Sermon 26 February 1580

A GODLY AND learned Sermon, Preached in Lent last. 1580.

T HE place of scripture (moste honorable and well-beloved in our Savior Christ) which I have chosen to entreat of, is written in the 24. Chapter of the second book of Samuel in these words. Vers`l'

And the wrath of the Lord was yet more kindled against Israel, and he moved David against them, in that he said, go number Israel and Judah, &c.

The whole Scripture of God (as the holy Apostle S. James teacheth) is compared to a glass, wherein all estats and degrees may see, what to embrace and what to eschew: and it is commonly said of all histories, that they are y ^e looking glasses of man's life. Therefore this text being both a story and parcel of holy Scripture, must needs be a most clear glass, in which are represented unto us diverse things worthy to be seen & looked upon. Among which I have thought good to show unto you three especial and most notable images. The first, is the justice and righteousness of God, the second, is the malice of Satan, the third is the frailty of man: not meaning to describe them all at large, which would require much longer time then is granted to this exercise: but only to show everyone of them so far forth as it is set forth with in y ^e compass of this text which I have read unto you. Concerning the first therefore, which is the justice of God, it is described in these words.

And the wrath of the Lord was yet more kindled against Israel, &c. By the wrath of the Lord is here meant, the justice of God provoked to punish sins, as in an hundred places of scripture besides. By the wrath of the Lord therefore, we must not understand any passion, or disordered affection, such as is the wrath of man, of which the Apostle saith, that it worketh not y ^e righteousness of God, but is often provoked with small causes, or with no worthy causes at all, and yet boileth immoderately in the heart of man, whereby he is vnmeasurablie desirous of revengement: but the justice of God, which is figuratively called his wrath, is never stirred up to revengement, but upon great and weighty causes, neither rageth with blind fury, but keepeth a most perfect moderation in all things. And there are two reasons which may be yielded of this figurative speech, wherefore God's righteousness is called his wrath, the first is to strike through our hearts with terror of his justice, for the name of wrath is more terrible then the name of justice, and our nature is more familierly acquainted with the one, thē with the other, y ^e wrath of a mā if he be of power to hurt, is greatly feared. The wrath of a Prince saith Solomon in the 16. chapter of the prouerbs is the messenger of death: howe much more y ^e wrath of y ^e Lord of hosts in comparison of whose power & glory all earthly princes are but dust & ashes. The second reasō why y ^e justice of god is called the wrath of God, is that we may learn and understand, that as the wrath of mā wherewith we are acquainted is not pacified but by two means, either by reconciliatiō or reuengemēt, so it is with the justice of God. Therefore whensoever we have provoked y ^e wrath of God against us by our sins and wickedness: (which we do daily and hourly) we must either seek to be reconciled to him by true repentance, or else look for sharp punishment: we must either humbly submit our selves, acknowledge our offenses & humbly desire pardon, or else we must assure our selves y ^t the wrath of the Lord being once kindled against us, there is no way to escape vengeance. We see now wherefore the justice of God is called the wrath of God. Now must we look for what cause the wrath of God was kindled against Israel: & how the Israelites had provoked the justice of god to punish them. The cause in deed is not set down in express words, but it is easy to gather by the effect: for it is manifest, y ^t when the justice of God is kindled against Israel, it is for none other cause but for their sins, & it is needles to inquire what particular sins were the cause: for it was not one or two, but all kind of sins, & especially their unthankfulness: for the Lord had given them David a most excellent governor, who both had established the purity & sincerity of God's true religion, and also had kept them in peace & trāquillity, for many years together. But as it usually cometh to pass through the corrupt nature of man, which is made insolēt with prosperity, y ^e people not considering those gret benefits of God, were not only unthankful to him for so happy a government, but fol lowed everyone the lusts of his own heart, not fearing to trāsgresse y ^e commandments of the Lord: but yet retaining an outward form of Godlines by external exercise of religion, the virtue & power whereof they denied in life & conversation, and so provoked y ^e wrath of the Lord of hoastes to be kindled against thē: but we must consider wherefor y ^e scripture saith The wrath of the lord proceeded or was yet more kindled, you must understand as we read in y ^e 21. cha. of this book, y ^t the wrath of the Lord was kindled before this time against y ^e people, so y ^t he plagued thē with three years famine for the cruelty that Saul, to gratify them, committed gainst the Gibeonites whō he had slain, & sought to root our contrary to a covenant which their auncetors had made, & confirmed with a solemn oath, in y ^c days of Joshua. These three years of hunger were now past, & this was the fourth year in which God after he had avenged the blood of the Gibeonites upon the posterite of Saul, had restored plētie and abundance of all things for the maintenance of man's life, with external peace & prosperity: for which benefits & blessings of God bestowed vpō thē, they were bound to have served God in holiness and righteousness before him all y ^e days of their life: like as by the former plague they were admonished to forsake their sins, which were the cause thereof, and truly to turn to him. But they clean contrariwise abusing his mercy, took occasion to provoke his justice, even as the froward nature of man is: so long as they are plagued, and the hand of the Lord is heavy on them, they humble them selves before him, or at least pretend so to do: but when the plague is seaced, and they find them selves relieved, they return again to their former wickedness. So was it with the Israelites, they had been punished with famine, but they were not thereby reformed, and therefore the wrath of the Lord is still kindled against them. By which example we ought to be admonished, that we deceive not our selves after the manner of the world, to think that the wrath of the Lord shall be turned from us before we turn from our sins: wherefore let us not flatter our selves as the reprobate do, when they have escaped some particular punishment, this danger is overcome, this brunt is past, this storm is blown over &c. For so long as we continue in our sins, and seek not ro be reconciled unto the Lord, the wrath of the Lord will be still kindled against us, yea more and more provoked to punish us: and if one plague be ceased, another shall begin: when famine is stayed, the pestilence shall rage: and if that will not reform us, some other plague shall be sent upon us. The Lord can want no whips, so long as his wrath is bent to scourge us, therefore