Suum Cuique OR, EVERY ONE HIS OWN.  
In a Short DISCOURSE ON THE 21th. Ver. of the 22th. Chapt. of St. MATTHEW.  
First Preached, from the firm Principles of his own Loyalty; Then Published, to gratify the free Proposals of a Neighbour's Generosity.  
By J. Wyllys, M. A.  
LONDON, Printed for Henry Brome, at the Gun at the West-end of St. Paul's Church, 1676.   

To the Worshipful, John Morecraft Esq; my especial Maecenas, the Worthy owner of that true None-Such, a Manor called Fitzwaters, in the Barony of Shenfield, in Essex.  
SIR,  
THat you laid this grateful task upon me, under the refreshing shadow of your spreading Name, to print, dedicate to, and present you with, a Sermon on this Text; made me a little solicitous to find the Reason: From any designed reward, to unite me more to your Service, it could not be; since there is no degree beyond superlative, nor are Atoms divisible. To expose my weakness, I could no way persuade myself 'twas, for that, as, I already am, and hope to be abundantly more, satisfied in your Candour, so I am easily sensible, how without Printing, I am obnoxious. And for you, Sir, who are Extracted from the most ancient Family of the More-Craft's; You, Sir, who are celebrated for Your foreign Adventures, Your domestic Physical Efforts, Your most Remarkable Mansion, and that Noble Court, that, rose from its ashes, to bear up Your Name, does blazon You, to more advantage, than can the small character of an obscure Press: However, I have hereby an opportunity, as to make known Your regards to King and Church; so to leave a Printed Record, how ready to obey all Your Commands, though otherwise to his disgrace, is  
Your Obliged Servant, J. W.   

Suum Cuique Or, EVERY ONE HIS OWN. In a SERMON on St. Matth. 22. Vers. 21. ult.  
Render therefore unto Cesar, the things that are Cesar's: and unto God, the things that are God's.  
THE Blessed Jesus that was so anointed above his Fellows, that He's called the wisdom of the Father, does in these words, circumspectly answer, what was circumventingly proposed; for ver. 15. the Pharisees, a knowing and subtle Sect, had a design to entrap him in his talk: The Devil had before laid his snares, that are called Questuum, by which he catches so many ambitious and covetous ones, viz. Riches and Honours. They in the Text, lay theirs Questionum, in which many inconsiderate and unwary ones are snared, viz. those of dilematical and doubtful Questions; which that they might more successfully do, than did their Father the Devil, they first take Counsel about it, then choose fit Emissaries to effect it, some of their own Disciples, and some of the motley Herodians, who being of a politic Religion, propose a politic Question, about the King's Revenue: which, according to counsel taken, and instruction given, they very craftily propose, and first, to remove all suspicion of their design, they first court him, which indeed he was, though they believed it not, as a Teacher and Doctor, as the word rendered Master implies. Secondly, they characterise him, though truly in itself, yet falsely as to them, as one, first, of Truth and Integrity; thou art true, etc. Secondly, of Courage and Impartiality; neither carest thou for any man. For, etc. Thirdly, lest yet some jealousy of their design might remain, they, uncompelled and freely, attest the truth of this Character, and become his Scio's, Master, we know, etc. and then secondly, they put the Question: tell us then what thinkest thou, etc. which cunningly insinuates that 'tis his opinion, not his determination which they expected, as if they only desire to know whether as to this problem he would affirm or deny: if he had said 'tis, than the Pharisees and such as were simply Jews, would have taken just offence: they being as to Cesar a free people, and by Conquest only made tributary. If he had said 'tis not, than he would necessarily have fallen into the displeasure of Cesar's Substitutes, and these mongrel Herodians.  
But, He was to understanding a Fencer, not to ward the blows of this two-edged Sword.  
Therefore knowing and observing all their falsifies, v. 18. but Jesus, etc. fending theirs, he makes a blow at them, ver. 19 20. which they breaking with a positive, though unwary Answer, ver. 21. they say unto him Cesar's this, their own answer becomes a Delphic Sword in his Menage; For by owning their currant Coin, to the least denair, to bear the Image and Superscription of Cesar; they in that very thing own Cesar's Sovereignty; nothing being more a badge thereof, than coining money, and therefore always altered upon the death or change of a Prince: so that he let them see, from their answer to his, how they might have saved their Question; as long as they had, or could see, money, their Coin would furnish them with an argument for Tribute. It being but a rendering to Cesar the things that are Cesar's.  
