Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	king_n	politic_a	2,735	5	10.6730	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08086	Apostolike obedience. Shewing the duty of subiects to pay tribute and taxes to their princes, according to the word of God, in the law and the Gospell, and the rules of religion, and cases of conscience; determined by the ancient fathers, and the best moderne divines; yea even by those neoterickes who in some other things, put too strict limits to regalitie. A sermon preached at Northampton, at the assises, for the countie, Feb. 22. 1626. / By Robert Sybthorpe Doctor in Divinity, vicar of Brackley..	Sybthorpe, Robert, d. 1662.	1627 (1627)	STC 22526; ESTC S125965	19,014	42

Minister of God for thy good verse 4. But it is just by the Law of Nature that we should give to those that minister for our good Therefore for Naturall Iustice sake Render to all their dues The Ruler beares not the sword in vaine but is the Revenger of wrath on them that doe evill verse 4. But there is no man which doth not evil in some things and consequently is subject to wrath and revenge Therefore even for Policies sake Render to all their dues Ye must be subject not onely for wrath but also because of conscience verse 5. But whatsoever a man is bound to doe for conscience as well as for feare every man is bound to doe in duty Therefore for duties sake Render to all their dues a Non mirum est Paulum tot modis rationibus commendare nobis obedientiam erga Magistratum afficile enim aliequi est superbos hominū sensus in hoc officio continere volumus enim omnes esse domini parere nemini Pet. Mart. in loc You pay tribute to Rulers for this Cause because they are Gods Ministers attending continually upon Government verse 6. But whatsoever men attend upon continually they are to bee paid that which is due for it and consequently Princes which attend upon government continually are to be paid the due for it which is Tribute Therefore for Conscience sake Render to all their dues And so from the Paraphrase I descend to survey the Particulars only let me entreat leave by the way that although the speciall scope of my Text aime at the dues to b Athana or Volgar or Theophil Aquin. Lyra. Bruco Claud. Calvin Marlorat Paraus all Princes whether good Governors or Tyrants as I shal also prosecute it yet I may not bee so tied up but that I may extend this All to al persons Princes People Magistrats and Ministers Superior inferior Nocent and Innocent as S. Ambrose Gorran Musculus and Rolloc understand it VVhere hence in stead of a Division let mee commend to your consideration these foure positions First c Vide Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anselm in loc Sedul Luther Ositud Muscul Arct. Brent Fulk c. That Christian liberty hath not freed us from Civill Obedience but that Christians are bound in duty one to another especially all Subjects to all their Princes according to the Lawes Customes of the kingdome wherein they live intimated in this word Dues Secondly That those duties to which Christians are so bound are not onely imposed upon some and others loose but as they are promiscuous so they are universall Duties implied in these words to all Thirdly That although there be duties to which Christians are so obliged and all have their part in the marter of that Obligation or Dutie yet they have it in a different degree or manner every one in his particular place and order designed in this word their Fourthly That those duties of every man according to his order to al Princes are not to be performed meerely for compulsory Necessity but voluntarily and cheerefully denotated in this word Give or Render Render therefore to all their dues First That Christian Liberty hath not freed us from Civill Obedience but that Christians are bound in duty one to another especially all Subjects to all their Princes according to the Lawes and Customes of that Kingdome wherin they live intimated in this word Dues VVhosoever can put difference between the body and the soule betweene this present transitory life and that eternall which is to come he shall easily understand That the spirituall Kingdome of Christ and the Civil government of Princes are things of a different nature Iohn 18.36 And that the liberty of the Soule frō Iewish or over numerous Ceremonies and of the body from subjection have no relation nor cary any correspondency the one to the other but that it is a Iewish error to inclose the kingdome of Christ under the elements of this world and to confound the licentiousnesse of the flesh with the liberty of the spirit sithence spiritual liberty may very well agree with civill bondage 1 