A SERMON Preached before the governor, Council & Assembly OF jamaica, IN St. Jago de la Vega, Martii 18. 1680 / 1.  
LONDON, Printed by T. Milbourn, for the Author, 1682.   
Mat. 22. 21. Render therefore unto Caesar, the things which are Caesars; and unto God, the things which are Gods. 
WHAT Nicias, an excellent Painter, said of his own Art,( viz. That it was not the least part of it, to choose such a Subject for his Pencil, as of itself might command a Mutual, and Delightful intercourse of species between It, and the Eye of the Spectator) may be very Applicable to him, who is to Speak before a public and Judicious Auditory: If he be Eloquent, he will be injurious to his own Skill, in the choice of any Argument too low and mean for it: If a mean orator, yet some Discretion may appear, in the taking a Theme, which may supply his Barrenness of Words with plenty of Matter, and with its own lustre give ornament to that speech, from whence it can receive none. From which last Consideration, I am Directed to Words suitable to my Defects, and the present Occasion. Not onely as they relate, to the Image, and Superscription of Caesar, on a piece of Refined day; but as they show the Image of GOD, stamped on Caesar, and are made a Divine Precept by the Author of Christianity; containing in them, The Strength, and Beauty, Decency, Order, and Advantage of Government, and Obedience: Indeed, the sum and substance of all True Religion, in respect to God and Man.  
I shall not therefore derogate so much from the Majesty of this Divine style, or the Judgement of this Honourable and Loyal Assembly, as to attempt any introductory Apology for Christians, against their early Accusation of being Novatores rerum, Subvertors of Government, and Trumpeters of Sedition; there being not to be supposed in this Place, any asserters of Liberty, falsely so called, but only what is Truly Christian: So that the Analysis of the Question asked our Saviour, and his Answer, will be the properest Preface to the ensuing Discourse.  
The Messengers which were sent to entrap Christ, though of different persuasions, were at agreement against Him: The Pharisees, which pretend to greater Holiness than others, and would therefore be exempted from the the Duty of Subjects: And the Herodians, who were Loyal to Caesar, by whose Favour Herod reigned, and therefore thought Tribute to be duly Payable. Yet both join in one insinuating Address to him, commending his Knowledge, by the Appellation of Doctor, or Master; and his Veracity, which would not warp, or swerve, for respect of Persons, concluding from thence, That their Petition was Modest, and Reasonable; still expecting, that his Answer should bring him under a Fatal Dilemma, either of the Displeasure of Caesars friends, if he should deny Tribute; or the Rage of the many-headed Beast, the Multitude, if he should declare the Payment of it to be Just and Lawful. But he, who knew the Folly of such politicians, evades the push of their double Horns: First, by an intermediate Question, bringing them thereby to a Confession of their Subjection to Caesar, whose coin and Protection sustained them: Then, resolving their subtle Question in the Affirmative, What was his Due, must be Paid him; there being as strong an Obligation arising from thence, as any other Law: Withal, anticipating an Objection, which they might raise from Exodus 30. 13. Giving to Caesar his due, would be no hindrance of paying Gods. But instead of those costly ways of upholding an outward Worship, he commands an inward one of Zeal, in acts of Piety and Mercy, rather than Sacrifice.  
The words then, in their order, contain a Divine Precept, consisting of two Branches:  

First, Our Duty to those in Authority over us.  
Secondly, To GOD in works of Piety.   
That it is a precept, and not a bare piece of Advice, I presume, I need not spend time in proving; though some are pleased to mistake our Saviours words, If the Son free you, then 
John. 8▪ 36.  are you free indeed. And what he said to Saint Peter, Then are the Children free. From which 
Mat. 17. 26.  two Texts, false Prophets have set all of their own Faction free from Subjection: But You have not so learned Christ; to whom I hope it is evident, That in the first Text is meant, onely a freedom from Sin, and a Curse of the Law. The other respects only Himself, as Son of GOD, and King of Israel. Upon which places, St. Paul's 13. Chap. to the Romans, may be to any reasonable man a sufficient Comment, where he clearly demonstrates, that Christ, in his coming to Give an Eternal Kingdom, did not design to destroy Temporal ones.  
