THE place of scripture (moste honourable and welbeloued in our Saui­our Christ) which I haue chosen to entreate of, is written in the 24. Chapter of the se­cond booke of Samuel in these words. Vers`l'

And the wrath of the Lorde was yet more kindled against Israel, and he moued Dauid against them, in that he saide, goe number Israel and Iuda, &c.

The whole Scripture of God (as the holy Apostle S. Iames teacheth) is cō ­pared to a glasse, wherein al estats and degrees may see, what to imbrace and what to eschew: and it is cōmonly said of al histories, that they are y ^e looking [Page 4] glasses of mans life. Therefore this text beeing both a story and parcel of holy Scripture, must needes be a most cleare glasse, in which are represented vnto vs diuers things worthie to bee seene & looked vpon. Among which I haue thought good to shew vnto you three especiall and most notable ima­ges. The first, is the iustice and righ­teousnes of God, the second, is the ma­lice of Sathan, the thirde is the frailtie of man: not meaning to describe them all at large, which would require much longer time then is graūted to this ex­ercise: but onely to shewe euerie one of them so farre foorth as it is set forth with in y ^e compasse of this text which I haue read vnto you. Concerning the firste therefore, which is the iustice of God, it is described in these wordes.

And the wrath of the Lord was yet more kindled against Israel, &c. By the wrath of the Lorde is here ment, the iustice of God prouoked to punish sinnes, as in an hūdreth places of scripture besides. By the wrath of the Lorde therefore, wee must not vnderstand any passion, [Page 5] or disordered affection, such as is the wrath of man, of which the Apostle saith, that it worketh not y ^e righteous­nes of God, but is often prouoked with small causes, or with no worthie causes at all, and yet boileth immode­rately in the hart of man, whereby he is vnmeasurablie desirous of reuenge­ment: but the iustice of God, which is figuratiuely called his wrath, is neuer stirred vp to reuengement, but vppon great and waightie causes, neither ra­geth with blinde furie, but keepeth a most perfect moderation in all things. And there are two reasons which may be yeelded of this figuratiue speache, wherefore Gods righteousnes is called his wrath, the first is to strike through our heartes with terrour of his iustice, for the name of wrath is more terrible then the name of iustice, 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 Salomon in the 16. chapter of the pro­uerbs is the messenger of death: howe [Page 6] much more y ^e wrath of y ^e Lord of hosts in cōparison of whose power & glorie al earthly princes are but dust & ashes. The second reasō why y ^e iustice of god is called the wrath of God, is that we may learne and vnderstand, that as the wrath of mā wherwith we are acquain­ted is not pacified but by two meanes, either by reconciliatiō or reuengemēt, so it is with the iustice of God. There­fore when soeuer wee haue prouoked y ^e wrath of God against vs by our sins and wickednes: (which we doe daily and hourely) we must either seeke to be recōciled to him by true repentāce, or else looke for sharpe punishment: we must either humbly submit our sel­ues, acknowledge our offences & hū ­bly desire pardon, or els we must assure our selues y ^t the wrath of the Lord be­ing once kindled against vs, there is no way to escape vengeance. We see now wherefore the iustice of God is called the wrath of God. Now must we looke for what cause the wrath of God was kindled against Israel: & how the Isra­elites had prouoked the iustice of god to punish them. The cause in deede is [Page 7] not set downe in expresse wordes, but it is easie to gather by the effect: for it is manifest, y ^t when the iustice of God is kindled against Israel, it is for none other cause but for their sinnes, & it is needles to inquire what particuler sins were the cause: for it was not one or two, but all kind of sinnes, & especially their vnthankefulnes: for the Lord had giuen them Dauid a most excellent go­uernour, who both had established the puritie & sinceritie of Gods true reli­gion, and also had kept them in peace & trāquillity, for many yeres together. But as it vsually cōmeth to passe thro­ugh the corrupt nature of man, which is made insolēt with prosperitie, y ^e peo­ple not considering those gret benefits of God, were not onely vnthankful to him for so happy a gouernmēt, but fol lowed euery one the lustes of his owne hart, not fearing to trāsgresse y ^e cōman­dements of the Lord: but yet retaining an outward forme of Godlines by ex­ternal exercise of religion, the vertue & power whereof they denied in life & cōuersation, and so prouoked y ^e wrath [Page 8] of the Lord of hoastes to be kindled a­gainst thē: but we must consider wher­fore y ^e scripture saith The wrath of the lord proceded or was yet more kindled, you must vnderstād as we read in y ^e 21. cha. of this booke, y ^t the wrath of the Lorde was kindled before this time against y ^e people, so y ^t he plagued thē with three yeares famin for the crueltie that Saul, to gratifie them, committed gainst the Gibeonites whō he had slain, & sought to root our cōtrarie to a couenant whi­che their auncetors had made, & con­firmed with a solemne oath, in y ^c days of Iosua. These three yeeres of hunger were now past, & this was the fourth yeere in which God after he had auen­ged the bloud of the Gibeonites vpon the posterite of Saul, had restored plē ­tie and aboundance of al things for the maintenance of mans life, with exter­nall peace & prosperitie: for which be­nefits & blessings of God bestowed v­pō thē, they were boūd to haue serued God in holines and righteousnes be­fore him all y ^e dayes of their life: like as by the former plague they were [Page 9] admonished to forsake their sinnes, which were the cause thereof, and tru­ly to turne to him. But they cleane cō ­trariwise abusing his mercy, tooke oc­casion to prouoke his iustice, euen as the froward nature of man is: so long as they are plagued, and the hande of the Lord is heauie on them, they hum­ble them selues before him, or at least pretend so to doe: but when the plague is seaced, and they find them selues re­lieued, they returne againe to their for­mer wickednesse. So was it with the Is­raelites, they had bene 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 deceiue not our selues after the maner of the world, to thinke that the wrath of the Lord shall be tur­ned from vs before we turne from our sinnes: wherefore let vs not flatter our selues as the reprobate doe, when they haue escaped some particular punish­ment, this daunger is ouercome, this brunt is past, this storme is blowen o­uer [Page 10] &c. For so long as we continue in our sinnes, and seeke not ro be recon­ciled vnto the Lorde, the wrath of the Lorde will be still kindled against vs, yea more and more prouoked to pu­nish vs: and if one plague be ceased, an other shall beginne: when famine is stayed, the pestilence shall rage: and if that will not reforme vs, some other plague shall be sent vpon vs. The Lord can want no whippes, so long as his wrath is bent to scourge vs, therefore let vs not obstinately set our selues a­gainst him, to trye whether he will be soner wearied in striking, or we in bea­ring his stripes: but let vs humbly and at once cast downe ourselues, acknow­ledge our sinnes, be sorie for them, and forsake them: and then the way to