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THE TRUE Chriſtian-man's Duty BOTH TO God and the King: Deliver'd in a SERMON Preached in the TEMPLE-CHURCH On Sunday, November VI. 1670.
By RICHARD BALL, D. D. Chaplain in Ordinary to His Majeſty.
LONDON, Printed by A. G. and J. P. for John Playford, at his Shop near the Temple-Church, 1682.
HAving lately read in print theſe Lines: A Tantivy-Preacher in the Tem
To this ſtrange and unexpected Charge, I return theſe Anſwers: That I have had the honour to
preach in the Temple theſe 20 Years and more, but never did I hear ſuch words to be ſpoken there. Beſides, it is not probable, that thoſe two honourable and learned Societies, who underſtand and love their Proprieties ſo well, ſhould tamely and ſilently paſs by ſuch Divinity. As for my own perſon, againſt whom, I am told, ſeveral ways that this Charge was intended, I did call to mind that I did once preach upon that Text, Give unto Caeſar the things that are Caeſar's, and unto God the things that are God's; and upon a ſearch, I found that the Sermon was preached Noſo long it hath ſlept quietly, and ſhould have ſlept on ſtill, had it not been thus awaken'd; of which Diſcourſe, I here preſent you a true Copy, not adding, not diminiſhing, not changing one word. If any man will ſhew me wherein I have erred, I will embrace him for a Friend, not forgetting that great St. Auguſtine hath his Retractations. God bleſs it to the Reader, ſo prayeth
Render therefore unto Caeſar, the things which are Caeſar's, and unto God, the things which are God's.
MY Defence for the choice of this Text (if you think there doth need any) would be enough to tell you, that it is part of the Goſpel for this day, upon which the anCaeſar uſeth to be remembred, and preNovember, in which both Caeſar and God were ſtrangely for
I am to ſpeak this day for Caeſar, I am to ſpeak this day for the God of Caeſar, the King of Kings: Non eſt tutum de regibus loqui; It is not ſafe to ſpeak of Kings: to ſpeak too little, is called Popularity; to ſpeak too much, is called Flattery. To ſpeak of God, is both dangerous and difficult: Periculoſum eſt de Deo, etiam vera, dicere: His name is ineffable. Veriùs cogitatur quàm dicitur, quem totum omnia neſciunt, & metuendo ſciunt;
Auguſtine: He is more truly thought, than ſpo
To ſpeak both of Caeſar and of God, only in reference to our giving; Render unto Caeſar, and unto God: There is nothing more unpleaſing to the Nature of Man, than to hear of giving; we are for receiving, we are for taking: I would to God we were not for defrauding; I would we were not like the Sons of Eli, with our Fleſh-hook in our hand, taking by force and violence. You ſee with how many difficulties my Text encom
The Text is an anſwer given by our Saviour to a dangerous Queſtion propounded to him by the Diſciples of the Phariſees and the Herodians; the Queſtion was this: Is it lawful to give Tribute to Caeſar, or not?
About the Birth of our Saviour, Auguſtus Caeſar lays a Tax upon the whole World, Luke 2. 1. which, being a new Impoſition, prov'd a matter of Diſpute and QueJudas of Galilee, he was againſt the Tax, and much people ſided with him; they look'd upon that opinion as the cheapeſt, if they had been able to defend it. The Jews were Abraham's Seed, a free-born People, never in Bondage to any Man; and to maintain their Liberty, they made an Inſurrection. But in this attempt Judas periſhed, and the people who follow'd him were ſcatter'd.
Herod, who was one of Caeſar's great Creatures and Courtiers, he and his Followers, called Herodians, were
Caeſar ſhould pleaſe to impoſe. Diviſum imperium cum Jove Caeſar habet, was the Herodians Song; not ſung only as a piece of Poetry, as we commonly ſay, Pictoribus atque Poetis; Painters and Poets are bold Men, and may do any thing; but ſeriouſly, and in earneſt. Petronius would have brought the Image of Caligula into the Temple, and would have had not only Tribute, but alſo Sacrifice for Caeſar. Thus, as in Diſputes it commonly fares, ſome are for too little, others for too much, and the truth lies between them, unſeen of either.