Cor. 7.21 and it is not materiall whether thou be bond or free Iew or Grecian Barbariā or Scythian in what degree or estate or under the Lawes of what Nation thou livest so that thou keepe the Law of God inviolate Thou art bound to performe civil obedience to the Lawes of the Land where thou livest yea ex necessitate justitiae tenentur subditi saith a In loc Aquinas Subjects are bound to obedience by the double obligation of Iustice and of Necessity except they will suffer as Rebels or ill-doers or busie-bodies in other mens matter as b 1 Pet. 4.15 S. Peter phraseth it Or except they will have that inconvenience granted that the Generall Lawes or Government of a Nation must be dispensed withall according to the particular conceit and apprehension of every private person Whereout what Tolleration of heresie what Connivence at errors what danger of Schismes in the Church and Factions in the State must necessarily follow is easie to be conjectured so that the common Adage vnder Nerva's Empire would bee verified It is ill to live under a Prince under whom nothing is lawfull but worse to live under him under whom All things are lawfull under the one a Tyranny consumes some under the other an Anarchie confounds all which if we will avoid in a Christian Commonaltie then where the libertie of a few erroneous consciences brings the Bondage of many regulated Commands Calvin Instit lib. 3. cap. 19.12 Habemus necessitatem vindicandae Libertatis si * Such as were those false apostles who mixt Iudaisme with Christianity And such as are those factious Preachers who countenance Libertinisme and Disobedience to Princes vnder the color of Religion unjustly exacting that from the people to themselves which they ought justly to give to God and their King per iniquas exactiones pseudo-apostolorum ea infirmis in conscientijs periclitetur saith Calvin and we must preferre the generall before the particular and not let every one bee let loose to their list and affection but all must bee kept within the lists of their Dutie and Subjection Dues For the better accomplishment whereof wee must consider in the second place That those Duties to which Christians are so bound are not only imposed upon some and others loose but as they are promiscuous so they are universall Duties implyed in these words To all Which that wee may survay without Confusion we must consider that the a 1 Cor. 12. Body politike like the body naturall consists of the head and members Those Members either Confusedly make vp the Trunke or Corps or more Particularly are Distinguished into more or lesse principall The Superiour and Inferiour Orbe as Phisitians phrase it The Head represents the Prince or King The Truncke the Common-weale or people And as in the body Naturall euery Member hath his office either to minister nourishment and helpe to or to suffer and be compassionate with the other except it be withered dried vp dead insensible and vselesse So in the body Politike euery

Scot. they childishly answer that the primitive Christians obeyed their Rulers onely because they had not then power to resist which besides that d Et Clem. Rom. Recognit l 1. fol. 22 Aug c vid. Belson tract of Christian Subjection part S. Cyprian ad Demetrian clears to the contrary whilest he tels us Nemo nostrū quando apprehenditur reluctatur quamvis nimius copiosus e Et Widdrington Apol. cont Bellarm. pro. jure Princip et Confut. of the Reply of T.F. noster sit numerus I hope Saint Pauls doctrine both in this Chapter and 1 Tim. 2.1.2 and Saint Peters 1 Pet. 2.13.14 is the same to us it was to them yea and our Saviours Reddite Caesari Mat. 22.18 was not with a Rebus sic stantibus like that a Granted to the Papists in England at the procurement of Campian and Parsons 1580. Bull of Gregory the thirteenth O let us not therefore I say conceive to our selves such scruples as not to give Tribute where and when Tribute is due or to refuse a b For it is but borrowed Vid. Martin Hist of 20. Kings Ed. 3. an 14. 1339. p. 109. et Hollinshed Hen. 8. 1522. p. 874. ibid. ann 14. 15. 1523. p 877. an 34. 