also teacheth vs a good lesson I this behalf who was many times most cruelly and wrong fullye persecuted of Kynge Saule and manye times also put in ieoperdie and daunger of his life by kinge Saule his people yet he neuer withstode neither vsed any force or violeÌ„ce against king Saule his mortal or deadly enemy but did euer to his liege lorde and master kinge Saule most true most diligent and most faithful seruice In so much that wheÌ„ the lord god had geuen kinge Saule into Dauids handes in his owne caue he would not hurte him when he might without al bodely peril easely haue slain hiÌ„ no he would not suffer any of his seruauntes once to lay their handes vpoÌ„ king Saul but praied to god in this wise lord kepe me from doing that thing vnto my maister the lordes anointed keepe me that I laie not my hande vpoÌ„ him seing he is the anoiÌ„ted of the lord for as truely as the lorde liueth except the lorde smite him or except his day come or that he go down to warre in battaile perishe the lorde be mercifull vnto me that I lay not my hande vpon the lordes anointed And that Dauid might haue killed his enemy king Saule it is euideÌ„tly proued in the firste boke of the kinges both by the cutting of the lappe of Saules garment and also by the playne confession of kinge Saule Also an other time as it is meÌ„cioned in the same booke when the most vnmercifull and moste vnkind king Saule did persecute poore Dauid god didde againe geue king Saule into Dauides handes by castinge of kinge Saule and his whole armye into a deade sleepe so that Dauid and one Abisai with him came in the nighte into Saules hoste where Saule laye sleepinge and his speare stacke in the ground at his head Then saâ—de Abisai vnto Dauid god hath deliuered thine enemye into thy handes at this time now therfore let me smite him once with my speare to the earth I will not smite him again the second time meaning therby to haue killed him with one stroke and to haue made him sure foreuer And Dauid aunswered and said to Abisai destroy him not for who can laye his handes on the lordes anointed and be giltles And Dauid said furthermore as sure as the lorde liueth the lorde shall smite him or his daye shall come to dy or he shal descende or go doune into bataill there perishe The lord kepe me froÌ„ laying my haÌ„des vpon the Lordes anointed But take thou nowe the speare that is at his head the cruse of water let vs go so he did Here is euidently proued that we may not wtstand nor in any wayes hurt an anoynted king which is gods liuetenaunt vice gerent and highest minister in that countrey where he is kinge Obieccion But per aduenture some here would say that Dauid in his owne defence might haue killed king Saule lawfullie with a safe conscience Aunswere But holy Dauid did knowe that he might in no wise wtstande hurt or kil his souereigne lord king he did knowe that he was but king Saules subiecth though he wer iÌ„ great fauor with god his enemy kinge Saule out of gods fauor Therfore though he wer neuer so much prouoked yet he refused vtterly to hurt the lordes anoynted He durste not for offending god his own conscience although he had occasion and oportunitie once lay his handes vpon gods high officer the king whoÌ„ he did know to be a person reserued kept for his office sake only to gods punishmeÌ„t iudgemeÌ„t Therfore he praieth so oft so eanestlye that he lay not his handes vpon the lordes annointed â—sal .lxxx. â—â—d â—â—â— And by these .ii. exaÌ„ples s Dauid being named in scripture a man after gods own heart geueth a generall rule lesson to al subiectes in the world not to withstand their liege lord king not to take a sweord by their priuate authoritie against their king gods anoynted who only beareth the sworde by gods auctoritie for the maintenance of the good and for the punishment of the euill who onely by gods lawe hath the vse of the sweord at his commauÌ„dement also hath al power iurisdiccioÌ„ regimeÌ„t coercioÌ„ punishemeÌ„t as supreme gouernour of all his realmes dominioÌ„s that euen by the aucâ—oritie of God and by gods ordinaunces Yet an other notable story doctrine is in the secund boke of the kinges that maketh also for this purpose WheÌ„ an AmaleÌ„chite by kinge Saules own consent coÌ„mauÌ„demeÌ„t had killed kinge Saul he went to Dauid supposing to haue hadde great thaÌ„ke for his message 〈…〉 that he had killed Dauids deadli enemye and therefore he made great haste to tell to Dauid the chauÌ„ce bringing with him kinge Saules Croun that was vpon his head and his bracelet that was vpon his arme to perswade his tidinges to be true But godly Dauid was so far froÌ„ reioising at these newes that immediatly forthw t he reÌ„t his clothes of his backe he mourned wept said to the messenger how is it that thou wast not afraid to lay thy handes on the lordes anointed to destroy him And by by Dauid made one of his seruauÌ„tes to kil the messeÌ„ger saying thy bloude be on thine own head for thy own mouth hath testified wittenessed agaiÌ„st