This Queſtion was brought to our Saviour to enMatth. 22. 15. and indeed there was a double Snare in it: If to pleaſe the people, he appear'd an Enemy, or a doubtful Friend to Caeſar's Tribute, he would have been look'd upon as a ſeditious perſon, an Enemy to Caeſar, a dangerous perCaeſar, he deOdium, the hatred of the people, which is as bad as half a Death. He that muſt be their Meſſias, muſt break the Roman Yoak, ſecure their Eſtates, deliver them from Taxes, and Tributes, and Impoſitions, all new Names, but all ſignifying the ſame thing, Money, which the Jews then, and to this very day, love too well; and I would to God we Chriſtians did not. This double Snare our Saviour wiſely breaks: Shew me, ſaith Chriſt, the Tribute-money and they brought unto him a Peny: Then ſaith he unto them, Whoſe is this Image and Superſcription? They ſay
unto him, Caeſar's. Then ſaith he unto them, Render therefore unto Caeſar the things that are Caeſar's, and unto God the things that are God's. He would neither flatter the people, by denying Caeſar what was due to him; nor flatter Caeſar, by giving him what was due to God; but guides both them and us to be good Subjects, and good Chriſtians: Which are the two main points in this Text.
Our duty to Caeſar: Render unto Caeſar the things that are Caeſar's.
Our duty unto God: And to God the things that are God's.
Our duty enjoin'd us unto Caeſar, doth clearly ſupCaeſar, a King, one that is Su
Whether in the ſtate of Innocency one Man ſhould have rul'd over another, Aquinas doth diſpute, p. 1, 9, 96. ar. 4. and he doth conclude Affirmatively: Our condition, ſaith he, in the ſtate of Innocency, was not more worthy and noble than the condition of Angels in Heaven, amongſt whom one Order is call'd Dominions, Coloſ. 1. 16. The unreaSeneca tells us, that the King of the Bees hath the largeſt Bed-chamber, placed in the midſt, and the ſafeſt place: That this King doth not work at all, but, according to its juſt State lives upon the Labours of others. When their King doth dye, the whole Swarm goeth forth to chuſe their King, and will
Saul, the firſt King that the people of God had, was higher than all the people by the head.) Of all the Bees, the King alone doth want a Sting. Telum detraxit, & iram ejus inermem reliquit: He took away his Dart, and unweapon'd his Anger; and ſo Nature left him an Example to the great Kings of the Earth.
But, not to look ſo high as Paradiſe, or what is done amongſt the Angels in Heaven, nor yet ſo low as to the unreaſonable Creatures; let us look upon our ſelves, and where we now are, and then we muſt conLuther, Politia eſt neceſſarium remedium corrupt e naturae; Government is neceſſary Phyſick for our corrupted Nature. Judg. 17. 6. In thoſe days there was no King in Iſrael, but every man did that which was right in his own Eyes. To underſtand that Text of the happy and flouriſhing condition of thoſe times, was an interpretaSimeon and Levi putting the poor Sichemites to death, when they were ſore, and unable to make any reſiſtance. The words immediately before the Text will tell you, that it is to be underſtood of the great unhappineſs of that Hour and People. Micah had an Houſe of Gods, and made an Ephod and Teraphim, and conſecrated one of his Sons, who became his Prieſt; and this Idolatry and Confuſion is charg'd upon this, In thoſe days there was no King in Iſrael, none to reſtrain or puniſh Wickedneſs.