Obj. This Connexion is clear, but how comes this in, and unto God?  
A. If we look back to the former Chapter, we shall find that divers Questions Religious had gone before. He was no sooner come to Jerusalem, but he gins his designed Reformation, ver. 12, 13. and to make it the more currant, he heals all comers, ch. 21. ver 14. which produce Hosannas from the very children. But those that chief should have abetted him, in such works of Piety and Charity, are displeased, and quarrel with him, not so much, overtly, for those his deeds, as the results of them, his praises: ver. 16. but he answers them as he did their Instigator with Scripture, out of Ps. 8. 2. after a recess from the 17. to v. 23. the very same come again to question him, even the chief Priests, and the Elders of the people, instead of the Scribes, ver. 24. ask for his Commission and its derivation, which was of the same dilematical and dubious nature, as appears by the Question He opposes instead of an answer, upon the clear and open answering of which, he promises satisfaction, v. 24. & beginning of 25. but the cunning they used in their proposal, they have recourse to for their answer, in seq. 25. & 26. therefore their return is short, but subtle, ver. 27. beginning, which gives him scope to make his Rejoinder in the end of the same verse.  
And smartly rebukes them in three Parables, that of the two Sons, v. 28. which from their own mouth, pr. 31, he homely applies in the end of 31 and 32, and that of the Husbandman, which from v. 33, to the end of v. 40, He proposes, and they in v. 41, answer, out of which their own answer, he infers their guilt, v. 42, 3, 4. which they easily perceived v. 45, and would, if they durst, have revenged, v. 46. But that yet, as by the mouth of two or three Witnesses, they might be condemned, he gives them yet another Parable of the marriage of the King's Son in the beginning of this; where he closely hints the Gentiles Vocation, v. 9 and their Rejection, v. 12, 13. which they also could not but understand it, as they had done the former, that it especially concerned them. Therefore they laying aside all religious Questions, not being able to this threefold allusion to answer a word, as v. 46. of this, but what he could make use of to their confutation; whilst they not caring to hear any more of that ear, are resolved to entrap him in matter of the Kingdom. He unwilling to let them go, without some reflection, on what they were willing to forget. He minds them that some things by way of rendition and tribute, do distinctly refer to God, after rendition unto Cesar, therefore, after Render unto Cesar etc. he leaves the same word to be supplied, and unto God, etc.  
Q. Why then gins he with Cesar?  
A. It may be, first, that he might upbraid them for that folly of theirs, that made sure to entrap him, by this generically different, and consulted Question; and about to convince them, that the wisdom of men is foolishness with God, He shows how, what they just now urged as irrefragable, he can with ease, immediately overthrow, or secondly, to let them know, that he the less wondered at, their not giving to God over all blessed for ever, the things that were his; when they should be found under a doubt of giving, to those who are called Gods, the things that are theirs.  
These for the most part being in couples, so inseparable, that who so is a bad Christian, can never be a good Subject; nor he who is a bad Subject, a good Christian. So he that is a good Subject, is a good Christian; and there is no good Christian, but is a good Subject; a truth, that if it were well weighed by our two Polar dissenters, would certainly even constrain them, that they might evidence their pretences of being the true Christians, to become the better Subjects. We should all more believe, that they did really give unto God, etc. if more visibly they did give unto Cesar, etc. of which, according to our Saviour's Order; First, and in it these three parts, the Act, Object, Subject, in whom, about what.  