re­conciliation shall be opened by our Lorde and Sauiour Iesus Christe, in whome the Lorde shall be pleased with vs, and his wrath pacified to­wards vs. We haue further to note the reason of the metaphor, when the holy Ghost saith: The wrath of the Lord was kindled, which kinde of speach is very [Page 11] often vsed in the Scripture, to compare the wrath of God to fire, whose force when it hath taken strength, can not easily be stayed, and whose propertie is to consume all things that ministreth matter vnto it: and for that cause the Lord him selfe in respect of his iustice, is called a consuming fire. To the end therefore that we should stand in feare of Gods iustice: and that we should be as carefull not to prouoke his wrath against vs, as we are carefull not to minister matter vnto fire, which will be readie to consume our selues, and all that euer we haue: our GOD is saide to be a consuming fire: and the wrath of the Lord is saide to be kind­led against vs. Therefore as there is no dallying with fire, when any light sub­stance is neare which is readie to take flame: so there is no dissembling before God, the fire of whose wrath and iu­stice is kindled with our sinnes & wic­kednes: for as y ^e Lord hateth & abhor­reth all sinnes and vngodlines, so his iu­stice is kindled like fire against y ^e same, to purge and cleanse the world of all [Page 12] vnrighteousnesse. Let not sinners ther­fore thinke to stande in his presence, which is a consuming fire, before whō they shall melt euen as waxe, and va­nish away as smoake, before whome they shall be as stubble and chaffe, that is set on fire, and can not be quenched. And let vs which trust in his mercy, not be high minded, but stande in awe of his iustice, and prouoke not his wrath to bekindled against vs through our manifold sinnes and wickednesse, whose wrath if it be but a little kindled as the prophet saith, no man is able to stand in the presence of his iustice, but it will appeare howe happie 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 wholy in­flamed in furie against vs, for grosse & manifest contempt of his glorious ma­iestie? For as contempt in men is the chiefest cause in prouoking them to anger, and the greatest contempt pro­uoketh the greatest anger: so it is with the Lorde, whose iustice is despised in [Page 13] all sinne, and disobedience of his lawe: but chiefly in that prophane and pro­fessed contempt, which we see to beare the sway among great numbers of the wicked, which openly and without all feare of his iustice, haue solde them selues like Achab, to commit all man­ner of sinne with greedinesse. Thus we see what the spirite of God meaneth, when he saith: The wrath of God was yet more kindled against Israel.

Nowe we haue to consider howe it standeth with the iustice & righteous­nesse of God, that Israel hauing prouo­ked the wrath of God, the heart of Da­uid is moued to number the people: that the wrath of the Lord being kind­led against Israel, he stirred vp Dauid against them. For it seemeth contrarie to reason, that the people hauing de­serued punishment, the Lorde should deale with the Prince for them. But for so much as the Prince is as it were, an helme or sterne, by which the Lord gouerneth the whole comminaltie of people which the Lord hath commit­ted to their charge, it standeth well [Page 14] with his iustice and wisedome also, to moue and stirre vp the Prince against them, when so euer their transgressions shall prouoke his righteousnesse to chasten them. And euen so saith Salo­mon, Prouer. 21. As the streames of wa­ters, or as it is nowe translated, as a ves­sell in the streams of waters, so is the kings hart in the hand of the Lord, & whether­soeuer he will he inclmeth and moueth it, eyther to the hauen of prosperitie, if the people serue him, or to the shoare of danger and aduersitie, if they prouoke his wrath a­gainst them. Therefore as the stirring of a shippe by the master directeth the shippe whither he thinketh good: e­uen so the Lord moueth the heartes of all Princes, which are as the sterne of the shippe of the common wealth in his hand, that they are not carried at all aduentures whither the stream of wa­ters will driue them, but whither so e­uer it pleaseth him: either to the great and singular benefite of that people which feareth the Lord, or for the cor­rection and punishment of them whi­ch transgresse his lawes, and contemne [Page 15] his iustice. Ye heare nowe howe well it agreeth, not onely with the iustice, but also with the wisedome of God, that he should moue the heart of the king according to the disposition of the people. Besides this, we must also vn­derstand, that as Princes are publique persons in respect of their gouernemēt of whole nations committed to their charge, so also before the Lord, they are priuate persons, to be called to ac­count, not only for such things as they do in their publique gouernement, but also for such offences as they commit priuatly, as the sonnes of Adam: A­mong which there is none found so righteous, but that in many things they transgresse the lawe of God: and there­fore the iustice of God is not to be ac­cused of any vnrighteousnesse, when the people haue prouoked his wrath, and Dauid can not iustifie him selfe before him, if he stirre vp Dauids heart againste the people for their pu­nishment, and take occasion of the peoples sinnes to punish Dauid him selfe.

[Page 16] For although here is no transgression of Dauid expressed, wherby he might seeme to haue brought this punish­ment vpon him, yet Dauid him selfe will confesse, that there was alwayes sufficient cause in him, why the Lorde might chastise him: for so he acknow­ledgeth in the 51. Psalme, that not on­ly for that grosse and notorious sinne of adulterie and murther, he had deser­ued Gods vengeance, but generally he accuseth his whole life of sinne, and transgression of Gods lawes, that the wrath of God in his punishmēts, what so euer it should please him to lay on him, might of al the world be acknow­ledged to be iust and righteous. For thus he cryeth, Against thee, against thee (O Lorde) I haue sinned: that is, I haue done nothing but sinned, & done that which is euill in thy sight, that thou mightest be iustified in thy say­ings, and haue the vpper hande when thou art iudged. And least we should thinke that he speaketh of some short time of his life, in which the diuell had so greatly preuayled with him, he de­clareth [Page 17] in the next verse, that it was e­uen from his natiuitie, yea frō his con­ception, that this corruption hath re­mayned in him, which is contrarie to the righteousnesse of God. Behold (saith he) I was borne in sinne, and in iniquitie did my mother conceiue me, whereas thou lo­uest trueth in the inward partes. This cō ­fession of Dauid therefore, is sufficient to cleare the Lorde from all vnrighte­ousnesse, and to shewe manifestly, that Dauid is not punished for the peoples sinnes as an innocent, which hath de­serued nothing in his owne person, nor is beaten altogether for the faultes of other mē, which could not stand with Gods righteousnesse, except in that case, where our sauiour Christ willing­ly offered him selfe to be punished for our transgressions. But here the Israe­lites prouoking the wrath of the Lord, deserued y ^e a good gouernour should decline out of y ^e right course for their punishment. And Dauid him selfe can not deny, but y ^e when so euer the Lord shal chastice him, he shal not do it with