Mathew
22.21
.
Give
unto
Cesar
the
things
that
are
Cesars
.
THese
words
are
a
cautious
Answer
to
a
captious
Question
proposed
to
our
blessed
Saviour
by
the
Herodians
,
not
so
much
for
satisfaction
,
as
for
Cavill
,
that
they
might
entrap
him
,
and
insnare
him
,
and
that
in
his
Answer
they
might
catch
something
from
him
,
whereof
they
might
accuse
him
unto
Cesar
.
Four
such
Questions
were
there
proposed
to
him
in
this
Chapter
by
four
severall
Sects
or
sorts
of
people
;
all
which
took
their
turnes
to
oppose
him
,
and
took
placet
one
of
another
to
dispute
with
him
;
The
Sadduces
,
the
Pharises
,
the
Scribes
,
and
the
Herodians
.
The
first
three
of
these
he
had
easily
shaken
off
,
and
gave
them
such
full
satisfying
or
convincing
Answers
that
they
had
no
heart
to
ask
him
any
more
Questions
,
ver:
46.
But
now
in
the
4th
place
comes
in
the
Herodian
;
and
he
charges
most
dangerously
and
desperately
of
all
the
rest
,
both
in
respect
of
the
matter
of
his
Question
,
and
of
the
manner
of
proposing
it
.
First
for
the
matter
of
it
,
all
the
other
Questions
were
concerning
matters
of
Religion
;
this
matters
of
policy
,
and
of
State
,
and
that
in
a
point
of
high
concernment
,
about
Cesar's
Revenue
,
the
Tribute
money
:
As
to
the
manner
of
proposing
it
,
all
the
rest
in
plain
down-right
termes
propose
their
Questions
,
but
the
Herodians
goe
more
subtlely
to
work
;
for
first
,
to
avoid
all
jealosie
,
and
to
prevent
all
suspition
of
their
evill
intentions
towards
him
,
they
court
him
with
a
fair
cōplement
Master
,
ver:
16.
Secondly
,
they
give
a
large
testimony
of
him
for
his
wisedome
&
courage
,
sincerity
&
impartiality
in
teaching
the
wayes
of
God
truly
,
and
not
regarding
the
person
of
Man
,
and
to
all
this
they
themselves
subscribe
Scimus
,
We
know
it
:
And
thus
having
by
their
hypocriticall
flattery
and
dissembling
Insinuations
laid
their
traine
,
they
give
fire
to
it
,
and
propose
their
Quaere
,
Licetne
?
is
it
lawfull
to
give
tribute
to
Cesar
or
not
?
But
what
an
insidious
Question
was
this
?
and
how
dangerous
for
him
to
answer
to
,
what
a
horned
Dilemma
that
push't
both
wayes
,
Answer
which
way
he
could
;
for
had
he
resolv'd
in
the
affirmative
,
Licet
,
it
is
lawfull
,
and
you
must
pay
it
,
then
had
he
set
the
Pharises
against
him
,
which
could
not
endure
to
hear
of
any
such
Taxes
or
payments
:
or
had
he
resolv'd
it
in
the
negative
non
licet
,
it
is
not
lawfull
,
and
you
need
not
pay
it
,
then
had
he
incurr'd
the
just
displeasure
of
Cesar
,
and
the
Herodians
,
as
an
enemy
to
his
Revenue
;
so
that
take
it
which
way
he
would
,
he
had
a
Wolfe
by
the
ears
,
and
guide
as
steadily
as
he
could
(
on
the
one
side
or
on
the
other
)
he
was
in
danger
to
be
bitten
.
But
in
vain
is
the
Nett
spread
before
the
eye
of
that
which
hath
wing
;
full
well
did
our
Saviour
see
the
fallacy
,
and
the
policie
of
this
subtle
Question
,
and
discover
the
Asses
ears
under
the
Lyons
skinne
,
and
as
wisely
and
warily
did
he
shape
his
Answer
,
to
avoid
their
snare
,
not
by
answering
their
Question
,
but
by
asking
them
another
,
unto
which
they
could
not
answer
him
,
but
they
must
answer
themselves
too
to
the
Question
which
they
put
to
him
,
and
condemne
themselves
for
making
a
Question
of
it
;
Whose
Image
and
superscription
is
this
?
ver:
20.
as
if
he
should
say
,
you
will
all
confess
that
to
your
Cesar
,
your
Soveraigne
,
there
is
a
Tribute
due
from
his
Subjects
,
and
you
must
acknowledge
that
he
whose
Image
you
do
own
upon
your
coyne
,
whose
stamp
upon
it
,
and
superscription
or
circumscription
about
it
,
makes
it
currant
amongst
you
,
is
your
Cesar
,
your
Soveraigne
,
why
then
do
you
ask
me
this
Question
,
to
which
(
in
this
solution
you
have
given
to
me
)
you
have
answered
your selves
?
read
your
duty
and
Cesars
due
,
not
out
of
my
answer
to
you
but
out
of
yours
to
me
,
and
out
of
the
Coyne
which
you
carry
about
you
,
and
out
of
the
superscription
upon
it
,
or
circumscription
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
Reddite
Caesars
.
Give
unto
Cesar
the
things
that
are
Cesars
In
which
words
here
are
three
things
offerd
to
consideration
.
-
1.
The
Person
to
whom
this
Tribute
is
due
,
and
that
is
Cesar
;
Give
unto
Cesar
.
-
2.
The
things
that
are
to
be
given
unto
him
,
with
his
right
unto
them
,
they
are
his
own
,
The
things
that
are
Cesars
.
-
3.
The
manner
after
which
they
are
to
be
given
,
and
that
is
by
way
of
rendition
or
returne
,
redite
,
render
;
thus
give
unto
Cesar
the
things
that
are
Cesars
:
And
every
one
of
these
three
parts
carries
its
reason
in
it
,
enforcing
the
duty
,
and
so
binds
it
upon
us
as
with
a
threefold
cord
,
not
easily
broken
.
Upon
a
review
,
every
one
of
these
branches
divides
it selfe
into
two
,
or
hath
two
particulars
included
in
it
:
-
In
the
first
,
the
person
of
Cesar
is
here
offered
to
us
;
first
to
consider
of
Government
in
general
,
with
the
benefits
the
Subjects
receive
under
it
:
and
secondly
more
particularly
of
the
Cesarian
or
Monarchicall
Government
in
the
Text
the
most
perfect
and
absolute
of
all
other
.
-
In
the
second
,
the
things
that
are
Cesars
;
here
are
two
things
to
be
considered
;
first
what
things
they
are
,
secondly
the
right
that
he
hath
unto
them
,
because
the
Text
sayes
they
are
his
own
;
the
things
that
are
Cesars
.
-
In
the
third
we
are
to
consider
upon
what
account
the
Subject
brings
in
Cesars
due
,
and
that
's
by
way
of
returne
,
in
the
word
Redite
:
And
secondly
after
what
manner
they
ought
to
be
brought
in
,
and
that
's
freely
in
the
word
give
,
Give
or
reader
unto
Cesar
the
things
that
are
Cesars
.
I
begin
with
the
first
of
them
drawn
from
the
consideration
of
the
person
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
should
pay
Tribute
to
Cesar
,
because
he
was
their
Cesar
,
their
Soveraigne
,
and
under
his
Government
they
received
many
benefits
;
even
the
benefits
of
Government
.
What
Tertullus
the
Oratour
speaks
to
Felix
the
governour
of
Cesarea
,
Acts
24.2
.
That
may
all
Subjects
in
generall
speak
to
and
of
their
Soveraignes
respectively
,
and
upon
the
same
grounds
and
reasons
:
Forasmuch
as
by
thee
we
enjoy
much
quietnesse
,
and
many
good
things
are
done
to
our
Nation
by
thy
Providence
,
we
acknowledge
and
accept
it
allwayes
,
and
with
all
thankfulnesse
,
(
most
noble
Cesar
.
)
It
is
by
their
care
and
providence
under
God
,
and
by
their
faithfull
and
prudent
Government
of
us
,
and
executing
judgement
and
justice
in
the
Land
,
that
we
enjoy
our
peace
,
our
plenty
,
our
liberty
,
our
property
,
our
Religion
,
our
all
that
we
have
;
Take
away
Government
from
among
us
,
and
what
will
become
of
us
,
and
of
all
these
?
which
of
us
can
say
that
any
thing
that
he
hath
is
his
own
,
or
secure
himselfe
of
his
life
for
one
hour
?