The Act is, Give, or rather Render, which Pareus himself no great friend to Royalty, acknowledges on the place, constrained it may be by the force of the original word, or the clear scope of the place. 1. Render, (i. e.) give as of due and debt, not of grace and kindness: there is a due we are to render unto all men, Rom. 13. 7. (i. e.) where another has, either a Natural, Civil, or Religious right, things are not given, but rendered. 2. Give freely, and of a willing mind, not grudgingly, and by constraint: Our Lord does as his, and ours, love a cheerful giver, because it assimulates a man to him, who giveth freely, and upbraideth not. 3. Largely and fully, not niggardly and sparingly, as we would to a Treasury or Granary, whence we hope to receive again: would we not reap little, let us sow much. For, 2 Cor. 9 6. He that soweth bountifully, shall reap bountifully; and contrarily: our opening wide, is the way to have our expectations more amply filled.  
4. Render seasonably, and in due time; not slowly, and out of season: Who gives quickly, gives doubly: Who gives seasonably, gives trebly: Nay, who renders quickly and opportunely, gives; as we say of a just and punctual debtor, when he pays upon a pinch, he did me as great a pleasure, as if he had given me such or such a sum. There are a sort of viscous and bird-limed gifts, that by their sticking become ungrateful: Whilst such gifts hang in the hopper (as we say) Cesar may starve for want of his due.  
Whosoever gives, should thus give, especially he that renders; yet more when he renders unto  
2. The Object, Cesar: The whole race of the Roman Emperors, from their first original to this day, from Julius, were surnamed Caesar's, and under that name are comprehended all supreme Magistrates, yea and Governors as sent by them. Which at this time were Infidels and Heathens, and so strangers to the Covenant of Grace. Nay, they were persecutors of all that professed and owned the name of Jesus; insomuch that we have recorded near as many persecutions as there were eminent Caesar's; ten of them, and but twelve of these. And did Christ give this in charge then, when Nero's, Domitian's, and Maximine's were Emperors? and shall we think he meant it less due to those, who themselves professed Christianity, and fostered it in others? was it not to Constantine's and Theodosius' due? though indeed as the Church by their bounty brought forth riches, and after the Daughter, devoured the Mother, by introducing Luxury and Laziness, yet was their Piety ne'er the worse meant, or ought their due therefore to be substracted. Again, was it to be rendered to the Propagators, and not to the Defenders, the James' & Charles of our days, the most strenuous, and able Assertors of that Faith that providentially was delivered to them: insomuch that the first defended it with his Pen against the two tropicks of Popery and Phanatism to the amazement and silence of all foreign Princes and doctors; and the stopping the mouths of all domistick gainsayers: and the Other maintained it against the same extremes both by Pen and Sword, with the hazard of his life whilst at Liberty; and after to the perpetual shame of his Rebellious Subjects, but to his own eternal Honour, Sealed it with his blood: Being in One, a Constellation of Confessor, Defender, and Martyr.  
And is it less to be rendered to our present Sovereign? who, as much as I pray God he ever may, has traced his blessed Father's steps; nay in some made deeper impressions. He was not less hunted like a Partridge upon the Mountains, than his Father was; objected to equal perils and dangers from his Countrymen and subjects. And, his Father was actually bought and sold, first by a perfidious party of his own Countrymen to the Rebellious English, and afterwards cursedly bargained for betwixt those most Disingenuous, and Traiterou's Bradshaws and Crummel's; So was there a price laid down for his life; So our present Cesar was from a Prodigious height of traitorous impudence, publicly proclaimed an Excile from, and Enemy to his Native Soil and Subjects. And in those foreign parts where he was constrained to converse, how many solicitations to shipwreck Faith and good Conscience must he needs meet with, which must sure be more poingnaunt and tempting, when accompanied with his pressing wants and Necessities when every fresh Meal, Garb or Lodging, were each a new Stratagem; being forced to be beholding to them, who designed Him their prey: Which was a kind of Martyrdom. But yet with what invincible, and unparallelled Resolution, did he maintain and bring home himself a Confessor and Defender of the true Faith? and is not such a Cesar fit to be rendered to, therefore Render, etc.  
2. But who, or what, do you mean by all this Harangue? If their be an Act, and an Object, there Must be a Subject, and that Leads to thirdly the subjects.  
The subject therefore of this action, is two fold, 1. Who 2. What.  
