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A67219 Suum cuiq, 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 neighbours generosity / by J. Wyllys ... Wyllys, J. 1676 (1676) Wing W3771; ESTC R38782 11,445 25

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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 Neighbours Generosity By J. Wyllys M. A. LONDON Printed for Henry Brome at the Gun at the west-West-end of St. Paul's Church 1676. To the Worshipful John Morecraft Esq my especial Mecenas the Worthy owner of that true None-Such a Mannor called Fitzwaters in the Barony of Shenfield in Essex SIR THat you laid this grateful task upon me under the refreshing shaddow 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 design'd reward to unite me more to your Service it could not be since there is no degree beyond superlative nor are Attoms divisible To expose my weakness I could no way perswade my self 't was for that as I already am and hope to be abundantly more satisfied in your Candor 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 forreign Adventures Your domestick 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 subtil 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 snar'd viz. those of dilematical and doubtful Questions which that they might more succesfully do than did their Father the Devil they first take Counsel about it then chuse fit Emissaries to effect it some of their own Disciples and some of the motly Herodians who being of a politick Religion propose a politick Question about the King's Revenue which according to counsel taken and instruction given they very craftily propose and first to remove all suspition of their design they first court him which indeed he was though they believed it not as a Teacher and Doctor as the word rendred Master implies Secondly they characterise him though truly in it self yet falsly as to them as one first of Truth and Integrity thou art true c. Secondly of Courage and Impartiality neither carest thou for any man For c. Thirdly least yet some jealousie of their design might remain they uncompell'd and freely attest the truth of this Character and become his Scio's Master we know c. and then secondly they put the Question tell us then what thinkst thou c. which cunningly insinuates that 't is 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 't is then 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 't is not then he would necessarily have fallen into the displeasure of Cesar's Substitutes and these mungrel 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 c. 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 Delphick 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 badg 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 rendring 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 begins his design'd Reformation ver 12 13. and to make it the more currant he heals all comers ch 21. ver 14. which produce Hosanna's from the very children But those that chiefly 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. asking 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 subtil 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 reveng'd 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 Kings Son in the beginning of this where he closely hints the Gentiles Vocation