the grauÌ„ting that thou hast slaine the lordes anointed These examples being so manyfest and euident it is an intolerable ignoraunce madnes wickednes for subiectes to make any murmuring rebellion resistence or wtstaÌ„ding coÌ„mocioÌ„ or insurrectioÌ„ againste their moste dere and most dreade souereinge Lorde king ordeyned and appoynted of Goddes goodnes for their commoditie peace and quietnes Yet let vs beleue vndoubtedli good christiaÌ„ people that we maye not obey Kinges Magistrates or any other though they be our owne fathers if they woulde commaunde vs to do any thing contrary to gods coÌ„maundemeÌ„tes In such a case we oughte to say with the Apostles Actes we must rather obey God then man But neuertheles in that case wee may not in any wise withstande violeÌ„tly or rebel against rulers or make any insurreccioÌ„ sedicioÌ„ or tumultes either by force of armes or other waies against the annointed of the lord or any of his appointed officers But we muste in such case paciently suffer al wronges iniuries referring the iudgemeÌ„t of oure cause onely to god Let vs feare the terrible punishmeÌ„t of almightie God against traitors or rebellious persons by the exaÌ„ple of Chore Dathan Abiron which repugned grudged against gods Magistrates and officers and therfore the earthe opened and swallowed theÌ„ vp alyue Other for their wicked murmuring and rebellion were by a sodaine fire sente of god vtterly consumed Other for their frowarde behauioure to their rulers and gouerners Gods ministers were sodainely strycken with a foule leprosy Other were stinged to death with wonderfull strange firie serpentes Other were sore plagued so that
great fault in our neighbour a small fault reasoning with our selfes after this sort He spake these wordes but it was in a sodaine heate or the drinke spake them not he or he spake them at the mocioÌ„ of some other or he spake them being ignoraunt of the truth he spake them not against me but against him whome he thought me to bee But as touching euil speaking ReasoÌ„s to â—noue men â—rom querel â—ickinge he that is ready to speake euil against other menne first lette him examine himselfe whether he be faultlesse and cleare of the faulte whiche he findeth in an nother For it is a shame when he that blameth an other for any fault is giltie himself either in the same faulte either in a greater It is a shame for him that is blinde to call another manne blinde and it is more shame for him that is whole blinde to cal him blinkarde that is but pore blinde For this is to see a strawe in another mannes eye when a man hath a blocke in his own eye Then let him consider that he that vseth to speake euill shall commonly bee euill spoken of againe And he that speaketh what he will for his pleasure shal be compelled to heare that he would not to his displeasure Moreouer lette him remembre that saying that we shall geue an accoumpte for euery idle worde Mat. xii Howe muche more then shall we make a reconinge for our sharpe bitter brauling and chiding wordes whiche prouoke our brother to be angrie so to the breache of his charitie And as touching euill answearinge al though we â—ee neuer somuche prouoked by other mennes euill speaking yet we shall not folow their frowardnes by euil aunsweryng if we coÌ„sider that anger is a kinde of madnes and that he whyche is angry is as it wer for the time in a phrensy Reason 〈◊〉 to moue men from frowardeâ— aunswerynge Wherfore let him beware lest in his fury he speake any thing wherof afterwarde he may haue iust cause to be sory And he that wil defende that anger is no fury but that he hath reason eueÌ„ when he is most angry then let him reason thus wyth himselfe wheÌ„ he is angrye Nowe I am so moued and chafed that within a litle while after I shal be otherwaies minded wherfore then should I now speake any thynge in mine anger which hereafter when I would faynest cannot be chaunged Wherfore shal I doe any thing now beeing as it were out of my wit for the which wheÌ„ I shall come to my selfe againe I shal be verye sadde Why dooeth not reason Why doeth not godlines Yea why doeth not Chryst obtein the thyng now of me which hereafter time shal obteine of me If a man be called an adulterer vsurer drunkarde or by any other shamefull name let hym coÌ„sider earnestly whether he be so called truly or falsly if truely let him amende hys fault that his aduersary may not after worthely charge him with such offences if these thinges be layed against hym falsly yet let him consider whether he hath geuen any occasion to bee suspected of such thynges and so he maye both cut of that suspicion wherof thys slaunder did arise and in other thynges shall lyue more warelye And thus vsing oure selues we maye take no hurte but rather muche good by the rebukes and slaunders of oure enemye For the reproche of an enemye maye be to many men a quicker spurre to the amendemeâ—te of their life then the gentle monicion of a frende Phillippus the king of Macedonye when he was