out his deserts. So y ^t euery way it stan­deth [Page 18] with Gods righteousness, that Is­rael hauing caused his wrath to be kind led against him, he should stirre vp Da­uid whome he had giuen to them, be­ing a most excellent Prince for their benefit, nowe to giue occasion of their punishment. But against this doc­trine of the iustice and righteousness of god, two kind of aduersaries do rise vp. The first are the Pelagians, and Papists so farre as they agree with the Pelagi­ans. The second are the Atheistes: the former sort reason after this manner. If you say y ^t God moued Dauid to num­ber y ^e people, which was sinne, do you not thereby make God y ^e author of sin? God forbid: let God onely be righte­ous, and all men sinners. For he only is holy, he only is pure frō al corruptiō, and there is no vnrighteousnes in him. But howe can you auoyde that incon­uenience (say they) that followeth of this assertion: God moued Dauid to do that wherwith he was displeased, ther­fore he was the cause of the sinne in Dauid. It is easily auoyded. For the same storie is set downe in 1. Chro. 21. [Page 19] Chap. where it is said, that Satan or the aduersarie stoode vp against Israel, and moued the hart of Dauid to number y ^e people: by conference of which place of Scripture with this my text, we may see how God moued Dauid to number the people, and yet moueth him to no sinne. For whereas it is here saide, that the Lorde was angrie with Israel, and moued Dauid against them (for we can not aptly vnderstand any other, but ei­ther the Lord, or the wrath of the Lord which moued him) and in the Chroni­cles it is saide, that Sathan moued him, it is manifest, that God and the diuell concurre in one action. God as a most righteous iudge, and Sathan as a most malicious enimie. By which wese that there proceedeth nothing from GOD but iustice, and that the sinne which is euill commeth from the diuell: so that the Lord God, although he be the first mouer in all our actions (for in him we liue, and moue, and haue our being) yet he is not authour or cause of any euill in vs. Neuerthelesse, hee vseth Sa­than to punish vs, who although hee [Page 20] be a malitious enimie, yet is he a mini­ster of y ^e righteous iudgement of God, although against his will: and euen then when he opposeth him selfe a­gainst God. For Sathan is not suffered to reigne and rage at his pleasure a­gainst the elect of GOD, for then he would in one moment ouerthrow the whole Church of Christe, but kept in chaines of darknesse, so that he can not stirre, but where and when it pleaseth God in iustice to vse his ministerie and seruice. Therefore when the wrath of the Lorde was kindled against Israel, Sathan also standeth vp against Israel as a minister of Gods wrath, by necessi­tie of Gods ordinance, though a cruell aduersarie by his owne will and mali­cious affection. So that neither by colour of this texte, nor of any o­other in the whole Scripture, the Lord can be charged as the cause of the same euill which he punisheth either in the elect, or in the reprobate, for what so e­uer proceedeth from him, as it procee­deth from him is good, and to a good end, who vseth well euen Sathan the [Page 21] aduersarie of all goddnesse, and his members the reprobate: and so or­dereth, brideleth, and gouerneth their sinnes and wickednes, that euen their euill he turneth to good, & out of their wickednesse as it were, light out of darkenesse bringeth his glorie. So he hardened the heart of Pharao, yet was he not the cause of Pharaos sinne, but the cause was in Pharao him selfe, who of his owne corruption did set him self against God: and of Sathan who ruleth in the reprobate, and stirreth him vp to rebellion, and obstinate resisting of Gods commandements. Thus was the heart of Pharao hardened by God, as by a righteous iudge: by Sathan, as by a malicious enimie against God & man­kind: by Pharao him selfe, as by a man who being cleane voyde of Gods spi­rite by corruption of his owne nature, is inclined to nothing but to contempt and disobedience of God, and y ^e whole matter so ordered in all pointes by the diuine prouidence, that the glory of his iustice might be set foorth in Pharaos destruction, euen as y ^e Lord saith vnto [Page 22] him euen for this cause haue I stirred thee vp, that I might shewe foorth my power in thee, & that my name might be renouned in al the world. Therefore the same God which maketh an hypocrite to reigne for the sinnes of y ^e people, and giueth a king in his furie whom he taketh away againe in his indignation (as y ^e prophet saith) euen the same God, by the same authoritie, wisdome, & iustice, moueth Dauid a good king against Israel, y ^t he might punish them without all conta­gion or infection of y ^t sinne and euil by which he was moued to number y ^e peo­ple, which caused god to punish them, so y ^t although god giueth the first mo­uing, power, and strength, in al maner of actions, which we must confesse to be good, as proceding from him, & or­dreth & disposeth al euil, which is a per uerting of y ^t good which cōmeth from God, & proceedeth from Satan & the corruptiō of mans nature, so y ^t he con­uerteth y ^e same alwayes in y ^e end to his glory, & the benefite of his elect, as we see in y ^e persecution of y ^e wicked, & the infirmities of the godly: yet is he by no [Page 23] meanes to be charged as the author & cause of sinne & euill. If this wil not sa­tisfie you, but y ^t you will further vrge me with that questiō of the Maniches, whence cōmeth euil, seing nothing but good cōmeth from God, & yet you af­firme, y ^t God is the cause of all things. I wil answer as I haue learned out of the anciēt writers, who wer troubled with y ^t sect of y ^e Maniches, which affirmed, y ^t there were two beginnings. When it pleased y ^e almightie to shew foorth his infinit power, wisdom, & goodnes in y ^e creation of things visible and inuisible, bodily & spiritually, it pleased him for y ^e illustratiō & setting forth of y ^e glorie of his goodnes, to ordeine (for so they haue taught me to speake) y ^t euil shuld proceed out of y ^e frewill of his reasona­ble creatures. And this his ordinance is good. For although euil be naught, and cursed be he y ^t saith euill is good, yet y ^t there shuld be euill (which is Gods or­dinance) it is excellēt good. If this seem strange to any man, I wil make it plain by two manifest reasons: the first is, the excellencie of goodnes can not so well [Page 24] appeare & be knowne, as by y ^e compa­rison of the contrarie, which is euill. Therefore it is perfect good, that euill should be for the manifestation of that which is good, we see that in all y ^e crea­tures and workes of the world, GOD hath ordained that his glorie should shine in contraries. As to the intent y ^t the beutie and glory of light should be seene and knowne to be such as it is, he hath ordained darkenesse. For if he had created light to be perpetual without any change of darknes, how had it ben possible for men, although liuing in the light, to haue knowne the excellencie of light, & so should God haue ben de­frauded of y ^e glory of so beutifull, pro­fitable, and cōfortable a creature. Ther­fore euen as by darknes we learne how to esteeme light, and by bitter that which is sweete, and euery other thing by his contrarie: euen so by the defor­mitie of euill we are taught, howe great is the excellent comlines of that which is good, therfore the ordinance of god, that there should be