HOMILY ON OBEDIENCE
Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lanca****re (ed.) University of Toronto
AN EXHORTATION
concerning good Order, and obedience
to Rulers and Magistrates.
ALmighty GOD hath created and appointed all things in heauen, earth,
and waters, in a most excellent and perfect order. In Heauen, hee hath
appointed distinct and seuerall orders and states of Archangels and
Angels. In earth hee hath assigned and appointed Kings, Princes, with
other gouernours vnder them, in all good and necessary order. The
water aboue is kept, and rayneth downe in due time and season. The
Sun, Moone, Starres, Rainebow, Thunder, Lightning, Clouds, and all
Birdes of the ayre, doe keepe their order. The Earth, Trees, Seedes,
Plants, Hearbes, Corne, Grasse, and all maner of Beasts keepe
themselues in order: all the parts of the whole yeare, as Winter,
Summer, Moneths, Nights and Dayes, continue in their order: all kindes
of Fishes in the Sea, Riuers, and Waters, with all Fountaines,
Springs, yea, the Seas themselues keepe their comely course and order:
and man himselfe also hath all his parts both within and without, as
soule, heart, minde, memory, vnderstanding, reason, speech, with all
and singular cor****all members of his body in a profitable,
necessarie, and pleasant order: euery degree of people in their
vocation, calling and office, hath appointed to them their duty and
order: some are in high degree, some in low, some Kings and Princes,
some inferiours and subiects, Priests, and lay men, masters and
seruants, fathers, and children, husbands and wiues, rich and poore,
and euery one haue neede of other, so that in all things is to bee
lauded and praised the goodly order of GOD, without the which no
house, no Citie, no Commonwealth can continue and endure, or last. For
where there is no right order, there reigneth all abuse, carnall
liberty, enormitie, sinne, and Babylonicall confusion.
Take away Kings Princes, Rulers, Magistrates, Iudges, and such estates
of GODS order, no man shall ride or goe by the high way vnrobbed, no
man shall sleepe in his owne house or bedde vnkilled, no man shall
keepe his wife, children, and possession in quietnesse, all things
shall bee common, and there must needes follow all mischiefe, and
vtter destruction both of soules, bodies, goodes, and common wealthes.
But blessed bee GOD, that wee in this Realme of England, feele not the
horrible calamities, miseries, and wretchednesse, which all they
vndoubtedly feele and suffer, that lacke this godly order: and praysed
bee GOD, that wee know the great excellent benefit of GOD shewed
towards vs in this behalfe, GOD hath sent vs his high gift, our most
deare Soueraigne Lord King IAMES, with a godly, wise, and honourable
Counsell, with other superiours and inferiours, in a beautifull order,
and godly.
Wherefore, let vs subiectes doe our bounden dueties, giuing hearty
thankes to GOD, and praying for the preseruation of this godly order.
Let vs all obey euen from the bottome of our heartes, all their godly
proceedings, lawes, statutes, proclamations, and iniunctions, with all
other godly orders. Let vs consider the Scriptures of the holy Ghost,
which perswade and command vs all obediently to bee subiect, first and
chiefely to the Kings Maiestie, supreme gouernour ouer all, and the
next to his honourable counsell, and to all other noble men,
Magistrates, and officers, which by GODS goodnesse, be placed and
ordered.
For Almighty GOD is the onely authour and prouider for this forenamed
state and order, as it is written of GOD, in the booke of the
Prouerbs: Thorow mee kings doe raigne, thorow mee counsellers make
iust lawes, thorow mee doe princes beare rule, and all iudges of the
earth execute iudgement, I am louing to them that loue mee (Proverbs
8.15, 17).
