ruine and ouerthrow therof Whatsoeuer may be said of MARCELLVS for his clemencie ouer those he had slaine yet there is no comparison to be made betwixt him the Emperour of heauen and earth hee hath had froÌ„ the high tower of heaueÌ„ compassion ouer the Cittie It hath repented him hee hath beheld her ruines If mercie had not bene before him and grace behinde him so great is our sinne the whole Cittie might haue been destroyed And thus much for the second Preacher of the former yeere and also of the second part of this new yeres-gift The third part containing the Kings Medicine it selfe with the ingredients thereof AS an expert Physition first sheweth the disease it selfe with the cause and danger thereof and then prescribeth to his patient Phisick to cure him and the order of his diete Euen so hauing shewen beloued of LondoÌ„ the disease it selfe the Kings euill with the effect thereof giue mee leaue nowe to prescribe the Phisicke against the Kings euill And as the Physition hitting vpon the right humor and cause of the disease can with happier successe applie his Phisicke So wee knowing the cause both of the spirituall and corporall infection shall the better bee able to finde out the right medicine It is the desire of al sickemen to know a good medicine which hath bin knowen most to preuaile best to remooue and soonest to cure the person diseased This he learneth to know out of the booke of nature the best physitions the cause of the disease and the experience of others if there bee a medicine which is much vsed and commended euery one is desirous to haue it and to knowe the ingredients thereof As this is the desire of the diseased in regard of the body so it ought also to bee the desire of euery Christian in regard of his soule This hee shall learne to know out of the booke of God the cause of the disease the spirituall Physitions and the experience of others If we desire one for to cure the plague of the soule the effect thereof which is commended and hath been vsed and tryed by experience behold I set one before you the Kings medicine DAVIDS repentance so called because a King of Israell tooke it in both in the Plague and after the Plague As for the bodyly kings medicine other humane confections of art they are of no force to cure the spiritual contagion For the Triacle and to vse the words of the Lord Ierm 8.22 the Balme of Gilead and their Physitions cannot helpe or recouer our health and therefore the Lord reprocheth theÌ„ Ier. 46.11 Goe vp vnto Gilead and take balme ô Virgine the daughter of Egypt in vaine shalt thou vse manie medicines for thou shalt haue no health Seeing that the confections of men are of so litle force there is no better then this kings medicine which is better worth then all the balme of Gilead If ye are desirous to knowe where the ingredients of this Physicke doe grow ye shall finde them growing in the garden of this Scripture nowe in hand As the Lord saieth ORIGEN hath prepared Physicke for the body out of the hearbes which grow in the fields and gardens euen so he hath ordayned Physicke for the soule whose ingredients he hath sowen in the garden of the Scripture of this Physicke Christ Iesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supreame Physitiâ—n That wee might then orderly proceede in this orderly repentance of king DAVID The ingredients of the Kings medicine arâ— set downe who hath bene skilfull in the arte of repentance I will set fâ—orth a liuely Anotomie of a repentant sinner whose foote-steps we ought to follow steppe by steppe In this spirituall king Medicine I obserue fiue things First the patients or the persons which tooke it in verse 28. and 16. The King and the Elders of Israell Secondly the ingredients of this Physicke and the parts wherof it is compounded which are three in number The first ingredient is the knowledge and feeling of the Kings disease vers 10 And his heart smote him The second is his desire of spirituall life and health in the same verse Take away the trespasse of thy seruant The third is the hearbe of patience vers 14. the king grudged not but saide Let vs fall into the hands of the Lord. Thirdly the patients behauiour and the manner how the king tooke it in which is set downe in three things First the discouery and laying open of his sore vnto the Physition 2. Sam. 24.10 I haue sinned exceedingly and I haue done very foolishly The second is his bodily prostrating of himselfe with the Elders vpon their faces 1. Chron. 21.16 Thirdly an humble cloathing of himselfe with the Elders in Sack-cloth in the same verse of the Chapter Fourthly the time when hee tooke in this medicine and the cause moouing him to vse this receit which was when he saw that hee was infected with the Plague of the soule 2. Sam. 24.10 Then c. and that he perceiued the effect and danger thereof the bodily pestilence 2. Sam. 24.17 Fiftly the operation of the Kings medicine which is the ceasing of the Plague 2. Sam. 24 25. With the behauiour of the patient DAVID now being healed his sacrificing vnto the Lord. 1. Chron. 21.28 This is the Anotomie of the Kings medicine of which in order I. The patients or persons which tooke in the Kings Medicine THe persons which vsed this Physick are the King and the Elders honorable persons the chiefest of the kingdome Patients which were diseased infected with the spiritual contagion Kings and Princes mortall Gods Potentates of the earth and yee the elders of the people Heere is a Looking-glasse for you come down from your thrones and the height of your glorie be not ashamed with a vertuous Prince to take in a royall medicine Let not the maximes of that vnpure Atheist MACHIAVEL that malaperte and pelting Towne-Clearke of Florence infecte your soules who among the reste of his filthinesse blusheth not to spewe out this poyson that Kings and Princes neede not make any accounte of godlinesse and that it is sufficient to make onely an outward shew of it The practise of DAVID and the Elders doe shewe the contrarie going before you whose foote-steps follow steppe by steppe As the Physitions prescribing a medicine shewe the reasons which ought to mooue the patients to take it in Euen so let mee ô Princes and Elders of the people with the prescription of this royall medicine shew you also the causes which ought to perswade you to the taking in of this Physicke The reasons are fiue in number First Fiue reasons to mooue great men to take in this Physicke the consideration of your disease the multitude of your sinnes Princes you are most of al troubled with the kings euill and the greatest sinnes commonly raigne among the greatest Secondly the prescription of the whole Colledge of the spirituall Physitions God the Father