The neceſſity of Dominion and Government, our HapCaeſar, that we live under Monar
1. Our Duty unto Caeſar is the great buſineſs of the firſt part of my Text, Render therefore unto Caeſar the things that are Caeſar's. What are Caeſar's Dues and Rights, that is the queſtion to be determined, to which I anſwer:
1. Honour is due to Caeſar: 1 Pet. 2. 17. Honour the King: To honour and reverence his Perſon, to bow our ſelves when we come into his Preſence. Thus Abſalom bowed himſelf with his face to the ground before the King, 2. Sam. 14. 33. This Honour we give unto our Superiours, but there are Degrees in it: The loweſt Reverence and Obeiſance is due unto the King. To hoHerod for his eloquent Oration, coſt him his Life, Acts 12. 22, 23. That would ſavour of Flattery, or ſome ambitious DePeccavit David, quod ſolent Reges, ſed flevit, ſed paenitentiam geſſit, quod non ſolent Reges; ſo St. Ambroſe tells us. When Nathan the Prophet was ſent to David by God, to tell him of his Sins, he did it with a great deal of modeſty and reveSam. 12. Without a Commiſſion, let no Man touch or mention the Sins of Kings, they are our Fathers, and our Father's nakedneſs ſhould be cover'd, as Shem and Japheth dealt with their Father Noah, Gen. 9.
2. A ſecond thing that is due to Caeſar, is our Prayers, 1 Tim. 2. 1, 2. I exhort therefore, that firſt of all SupRegis ad exemplum. When Conſtantine the EmpeTertullian tells us: Oramus pro omnibus imperatoribus, vitam illis prolixam, imperium ſecurum, domum tutam, exercitus fortes, ſenatum fidelem, populum probum, orbem quietum, & quaecunque hominis & Caeſaris vota ſunt. The Prophet Jeremiah, when the Children of Iſrael ▪
were in Captivity in Babylon, writes
peace thereof ye ſhall have peace: Jer. 29. 7. King Darius deſired the Prayers of the Jews for his Perſon, and for his Children. Ezra 6. 10. That they may offer Sacrifices of ſweet ſavours unto the God of Heaven, and pray for the life of the King, and of his Sons.
Not only the danger, but alſo the great difficulty that is in Government, doth highly engage us to pray eſpeGalba, as Tacitus ſays, when he was crowned King, ſaid unto his Soldiers, It is now the ſixth day ſince I was ſtiled Caeſar; Sive optandum, ſive timendum hoc nomen erat; He knew not whether the Title was to be deſir'd or fear'd. It was the cuſtom of the Perſians, on the day before the Inauguration of their Kings, to preſent them with a Banquet of Sweet-meats mingled with bitter Turpentine, and Wine with Gall; by which Ceremony they were admoniſh'd of the true nature of Crowns and Scepters. And not to wander ſo far from home, King Henry the Seventh in all his Buildings made this his Emblem, A Crown in a Buſh of Thorns. At his firſt entring into his Throne, there was a Sickneſs, call'd, The ſweating Diſeaſe, the people look'd upon it as prophetical, that he ſhould find a diffiGod ſave the King, which was the firſt Prayer made for Saul, the firſt King that the people of God had over them. 1 Sam. 10. 24.
3. To Caeſar Obedience is due; Obedience to his juſt and innocent Laws. 1 Pet. 2. 13. Submit your ſelves to every ordinance of man for the Lord's ſake, whether it be to the King as Supream. When, in the Parable, the Trees went forth to anoint a King over them; when the Olive-tree, the Fig-tree, the Vine, all refuſed the Crown; when they came to the Bramble, and deſired that to reign over them, the ſilly and inconſiderable Bramble had ſo much ſence and wit, as to tell the Trees what they ſhould exIf in truth ye anoint me over you, then come and put your truſt under my Shadow; and if not, let Fire come out of the Bramble, and devour the Cedars of Lebanon, Judg. 9. 15. When the Bramble ſhall be made a King, the Cedars of Lebanon muſt either ſtoop to it, or be devoured; the Ce
This Obedience, though to God himſelf, was very troubleſom to Man in Paradiſe; let no Man wonder to ſee how unquiet he is to give obedience unto Kings.
