.</P>
<P N="1">1. The fir&s;t is drawn from the con&s;ideration of his publique Office, his publique capacitie; you mu&s;t not look upon <HI>Ce&s;ar</HI> as a meer man, but as a Magi&s;trate, as a man cloathed with maje&s;ty, a King, a Soveraign, the head of the Tribes, a Collective per&s;on, in whom the many thou&s;ands of I&s;raell are united and repre&s;ented; as the Sunne in the firmament, which hath influence upon all, and all an intere&s;t in him; as the &s;oul in the body which by the &s;pirits, the cur&s;itors of it, conveyes life,
<PB N="22" REF="11">and &s;en&s;e, and motion to all and every even the lea&s;t Members of it; &s;uch is <HI>Ce&s;ar</HI> in his Dominions, as the Sunne in the firmament, and as the &s;oul in and to the na|turall body, &s;o is he to the body politique. It is but rea&s;on that publique per&s;ons in publique capacities &s;hould be publiquely &s;upported.</P>
<P N="2">2. As <HI>Ce&s;ar</HI> is a publique per&s;on, &s;o 'tis for the pub|lique that he layes out him&s;elfe and that which he re|ceives, for the publique behoof, for the publique &s;er|vice, for the publique good; as to him&s;elfe, what hath <HI>Ce&s;ar</HI> of all that is brought in more then will &s;erve one man? he eats no more, he drinks no more, he wears no more; what&s;oever is u&s;ed about him more then will &s;erve him as a man, is to be charg'd upon his Office, not upon his per&s;on, it is to be imputed to him as in his pub|lique capacity, not as a Man, but as a Magi&s;trate, a Prince, a Soveraign, to fit and enable him for the car|rying on of the publique affairs, and for the managing of the Government, in which we are all concern'd; and &s;o in effect it is laid out for our own u&s;e, not unto his, who hath only the trouble of di&s;po&s;ing it for ours. All Rivers run into the Sea, yet the Sea is never the fuller, for what it receives in one place, it &s;ends forth in ano|ther for the good of the whole Land; for part of it is exhal'd out of the &s;ea by the warmth of the &s;unne|beames, and &s;o conglomerated into clouds, which are carryed about by the wind like bottles in the ayre (as <HI>Job</HI> calls them) and &s;o power'd down in &s;howers to wa|ter the dry and thir&s;ty earth, and part of it is &s;ent and convayed out of the Sea through the Cavernes of the
<PB N="23" REF="11" MS="y">earth (as it were by pipes and conduits, and being de|fecated in the pa&s;&s;age of it from the &s;altne&s;&s;e that was in it) i&s;&s;ues and breaks out into &s;prings and fountains, and is convayed in rivers and &s;treams through the valleys of the Land for the comfort and refre&s;hing both of man and bea&s;t, even &s;o and no otherwi&s;e is it with the <HI>Ce&s;ar,</HI> the Soveraign in his Dominions, if he receives with on hand, he de&s;tributes with the other; he receives to have, but not to hold it returnes again in the ble&s;&s;ings and benefits of Government, and therefore the detain|ing of it is a wrong not &s;o much to him, as to the publi&abque; and to our &s;elves involv'd in it. I have read &s;ome where of a mutiny that was rai&s;d by all the members of the bo|again&s;t the belly, <HI>The members complained and murmur|red again&s;t the belly that it devour'd all and wrought none, the re&s;t of the members did their parts to work and bring in &s;u&s;tenance, and when they had done &s;o, the belly devour'd it, and &s;till was calling for more;</HI> this they apprehended as a grievance, and for redre&s;&s;e in it (upon con&s;ultation had about it) they re&s;olve and agree thenceforth towith|hold from the belly the u&s;uall Alimony and nouri&s;hment which formcriy they did afford it; but what was the i&s;&s;ue of it? in with-holding their contribution of the ac|cu&s;tomed &s;upply which formerly they did afford it, they did but puni&s;h them&s;elves; for &s;oon after the face grew pale, the cheeks lean, the &s;ides thinne, the hands weak, the knees &s;eeble, and the whole body wa&s;ted and in a con&s;umption: I need not apply it; &s;ay it is but a &s;able, every Fable hath its Morall, and &s;o hath this. There is mention made in <HI>Zach:</HI> 4. of a my&s;ticall vi&s;ion:
<PB N="24" REF="12"><HI>Zacharie</HI> &s;ees there a golden Candle&s;tick with a golden bowle on the top of it, &s;even Lamps burning in it, every Lampe had a golden Pipe belonging to it, which con|veyed oyle to it: and on either &s;ide of it was an Olive-Tree to furni&s;h the Pipes with a continuall &s;upply of oyle, which they conveyed to the Lamps to keep them burning: there are many Interpretations of this vi&s;ion, but &s;ure this is plain enough for one, to &s;hew that if you would have any light or benefit by the Lampes you mu&s;t keep them burning; if you would continue burning, you mu&s;t &s;upply them with oyle: if you do either take away the Pipes or cut down the Trees which &s;hould &s;upply them with oyle, the Lamps will burn but awhile I leave to your &s;elves the application of it. Certainly, if the &s;uprea Magi&s;trate as a great burning &amp; &s;hining Light con&s;ume him&s;elfe to give light to others, others have no rea&s;on to thinke much to &s;upply him with oyle to keep him burning: and this is another rea&s;on why we &s;hould willingly &amp; freely <HI>give unto</HI> Ce&s;ar <HI>the thi~gs that are</HI> Ce&s;ars</P>
<P N="3">3. The third rea&s;on is taken from the con&s;ideration of the great charge that it requir'd for the managing of the Government of a Kingdome, and carrying it on with that honour and State that is but fitting and nece&s;&s;ary: Government is a chargeable employment, there mu&s;t be Navies abroad at Sea to &s;ecure the Coa&s;ts, and to keep us &s;afe at home; there mu&s;t be Armies abroad and at home too, to &s;ecure us from in&s;urrections, re|bellions and commotions; there mu&s;t be Amba&s;&s;adours &s;ent abroad into forraign Kingdomes and States both ordinary and extraordinary, and there mu&s;t be Amba&s;|&s;adours
<PB N="25" REF="12" MS="y">entertain'd from &s;orraign parts to hold corre|&s;pondence with the Nations, and to gain intelligence; there mu&s;t be Courts of Ju&s;tice and honourable Per&s;ons &s;itting in them to mini&s;ter judgement and ju&s;tice unto the people; there mu&s;t be great Officers of State to be employed in the Publique affairs; there mu&s;t be ho|nourable provi&s;ions for the Hou&s;hold, with a Port and Retinue becoming Maje&s;ty; Debts of the Kingdome mu&s;t be paid, publique engagements taken off, Soldi|ers mu&s;t be paid off their Arrears; Men and Armes, Am|munition and moneys allwayes in a readine&s;&s;e, and a thou&s;and things more which I cannot mention: all the&s;e require full Trea&s;uries; and whence &s;hall all the&s;e &s;up|plies ari&s;e? or whence &s;hould they ari&s;e? but out of the publique Tribute; <HI>Quis militat propriis &s;tipendiis;</HI> St. <HI>Paul</HI> thought it unrea&s;onable that any Soldier &s;hould go a warfare in the &s;ervice of his King and Country at his own charge; much more unrea&s;onable &amp; impo&s;&s;ible is it that any Prince &s;hould mannage the Publique Govern|ment at his own charge: therefore <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars.</P>
<P N="4">4. The fourth rea&s;on per&s;wading to this duty of paying Tribute to <HI>Ce&s;ar,</HI> is taken from the con&s;ideration of the great pains and care that is required in Govern|ment, and which <HI>Ce&s;ar</HI> takes in the execution of his Of|fice, &amp; the di&s;charge of that high Tru&s;t which God hath committed unto him. We little know, and le&s;s con&s;ider what carefull thoughts their heads are taken up with night &amp; day, that all may be well under their Govern|ment and that their &s;ubjects may be pre&s;erved in peace and
<PB N="26" REF="13">&s;afety: <HI>Splendorem videmus, curam &amp; laborem non vide|mus:</HI> we &s;ee the outward &s;plendour &amp; glory of Courts, and that dazles our eyes, but the inward cares, troubles and dangers that attend them in the execution of their great Office and high Tru&s;t, we &s;ee not: they often wake, when their &s;ubjects &s;leep; their thoughts are of|ten troubled, when their &s;ubjects are quiet; they often in danger, when their &s;ubjects are &s;ecure, every one un|der his own vine, and his own fig-tree, eating the fruit of his own labours, when their carefull thoughts will neither &s;uffer them to eat, nor drink, nor &s;leep in quiet that their Subjects may do &s;o. Very &s;en&s;ible of the&s;e things was the Philo&s;opher, when he &s;aid, <HI>That if men did but