euil-spoken of by the chyefe rulers of the citie of Arthens he did thanke them hertely because by them he was made better both in his wordes and dedes for I studye saied he bothe by my sayinges and doynges to proue them lyars ¶ The thirde parte of the Sermon â—gaynst contencion YE heard in the last lesson of the sermon agaynst â—â—fe and braulynge howe we may answere them whiche mainteine their frowarde sayingâ—s in coÌ„tencion that wyl reuenge with wordes such euil as other men doe to them And finally howe we may accordynge to gods wyl order our selues what to consider towardes them when we are prouoked to contencioÌ„ and strife wyth raylyng wordes Now to procede in the same matter you shall knowe the ryght waye how to disproue and ouercome your aduersary and enemye Thys is the best way to improue a mans aduersary so to lyue that all whiche shall knowe his honestye may beare wytnes that he is slaundered vnworthely If the faulte whereof he is slaundered bee suche that for the defence of hys honeslye he muste nedes make answere â–ª yet let him answer quietly and softely on thys fashyon that those faultes bee layed agaynste hym falslye For it is trueth that the wise maÌ„ sayeth Pâ—â— .xv. a softe aunswere asswageth anger and a heard and sharpe aunswere doeth stirre vp rage and furye The sharpe aunswere of Nabal did prouoke Dauid to cruel vengeaunce i. res xxâ— but the gentle wordes of Abigail quenched the fier again that was all in a flame And a speciall remedy agaynste malycyous ionges is to arme oure selues with pacience mekenes silence lest with multiplying wordes which the enemie we be made as euil as he An obieâ—cyon But they that cannot beare one euil worde peraduenture for their owne excuse wil allege that which is written he that despyseth his good name is cruel Also we reade answere a foole accordyng to hys fooly sâ—â—es Pro. xxvi And our lord Iesus did hold his peace at certain euil sayings but to some he answered diligenâ—â—â— â–ª He heard men call him a Samaritaine a carpentâ—â—s sonne a wine drinker and he helde hys peâ—â—e but when he heard them say thou hast a Deuil within the Iohn xix he answered to that earnestly Trueth it is in dede that there is a tyme An nuâ—â—swere â— when it is conuenient to answer a foole accordyng to his folishnes lest he should seme in his own conceite to be wise And sometyme it is not profitable to answere a fole accordyng to hys folishnes lest the wyse man be made lyke to the fole When our infamye or the reproche that is done vnto vs is ioyned with the perill of many then is it necessarye in aunswering to be quicke and ready For we reade that many holy men of good zeales haue sharpelye and fiercely both spoken and answered tirauÌ„tes and euil men whiche sharpe wordes came not of anger rancor or malice or desyer of vengeaunce but of a feruent desyer to bryng them to she true knowledge of God and from vngodly liuinge by an earneste and sharpe rebuke and chydyng Mat. iâ—i In thys zeale Saincte Iohn Baptist called the Phariseis Adders broobe and. 〈◊〉 iii. S. Paule called the Galathyans soles and the men of Crete he called lyars euill beastes and sluggishe bellies â—imâ— i. â—baâ—li iii. and the false Apostles he called dogges and craftye workemen
eaxe ye that rule the multitudes for the power is geueÌ„ you of the lord the streÌ„gth from the highest Let vs learne also here by the iÌ„fallible vndeceauable word of god that kiÌ„ges other supreme higher officers are ordeined of god who is most highest therfore thei are here diligeÌ„tly taught to apply geue theÌ„selfes to knowledg wisedome necessary for the ordringe of gods people to their gouernaunce committed or whom to gouerne thei are charged of god And thei be here also taught by almighty god that they should reknowledge theÌ„selues to haue all their power strength not from Rome but imediatly of god most highest We reade iÌ„ the boke of Deuteronomi Deu. xxxii that al punishment perteineth to god by this sentence VeÌ„geauÌ„ce is mine I wil reward But this sentence we must vnderstaÌ„d to perteine also vnto the magistrates which doe exercise goddes roume in iudgement and punishing by good godly lawes here in earth And the places of scripture which seme to remoue froÌ„ emoÌ„g al christiaÌ„ men iudgemeÌ„t punishment or killing ought to bee vnderstande that no maÌ„ of his own priuate aucihoritie may be iudge ouer other may punishe or maye kil But we must refer al iudgement to god to kiÌ„ges and rulers iudges vnder theÌ„ whiche be gods officers to execute iustice by plaine woordes of scripture haue their auctoritie vse of the sweord graunted from god as we are taught by S. Paule the dere choisen ApostleÌ„ of our fauior Christ whoÌ„ we ought diligensly to obey euen as we would obey our sauiour Christ if he wer present Rom. xiii Thus. s Paule writeth to the Roma Let euery soule submit himselfe vnto the auctoritie of the higher powers for there is no power but of god the powers that be be ordeined of god whosoeuer