euill, is perfect good. Althtugh this reason be plaine [Page 25] inough, yet the second reason is more manifest, euen to y ^e meanest capacities. For y ^t the glorie of gods mercie might appeare in the saluation of his electe, and his iustice in the condemnation of the reprobate, it was necessarie that there should be euil and so necessary that otherwise there should haue bene no matter for the mercie and iustice of God to worke vppon: For if there shoulde haue beene no sinne nor euill, wherein shoulde the mercie of GOD in pardoning and forgiuing of sinnes haue bene seene? if there should haue beene no transgression, howe shoulde the glorie of Gods iustice haue shi­ned in punishment? Ye see therefore that God by no means may be comp­ted the author of euill, which he hath not created, made or wrought, but or­deined that it shoulde proceede from the freewil of his reasonable creatures for the illustration of his glorie. Let vs therefore tremble at his righteous iudgementes who doth all thinges ac­cording to the good pleasure of hys will: and hath made the wicked man [Page 26] for the daye of his wrath (as Salomon testifieth) and yet by no meanes is the cause of his wickednes. If any man bee not satisfied with this answere, he may enter further into y ^e vnmeasurable dea­pthe of Gods iudgement, into which he may rather finde an entraunce, thē a way out, except it bee to his euerla­sting destruction for his horrible pre­sumption. You haue heard nowe the iustice of God defended againste the Pelagians and Papistes, it followeth that I speake some thing to the confu­tation of the second enemies thereof which are the Atheistes, who because they will not bee troubled with such thornie & doubtful questions, as these are, imagine that they haue founde an easie way vnto wisedome, and a solutiō for all controuersies of religion when they say in their harts there is no God. Against whose impietie & madnes, the time wil not serue me to spek so much as their wickednes deserueth, & yet if time wold permit neuer so large a dis­course, I could say in effect no more a­gainst thē, then y ^e prophet Dauid wri­teth [Page 27] in the 14. Psalme. Amar Hanabal. The greatest and most doltish foole of all fooles hath said in heart, there is no God. But what meaneth the prophet so to befoole them, when of all other men they are, or woulde seeme to bee the finest witted, the best learned, and most full of all wisedome and know­ledge: euen because of all other they are most voide of all true wisedome, which although they fansie to thē selues that they only haue found, yet is there not one among an hundreth that dare acknowledge it. A goodly wisedome that they are ashamed to professe and stand in defēce of it, for although they nourish that monster in their hearts & are bold sometimes to shew foorth the same, where they thinke themselues to be the best learned: yet is ther not one of them that dare encounter with a Christian Philosopher, to mainetaine by reason that which they holde a­gainste all reason, they obiecte per­happes, you will oppresse them with the authoritie of Gods worde and the holye Scriptures, where vnto [Page 28] they giue no credit, nay we wil lay the Bible aside, and dispure with them out of the great booke, euen out of the beutifull theater of the world in whose creation and preseruation if they can not reade written in great capitall let­ters, the almightie power, wisedome & goodnes, and the iustice and mercie of God in the gouernement thereof, they are the most blind, blockishe and vn­sensible of all other creatures. And yet they fancie in their frensie that they haue founde out the greatest and the deepest point of wisedome, when they are fallen into the greatest absurditie or follie that can be. For what can bee more contrary to reason thē to affirme an effect without a cause or to followe their dreames, an eternall effect with­out an eternall cause? Therefore the holy Ghost most aptlie exprobrateth vnto them extreme follie, because by their monstruous position of denyinge God, they take away the fountaine of all knowledge and wisedome, that is, the cause of all thinges. But as the asse yeeldeth to no other reason, but to a [Page 29] clubbe, so they are more worthie to be knocked downe with a betle, then to be confuted with anie reason, which no lesse then the authoritie of Gods word written in the scriptures, and the law of nature written in the hearts of all nations, is most contrarie and re­pugnant to their most folish and dam­nable persuasion. The Lord deliuer vs from the deuices, practises, and doings of the Atheistes: as for their witt, lear­ning, wisedome and reason, in which they please them selues aboue other men, we are nothing afraide of, it they durst take vppon them the defence of their diuelish persuasion, and let them assure them selues that the iustice of God which nowe they contemne, they shall hereafter feale, and howe soeuer they woulde flye from it, it shall finde them at the length, wherof a restimo­nie also remaineth stil in their consci­ence which the prophet in the Psalme forgetteth not to note where he saith, There haue they feared, where there is no cause to feare: For of all other these prophane Atheistes that can so bold­lie [Page 30] & lustily despise God and his righ­teousnes in any appearāce of daunger, yea where no daunger at all is, are most fearefull cowardes and trembling da­stards, and no meruaile: for what good courage can there be, where there is no hope but in this life, nor comforte of helpe, but in men which are not able to helpe themselues. But I am to blame to vse to much speach against thē, who either heare it not, or though thei herd it, wold make no accompt of it, saying that it is not vnprofitable for the god­ly and religious to haue the madnesse of these men made manifest, that they maye the more deteste them, and better beware of them. Thus haue you heard the iustice of God deliuered frō the malice of the gretest enemies ther­of. God graunt that as manie of them as be recouerable, maye in time see a­gainst whome they haue beene bold to oppose them selues, and vnderstan­ding howe little it is possible for them to preuaile, they may no more kick a­gainst the pricke, nor striue againste the streame, but in all humilitie and [Page 31] submission acknowledging their hay­nous rebellion, they may desire rather to bee releeued by his mercie, then by contending anye longer to trie the ri­gor of his iustice. One other thinge more to bee noted in this example of Gods iustice, which the scripture testi­fieth: that the Lorde in his wrath re­membreth his mercie towardes his e­lect, and that appeareth in this history. For when the people had prouoked the wrath of the Lorde to bee kindled againste them, and that hee in iustice was to procure a punishmet and cor­rection for their amendement: yet hee so ordered the whole matter by his merciful & deuine prouidence, that in the end it turned to y ^e singuler benefit of his Church, so that euen the rod by whiche he scourgeth thē, was a demō ­stration of his mercie towardes them. For as it appeareth in the 22. Chap. of the booke of Chronicles, by occasion of the plague which God sent for the punishment of the peoples sins, Dauid found out y ^e place which y ^e Lorde had appointed for y ^e building of his tēple. [Page 32] Marueilous therfore is the prouidence of the Lorde, which (as the wise man saith) extendeth it selfe from ende to ende mightelie, and disposeth