know the cares, the trouble, and the dangers that lye within the circle of a Crown, they would not take it up to wear it:</HI> and gravely <HI>Era&s;mus, Mi&s;eros e&s;&s;e Principes &s;i mala &s;ua intelligant, mi&s;eriores &s;i non intelligant:</HI> that among all conditions of men, Princes were mi&s;erable if they knew the evills that did attend them, and more mi&s;erable if they did not know them. Very &s;ignificantly doth the Prophet <HI>I&s;aiah</HI> call Government a burthen, a burthen upon the &s;houlders, no light burthen, &s;uch as may be born with the hand, nor carried at arms-end, but &s;uch a burden as he mu&s;t put under his &s;houlder to bear it: <HI>I&s;a.</HI> 9. where &s;peaking of Chri&s;t in his Office of ruling the People, he &s;aith, <HI>The Government &s;hall be upon his &s;houlders:</HI> &s;uch is the condition of <HI>Ce&s;ar,</HI> the Soveraigne in his Kingdome and Dominions; he hath his load, the Government is upon his &s;houlders, we have no rea&s;on by our divi&s;ions and di&s;tractions to adde more weight
<PB N="27" REF="13" MS="y">unto it, but rather by our contributions every one to &s;et our hand to it to make it lighter. It is a remarkable expre&s;&s;ion of the Prophet, which we read in the 78 <HI>P&s;alme,</HI> where giving te&s;timony of King <HI>David</HI>'s go|verning of Gods People, he &s;aith thus, <HI>He fed them with a faithfull and true heart, and guided them prudently with all his power.</HI> where we &s;ee how many abilities are here met together to make a good Governour, here is <HI>faith|fulne&s;&s;e,</HI> and <HI>truth,</HI> and <HI>tenderne&s;&s;e,</HI> and <HI>prudence,</HI> and <HI>power,</HI> and all the&s;e &s;train'd up to the heighth to make him a good Ruler and Governour of Gods people; even &s;o is it with all faithfull and religious Princes; they are fain to put forth all their power, prudence, wi&s;dome, knowledge, skill, and experience, and the utmo&s;t of their abilities, and all little enough in the governing of their people: we may take a conjecture of this in the Government of &s;ome le&s;&s;er Societies which we are better acquainted with, &s;uppo&s;e it be but of a Colledge, a Corporation, or a Family; how hard a matter do we find it to governe them in peace, and to keep them in order? how much adoe have we to keep them from fac|tions, and from divi&s;ions, and to hold them together in unity? and yet if the Supream Magi&s;trate do not &s;o by all our Families, and all the Societies con&s;i&s;ting of them, and by all his people in all his Dominions to the &s;atisfaction and contentation of all Parties how&s;oever di&s;tracted and divided among them&s;elves, pre&s;ently we are ready to fall foul upon the Government, and to thinke hardly of him that hath the managing of it. The Greeks have a very &s;ignificant Proverbe among&s;t them,
<PB N="28" REF="14">and it &s;peakes &s;omething to our purpo&s;e: <GAP DESC="foreign">: There is one great &s;ervant in a great fa|mily, and thats the Ma&s;ter; <HI>&s;i licet exemplis in parvo grandibus uti:</HI> if I may make &s;uch uneven Compari&s;on, 'tis true of great Princes in their Courts and Kingdomes a&s;well as in a Ma&s;ter in a private Family, they are cal'd the great &s;ervants of State, and truly &s;o they are (par|don the expre&s;&s;ion) and the greate&s;t care and burden, the weight of all lyes upon them. Let this be a fourth rea&s;on why we &s;hould <HI>render unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars; the &s;en&s;e of the great burden that lyes upon him, the difficulty of Government, the danger he is expo&s;'d to in the managing of it, the great pains and care that he takes to governe us with ju&s;tice and to pre|&s;erve us in peace: therefore <HI>render unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars.</P>
