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B12557
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The two-folde tribute or two speciall duties commanded by our Lord and Sauiour Iesus Christ to be rendred: the first of subiects to their Cæsar, the second of Christians to their God: for the better furtherance of the one in his regall dignitie, and of the other in his Eulangelicall ministerie. Explaned in two sermons and now published. Anno. 1613. By Richard Eburne
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Eburne, Richard.
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1613
(1613)
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STC 7474; ESTC S113959
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88,252
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106
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plentifullie and admirably And sith as God himselfe saith This is the very honour that he expecteth at our hands sith as the Kingly Prophet telles vs it pleaseth God better then the oblation of many Psalm 50. 23. fatted beasts or the smell of much incense and sith as the Apostle S. Paul teacheth vs this euen this giuing of thanks 1. Tim. 2. 3. for all men and namely or specially for Kings is a thing good acceptable in the sight of God our Sauiour let euery one of vs in particular say with Dauid quid retribuam Domino Psalm 116. 12. c. That is What shall I render vnto the Lord for all the benefits he hath done vnto me and namely in placing ouer me so good so gratious and so worthy a King and resolue with Dauid I will take the cup of saluation and call vpon the name of the Lord I will offer to him the sacrifice of thankesgiuing And let vs all say as the Queene of Sheba 2. Chron. 9. 8. did concerning King Salomon 2. Chron. 9. Blessed bee the Lord thy God O King which loued thee to set thee on his throne in the stead of the Lord thy God because thy God loueth our land to establish it for euer therefore hath hee made thee King ouer vs to execute iudgement and iustice The second generall part HItherto haue I shewed you beloued in the Lord our dutie to Caesar consisting in sixe things viz. Feare Honour Obedience Tribute defence and Prayer Now let vs consider also according to my promise as God shall assist and time permit me some motiues and inducements to this duty And to that purpose that we may neuer slide either by the corruption of our owne heart or the perswasion of men or suggestion of the Diuell I will since the wisest either of Kings or men affirmeth that a threefold cable is not easily broken shew you a fourefolde corde which may well kept and obserued euer hold the whole heart Eccles 4. 12. and soule of euery subiect in loue and Allegiance to his Soueraigne the seuerall twists whereof are these viz. 1. The ordination of Caesar 2. The haynousnesse of the crime of disloyalty against Caesar 3. The punishments of that sinne 4. The rewards of Loyalty and dutifulnesse to Caesar Motiue 1 1. Concerning the former of these neither any wicked spirit nor mortal man nor Heauenly Angell but God himselfe The Ordination of Caesar is hee that ordaineth Caesar to bee Caesar and setteth him vpon his throne This is euident by many proofes of holy Scripture generall and particular Generall partly negatiue and partly affirmatiue 1. Negatiue as where Christ saide vnto Pilate Thou Ioh. 19. 11. couldest haue no power at all against mee except it were giuen thee from aboue And the Apostle vnto vs all There is no Rom. 13. 1. power but of God To whom agreeth the Psalmist when he singeth thus Promotion commeth neither from the East nor Psal 75. 7. from the West nor yet from the South And why For God is the Iudge He putteth downe one and setteth vp another 2. Affirmatiue for By mee saith the vncreated wisedome Prou. 8. 15. of God doe Kings raigne and Princes decree iustice The name of God be praised saith Daniel the Prophet chap. Dan. 2. 21. 2. for Wisedome and strength are his He changeth times seasons he setteth vp Kings and taketh them away And the blessed Apostle in the place before alleaged telleth vs directly that The powers that bee are ordained of God To Rom. 13. 1. these we may adde the words of the wiseman speaking to all rulers in this sort Giue eare ye that rule the nations and Wisd 6. 23. glory in the multitudes of people for the Rule is giuen you of the Lord and power by the most high Particular which do consist in God his immediate designement of diuers vnto kingdomes as of Saul whom by the hand of Samuel he annointed to be Head ouer his 1. Sam. 10. 