Here let vs marke well, and remember that the high power and
authoritie of Kinges, with their making of lawes, iudgements and
offices, are the ordinances not of man, but of GOD: and therefore is
this word (through mee) so many times repeated. Here is also well to
bee considered and remembred, that this good order is appointed by
GODS wisedome, fauour, and loue, especially for them that loue GOD,
and therefore hee sayth, I loue them that loue mee. Also in the booke
of wisedome wee may euidently learne, that a kinges power, authoritie,
and strength, is a great benefite of GOD, giuen of his great mercie,
to the comfort of our great miserie. For thus wee reade there spoken
to kinges, Heare O yee Kinges, and vnderstand, learne yee that bee
Iudges of the endes of the earth, giue eare yee that rule the
multitudes: for the power giuen you of the Lord, and the strength,
from the highest (Wisdom 6.1-3). Let vs learne also here by the
infallible and vndeceiueable word of GOD, that kinges and other
supreme and higher officers, are ordeined of GOD, who is most highest:
and therefore they are here taught diligently to apply and giue
themselues to knowledge and wisedome, necessary for the ordering of
GODS people to their gouernance committed, or whom to gouerne they are
charged of GOD.
And they bee here also taught by Almighty GOD, that they should
acknowledge themselues to haue all their power and strength not from
Rome, but immediatly of GOD most Highest. Wee reade in the booke of
Deuteronomie, that all punishment pertaineth to GOD, by this sentence,
Vengeance is mine, and I will reward (Deuteronomy 32.35). But this
sentence wee must vnderstand to pertaine also vnto the Magistrates
which doe exercise GODS roome in iudgement, and puni****ng by good and
godly lawes, here in earth. And the places of Scripture, which seeme
to remooue from among all christian men, iudgement, punishment, or
killing, ought to be vnderstood, that no man (of his owne priuate
authority) may bee iudge ouer other, may punish, or may kill. But we
must referre all iudgement to GOD, to Kings, and Rulers, Iudges vnder
them, which be GODS officers to execute iustice, and by plaine wordes
of Scripture, haue their authoritie and vse of the sword graunted from
GOD, as we are taught by Saint Paul, that deare and chosen Apostle of
our Sauiour Christ, whom wee ought diligently to obey, euen as we
would obey our Sauiour Christ if hee were present.
Thus Saint Paul writeth to the Romanes, Let euery soule submit
himselfe vnto the authority of the higher powers, for there is no
power but of GOD. The powers that bee, be ordained of GOD. Whosoeuer
therefore withstandeth the power, withstandeth the ordinance of GOD:
but they that resist, or are against it, shall receiue to themselues
damnation. For rulers are not fearefull to them that doe good, but to
them that doe euill. Wilt thou bee without feare of that power? Doe
well them, and so shalt thou bee praysed of the same, for he is the
minister of GOD, for thy wealth. But and if thou doe that which is
euil, then feare, for he beareth not the sword for nought, for he is
the minister of GOD, to take vengeance on him that doeth euill.
Wherefore ye must needes obey, not onely for feare of vengeance, but
also, because of conscience, and euen for this cause pay yee tribute,
for they are GODS ministers seruing for the same purpose (Romans
13.1-6).
Here let vs learne of Saint Paul the chosen vessell of GOD, that all
persons hauing soules (hee excepteth none, nor exempteth none, neither
Priest, Apostle, nor Prophet, saith S. Chrysostome) do owe of bounden
duty, and euen in conscience, obedience, submission, and subiection to
the high powers, which bee set in authority by GOD, for as much as
they bee GODS Lieuetenants, GODS Presidentes, GODS Officers, GODS
Commissioners, GODS Iudges, ordained of GOD himselfe, of whom onely
they haue all their power, and all their authority. And the same Saint
Paul threatneth no lesse paine, then euerlasting damnation to all
disobedient persons, to all resisters against this generall, and
common authority, for as much as they resist not man, but GOD.
THE SECOND PART OF THE SERMON OF OBEDIENCE.