I. Some there are that would be exempted from this obedience to Kings, as being above it. Joſephus tells us, l. 13. of the Antiquities of the Jews, that the Phariſees in the days of Queen Alexandra got all the Power into their own hands; ſhe had the Name and Title of Queen, but they had the Power. You know whoſe voice it was: Ego & Rex meus. The mark of Antiexalted himſelf above all that is called God,
Theſ. 2. 4. that is, above Kings, they are called Gods. Have we not ſuch a Clergy in the Bowels of this KingPresbyterians I mean; they would have a King whom they might excommunicate; a King whom they might rule and govern; and until they ſhall have ſuch a King, they are reſolv'd to have a tender ConRom. 13. 1. Let every Soul be ſubject to the higher Powers: Si omnis, & veſtra; ſaith St. Bernard, ſpeaking of the Clergy.
II. Others there are, who limit their Obedience to the perſon commanding, who think, that Obedience is due only unto God and vertuous Kings. Si cauſa Chriſti & eccleſia id exigat; Kings and Emperours may be Depoſed, ſaith Bellarmine, l. 1. de tranſ. Rom. Imp. c. 12. This Power he gives unto the Pope. In our Solemn League and Covenant, there is as clear a limitation ſet to our obedience to the King. Alexander, great in Wit as well as Valour, tells us, that he had two Friends, Epheſtion and Craterus, one of them, he ſaid, lov'd Alexander, the other lov'd the King; but theſe Men are reſolv'd not to love the King, if they cannot love Alexander: If his Perſon does not pleaſe them, they will deſpiſe his Office and Government. It was to Tiberius Caeſar that Chriſt would have this Tribute paid: I ſhall not need to ſay any more of that.
III. Others there are, who neither regard the ReliRehoboam the King ſpeak roughly to the people, and preſently they do renounce him and their Allegiance. 1 King. 12. 16. To your tents, O Iſrael; now ſee to your own houſe, David. When the Tax was high, Judas of Galilee throws off his obeActs 5. 37. Rebellion does not always proſper, and leave Men rich.
IV. Some limit their Obedience to the time of their weakneſs and paucity in number, but when they are grown ſtrong and numerous, then they think that ProCyprian's time; Nemo noſtrum, quamvis nimius & copioſus eſt noſter populus, reluctatur. Let us baniſh all theſe limitations in our obedience to Kings; and let every Soul be ſubject to the higher Powers, and that under God is Caeſar's.
4. To Caeſar we owe our Money; about that the Queſtion is here propounded, concerning Tribute,
Caeſar's Image and SuperſcripCaeſar. Here lieth the great difficulty: Honour, Prayers, Obedience, theſe coſt us nothing, and we eaſily give them to Caeſar; but our Money, it is as dear to us as our Blood, as our Life; ſo we find Money called, Luke 8. 43. The poor ſick Woman had ſpent all her Living upon Phyſicians,
all her Life, that is, all her Money, whereby her Life was ſupported and maintained. God complains of the Princes of Iſrael, who did pluck off the Skin from the People, and their Fleſh from off their Bones; and did break their Bones, and chop them in pieces as for the Pot, and as Fleſh within the Caldron, Micah 3. 2, 3. which was nothing elſe but the taking of the Money from the people by Taxes and Impoſitions. The Text ſhews us not only the cruelty of thoſe Princes, but alſo how dear our Money is: He that takes it from us, doth tear our Fleſh from our Bones, and breaks our Bones to ſuck out the Marrow.
Yet to Caeſar there is a Tribute and a Cuſtom due, and paid it muſt be. Rom. 13. 7. Render to all their dues; Tribute to whom Tribute is due, Cuſtom to whom Cuſtom.
Beſides theſe ordinary and daily Payments, there are extraordinary occaſions, cauſed by War from abroad, from a ſeditious and rebellious Spirit within our BowMenahem levied a thouſand Talents of Silver at one time, and made every rich Man pay fifty Shekels of Silver, 2 King. 15. 19, 20.