let us not obstinately set our selves against him, to try whether he will be sooner wearied in striking, or we in bearing his stripes: but let us humbly and at once cast down ourselves, acknowledge our sins, be sorry for them, and forsake them: and then the way to reconciliation shall be opened by our Lord and Savior Jesus Christ, in whom the Lord shall be pleased with us, and his wrath pacified towards us. We have further to note the reason of the metaphor, when the holy Ghost saith: The wrath of the Lord was kindled, which kind of speech is very often used in the Scripture, to compare the wrath of God to fire, whose force when it hath taken strength, cannot easily be stayed, and whose property is to consume all things that ministereth matter unto it: and for that cause the Lord him self in respect of his justice, is called a consuming fire. To the end therefore that we should stand in fear of God's justice: and that we should be as careful not to provoke his wrath against us, as we are careful not to minister matter unto fire, which will be ready to consume our selves, and all that ever we have: our GOD is said to be a consuming fire: and the wrath of the Lord is said to be kindled against us. Therefore as there is no dallying with fire, when any light substance is near which is ready to take flame: so there is no dissembling before God, the fire of whose wrath and justice is kindled with our sins & wickedness: for as y ^e Lord hateth & abhorreth all sins and ungodliness, so his justice is kindled like fire against y ^e same, to purge and cleanse the world of all unrighteousness. Let not sinners therefore think to stand in his presence, which is a consuming fire, before whō they shall melt even as wax, and vanish away as smoke, before whom they shall be as stubble and chaff, that is set on fire, and cannot be quenched. And let us which trust in his mercy, not be high minded, but stand in awe of his justice, and provoke not his wrath to bekindled against us through our manifold sins and wickedness, whose wrath if it be but a little kindled as the prophet saith, no man is able to stand in the presence of his justice, but it will appear howe happy they are which put their trust in his mercy. And if the wrath of God being but a little kindled hath so notable effect: what is to be looked for, when it is wholly inflamed in fury against us, for gross & manifest contempt of his glorious majesty? For as contempt in men is the chiefest cause in provoking them to anger, and the greatest contempt provoketh the greatest anger: so it is with the Lord, whose justice is despised in all sin, and disobedience of his law: but chiefly in that profane and professed contempt, which we see to bear the sway among great numbers of the wicked, which openly and without all fear of his justice, have sold them selves like Ahab, to commit all manner of sin with greediness. Thus we see what the spirit of God meaneth, when he saith: The wrath of God was yet more kindled against Israel.

Now we have to consider howe it standeth with the justice & righteousness of God, that Israel having provoked the wrath of God, the heart of David is moved to number the people: that the wrath of the Lord being kindled against Israel, he stirred up David against them. For it seemeth contrary to reason, that the people having deserved punishment, the Lord should deal with the Prince for them. But for so much as the Prince is as it were, an helm or stern, by which the Lord governeth the whole comminaltie of people which the Lord hath committed to their charge, it standeth well with his justice and wisdom also, to move and stir up the Prince against them, when so ever their transgressions shall provoke his righteousness to chasten them. And even so saith Solomon, Prover. 21. As the streams of waters, or as it is now translated, as a vessel in the streams of waters, so is the kings heart in the hand of the Lord, & whethersoeuer he will he inclmeth and moveth it, either to the haven of prosperity, if the people serve him, or to the shore of danger and adversity, if they provoke his wrath against them. Therefore as the stirring of a ship by the master directeth the ship whither he thinketh good: even so the Lord moveth the hearts of all Princes, which are as the stern of the ship of the common wealth in his hand, that they are not carried at all adventures whither the stream of waters will drive them, but whither so ever it pleaseth him: either to the great and singular benefit of that people which feareth the Lord, or for the correction and punishment of them which transgress his laws, and contemn his justice. Ye hear now howe well it agreeth, not only with the justice, but also with the wisdom of God, that he should move the heart of the king according to the disposition of the people. Besides this, we must also understand, that as Princes are public persons in respect of their government of whole nations committed to their charge, so also before the Lord, they are private persons, to be called to account, not only for such things as they do in their public government, but also for such offenses as they commit privately, as the sons of Adam: Among which there is none found so righteous, but that in many things they transgress the law of God: and therefore the justice of God is not to be accused of any unrighteousness, when the people have provoked his wrath, and David cannot justify him self before him, if he stir up David's heart against the people for their punishment, and take occasion of the people's sins to punish David him self.

For although here is no transgression of David expressed, whereby he might seem to have brought this punishment upon him, yet David him self will confess, that there was always sufficient cause in him, why the Lord might chastise him: for so he acknowledgeth in the 51. Psalm, that not only for that gross and notorious sin of adultery and murder, he had deserved God's vengeance, but generally he accuseth his whole life of sin, and transgression of God's laws, that the wrath of God in his punishments, what so ever it should please him to lay on him, might of all the world be acknowledged to be just and righteous. For thus he crieth, Against thee, against thee (O Lord) I have sinned: that is, I have done nothing but sinned, & done that which is evil in thy sight, that thou mightest be justified in thy sayings, and have the upper hand when thou art judged. And least we should think that he speaketh of some short time of his life, in which the devil had so greatly prevailed with him, he declareth in the next verse, that it was even from his nativity, yea frō his conception, that this corruption hath remained in him, which is contrary to the righteousness of God. Behold (saith he) I was borne in sin, and in iniquity did my mother conceive me, whereas thou lovest truth in the inward partes. This confession of David therefore, is sufficient to clear the Lord from all unrighteousness, and to show manifestly, that David is not punished for the people's sins as an innocent, which hath deserved nothing in his own person, nor is beaten altogether for the faults of other mē, which could not stand with God's righteousness, except in that case, where our savior Christ willingly offered him self to be punished for our