al things sweetlie, and wonderfull is the louing kindnes and mercie of God towardes his electe, which euen then when his wrath is kindled against them, forget­teth not like a moste louing father in chastening of their faults to seeke their amendement, and to change the verie correction and punishment it selfe in­to a singuler benefite and blessing. For what a singuler benefite was it to all the Church of Israel, when the Lorde had appointed his resting place in Si­on, and the building of his Temple in Hierusalē, which place the Lord re­ueiled by occasion of this punishment and Dauid perceiued that the Lorde had hearde his prayer, when he sacri­ficed in the threshing floure of Aranna the Iebusite so that the angell was cō ­maunded to put vp his sword, and the pestilence was stayed from raging any longer among the people. Wherefore we see that although the iustice of god [Page 33] in his punishment bee terrible for the time, yet in the ende he turneth all to the benefite of the faithfull, By which we learne not to be faint harted or dis­couraged, when the Lordes wrath is kindled against vs: but with patience to beare his anger, whē we haue sinned against him, and with the eyes of faith to beholde his mercie, which he ne­uer forgetteth towardes his chosen, no not when hee dealeth moste sharply with them. For not onely his rodd & staffe (as the Prophete saith) shall cō ­forte vs, as they are the tokens of his fatherly chastisement for our reforma­tion, but also the verie meanes whiche he prouideth for our punishment hee conuerteth oftentime to our benefite: thus doth faith ouercome the terrour of Gods iustice, when it assureth vs, that it is so far off, that the same should take any place againste vs for our de­struction, in as much as it is satisfied by the death of Iesus Christ: that contra­riewise his punishmentes are merci­ful, and his chastisemēts are beneficial vnto vs. Onely let vs take heede that [Page 34] we despise not his long suffering in his fauourable correctiō, least with y ^e wic­ked we procure his warth to be vpon vs vnto y ^e end. An other lesson, we haue to learne in this exāple of gods iustice, as profitable in all ages, so most neces­sarie in our time. The wrath of y ^e Lord was here kindled against Israel, for whose punishment Dauid is moued to number the people whence now pro­ceedeth y ^e cause of this punishmēt? not frō y ^e gouernmēt of Dauid, but frō the sins of the people. For while the people please God, & serue him according to his word, he blessed Dauid for their be­nefit in all his consultations & affaires: but when y ^e people prouoke the wrath of God against thē, then is Dauid made an instrument for their punishment. It is not vnlike but the people in Dauids time among other their sinns by which they prouoked Gods punishmēt, were also infected in this vice, y ^t they tooke vpon them, as it is vsuall with people that are vnthankful for the great trauel which princes bestow in their gouern­ment, to enter into finding of faulte [Page 35] with y ^e state of regiment, & to remoue the cause of their punishments frō thē selues, vnto him which had lesse deser­ued it. Neuertheles the holy ghost testi­fieth plainly y ^t the cause of this plague was not the ill demeanor of Dauid, but the sinnes of Israel. Let Israel therfore walke in the ways of the Lord & serue him with an vpright hart, & there shall be no error in y ^e gouernmēt of Dauid, but he shal haue a prosperous raigne o­uer them. A lesson verie needfull for y ^e people of our dayes, who were neuer so curious to enquire of princes causes and matters of the state, of which for want of knowledg they are meet to be no Iudges although they had authori­tie, as they be in this time. But sirs you forget your place, God hath made you subiects and not gouernours, to be go­uerned, and not to rule, enter not ther­fore, neither intermedle you with prin­ces matters, but enter into your selues & looke y ^t your sinns & wickednes do not cause an error to be in the gouern­ment, for if there be any at any time, it proceedeth frō you, your sinns are the [Page 36] cause as it appeareth plainly in this ex­āple. The sinnes of Israel prouoked the Lord to wrath, and then Dauids heart is moued to number the people. From whence proceede ill humors which trouble the head and cause it to ake, out of the head? no, they ascende out of the bodie into the heade, and so cau­seth the heade to ake, and then the a­king of the head is y ^e disquietnes of all the body, and yet the cause is not in the heade, but in the il humors which pro­ceede from the bodie. Take heed ther­fore that ye minister no ill humors out of the body into the heade, and the head shall be well inough, able to go­uerne the bodie. Looke therefore to y ^e purging of the bodie from sinne and wickednesse, that no distemperature thereby doe rise into the heade, and doubt you not, but the Lorde God as he hath alwaies hitherto, so he will frō hence foorth direct the heade to your singuler benefite, quietnes, and com­moditie: And in this behalfe wee haue earnestly to pray to the Lorde for the preseruation of our soueraigne, consi­dering [Page 37] howe greatly wee haue prouo­ked his wrath, and giuen him iust cause to withdrawe his bountifull graces frō her, which hithert to it hath pleased him moste plenteously to bestowe vppon her highnes to our singuler benefites and comfort, and likewise we haue to praise and magnifie the Lorde, for his infinite mercie, declared in his longe suffering and patience toward vs, who notwithstāding we haue so often, and so much prouoked him to indignatiō through our manifolde transgressions, contempt of his worde and vnthanke­fulnes: yet hath he so blessed her estate and gouernement, and that for so long time ouer vs, that searching all monu­mentes of stories from the beginning, the like examples of prosperous and peaceable regement shall neuer bee founde, I say the like happie and quiet gouernement in all godlinesse and ho­nesty for so many yeres together, is not to bee shewed in this Iland out of any recordes of antiquitie. Turne ouer the booke hardly and spare not, and bring me foorth no small examples, but on­lie [Page 38] such as our moste soueraigne Ladie may vouchsafe to excel, if euer the like prosperous & godly estat can be shew­ed of so long continuance. Let vs ther­fore yeeld glorie vnto his maiestie, frō whose onely goodnes this, as all other goods gifts haue proceeded, & thank­full obedience vnto her highnes whō he hath vsed as a meane and instrumēt to procure all this happines vnto vs. And as wee haue thus longe enioyed this blessed gouernmēt, so that we may enioye it twise as many yeares or more if it be his will, let vs become humble sutors to our heauenly father, that hee will blesse her maiestie with longe life to the glorie of his name, and the be­nefite of his Church, but especially considering wee haue prouoked the Lordes wrath to bee kindled againste vs, let vs make hast to bee reconciled vnto him by vnfayned and heartie re­pentaunce and amendement of life, for when the Lorde shall see vs turned truely vnto him, hee will turne from the fearcenesse of his wrath, and tur­ning awaye from vs all such plagues [Page 39] and punishmentes as wee moste righ­teously haue deserued, hee will turne vnto vs the cheerefull light of hys countenance in Iesus Christ, in whom and for whome hee is well pleased with vs. And thus muche touch­ing the righteousnesse of God, which is the first part.