In the first member of the Text, we may observe,  
1. The Princes Dignity, under the Appellation of Caesar; That name of Honour being continued successively to the Emperours of the Julian Family.  
To Illustrate this Dignity, and Honour of those in Authority, we need not ransack the Writings of the ancients for glorious Titles, to cloath them with Thunder, and make their Aspect as dreadful as the King of terrors. Here is no need of fawning, or flattering panegyrics,( which, in effect, would be an agreeing with those who derive the Original of Government from Lucifer, grossly, if not wilfully mistaking the 14. Chapter of Isaiah, transmitting it from him to the giants, continuing it in Nimrod, enlarging it by the 〈◇〉, till Force, they say, had established itself into a Law) God himself has prevented the necessity of human rhetoric in this case; He has said, They are Gods: He has given them his own Name, who is Love as well as Majesty; They are therefore the Ministers of GOD, For Good unto him that doth Well, and a terror only to those that do Evil. 'Tis their glory, to scatter away all Evil in God's own method, whose Representatives they are. Not suffering Passion to dethrone Reason, nor Affection pervert Justice, so as to look on the Person rather than the Cause; Lo the Poor cry, and they hear them; Their Ears being shut to such Breaths, as would Blow moderate Heats into Torrid ones. Wisdom, Courage, Kindness, and Constancy, with all the Chain of virtues, are their discriminative Badge, which makes them appear like Saul, so eminently above Others. If that of the Psalnust be Applicable to Man in general, That GOD hath made him a little Lower than the Angels, and crowned him with Glory and Worship; Much more is it so to Rulers whom he has Placed in his own Chair of State, and judgement, armed with his own Sword, and honoured with his own Name: Through whom he makes every private man's house his Fortress; Through their Labour, gives others Ease; by their Industry, gives others Pleasure and Profit: The poor man can secure his own Lamb every one enjoy his own Vineyard and Fig-tree; no Property being unjustly Altered or Invaded. Should I further amplify this Point,( which I think needless) it would rather Humble the Heart of a Wise Magistrate, than Exalt or puff it up. High places are Vertiginous, and nothing but Divinity itself can give security on the loftiest pinnacle. Antigonus knew the weight of his Crown, when he threw it on the ground: And if all Benefits bring some Bondage with them, much more this great Blessing of government; Because Caesar is above Law, he may not do many things which Others may lawfully do; His Example being more Effectually Commanding, than his Edicts.  
'Tis not therefore the end of any wellmeaning discourse on the Dignity of Magistrates, to make them Bubbles, and blow them higher than their proper sphere, which would declare thoughts of their Emptyness too. But there is another end for our Instruction, That from the Excellency of that High Calling,( which is assuredly from GOD) we may learn what Duty and Service we owe them: To Render to Caesar the things which are Caesars.  
In our enquiry after the Duties owing to Lawful Governours, and Magistrates, I shall not perplex myself, nor others, for a Resolution from ancient or Modern politics; God's Word being ready at hand for our direction in this Affair, which has united the Dove and the Serpent, made Innocence and Wisdom consistent: St. Paul therefore, a great Secretary of the Holy Ghost, has reduced all we owe superiors to four Heads, in the forementioned 13. to the Romans, which are,  

1. Obedience,  
2. Fear,  
3. Honour,  
4. Tribute.   
1. By Obedience, we cannot suppose an absolute one without Condition, or Limitation; as if we were to make a total resignation of our Understandings, and Wills, to the WILL of the SUPREME, and be actuated like Clocks, or Engines, which would be a greater Breach of the Law of Nature, than Origen's dismembering himself: And such Slaves would deserve as little Thanks from a State, or Common-wealth, as he had from the Church which condemned his folly. But whilst nothing is Commanded which Interferes with God's Laws, Conscience itself is the Sanction of every such Command. When any thing Unlawful is enjoined, instead of Active Obedience, we are to bring onely Subjection, and prove the Truth of our Christianity, by Passive Fortitude.  