transgressions. But here the Israelites provoking the wrath of the Lord, deserved y ^e a good governor should decline out of y ^e right course for their punishment. And David him self can not deny, but y ^e when so ever the Lord shall chastise him, he shall not do it with out his deserts. So y ^t every way it standeth with God's righteousness, that Israel having caused his wrath to be kind led against him, he should stir up David whom he had given to them, being a most excellent Prince for their benefit, now to give occasion of their punishment. But against this doctrine of the justice and righteousness of god, two kind of adversaries do rise up. The first are the Pelagians, and Papists so far as they agree with the Pelagians. The second are the Atheists: the former sort reason after this manner. If you say y ^t God moved David to number y ^e people, which was sin, do you not thereby make God y ^e author of sin? God forbid: let God only be righteous, and all men sinners. For he only is holy, he only is pure frō all corruptiō, and there is no unrighteousness in him. But howe can you avoid that inconvenience (say they) that followeth of this assertion: God moved David to do that wherewith he was displeased, therefore he was the cause of the sin in David. It is easily avoided. For the same story is set down in 1. Chro. 21. Chap. where it is said, that Satan or the adversary stood up against Israel, and moved the heart of David to number y ^e people: by conference of which place of Scripture with this my text, we may see how God moved David to number the people, and yet moveth him to no sin. For whereas it is here said, that the Lord was angry with Israel, and moved David against them (for we can not aptly understand any other, but either the Lord, or the wrath of the Lord which moved him) and in the Chronicles it is said, that Satan moved him, it is manifest, that God and the devil concur in one action. God as a most righteous judge, and Satan as a most malicious enemy. By which wese that there proceedeth nothing from GOD but justice, and that the sin which is evil cometh from the devil: so that the Lord God, although he be the first mover in all our actions (for in him we live, and move, and have our being) yet he is not author or cause of any evil in us. Nevertheless, he useth Satan to punish us, who although he be a malicious enemy, yet is he a minister of y ^e righteous judgment of God, although against his will: and even then when he opposeth him self against God. For Satan is not suffered to reign and rage at his pleasure against the elect of GOD, for then he would in one moment overthrow the whole Church of Christ, but kept in chains of darkness, so that he cannot stir, but where and when it pleaseth God in justice to use his ministry and service. Therefore when the wrath of the Lord was kindled against Israel, Satan also standeth up against Israel as a minister of God's wrath, by necessity of God's ordinance, though a cruel adversary by his own will and malicious affection. So that neither by color of this text, nor of any oother in the whole Scripture, the Lord can be charged as the cause of the same evil which he punisheth either in the elect, or in the reprobate, for what so ever proceedeth from him, as it proceedeth from him is good, and to a good end, who useth well even Satan the adversary of all goddnesse, and his members the reprobate: and so ordereth, brideleth, and governeth their sins and wickedness, that even their evil he turneth to good, & out of their wickedness as it were, light out of darkness bringeth his glory. So he hardened the heart of Pharaoh, yet was he not the cause of Pharaoh's sin, but the cause was in Pharaoh him self, who of his own corruption did set himself against God: and of Satan who ruleth in the reprobate, and stirreth him up to rebellion, and obstinate resisting of God's commandments. Thus was the heart of Pharaoh hardened by God, as by a righteous judge: by Satan, as by a malicious enemy against God & mankind: by Pharaoh him self, as by a man who being clean void of God's spirit by corruption of his own nature, is inclined to nothing but to contempt and disobedience of God, and y ^e whole matter so ordered in all pointes by the divine providence, that the glory of his justice might be set forth in Pharaoh's destruction, even as y ^e Lord saith unto him even for this cause have I stirred thee up, that I might show forth my power in thee, & that my name might be renowned in all the world. Therefore the same God which maketh an hypocrite to reign for the sins of y ^e people, and giveth a king in his fury whom he taketh away again in his indignation (as y ^e prophet saith) even the same God, by the same authority, wisdom, & justice, moveth David a good king against Israel, y ^t he might punish them without all contagion or infection of y ^t sin and evil by which he was moved to number y ^e people, which caused god to punish them, so y ^t although god giveth the first moving, power, and strength, in all manner of actions, which we must confess to be good, as proceeding from him, & ordreth & disposeth all evil, which is a per uerting of y ^t good which cometh from God, & proceedeth from Satan & the corruptiō of man's nature, so y ^t he converteth y ^e same always in y ^e end to his glory, & the benefit of his elect, as we see in y ^e persecution of y ^e wicked, & the infirmities of the godly: yet is he by no means to be charged as the author & cause of sin & evil. If this will not satisfy you, but y ^t you will further urge me with that questiō of the Manichees, whence cometh evil, seeing nothing but good cometh from God, & yet you affirm, y ^t God is the cause of all things. I will answer as I have learned out of the ancient writers, who wer troubled with y ^t sect of y ^e Manichees, which affirmed, y ^t there were two beginnings. When it pleased y ^e almighty to show forth his infinite power, wisdom, & goodness in y ^e creation of things visible and invisible, bodily & spiritually, it pleased him for y ^e illustratiō & setting forth of y ^e glory of his goodness, to ordain (for so they have taught me to speak) y ^t evil should proceed out of y ^e frewill of his reasonable creatures. And this his ordinance is good. For although evil be naught, and cursed be he y ^t saith evil is good, yet y ^t there should be evil (which is God's ordinance) it is excellent good. If this seem strange to any man, I will make it plain by two manifest reasons: the first is, the excellency of goodness cannot so well appear & be known, as by y ^e comparison of the contrary, which is evil. Therefore it is perfect good, that evil should be for the manifestation of that which is good, we see that in all y ^e creatures and works of the world, GOD hath ordained that his glory should shine in contraries. As to the intent y ^t the beutie and glory of light should be seen and known to be such as it is, he hath ordained darkness. For if he had created light to be perpetual without any change of darkness, how had it ben possible for men, although living in the light, to have known the excellency of light, & so should God have ben defrauded of y ^e glory of so beautiful, profitable, and comfortable a creature. Therefore even as by darkness we learn how to esteem light, and by bitter that which