<P>La&s;tly, give unto <HI>Ce&s;ar</HI> the things that are <HI>Ce&s;ar's</HI> for the good we recive under and by his Government, the very word in the Text imports as much, and implies that con&s;ideration as the rea&s;on of the duty; <GAP DESC="foreign">, &s;ayes the Greek; <HI>redite,</HI> &s;ayes the Latine, not <HI>give,</HI> but <HI>ren|der</HI> in both: but <HI>rendring</HI> pre&s;uppo&s;eth a receiving fir&s;t, what we render we do but re&s;tore what was before de|livered to us; we do but returne with one hand, what we receiv'd with the other; therefore give to <HI>Ce&s;ar,</HI> becau&s;e you receive from <HI>Ce&s;ar</HI> more then you give, and better then you give: and what is it that we receive from <HI>Ce&s;ar?</HI> it hath been already &s;hew'd in part, in the beginning of this di&s;cour&s;e; what do the &s;ublunary bo|dies receive from the Sunne? what do the members of
<PB N="29" REF="14" MS="y">the naturall body receive from the &s;oul that animates them? the &s;ame do the Subjects receive from their <HI>Ce|&s;ar,</HI> who is as the Sunne in the firmament of his King|domes? and as she &s;oul of the body politique of his Dominions. <HI>Daniell</HI> in his vi&s;ion, <HI>Dan:</HI> 4. &s;ets forth the benefits of Government under the emblem of a goodly Tree &s;preading forth his boughs and branches every way farre and near, even to the uttermo&s;t parts of the earth; the fowles of the ayre &s;at in the boughs and branches of it, and the bea&s;ts of the field, great and &s;mall lay under the &s;hadow of it; he adds further that the Tree was full of fruit, and all Creatures fed upon it, and had &s;u&s;tenance from it: even &s;o it is with a great Monarch in his Dominions, he is a univer&s;all good among&s;t his &s;ubjects, and the influences of his Government flow forth to the utermo&s;t of his Dominions unto all &s;orts of peo|ple, Clergy and Laytie, great and &s;mall, as well as the &s;maller Birds that &s;it and &s;ing upon the lower or outward branches where they can get footing, as to the greater fowles that &s;it upon the higher boughs &amp; top-branches of it, as well to the &s;maller Cattell that quarter on the out&s;ides, as to tho&s;e more noble creatures, the Lyons, and Unicornes &amp;c. which quarter nearer to the body of the Tree; they all receive from him both food and &s;hadow, &s;helter and protection, countenance and main|tenance and all, it is from the Tree, from the Monarch, ina&s;much as it is by his means, by his care and pains in the wi&s;e managing of the Government and in executing judgment and ju&s;tice among&s;t his Subjects that they do enjoy them, and are protected in them, as <HI>Tertullus</HI> ac|knowledgeth,
<PB N="30" REF="15"><HI>Acts</HI> 24.2. The Royall Prophet <HI>David</HI> was &s;o &s;en&s;ible of this, that he &s;eems in a manner to im|pute all that the Subject enjoyes to the King, as the royall fountain of Government and &s;ecurity, by which he &s;treams it out and conveys it to them: In the 2 <HI>Sam:</HI> 1.24. where exhorting the daughters of <HI>I&s;rael</HI> to mourn for <HI>Saul</HI> their King now dead, he makes this his argument, becau&s;e living he did &s;o much for them, and they recei|ved &s;uch benefits from him, even to the very garments which they wore; <HI>Ye daughters of</HI> I&s;rael <HI>mourne for</HI> Saul, <HI>who cloathed you in &s;carlet, with other delights; who put on ornaments of gold upon your apparell:</HI> how did <HI>Saul</HI> cloath them which he never &s;aw, nor probably they him, but a few of them? but only thus, that under his prudent Government and protection of them, they with their Parents and Hu&s;bands thriv'd, and pro&s;per'd, and grew rich, and were protected in the peaceable po&s;&s;e&s;&s;ion and enjoyment of what they had, which otherwi&s;e they could not have been &s;ecur'd in: and upon this account <HI>David</HI> imputes it unto <HI>Saul,</HI> that they enjoy'd all the&s;e precious things from him, as if he had freely given them unto them, as it were out of his own Ward-Robe and Jewell hou&s;e: <HI>Ye daughters of</HI> I&s;raell <HI>mourn for</HI> Saul, <HI>who cloathed you in &s;car let, with other delights; and put on Or|naments of gold upon your Apparell.</HI> The ca&s;e is the &s;ame, and the rea&s;on the &s;ame to all other Subjects under the government of their Soveraigns and <HI>Ce&s;ars</HI> re&s;pectively; and therefore in the &s;ame language will I apply it to all &s;orts of people among us, under a better Government then that was, and under a better King then <HI>Saul</HI> was.</P>
<PB N="31" REF="15" MS="y">