Oh
bless
God
for
Government
,
certainly
the
greatest
blessing
that
ever
God
sent
down
from
heaven
to
earth
in
temporall
things
,
is
the
blessing
of
Government
,
it
is
the
very
stay
of
the
world
,
the
band
that
holds
all
together
,
which
once
being
loosed
,
it
is
impossible
but
we
should
fall
all
into
heaps
of
confusion
,
and
be
reduc't
again
into
the
first
Chaos
;
and
therefore
among
all
the
creatures
in
the
world
the
wisedome
of
Almighty
God
the
high
disposer
of
all
things
,
hath
set
and
established
a
Government
:
If
you
look
into
heaven
,
there
is
Government
and
order
;
we
read
of
Angells
,
and
Arch-Angells
,
and
a
glorious
Hierachy
in
the
Church
Triumphant
:
if
you
look
into
Hell
(
the
very
emblem
of
confusion
)
there
is
a
Government
;
we
read
of
a
Prince
of
Devills
:
if
we
look
into
all
the
Creatures
between
them
both
,
we
shall
find
a
kind
of
order
and
Governamongst
them
;
the
fowles
of
the
ayre
have
their
Eagle
,
the
beasts
of
the
earth
their
Lyon
;
the
Fishes
of
the
sea
their
Whale
;
even
amongst
those
feeble
Creatures
the
Sectilia
,
the
Bees
acknowledge
a
Master
,
the
Grashoppers
have
no
King
,
yet
goe
they
forth
all
by
Bands
,
which
shewes
they
have
their
Leaders
;
All
Creatures
in
heaven
,
in
earth
,
and
under
the
Earth
cry
up
Government
and
with
one
voice
acknowledge
it
the
Mother
of
their
peace
ond
joy
.
Therefore
give
unto
Cesar
the
things
that
are
Cesars
,
because
he
is
your
Cesar
,
your
Soveraigne
;
and
for
the
good
you
receive
under
him
,
the
benefits
of
Government
.
But
secondly
,
as
Government
in
generall
is
necessary
among
all
,
so
among
all
sorts
and
kinds
of
Government
this
in
the
Text
,
the
Cesarian
,
or
Monarchichall
Government
is
the
most
perfect
,
the
most
absolute
,
and
excellent
above
the
rest
.
I
will
not
here
spend
time
to
read
amongst
you
a
Lecture
of
Politiques
,
to
shew
the
sever
all
kinds
and
formes
of
Government
wich
are
found
amongst
men
,
nor
put
them
into
the
Ballance
to
weigh
them
,
and
to
compare
them
one
with
another
:
there
are
but
three
principall
sorts
which
stand
in
competition
for
preeminence
,
Democracy
,
Aristocracy
,
and
Monarchy
;
among
all
which
,
Monarchy
holds
up
its
head
above
the
rest
,
as
the
Cedar
among
the
shrubbs
,
or
as
Saul
among
the
rest
of
the
common
people
,
higher
by
the
head
and
shoulders
,
and
hath
clearly
the
preeminence
in
five
respects
.
1.
In
respect
of
the
Noblenesse
of
it
,
it
is
the
most
noble
forme
of
Government
,
and
that
which
most
neerly
resembleth
that
whereby
Almighty
God
governeth
the
world
,
and
that
's
purely
Monarchicall
.
What
were
all
the
Governments
of
the
world
to
the
four
great
Monarchies
,
the
Assyrian
,
the
Persian
,
the
Grecian
,
and
the
Roman
,
under
which
the
world
was
governed
for
the
greatest
part
of
the
time
since
it
was
created
;
and
whose
same
hath
drown'd
all
other
Governments
in
comparison
of
them
?
2.
For
the
Antiquity
of
it
,
it
is
the
most
ancient
of
all
other
:
It
is
a
mistake
in
policy
to
imagine
that
Monarchicall
Government
sprang
out
of
Politicall
,
as
that
out
Oeconomicall
,
and
so
was
meerly
founded
upon
the
consent
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
first
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
over
all
the
families
of
all
the
Generations
which
were
in
his
time
,
which
was
little
lesse
then
a
thousand
years
.
In
Abraham's
time
we
read
of
Melchisedech
a
King
of
Salem
;
Moses
was
a
King
in
Jesurun
;
and
Job
(
in
all
probabillity
ancienter
then
Moses
)
was
a
King
in
the
East
,
as
the
Ancients
tell
us
;
so
that
neither
was
Nimrod
the
first
Monarch
,
(
as
some
would
have
it
)
nor
Saul
the
first
King
;
(
as
others
)
there
were
Monarchs
ancienter
then
them
both
;
and
before
Democracy
or
Aristocracy
were
cast
into
formes
of
Government
.
3.
Monarchy
is
the
most
perfect
forme
of
Government
in
respect
of
the
unity
that
is
in
it
;
it
is
the
great
happinesse
and
fafety
too
of
a
People
when
they
all
as
one
man
are
united
together
in
one
body
:
this
was
the
happinesse
of
Jerusalem
,
Psalme
132
2
,
3.
Jerusalem
is
a
Citie
that
is
at
unity
within
it selfe
.
and
Balaam
speaking
of
the
many
thousands
of
Israell●
,
Numb.
23.
speaks
of
them
all
as
one
man
,
God
brought
him
out
of
Aegypt
,
he
hath
as
it
were
the
strength
of
an
Unicorn
;
he
shall
couch
down
as
a
Lion
,
and
as
a
great
Lion
,
who
shall
rouze
him
up
.
and
in
this
language
all
along
,
he
speaks
of
them
in
the
singular
number
,
he
,
him
,
and
his
,
all
singulars
;
and
compares
the
whole
body
of
them
to
some
one
Noble
creature
,
a
Lion
,
a
Unicorne
;
all
speaking
their
unity
,
which
was
their
happinesse
,
their
honour
,
and
their
safety
too
.
But
there
is
no
forme
of
Government
of
that
force
to
keep
multitudes
together
in
unity
,
as
the
Cesarian
or
Monarchicall
government
is
,
wherein
so
many
thousands
of
people
,
of
so
many
severall
Nations
,
severall
Languages
,
severall
Religions
,
severall
Customes
,
Callings
,
manners
,
interests
,
or
howsoever
different
one
frō
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
naturall
;
so
all
these
united
together
under
one
Head
and
Monarch
,
conveniunt
in
eodem
tertio
,
and
concurre
to
the
making
up
of
one
body
politique
.
4.
For
strength
Monarchy
hath
the
preeminence
,
vis
unita
fortior
;
it
cannot
be
but
where
power
and
authority
are
united
in
one
,
it
must
needs
be
of
greater
force
and
strength
,
then
where
it
is
divided
and
distributed
amongst
many
;
and
the
stream
running
down
in
one
channell
must
needs
be
more
forcible
,
deep
,
and
strong
,
more
impassable
,
and
carry
a
deeper
Vessell
,
then
when
it
is
divided
into
many
smaller
Rivulets
:
the
Persians
at
the
siege
of
Babilon
found
it
so
;
and
the
sage
old
Father
in
his
death-bed
,
perswading
his
sonns
to
unity
by
the
Emblem
or
Hieroglyphick
of
a
faggot
bound
up
and
impregnable
,
and
the
same
loosed
,
and
the
sticks
taken
out
single
,
and
so
easily
broken
one
by
one
,
made
them
sensible
of
the
strength
and
security
that
was
in
unity
,
and
the
weaknesse
that
was
in
division
,
exposing
to
danger
of
ruine
and
of
being
broken
in
pieces
;
even
such
is
Monarchy
in
comparison
of
other
formes
of
Government
,
as
a
mighty
stream
running
down
in
one
channell
,
and
they
divided
into
many
smaller
currents
:
as
a
faggot
strongly
bound
up
not
to
be
broken
,
and
they
as
a
faggot
loosed
and
divided
,
and
so
more
easily
to
be
dealt
withall
.
Lastly
,
the
Monarchichall
Government
is
the
most
excellent
and
perfect
forme
of
Government
of
all
oshers
,
because
it
is
most
free
from
those
incenveniences
which
they
are
all
subject
to
,
and
with
which
they
are
usually
distempered
and
disturbed
.
For
Aristocracy
the
next
unto
it
,
how
long
will
it
continue
free
from
the
mischiefs
of
ambition
,
envy
,
and
emulation
?
how
apt
are
great
spirits
(
with
Adonijah
)
to
exalt
themselves
,
and
grow
impatient
of
rivality
?
through
divisions
in
Reuben
arise
great
thoughts
of
heart
:
Nec
ferre
potest
Caesarvè
priorem
,
Pompeiusvè
parem
:
Cesar
will
endure
no
superiour
,
Pompey
no
equall
:
and
then
the
next
is
to
make
parties
,
to
strengthen
themselves
,
to
accuse
and
impeach
one
another
,
to
weaken
their
adversaries
,
that
under
these
pretences
they
may
carry
on
their
own
designes
,
and
engage
a
whole
Nation
in
their
personall
Quarrells
,
and
embroile
them
in
warr
and
blood
to
serve
their
ambitions
.