1. Who, in the Text, there were such, as were simply Jews, of which the Pharisees were looked upon as the Top and Prime, and therefore under them all that professed simple Judaisme, which were under the power of their Instruction, or example, and also those party-perpale, the Lincy-woolsie Religionists, the Herodians, whose pretence, was a sort of Alcoran of Heathenism and Judaisme. In proportion to which our Saviour by this Resolution Engages all men, of whatsoever Degree or Sect, Denomination or Religion to render to Cesar, etc.  
I know the Romanists would exclude their Clergy: But surely St. Paul, Rom. 13. 1. when he says, Let every Soul be subject, includes them, unless to avoid it, they will renounce their having Souls; the Scriptures, frequently by Soul, understanding the whole man.  
A generation of men, decried by their pretended opposites, the presbyterians, but apparently all the while Aped by them, as in many others, so in this, whilst they, to fend themselves, will call, not only Parliaments, but Cesar's to account, for their Civil Sanctions; and all upon the same Principle, In order to Spirituals, contracting only the more bugbear-name of Holy Church into The Kirk: But I see no more for one side than another, why a National Counsel, or Provincial Synod, may not now be called, ordered, determined and dissolved by our Sovereign Prince, as they were by the ancient Caesar's, since that is the undoubted Prerogative of every supreme power in its own Jurisdiction; and all persons are indefinitely obliged, to render unto Cesar the things that are Cesar's; which brings us to the fourth particular, and  
The second Subject, what they are to render, scil. the things that are Cesar's, (i. e.) such as he may, and does justly claim, by the Right of Nature, Religion, or Civil Society; which to treat of distinctly, would not be so proper, since the examination of the first, would necessarily lead me into the abstruse enquiry after the Rights and Prerogatives of the Crown, in which I should argue myself guilty of unseemly presumption; having ever esteemed them the hidden things of Empire, always to be kept close locked in the Regal Archives: Nor is it fit that humble Subjects should so much as audaciously Smell to, less Gather, least of all make a Posy of, the Flowers of the Crown; they are Caesar's by the Law of Nature, the first Man being the first Monarch, and therefore for them, we rather leave them, than render them to Him.  
Again, should we speak distinctly, of what the Religious, and Civil Law, makes his, we should be forced upon coincidencies; Cesar claiming, and we standing bound to pay, many of his deuce by the right of both, Religion, and Law, yea and Nature too.  
For, as Cesar is our Father which is natural, and by the superadded Law of the fifth Command, Divine; as also by the authoratative explanation of Human Laws, Civil. Honour and Esteem, Fear and Reverence, Obedience and Subjection, Defence and Support, Love and Prayer are his deuce. Now whatsoever divine right was affixed to the late pretended Government of the Church of England, as than 'twas nicknamed: Sure I am 'tis stamped upon all these, and clearly sortified by the Laws of Human Nature, and Civil Society; a lawful Cesar being by all those Laws a common Father: upon which account,  
1. Cesar's due is Honour and Esteem from his Subjects, which all, are as so many members in his Royal Family, He being the Father of his Country. Therefore, St. Peter, 1 Ep. c. 2. ver. 17. having earnestly exhorted Subjects to their duty from the 13. He closes all with, Honour the King: the foundational excellency of this relation exacting as a due, all possible Esteem and Honour, in thought, word, and deed. And it's one part of the inference from all that of Rom. 13. v. 7. Honour to whom honour.  
2. Cesar's due is Fear and Reverence: We own them as Fathers, and They are, by our heavenly Father, owned, as Gods; having not only the Image of God, as Men, on the one side, but on the Reverse the Image of God, as Gods; his Spirit thus speaking, I have said you are Gods, And when by the same Psalmist He's said to sit in the Congregation of the Gods, He is universally understood to mean, the meeting of Magistrates: Caesar's then are not mere men, but as vice-Gods, and as such, to be feared, and reverenced; therefore Rom. 13, 4. we are obliged to be afraid of Them as immediate Ministers of God, and Revengers, to execute wrath upon them that do evil.  
Fear, therefore, and Reverence, is one of their deuce to be rendered, v. 7. And by a strong parity of Reason, not only when good and gentle, but also to the Froward, as appears, 1 Pet. 2. 18. They being our Master's paramount, and all subjects their servants, Cesar being supreme, v. 13. Which Leads to the third due that we are to render to Cesar (i e.)  