1541 p. 957. And the most if not al of those who best know the lawes of this kingdome haue lent at this time which assuredly they would not have done if they had not known that it was neither vnjust nor vnlawfull Loane or any other Aide which is not unjustly exacted and which is c In his Majesties commission and Proclamation promised shall not be immoderately demanded especially considering that thereby wee who are bound d 1 Iohn 3.16 to lay downe our lives for our brethren may by laying downe a little of our estates save our owne lives and our brethrens Yea further considering that it is not our brethren onely but our selves also that are in danger as is more than probable by the proceedings in forraine parts And further this may be considered also that not onely our bodies are in danger of warre and wounds but our soules of Heresie and Superstition Religion it selfe as it is established in this Kingdome being the marke that is shot at in this businesse Oh consider what it would availe to winne the whole world much lesse our wils and lose our soules And seriously consider how as Ieroboam tooke the opportunitie of the breach betwixt Rehoboam and his Subjects to bring Idolatry into Israel So the papists lye at waite if they could find a Rent betwixt our Soveraigne and his Subjects which the Lord forbid to reduce superstition into England I speake no more than I have heard from themselves whilest I have observed their forwardnesse to offer double a Anno primo Reg. Carol. the Act for the subsidie of the Laytie whereby Popish Recusants were to pay double according to an act of Parliament so providing yea to profess that they would depart with the halfe of their goods And how or why can this forwardnesse be in them but in hope to cast the imputation of frowardnesse upon us and so to seeme that which the Iesuite will not suffer them to bee loving and loyall Subjects Nor speake I this as a b For it is well knowne that I preached divers Sermons in the Lucture at Brackley to perswade to the reliefe and ayd of Religion the State and our afflicted Brethren and Confederates long before there was any speech of the Loane Sycophanticall Time-server nor as a Statizing Court Oratour or one who had left God to preach for the King as some are too apt uncharitably to censure unchristianly dividing God and the King Yea sooner would I with c Euseb l. 2. c. 23 Iames the first Bishop of Hierusalem have my braines beaten out with clubs or with d Idem l. 8. c. 20 Romanus the Martyr have my tongue plucked out of my head or with those ancient Martyrs of e Ibidem c. 12. Antioch or ours of later times burne off my own hand than my braines should be made the Instrument to invent my tongue to utter or my hand to write and defend that by which Christian Libertie should bee captivated Tyranny erected f Bacon Hen. 7 Heaven forced to descend to serve Earth Divinitie made the Handmaid of Policie or Religion the Stalking-horse of the State But out of an unfaigned feare of future Events at home and abroad to the Church and State out of an earnest zeale to God and Religion Out of a fellow-feeling of our Brethrens Miseries out of a religious desire that wee may all avoid that sentence from the Almighty Curse ye Meroz yea curse them bitterly because they went not out to fight the battailes of the Lord to helpe the Lord against the mightie Iudg. 5.23 Out of an affectionate indeavour that each particular may escape that imputation The divisions of Ruben were great thoughts of heart Iudg. 5.15.16 As of sinceritie as of God in the sight of God I speak my cōscience in Christ both concerning what is the duty of the due to the head of this body politike which is the King And I earnestly pray and stedfastly hope that hee which doth and they which shall sway the Scepter of this Kingdome will consider that a Ambros in loc Reddi vult ab omnibus debita quia et potentes sunt debitores inserioribus ut respondeant meritis illonem Sic Calv. Instit l. 4 c. 20. s 29. et conf Bohem. et Bucan c. 49. q. 30 et Chyt in procept 5 Rulers also owe mutuall duties to their Subjects as 1 to establish and defend Religion and the law of God as the Lord be praised ours hath done 2 to maintaine the fundamentall Lawes and Liberties of the Kingdome as wee may certainely perceiue hee doth and will doe 3 to provide for the Common Safetie and Peace of the Subjects as all may see he is doing 4 Not needlesly to exhaust nor prodigally to mispend the Treasure of the State which assuredly no man can say he hath done yea and I doubt not but he and they will easily discerne what a difference there is betwixt his happy Throne and the tottering State of those who should governe in a Common-weale where the Religion was directed by b L. 5. de Pont. Rom. c 6.7 Bellarmine c Jnstit Cathol tit 46. s 75. Simancha d L. 1. instr c. 13 Tolet e Doleman Parsons f Philopater Creswell g De visib Monarch l. 2. c. 4. Saunders h Didymus p. 261 Stapleton and that i Jes l. de justa abdicat p. 46. Raynaldus de justa autorit p. 8 Azorius Inst mor. c 15. Bozius de Eccl. monarch temporal ad Clem. 8. Iesuited societie Or by k De iure reg apud Scot. Buchanon l Apol. et Histor Knox m De Polit. Christ l. 2. c. 6