Not Mans Deuice and Inuention, but Gods Wisedome, Gods Order, Power,
and Authority. Or as much as GOD hath created and disposed all things
in a comely order, we haue beene taught in the first part of the
Sermon, concerning good order and obedience, that we also ought in all
common weales, to obserue and keepe a due order, and to bee obedient
to the powers, their ordinances, and lawes, and that all rulers are
appointed of GOD, for a goodly order to bee kept in the world: and
also how the Magistrates ought to learne how to rule and gouerne
according to GODS Lawes: and that all Subiects are bound to obey them
as GODS ministers, yea, although they be euill, not onely for feare,
but also for conscience sake. And here (good people) let vs all marke
diligently, that it is not lawfull for inferiors and Subiects, in any
case to resist and stand against the superiour powers: for Saint Pauls
wordes be plaine, that whosoeuer withstandeth, shall get to themselues
damnation: for whosoeuer withstandeth, withstandeth the ordinance of
GOD. Our Sauiour Christ himselfe, and his Apostles, receiued many and
diuers iniuries of the vnfaithfull and wicked men in authoritie: yet
wee neuer reade, that they, or any of them, caused any sedition or
rebellion against authoritie. We reade oft, that they patiently
suffered all troubles, vexations, slaunders, pangs, and paines, and
death it selfe obediently without tumult or resistance. They committed
their cause to him that iudgeth righteously, and prayed for their
enemies heartily and earnestly. They knew that the authoritie of the
powers, was GODS ordinance, and therefore both in their words and
deedes, they taught euer obedience to it, and neuer taught nor did the
contrary.
The wicked Iudge Pilate, sayd to Christ, Knowest thou not that I haue
power to crucifie thee, and haue power also to loose thee? Iesus
answered, Thou couldest haue no power at all against me, except it
were giuen thee from aboue. Whereby Christ taught vs plainely, that
euen the wicked rulers haue their power and authoritie from GOD, and
therefore it is not lawfull for their Subiects to withstand them,
although they abuse their power: much lesse then it is lawfull for
subiects, to withstand their godly and Christian Princes, which doe
not abuse their authoritie, but vse the same to GODS glory, and to the
profite and commoditie of GODS people. The holy Apostle Peter
commandeth seruants to be obedient to their masters, not onely if they
be good and gentle, but also if they be euill and froward: affirming
that the vocation and calling of GODS people is to bee patient, and of
the suffering sides. And there he bringeth in the patience of our
Sauiour Christ, to perswade obedience to gouernours, yea, although
they bee wicked and wrong doers.
But let vs now heare S. Peter himselfe speake, for his wordes certifie
best our conscience. Thus he vttereth them in his first Epistle,
Seruants, obey your masters with feare, not onely if they bee good and
gentle, but also if they be froward. For it is thanke worthy, if a man
for conscience toward GOD, endureth griefe, and suffer wrong
vndeserued: for what prayse is it, when ye be beaten for your faults,
if ye take it patiently? but when ye doe well, if you then suffer
wrong, and take it patiently, then is there cause to haue thanke of
GOD, for hereunto verily were yee called: for so did Christ suffer for
vs, leauing vs an example, that we should follow his steps (1 Peter
2.18-21). All these bee the very wordes of S. Peter.
Holy Dauid also teacheth vs a good lesson in this behalfe, who was
many times most cruelly and wrongfully persecuted of king Saul, and
many times also put in ieopardie and danger of his life by king Saul
and his people, yet hee neither withstood, neither vsed any force or
violence against king Saul his mortall and deadly enemie, but did euer
to his liege Lord and Master king Saul, most true, most diligent, and
most faithfull seruice (1 Samuel 18.11, 14, 30, 19.10-11; 20.31;
24.2-7). Insomuch that when the Lord GOD had giuen king Saul into
Dauids handes in his owne Caue, hee would not hurt him, when hee might
without all bodily perill easily haue slaine him, no he would not
suffer any of his seruants once to lay their hand vpon king Saul, but
prayed to GOD in this wise, Lord keepe me from doing that thing vnto
my Master, the Lords anoynted, keepe me that I lay not my hand vpon
him, seeing he is the anoynted of the Lord: for as truely as the Lord
liueth (except the Lord smite him, or except his day come, or that he
goe downe to warre, and perish in battaile) the Lord be mercifull vnto
me, that I lay not my hand vpon the Lords anoynted.