For
Democracy
,
the
ignoblest
of
all
the
rest
,
that
placeth
Soveraignty
in
the
people
;
what
a
monstrous
Hydra
is
it
,
multorum
capitum
bellua
?
how
unconstant
in
theirs
resolutions
?
how
tumultuous
in
their
elections
?
how
tormented
with
divisions
,
and
distracted
with
factions
?
what
a
low
constitution
at
the
best
?
allwayes
fain
to
truckle
under
some
neighbour
Prince
or
other
for
protection
,
which
at
some
time
or
other
takes
occasion
and
advantage
from
their
divisions
to
fall
upon
them
,
and
to
make
a
prey
of
them
;
the
usual
conclusion
of
most
of
them
:
besides
,
how
continually
subject
to
change
?
the
most
dangerous
mischief
in
Government
in
the
world
.
Denocracy
is
very
apt
to
degenerate
into
Anarchy
,
Aristocracy
into
Oligarchy
,
Oligarchy
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
&
treasure
to
the
danger
of
ruine
of
their
whole
State
:
and
therefore
the
wise
man
advises
not
to
meddle
with
them
that
are
given
to
change
,
Pro:
24.21
.
but
marke
it
,
in
the
same
place
he
bids
us
fear
the
King
,
and
from
that
Government
never
to
desire
to
change
:
neither
is
it
so
subject
to
change
as
these
other
are
,
being
the
apex
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
highest
kind
of
Government
,
from
which
neither
Prince
nor
People
have
any
reason
to
change
for
any
other
;
not
the
Prince
,
for
higher
he
cannot
go
,
and
he
hath
no
reason
to
desire
to
go
lee
;
not
the
people
of
what
degree
or
quality
soever
,
because
they
cannot
mend
themselves
,
being
where
the
meanest
may
have
protection
and
the
greatest
account
it
their
honour
to
be
near
unto
him
who
is
the
fountain
of
honour
,
and
never
think
much
to
submit
to
Soveraignity
in
a
King
,
which
to
their
Peers
in
Aristocracy
they
would
not
do
,
much
lesse
to
their
Inferiors
in
Democracy
.
But
how
happy
are
we
of
this
Nation
in
this
respect
,
(
if
we
could
see
our
own
happinesse
)
which
have
the
Quintessence
and
whatsoever
is
excellent
in
all
these
united
together
in
one
the
most
happy
Government
that
live
under
,
and
that
's
Monarchy
limited
by
Law
;
the
best
of
Governments
under
the
best
of
Kings
,
CHARLES
the
second
.
And
this
is
a
strong
argument
to
perswade
with
us
to
give
unto
Cesar
the
things
that
are
Cesars
;
And
the
first
proposed
,
we
now
passe
to
the
second
,
wherein
we
are
to
consider
.
-
1.
What
those
things
are
which
we
are
to
give
unto
Cesar
.
-
2.
What
is
his
right
unto
them
,
because
the
Text
sayes
they
are
his
,
the
things
that
are
Cesars
And
I
will
acquaint
you
with
the
latter
of
these
first
,
with
Cesars
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
see
he
hath
,
the
Scripture
plainly
speaks
it
,
when
it
calls
the
Tribute
and
other
dues
,
the
things
that
are
Cesars
,
and
of
this
it
is
necessary
we
should
be
fully
perswaded
:
It
is
a
great
mistake
amongst
men
,
yet
generall
amongst
the
vulgar
,
to
thike
that
whatsoever
they
part
with
to
Cesar
,
comes
meerly
out
of
their
own
store
of
free
gift
,
a
meer
Donative
,
a
Gratuity
,
a
Benevolence
,
that
they
might
chuse
whether
they
will
pay
or
no
,
and
so
he
meerly
an
Eleemosynary
in
the
receiving
of
it
;
and
therefore
men
usually
pay
their
Tribute
to
the
Prince
,
as
they
do
their
Tithes
to
the
Priest
,
with
an
ill
will
,
as
imagining
they
pay
them
both
upon
the
same
score
of
free
Benevolence
;
but
in
both
equally
mistaken
:
for
first
,
as
for
Tithes
,
they
are
none
of
theirs
,
they
are
the
Lords
,
as
a
Rent
reserv'd
out
of
Lands
,
and
he
hath
disposed
them
as
he
hath
thought
fit
,
that
is
to
the
Church
,
and
to
his
Ministers
:
Tithes
are
mine
saith
the
Lord
,
and
I
have
given
them
to
the
sons
of
Levi
:
You
may
sell
your
Lands
,
but
you
cannot
sell
your
Tithes
;
you
may
let
your
Land
,
but
you
may
not
let
your
Tithes
;
they
are
none
of
yours
to
let
,
they
are
the
Priests
:
when
therefore
you
pay
your
Tithes
to
the
Priest
,
you
pay
no
more
then
is
his
due
,
you
give
to
the
Priest
the
things
that
are
the
Priests
.
In
like
manner
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
give
unto
Cesar
the
things
that
are
Cesars
:
it
is
not
a
matter
arbitrary
,
whether
you
will
pay
it
or
no
,
but
a
matter
necessary
,
you
must
pay
it
:
it
is
not
a
courtesy
,
but
a
duty
,
not
a
gratuity
,
but
a
debt
;
St.
Paul
expresly
calls
it
so
,
Rom:
13.7.8
.
To
detain
it
therefore
is
a
sin
,
not
only
against
the
Law
of
justice
&
gratitude
,
but
against
a
Principle
of
common
honnesty
.
which
commands
us
to
give
every
man
his
own
;
and
if
every
man
then
Cesar
amongst
the
rest
;
and
therefore
give
unto
Cesar
the
things
that
are
Cesars
:
And
there
are
three
wayes
by
which
Cesar
comes
to
have
a
right
unto
those
things
which
he
requires
of
us
,
and
so
they
become
the
things
of
Cesar
.
-
1.
Those
things
are
Cesars
which
belong
to
him
in
the
right
of
his
Crown
,
and
which
are
inseperably
annext
unto
it
.
-
2.
Those
things
are
Cesars
which
the
Law
of
God
giveth
unto
Cesar
.
-
3.
Those
things
are
Cesars
which
the
Law
of
the
Land
giveth
unto
Cesar
,
and
which
by
Act
of
Parliament
are
settled
upon
him
;
and
all
these
are
strong
rights
,
and
do
give
unto
him
an
unquestionable
Title
to
all
those
things
that
are
by
all
or
any
of
these
wayes
made
his
.
As
to
the
first
of
these
wayes
,
it
werehigh
presumption
in
me
to
undertake
to
give
in
an
account
which
are
his
in
the
right
of
his
Crown
;
such
things
there
are
,
and
they
are
great
and
many
,
which
are
flowers
of
the
Crown
,
which
no
Subject
may
presume
to
touch
much
lesse
to
crop
off
,
under
pain
of
being
guilty
of
an
high
Crime
on
taking
away
from
Cesar
things
that
ere
Cesars
.
But
secondly
,
those
things
are
Cesars
,
which
by
the
Law
of
God
are
given
unto
him
,
and
they
are
great
&
many
,
the
Question
here
moved
is
only
concerning
Tribute
,
Shall
we
pay
tribute
to
Cesar
or
not
?
but
the
Answer
is
larger
then
the
Question
,
and
injoyns
and
includes
not
only
Tribute
,
but
all
other
dues
whatsoever
,
the
things
that
are
Cesars
.
And
there
are
six
things
which
by
the
Law
of
God
are
clearly
given
to
Cesar
,
first
,
Fear
,
2.
Honour
,
3.
Obedience
,
active
and
passive
,
4.
Defence
,
5.
Prayer
,
and
6.
Tribute
.
-
1.
Fear
,
Proverbs
24.21
.
My
Son
fear
thou
the
Lord
and
the
King
.
-
2.
Honour
,
1
Pet:
2.13
.
Fear
God
honour
the
King
.
-
3.
Obedience
,
Eccles:
8
:
2.
I
councell
thee
to
obey
the
Kings
command
,
and
that
because
of
the
Oath
of
God
.
-
4.
Defence
,
Psal:
105.15
.
Touch
not
mine
anointed
.
-
5.
Prayer
,
1
Tim:
2.1
.
I
exhort
therefore
,
first
of
all
,
that
supplications
,
prayers
,
intercessions
,
and
giving
of
thanks
,
be
made
for
all
men
,
especially
for
Kings
.
-
6.
Tribute
,
as
in
the
Text
and
Context
.
These
are
all
due
unto
Cesar
,
and
that
jure
divin●
,
by
divine
right
,
and
that
's
the
highest
and
the
best
right
;
and
therefore
if
we
fail
in
the
payment
of
any
of
them
,
we
are
guilty
of
witholding
from
Cesar
his
Right
,
we
do
not
pay
unto
Cesar
the
things
that
are
Cesars
.