Politicall Parents threaten them pro Tribunali and yet can have no amendment I humbly and earnestly intreate you that you will not suffer such Locusts to consume that which might maintaine many able men to doe the King and Countrey service and they thereby make themselves unfit and unable for all imployment And that you will not suffer the Horse-leach the Alehouse-keeper the sinke and common receptacle of the sinnes of a Towne or Citie to thrive by the undoing of the Spendthrift and of the Common-wealth Let not Dalilah be in riched by betraying Sampson to slaverie nor the Harlots ruffle with the Prodigals portion whilest hee eates huskes with Swine but let these fratres in malo partake together of the punishment as they have done of the sinne And whereas there is not onely a Law of God but even of man against the prophaning of the Lords day which concernes the fourth Commandement And another against swearing which concernes the third Commandement Let not the one be broken euen before your seates of Iudicature whilest you have a Pleader vouch his Assertions with his owne oathes in stead of other evidence as if he would make good the defects of his Rhetoricke with his reputation or as if he had received a Double Fee the one to Argue the other to make Affidavit and yet passe unpunished for examples sake Neither leave you God as the Father of Gideon did Baal to plead for himselfe Iudg. 6.32 lest hee plead against you with that Record Zach. 5.1 to 5. which will consume your houses with the Stone and Timber Lest he witnesse against you with that evidence Malac. 3.5 which speedily shall convict you lest hee passe that sentence of guiltinesse upon you frō which you can procure nor pardon nor reprieve Let not the other which concernes the Lords day seeme to have been consented to onely upon the importunitie of a few precise persons but never intended for execution lest God set such a memorandum upon them and you who will not be carefull of the memento set upon that Commandement that who so heareth of it both his eares shall tingle And as you must be thus single-hearted who are the Heart of this Body politike so to the end that the whole Body may be cleare those which are to be your eyes the Iurors and those which are to be their Optickes the evidence must take heed that they bee not blinded either with 1 feare 2 affection or 3 reward for if the eye be darke a Mat. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how farre out of the way must the best members wander Let not therefore a great mans Livery prove like Achans Babylonish garment nor a rich mans purse like his wedge of gold neither let any be found amongst you of the Iurie who like the High Priests against Christ have so much respect to the Common cause for feare it should prejudice your owne interest hereafter that you will forfeit your Private consciences for the present If we let him alone the Romans will come and take away our government Ioh. 11.48 So if you let this or that passe it will be a leading case against your Command or Commoditie and therefore crush it be it right or wrong Yea and those which are to bee your Hands for I must still follow the Allegorie of the body and it fits us your servants and officers must not be like Blastus Herods Chamberlaine who so they may have the feeling of a Fee from them who give it for love of their owne Licentiousnesse and not of Law or Iustice will procure a peace for men as wicked as Tyre Sydon Act. 12.22 These things if you beware of you will make up a sound body beseeming so becautifull a Head as was before described and upon the accomplishment of these Duties Right Reverend Sages you may expect and cannot misse of these Dues Commendations and Cherishing from our Soveraigne Thanks from your Countrie in the generall prayers from the Sutors in particular Temporall honour upon earth and eternall glory in Heaven In hope of which Duties to bee performed by you and Dues to bee prepared for you I will proceed to the Third Thesis which is That although there be Duties to which Christians are so obliged and all have their part in the matter of that obligation or dutie yet they have it in a different degree or manner every man in his proper and peculiar place and order designed in this word Their Their Dues The People must not be busie-bodies to pry into the Princes Dutie the Laitie into the Clergies or the Iuror into the Iudges but every one into his owne as wee have a President Luke 3. vers 10. to 15. where the people doe not come and complaine of the Exaction of the Publicans nor the violence of the Soliders but inquire of their owne dutie what shall we doe and receive directions accordingly The Publicans doe not complaine of the backwardnesse of the people in payments or of the Souldiers in clamorousnesse but inquire what shall we doe and are instructed in their peculiar dutie The Souldiers doe not complaine how the people rebelled and the Publicans with held their pay but come with what shall we doe and are instructed according to their calling Teaching us that none should be Curiosus in aliena Republica and Desidiosus in sua Aug. Stella and Gualter Quid de me loquuntur homines what say men of me and who am I is the question of a carefull man exemplified in our Saviour Matth. 