<P> Ye Daughters of <HI>England</HI> mourne for him that is gone, who cloathed you in &s;carlet, with other delights, and put on ornaments of gold upon your Apparell; but rejoyce in his living Image left behind, under who&s;e happy Government and Protection you enjoy the like benefits, priviledges, and favours.</P>
<P>Ye Ladies, which like the Lillies of the field neither &s;ow nor &s;pin, yet <HI>Solomon</HI> in all his Royalty not cloath'd like one of you; remmember who it is that cloaths you in &s;carlet, with other delights; that puts on ornaments of gold upon your apparell, with gemms, and jewells, pearls, and precious &s;tones, with which you are &s;o illu&s;|trious; be thankfull to him, glory in him, and rejoyce be|fore him.</P>
<P>You noble Lords and great Ones, whom he hath ta|ken near unto him&s;elfe, and made Princes of the fir&s;t Li&s;t, in advancing you to Honours and Offices above others; remember who it is that cloath'd you with &s;car|let, with Robes and Ermins; who it is that put the Coro|net upon your Heads, that put upon you the Collar and the Garter of Honour, and other En&s;ignes of greatne&s;s and of glory; be thankfull to him, glory in him, and re|joyce before him who is the fountain of honour, and by whom to be honoured is your highe&s;t glory.</P>
<P>You Right reverend &amp; holy Bi&s;hops of the Church, the Chariots of <HI>I&s;raell</HI> and the hor&s;e-men thereof, who&s;e very Robes &s;peak your Gravity, Innocence, and Purity; remember who it is that &s;et the Mitre upon your Heads, that granted out your <HI>CONGE DELIERS,</HI> that cloathed you with Aaronicall Garments, garments
<PB N="32" REF="16">for beauty and for glory: be thankfull to him, glory in him, and rejoyce before him.</P>
<P>You Reverend and learned Judges of the Land, who&s;e honour and Office is to admini&s;ter judgement and ju&s;tice unto the People; remember who it is that cloathed you in &s;carlet, from whom you receive your honourable Commmi&s;&s;ions of <HI>Oyer</HI> and <HI>Terminer,</HI> and from whom you have your Authority delegated; be thankfull to him, glory in him, and rejoyce before him.</P>
<P>You Reverend &amp; learned Academicks, Doctors, and Dignitaries, who have attained the highe&s;t degrees of Schools in either of the Univer&s;ities, many of the facul|ties; remember who it is that hath cloathed you in &s;car|let, and who is otherwi&s;e your high Patron, and munifi|cent Benefactour; be thankfull to him, glory in him, and rejoyce before him.</P>
<Q><HI>Et &s;pes, &amp; ratio &s;tudiorum in Cae&s;are tantum.</HI></Q>
<P>You rich Merchants, grave Citizens, hone&s;t and inge|nious Countrey-men, all of all &s;orts, remember from whom, and by who&s;e means (under God) you do enjoy your peace, your plenty, your &s;ecurity, your protection, by who&s;e care it is that the Ships &s;ail in &s;afety, that the &s;hops are open with &s;ecurity, that the Plough goes in peace, that you reap your harve&s;t quietly, and eat the fruits of your own labours; and thinke not much to re|turne an acknowledgment for the&s;e benefits; do not grudge and grumble to pay Tribute to whom tribute is is due, upon &s;uch valuable con&s;iderations; and chear|fully <HI>render unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars: which brings in the third part of the Text &s;hewing the manner
<PB N="33" REF="16" MS="y">after which they &s;hould be done, in the verb, <HI>Give,</HI> or <HI>Render.</HI></P>
<P>That is, do it <HI>freely,</HI> do it <HI>fully,</HI> do it <HI>timely;</HI> As God, &s;o the King loveth a chearful giver: di&s;putes &amp; delayes in the&s;e ca&s;es are interpreted denials, &amp; <HI>vi&s;co&s;a beneficia,</HI> as the Philo&s;opher calls them, benefits or gifts which hang like Birdlime upon the fingers of tho&s;e that give them, as if they were loath to part with them, <HI>ingrata &s;unt,</HI> they lo&s;e their acceptance, and forfeit their reward; there|fore give, and give freely; render and render readily, not as upon con&s;traint, but as of a willing mind; and &s;urely if this mu&s;t be done to a <HI>Tiberius,</HI> to a <HI>Nero,</HI> how much more and more chearfully to a <HI>Con&s;tantine,</HI> to a <HI>Theodo&s;ius.</HI></P>
<P>And here to &s;tirre up all good Subjects to the ready performance of this duty, I intreat you to con&s;ider with me the&s;e four things.</P>