is sweet, and every other thing by his contrary: even so by the deformity of evil we are taught, howe great is the excellent comeliness of that which is good, therefore the ordinance of god, that there should be evil, is perfect good. Althtugh this reason be plain enough, yet the second reason is more manifest, even to y ^e meanest capacities. For y ^t the glory of gods mercy might appear in the salvation of his elect, and his justice in the condemnation of the reprobate, it was necessary that there should be evil and so necessary that otherwise there should have been no matter for the mercy and justice of God to work upon: For if there should have been no sin nor evil, wherein should the mercy of GOD in pardoning and forgiving of sins have been seen? if there should have been no transgression, howe should the glory of God's justice have shined in punishment? Ye see therefore that God by no means may be compted the author of evil, which he hath not created, made or wrought, but ordained that it should proceed from the freewill of his reasonable creatures for the illustration of his glory. Let us therefore tremble at his righteous judgments who doth all things according to the good pleasure of his will: and hath made the wicked man for the day of his wrath (as Solomon testifieth) and yet by no means is the cause of his wickedness. If any man be not satisfied with this answer, he may enter further into y ^e immeasurable deapthe of God's judgment, into which he may rather find an entrance, thē a way out, except it be to his everlasting destruction for his horrible presumption. You have heard now the justice of God defended against the Pelagians and Papists, it followeth that I speak something to the confutation of the second enemies thereof which are the Atheists, who because they will not be troubled with such thorny & doubtful questions, as these are, imagine that they have found an easy way unto wisdom, and a solutiō for all controversies of religion when they say in their harts there is no God. Against whose impiety & madness, the time will not serve me to spek so much as their wickedness deserveth, & yet if time would permit never so large a discourse, I could say in effect no more against thē, then y ^e prophet David writeth in the 14. Psalm. Amar Hanabal. The greatest and most doltish fool of all fools hath said in heart, there is no God. But what meaneth the prophet so to befool them, when of all other men they are, or would seem to be the finest witted, the best learned, and most full of all wisdom and knowledge: even because of all other they are most void of all true wisdom, which although they fancy to thē selves that they only have found, yet is there not one among an hundredth that dare acknowledge it. A goodly wisdom that they are ashamed to profess and stand in defense of it, for although they nourish that monster in their hearts & are bold sometimes to show forth the same, where they think themselves to be the best learned: yet is there not one of them that dare encounter with a Christian Philosopher, to maintain by reason that which they hold against all reason, they object perhaps, you will oppress them with the authority of God's word and the holy Scriptures, where unto they give no credit, nay we will lay the Bible aside, and dispure with them out of the great book, even out of the beautiful theater of the world in whose creation and preservation if they can not read written in great capital letters, the almighty power, wisdom & goodness, and the justice and mercy of God in the government thereof, they are the most blind, blockishe and insensible of all other creatures. And yet they fancy in their frenzy that they have found out the greatest and the deepest point of wisdom, when they are fallen into the greatest absurdity or folly that can be. For what can be more contrary to reason thē to affirm an effect without a cause or to follow their dreams, an eternal effect without an eternal cause? Therefore the holy Ghost most aptlie exprobrateth unto them extreme folly, because by their monstrous position of denying God, they take away the fountain of all knowledge and wisdom, that is, the cause of all things. But as the asse yieldeth to no other reason, but to a clubbe, so they are more worthy to be knocked down with a betle, then to be confuted with any reason, which no less then the authority of God's word written in the scriptures, and the law of nature written in the hearts of all nations, is most contrary and repugnant to their most foolish and damnable persuasion. The Lord deliver us from the devices, practices, and doings of the Atheists: as for their wit, learning, wisdom and reason, in which they please them selves above other men, we are nothing afraid of, it they durst take upon them the defense of their devilish persuasion, and let them assure them selves that the justice of God which now they contemn, they shall hereafter feale, and howe soever they would fly from it, it shall find them at the length, whereof a restimonie also remaineth still in their conscience which the prophet in the Psalm forgetteth not to note where he saith, There have they feared, where there is no cause to fear: For of all other these profane Atheists that can so boldly & lustily despise God and his righteousness in any appearance of danger, yea where no danger at all is, are most fearful cowardes and trembling dastards, and no marvel: for what good courage can there be, where there is no hope but in this life, nor comfort of help, but in men which are not able to help themselves. But I am to blame to use to much speech against thē, who either hear it not, or though thei herd it, would make no accompt of it, saying that it is not unprofitable for the godly and religious to have the madness of these men made manifest, that they may the more deteste them, and better beware of them. Thus have you heard the justice of God delivered frō the malice of the gretest enemies thereof. God grant that as many of them as be recoverable, may in time see against whom they have been bold to oppose them selves, and understanding howe little it is possible for them to prevail, they may no more kick against the prick, nor strive against the stream, but in all humility and submission acknowledging their heinous rebellion, they may desire rather to be relieved by his mercy, then by contending any longer to try the rigor of his justice. One other thing more to be noted in this example of God's justice, which the scripture testifieth: that the Lord in his wrath remembereth his mercy towards his elect, and that appeareth in this history. For when the people had provoked the wrath of the Lord to be kindled against them, and that he in justice was to procure a punishmet and correction for their amendment: yet he so ordered the whole matter by his merciful & divine providence, that in the end it turned to y ^e singular benefit of his Church, so that even the rod by which he scourgeth thē, was a demonstration of his mercy towards them. For as it appeareth in the 22. Chap. of the book of Chronicles, by occasion of the plague which God sent for the punishment of the people's sins, David found out y ^e place which y ^e Lord had appointed for y ^e building of his temple. Marueilous therefore is the providence of the