Tacitus tells us, that the Evils in Government are to be quietly born, Quemadmodum ſterilitatem, aut nimios imbres, & naturae mala: I know this ſeems to be cold comfort. Let me preſent unto you ſomething that is more pleaſing, by telling you, that thoſe Moneys which are given to a King, are like thoſe Vapours which aſcend from the Earth, and are turn'd into Clouds, which do return Showers upon the Earth again. From him we enjoy our Poſſeſſions in quiet; a free open Sea; Peace within our Walls; he is the Defender of our Lives, as well as of our Faith and ReliSolomon had laid upon them, loſt their Religion; and Jeroboam provides two Calves for them to worſhip, as good enough for them who had no more wit; the ſtory is to be ſeen, 1 King. 12. But to ſpeak one word, more fit for your polite and gentle Ears, let me put you in mind, that Jeſus our Lord and Saviour did not only pay the Tribute, but wrought a Miracle to do it, and would not uſe or diſpute his freeMat. 17. 27.
I know, here two Queſtions may eaſily be ask'd: Quantum? Quomodo? How much muſt we give? How ſhall we raiſe it? Be not afraid for me; I ſhall leave theſe two Queſtions, which are above my Sphere, to the great Counſel of this Kingdom, and humbly pray, that God will direct them wiſely and ſafely to deter
Of our Duty to Caeſar, I ſhall ſay no more: Render unto Caeſar the things that are Caeſar's.
II. Our Duty unto God, that is the other branch of my Text, And to God the things that are God's. What is God's Right and Due, that muſt be reſolved here; the Anſwer in general is this: All that we have, and are, are due to God, for we have all from him; what have we that we have not received. Eccleſ. 1. 7. All Rivers run into the Sea, unto the place from whence the Rivers come, thither they return again; ſo it ſhould be with Man: What ever we have, from God it came, and to him in juſtice and gratitude it ought to return. But to deſcend to particulars.
1. We muſt give to God our Soul; ſo ſaith Tertullian, ſpeaking of the words of my Text, Imaginem Caeſaris, Caeſari quae in nummo eſt, & imaginem Dei, Deo quae in homine eſt, ut Caeſari quidem pecuniam reddas, Deo temetipſum; The Image of Caeſar, which is in thy MoCaeſar; the Image of God, which is in Man, give to God; give thy Money to Caeſar, and thy ſelf to God. Thy Soul preſent to God by holy Fear and Reverence, by ardent Love and Affection, by a juſt admiration of his glorious Excellencies, which no Tongue can ſpeak, no Heart conceive. Let thy Soul fervently aſcend to God in theſe words of David, Pſal. 73. 25. Whom have I in Heaven but thee, and there is none on Earth that I deſire in compariſon of thee. Thus the Soul of St. Auguſtine, as with full-ſpread Wings, aſQuid eſt tota terra? Quid eſt totum mare? Quid eſt totum caelum? Quid ſtellae? Quid ſol? Omnium iſtorum Creatorem ſcio, ipſum eſurio, ipſum ſitio.
2. We muſt give to God our Bodies: Rom. 12. 1. I beſeech you, Brethren, by the mercies of God, that ye preſent your Bodies a living Sacrifice, holy, acceptable unto God. Preſent your Bodies by an humble Adoration when you come into his Preſence, by kneeling before him; as to a Father, when you beg his Bleſſing. Pſal. 84. 2. My heart and my fleſh crieth out for the living God: Upon which words, St. Auguſtine moves this Queſtion: Was it not enough for him to ſay, Cor meum exultavit in Deum vivum, niſi addidiſſet, & caro mea? No, both are neceſQuando pudica eſt, quando ſobria, quando nullâ impuritate polluitur; When it is ſober, and chaſt, and pure, let our Eyes be lifted up to Hea
3. We muſt give to God our Life; from him we have received it, Job 10. 12. Thou haſt granted me Life. This we muſt give to God by Obedience, ſerving him in holineſs and righteouſneſs all the days of our life; This Life we muſt give to God by a willing and chearMy time, ſaith David, is in thy hand. He can ſhut or open his hand as it pleaſeth him: When he ſhuts it, he doth preDavid, Pſal. 31. 6. Into thine hand I commit my Spirit. It is a common Proverb, that Money hath no where a greater value, than where it is coin'd; our Soul is no where more dear and precious than in Heaven, before God, and his holy Angels, where it was created. Let us chearfully reſign it unto him when he ſhall call; and this not only by a natural and quiet Death, but by Martyrdom, if Providence ſhall try us, and honour us ſo far.