1. people and whom by the same Prophets mouth he testifieth to the people that he had chosen to be King ouer them Of Hazael and of Iehu appointing his seruant Elijah to Vers 24. 1. Kin. 19. 15. 16 annoint the one of them King ouer Syria the other ouer Israel According wherunto Daniel telleth Nebuchad that great King of Babel which yet knew not God That the Dan. 2. 37. God of Heauen had giuen him a Kingdome power strength and glorie and had deliuered not the men onely that dwelled on the face of the earth but also the very beasts of the field and the foules of the heauen into his hand and made him ruler ouer them all Likewise for Salomon the sonne of Dauid the Queene of Sheba can tell vs that it was the Lord 2. Chron. 9. 8. God of Israel that had set him on his throne in his steed to be King ouer his people and both for Salomon and Dauid his Father Dauid himselfe the man after Gods owne heart doth most plainely testifie in this sort The Lord God chose mee 2. Chron. 28. 4. before all the house of my Father to bee King ouer Israell for euer among all the sonnes of my Father he delighted in mee to make me King ouer his people and euen so of all my sonnes hee hath chosen Salomon my sonne to sitte vpon the throne of the Kingdome of the Lord. Thus it is most manifest that Caesar is ordained to be Caesar by God and therefore vnto him as vnto the ordinance of God wee ought to yeeld whatsoeuer is Caesars lest in reiecting him we reiect God Obiection That this is so of all good Princes all goodmen wil easily grant But since that an euill Prince is a great euill an extreame plague it is a question with some how such a one can be of God or be said to be set in place by God who is the spring from whence all goodnesse and onely Iam. 1. goodnes doth flow Answere Though the particulars before recited doe sufficiently prooue not onely the good but euill Princes also to bee Gods ordinance For who are euill if Saul if Hazael if Nebuchadnezzar were not and the generals extending to all do necessarily comprehend both good euill Yet farther and more fully to cleare this doubt wee must vnderstand beloued in the Lord that there is Malum culpae and Malum Poenae an euill of crime and an euill of paine The euill of crime is sinne the euill of paine is the punishment of sinne the euill of crime is not of God God being all sufficient needs it not beeing most holy commands it not being most righteous approues it not in a word hee hateth accurseth it in all in this world and in all the impenitent will condemne it eternally in the world to come But the euill of paine being the punishment of sin is thrown from the throne of God vpon the heads of
their duety in this behalfe but doe shew themselues vnworthy of such worthy men as the Lord doth send vnto them and vnworthy of the Gospell and gladtidings of saluation which they preach among them Thus Christian Reader hauing imparted vnto thee in part and in breefe what hath induced me to the hope I haue to see at length the cause I handle in my succeeding Sermon better respected whereof thou maist reade more what I haue written otherwhere as one zelous for the house of God whose stones it pittieth mee to see still lying M. Minist cap. 7. et 10. in the dust praying God to put into the heart of our thrice noble gratious and religious King into whose hand hee hath put the sword of Soueraigne authoritie not onely a good inclination and forward disposition this way but also an irreuocable and vnresistable resolution to execute his supreame power for the reformation of this euill and extirpation of this shame of our Church and disgrace of our Nation I pray thee for our Lord Iesus Christs sake for the loue of the spirit that thou wouldst Rom. 15. striue with mee by prayers to God for mee that I may bee deliuered from them which are disobedient and euill minded men and that this my seruice and labour for the Church and house of God in our land may bee accepted of the Saints VVhich God for his Gospell sake vouchsafe Amen Thine euer in the Lord R. Eb. THE SECOND SERMON MATH 22. 21. Render vnto God those things that be Gods OVr blessed Sauiour a Luk. 12. 42. Luke 12. notes it to be the office of a faithfull and wise steward disposer of the mysteries of God as Paul calleth him b 1. Cor. 4. 1. 