Lord, which (as the wise man saith) extendeth it self from ende to ende mightelie, and disposeth all things sweetlie, and wonderful is the loving kindness and mercy of God towards his elect, which even then when his wrath is kindled against them, forgetteth not like a moste loving father in chastening of their faults to seek their amendment, and to change the very correction and punishment it self into a singular benefit and blessing. For what a singular benefit was it to all the Church of Israel, when the Lord had appointed his resting place in Zion, and the building of his Temple in Hierusalē, which place the Lord revealed by occasion of this punishment and David perceived that the Lord had heard his prayer, when he sacrificed in the threshing flour of Aranna the Jebusite so that the angel was commanded to put up his sword, and the pestilence was stayed from raging any longer among the people. Wherefore we see that although the justice of god in his punishment be terrible for the time, yet in the ende he turneth all to the benefit of the faithful, By which we learn not to be faint hearted or discouraged, when the Lord's wrath is kindled against us: but with patience to bear his anger, whē we have sinned against him, and with the eyes of faith to behold his mercy, which he never forgetteth towards his chosen, no not when he dealeth moste sharply with them. For not only his rodd & staff (as the Prophet saith) shall comfort us, as they are the tokens of his fatherly chastisement for our reformation, but also the very means which he provideth for our punishment he converteth oftentime to our benefit: thus doth faith overcome the terror of God's justice, when it assureth us, that it is so far off, that the same should take any place against us for our destruction, in as much as it is satisfied by the death of Jesus Christ: that contrariewise his punishments are merciful, and his chastisements are beneficial unto us. Only let us take heed that we despise not his long suffering in his favorable correctiō, least with y ^e wicked we procure his warth to be upon us unto y ^e end. An other lesson, we have to learn in this example of gods justice, as profitable in all ages, so most necessary in our time. The wrath of y ^e Lord was here kindled against Israel, for whose punishment David is moved to number the people whence now proceedeth y ^e cause of this punishment? not frō y ^e government of David, but frō the sins of the people. For while the people please God, & serve him according to his word, he blessed David for their benefit in all his consultations & affairs: but when y ^e people provoke the wrath of God against thē, then is David made an instrument for their punishment. It is not unlike but the people in David's time among other their sins by which they provoked God's punishment, were also infected in this vice, y ^t they took upon them, as it is usual with people that are unthankful for the great travel which princes bestow in their government, to enter into finding of fault with y ^e state of regiment, & to remove the cause of their punishments frō thē selves, unto him which had less deserved it. Neuertheles the holy ghost testifieth plainly y ^t the cause of this plague was not the ill demeanor of David, but the sins of Israel. Let Israel therefore walk in the ways of the Lord & serve him with an upright heart, & there shall be no error in y ^e government of David, but he shall have a prosperous reign over them. A lesson very needful for y ^e people of our days, who were never so curious to inquire of princes causes and matters of the state, of which for want of knowledge they are meet to be no Judges although they had authority, as they be in this time. But sirs you forget your place, God hath made you subjects and not governors, to be governed, and not to rule, enter not therefore, neither intermeddle you with princes matters, but enter into yourselves & look y ^t your sins & wickedness do not cause an error to be in the government, for if there be any at any time, it proceedeth frō you, your sins are the cause as it appeareth plainly in this example. The sins of Israel provoked the Lord to wrath, and then David's heart is moved to number the people. From whence proceed ill humors which trouble the head and cause it to ache, out of the head? no, they ascend out of the body into the head, and so causeth the head to ache, and then the aking of the head is y ^e disquietness of all the body, and yet the cause is not in the head, but in the il humors which proceed from the body. Take heed therefore that ye minister no ill humors out of the body into the head, and the head shall be well enough, able to govern the body. Look therefore to y ^e purging of the body from sin and wickedness, that no distemperature thereby do rise into the head, and doubt you not, but the Lord God as he hath always hitherto, so he will frō hence forth direct the head to your singular benefit, quietness, and commodity: And in this behalf we have earnestly to pray to the Lord for the preservation of our sovereign, considering howe greatly we have provoked his wrath, and given him just cause to withdraw his bountiful graces frō her, which hithert to it hath pleased him moste plenteously to bestow upon her highness to our singular benefits and comfort, and likewise we have to praise and magnify the Lord, for his infinite mercy, declared in his longe suffering and patience toward us, who notwithstanding we have so often, and so much provoked him to indignatiō through our manifold transgressions, contempt of his word and unthankfulness: yet hath he so blessed her estate and government, and that for so long time over us, that searching all monuments of stories from the beginning, the like examples of prosperous and peaceable regement shall never be found, I say the like happy and quiet government in all godliness and honesty for so many years together, is not to be shown in this Island out of any records of antiquity. Turn over the book hardly and spare not, and bring me forth no small examples, but only such as our moste sovereign Lady may vouchsafe to excel, if ever the like prosperous & godly estate can be shown of so long continuance. Let us therefore yield glory unto his majesty, frō whose only goodness this, as all other goods gifts have proceeded, & thankful obedience unto her highness whō he hath used as a mean and instrument to procure all this happiness unto us. And as we have thus longe enjoyed this blessed government, so that we may enjoy it twice as many years or more if it be his will, let us become humble suitors to our heavenly father, that he will bless her majesty with longe life to the glory of his name, and the benefit of his Church, but especially considering we have provoked the Lord's wrath to be kindled against us, let us make hast to be reconciled unto him by unfeigned and hearty repentance and amendment of life, for when the Lord shall see us turned truly unto him, he will turn from the fearcenesse of his wrath, and turning away from us all such plagues and punishments as we moste righteously have deserved, he will turn unto us the cheerful light of his countenance in Jesus Christ, in whom and for whom he is well pleased with us. And thus much touching the righteousness of God, which is the first part.