And that Dauid might haue killed his enemie king Saul, it is euidently
prooued in the first booke of the Kings, both by the cutting off the
lap of Sauls garment, and also by plaine confession of king Saul. Also
another time, as is mentioned in the same booke, when the most
vnmercifull and most vnkinde King Saul did persecute poore Dauid, GOD
did againe giue king Saul into Dauids handes, by casting of king Saul
and his whole armie into a dead sleepe, so that Dauid, and one Abisai
with him, came in the night into Sauls host, where Saul lay sleeping,
and his speare stacke in the ground at his head: then said Abisai vnto
Dauid, GOD hath deliuered thine enemie into thy hands at this time,
now therefore let me smite him once with my speare to the earth, and I
will not smite him againe the second time: meaning thereby to haue
killed him with one stroke, and to haue made him sure for euer. And
Dauid answered and said to Abisai, Destroy him not, for who can lay
his hands on the Lords anointed, and be guiltlesse? And Dauid sayd
furthermore, As sure as the Lord liueth, the Lord shall smite him, or
his day shall come to die, or he shall descend or goe downe into
battaile, and there perish, the Lord keepe me from laying my handes
vpon the Lords anoynted. But take thou now the speare that is at his
head, and the cruse of water, and let vs goe: and so he did. Here is
euidently prooued that we may not withstand, nor in any wise hurt an
anointed King, which is GODS lieftenant, vice-gerent, and highest
minister in that countrey where he is King.
An obiection. But peraduenture some heere would say, that Dauid in his
owne defence might haue killed King Saul lawfully, and with a safe
conscience.
An answere. But holy Dauid did knowe that hee might in no wise
withstand, hurt, or kill his Soueraigne lord and King: hee did know
that hee was but king Sauls subiect, though he were in great fauour
with GOD, and his enemy king Saul out of Gods fauour. Therefore though
he were neuer so much prouoked, yet he refused vtterly to hurt the
Lords anoynted. He durst not for offending GOD & his own conscience
(although he had occasion and op****tunity) once lay his hands vpon
Gods high officer the king, whom he did know to be a person reserued &
kept (for his office sake) onely to GODS punishment and iudgement.
Therefore hee prayeth so oft, and so earnestly, that hee lay not his
handes vpon the Lords annointed. And by these two examples, Saint
Dauid (being named in Scripture a man after GODS owne heart) giueth a
generall rule and lesson to all subiectes in the world, not to
withstand their liege lord and king, not to take a sword by their
priuate authority against their king, GODS annointed (1 Samuel 26.11;
Psal.88.), who onely beareth the sword by GODS authority for the
maintenance of the good, and for the punishment of the euill, who only
by GODS Law hath the vse of the sword at his command, and also hath
all power, iurisdiction, regiment, correction and punishment, as
supreme gouernour of all his Realmes & Dominions, and that euen by the
authority of GOD, and by GODS ordinances.
Yet another notable story and doctrine is in the second booke of the
kinges, that maketh also for this purpose. When an Amalekite, by king
Saules owne consent and commandement, had killed king Saul (2 Samuel
1.8-10), hee went to Dauid, supposing to haue had great thankes for
his message that hee had killed Dauids deadly enemy, and therefore hee
made great haste to tell to Dauid the chaunce, bringing with him king
Saules crowne that was vpon his head, and his bracelet that was vpon
his arme, to perswade his tidings to bee true. But godly Dauid was so
farre from reioycing at this newes, that immediatly and foorthwith hee
rent his clothes off his backe, hee mourned and wept, and said to the
messenger, How is it that thou wast not afraid to lay thy hands on the
Lords annointed to destroy him? And by and by Dauid made one of his
seruants to kill the messenger, saying, Thy blood bee on thine owne
head, for thine owne mouth hath testified and witnessed against thee,
granting that thou hast slaine the Lords annointed.
These examples being so manifest and euident, it is an intolerable
ignorance, madnesse, and wickednesse for subiects to make any
murmuring, rebellion, resistance, or withstanding, commotion, or
insurrection against their most deare and most dread Soueraigne Lord
and King, ordeined and appointed of GODS goodnes for their commodity,
peace, and quietnesse.