<P>Fir&s;t, In what &s;tate our <HI>Ce&s;ar</HI> found this Kingdome, whenby Gods goodne&s;&s;e he returned to it; the Exche|quer empty, the Crowne jewells &amp; goods &s;old, yea the Crowne it &s;elfe, with the Scepter, and Globe, and all the rich and precious things which his Royall Father and his Ance&s;tors had &s;tor'd up and pre&s;erved, of in|e&s;timable value made away; The ward-Robes plundred and rifled, the Plate and hou&s;hold-Stuffe in all his Ma|je&s;ties Pallaces taken away, yea the Pallaces them&s;elves pulled down and ruin'd, and the very materialls of them &s;old; the Kingdome deeply in debt, in va&s;t and incredible &s;umms; a numerous Army of Hor&s;e and foot deeply in Arrears to be paid off; a great Navy at Sea
<PB N="34" REF="17">farre more chargeable then it to be di&s;charged: to &s;ay nothing of his Maje&s;ties own Debts, for we cannot ima|gine that he could live by the ayre &s;o long in forraigne parts; &s;o that his condition at his returne was much like unto our Saviours when he was upon the earth, that <HI>had &s;carce a place to lay his head, nor bread to put into it.</HI></P>
<P>Secondly, con&s;ider what great things he had to do, and in part yet hath; to &s;et in order a tumultuous Kingdom, and a ruinous Church, both of them &s;o mi&s;erably out of frame, that it is the work of an age to &s;et them to rights again; to keep in pay great numbers of Hor&s;e and foot for Guards and Gari&s;ons, the re&s;tle&s;ne&s;&s;e of di&s;conten|ted people nece&s;&s;itating it; to pay off the Navy and the Armies, and the debts of the Kingdome; to build and to repair, and furni&s;h anew his Maje&s;ties Royall Hou&s;es and Pallaces demoli&s;hed, neither Crown, nor Scepter, nor Globe, nor Robes, nor Ward-robes, nor Plate, nor Hou&s;hold-&s;tuffe, nor any thing to &s;peak on left, except he would buy it anew with his penny, nor &s;o much as bare walls to bring them to untill he build them.</P>
<P>Thirdly, Con&s;ider his frugality &s;ince his returne, &s;o far from wa&s;t and profu&s;edne&s;&s;e in expences, that the very nece&s;&s;aries are very &s;lender; for his hou&s;hold pro|vi&s;ions, if you &s;hould compare them with <HI>Solomons,</HI> you would wonder at the va&s;t difference between them, in the 1 <HI>Kings</HI> 4. We have the con&s;titution of <HI>Solomon's</HI> hou&s;e a Li&s;t of his Officers, and of the Dyet and daily provi&s;ion of his hou&s;e, and this was his provi&s;ion for one day, thirty mea&s;ures of fine floure, and &s;ixty mea&s;ures of meal, ten fat Oxen out of the &s;tall, and twenty out
<PB N="35" REF="17" MS="y">of the Pa&s;tures, a hundred &s;heep, be&s;ides Harts, and Roe-buckes, and fallow-Deer, and fatted fowle; if you compare the&s;e with the hou&s;hold of our pre&s;ent <HI>Ce&s;ar,</HI> you will wonder at the difference, and yet his King|domes and Dominions are far greater and of larger ex|tent; but it &s;eems his contribution and his Tributes are not &s;o great. And take a conjecture of his frugality but in one in&s;tance more: Here have three of the blood-Royall (very near unto his Maje&s;ty) dyed &s;ince his Maje&s;ties coming in; the Funeral expences of all the&s;e three came not to the third part (I thinke I may &s;ay the thirteenth) of the expences of the funerall of the late U&s;urper.</P>
<P>Many other things might I alledge to bring on this duty with chearfullne&s;s &amp; readine&s;s, his unparalel'd &s;uf|ferings, his invincible patience under them; his con|&s;tancy in his religion again&s;t tryalls and temptations, not without much grace and &s;trength to be re&s;i&s;ted; his &s;tu|pendious mercy &s;hewed to his implacable and de&s;perate enemies; his indulgence to tender Con&s;ciences; his &s;tudious endeavours to compo&s;e all differences, to &s;a|tisfie all parties, if it were po&s;&s;ible; never did any Prince &s;tudy his Subjects as he hath done.</P>
<P>Fourthly and la&s;tly, to crown all the re&s;t, he brought with him an Olive-branch, the emblem of peace; hath put an end to our civill-warrs; hath broken our &s;words into mattocks, and our &s;pears into pruning-hookes; hath re&s;tor'd our Religion, reviv'd the Lawes, &s;ettled the Courts of Ju&s;tice; hath under God, and God by him, made good to us and to our Nation that gracious pro|mi&s;e made to the people of God upon their returne:
<PB N="36" REF="18"><HI>I&s;a:</HI> 2. <HI>He hath turn'd his hand upon us, and purely purg'd away all our dro&s;&s;e, and taken away all our tinne, and re|&s;tor'd our Judges as at the fir&s;t, and our Councellours as at the beginning.</HI> Great are the things which God hath al|ready done for us by him, and great things we hope he hath yet by him to do for us; <HI>haec &s;i non moveant &s;ingula juncta movent:</HI> All the&s;e things &s;urely may be of great force with all good Subjects freely to <HI>give unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars, and <HI>tribute to whom tribute be|longeth;</HI> tribute of Sub&s;idies, tribute of Cu&s;tomes, Ton|nage and Poundage, tribute of Fir&s;t-fruits and Tenths, tribute of Taxe or Contribution, tribute of Confi&s;cati|ons (from which the Trea&s;ury hath its name <HI>fi&s;cus; Nehem:</HI> 10.8.) tribute of fines, tribute of Hearth-money, tribute of Exci&s;e.</P>
<P>And becau&s;e this la&s;t is the tribute which is &s;o much talk't off, and &s;o much trouble hath been about it, be|cau&s;e of all other it is &s;o much grumbled at, and comes in &s;o hardly, and I my &s;elfe have been complaind off for Preaching again&s;t it in this place and Pulpit at the la&s;t A&s;&s;izes; it is very fit that in it I &s;hould more clearly and fully declare my &s;elfe, and in di&s;charge of that duty, I do here openly, clearly and confidently declare and a&s;|&s;ert, <HI>that the Exci&s;e as it is here e&s;tabli&s;hed in</HI> England, <HI>is</HI> (in the con&s;titution of it) <HI>a Legall and ju&s;t Revenue, and one of the Tributes here in the Text due unto</HI> Ce&s;ar: and therefore if any man ask me as the Herodians did our Saviour in this Context, <HI>Licetne?</HI> is it lawfull to pay it or not? I an&s;wer as our Saviour did them; <HI>Licet,</HI> it is lawfull to pay it; it is utterly unlawfull not to pay it:
<PB N="37" REF="18" MS="y">fore <HI>Render unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars. And that you may do it chearfully and readily, without murmu|ring or di&s;puting, I will give you in &s;ome rea&s;ons &s;hew|ing not only the ju&s;tice and lawfulne&s;s, but the equity and rea&s;onablene&s;&s;e of it; and they are the&s;e.</P>
<P>Fir&s;t, it is e&s;tabli&s;hed by Law, and that &s;ilences all di&s;putes, it is &s;etled by Act of Parliament as a part of the Revenue; and therefore a right not to be que&s;tioned.</P>
<P>Secondly, As to his Maje&s;tie he is no gainer by it, he hath parted with a very honourable Revenue in lieu of it, to wit, <HI>the Court of Wards,</HI> one of the faire&s;t flowers in the Crown, &s;o fair, that the great Coun&s;ellour, Lord Trea&s;urer <HI>Burliegh,</HI> once Ma&s;ter of that Court, did in's death-bed advi&s;e Queen <HI>Elizabeth</HI> never to part with it out of her hands, for that it was an unknown Revenue, and one of her Maje&s;ties be&s;t Farmes; but how&s;oever that being taken away, and only this left in the room of it, if we &s;hould with-hold this too, what &s;hall we leave him?</P>
<P>Thirdly, The third rea&s;on is taken from the con&s;ide|ration of the &s;ubject out of which the Exci&s;e oth ari&s;e, the co~modity on which it is impo&s;ed, and thats &s;trong-drinke, an element upon which there is more thrown away in vain expence, then upon any one thing, nay, may I not &s;ay upon all other Commodities, in the Land; upon which, e&s;pecially in great Townes, and by many other per&s;ons in many other places too, there is near as much thrown away in wa&s;t as would rea&s;onably &s;erve for all other nece&s;&s;aries: and in the exce&s;&s;ive and intem|perate u&s;e or rather abu&s;e of which, there is more &s;inne
<PB N="38" REF="19">committed and occa&s;ioned in the Land, then about any other thing what&s;oever: if then the wi&s;dome of the Par|liament to take men off from this exce&s;&s;ive and intempe|rate abu&s;e of it and them&s;elves, have laid &s;uch a legall charge upon it, who can judge but that it was an Act of <HI>Wi&s;edome</HI> and <HI>Prudence,</HI> of <HI>Piety</HI> and <HI>Religion</HI> in them for the re&s;training of abu&s;es.</P>