3. Obedience and Subjection; either in an active Service, or a patiented Sufferance:  
1. Readily complying with all their Commands: not only agreeing with, but if not contrary to, Gods revealed will, then are subjects bound actively to obey.  
2. Calmly and quietly undergoing the penalties, even of such injunctions, as not only disagree with, but are contrary to, Divine precepts; which indeed is the proper Cue of passive obedience: And, Note, of this disagreement or contradiction we must be sure, to be fully satisfied, before we actually disobey: And then it's no great difficulty to resolve that Question, Whether it be better to obey God or Man, and even then, patiently to suffer for our nonobedience; which has been so plentifully exemplified, by holy men of all Ages, from the testimony both of divine, and human Writ, that it would be superfluous to prove it.  
And this obediential subjection, we stand necessarily engaged to, nor only for wrath, but conscience sake, Rom. 13. 5. not only as the worst may, for fear of Punishment; but as the best aught, from love of duty: we must be sensible, not so much of man's wrath that may, but Gods, that cannot be shunned but will be finished, without repentance, in the damnation of disobedient resisters, Rom. 13. 2.  
4. A fourth due is Defence and Support. He is the Minister of God, to every Individual Subject for good, Rom. 13. 4. always vigilant and careful for the welfare of the whole, and therefore it follows, v. 6. of the 13 to the Rom. for this cause pay you tribute also, for they are Gods Ministers, continually attending upon this very thing: They maintain, Fleets and Armies, for security of Seas and Trade, Judges and Courts of Judicature, to free from Intestine Force and Fraud▪ and maintain Honesty and Property. Cesar is the Stomach, the Heart and Liver of the Body politic, that digests Nutriment, and makes blood, for the Benefit of the Whole. Now as all Members, yea and all Faculties, are diligently employed, to provide Meat for the Belly, to invent and menage Preservatives for the Breast, rendering their utmost as due to those vital parts; nay, venturcing the loss of any, of all, to save Them: So should all Subjects, render unto Cesar, all possible Defenes, and Support.  
5. And at this time lastly, Caesar's due is Love and Prayer; I join them, because our love, is manifested in nothing more, to persons out of our reach, then in praying for them. Now Cesar, is above us, and our ordinary duties of Charity: though as divine Herbert sings: Love is a present for a mighty King; which because we cannot frequently manifest, in it's more familiar acts▪ though bound habitually to have it in readiness, therefore this, that extends to all, at all distances, and is every one's due, so in a peculiar manner is it Caesar's: See the Apostle's Cannon for it, 1 Tim. 2. 1, 2. I exhort therefore that first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all men; but particularly, for Kings and all that are in Authority over us: And they, indeed, especially need it: Cesar's Condition tho much above others, yet is more Exposed than others; his Greatness, makes not only his Burdens, but dangers more imminent; He becomes, from His height, a more conspicuous Mark, for the whole Artillery of Hell, and wicked men; His temptations are many, from His  Capacity; all being accountable to Him, He only to God: From His Eminency, He is liable to be flattered in any of his possible Errors, too many being still ready, with their Pillows and Kerchiefs, nay and the very Prophets are apt to dawb with untempered mortar. Their Counsels are intricate and difficult, their thoughts oft ruffled with their Solicitous care of the People's good, and therefore as a particular and peculiar due they call for our Prayers, that They may be directed upon all Emergencies to sound and safe Resolves; that They may be preserved from all those theatning dangers; that They may wisely, and powerfully, resist and repel, those many sly and mighty temptations; and indeed, in nothing more can subjects be expressive of their Love to Cesar than in humble, sincere, and constant prayer. All, and every of which, must in their proportion be derived upon his Substitutes, it being by St. Peter's Rule, 1 Ep. 2. 13, 14. Due to every ordinance of man and that for the Lords sake: For as Caesar's are Gods, so all other Rulers and Governors, are Cesar's Substitutes.  