The seconde poynte wee haue to consider is the malice of Sathan, whi­che is noted to vs in the 21. Chapter of the first booke of Chronicles where it is saide, that Sathan stoode vppe a­gainste Israel, and moued the hearte of Dauid to number the people. Al­thoughe the malice of Sathan bee ma­nifold, and almost infinite: yet I will note it in two pointes onelie, out of this texte. Firste in the person with whome he dealeth, and secondly in the sinne wherevnto hee prouoketh him. Concerning the first, it is said that Sa­than stoode vp againste Israel and mo­ued the hearte of Dauid. For when Gods wrath was kindled agaynste Israel, Sathan was Gods minister to execute his iuste iudgemente, not of [Page 40] obedience to God, but of malice to Israel. Therfore howe doth he execute it? he goeth streight to Dauid. For Sa­than findinge himselfe loosed of that chaine by which he is restrayned from assaulting the people of God, whome he defendeth with his grace, and boy­ling in malice againste the Church of GOD, whose prosperitie hee enui­eth, and seeketh her destruction, ime­diately he setteth vppon the chiefe go­uernour thereof. All his malice is a­gainst the Church of God, and therfore it is said, Sathan stoode vp againste Is­rael: but he knowing wher to do most mischiefe, beginneth to shew his ma­lice against Dauid, he seeketh to infect the heade that he might destroye the whole body. He knoweth that a godly and vertuous prince is the principal in­strument that God vseth 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 al meanes to cor­rupt a good prince, & to cause a godly gouernour to bee vnprofitable to thē: [Page 41] see therefore how great cause we haue with earnest and daily praiers, to com­mend vnto the gratious protection of our God, the preseruation of our god­ly Prince and Souereigne. Bicause we see the malice of Satan to be so great, y ^t whensoeuer he is let loose to stand vp against Israel, he will begin his assault, where he knoweth he may doe most hurt to the Church of GOD. And therefore not without cause the Apo­stle so vehemētly exhorteth, that pray­ers, supplications, intercessions, and thankesgiuings be made, specially for Kings, and all that be in authoritie, bi­cause Sathans malice which he beareth against Gods Church, he seeketh spe­cially to execute by them whose po­wer is greatest, and whose example ca­rieth the multitude after them. For euē as the Lorde in wisedome and iustice vseth to punish the people by their Princes, euen so Sathan of hatred and malice, seeketh the ouerthrowe of the Church by the same persons. The se­cond point, wherein the malice of Sa­than is to be considered, is the vice or [Page 42] sinne wherevnto he moued the heart of Dauid. The text saith, he moued Da­uid to number the people. For a prince to nūber & muster his people, of it self it is no sin, but a thing indifferēt of his owne nature, which at sometime is not only lawfull to do, but also necessarie: and therefore it is no hard matter to gather what sinne Dauid committed in numbring the people, namely his heart by Sathan contrarie to his for­mer faith and humble trust in Gods promises, was lifted vp with pride and presumption. For hauing no lawfull cause either Ecclesiasticall to leuie a subsidie for the maintenance of Gods religion, as Moses prescribeth in the 30. of Exodus, or else ciuill, as was of­tentimes lawfully practised in time of warre: he alledgeth only his vaine cu­riositie (that he might know the num­ber of them): thus did Sathan beginne to plant the roote of pride and inso­lencie in the hart of Dauid, which as it is a vice in al men most odious, so to be in a Prince is most daungerous, and that for many causes. All which Sathan [Page 43] did well foresee, when he maketh his assault vnto Dauid with the sinne of presumption first of all, for that of all othervices Princes are most easily drawne to pride and insolencie, both bicause the nature of all men is most prone and apt to fall into pride in pro­speritie, and for that Princes and high estates, being aduaunced to such great­nesse aboue all other men, haue so ma­ny occasions to be pfst vp 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 deede so great a wonder, that it can not be brought to passe, but by him which onely worketh great maruelles. Thus Sathan beeing most malicious and moste subtill in his malice, to bring his purpose to effect more spee­dily, vseth such a meane, by whiche hee may worke most easily. Ney­ther hath hee regarde onely to the ea­sinesse of his enterprise, but that the same also is most apt to ouerthrowe [Page 44] the Churche and people of GOD. for by pride and insolencie, most of all other vices, a Prince is made vnapt to exercise his office and duetie. The of­fice of a King standeth in two pointes. The first is, in maintenance of true reli­gion: the second is prouision for the common wealth, and publique peace of his subiectes: but neither of these can he exercise to the glorie of God, & benefite of men, if his heart be ouer­come with presumption: for touching the first, if pride possesse the heart of a King, he will either neglect religion al­together, or else thinke that he may doe and decree in religion what he list. If he neglect the cause of religion, he will haue no regard to set out Gods glorie, he passeth not whether y ^e worde of God be preached or not preached, whether the sacramentes be ministred or not ministred, discipline exercised or not, or whether all thinges be well done or yll done: finally he careth not whether religion goeth backward or forward. But if he will intermeddle with religion with a presumptuous & [Page 45] insolent minde, he wil imagine, that all things in religion are subiect to his wil and pleasure. Vzzia otherwise not the worst Prince, was so lifted vp with pride, that he vsurped the Priestes of­fice, and would needes offer incense: but he was plagued for his presumpti­on, and stricken of the Lorde with a le­prosie. Achas commaunded Vrias the high Priest to remoue the altar of the Lord out of his place, and to set vp an other altar of an other fashion, accor­ding to the patterne which he sent him from Damasco. Ieroboam, thinketh it lawfull for him to chaunge the decree of GOD concerning worshipping at Hierusalem, and setteth vp an newe forme of worshippe in Dan and Be­thel. Saul thinketh long to tarie for Samuel, and offereth sacrifice without him. These examples and many other doe shewe how dangerous to the state of religion, is the sinne of pride and presumption in the heart of a Prince. No maruell therefore, if Sathan which maliceth most the good proceedings in religion, that he might vndermine the [Page 46] tower of the church to the vtter ouer­throw of y ^e same, prepareth his way by puffing vp y ^e Kings heart with pride & insolencie, knowing that he which is proude and insolent towards men, can not be humble & obedient vnto God. The second part of the office of a king is, to prouide for the common wealth, the peace and prosperitie of his sub­iectes, which can not be without great trauell and labour of minde and body. But if the Prince be ouercome with pride, he will neuer abase him selfe to take such great paines as he ought to doe, for the benefite 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, ioyneth both these partes together, and for the performance of the later, especially admonisheth them to beware of presumption, when the King (saith he) shal sit vpon the throne of his kingdome, he shal write out by a copie receiued of the Priestes, a booke [Page 47] of the law of the Lord, and that shal be with him to read therin al the dayes of his life, y ^t he may prosper, and learne to feare the Lord his God, & to keepe al y ^e words of y ^e lawe to do thē: thus hauing prescribed the booke of y ^e lawe to be y ^e directiō of his gouernmēt, as wel in re­ligiō as in affaires of y ^e cōmoon welth, to which burdē y ^t the king might submit his shoulders, and not thinke scorne to beare it, he addeth īmediatly, y ^t his hart be not lift vp aboue his brethren, what meaneth Moses by this, y ^t a king should not shew him selfe to be a king. When by Gods ordinance he is aduaunced & lifted vp aboue all other men? no veri­ly, he meaneth not so: but that the king is lifted vp aboue his brethren, to be a father vnto them, and to haue a father­ly care, which hee can not haue, if his heart be lifted vp aboue them to con­temne them, whereas