Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 24, 25, 26, 27. And when they were come to Capernaum,* 1.1 they that received tribute money came to Peter; and said, Doth not your Master pay tribute:

Hee saith, yes. And when hee was come into the house, Iesus prevented him, saying, what thinkest then Simon? Of whom do the Kings of the earth take custome, or tri∣bute, of their owne children, or of strangers? Beter saith unto him, of strangers. Iesus saith unto him then are the children free. Notwithstanding, lest wee should offend them, goe thou to the sea; and cast an hooke, and take up the fish that first commeth up; and when there hast opened his mouth, thou shalt find a peece of many: that take, and give un••o them for mee, and thee.

[Sect. 2] §. 2. They that received tribute money.

The word in the originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Di∣drachmum, wee English it Tribute money: The Sy∣riak readeth Duo zuzim; now that coin which was termed Zuz by the Hebrewes, was answera∣ble to the Roman Denair, whence it appeareth that it valued of ours, j s. 3. d. fifteen pence.

[Quest.] Moses saith, Ex••d. 30.13. The halfe shekel shall be an offring to the Lord: how then came it to passe, that this halfe shekel was paid to the Roman Emperours?

[Answ. 1] First, some are of opinion, that the poll money, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this verse, and the other called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the peny, Matth. 22.19. were not all one: for this was imposed as tri∣bute, by way of conquest, upon the Iews, accor∣ding to their substance; the other they used to pay by the poll to the Temple; which the Ro∣mans also usurped to themselves, and diverted it from the originall use. Viller. Annot. Matth. 22.19. But of this more afterwards, Chap. 22.19.

[Answ. 2] Secondly, Iosephus saith, that Vespasian enjoyn∣ed the Iews, yeerly to bring binas drachmas, two drachma's into the Capitoll. And Iunius thinks, that there were two kind of the coine, called Denarius, the one of the Sanctuary, which was double to the common, and equivalent to the didrachma, or halfe sicle; and by this the Priests accounted, and the Publicans, and Toll∣gatherers by the other. But Denarius being a la∣tine name, and part of the tribute, which they paid to the Romans, and consequently, a civill, and prophane payment; it is not like that it was reckoned after the account of the Sanctuary.

[Answ. 3] Thirdly, neither was this Denarius the same, with the Didrachma, the halfe sicle, mentioned in this place; for the Denarius, and Roman penny, is almost the same with the Grecians Drach∣ma, the eighth part of an ounce, and the fourth part of a sicle, and the tenth part of the French Crown; that is, three shillings six pence French: Budeus; and about six pence halfe peny ster∣ling, or thereabouts: it was as much as an old Groat, when eight Groats made an ounce.

[Answ. 4] Fourthly, this therefore is most likely (saith Doctor Willet upon Exod. 30.13. qu. 20.) that both in this place, and also Chap. 22.19. mention is made of tribute, or poll-money, as the Syrian Interpreter cals it Argentum Capitationis, head or pol-mony Mark 12.14. But Beza saith, that in his an∣cient Greeke Copie, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tribute, hee found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, head money, in that place of Saint Mark.

[Sect. 2] §. 2. Came unto Peter.

These words are urged by Canisius, [Observ.] to prove the Primacie of Peter, because the Receivers of custome come unto him.

First, among the twelve Apostles, Peter (wee [Answ. 1] grant) had a three-fold priviledge, or preroga∣tive; as namely,

I. Of authority: now by the priviledge of authority, I mean a preheminence, in regard of estimation, whereby hee was had in reverence above the rest of the twelve Apostles; for Cephas, with Iames and Iohn, are called Pillars, and seem∣ed to be great, Gal 2.6.9.

II. He had the prerogative, and preheminence of Primacie, because he was the first named, as the fore-man of the Quest, Matth. 10.2.

III. Hee had the priviledge of principality among the twelve, because in regard of the mea∣sure of grace, hee excelled the rest; for when Christ asked his Disciples, whom they said hee was; Peter as being of greatest ability, and zeal, answered for them all, Matth. 16.16. I use this clause, among the twelve, because Paul excelled Peter, every way in learning, zeal, and under∣standing, as farre as Peter excelled the rest.

Secondly, but wee deny, that Peter was the [Answ. 2] Prince of the Apostles, or the Monarch of the Church. I enlarge not this, because wee have proved it sufficiently before, Chap. 10.2. §. 2. and also have much further to cleare it afterwards.

§. 3. Of whom doe the Kings of the earth take [Sect. 3] custome, or tribute?

How came it to passe, that this halfe shekel, [Quest.] or Didrachma (which at first was ordained to bee paid, as an offering to the Lord, Exod. 30.13.) was paid by Christ, and others for tribute, unto the Roman Emperours?

It so pleased God, that this portion which was first set apart, for the use of the Temple, [Answ.] was usurped by the Roman Emperours, and turned to a civill use: and that.