But
because
the
question
here
moved
is
particularly
concerning
tribute
the
last
of
these
six
,
and
that
's
the
very
Subject
of
the
dispute
in
the
Text.
't
is
fit
I
should
more
particularly
speak
to
it
;
for
be
you
well
assured
,
that
not
for
their
sakes
alone
was
this
Question
here
ask't
,
nor
for
their
satisfaction
alone
,
was
the
resolution
given
to
it
,
but
for
ours
also
,
and
for
all
Subjects
in
all
places
,
and
in
all
ages
to
the
end
of
the
world
,
(
according
to
the
severall
Lawes
,
Customes
&
Usages
under
which
they
respectively
live
)
who
would
be
as
ready
to
question
the
due
of
it
as
they
here
were
.
I
shall
therefore
endeavour
to
shew
,
first
,
from
authority
of
Scripture
.
2ly
.
from
the
example
and
practice
of
former
times
.
3ly
.
by
strong
and
unanswerable
reasons
,
not
only
the
justice
&
lawfullnesse
,
but
the
equity
&
reasonablenesse
of
paying
Tribute
unto
Cesar
.
And
first
for
Scriptures
,
they
are
clear
and
plentifull
Rom.
13.7
.
Render
to
every
man
his
due
,
tribute
to
whom
tribute
belongeth
:
and
in
the
6
verse
,
For
this
cause
pay
we
tribute
.
So
there
is
a
tribute
to
be
paid
,
and
there
is
a
cause
for
it
,
which
the
Apostle
there
shewes
at
large
.
And
of
the
four
Evangelists
,
three
of
them
have
given
this
very
charge
,
and
in
the
same
words
,
(
an
itteration
not
usual
in
the
Scripture
unlesse
it
be
in
some
serious
matter
)
which
they
would
have
well
taught
and
learn't
,
Matt:
22.21
.
Marke
12.17
.
Luke
20
25.
Rom:
13.6
,
7
,
8.
Solvite
,
sayes
one
Text
:
Redite
,
sayes
another
:
Give
,
sayes
a
third
.
As
a
Debt
,
sayes
one
:
As
a
due
,
sayes
another
:
As
his
own
,
sayes
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
setled
upon
Cefar
.
Secondly
for
Examples
,
see
Solomon
the
wisest
of
Kings
,
extraordinarily
assisted
by
almighty
God
for
the
Government
of
his
people
;
he
had
his
publique
Revenue
,
and
great
Tributes
paid
in
unto
him
for
the
support
of
his
Government
and
for
this
purpose
he
had
his
Officers
to
gather
them
in
in
all
his
Provinces
,
and
over
all
the
rest
one
great
Officer
of
State
to
take
their
Audits
and
Accounts
,
his
great
Treasurer
as
you
may
call
him
,
that
was
Adoniram
,
he
was
over
the
Ttibute
.
1
King
4.6
.
And
after
him
Rehoboam
his
sonne
,
who
was
King
in
his
stead
,
had
the
like
Officer
in
the
same
trust
,
and
that
was
Adoram
,
1
King
12.18
.
he
was
over
the
Tribute
.
Amaziah
levyed
a
Taxe
,
(
2
Chron:
25.9
.
)
of
100
Talents
:
Menahem
another
(
2
Kings
15.19.20
.
)
of
1000
Talents
of
silver
,
a
great
Taxe
of
50
shekeles
a
man
.
In
Augustus
time
there
was
a
new
taxe
imposed
upon
the
People
,
and
it
was
a
great
one
;
there
came
out
a
Decree
that
all
the
world
should
be
taxed
,
that
is
,
all
that
were
under
the
Roman
Empire
,
and
these
were
extraordinary
taxes
(
besides
the
standing
Revenue
)
imposed
by
a
new
Decree
upon
occasion
,
and
yet
they
were
paid
;
where
(
in
the
last
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
:
Luke
2.
In
our
Saviours
time
we
read
of
certain
Officers
appointed
on
purpose
to
gather
up
this
Tribute-money
among
the
Jews
,
they
were
called
Publicanes
,
allwayes
rank't
with
sinners
,
and
on
the
right
hand
:
but
what
do
we
speak
of
these
?
our
Lord
himselfe
did
not
only
by
his
command
enjoyn
it
,
but
by
his
example
confirme
and
second
it
;
himselfe
paid
tribute
unto
Cesar
,
Mat.
17.27
.
what
need
we
any
further
witnesse
?
Thirdly
,
As
Scripture
doth
command
it
,
and
example
confirme
it
,
so
reason
doth
perswade
it
,
and
strongly
evince
and
demonstrate
the
equity
and
necessity
of
it
;
and
I
shall
give
you
these
five
reasons
of
it
.
1.
The
first
is
drawn
from
the
consideration
of
his
publique
Office
,
his
publique
capacitie
;
you
must
not
look
upon
Cesar
as
a
meer
man
,
but
as
a
Magistrate
,
as
a
man
cloathed
with
majesty
,
a
King
,
a
Soveraign
,
the
head
of
the
Tribes
,
a
Collective
person
,
in
whom
the
many
thousands
of
Israell
are
united
and
represented
;
as
the
Sunne
in
the
firmament
,
which
hath
influence
upon
all
,
and
all
an
interest
in
him
;
as
the
soul
in
the
body
which
by
the
spirits
,
the
cursitors
of
it
,
conveyes
life
,
and
sense
,
and
motion
to
all
and
every
even
the
least
Members
of
it
;
such
is
Cesar
in
his
Dominions
,
as
the
Sunne
in
the
firmament
,
and
as
the
soul
in
and
to
the
naturall
body
,
so
is
he
to
the
body
politique
.
It
is
but
reason
that
publique
persons
in
publique
capacities
should
be
publiquely
supported
.
2.
As
Cesar
is
a
publique
person
,
so
't
is
for
the
publique
that
he
layes
out
himselfe
and
that
which
he
receives
,
for
the
publique
behoof
,
for
the
publique
service
,
for
the
publique
good
;
as
to
himselfe
,
what
hath
Cesar
of
all
that
is
brought
in
more
then
will
serve
one
man
?
he
eats
no
more
,
he
drinks
no
more
,
he
wears
no
more
;
whatsoever
is
used
about
him
more
then
will
serve
him
as
a
man
,
is
to
be
charg'd
upon
his
Office
,
not
upon
his
person
,
it
is
to
be
imputed
to
him
as
in
his
publique
capacity
,
not
as
a
Man
,
but
as
a
Magistrate
,
a
Prince
,
a
Soveraign
,
to
fit
and
enable
him
for
the
carrying
on
of
the
publique
affairs
,
and
for
the
managing
of
the
Government
,
in
which
we
are
all
concern'd
;
and
so
in
effect
it
is
laid
out
for
our
own
use
,
not
unto
his
,
who
hath
only
the
trouble
of
disposing
it
for
ours
.
All
Rivers
run
into
the
Sea
,
yet
the
Sea
is
never
the
fuller
,
for
what
it
receives
in
one
place
,
it
sends
forth
in
another
for
the
good
of
the
whole
Land
;
for
part
of
it
is
exhal'd
out
of
the
sea
by
the
warmth
of
the
sunne-beames
,
and
so
conglomerated
into
clouds
,
which
are
carryed
about
by
the
wind
like
bottles
in
the
ayre
(
as
Job
calls
them
)
and
so
power'd
down
in
showers
to
water
the
dry
and
thirsty
earth
,
and
part
of
it
is
sent
and
convayed
out
of
the
Sea
through
the
Cavernes
of
the
earth
(
as
it
were
by
pipes
and
conduits
,
and
being
defecated
in
the
passage
of
it
from
the
saltnesse
that
was
in
it
)
issues
and
breaks
out
into
springs
and
fountains
,
and
is
convayed
in
rivers
and
streams
through
the
valleys
of
the
Land
for
the
comfort
and
refreshing
both
of
man
and
beast
,
even
so
and
no
otherwise
is
it
with
the
Cesar
,
the
Soveraign
in
his
Dominions
,
if
he
receives
with
on
hand
,
he
destributes
with
the
other
;
he
receives
to
have
,
but
not
to
hold
it
returnes
again
in
the
blessings
and
benefits
of
Government
,
and
therefore
the
detaining
of
it
is
a
wrong
not
so
much
to
him
,
as
to
the
publique
and
to
our selves
involv'd
in
it
.