1. Cor. 4. to giue vnto the household their due portion in due season which c Erasm Epist ad Iod. Ionam saith a great clarke consisteth in these points promere cum res postulat cuique promere quod est accommodum promere quod satis est that is in deliuering the meate of the word at a fit houre in deliuering that which is good and wholesome and in deliuering that which is sufficient For d Galen de Sanitate â—uenda lib. 1. pag. 65. in our corporall food we obserue these three things First a fitte time to eate in Secondly the good qualitie and Thirdly the conuenient quantitie of our foode otherwise it is not dispensatio a disposing e Bern. de Coâ—â— sid lib. 3. saith Saint Bernard but Dissipatio a wasting hauing heretofore to dispose vnto you the meate laid vp in this garner and the little wheate I found in this vallie how I dispensed it vnto you then either in regard of the due season or in respect of the qualitie of that I deliuered vos ipsi iudicate you must be iudges But least I should haue beene offensiue in the quantitie I made an end f Bern. super Cant. ser 36. Vbi finis non erat where was no end as they are inforced to doe that are as was the high Steward of this familie when hee said g Ioh. 16. 12. Multa haÌ„beo dicere quae non potestis portare modò I haue yet manie things to say vnto but ye cannot beare them away now streightned either with the deepenes of the matter or as I then with the shortnesse of the time wherefore since now by course we are returned as the Sonne to his place I to speake and you to heare h Bern. de Concil lib. 1. recurrat stibus ad suam materiam let my tongue returne to that part of my text where then I left without anie long repetition of that is past sauing onely thus farre vt recolant qui audierant discà nt qui non aderant that is that they may call the whole to minde which heard it and they may learne somewhat thereof which heard it not that it may please you to remember that I deuided this my text into a twofould dutie A duety A briefe repetition of the former sermon to Caesar and a duetie to God The duetie to Caesar in the words formerly handled wherein I obserued first the particulars of that duetie to be these sixe feare honour obedience tribute defence and prayer secondly I added some motiues to the performance of this sixe-fould duetie and they were principally foure viz. The ordination of Caesar the hainousnesse of the crime of disloyaltie against Caesar the punishments of that sinne from God and man and the rewards of loyaltie externally internally and eternally to them that faithfully walke in the performance of these duties to Caesar It remaineth now that by your accustomed patience I The latter part of the text now to be handled should speake of the other duetie the last in the text but in practise not the least that is our duetie to God in these words Reddite quae sunt Dei Deo that is Giue vnto God the things that are Gods Of which they being manie some spiritual some temporal the shortnes of our ordinarie time not permitting me to speake of both sorts leauing wholly the former though the principall as which are so commonly handled by others that i Augustine Magis desiderant lectorem quam expositorem that is there want readers rather then expositors for them I will as either more proper to the state of my text which k Aug. in locum Serm. 129. Idem Tom. 10. Homil. 48. And. Hispan reg decim 4. Scourge of Sacrelidge D. 8. a. H. 5. a. fig. 8. Abulens in Mat. 22. qu. 101. Glos ordin in the iudgement euen of the auncients deuotes vnto vs of our temporall things the goods of this life what sort or what part there of is due to Caesar and what to God or more pertinent to my present purpose which is most to insist vpon that point which is least knowne and to vrge that hardest which is worst obserued spend my speech in declaring vnto you what temporall things are due to God For as it is a thing already granted and lately taught you That besides the feare the honour the obedienee and the other like dueties that wee owe to Caesar wee owe him also a part of our goods we must yeeld him Tribute custome and other like so it cannot be denied and shall presently be taught you That besides the spirituall dueties which we owe to God as faith feare loue trust hope c. We doe owe him also a part of our temporall goods to be imploied in his seruice that so as he is Lord of all of our selues body and soule and of all that we haue life and goods so by all and with all he may for all be glorified And to this purpose directly as I take it tends our text The state and summary sense of the text For question being mooued not what things were due to Caesar but whether this one thing reddere censum to pay him tribute were