The seconde point we have to consider is the malice of Satan, which is noted to us in the 21. Chapter of the first book of Chronicles where it is said, that Satan stood up against Israel, and moved the heart of David to number the people. Althoughe the malice of Satan be manifold, and almost infinite: yet I will note it in two pointes only, out of this text. Firste in the person with whom he dealeth, and secondly in the sin whereunto he provoketh him. Concerning the first, it is said that Satan stood up against Israel and moved the heart of David. For when God's wrath was kindled against Israel, Satan was God's minister to execute his just judgment, not of obedience to God, but of malice to Israel. Therefore howe doth he execute it? he goeth straight to David. For Satan findinge himself loosed of that chain by which he is restrained from assaulting the people of God, whom he defendeth with his grace, and boiling in malice against the Church of GOD, whose prosperity he envieth, and seeketh her destruction, immediately he setteth upon the chief governor thereof. All his malice is against the Church of God, and therefore it is said, Satan stood up against Israel: but he knowing where to do most mischief, beginneth to show his malice against David, he seeketh to infect the head that he might destroy the whole body. He knoweth that a godly and virtuous prince is the principal instrument that God useth amongst men to procure y ^e wealth of his Church and chosen people: and therefore of hatred against y ^e church, & rankor against gods people he seeketh by all means to corrupt a good prince, & to cause a godly governor to be unprofitable to thē: see therefore how great cause we have with earnest and daily prayers, to commend unto the gracious protection of our God, the preservation of our godly Prince and Souereigne. Bicause we see the malice of Satan to be so great, y ^t whensoever he is let loose to stand up against Israel, he will begin his assault, where he knoweth he may do most hurt to the Church of GOD. And therefore not without cause the Apostle so vehemently exhorteth, that prayers, supplications, intercessions, and thanksgivings be made, specially for Kings, and all that be in authority, because Satan's malice which he beareth against God's Church, he seeketh specially to execute by them whose power is greatest, and whose example carrieth the multitude after them. For evē as the Lord in wisdom and justice useth to punish the people by their Princes, even so Satan of hatred and malice, seeketh the overthrow of the Church by the same persons. The second point, wherein the malice of Satan is to be considered, is the vice or sin whereunto he moved the heart of David. The text saith, he moved David to number the people. For a prince to mumber & muster his people, of itself it is no sin, but a thing indifferent of his own nature, which at sometime is not only lawful to do, but also necessary: and therefore it is no hard matter to gather what sin David committed in numbering the people, namely his heart by Satan contrary to his former faith and humble trust in God's promises, was lifted up with pride and presumption. For having no lawful cause either Ecclesiastical to leuie a subsidy for the maintenance of God's religion, as Moses prescribeth in the 30. of Exodus, or else civil, as was oftentimes lawfully practiced in time of war: he alledgeth only his vain curiosity (that he might know the number of them): thus did Satan begin to plant the root of pride and insolency in the heart of David, which as it is a vice in all men most odious, so to be in a Prince is most dangerous, and that for many causes. All which Satan did well foresee, when he maketh his assault unto David with the sin of presumption first of all, for that of all othervices Princes are most easily drawn to pride and insolency, both because the nature of all men is most prone and apt to fall into pride in prosperity, and for that Princes and high estates, being advanced to such greatness above all other men, have so many occasions to be pfst up with presumption, if they be not mightily and maruelously defended by the singular grace of God. So that a Prince that is humble and lowly in heart, is one of the greatest miracles of the world: and in deed so great a wonder, that it can not be brought to pass, but by him which only worketh great maruelles. Thus Satan being most malicious and moste subtle in his malice, to bring his purpose to effect more speedily, useth such a mean, by which he may work most easily. Neither hath he regard only to the easiness of his enterprise, but that the same also is most apt to overthrow the Church and people of GOD. for by pride and insolency, most of all other vices, a Prince is made unapt to exercise his office and duty. The office of a King standeth in two pointes. The first is, in maintenance of true religion: the second is provision for the common wealth, and public peace of his subjects: but neither of these can he exercise to the glory of God, & benefit of men, if his heart be overcome with presumption: for touching the first, if pride possess the heart of a King, he will either neglect religion altogether, or else think that he may do and decree in religion what he list. If he neglect the cause of religion, he will have no regard to set out God's glory, he passeth not whether y ^e word of God be preached or not preached, whether the sacraments be ministered or not ministered, discipline exercised or not, or whether all things be well done or ill done: finally he careth not whether religion goeth backward or forward. But if he will intermeddle with religion with a presumptuous & insolent mind, he will imagine, that all things in religion are subject to his will and pleasure. Vzzia otherwise not the worst Prince, was so lifted up with pride, that he usurped the Priests office, and would needs offer incense: but he was plagued for his presumption, and stricken of the Lord with a leprosy. Ahaz commanded Uriah the high Priest to remove the altar of the Lord out of his place, and to set up an other altar of another fashion, according to the pattern which he sent him from Damasco. Jeroboam, thinketh it lawful for him to change the decree of GOD concerning worshipping at Jerusalem, and setteth up an new form of worship in Dan and Bethel. Saul thinketh long to tarie for Samuel, and offereth sacrifice without him. These examples and many other do show how dangerous to the state of religion, is the sin of pride and presumption in the heart of a Prince. No marvel therefore, if Satan which maliceth most the good proceedings in religion, that he might undermine the tower of the church to the utter overthrow of y ^e same, prepareth his way by puffing up y ^e Kings heart with pride & insolency, knowing that he which is proud and insolent towards men, can not be humble & obedient unto God. The second part of the office of a king is, to provide for the common wealth, the peace and prosperity of his subjects, which cannot be without great travel and labor of mind and body. But if the Prince be overcome with pride, he will never abase him self to take such great pains as he ought to do, for the benefit of other men in so difficult & dangerous a matter. Therefore Moses in the 17. of Deuteronom. where he describeth what manner a King is to be chosen by the Israelites, and what is the office of a King when he is elected, joineth both these partes together, and for the performance of the later, especially admonisheth them to beware of presumption, when the King (saith he) shall sit upon the throne of his kingdom, he shall write out by a copy received of the Priests, a book of the law of the Lord, and that shall be with him to read therein all the days of his life, y ^t he may prosper, and learn to fear the Lord his God, & to keep all y ^e words of y ^e law to do thē: thus having prescribed the book of y ^e law to be y ^e directiō of his government, as well in religiō as in affairs of y ^e cōmoon wealth, to which burdē y ^t the king might submit his shoulders, and not think scorn to bear it, he addeth inmediatly, y ^t his heart be not lift up above his brethren, what meaneth Moses by this, y ^t a king should not show him self to be a king. When by God's ordinance he is advanced & lifted up above all other men? no verily, he meaneth not so: but