therfore whithstandeth the power whithstaÌ„deth the ordinauÌ„ce of god but they that resist or are agaist shal receiue to theÌ„selues daÌ„nacioÌ„ for rulers are not feareful to theÌ„ that do good but to theÌ„ that do euil Wilt thou be without feare of the power Doe well then and so shalt thou be praised of the same for he is the minister of God for thy welthe But and if thou doe that whiche is euil then feare for he beareth not the sweorde for naughte for he is the minister of God to take vengeaunce on him that doeth euil Wherfore ye must nedes obey not onelye for feare of vengeaunce but also because of conscience and euen for this cause pay ye tribute for they are Gods ministers seruing for the same purpose Heare lett vs all learne of S. Paule the chosen vessell of god that al persons hauing soules he excepteth none nor exeÌ„pteth none neither prieste Apostle nor prophet saith s Chriso do owe of bouÌ„den duety and euen in conscience obedieÌ„ce submission and subieccion too the high powers whiche be sett in auctoritie by god for asmuch as they be gods liuetenauntes Gods presidentes Gods officers gods commissioners gods iudges ordeined of god himself of whom onely they haue al their power and al their auctoritie And the same s Paule threatneth no lesse pain theÌ„ euelasting damnacion to al disobedieÌ„t persons to al resisters against this general and coÌ„mon auctoritie forasmuche as they resist not manne but god not mans deuise and inuencion but gods wisedom gods ordre power and authoritie ¶ The second parte of the Sermon of Obedience FOrasmuche as god hath created and disposed all thinges in a comelie ordre we haue bene taught in the first part of this sermon coÌ„cerning good ordre obedieÌ„ce that we also ought in all common welthes to obserue and kepe a dewe ordre and to be obedient to the powers their ordinaunces and lawes and that all rulers are appointed of god for a godly ordre to bee kept in the worlde And also howe the Magistrates oughte to learne howe to rule and gouerne according to gods lawes And that al subiectes are bounden to obey them as gods ministers yea although they be euil not only for feare but also for conscieÌ„ce sake And here good people let al marke diligently that it is not lawful for inferiours subiectes iÌ„ any case to resist or staÌ„de against the superior powers for s Paules wordes be plain that whosoeuer withstaÌ„deth shal get to theÌ„selfes daÌ„nacioÌ„ for whosoeuer withstaÌ„deth wtstaÌ„deth the ordinaÌ„ce of god Our sauiour Christ himselfe his Apostles receiued many and diuerse iniuries of the vnfaithefull and wicked menne in aucthoritie yet we neuer reade that they â—ranye of them caused any sedicion or rebellion against authoritie We reade oft that they paciently suffered all troubles veracions slauÌ„ders pangues and paines and death it selfe obedientlye without tumulte or resistence They committed their cause to him that iudgeth righteouslye and praied for their enemies heartely and earnestly They knewe that the auctoritie of the powers was gods ordinaunce and therfore both iÌ„ their wordes and dedes they taught euer obedience to it and neuer taught nor did the contrary Iohn .xix. The wicked iudge Pilate saide to Christe knowest thou not that I haue power to crucifie the and haue power also to loce the Iesus aunswered Thou couldest haue no power at all against me except it wer geuen the from aboue Wherby Christe taught vs plainly that euen the wicked rulers haue their power and authoritie from god And therfore it is not lawfull for their subiectes by force to wtstaÌ„de theÌ„ although they abuse their power much lesse then it is lawful for subiectes to wtstande their godly christian princes whiche do not abuse their aucthoritie but vse the same to gods glory and to the profite and commoditie of Gods people i. Peter .ii. The holy Apostle s Peter coÌ„maundeth seruauntes to be obedient to their maisters not only if they be good and gentle but also if they be euil and frowarde affirming that the vocacion and callinge of gods people is to be pacient and of the suffering side And there he bringeth in the pacieÌ„ce of our sauior Christ to perswade obedience to gouernors yea although they be wicked and wrong doers i. Peter .ii. But let vs nowe heare s Peter himselfe speake for his owne wordes certifie best our conscience Thus he vttereth them in his firste Epistle Seruauntes obey your Maistres with feare not onely if they be good and ientle but also if they be frowarde For it is thankewoorthy if a manne for conscience toward god suffereth griefe and suffereth wrong vndeserued i. Peter .ii. for what praise is it when ye be beaten for your faultes if ye take it pacieÌ„tly â–ª but when ye do well if you then suffer wrong take it paciently i. Re xviâ—â— xix and .xx. then is there cause to haue thanke of god for herunto verely were ye called For so did Christ suffer for vs leauing vs an example that we should folow his steppes Al these bee the very wordes of s Peter S. Dauid