I
have
read
some
where
of
a
mutiny
that
was
raisd
by
all
the
members
of
the
boagainst
the
belly
,
The
members
complained
and
murmurred
against
the
belly
that
it
devour'd
all
and
wrought
none
,
the
rest
of
the
members
did
their
parts
to
work
and
bring
in
sustenance
,
and
when
they
had
done
so
,
the
belly
devour'd
it
,
and
still
was
calling
for
more
;
this
they
apprehended
as
a
grievance
,
and
for
redresse
in
it
(
upon
consultation
had
about
it
)
they
resolve
and
agree
thenceforth
towithhold
from
the
belly
the
usuall
Alimony
and
nourishment
which
formcriy
they
did
afford
it
;
but
what
was
the
issue
of
it
?
in
with-holding
their
contribution
of
the
accustomed
supply
which
formerly
they
did
afford
it
,
they
did
but
punish
themselves
;
for
soon
after
the
face
grew
pale
,
the
cheeks
lean
,
the
sides
thinne
,
the
hands
weak
,
the
knees
seeble
,
and
the
whole
body
wasted
and
in
a
consumption
:
I
need
not
apply
it
;
say
it
is
but
a
sable
,
every
Fable
hath
its
Morall
,
and
so
hath
this
.
There
is
mention
made
in
Zach:
4.
of
a
mysticall
vision
:
Zacharie
sees
there
a
golden
Candlestick
with
a
golden
bowle
on
the
top
of
it
,
seven
Lamps
burning
in
it
,
every
Lampe
had
a
golden
Pipe
belonging
to
it
,
which
conveyed
oyle
to
it
:
and
on
either
side
of
it
was
an
Olive-Tree
to
furnish
the
Pipes
with
a
continuall
supply
of
oyle
,
which
they
conveyed
to
the
Lamps
to
keep
them
burning
:
there
are
many
Interpretations
of
this
vision
,
but
sure
this
is
plain
enough
for
one
,
to
shew
that
if
you
would
have
any
light
or
benefit
by
the
Lampes
you
must
keep
them
burning
;
if
you
would
continue
burning
,
you
must
supply
them
with
oyle
:
if
you
do
either
take
away
the
Pipes
or
cut
down
the
Trees
which
should
supply
them
with
oyle
,
the
Lamps
will
burn
but
awhile
I
leave
to
your selves
the
application
of
it
.
Certainly
,
if
the
suprea
Magistrate
as
a
great
burning
&
shining
Light
consume
himselfe
to
give
light
to
others
,
others
have
no
reason
to
thinke
much
to
supply
him
with
oyle
to
keep
him
burning
:
and
this
is
another
reason
why
we
should
willingly
&
freely
give
unto
Cesar
the
thīgs
that
are
Cesars
3.
The
third
reason
is
taken
from
the
consideration
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
necessary
:
Government
is
a
chargeable
employment
,
there
must
be
Navies
abroad
at
Sea
to
secure
the
Coasts
,
and
to
keep
us
safe
at
home
;
there
must
be
Armies
abroad
and
at
home
too
,
to
secure
us
from
insurrections
,
rebellions
and
commotions
;
there
must
be
Ambassadours
sent
abroad
into
forraign
Kingdomes
and
States
both
ordinary
and
extraordinary
,
and
there
must
be
Ambassadours
entertain'd
from
sorraign
parts
to
hold
correspondence
with
the
Nations
,
and
to
gain
intelligence
;
there
must
be
Courts
of
Justice
and
honourable
Persons
sitting
in
them
to
minister
judgement
and
justice
unto
the
people
;
there
must
be
great
Officers
of
State
to
be
employed
in
the
Publique
affairs
;
there
must
be
honourable
provisions
for
the
Houshold
,
with
a
Port
and
Retinue
becoming
Majesty
;
Debts
of
the
Kingdome
must
be
paid
,
publique
engagements
taken
off
,
Soldiers
must
be
paid
off
their
Arrears
;
Men
and
Armes
,
Ammunition
and
moneys
allwayes
in
a
readinesse
,
and
a
thousand
things
more
which
I
cannot
mention
:
all
these
require
full
Treasuries
;
and
whence
shall
all
these
supplies
arise
?
or
whence
should
they
arise
?
but
out
of
the
publique
Tribute
;
Quis
militat
propriis
stipendiis
;
St.
Paul
thought
it
unreasonable
that
any
Soldier
should
go
a
warfare
in
the
service
of
his
King
and
Country
at
his
own
charge
;
much
more
unreasonable
&
impossible
is
it
that
any
Prince
should
mannage
the
Publique
Government
at
his
own
charge
:
therefore
give
unto
Cesar
the
things
that
are
Cesars
.
4.
The
fourth
reason
perswading
to
this
duty
of
paying
Tribute
to
Cesar
,
is
taken
from
the
consideration
of
the
great
pains
and
care
that
is
required
in
Government
,
and
which
Cesar
takes
in
the
execution
of
his
Office
,
&
the
discharge
of
that
high
Trust
which
God
hath
committed
unto
him
.
We
little
know
,
and
less
consider
what
carefull
thoughts
their
heads
are
taken
up
with
night
&
day
,
that
all
may
be
well
under
their
Government
and
that
their
subjects
may
be
preserved
in
peace
and
safety
:
Splendorem
videmus
,
curam
&
laborem
non
videmus
:
we
see
the
outward
splendour
&
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
Trust
,
we
see
not
:
they
often
wake
,
when
their
subjects
sleep
;
their
thoughts
are
often
troubled
,
when
their
subjects
are
quiet
;
they
often
in
danger
,
when
their
subjects
are
secure
,
every
one
under
his
own
vine
,
and
his
own
fig-tree
,
eating
the
fruit
of
his
own
labours
,
when
their
carefull
thoughts
will
neither
suffer
them
to
eat
,
nor
drink
,
nor
sleep
in
quiet
that
their
Subjects
may
do
so
.
Very
sensible
of
these
things
was
the
Philosopher
,
when
he
said
,
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
:
and
gravely
Erasmus
,
Miseros
esse
Principes
si
mala
sua
intelligant
,
miseriores
si
non
intelligant
:
that
among
all
conditions
of
men
,
Princes
were
miserable
if
they
knew
the
evills
that
did
attend
them
,
and
more
miserable
if
they
did
not
know
them
.
Very
significantly
doth
the
Prophet
Isaiah
call
Government
a
burthen
,
a
burthen
upon
the
shoulders
,
no
light
burthen
,
such
as
may
be
born
with
the
hand
,
nor
carried
at
arms-end
,
but
such
a
burden
as
he
must
put
under
his
shoulder
to
bear
it
:
Isa.
9.
where
speaking
of
Christ
in
his
Office
of
ruling
the
People
,
he
saith
,
The
Government
shall
be
upon
his
shoulders
:
such
is
the
condition
of
Cesar
,
the
Soveraigne
in
his
Kingdome
and
Dominions
;
he
hath
his
load
,
the
Government
is
upon
his
shoulders
,
we
have
no
reason
by
our
divisions
and
distractions
to
adde
more
weight
unto
it
,
but
rather
by
our
contributions
every
one
to
set
our
hand
to
it
to
make
it
lighter
.
It
is
a
remarkable
expression
of
the
Prophet
,
which
we
read
in
the
78
Psalme
,
where
giving
testimony
of
King
David's
governing
of
Gods
People
,
he
saith
thus
,
He
fed
them
with
a
faithfull
and
true
heart
,
and
guided
them
prudently
with
all
his
power
.
where
we
see
how
many
abilities
are
here
met
together
to
make
a
good
Governour
,
here
is
faithfulnesse
,
and
truth
,
and
tendernesse
,
and
prudence
,
and
power
,
and
all
these
strain'd
up
to
the
heighth
to
make
him
a
good
Ruler
and
Governour
of
Gods
people
;
even
so
is
it
with
all
faithfull
and
religious
Princes
;
they
are
fain
to
put
forth
all
their
power
,
prudence
,
wisdome
,
knowledge
,
skill
,
and
experience
,
and
the
utmost
of
their
abilities
,
and
all
little
enough
in
the
governing
of
their
people
:
we
may
take
a
conjecture
of
this
in
the
Government
of
some
lesser
Societies
which
we
are
better
acquainted
with
,
suppose
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
factions
,
and
from
divisions
,
and
to
hold
them
together
in
unity
?
and
yet
if
the
Supream
Magistrate
do
not
so
by
all
our
Families
,
and
all
the
Societies
consisting
of
them
,
and
by
all
his
people
in
all
his
Dominions
to
the
satisfaction
and
contentation
of
all
Parties
howsoever
distracted
and
divided
among
themselves
,
presently
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
significant
Proverbe
amongst
them
,
and
it
speakes
something
to
our
purpose
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
There
is
one
great
servant
in
a
great
family
,
and
that
's
the
Master
;
si
licet
exemplis
in
parvo
grandibus
uti
:
if
I
may
make
such
uneven
Comparison
,
't
is
true
of
great
Princes
in
their
Courts
and
Kingdomes
aswell
as
in
a
Master
in
a
private
Family
,
they
are
cal'd
the
great
servants
of
State
,
and
truly
so
they
are
(
pardon
the
expression
)
and
the
greatest
care
and
burden
,
the
weight
of
all
lyes
upon
them
.