that the king is lifted up above his brethren, to be a father unto them, and to have a fatherly care, which he cannot have, if his heart be lifted up above them to contemn them, whereas he ought not only to retain his love to them which he had before he was a king, as unto his brethrē, but also to put on a greater affection of love when he is a king, as of a father towards his children. Wherefore the meaning of Moses is, that the Kings heart should not be lifted up above his brethren, to contemn them, to tread them under feet, to exercise tyranny over them, but to be humble and lowly minded of love, willingly, & cheerfully to take such travels, and to overcome such difficulties, as is necessary for all them which shall govern well, and to the profit of others. We see that natural parents, which have the greatest authority over their children of whom they are to be honored, notwithstanding their dignity, do willingly and gladly endure any travel, which they think may be profitable and beneficial to their children: even so ought the parents of the country (whose honor & obedience is confirmed unto them by none other, but even by the same commandment) not disdain any labor, travel, or industry which is necessary to be employed, for the wealth and preservation of their subjects. But such Princes as have not learned out of God's law to be humble, neither are led with the meek spirit of Christ, but with the proud spirit of Satan will either think scorn to take pains for the safety of their inferiors, or else by violence oppress them, and tread them under feet. As though to govern were nothing else but to command, whereas clean contrariwise, (as that noble Emperor Theodosius said) to govern, is to take charge of the health, wealth, and prosperity of other men, which charge is so much the greater as they are more in number, which are under their government. And whereas every man findeth enough to do to take care for him self, and his own well being, we see how heavy is y ^e burden of Princes, and them that be in authority, which have the charge, and are to provide for the safety of so many, and that with such condition, y ^t if any one do perish through their negligence or misgouernement, his blood shall be required at their hands. That vice therefore by which they are made unapt and unwilling to take so great a charge upon them, howe dangerous it is, Satan was not ignorant, when he tempted David with pride, as we may easily see. But all the danger is not yet expressed. For whereas it is not possible, that any one person, though his wisdom, care, and diligence be never so great, should bear the whole burden him self of any great government or kingdom, all good governors have thought it necessary to use the assistance of wise and faithful counsel: so that in matters of religion they would decree nothing without the advice of them which are learned in the word of GOD: and in matters of the common wealth, they would attempt nothing, but by the counsel of them that are wise in politique affairs, thinking truly that to be subject to wisdom, is to rule most honourably. But where pride prevaileth with any Prince, he will neither give ear to the messengers of God y ^t shall speak unto him out of the law of GOD touching religion, nor follow the prudent advice of trusty Counselors, which shall inform him in matters pertaining to the Common wealth: by which it is not possible that either the one or the other can be well ordered and governed. Therefore great is the danger both unto the Church and to the Common wealth: where the Prince groweth to be insolent and opinatiue, that always thinking him self to see most clearly in every matter, he disdaineth to be directed after any counsel or advice that can be given by any man. And therefore Solomon saith, seest thou one that is wise in his own conceit, there is more hope of a fool, then of him: and this began to appear even in this example of David. For when Satan had stuffed his mind with a proud desire to know his forces, he giveth no ear to Joab, that with some reasons sought to dissuade him from so vain an enterprise. Thus presumption causeth Princes to shut their ears against godly and prudent advice of their Counselors. And that which is worse, when pride hath overcome the Princes heart, he shall hardly find any that will give faithful and profitable counsel. For when the Kings humor is once perceived, that he will hear no counsel which is contrary to his affection, few or none will adventure to speak the truth, which they know will purchase them selves displeasure. So the King being not defended with faithful and trusty Counselours, lieth open to clawbacks and flatterers, which will devour him whilst he is alive worser then any wild beasts, which pray only upon dead carcases. You see the drift of Satan's malice, in provoking the Prince to pride, to leave him bare of all such necessary helps as he may have rightly to discharge his office. But being destitute of all assistance upon earth, is there any aid trow you to be looked for out of heaven? no verily: for by pride the king maketh him self incapable of that, whereby all Princes in solemn title profess that they do reign, namely the grace of GOD, without which as it is not possible for any Prince to govern well, so no Prince can be partaker thereof that is thrall to pride, and enemy to humility. For God hath said in express words, that he resisteth the proud, and giveth grace to none but such as are humble of heart, howe then can they prosper which have God to their open enemy, which are void of all the grace of God, without which no King dare affirm, that he is able to govern well? wherefore it were a good remembrance for all Kings and Princes, when so ever they read or hear their style rehearsed, that they would be admonished howe necessary it is for them to be endued with humility, which if they be not, they may be well assured never to partake of God's graces, to the good government of their realms, and discharge of their conscience, whatsoever they pretend in their titles. Last of all, the conversion from this peryod of pride and presumption is so dangerous, no less for the state of a Prince, then for the safety of every other person, that the most wise King Solomon, who well considered the beginning, proceeding, and end of all things (which is y ^e ground 〈1 page duplicate〉 〈1 page duplicate〉 of wisdom) doubteth not to affirm in the I6. of his Proverbs, that pride goeth before destruction, and a high mind before y ^e fall. This when Satan knew by experience of his own fall and destruction, he tempted David to pride, whereof not only the inconveniences before rehearsed might insue, but also the final overthrow and confusion of David and his kingdom might follow. The Lord which preserved David, that Satan's malice had no full effect in him, defendal Christian Princes from the like temptation, and give them true humbleness of heart, with all such graces and gifts of his holy spirit, as are needful to discharge so high a calling.

The third and last part I promised to entreat of, is the frailty of man, which in this text is offered to be considered in two persons. First in the person of David: and secondly in the person of Joab. Concerning David, I need not to stand long in discovering his frailty, not only at this time, but at other times also, as it is set forth in the Scripture, Howe excellent a man he was, and howe plentifully endued with the graces and gifts of God, how noble a King, and howe godly a Prophet, I shall not need to describe, he is sufficiently known unto you: and yet he is not exempted from the common fragility of men. He is highly commended in the Scriptures, and his example alleged for a pattern of all good Kings that followed him, and yet you see his Chronicle is blotted with this, & two or three other offenses. Of whose fall we ought to make this profit to our selves, y ^t therein we may see our own weakness, and when we see our own frailty in another man's faults, we may be admonished thereby to pray unto the Lord for the continual & mighty assistance of his holy spirit, y ^t seeing our weakness is so great, we may always find his grace, whose power is made perfect in infirmity to be sufficient for us, so that although of frailty we fall often, yet by grace we may always rise again, so that we never fall away.