But oh how little has been, nay, may I not say how little is, Christ's advice followed by Christians; his peaecable and humble precepts, being esteemed rather as Bovys and Marcks on Shelves and Rocks, not to be approached, than as Phares and Light houses to direct our way: Let's expostulate the thing a little, and may such as are guilty so self-judg and condemn themselves here, that they may avoid the judgement of Condemnation hereafter! we shall only thetically inquire whether.  
1. This be to honour and esteem Cesar, or his Substitutes, when we speak all manner of evil of Dignities? which tho St. Judas prophesied of, yet with such an assimulation, that one would think, should make all men avoid it, or at least the punishment annexed to it, the perishing of Corah.  
I am sure St. Paul, Act 23. 5. Owns the canonical obligation of Exod. 22. 28. That none ought to speak evil of the Ruler of the people; which is yet much more material for the Conviction of all, who withhold their Due; if we consider, it was after the dissolution of the Mosaical Frame, yet spoken in reference to a pretended high Priest, then in being, by whose unjust command He was struck in the Face, v. 2. and uttered by way of retractation, that he had any way cast dishonour, or appear to disesteem him. Those certainly that do slight, vilify, and contemn Cesar, either in thought, word or deed, do in neither Honour and Esteem Him, and contrary to Christ's Command withhold his due, not Rendering unto Cesar the things that are Cesar's.  
2. Do they Fear or Reverence Cesar, that vilify and reproach him, and all his actions? do they regard them as Gods, that refuse them the common reverence due to men? that if they please not them, they shall not only not be, what God has appointed them; but, not be at all: Invading not only their undoubted Prerogatives, but their sacred Persons. Shall it be thought an effect of fear and reverence, that made David's heart smite him, for cutting of Saul's lappet? and shall not the stupendious Treason of Remorseless severing his Anointed Head from his Body, be ranked in the front of the same Classis?  
I leave the question to be resolved, by the most cauterised Conscience.  
But we hope, that so detestable a thing, will never again enter into the heart, much less reach the hand of the most miscreant Subject. For, 1 Sam. 26. 9 Who can stretch his hand against the Lords anointed, and be guiltless? Nay, who can brandish his tongue against the worst of Caesar's, and not incur divine displeasure? For Solomon a King, wise and good, Eccles. 10. 20. Curse not the King, no, not in thy thoughts; though it may be thou mayest think he deserves it, much less upbraid him in thy speech; though never so reproachable. Elihu intimates, though he be possibly wicked and ungodly, yet it is a very unfitting thing to be said to any Supreme. Job 38. 18. Is it fit to say, to a King thou art wicked? or to Princes ye are ungodly? The affirmative Interrogation strongly denies the thing; it is by no means fit: which he esteems so indubitable, that he dare leave it to common judgement.  
Every Cesar, not being less God's Minister, to execute vengeance on evil doers, though He himself be such, They are not to be reviled and slighted as Sinners, but dreaded and revered as Avengers.  
3. Again, are such Obedient and Subject, that out of, pretended Conscience, but, real faction, dispute and question all, but contradict and oppose many of his Injunctions? Not considering, that nothing is more evident, than that all lawful Commands, are to be obeyed actively, and even the most unlawful, passively, as before; and then, are Cesar's Commands lawful, when, no way contradicted by Gods: Indeed it is unlawful to obey, when God forbids, the very matter of their commands: But then this caution is not to be forgotten, That, as we are sure, Subjection and Obedience is Cesar's due; so after the impartial use of all possible means, we stand assuredly convinced, that this or that command of Cesar's, runs counter with God's; else, how easy is it, to put on the pretence of Conscience, to Cloak Disobedience; appearing to give unto God, the things that are God's, and in the mean time, Robb Cesar, of that which is his; and so, under a specious notion, of its being better to obey God then man, Disobey both.  