Yet let vs beleeue vndoubtedly, (good Christian people) that we may
not obey Kings, Magistrates, or any other, (though they bee our owne
fathers) if they would command vs to doe any thing contrary to GODS
commandements. In such a case wee ought to say with the Apostle, Wee
must rather obey GOD then man (Acts 5.29). But neuerthelesse in that
case wee may not in any wise withstand (violenly) violently, or rebell
against rulers, or make any insurrection sedition, or tumults, either
by force of armes (or otherwise) against the annointed of the Lord, or
any of his officers: But wee must in such case patiently suffer all
wrongs, and iniuries, referring the iudgement of our cause onely to
GOD (Acts 7). Let vs feare the terrible punishment of Almighty GOD
against traytors and rebellious persons, by the example of Chore,
Dathan, and Abiron, which hee repugned and grudged against GODS
Magistrates and officers, and therefore the earth opened and swallowed
them vp aliue. Other for their wicked murmuring and rebellion, were by
a sudden fire sent of GOD, vtterly consumed. Other for their froward
behauiour to their rulers and gouernours, GODS ministers, were
suddenly stricken with a foule leprosie. Other were stinged to death,
with wonderfull strange fiery serpents. Other were sore plagued, so
that there was killed in one day, the number of foureteene thousand
and seuen hundred, for rebellion against them whom GOD had appointed
to bee in authority.
Absalon also rebelling against his father King Dauid, was punished
with a strange and notable death (2 Samuel 18.9-10).
THE THIRD PART OF THE SERMON OF OBEDIENCE.
YEe haue heard before in this Sermon of good order and obedience,
manifestly proued both by the Scriptures and examples, that all
subiects are boden to obey their Magistrates, and for no cause to
resist, or withstand, or rebell, or make any sedition against them,
yea, although they bee wicked men. And let no man thinke that hee can
escape vnpunished, that committeth treason, conspiracy, or rebellion
against his soueraigne Lord the King, though hee commit the same neuer
so secretly, either in thought, word, or deede, neuer so priuily, in
his priuie chamber by himselfe, or openly communicating, and
consulting with others. For treason will not bee hid, treason will out
at length. GOD will haue that most detestable vice both opened and
punished, for that it is so directly against his ordinance, and
against his high principall iudge, and anoynted in earth. The violence
and iniury that is committed against authoritie, is committed against
GOD, the common weale, and the whole Realme, which GOD will haue
knowen, and condignly or worthily punished one way or other. For it is
notably written of the wise man in Scripture, in the booke called
Ecclesiastes: With the King no euill in thy thought, nor speake no
hurt of him in thy priuie chamber: for the bird of the ayre shall
betray thy voyce, and with her fethers shall bewray thy words
(Ecclesiastes 10.20). These lessons and examples are written for our
learning.
Therefore let vs all feare the most detestable vice of rebellion, euer
knowing and remembring, that he that resisteth or withstandeth common
authority, resisteth or withstandeth GOD and his ordenance, as it may
bee proued by many other moe places of holy Scripture. And here let vs
take heede that we vnderstand not these or such other like places
(which so straitly command obedience to superiours, and so straitly
punished rebellion, and disobedience to the same) to bee meant in any
condition of the pretensed or coloured power of the Bishop of Rome.
For truely the Scripture of GOD alloweth no such vsurped power, full
of enormities, abusions, and blasphemies. But the true meaning of
these and such places, bee to extoll and set forth GODS true
ordinance, and the authoritie of GODS anoynted Kings, and of their
officers appoynted vnder them. And concerning the vsurped power of the
Bishop of Rome, which he most wrongfully challengeth, as the successor
of Christ and Peter: we may easily perceiue how false, fained, and
forged it is, not onely in that it hath no sufficient ground in holy
Scripture, but also by the fruites and doctrine thereof.
For our Sauiour Christ, and S. Peter, teacheth most earnestly and
agreeably obedience to Kings, as to the chiefe and supreme rulers in
this world, next vnder GOD: but the Bishop of Rome teacheth, that they
that are vnder him, are free from all burdens and charges of the
common wealth, and obedience toward their Prince, most clearely
against Christs doctrine and S. Peters. He ought therefore rather to
be called Antichrist, and the successour of the Scribes and Pharises,
then Christs vicar, or S. Peters successour: seeing that not onely in
this point, but also in other weighty matters of Christian religion,
in matters of remission and forgiuenesse of sinnes, and of saluation,
hee heacheth so directly against both S. Peter, and against our
Sauiour Christ, who not onely taught obedience to Kings, but also
practised obedience in their conuersation and liuing: For we reade
that they both payd tribute to the king (Matthew 17.27): And also we
reade that the holy virgin Mary, mother to our Sauiour Christ, and
Ioseph, who was taken for his father, at the Emperours commandement,
went to the citie of Dauid, named Bethlehem, to be taxed among other,
and to declare their obedience to the Magistrates, for GODS ordinances
sake (Luke 2.4-5). And heere let vs not forget the blessed virgin
Maries obedience: for although she was highly in GODS fauour, and
Christs naturall mother, and was also great with childe at the same
time, and so nigh her trauaile, that shee was deliuered in her
iourney, yet shee gladly without any excuse or grudging (for
conscience sake) did take that cold and foule winter iourney, being in
the meane season so poore, that she lay in a stable, and there shee
was deliuered of Christ.