Let
this
be
a
fourth
reason
why
we
should
render
unto
Cesar
the
things
that
are
Cesars
;
the
sense
of
the
great
burden
that
lyes
upon
him
,
the
difficulty
of
Government
,
the
danger
he
is
expos'd
to
in
the
managing
of
it
,
the
great
pains
and
care
that
he
takes
to
governe
us
with
justice
and
to
preserve
us
in
peace
:
therefore
render
unto
Cesar
the
things
that
are
Cesars
.
Lastly
,
give
unto
Cesar
the
things
that
are
Cesar's
for
the
good
we
recive
under
and
by
his
Government
,
the
very
word
in
the
Text
imports
as
much
,
and
implies
that
consideration
as
the
reason
of
the
duty
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sayes
the
Greek
;
redite
,
sayes
the
Latine
,
not
give
,
but
render
in
both
:
but
rendring
presupposeth
a
receiving
first
,
what
we
render
we
do
but
restore
what
was
before
delivered
to
us
;
we
do
but
returne
with
one
hand
,
what
we
receiv'd
with
the
other
;
therefore
give
to
Cesar
,
because
you
receive
from
Cesar
more
then
you
give
,
and
better
then
you
give
:
and
what
is
it
that
we
receive
from
Cesar
?
it
hath
been
already
shew'd
in
part
,
in
the
beginning
of
this
discourse
;
what
do
the
sublunary
bodies
receive
from
the
Sunne
?
what
do
the
members
of
the
naturall
body
receive
from
the
soul
that
animates
them
?
the
same
do
the
Subjects
receive
from
their
Cesar
,
who
is
as
the
Sunne
in
the
firmament
of
his
Kingdomes
?
and
as
she
soul
of
the
body
politique
of
his
Dominions
.
Daniell
in
his
vision
,
Dan:
4.
sets
forth
the
benefits
of
Government
under
the
emblem
of
a
goodly
Tree
spreading
forth
his
boughs
and
branches
every
way
farre
and
near
,
even
to
the
uttermost
parts
of
the
earth
;
the
fowles
of
the
ayre
sat
in
the
boughs
and
branches
of
it
,
and
the
beasts
of
the
field
,
great
and
small
lay
under
the
shadow
of
it
;
he
adds
further
that
the
Tree
was
full
of
fruit
,
and
all
Creatures
fed
upon
it
,
and
had
sustenance
from
it
:
even
so
it
is
with
a
great
Monarch
in
his
Dominions
,
he
is
a
universall
good
amongst
his
subjects
,
and
the
influences
of
his
Government
flow
forth
to
the
utermost
of
his
Dominions
unto
all
sorts
of
people
,
Clergy
and
Laytie
,
great
and
small
,
as
well
as
the
smaller
Birds
that
sit
and
sing
upon
the
lower
or
outward
branches
where
they
can
get
footing
,
as
to
the
greater
fowles
that
sit
upon
the
higher
boughs
&
top-branches
of
it
,
as
well
to
the
smaller
Cattell
that
quarter
on
the
outsides
,
as
to
those
more
noble
creatures
,
the
Lyons
,
and
Unicornes
&c.
which
quarter
nearer
to
the
body
of
the
Tree
;
they
all
receive
from
him
both
food
and
shadow
,
shelter
and
protection
,
countenance
and
maintenance
and
all
,
it
is
from
the
Tree
,
from
the
Monarch
,
inasmuch
as
it
is
by
his
means
,
by
his
care
and
pains
in
the
wise
managing
of
the
Government
and
in
executing
judgment
and
justice
amongst
his
Subjects
that
they
do
enjoy
them
,
and
are
protected
in
them
,
as
Tertullus
acknowledgeth
,
Acts
24.2
.
The
Royall
Prophet
David
was
so
sensible
of
this
,
that
he
seems
in
a
manner
to
impute
all
that
the
Subject
enjoyes
to
the
King
,
as
the
royall
fountain
of
Government
and
security
,
by
which
he
streams
it
out
and
conveys
it
to
them
:
In
the
2
Sam:
1.24
.
where
exhorting
the
daughters
of
Israel
to
mourn
for
Saul
their
King
now
dead
,
he
makes
this
his
argument
,
because
living
he
did
so
much
for
them
,
and
they
received
such
benefits
from
him
,
even
to
the
very
garments
which
they
wore
;
Ye
daughters
of
Israel
mourne
for
Saul
,
who
cloathed
you
in
scarlet
,
with
other
delights
;
who
put
on
ornaments
of
gold
upon
your
apparell
:
how
did
Saul
cloath
them
which
he
never
saw
,
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
Husbands
thriv'd
,
and
prosper'd
,
and
grew
rich
,
and
were
protected
in
the
peaceable
possession
and
enjoyment
of
what
they
had
,
which
otherwise
they
could
not
have
been
secur'd
in
:
and
upon
this
account
David
imputes
it
unto
Saul
,
that
they
enjoy'd
all
these
precious
things
from
him
,
as
if
he
had
freely
given
them
unto
them
,
as
it
were
out
of
his
own
Ward-Robe
and
Jewell
house
:
Ye
daughters
of
Israell
mourn
for
Saul
,
who
cloathed
you
in
scar
let
,
with
other
delights
;
and
put
on
Ornaments
of
gold
upon
your
Apparell
.
The
case
is
the
same
,
and
the
reason
the
same
to
all
other
Subjects
under
the
government
of
their
Soveraigns
and
Cesars
respectively
;
and
therefore
in
the
same
language
will
I
apply
it
to
all
sorts
of
people
among
us
,
under
a
better
Government
then
that
was
,
and
under
a
better
King
then
Saul
was
.
Ye
Daughters
of
England
mourne
for
him
that
is
gone
,
who
cloathed
you
in
scarlet
,
with
other
delights
,
and
put
on
ornaments
of
gold
upon
your
Apparell
;
but
rejoyce
in
his
living
Image
left
behind
,
under
whose
happy
Government
and
Protection
you
enjoy
the
like
benefits
,
priviledges
,
and
favours
.
Ye
Ladies
,
which
like
the
Lillies
of
the
field
neither
sow
nor
spin
,
yet
Solomon
in
all
his
Royalty
not
cloath'd
like
one
of
you
;
remmember
who
it
is
that
cloaths
you
in
scarlet
,
with
other
delights
;
that
puts
on
ornaments
of
gold
upon
your
apparell
,
with
gemms
,
and
jewells
,
pearls
,
and
precious
stones
,
with
which
you
are
so
illustrious
;
be
thankfull
to
him
,
glory
in
him
,
and
rejoyce
before
him
.
You
noble
Lords
and
great
Ones
,
whom
he
hath
taken
near
unto
himselfe
,
and
made
Princes
of
the
first
List
,
in
advancing
you
to
Honours
and
Offices
above
others
;
remember
who
it
is
that
cloath'd
you
with
scarlet
,
with
Robes
and
Ermins
;
who
it
is
that
put
the
Coronet
upon
your
Heads
,
that
put
upon
you
the
Collar
and
the
Garter
of
Honour
,
and
other
Ensignes
of
greatness
and
of
glory
;
be
thankfull
to
him
,
glory
in
him
,
and
rejoyce
before
him
who
is
the
fountain
of
honour
,
and
by
whom
to
be
honoured
is
your
highest
glory
.
You
Right
reverend
&
holy
Bishops
of
the
Church
,
the
Chariots
of
Israell
and
the
horse-men
thereof
,
whose
very
Robes
speak
your
Gravity
,
Innocence
,
and
Purity
;
remember
who
it
is
that
set
the
Mitre
upon
your
Heads
,
that
granted
out
your
CONGE
DELIERS
,
that
cloathed
you
with
Aaronicall
Garments
,
garments
for
beauty
and
for
glory
:
be
thankfull
to
him
,
glory
in
him
,
and
rejoyce
before
him
.
You
Reverend
and
learned
Judges
of
the
Land
,
whose
honour
and
Office
is
to
administer
judgement
and
justice
unto
the
People
;
remember
who
it
is
that
cloathed
you
in
scarlet
,
from
whom
you
receive
your
honourable
Commmissions
of
Oyer
and
Terminer
,
and
from
whom
you
have
your
Authority
delegated
;
be
thankfull
to
him
,
glory
in
him
,
and
rejoyce
before
him
.
You
Reverend
&
learned
Academicks
,
Doctors
,
and
Dignitaries
,
who
have
attained
the
highest
degrees
of
Schools
in
either
of
the
Universities
,
many
of
the
faculties
;
remember
who
it
is
that
hath
cloathed
you
in
scarlet
,
and
who
is
otherwise
your
high
Patron
,
and
munificent
Benefactour
;
be
thankfull
to
him
,
glory
in
him
,
and
rejoyce
before
him
.