Finally, we have need (I say) in respect of our infirmity, to pray for strength earnestly of God: for if David being a man after God's own heart, did but trip, surely we are ready to fall down right, & yet we see y ^t David did not only slide out of the way of human slipprinesse, but also did fall into some great and notorious offenses. David therefore was a Saint, but he was no Angel: it is an Angellike perfection to do the will of God in all things. The Saints upon earth must pray for the same, and contend to come as near it as they can, and by their imperfection be instructed to humility, until by the grace of God in Jesus Christ they be brought into the same estate of perfection with the Angels. In the person of Joab we have to consider two things, first the advice which he giveth: and secondly his execution of the Kings commandment, Joab was a man as his story declareth, endued with great courage, and diverse other good qualities▪ & yet not simply to be commended, for there were great faults in him. He was a man in whō virtues & vices were almost equal, such a one as Alcibiades is described of y ^e Greciās, & Marius of the Romans. But his chiefest virtue was valiancie & courage, yet in his example he is noted by the holy ghost in giving counsel to David to be faint hearted & cowardlik. For first y ^e holy ghost testifieth y ^t he utterly misliked this interprise of David, and as a man well acquainted with the affairs of y ^e realm, and knowing there was not just cause why the people should be mustered, he did easily conjecture y ^t the kings commandment proceaded of vain prid and presumption: & therefore he had no good will to execute it. In so much that it is shown in the book of Chronicles that he did perform the Kings precept negligently, for he not only omitted to number the tribe of Levi for which he might have some excuse, because they were addicted to the service of religion, but also he left out the tribe of Benjamin. The reasō is alleged because the kings commandment seemed abhominable unto him, and as he did abhor and detest the kings commandment, so he shown diverse reasons of his misliking: for after protestation of his goodwil & desire of y ^e kings honor, in y ^t he wished the Lord might increase the people an hundredth times as many as there were, y ^t the king might not suspect him as one that refused to take pains in his service, first he showeth that there was no sufficient cause of this muster, when he saith, wherefore doth my lord the king desire this thing: And again he saith are not they all the servants of my Lord the king, For one cause of numbering the people was used even of heathen princes, that the sublectes thereby should profess their obedience, but at this time there was neither suspicion of war abroad, nor rebellion at home. Moreover he did also insinuate that the kings transgression would be y ^e cause of God's punishment to fall upon the people, where he saith, and why should this be an offense or guiltiness unto Israel? by using these reasons to dissuade the king from his evil purpose he mght seem to some men, to have discharged the duty of a trusty and faithful counselor. But the holy Ghoste noteth him of great frailty and faint hartednes, when he saith, nevertheless the kings commandment prevailed with Joab and with the capitaines of the host. The rest seeing the kings humor held their peace & said nothing only Joab useth some speech to alter the kings mind: but perceiving with what affection the king was carried, he thought it was not best for him in policy to set himself altogether against the kings affection, though he bare the king good will, and wished to have him removed from that unprofitable attempt, yet he durst not adventure to incur the kings displeasure by doing his duty thoroughly, and discovering y ^e hidden wound which he thought was to sore to abide any sharp medicine, for in such a case as this he thoght it was not best to be to earnest & vehement a persuader & so followed Machiauils philosophy 2000. years and more before Machiauil was borne. His cowardnes in this case is rather to be noted, for that at other times he had shown great courage and valiantness and given such faithful advise & counsel, that his example is worthy to be followed of all good counselors. For in the I9. Chap. of this book we read that when David after the slaughter of Absalom yielded so much to the natural affection of a father, in lamenting for the death of his unnatural son, that he forgot the duty of a king, which was to encourage and reward his good subjects for their service, in so much that when y ^e people heard what lamentation he made for Absalom they were clean discouraged and came by stealth into the City, more like to men that had fled from the feelde, thē such as had obtained so notable a victory against the kings enemies. Assone as Joab heard thereof he came boldly into the kings presence, and with great courage he did the duty of a faithful counselor: for he told the Kinge of his fault plainly, and shown him the danger thoroughly, you have discouraged (saith he) the hearts, & made ashamed the faces of all your faithful servants which have delivered your life; and the lives of your wives, and of your sons and daughters, and have established the kingdom this day in your hand: you love thē that hate you & hate thē that love you. For you have shown this day that you make no account neither of your princes, nor of your people. For I perceive if Absalom had lived, and all we had been slain this day, you would have been well pleased with it. But now I advise you leave your mourning and goeforth & speak comfortably unto the people, or else I swear unto you by the Lord, you will utterly alienate the minds of your subjects from you. So that you shall not have one man tarry with you this night. And this affliction shall be greater then all the troubles and dangers you have sustained even frō your youth. Wherevpon David arose, and went & encouraged his soldiers, so y ^e kingdom was established in his hands. you se how roughly & effectually Joab dealt with the king in that case. But at this time he is noted to have dealt faint lie and timorously. For although he apposed some reason against the kings unlawful desire, yet he did it with a weak arm and so of frailty failed of his duty. Concerning the execution of the kings commandment there is some controversy. Whether Joab should have obeyed the kings precept, when he knew it proceeded frō an evil affection. The time will not serve me to discuss the reasons on both the sides: therefore I will speak of the case briefly and generally. If the prince command anything to be done which of it self is unlawful and against the commandment of God; that commandment of any subject is not to be excuted, for we are so bound to obey earthly princes, that we disobey not the God of heaven & earth, & therefore Joab should have suffered death rather then to have obeyed David's commandment in betraying & murdering of Uriah with y ^e sword of y ^e Amonites, which was a faithful subject & a valiant captain, I say he should have suffered death rather then to have executed such a commandment: because y ^e fact was altogether ungodly & unlawful of his own nature. But in this case where the fact of his own nature was indifferent and lawful of it self, as to number the people in some cases is not only lawful but also necessary. If Joab had done his duty thoroughly in admonishing the king of his corrupt affection and of the vengeance of GOD like to ensue if he proceeded therein, and that when he had done all that he could & ought to have done to dissuade him, his advice would take no place, but the king would still urge his commandment, & enforce Joab's obedience, I see no cause, but y ^t he might have executed y ^e kings commandment: the conclusiō of y ^e whole matter, because I see y ^e time is past, & I would be looth to abuse your honorable patience too long, in few words is this. The justice of God is set forth to this ende, that we might be afraid by sin to provoke his wrath, the malice of Satan is described, that we might be careful to beware of it and by faith to withstand it, the frailty of man is shown, that seeing our weakness we might be humbled thereby, and taught to seek for strength only at the hands of GOD, whose grace through our Lord Jesus Christ shall be sufficient for us, To whom with the holy Ghost one eternal and everlasting God be all honor and glory would without end.