And according to the same, loe how S. Peter agreeth, writing by
expresse words in his first Epistle: Submit your selues, and bee
subiect (saith hee) vnto kings, as vnto the chiefe heads, and vnto
rulers, as vnto them that are sent of him for the punishment of euill
doers, and for the prayse of them that doe well, for so is the will of
GOD (1 Peter 2.13-15). I neede not to expound these wordes, they be so
plaine of themselues. S. Peter doth not say, Submit your selues vnto
mee, as supreme head of the Church: neither sayth hee, Submit your
selues from time to time to my successours in Rome: but he saith,
Submit your selues vnto your King, your supreme head, and vnto those
that he appointeth in authoritie vnder him, for that you shall so shew
your obedience, it is the will of GOD. GOD will that you be in
subiection to your head and king.
This is GODS ordinance, GODS commandement, and GODS holy will, that
the whole body of euery Realme, and all the members and parts of the
same, shall be subiect to their head, their king, and that (as S.
Peter writeth) for the Lords sake (1 Peter 2.13): and (as S. Paul
writeth) for conscience sake, and not for feare onely (Romans 13.5).
Thus we learne by the word of GOD, to yeeld to our king, that is due
to our king: that is, honour, obedience, payments of due taxes,
customes, tributes, subsidies, loue and feare (Matthew 22.21, Romans
13). Thus wee know partly our bounden duties to common authority, now
let vs learne to accomplish the same. And let vs most instantly and
heartily pray to GOD, the onely authour of all authority, for all them
that be in authority, according as S. Paul willeth, writing thus to
Timothie in his first Epistle: I exhort therefore, that aboue all
things, prayers, supplications, intercessions, and giuing of thankes
be done for all men: for kings, and for all that be in authority, that
wee may liue a quiet and a peaceable life, with all godlinesse and
honesty: for that is good and accepted or allowable in the sight of
GOD our Sauiour ( 1 Timothy 2.1-3). Heere S. Paul maketh an earnest
and an especiall exhortation, concerning giuing of thankes, and prayer
for kings and rulers, saying, Aboue all things, as he might say, in
any wise principally and chiefly, let prayer bee made for kings.
Let vs heartily thanke GOD for his great and excellent benefit and
prouidence concerning the state of kings. Let vs pray for them, that
they may haue GODS fauour and GODS protection. Let vs pray that they
may euer in all things haue GOD before their eyes. Let vs pray, that
they may haue wisedome, strength, iustice, clemency, & zeale to GODS
glory, to GODS verity, to Christian soules, and to the common wealth.
Let vs pray, that they may rightly vse their sword and authority, for
the maintenance and defence of the Catholike fayth conteyned in holy
Scripture, and of their good and honest subiects, for the feare and
punishment of the euill and vicious people. Let vs pray, that they may
most faythfully follow the Kings and Captaines in the Bible, Dauid,
Ezekias, Iosias, and Moses, with such other. And let vs pray for our
selues, that we may liue godly in holy and Christian conuersation: so
shall wee haue GOD on our side, and then let vs not feare what man can
doe against vs: so we shall liue in true obedience, both to our most
mercifull King in Heauen, and to our most Christian King in Earth: so
shall wee please GOD and haue the exceeding benefit, peace of
conscience, rest and quietnesse heere in this world, and after this
life, wee shall enioy a better life, rest, peace, and the euerlasting
blisse of heauen, which hee grant vs all, that was obedient for vs
all, euen to the death of the crosse, Iesus Christ: to whom with the
Father and the Holy Ghost, be all honour and glory, both now and euer.
Amen.
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