Et
spes
,
&
ratio
studiorum
in
Caesare
tantum
.
You
rich
Merchants
,
grave
Citizens
,
honest
and
ingenious
Countrey-men
,
all
of
all
sorts
,
remember
from
whom
,
and
by
whose
means
(
under
God
)
you
do
enjoy
your
peace
,
your
plenty
,
your
security
,
your
protection
,
by
whose
care
it
is
that
the
Ships
sail
in
safety
,
that
the
shops
are
open
with
security
,
that
the
Plough
goes
in
peace
,
that
you
reap
your
harvest
quietly
,
and
eat
the
fruits
of
your
own
labours
;
and
thinke
not
much
to
returne
an
acknowledgment
for
these
benefits
;
do
not
grudge
and
grumble
to
pay
Tribute
to
whom
tribute
is
is
due
,
upon
such
valuable
considerations
;
and
chearfully
render
unto
Cesar
the
things
that
are
Cesars
:
which
brings
in
the
third
part
of
the
Text
shewing
the
manner
after
which
they
should
be
done
,
in
the
verb
,
Give
,
or
Render
.
That
is
,
do
it
freely
,
do
it
fully
,
do
it
timely
;
As
God
,
so
the
King
loveth
a
chearful
giver
:
disputes
&
delayes
in
these
cases
are
interpreted
denials
,
&
viscosa
beneficia
,
as
the
Philosopher
calls
them
,
benefits
or
gifts
which
hang
like
Birdlime
upon
the
fingers
of
those
that
give
them
,
as
if
they
were
loath
to
part
with
them
,
ingrata
sunt
,
they
lose
their
acceptance
,
and
forfeit
their
reward
;
therefore
give
,
and
give
freely
;
render
and
render
readily
,
not
as
upon
constraint
,
but
as
of
a
willing
mind
;
and
surely
if
this
must
be
done
to
a
Tiberius
,
to
a
Nero
,
how
much
more
and
more
chearfully
to
a
Constantine
,
to
a
Theodosius
.
And
here
to
stirre
up
all
good
Subjects
to
the
ready
performance
of
this
duty
,
I
intreat
you
to
consider
with
me
these
four
things
.
First
,
In
what
state
our
Cesar
found
this
Kingdome
,
whenby
Gods
goodnesse
he
returned
to
it
;
the
Exchequer
empty
,
the
Crowne
jewells
&
goods
sold
,
yea
the
Crowne
it selfe
,
with
the
Scepter
,
and
Globe
,
and
all
the
rich
and
precious
things
which
his
Royall
Father
and
his
Ancestors
had
stor'd
up
and
preserved
,
of
inestimable
value
made
away
;
The
ward-Robes
plundred
and
rifled
,
the
Plate
and
houshold-Stuffe
in
all
his
Majesties
Pallaces
taken
away
,
yea
the
Pallaces
themselves
pulled
down
and
ruin'd
,
and
the
very
materialls
of
them
sold
;
the
Kingdome
deeply
in
debt
,
in
vast
and
incredible
summs
;
a
numerous
Army
of
Horse
and
foot
deeply
in
Arrears
to
be
paid
off
;
a
great
Navy
at
Sea
farre
more
chargeable
then
it
to
be
discharged
:
to
say
nothing
of
his
Majesties
own
Debts
,
for
we
cannot
imagine
that
he
could
live
by
the
ayre
so
long
in
forraigne
parts
;
so
that
his
condition
at
his
returne
was
much
like
unto
our
Saviours
when
he
was
upon
the
earth
,
that
had
scarce
a
place
to
lay
his
head
,
nor
bread
to
put
into
it
.
Secondly
,
consider
what
great
things
he
had
to
do
,
and
in
part
yet
hath
;
to
set
in
order
a
tumultuous
Kingdom
,
and
a
ruinous
Church
,
both
of
them
so
miserably
out
of
frame
,
that
it
is
the
work
of
an
age
to
set
them
to
rights
again
;
to
keep
in
pay
great
numbers
of
Horse
and
foot
for
Guards
and
Garisons
,
the
restlesnesse
of
discontented
people
necessitating
it
;
to
pay
off
the
Navy
and
the
Armies
,
and
the
debts
of
the
Kingdome
;
to
build
and
to
repair
,
and
furnish
anew
his
Majesties
Royall
Houses
and
Pallaces
demolished
,
neither
Crown
,
nor
Scepter
,
nor
Globe
,
nor
Robes
,
nor
Ward-robes
,
nor
Plate
,
nor
Houshold-stuffe
,
nor
any
thing
to
speak
on
left
,
except
he
would
buy
it
anew
with
his
penny
,
nor
so
much
as
bare
walls
to
bring
them
to
untill
he
build
them
.
Thirdly
,
Consider
his
frugality
since
his
returne
,
so
far
from
wast
and
profusednesse
in
expences
,
that
the
very
necessaries
are
very
slender
;
for
his
houshold
provisions
,
if
you
should
compare
them
with
Solomons
,
you
would
wonder
at
the
vast
difference
between
them
,
in
the
1
Kings
4.
We
have
the
constitution
of
Solomon's
house
a
List
of
his
Officers
,
and
of
the
Dyet
and
daily
provision
of
his
house
,
and
this
was
his
provision
for
one
day
,
thirty
measures
of
fine
floure
,
and
sixty
measures
of
meal
,
ten
fat
Oxen
out
of
the
stall
,
and
twenty
out
of
the
Pastures
,
a
hundred
sheep
,
besides
Harts
,
and
Roe-buckes
,
and
fallow-Deer
,
and
fatted
fowle
;
if
you
compare
these
with
the
houshold
of
our
present
Cesar
,
you
will
wonder
at
the
difference
,
and
yet
his
Kingdomes
and
Dominions
are
far
greater
and
of
larger
extent
;
but
it
seems
his
contribution
and
his
Tributes
are
not
so
great
.
And
take
a
conjecture
of
his
frugality
but
in
one
instance
more
:
Here
have
three
of
the
blood-Royall
(
very
near
unto
his
Majesty
)
dyed
since
his
Majesties
coming
in
;
the
Funeral
expences
of
all
these
three
came
not
to
the
third
part
(
I
thinke
I
may
say
the
thirteenth
)
of
the
expences
of
the
funerall
of
the
late
Usurper
.
Many
other
things
might
I
alledge
to
bring
on
this
duty
with
chearfullness
&
readiness
,
his
unparalel'd
sufferings
,
his
invincible
patience
under
them
;
his
constancy
in
his
religion
against
tryalls
and
temptations
,
not
without
much
grace
and
strength
to
be
resisted
;
his
stupendious
mercy
shewed
to
his
implacable
and
desperate
enemies
;
his
indulgence
to
tender
Consciences
;
his
studious
endeavours
to
compose
all
differences
,
to
satisfie
all
parties
,
if
it
were
possible
;
never
did
any
Prince
study
his
Subjects
as
he
hath
done
.
Fourthly
and
lastly
,
to
crown
all
the
rest
,
he
brought
with
him
an
Olive-branch
,
the
emblem
of
peace
;
hath
put
an
end
to
our
civill-warrs
;
hath
broken
our
swords
into
mattocks
,
and
our
spears
into
pruning-hookes
;
hath
restor'd
our
Religion
,
reviv'd
the
Lawes
,
settled
the
Courts
of
Justice
;
hath
under
God
,
and
God
by
him
,
made
good
to
us
and
to
our
Nation
that
gracious
promise
made
to
the
people
of
God
upon
their
returne
:
Isa:
2.
He
hath
turn'd
his
hand
upon
us
,
and
purely
purg'd
away
all
our
drosse
,
and
taken
away
all
our
tinne
,
and
restor'd
our
Judges
as
at
the
first
,
and
our
Councellours
as
at
the
beginning
.
Great
are
the
things
which
God
hath
already
done
for
us
by
him
,
and
great
things
we
hope
he
hath
yet
by
him
to
do
for
us
;
haec
si
non
moveant
singula
juncta
movent
:
All
these
things
surely
may
be
of
great
force
with
all
good
Subjects
freely
to
give
unto
Cesar
the
things
that
are
Cesars
,
and
tribute
to
whom
tribute
belongeth
;
tribute
of
Subsidies
,
tribute
of
Customes
,
Tonnage
and
Poundage
,
tribute
of
First-fruits
and
Tenths
,
tribute
of
Taxe
or
Contribution
,
tribute
of
Confiscations
(
from
which
the
Treasury
hath
its
name
fiscus
;
Nehem
:
10.8
.
)
tribute
of
fines
,
tribute
of
Hearth-money
,
tribute
of
Excise
.