16.13 Tu quis es who or what art thou is the question of a captious man represented in the Pharises Messengers Ioh. 1.19.22 But Quid hic faciet what shall this man doe is the inquisition of a curious man Ioh. 21.21 yea and Saint Peter himselfe cannot passe with it without the reprehension of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is that to thee verse 22. For often times it drawes upon them who delight in it such deserved destruction that Funcius his funerall verses had been a more profitable Meditation then this their Polypragmaticall disposition Disce meo exemplo mandato munere fungi Et fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my death teach thee how to frame thy life Fly censure like the plague it breeds but strife Which that every man may be the better contented to doe and to containe himselfe within the Lists of obedience and limits of his calling I will onely briefly point at the manner of practise required at every mans hands to the end that he may performe his dutie according to this order which must be Fourthly not for meere Compulsorie necessitie but voluntarily and cheerefully denotated in this word Give or Render Cranmer and Thomson render it Give intimating that it should not bee done grudgingly or of necessity as the Apostle speakes of Charitie 2 Cor 9.7 For Nec leprosa obedientia nec canina patientia Deo commendatur Bern. A lame obedience which comes slowlie after and a dogged patience which goes snarling and grumbling on lose part of their grace and gratefull acceptation A Christian must doe his duties with cheerefulnesse Rom. 12 8. and 2 Cor. 9.7 before cited for Conscience sake and not for Necessitie verse 5. of this chapter Give as of good will although it were not his dutie to render or pay But the Vulgar Tremelius Beza and the Kings Bible read it Render which agreeth with the Greeke Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which word as a In loc Marlorat observes significat debitum quoddam inexcusabile subditis impositum esse The Apostle signifieth that there is an inexcusable debt lying upon the Subjects which hee seemes to have borrowed from b Or Theophil Vid. similiter Pet. Mart. Muscul Gualt Aret. Athanasius or Volgarius who adde further quod solvere principibus debeas which ought to be paid to Princes which might teach the Subject even in case of policie to take out that lesson Fiat voluntarium quod futurum est necessarium Doe thou thy selfe make that voluntary which others may make thee doe of necessity And if it were but even for this Cause Render therefore to all their dues FINIS

one of the foresaid Members hath his Duty to performe to and his due to receiue of others The Prince who is the Head and makes his Court and Counsell as the sedes sensuum hath his Duty to 1 Direct 2 Command and 3 Protect b Videtur mihi Apostolus hic summatim velle comprehendere quibus in rebus sita sint subditorum erga Magistratus officia Nempe ut ipsos in pretio ac honore habeant ut eorum pareant edictis legibus iudiciis ut tributa vectigalia persolvant non portoria modo indistiones sed et alios quoque redditus Calvin in loc And his Due to bee 1 honoured 2 obeyed and 3 maintained His dutie to 1 direct 2 command and 3 protect First to direct and make lawes Eccles 8.3.4 Hee doth whatsoeuer pleaseth him where the word of the King is there is power And who may say unto him what dost thou Secondly to command execution of law and justice Proverb 16.10 A divine sentence is in the lips of the King his mouth transgresseth not in judgement But the wrath of the King is the messenger of death verse 14. So that Nemo leges Regum impune reprobat nisi Reges ipsi in quibus praevaricationis crimen locum non habet Prudenter enim dictum est impium esse qui Regi dixerit iniquè agis saith Saint a In Ioh. l. 12. c. 56. Cyril Thirdly to protect the lawes and people commanded by him and committed to him The Embleme and Motto of Alphonsus King of Naples which was a Pelican drawing blood from her owne brest with her beake to revive her yong ones with this Inscription Pro lege et grege being a proper ensigne for religious Princes Which duties being performed by a Soveraigne he may rightly