<P>Fourthly, The la&s;t rea&s;on is taken from the freedom that men have to take up the profe&s;&s;ion which makes them lyable to pay Exci&s;e, or not to take it up, to u&s;e it, or not to u&s;e it; there's no man compel'd to it, and if he like it not upon tho&s;e termes upon which he is to be Licen&s;ed and admitted, he may let it alone, and there's no hurt done, if he like it not with the incumbrances, he may pa&s;s by and leave it, and the Exci&s;e &s;hall ne|ver trouble him: <HI>Volenti non fit injuria.</HI></P>
<P>Upon all the&s;e rea&s;ons and con&s;iderations I conclude, <HI>That the Exci&s;e</HI> (in the con&s;titution of it) <HI>is a ju&s;t and a legall Revenue, that the impo&s;ition of it upon tho&s;e commodi|ties upon which it is laid, is no wrong to any man: that not only by law, but in rea&s;on and equity, it may ju&s;tly be deman|ded and ought to be paid;</HI> and therefore I exhort and ad|moni&s;h all per&s;ons concern'd in it, not to di&s;pute it, not to quarrell it, but willingly and readily as in all other Tributes, &s;o particularly in this of the Exci&s;e to <HI>Render unto</HI> Ce&s;ar <HI>the things that are</HI> Ce&s;ars.</P>
<P>And &s;o I have done with my Text, and now come to my taske; a taske enjoyned me here this day, and that's no le&s;&s;e then a <HI>Recantation</HI> of &s;ome indi&s;creet pa&s;&s;ages, in a Sermon which I here preach't at the la&s;t A&s;&s;izes in
<PB N="39" REF="19" MS="y">this place and Pulpit; the main Charge again&s;t me in it was, <HI>That I preach't again&s;t the Exci&s;e, and Exci&s;e-Men,</HI> it lyes in the 38 and 39 pages of the Booke, for it was &s;ince printed; the words then delivered I confe&s;&s;e were unadvi&s;edly &s;poken, I was too &s;harpe in tho&s;e expre&s;|&s;ions, and while I &s;pake of and again&s;t Biters, I my &s;elfe became a Biter. Another pa&s;&s;age there is which is ex|cepted again&s;t, and it is contein'd page 23. where my illguided zeale put me on too farr in pleading for the re&s;urrection of a <HI>Pre&s;identiary</HI> Court in the&s;e Northern-parts; &s;o farr, as to charge the <HI>We&s;tmin&s;terian Lawyers, That they would engro&s;&s;e all the law unto them&s;elves, as if they meant to make of it, one great Monopoly;</HI> the&s;e words were unadvi&s;edly &s;poken, and I went too farr in that charge. Another pa&s;&s;age there is, and that's found page 48. wherein I was very bitter again&s;t <HI>Rack-renting Land-lords, and Depopulators;</HI> ranking them among&s;t the Biters, and the Grinders in the Text: in this I confe&s;&s;e I went too farr, it was unadvi&s;edly &s;poken, and gave offence, And indeed I am &s;orry that any thing &s;hould be &s;poken by me at any time which might ju&s;tly give offence to any, even the lea&s;t of little ones, much more that &s;hould offend Authority; and &s;ure I am that intentio|nally I never did, nor ever will do &s;o; yet &s;eing &s;ome pa&s;&s;ages in that Sermon have given &s;uch occa&s;ion of of|fence, I am heartily &s;orry for it, I wi&s;h they had not fallen from me, much more that they had not been Prin|ted.</P>
<P>And the&s;e pa&s;&s;ages which have been by me here mentioned, I thinke fit to be retracted, and di&s;owned;
<PB N="40" REF="20">particularly that wherein I &s;ay, <HI>That the government of this Nation is Arbitrary in the male-Admini&s;tration of the Exci&s;e;</HI> which words, together with all other Indi&s;|cretions what&s;oever contained in that Sermon and drop't either from my tongue or penne, I do here in the pre|&s;ence of you all, fully <HI>retract, di&s;claime,</HI> and <HI>di&s;owne.</HI></P>
<P>I will conclude with one word which his Maje&s;ty &s;pake to me him&s;elfe at the Councell-Table, and it was <HI>clo&s;e</HI> and <HI>home,</HI> and did more &s;ilence me, then all that was &s;poke to me be&s;ides, and it was this;</P>
<P><HI>That his Maje&s;tie thought it was my duty to preach con|&s;cience unto the people, and not to meddle with State-affaires:</HI> which words, as they were a &s;evere re|proofe for what was pa&s;t, &s;o they are a &s;erious ad|monition for the time to come; and I &s;hall mo&s;t &s;tudiou&s;ly, and exactly henceforth ob&s;erve and o|bey it, and wi&s;h all others to do &s;o too.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="20">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