And
because
this
last
is
the
tribute
which
is
so
much
talk't
off
,
and
so
much
trouble
hath
been
about
it
,
because
of
all
other
it
is
so
much
grumbled
at
,
and
comes
in
so
hardly
,
and
I
my selfe
have
been
complaind
off
for
Preaching
against
it
in
this
place
and
Pulpit
at
the
last
Assizes
;
it
is
very
fit
that
in
it
I
should
more
clearly
and
fully
declare
my selfe
,
and
in
discharge
of
that
duty
,
I
do
here
openly
,
clearly
and
confidently
declare
and
assert
,
that
the
Excise
as
it
is
here
established
in
England
,
is
(
in
the
constitution
of
it
)
a
Legall
and
just
Revenue
,
and
one
of
the
Tributes
here
in
the
Text
due
unto
Cesar
:
and
therefore
if
any
man
ask
me
as
the
Herodians
did
our
Saviour
in
this
Context
,
Licetne
?
is
it
lawfull
to
pay
it
or
not
?
I
answer
as
our
Saviour
did
them
;
Licet
,
it
is
lawfull
to
pay
it
;
it
is
utterly
unlawfull
not
to
pay
it
:
fore
Render
unto
Cesar
the
things
that
are
Cesars
.
And
that
you
may
do
it
chearfully
and
readily
,
without
murmuring
or
disputing
,
I
will
give
you
in
some
reasons
shewing
not
only
the
justice
and
lawfulness
,
but
the
equity
and
reasonablenesse
of
it
;
and
they
are
these
.
First
,
it
is
established
by
Law
,
and
that
silences
all
disputes
,
it
is
setled
by
Act
of
Parliament
as
a
part
of
the
Revenue
;
and
therefore
a
right
not
to
be
questioned
.
Secondly
,
As
to
his
Majestie
he
is
no
gainer
by
it
,
he
hath
parted
with
a
very
honourable
Revenue
in
lieu
of
it
,
to
wit
,
the
Court
of
Wards
,
one
of
the
fairest
flowers
in
the
Crown
,
so
fair
,
that
the
great
Counsellour
,
Lord
Treasurer
Burliegh
,
once
Master
of
that
Court
,
did
in
's
death-bed
advise
Queen
Elizabeth
never
to
part
with
it
out
of
her
hands
,
for
that
it
was
an
unknown
Revenue
,
and
one
of
her
Majesties
best
Farmes
;
but
howsoever
that
being
taken
away
,
and
only
this
left
in
the
room
of
it
,
if
we
should
with-hold
this
too
,
what
shall
we
leave
him
?
Thirdly
,
The
third
reason
is
taken
from
the
consideration
of
the
subject
out
of
which
the
Excise
o
th
arise
,
the
cōmodity
on
which
it
is
imposed
,
and
that
's
strong-drinke
,
an
element
upon
which
there
is
more
thrown
away
in
vain
expence
,
then
upon
any
one
thing
,
nay
,
may
I
not
say
upon
all
other
Commodities
,
in
the
Land
;
upon
which
,
especially
in
great
Townes
,
and
by
many
other
persons
in
many
other
places
too
,
there
is
near
as
much
thrown
away
in
wast
as
would
reasonably
serve
for
all
other
necessaries
:
and
in
the
excessive
and
intemperate
use
or
rather
abuse
of
which
,
there
is
more
sinne
committed
and
occasioned
in
the
Land
,
then
about
any
other
thing
whatsoever
:
if
then
the
wisdome
of
the
Parliament
to
take
men
off
from
this
excessive
and
intemperate
abuse
of
it
and
themselves
,
have
laid
such
a
legall
charge
upon
it
,
who
can
judge
but
that
it
was
an
Act
of
Wisedome
and
Prudence
,
of
Piety
and
Religion
in
them
for
the
restraining
of
abuses
.
Fourthly
,
The
last
reason
is
taken
from
the
freedom
that
men
have
to
take
up
the
profession
which
makes
them
lyable
to
pay
Excise
,
or
not
to
take
it
up
,
to
use
it
,
or
not
to
use
it
;
there
's
no
man
compel'd
to
it
,
and
if
he
like
it
not
upon
those
termes
upon
which
he
is
to
be
Licensed
and
admitted
,
he
may
let
it
alone
,
and
there
's
no
hurt
done
,
if
he
like
it
not
with
the
incumbrances
,
he
may
pass
by
and
leave
it
,
and
the
Excise
shall
never
trouble
him
:
Volenti
non
fit
injuria
.
Upon
all
these
reasons
and
considerations
I
conclude
,
That
the
Excise
(
in
the
constitution
of
it
)
is
a
just
and
a
legall
Revenue
,
that
the
imposition
of
it
upon
those
commodities
upon
which
it
is
laid
,
is
no
wrong
to
any
man
:
that
not
only
by
law
,
but
in
reason
and
equity
,
it
may
justly
be
demanded
and
ought
to
be
paid
;
and
therefore
I
exhort
and
admonish
all
persons
concern'd
in
it
,
not
to
dispute
it
,
not
to
quarrell
it
,
but
willingly
and
readily
as
in
all
other
Tributes
,
so
particularly
in
this
of
the
Excise
to
Render
unto
Cesar
the
things
that
are
Cesars
.
And
so
I
have
done
with
my
Text
,
and
now
come
to
my
taske
;
a
taske
enjoyned
me
here
this
day
,
and
that
's
no
lesse
then
a
Recantation
of
some
indiscreet
passages
,
in
a
Sermon
which
I
here
preach't
at
the
last
Assizes
in
this
place
and
Pulpit
;
the
main
Charge
against
me
in
it
was
,
That
I
preach't
against
the
Excise
,
and
Excise-Men
,
it
lyes
in
the
38
and
39
pages
of
the
Booke
,
for
it
was
since
printed
;
the
words
then
delivered
I
confesse
were
unadvisedly
spoken
,
I
was
too
sharpe
in
those
expressions
,
and
while
I
spake
of
and
against
Biters
,
I
my selfe
became
a
Biter
.
Another
passage
there
is
which
is
excepted
against
,
and
it
is
contein'd
page
23.
where
my
illguided
zeale
put
me
on
too
farr
in
pleading
for
the
resurrection
of
a
Presidentiary
Court
in
these
Northern-parts
;
so
farr
,
as
to
charge
the
Westminsterian
Lawyers
,
That
they
would
engrosse
all
the
law
unto
themselves
,
as
if
they
meant
to
make
of
it
,
one
great
Monopoly
;
these
words
were
unadvisedly
spoken
,
and
I
went
too
farr
in
that
charge
.
Another
passage
there
is
,
and
that
's
found
page
48.
wherein
I
was
very
bitter
against
Rack-renting
Land-lords
,
and
Depopulators
;
ranking
them
amongst
the
Biters
,
and
the
Grinders
in
the
Text
:
in
this
I
confesse
I
went
too
farr
,
it
was
unadvisedly
spoken
,
and
gave
offence
,
And
indeed
I
am
sorry
that
any
thing
should
be
spoken
by
me
at
any
time
which
might
justly
give
offence
to
any
,
even
the
least
of
little
ones
,
much
more
that
should
offend
Authority
;
and
sure
I
am
that
intentionally
I
never
did
,
nor
ever
will
do
so
;
yet
seing
some
passages
in
that
Sermon
have
given
such
occasion
of
offence
,
I
am
heartily
sorry
for
it
,
I
wish
they
had
not
fallen
from
me
,
much
more
that
they
had
not
been
Printed
.
And
these
passages
which
have
been
by
me
here
mentioned
,
I
thinke
fit
to
be
retracted
,
and
disowned
;
particularly
that
wherein
I
say
,
That
the
government
of
this
Nation
is
Arbitrary
in
the
male-Administration
of
the
Excise
;
which
words
,
together
with
all
other
Indiscretions
whatsoever
contained
in
that
Sermon
and
drop't
either
from
my
tongue
or
penne
,
I
do
here
in
the
presence
of
you
all
,
fully
retract
,
disclaime
,
and
disowne
.
I
will
conclude
with
one
word
which
his
Majesty
spake
to
me
himselfe
at
the
Councell-Table
,
and
it
was
close
and
home
,
and
did
more
silence
me
,
then
all
that
was
spoke
to
me
besides
,
and
it
was
this
;
That
his
Majestie
thought
it
was
my
duty
to
preach
conscience
unto
the
people
,
and
not
to
meddle
with
State-affaires
:
which
words
,
as
they
were
a
severe
reproofe
for
what
was
past
,
so
they
are
a
serious
admonition
for
the
time
to
come
;
and
I
shall
most
studiously
,
and
exactly
henceforth
observe
and
obey
it
,
and
wish
all
others
to
do
so
too
.
FINIS
.