Submit yourselves to all manner of Ordinance, saith St. Peter; Let every Soul be Subject to the Higher Powers, saith St. Paul; who bids Titus be his auditors Remembrancer, That they be Subject to Principalities, and Powers, and Obedient to every good work. What is for the Interest of the Church, and State we live under, in a true Notion commands our Obedience; nor are we Judges in our own causes, where Sacred Writ is silent; as in matters Indifferent, which cease to be so when enjoined, or prohibited by law●ul Authority. Which Doctrine never found Contradiction, for six hundred years after Christ, as the practise of those noble Martyrs testify, of whom the World was not worthy. The Sword of the Spirit was their only Weapon, and their armor was Patience. How much this Doctrine of Christs, and St. Peters, is now decried by his pretended successors, Mariana and others of that Fraternity can inform us; from whose Principles, Crowns and sceptres, are but toys for the Old Gentleman at Rome, to play with, in his second Childhood; and the Tragical acts of murder upon Princes, but Comaedyes to excite mirth, and laughter: The increase of which villainous designs, I hope providence, by the wisdom infused into our great Councils, both here and elsewhere, will timely prevent. Much less can I despair of a conscientious Obedience, to a Gracious Prince, or his Representative, from all who are here met together, to consult His and their Own Joynt-Interest; bounding their Christian Liberty with Piety, Loyalty, Charity and Temperance.  
2. The second Duty we owe, is Fear. By Fear cannot be meant here, such a slavish Subjection as becomes Brutes, rather than Men; but such a fear as receives its true temperature, from its mixture with that more Noble Passion of Love; Both being affections which GOD requires of us, as a Father, and as a Lord: If I am your Father, where is my Love? If your Lord, where is my Fear? So we Love the Magistrate for his Goodness, and stand in awe of his Greatness; being tender of our own Reputation, and fearful of suffering as Malefactors, whether by true or false Accusation. How mightily such a due reverence would conduce to the Flourishing of any Kingdom or People, needs no great share of politics to understand; since even a slavish fear, may be a means to bring us to Charity, and the Fountain of Wisdom, which is the fear of GOD: It being a bridle to Sin▪ and few ever arrived to that piece of Gallantry as not to be ashamed in public, of what they dare practise in private: But when modesty is once cast off, as an antiquated, useless virtue, when Men care not to hid their crimes, from the view of Authority itself, there is a Conclamatum est. Where there is neither fear of GOD, nor Reverence to Man, There is no security from a Deluge of Impiety, and consequently of Destruction: But I hope the care of those, who are so much entrusted to guard the Princes Throne, will support it( like Solomon's) with Lions, make the fear of breaking his Laws, rail it in( like the Sanctum) and keep all from growing Common, or profane.  
3. The third Duty we owe Caesar, is Honour: Which is many times Synonimous with the first, or is at least included in it; However, since the Apostle has made a distinction, this may be more Explanatory of that. When St. Peter had said, All in Authority were to be Honoured, He presently subjoins the King in an especial manner( meaning Caesar the supreme) Honour the King with a Civil, but not a Divine Honour. This Honour consists principally in the Heart, where we are to have a due conceit, and estimation of our Governours, which will express itself in Words and Actions. It curses not the King, no not in the Bedchamber; not merely out of fear of the Birds of the air, or any other secret intelligencer, which may discover the matter; but out of true respect to Gods Image, which creates Honourable Thoughts, but not Idolatrous ones. Out of the abundance of the Heart, the Mouth speaketh; no evil of Dignities, but dares own Truth, which requires its Testimony, without Flattery, or Raileing; which opposite Vices too often concur, to the ruining, or at least, the obstruction of Good Government: which of the two is most pernicious, I shall not here determine; both being slavish humours, and therefore not the Subject of our Present business. But positively the verbal expressions, which prove the reality of the Honour we pay, consist of Prayers for all that are in Authority, that we may led a quiet and peaceable life, in all Godliness and Honesty. To which end we must pray for all graces, suitable for Places of so great Trust, and Dignity; That they may be delivered from the dangers they are exposed to; from Treachery and Violence, from Dissimulation and ill Counsel: That Impudence may be sensible of its own danger which walks too boldly on the Battlements 
Ecclus. 9.  of the City; That Belzebub's flies may not sip too often in the Cup, nor buzz in the ears of Princes; That sound and mature Advice for the public good, may be like Salt on the Heads of horseleeches, with whom Private Interest is preferable, to the summary of blessings, Peace one with another.  