require these dues of Subjects yea whether he performe his duty or not hee may require these dues of them as even Calvin Bucanus grant it to be 1 honoured 2 obeyed 3 maintained 1 First to be honoured in their persons For this is a due that we finde not onely required by Saul 1 Sam. 15.30 Honor me before the people but justly taken by David 1 Reg. 1.23.31 wherupon Paraeus makes the last words of this verse honor to whō honor belongeth to be proper peculiar especially Personae Principis And this due consists in a candide construction of all their actions b Vid. Pet. Mart. Talman Helhus although they commit some errors as wee have example in that speech of Bathsheba when she found Adonijah aspiring to the succession in the Kingdome contrarie to Davids oath to her concerning Salomon She doth not unreverently taxe the King but with a modest excuse for him tels the error Behold Adoniah raigneth and now my Lord the King thou knowest it not 1 Reg. 1.18 So farre should Subjects be from a Amand. Polan partit Theolog. et Tilenus Pet. Mart. Calv. in Ier. 29. c. suspition rash censure and slander that they should esteeme it as a reviling and a blasphemie committed against God to scandalize the Ruler of the people Exod. 22.26 2 And as Rulers may justly challenge this honour to their persons so may they with no lesse right call for Obedience to their lawes and commands Sive Princeps sit fidelis sive infidelis sive iuste sive avare aut dure imperet saith b And Aug. in Psal 124. Julianus extitit infidelis imperator nonne extitit Apostata iniqus idolatra milites Christianiser vierunt imperatori infideli vbi veniebatur ad causā Christi non agnoscebant nisi illum qui in coelo erat Quando vo lebat vt Idola colerent vt thurificarent praeponebant illi Deum quando autem dicebat Producite aciem ite contra illam gentē statim obtemperabant distinguebant Dominum aeternum à domino temporali et tamen subditi erant propter Dominum aeternum etiam domino tēporali Bez in Conf. fidei Chr. c c. 5. s 45. Neque aliud vilum remedium proponitur privatis hominibus tyranno subjectis praeter vitae emendationem preces lachrymas Aret. loc com similiter Bucanus who is no Royalist whether the Prince be a Beleever or an Infidell whether hee rule justly or unjustly courteously or couetously cruelly For wheras there are but duo legis Termini Two effects of the law 1 The one to performe the Commandement 2 The other to undergoe the punishment If Princes command any thing which Subjects may not performe c I know no other case but one of those three wherein a Subject may excuse himselfe with Passive obedience but in All other he is bound to Active Obedience because it is against the lawes of 1 God or of 2 Nature or 3 impossible yet Subjects are bound to undergoe the punishment without either resistance or railing and reviling And so to yeeld a passive obedience where they cannot exhibit an active one yea and in that passive obedience there must bee still actually retained 1 fidelitie free from conspiracy although they had power and oportunitie for it 1 Sam. 26.8.9.10 Ierem. 29.7 And 2 pietie to pray even for their oppressing Rulers ut det illis Deus vitam prolixam imperiū securum domum tutam exercitus fortes populum probum orbem quietum That God would grant to them along life a secure raigne loyall Courtiers valiant Soldiers obedient Subjects and peacefull neighbouring Princes as the Primitive Christians prayed even for Ethnicke Emperors under whom they lived as a Apol. c. 30. Tertullian teacheth whom the b Artic. 40. French Confession together with the Confessions of c Cap. 16. Bohemia and d Artic. 16. et Apol Eccles Anglic. c. 6. divis 1.4 et defens Apol. part 4. Auspurge seeme to imitate Nor are Princes onely thus to be 1 honoured and 2 obeyed but 3 maintained also For maintenance is to bee allowed for Princes both for the common charge of every office and e Calvin et Bucan de Magistrat et Paraeus in loc their private Royaltie which is conjoyned with the honour of the State And that not onely out of their f Calvin 4. Instit c. 20. Crowne Lands and residues and portions mentioned Ezek. 48.21 But also by imposed Taxes whether it bee 1 Capitibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tributum in this verse Ordinarie Taxes upon immoveables 2 Solo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vectigal in the same verse imposts upon Trades Traffiques and Merchandize 3 Bonis immobilibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census Mat. 22.17 Toll or Tythes upon their Lands or 4 Et Portoriaseu vectigalia de Mercibus Bucan loc 49 q. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17.24.25 * As for example statute for Subsidy