he ought not on­ly to reteine his loue to them which he had before he was a king, as vnto his brethrē, but also to put on a greater af­fection of loue when he is a king, as of a father towards his children. Wherfore [Page 48] the meaning of Moses is, that the Kings heart should not be lifted vp aboue his brethren, to cōtemne them, to tread them vnder feete, to exercise tyrannie ouer them, but to be humble and lowly minded of loue, willingly, & chearfully to take such trauels, and to ouercome such difficulties, as is necessarie for all them which shall gouerne well, and to the profite of others. We see that natu­rall parentes, which haue the greatest authority ouer their children of whom they are to be honoured, notwithstan­ding their dignitie, doe willingly and gladly indure any trauell, which they thinke may be profitable and benefici­all to their children: euen so ought the parents of the countrie (whose honour & obedience is confirmed vnto them by none other, but euen by the same commandement) not disdaine any la­bour, trauell, or industrie which is ne­cessarie to be imployed, for the wealth and preseruation of their subiects. But such Princes as haue not learned out of Gods lawe to be humble, neither are led with the meeke spirit of Christ, but [Page 49] with the proude spirit of Sathan will either thinke scorne to take paines for the safetie of their inferiours, or else by violence oppresse them, and treade them vnder feete. As though to go­uerne were nothing else but to com­maund, whereas cleane contrariwise, (as that noble Emperour Theodosius saide) to gouerne, is to take charge of the health, wealth, and prosperitie of other men, which charge is so much the greater as they are more in num­ber, which are vnder their gouernment. And wheras euery man findeth inough to do to take care for him selfe, and his owne well being, we see how heauie is y ^e burthen of Princes, and them that be in authoritie, which haue the charge, and are to prouide for the safetie of so many, and that with such condition, y ^t if any one do perish through their negligence or misgouernement, his bloud shall be required at their handes. That vice therefore by which they are made vnapt and vnwilling to take so great a charge vpon them, howe daunge­rous it is, Sathan was not ignoraunt, [Page 50] when he tempted Dauid 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 wisedome, care, and diligence be neuer so great, should beare the whole burthen him selfe of any greate go­uernement or kingdome, all good go­uernours haue thought it necessarie to vse the assistaunce of wise and faith­full counsel: so that in matters of re­ligion they would decree nothing without the aduice of them which are learned in the worde of GOD: and in matters of the common wealth, they would attempt nothing, but by the counsel of them that are wise in poli­tique affaires, thinking truely that to be subiect to wisedome, is to rule most honourably. But where pride preuay­leth with any Prince, hee will neither giue eare to the messingers of God y ^t shall speake vnto him out of the law of GOD touching religion, nor followe the prudent aduice of trustie Coun­sellours, which shall informe him in matters pertayning to the Common [Page 51] wealth: by which it is not possible that either the one or the other can be well ordered and gouerned. Therfore great is the daunger both vnto the Church and to the Common wealth: where the Prince groweth to be insolent and opinatiue, that alwayes thinking him selfe to see most clearely in euery mat­ter, hee disdaineth to be directed after any counsell or aduice that can be gi­uen by any man. And therefore Salo­mon saith, seest thou one that is wise in his owne conceit, there is more hope of a foole, then of him: and this began to appeare euen in this example of Dauid. For when Sathan had stuffed his minde with a proud desire to know his forces, hee giueth no eare to Ioab, that with some reasons sought to dis­suade him from so vaine an enterprise. Thus presumption causeth Princes to shut their eares against godly and pru­dent aduice of their Counsellours. And that which is worsse, when pride hath ouercome the Princes heart, hee shall hardly finde any that will giue faithfull and profitable counsell. [Page 52] For when the Kinges humour is once perceiued, that he will heare no coun­sell which is contrarie to his affection, fewe or none will aduenture to speake the truth, which they knowe will pur­chase them selues displeasure. So the King being not defended with faith­full and trustie Counselours, lyeth o­pen to clawbacks and flatterers, which will deuour him whilest hee is aliue worser then any wilde beastes, which pray onely vpon deade carcases. You see the drift of Sathans malice, in pro­uoking the Prince to pride, to leaue him bare of all such necessarie helpes as he may haue rightly to discharge his office. But being destitute of all assi­staunce vpon earth, is there any ayde trowe you to bee looked for out of heauen? no verily: for by pride the king maketh him selfe vncapable of that, whereby all Princes in solemne title professe that they doe reigne, namely the grace of GOD, without which as it is not possible for any Prince to gouerne well, so no Prince can be partaker thereof that is thrall to pride, [Page 53] and enimie to humilitie. For God hath saide in expresse wordes, that he resi­steth the proude, and giueth grace to none but such as are humble of heart, howe then can they prosper which haue God to their open enimie, which are voyd of all the grace of God, with­out which no King dare affirme, that he is able to gouerne well? wherefore it were a good remembraunce for all Kings and Princes, when so euer they read or heare their style rehearsed, that they would be admonished howe ne­cessary it is for them to be indued with humilitie, which if they be not, they may be well assured neuer to partake of Gods graces, to the good gouerne­ment of their realmes, and discharge of their conscience, whatsoeuer they pre­tend in their titles. Last of all, the con­uersion from this peryod of pride and presumption is so daungerous, no lesse for the state of a Prince, then for the safetie of euery other person, that the most wise King Salomon, who well considered the beginning, proceeding, and end of al things (which is y ^e ground [Page 52] [...] [Page 53] [...] [Page 54] of wisedome) doubteth not to affirme in the I6. of his Prouerbes, that pride goeth before destruction, and a high mind before y ^e fall. This when Sathan knewe by experience of his owne fall and destruction, he tempted Dauid to pride, wherof not only the inconueni­ences before rehearsed might insue, but also the finall ouerthrowe and confusi­on of Dauid and his kingdome might followe. The Lorde which preserued Dauid, that Sathans malice had no full effect in him, defendal Christian Prin­ces from the like temptation, and giue them true humblenesse of heart, with all such graces and giftes of his holy spirite, as are needfull to discharge so high a calling.

The thirde and last part I promised to intreate of, is the frailtie of man, which in this text is offered to be con­sidered in two persons. First in the person of Dauid: and secondly in the person of Ioab. Concerning Dauid, I need not to stand long in discouering his frailtie, not onely at this time, but at other times also, as it is set foorth in [Page 55] the Scripture, Howe excellent a man hee was, and howe plentifully indued with the graces and giftes of God, how noble a King, and howe godly a Pro­phet, I shall not neede to describe, hee is sufficiently knowne vnto you: and yet he is not exempted from the com­mon fragilitie of men. Hee is highly commended in the Scriptures, and his example alledged for a patterne of all good Kings that followed him, and yet you see his Chronicle is blotted with this, & two or three other offen­ces. Of whose fall we ought to make this profite to our selues, y ^t therein we may see our owne weaknes, and when we see our owne frailtie in an other mans faultes, we may be admonished thereby to pray vnto the Lord for the continuall & mightie assistaunce of his holy spirite, y ^t seeing our weaknes is so great, we may alwayes finde his grace, whose power is made perfect in infir­mitie to bee sufficient for vs, so that al­though of frailtie wee fall often, yet by grace wee may alwayes rise againe, so that wee neuer fall away.