4. Where the Heart and Tongue are thus Consonant, the Hand will keep Time; nay, bare a part too; and in the last place, be open in paying Tribute, to whom Tribute is due, for the support of that Dignity, which is influential on every mans Interest rightly understood. I presume here▪ needs no Menenius Agrippa, to reduce any Dissenting members to an Agreement with the stomach, from whence they all derive their Strength according to the proportion of its allowance. The Burden of Government is weighty, and 'tis unreasonable, to expect an Atlas to uphold it, without legs or Sinews; And I suppose, those who are qualified according to Jethro's Instructions to Moses, will not be pleased to hear the reproach of having Princes or Governours going on foot, whose Treasures being augmented from the voluntary Contribution of the Neather-Springs, would like the overflowing of Nilus return with so much Advantage to the public; Especially, if in the next place they regard the Payment of Gods Due, and render under unto God, the Things which are Gods.  
2. The Earth we know, is the Lords, and the fullness thereof; the Round World, and they that dwell therein: Yet in a more peculiar manner, There are many Things which He challenges as his Due from Man, which is but reasonable service: I will not pretend so much to the art of Epitomizing, as to squeeze the body of Divinity into a mercers-chapel, or present a new system of our Duty to God, to those so well Understand it; and whose Principal business it is to defend, and encourage those who dare perform it. Wherefore without recommending to your prudent care, any thing relating to Ecclesiastical Jurisdiction, any privileges or rights of the Church, or whatever may be called Christian Liberty, I think myself chiefly obliged to be your Remembrancer in the greatest concern of us all, That your Decrees may be( like the Decreta Sapientum among the Jews) a hedge to the eternal Law of Righteousness. With what a slender twine, the Sword of Vengeance hangs over our heads, all may be sensible of; and that Sin only is the in let of Destruction; and consequently the extripation of it, the only security of a People. Piety and seeking Gods Face, is both the Foundation and Limitation of all true Happiness; as was conspicuous in the Example of King Uzziah during his dependence 
1 Chron. 26.  upon God with such a Faith, as was remark't by the Author of the Epistle to the Hebrews, among the Heroes and Champions for Gods Cause. By this Faith, he fortified the City Eloth, near the Sea; He subdued many enemies, his Victorious name spreading to the entering into egypt. He built Towers in Jerusalem, and in the Wilderness; The Valleys were clothed with Cattle, and the Mountains with Vines: The Valour of his Fighting-Men was as remarkable as their Number, till his strength made him swell, and forget his Original: He thought himself an Independent being, invading the Priests-Office, and trusted only to those fortifications, which he thought he had made so strong for himself; Not dreaming, that, Unless the Lord keep the City, the Watchman waketh but in vain; and that a departure from God, is like sleeping over a praecipice, irrecoverable without a Miracle of Mercy, and has a natural tendency to Destruction.  
Seeing then the Precept of our Saviour aims so directly at our good, I hope the Doors of this Council and Assembly, will be shut not only against the Spirit of Atheism, and Infidelity; but of Indifferency to the Truth and Honesty of the Causes egaged in, against all such as may delight in troubled waters; and out of public disorders, look only for personal advancements; being like Ephraim, unconcerned at the Assyrians Power, because no otherwise for God.  
Let not Zeal for Parties, be on the other hand, as Injurious as this Lukewarm Temper; but let Charity unite and cement us in the Substantials of our Religion; whose Interest it is not to Quarrel in Circumstantials, lest advantage be given to the Common Enemy.  
What is Due to Gods Justice we cannot Pay; what is Acceptable through his Mercy, we may, by our Hearty and Sincere endeavour. Then God, even our own God, shall give us his Blessing; And all the Ends of the World shall fear Him. To whom, as is most Due, be ascribed all Honour and Glory, from this time forth, for evermore. Amen.  
FINIS.