First, because Dei jugum excusserant, they had cast off the Lords yoke, the Lord departed from his right, and delivered them over unto ha••d Lords, Calvin. And

Secondly, because they gave but with a grudge∣ing mind to the Temple, they are now turned over unto others; for so it falleth out often, that Quod Deo denegamus & hostis heripiat, what we deny unto God, the enemy taketh away. Gelas. in Exod. And

Thirdly, because by the comming of Christ, the externall worship prescribed by Moses, was to be abolished, God would have this pension ta∣ken away from the Temple, whereby it was maintained. Simler. s Exod. 30.13. And

Fourthly, although our Saviour did pay this tribute, yet did hee not thereby approve the un∣just exactions, and impositions of the Romans; but giveth (for, or in, the doing of it this reason) lest wee should offend, that is, Ne suspici••••em illis de∣mus, &c. lest wee should give them occasion of suspicion, as though wee should be sedicious, or disturbe the Kingdome,h 1.2 Christ therefore by his example teacheth the people, not to move any

tumult, or sedition, about their tribute, as they had before time. but willingly submit themselvs to that yoke, which for their sinnes was laid up∣on them.

[Sect. 4] §. 4. Then are the children free.

[Object. 1] These words are objected by Sampsons Foxes, the Anabaptists, and the Papists, whose heads are diametrally opposite, but in their tailes they carry fire-brands, for the destruction of Prote∣stants, and the truth which they professe.

[Answ.] The Anabaptists object this place against Chri∣stian Magistrates, and Governors thus: Christ here saith; that the Kings sonnes are free from tribute; and therefore, so are also the sonnes of God from subjection unto any, but only Christ.

Christ speaketh this of himselfe, who by his birth was Heir to the Crown, and Kingdom of the Iews; and therefore by right was to pay none; neither did, but for avoiding of offence only (as Mr. Perkins thinks, although some o∣thers thinke otherwise, as followes in the next question:) wherefore this place serves not at all, for freeing of others from obedience to the civil Magistrate, or any Christian Governors.

[Object. 2] The Papists object these words, to prove; that the goods of the Clergie, both secular, and Ecclesiasticall, are, and ought to be exempted from paying of tribute to Princes: some of them reason thus, out of these words; Christ saith to Peter, What thinkest thou, Simon? of whom do the Kings of the Nations receive tribute, of their own, or of strangers? Simon answered, of strangers: the Lord said, then are the children free. But Clergy-men are the children of the kingdom, therefore they ought to be free. Thus reasoneth Marsilius de Pa∣dua, and the Rhemists, Mat. 17. sect. 8. Bellarmine reasoneth thus; The children of Kings, with their families, are exempted from paying of Tribute, Mat. 17.26. but the Clergy properly belongs un∣to the family of Christ; and therefore they are exempt from tribute.

[Answ. 1] First, here is a grosse absurdity committed on all hands; for they teach, and hold that the Cler∣gie have not this liberty, and immunity from paying of tribute, by the Law, or word of God, but by the grant of Princes themselves (Rhemist. Ann••t. Rom. 13. §. 5. & Bellarm. de Cl••ricis, cap. 28.) and yet they go about (against themselves, and their own assertion) to prove this Tenet from Scripture.

[Answ. 2] Secondly, to Marsilius his Argument, Bellar∣mine himself gives a double answer, viz.

I. That by this reason, all Christians, as well as Clerks, should be exempted from tribute; be∣cause they are all the sons of God, being born a new in Baptisme.

II. Christ speaketh onely of himself; that as Kings children are freed from tribute, so much more he (who is the son and heir appar••nt of the King of kings) should be exempted from all tem∣porall tribute.

[Answ. 3] Thirdly, Christ standeth not upon any such privilege, as he might justly allege; but notwith∣standing lest he should offend, yieldeth to pay tri∣bute: therefore by the words of our Saviour, it is scandalous and offensive for any to plead pri∣vilege in denying Tribute to Princes: and thus answers D. Willet, Symps. pag. 166. But D^r Ame∣sius (Bell. enerv. tom. 2. p 147.) affirms (and that with reason) that Christ himself, as he was sub∣ject to the Law, was bound to pay this Tribute, and Custome-mony: and therfore (as Cajetan wel observes) if he had not done it, he had given an active, not a passive offence. Ne scandalizemus, dicit, non ne scandalizentur, v. 27. He doth not say, We will pay, lest they should be offended; but lest we should offend: as though (in regard of his sub∣jection to the Law, whereunto he was made sub∣ject for us) he had offended if he had not paid: although true it is, that as he was considered as the Son of God, he was not bound unto any such payments, being superiour unto all Kings, and the greatest earthly Monarchs but onely his sub∣stitutes or deputies. Now howsoever we con∣sider Christ, whether simply, as God, (and so sub∣ordinate unto none) or as man (and so made subject to the Law:) yet this act, or these words of his, will exempt none from paying of Tribute to Princes; for that which Christ did as God, is no president for mortall men to imitate (neither are the Papists so impudent as to avouch it:) and as man we see he paid Tribute, and was so to do: and therefore untill the Popish Clergy be Gods, and not men, they cannot be exempted from these Customes and Tributes by our Saviours words.