I count not my Life dear unto my ſelf, that I might finiſh my Courſe with joy, ſaith St. Paul, Acts 20. 24. This is no more than Jeſus hath done for us: Sanguinem ſolvit,
ſanguinem debes, ille pro te ſolvit, tu pro te redde, ſaith St. Ambroſe. Antiſiodorenſis obſerves, that Chriſt was crucified with his Head downward, his very poſture ſpeaking this Language; I ſuffer for Sinners, thoſe who live upon the Earth. But St. Peter was cruciRedde mihi vitam tuam, pro quâ meam dedi.
4. Laſtly, we muſt give to God ſome part of our Eſtates, Prov. 3. 9. Honour the Lord with thy Subſtance. Our Wealth and Riches are not ſo our own, but ſome part belong unto God, and to detain it, is to rob him. Mal. 3. 8. Will a man rob God? One would think a Man ſhould not do it, who hath received all things from him. The people there did not think it poſWherein have we robbed thee? The anſwer is there given, In Tythes and Offerings.
This ſin of Sacrilege was the ſin of Adam in ParaAdam not to eat of it; and I verily think that it was the firſt Fruit that Adam taſted: God's reſerved Apple is faireſt and ſweeteſt
Dionyſius of Syracuſe, when he took a golden Robe from Jupiter Olympus, he added this jeer to his Sacrilege, That it was too heavy for Summer, and too cold for Winter, therefore he put upon him one of Wool, which better fitted both Seaſons; and when he had taken away the Cups and Crowns of Gold, which the ImaHe took nothing but what they offer'd him. Julian, when he robb'd and ſpoil'd the Chriſtians, made but a Jeſt of it, ſaying, Beati pauperes, Bleſſed are the Poor; and ſome do think at this day, that it were fit the Clergy ſhould be poor, as Chriſt and his Apoſtles were. But I wonder what thoſe Men would do, when they ſhould hear us preach upon that Text, 1 Cor. 11. 1. Be ye followers of me, even as I alſo am of Chriſt, ſurely they would ſuffer us to go alone in the imitation of his Poverty.
Let us be ſerious, and tremble to rob God of that which is his; let us ſet before us Acham in the time of the Old Law, and Ananias and Saphira in the times of the Goſpel: Their Sin was Sacrilege, their End was miſerable.
Let us honour God again with our Subſtance, by giving Alms unto the Poor, by building Churches where they are wanting, by repairing and beautify
Thus have I ſtated the Rights, both of Caeſar and of God, and have done with my Text; the Applications ſhall be theſe:
1. From the word Reddite, Render, I raiſe an uſe of Exhortation: If it be a rendering, not a giving, then it is a juſt Debt upon us, both to Caeſar and to God, and in all honeſty we are bound to pay our Debts.
2. If you will read the Text with that word, Date, Give, as ſeveral Tranſlations do, from that I raiſe an uſe of Direction; That we part with Caeſar's and God's Rights willingly. What is more free than Gift? Hilarem datorem diligit; God loveth a chearful giver: That which is done otherwiſe, it is as not done. Quod voluntas non facit, non fit.
3. Becauſe this act of Giving is difficult and unCaeſar, and God, I raiſe an uſe of Encou
Caeſar is our King; Caeſar is the Lord's Anointed; Caeſar is our nurſing Father; Caeſar is the breath of our Noſtrils, Lam. 4. 20. Caeſar is the Son of ſuch a Caeſar,
Caeſar hath been miracuCaeſar. And as for God, he hath given us our Being, and hath promiſed to us an Eternal Being with himAmen.