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 punishments , 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 in the next verse , that it was euen from his natiuitie , yea from 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 confession 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 men , 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 the a good gouernour should decline out of the right course for their punishment . And Dauid him selfe can not deny , but the when so euer the Lord shal chastice him , he shal not do it with out his deserts . So that euery way it standeth 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 that God moued Dauid to number the people , which was sinne , do you not thereby make God the author of sin ? God forbid : let God onely be righteous , and all men sinners . For he only is holy , he only is pure from al corruption , 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. Chap. where it is said , that Satan or the aduersarie stoode vp against Israel , and moued the hart of Dauid to number the 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 we se 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 be a malitious enimie , yet is he a minister of the 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 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 the 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 the Lord saith vnto 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 the people , and giueth a king in his furie whom he taketh away againe in his indignation ( as the prophet saith ) euen the same God , by the same authoritie , wisdome , & iustice , moueth Dauid a good king against Israel , that he might punish them without all contagion or infection of that sinne and euil by which he was moued to number the people , which caused god to punish them , so that 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 that good which commeth from God , & proceedeth from Satan & the corruption of mans nature , so that he conuerteth the same alwayes in the end to his glory , & the benefite of his elect , as we see in the persecution of the wicked , & the infirmities of the godly : yet is he by no meanes to be charged as the author & cause of sinne & euill . If this wil not satisfie you , but that you will further vrge me with that question of the Maniches , whence commeth euil , seing nothing but good commeth from God , & yet you affirme , that God is the cause of all things . I wil answer as I haue learned out of the ancient writers , who wer troubled with that sect of the Maniches , which affirmed , that there were two beginnings . When it pleased the almightie to shew foorth his infinit power , wisdom , & goodnes in the creation of things visible and inuisible , bodily & spiritually , it pleased him for the illustration & setting forth of the glorie of his goodnes , to ordeine ( for so they haue taught me to speake ) that euil shuld proceed out of the frewill of his reasonable creatures . And this his ordinance is good . For although euil be naught , and cursed be he that saith euill is good , yet that there shuld be euill ( which is Gods ordinance ) it is excellent 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 appeare & be knowne , as by the 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 the creatures and workes of the world , GOD hath ordained that his glorie should shine in contraries . As to the intent that 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 the glory of so beutifull , profitable , and confortable 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 inough , yet the second reason is more manifest , euen to the meanest capacities . For that 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 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 the vnmeasurable deapthe of Gods iudgement , into which he may rather finde an entraunce , than 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 solution 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 than , then the prophet Dauid writeth 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 them 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 defence 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 they giue no credit , nay we wil lay the Bible aside , and dispute 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 than 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 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 & lustily despise God and his righteousnes in any appearance 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 them , 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 from 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 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 the singuler benefit of his Church , so that euen the rod by whiche he scourgeth them , was a demonstration 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 the place which the Lorde had appointed for the building of his temple . 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 Hierusalem , 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 commaunded 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 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 , when 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 conforte 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 chastisements are beneficial vnto vs . Onely let vs take heede that we despise not his long suffering in his fauourable correction , least with the wicked we procure his warth to be vpon vs vnto the end . An other lesson , we haue to learne in this example of gods iustice , as profitable in all ages , so most necessarie in our time . The wrath of the Lord was here kindled against Israel , for whose punishment Dauid is moued to number the people whence now proceedeth the cause of this punishment ? not from the gouernment of Dauid , but from 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 the people prouoke the wrath of God against them , 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 punishment , were also infected in this vice , that 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 with the state of regiment , & to remoue the cause of their punishments from them selues , vnto him which had lesse deserued it . Neuertheles the holy ghost testifieth plainly that 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 the gouernment of Dauid , but he shal haue a prosperous raigne ouer them . A lesson verie needfull for the 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 that your sinns & wickednes do not cause an error to be in the gouernment , for if there be any at any time , it proceedeth from you , your sinns are the cause as it appeareth plainly in this example . 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 the 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 the 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 from 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 howe greatly wee haue prouoked his wrath , and giuen him iust cause to withdrawe his bountifull graces from 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 notwithstanding we haue so often , and so much prouoked him to indignation 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 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 , from whose onely goodnes this , as all other goods gifts haue proceeded , & thankfull obedience vnto her highnes whom he hath vsed as a meane and instrument to procure all this happines vnto vs . And as wee haue thus longe enioyed this blessed gouernment , 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 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 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 the wealth of his Church and chosen people : and therefore of hatred against the church , & rankor against gods people he seeketh by al meanes to corrupt a good prince , & to cause a godly gouernour to bee vnprofitable to them : 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 , that 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 vehemently 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 euen 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 sinne wherevnto he moued the heart of Dauid . The text saith , he moued Dauid to number the people . For a prince to number & muster his people , of it self it is no sin , but a thing indifferent 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 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 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 the 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 & 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 tower of the church to the vtter ouerthrow of the same , prepareth his way by puffing vp the 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 of the law of the Lord , and that shal be with him to read therin al the dayes of his life , that he may prosper , and learne to feare the Lord his God , & to keepe al the words of the lawe to do them : thus hauing prescribed the booke of the lawe to be the direction of his gouernment , as wel in religion as in affaires of the cōmoon welth , to which burden that the king might submit his shoulders , and not thinke scorne to beare it , he addeth immediatly , that his hart be not lift vp aboue his brethren , what meaneth Moses by this , that 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 brethren , but also to put on a greater affection of loue when he is a king , as of a father towards his children . Wherfore the meaning of Moses is , that the Kings heart should not be lifted vp aboue his brethren , to contemne 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 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 the 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 , that 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 , 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 that 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 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 . 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 , 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 the ground of wisedome ) doubteth not to affirme in the I6 . of his Prouerbes , that pride goeth before destruction , and a high mind before the 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 .