Fourthly, learned Cameron answers here, that the [Answ. 4:] producing of this place, for the confirming of this Popish Tenet, is nihil ad rhombum, nothing at all to the purpose: because the Tribute which is here required of Christ, and payed by him, was not that which belonged unto the Ma∣gistrate, but (which by the prescript of the Cere∣moniall Law) was to be paid for the use of the Sanctuary. And therefore, this is no ground for non-payment of Tribute to Princes. His grounds and Arguments are solide, and convincing, but I set them not down, because they are something large. See Cameron, Myrothee Evang. in Mat. 17 24 pag. 54, 55, 56.

Fifthly, Sed dato, non concesso; but suppose we [Answ. 5] should grant this (which we must not) that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate, and that Christ exempted both himself and his Disciples from it, so long as he was with them in the earth: yet it follows not hence, that this immu∣nity and privilege belongs unto the Apostles suc∣cessours. For

I. Although Christ were free from the payment of these Taxations, and Toll, and Tributes to the Magistrate; yet it follows not hence, that this privilege belongs unto the Ministers of the Church, by right.

II. Although the Apostles of Christ were free from the payment of Tribute to Princes, so long as their Master lived with them; yet it doth not follow hence, that this privilege belongs to the Apostles successors. If the Reader would see both these demonstrated, and the Argument prosecu∣ted,

let him reade the forenamed Author. Came∣ron, pag. 57, 58.

[Answ. 6] Sixthly, for fear we should want weapons, Bel∣larmine hath put a sword into our hands for the conquest of himself: and by the same reason that he confutes Marsilius, is himself confuted. By Marsilius Argument, all the faithfull (saith Bel∣larmine) are exempted from paying of Tribute to the Magistrate: And why? Because they are all Gods sons. By Bellarmines Argument (say I) all the faithfull are exempted from paying of Tri∣bute to Christian Princes, or others: And why? Because they are all Gods servants, and of his fa∣mily, as well as the Clergy are. We of the Mi∣nistery are called Clerks, or Clergy-men, that is, Gods portion, or inheritance: now are not faith∣full people so also? God, we know, is no respecter of persons, (Acts 10.34.) and therefore he re∣spects a faithfull sheep as much a faithfull shep∣herd, Caeteris paribus. But Bellarmine saith, that Ministers properly belong unto the family of Christ. Are faithfull people then retainers, or hangers on? are they not as properly of Gods family, as Ministers are? yea, doth not the Apo∣stle totidem verbis, call them, and say of them, that they are of the houshold of Faith, Gal. 6.10. and of the houshold of God, (Ephes. 2.19.) and fellow Citizens with the Saints.

[Sect. 5] §. 5. Liberi: children are free.

[Quest.] What freedom doth our Saviour here speak of?

[Answ.] There is a double liberty, namely,

First, spirituall: and thus all Christians are made free; because by Christ they are freed from the yoke of sin, and bondage of satan: according to that of our Saviour, If the Son have made you free, then are you free indeed.

Secondly, corporall: and thus the faithfull are not freed from tribute, but bound to pay it, according to that of our Saviour, Give to Caesar, those things which are Caesars; and of the Apostle. Give tri∣bute to whom tribute is due, and custome to whom custome longs. And this is the answer of that ingenious, Papist Carthusian upon this place, who saith inde∣finitly, Fideles tenentur ad tributa, the faithfull are obliged to pay tribute unto Magistrates, neither excluding Clergy nor Laity; Carthus. s. pag. 147. a. initio.

§. 6. Thou shalt finde a peece of mony. [Sect. 6]

The word here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stater; which we Eng∣lish a piece of mony at large, but it contained precisely two Didrachma. For the tribute mo∣ny to be paid for each person, was Didrachmum, as is evident from verse 24. (And they that re∣ceived Didrachma, came unto Peter, &c.) And this Stater was paid for two, namely, for Christ, and Peter, verse 27. and the value of it was about 2 s. 6 d. half a crown. For we must observe, that every person was taxed at two Drachma's, or Ro∣man pence, which two pence made the Didrach∣ma; that is, the double Groat, or half Sicle, which every one was set at: and two of those double Groats made but one Stater, which is usually translated, a piece of twenty pence; but it was a full Sicle, which was half an ounce, and conse∣quently a third part more, namely (as was said) thirty pence; which Peter here payed for his Ma∣ster, and himself.

§. 7. That take, and give for me and thee. [Sect. 7]

We, against the Church of Rome, affirm, [Argum.] that the Clergy are liable to pay Tribute, Subsidies, and Taxes unto their Princes: and we prove it from this place, where our Saviour (as wee see) pays poll-mony; and Rom. 13. where every soul is commanded to be subject to the higher powers; and there, verse 5. paying of Tribute is made a part of subje∣ction: the Argument therefore thus followeth, Clergy-men are subject to Princes, therfore they ought to pay tribute.

Notes

• * 1.1

  Ʋers. 24.25, 26, 27
• h 1.2

  Muscul. s.