[Page 56] Finally, we haue need (I say) in respect of our infirmitie, to pray for strength earnestly of God: for if Dauid being a man after Gods owne heart, did but trip, surely we are readie to fall downe right, & yet we see y ^t Dauid did not on­ly slide out of the way of humane slip­prinesse, but also did fall into some great and notorious offences. Dauid therefore was a Saint, but he was no Angell: it is an Angellike perfection to doe the wil of God in al things. The Saintes vpon earth must pray for the same, and contend to come as neare it as they can, and by their imperfection be instructed to humilitie, vntill by the grace of God in Iesus Christ they be brought into the same estate of perfec­tion with the Angels. In the person of Ioab we haue to consider two thinges, first the aduice which he giueth: and secondly his execution of the Kinges commaundement, Ioab was a man as his storie declareth, indued with great courage, and diuers other good quali­ties▪ & yet not simply to be commen­ded, for there were great faults in him. [Page 57] He was a man in whō vertues & vices were almost equal, such a one as Alcibi­ades is discribed of y ^e Greciās, & Marius of the Romanes. But his chiefest vertue was valiancie & courage, yet in his ex­ample he is noted by the holy ghost in giuing counsel to Dauid to be faint har­ted & cowardlik. For first y ^e holy ghost testifieth y ^t he vtterly misliked this in­terprise of Dauid, and as a man wel ac­quainted with the affaires of y ^e realme, and knowing there was not iust cause why the people should be mustred, he did easily coniecture y ^t the kings com­maundement proceaded of vaine prid and presumption: & therefore hee had no good will to execute it. In so much that it is shewed in the booke of Chro­nicles that he did performe the Kings precept negligently, for he not onely omitted to number the tribe of Leui for which he might haue some excuse, because they were addicted to the ser­uice of religion, but also he left out the tribe of Beniamin. The reasō is alledged because the kinges cōmandement see­med abhominable vnto him, and as he [Page 58] did abhorre and detest the kings com­mandement, so he shewed diuerse rea­sōs of his misliking: for after protesta­tion of his goodwil & desire of y ^e kings honour, in y ^t he wished the Lord might increase the people an hundreth times as many as there were, y ^t the king might not suspect him as one that refused to take paines in his seruice, first he shew­eth that there was no sufficient cause of this muster, when hee saith, where­fore doth my lord the king desire this thing: And againe hee saith are not they all the seruauntes of my Lord the king, For one cause of numbring the people was vsed euen of heathen prin­ces, that the sublectes thereby should professe their obedience, but at this time there was neither suspition of war abrode, nor rebellion at home. More­ouer he did also insinuate that the kings transgression would be y ^e cause of Gods punishment to fall vppon the people, where he saith, and why shoulde this be an offence or guiltines vnto Israel? by vsing these reasons to diswade the king from his euill purpose hee mght [Page 59] seeme to some men, to haue dischar­ged the dutie of a trustie and faith­full counsellour. But the holy Ghoste noteth him of great frailtie and fainte hartednes, when he saith, neuertheles the kinges commaundement preuailed with Ioab and with the capitaines of the hoste. The rest seeing the kings hu­mour held their peace & said nothing onely Ioab vseth some speach to alter the kinges minde: but perceiuing with what affection the king was carried, he thought it was not best for him in po­licie to set himselfe altogether against the kinges affection, though hee bare the kinge good will, and wished to haue him remoued from that vnpro­fitable attempt, yet hee durst not ad­uenture to incurre the kings displea­sure by doing his duetie throughly, and discouering y ^e hidden wound which he thought was to sore to abide any sharp medicine, for in such a case as this hee thoght it was not best to be to earnest & vehement a persuader & so follow­ed Machiauils philosophie 2000. yeres and more before Machiauil was borne. [Page 60] His cowardnes in this case is rather to be noted, for that at other times he had shewed great courage and valiantnes and giuen such faithful aduise & coun­sell, that his example is worthie to bee followed of all good counsellours. For in the I9. Chap. of this booke we read that when Dauid after the slaughter of Absalom yeelded so much to the na­turall affection of a father, in lamen­ting for the death of his vnnatural son, that he forgot the duetie of a king, whiche was to encourage and rewarde his good subiectes for their seruice, in so­much that when y ^e people heard what lamentation hee made for Absalom they were clean discouraged and came by stealth into the Citie, more like to men that had fled from the feelde, thē such as had obtained so notable a vic­torie against the kings enimies. Assone as Ioab heard thereof hee came boldly into the kings presence, and with great courage he did the duetie of a faithfull counsellour: for he tolde the Kinge of his fault plainely, and shewed him the daunger throughly, you haue dis­couraged [Page 61] (saith he) the hearts, & made ashamed the faces of all your faithfull seruauntes which haue deliuered your life; and the liues of your wiues, and of your sonnes and daughters, and haue established the kingdome this daye in your hand: you loue thē that hate you & hate thē that loue you. For you haue shewed this day that you make no ac­compte neither of your princes, nor of your people. For I perceiue if Absalom had liued, and all wee had beene slaine this day, you woulde haue beene well pleased with it. But nowe I aduise you leaue your mourning and goeforth & speake comfortably vnto the people, or else I sweare vnto you by the Lord, you will vtterly alienate the minds of your subiectes from you. So that you shal not haue one man tarrie with you this night. And this affliction shall bee greater then all the troubles and daun­gers you haue susteined euen frō your youth. Wherevpon Dauid arose, and went & encouraged his souldiers, so y ^e kingdom was established in his hands. you se how roughly & effectually Ioab [Page 62] dealt with the king in that case. But at this time he is noted to haue dealt faint lie and timerously. For although hee apposed some reason against the kings vnlawfull desire, yet hee did it with a weake arme and so of frailtie fayled of his duetie. Concerning the execution of the kinges commaundemente there is some controuersie. Whether Ioab shoulde haue obeyed the kinges pre­cept, when he knewe it proceeded frō an euill affection. The time will not serue me to discusse the reasōs on both the sides: therfore I will speake of the case briefly and generally. If the prince commaund any thing to be done whi­che of it selfe is vnlawefull and against the commandement of God; that commandement of any subiecte is not to be excuted, for we are so boūd to obey earthly princes, that we diso­bey not the God of heauen & earth, & therfore Ioab shold haue suffered death rather then to haue obeyed Dauids cō ­maundement in betraying & murde­ring of Vrias with y ^e sword of y ^e Amo­nites, which was a faithfull subiect & [Page 63] a valiant captaine, I say he should haue suffered death rather then to haue exe­cuted such a commandement: because y ^e fact was altogether vngodly & vn­lawfull of his owne nature. But in this case where the fact of his owne nature was indifferent and lawfull of it selfe, as to number the people in some cases is not onely lawfull but also neces­sarie. If Ioab had done his duetie throughly in admonishing the king of his corrupte affection and of the ven­geance of GOD like to ensue if hee proceeded therein, and that when hee had done all that he could & ought to haue done to disswade him, his aduice woulde take no place, but the kinge would stil vrge his commandement, & enforce Ioabs obediēce, I see no cause, but y ^t he might haue executed y ^e kings cōmandemēt: 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 wordes is this. The iustice of God is set foorth to this ende, that wee might bee af­fraide by sinne to prouoke his wrath, [Page 64] the malice of Sathan is described, that we might be carefull to beware of it and by faith to withstande it, the frail­tie of man is shewed, that seeing our weakenesse wee might bee humbled thereby, and taught to seeke for strength only at the hands of GOD, whose grace through our Lorde Iesus Christ shall bee sufficient for vs, To whome with the holy Ghost one eternall and euerlasting God bee all honour and glory wolde without end.

Amen.