4. Yet again, do they give Cesar his due of Defence and Support, who grudge every penny of Tax or Tribute, and that, most unreasonably, when by their own Consent Legally Erogated? Such who, every day, can spend more, vainly, it may be, sinfully (i. e.) to gratify an unreasonable passion, a destructive lust, or a factious Party, and yet think much, to render Cesar his due: Nay, who will pawn their necessaries, to supply their Extravagancies, and yet repine at every small sum, for defence and support of their Prince. Why, is not all thy peace and plenty, Liberty, and Property, both begot, and maintained by Cesar, sufficient to oblige thee to a cheerful rendering Him his due? Shall that Head, which by his Legal administration of justice, sits safe on its shoulder, refuse, when called for, to pay its pole? shalt thou quietly sit in thy own Chimny-corner, and thinks two shillings a year for thy hearth, a rackrent for such a Benefit? dost thou unmolested buy, sell, and get gain; and yet preser danger of plundering, before dutiful paying of Custom and Excise? Sittest thou under thy own Vine, and Figtree, rejoicing in the wife of thy Youth, and thy children, like Olive branches, round about thy Table, None making the afraid: And are lawfully imposed Taxes to dear a purchaser for such a  blessing? Cesar's must be considered as our Seas, into which as all our Rivers Run, so from thence by secret Caverns, they again return to supply our Fountains.  
They are, as before, the Stomach of the Nation, that digests all, but 'tis for the Benefit, and supply of the whole; which if rightly considered, would even constrain us, no more to withhold their due, than our hand would refuse to feed our Belly: did we know the cumbersome, and unwieldy nature of a Sceptre, the Massy weight of an Imperial Crown; what pricking thorns, Cesarian Ermyns are powdered with; (to which purpose blessed Charles the first speaks) we would not stoop to take them off a Dunghill: Were subjects acquainted with the amusing intricacies and deep policies of their various Counsels; did they but think on their many meals deferred, nay forsaken; their interrupted sleeps, and waking nights, and all for their good: They must be forced to own, that Princes, more difficultly earn, even their deuce, than the meanest Labourer does his hire: Remember also the grand Examplar, I mean the blessed Jesus, who upon the first intimation, rather than not pay tribute unto Cesar, He puts himself to the charge of a Miracle, the 17. ch. of this Gospel and the 27. v. Yet again.  
5. And lastly, I still ask the Qurstion only, whether they answer the Apostollical Cannon, in praying especially for Kings, and all in authority; who, in their licenc'd public devotions, vent rather Libels against, than Petitions for, their Princes? Whilst they remonstrate, not so much to God, as the Congregation, their popular, though but pretended, grievances: So far are such from praying according to the clause of though same Canon, that under them, they may lead peaceable and quiet lives, in all godliness and honesty: that they only suggest their Fears, of its being impossible. Hence, He, happily, thinks Himself, and sometimes is celebrated, by others, as praying most affectionately for, that does it, most scandalously against Cesar; as if the Spleen, not the Liver, were the proper Focus to warm their devotion. No wonder then such meet with, as they call it, hard measure: For why should God for them alter his resolution, of every ones reaping what he sows: If they, in the face of God, and his Congregation, will sow disquiet and dissension, what hope is there that they should reap other, than trouble and confusion?  
But I begin to hope, and shall at least continue to wish, better things of all English Subjects, and such as ought to accompany true Christians, obeying Christ, as in all other, so in this command especially, to give unto Cesar the things that are Cesar's. In thought, word, and deed, rendering Him all Honour and Esteem, Fear and Reverence, Obedience and Subjection, Defence and Support, Love and Prayer. Lest possibly, the not practising of this, should introduce a neglect of what follows: And we should not at all, or more awkwardly, give unto God the things that are Gods: For in a proportion to that of 1 Joh. 4. 20. If we render not the deuce, to these Gods, we do see; how shall we, to Him, whom we have not seen? As, 1. How can we acknowledge the Supreme, that disown the subordinate Deities? Can they in likelihood have a true estimate of God, that despise Dignities? How can they fear him, that honour not the King; since both are forced on by the same Apostolical rule? and it were easy to instance in the rest.  
In a word, how can They render either to God, or aught agnized to Him, who are not lead by this manuduction; of rendering to Cesar, etc.  
Let us therefore all render unto Cesar the things that are Caesar's, lest, as a just judgement. He might withhold from us, the things that are ours, or, straightening ourselves in our rendition to Cesar, we should never be truly enlarged fully to accomplish the whole Text; and give unto God the things that are Gods.  
FINIS.