vnto thee not the water of life but the water of death Adde also a good quantitie of that comfortable Triacle of hope with the consideration of the future glorie being sure that thy redeemer liueth and that thou shalt see him with thine eyes Iob. 19.25 Mingle and temper thus well together this patience faith confidence and hope and let the patient that is infected with either of them both vse to drinke this Kings medâ—cine often let all his life in health or in sickenesse be a continuall repentance and meditation of these things and it will expell the venome of his sinne of impatience distrustfulnesse and immoderate feare But if the filthy botch of impatience distrustfulnesse and immoderate feare doe happen to appeare then insteede of Elder leaues take a good quantity of elders examples the faith of ABRAHAM patience of IOB the hope of DAVID take my brethren the Prophets for an example of patience in suffring aduersitie Jam. 5.10 Further take also the Mustard-seede of Gods word Matth 13.31 with the excellent commandements admonitions promises and comforts contained therein mingle these together consider vpon them make a plaister of them apply it to thy sore it will draw forth the venome corruption of impatience distrustfulnesse and immoderate feare The Mustard-seede as PLINIVS doeth witnesse is both purgativum curatiuum it purgeth the bodie of euill humours and cureth the venemous byting of a Serpent Euen so the Spirituall Mustard-seede of the Word purgeth and voydeth the euill humours of the soule and healeth the venemous byting of that old Serpent the Deuill THE KINGS MEDIcine for this present yeere Collected out of the 2. booke of Sam. Chap 24. and out of the first of the Chron. Chap. 21. THat which the Apostles in the beginning of their Epistles haue wished vnto the Saints of God the same in the beginning of the yeere I wish vnto you beloued of LONDON for a New-yeeres-gift Grace be with you and peace from God our Father and from the Lord Jesus Christ Let vs beloued beginne this present yeere with that excellent Prayer of MOSES Teach vs Psal 90. O Lord to number our daies that we may apply our hearts to wisedome That which is reported of the DOLPHINES in the enrie of this yeere may put vs in minde of the state of the former yeere they play most in the Sea when a tempest is neerest And haue not we the former yeere in the Sea of this world beene most playing reioycing tryumphing erecting our Arches and some of the workes like BABELL when the tempest of the Pestilence was neerest and when we least expected it the suddaine alteration which ensued preacheth it to the whole Land And as the Lord hath bestowed the former yeere vpon this Kingdome the greatest benefite which she euer receiued so hath he also in the same yeere sent the greatest Pestilence in our memorie which she euer felt And note this with me that as the Prophet DANIEL in the first yeere of the reigne of King DARIVS who was made King ouer the Realme of the Caldeans Dan. 9. vnderstoode the desolation of Ierusalem the royall Mother-citie of Iewrie which moued him to turne his face vnto the Lord by Prayer and supplications with fasting and sack-cloth So likewise euen in the first yeere of the reigne of King IAMES who was made King ouer the Realme of England We vnderstood and also saw the desolations of the English Ierusalem the Mother-citie and imperiall Chamber of this kingdome which mooued vs with DANIEL to turne our faces vnto the Lord with prayer and fasting which is the best Phisick to cure the Plague of the soule with the effect thereof the Plague of the body The Physitions against the bodily Plague haue prescribed a certaine remedie called THE KINGS MEDICINE so tearmed because a king of England vsed it in the time of Plague This hath bene the medicine of the old yeere great hath bene your diligence beloued of LONDON to follow this prescription and being ayded by nature and expeperience some of you haue taken in this Kings medicine to preuent the Plague others being alreadie preuented by the sicknesse haue taken it in to expell the venome and to be deliuered from that secrete euill and noysome Pestilence with what successe your selues haue had experience The olde yeere being past giue mee leaue to prescribe another Kings medicine fit for the New yeere so called because a king of Israell vsed it with the Elders of the people It is a medicine against the Plague of the soule fit for all times If PLATO could say Repentance that the life of a Philosopher ought to be a continual meditation of death how much the better may we christians saie that the life of a Christian ought to be a continuall repentance Although the Plague of the bodie bee ceased yet it is to bee feared that the Plague of the soule doeth yet raigne and continue in manie places both in the Citie and suburbes therefore as you haue bene diligent the old yeere to take in the kings medicine for the body so bee not negligent this New-yeere to take in the Kings medicine for the soule It is a medicine which wil cost nothing and as fitte for the poore as for the rich The Phisitions deuide their whole practise in two generall partes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preuenting Physicke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recouering Physick according to this rule The bodily kings medicine vsed the former yeere doth consist of two parts as it may be seene in the medicine it selfe which I haue annexed to this Treatise The first is for them that are not yet infected to preuent it The second is for the infected to remooue it The same medicine for both but with an addition So likewise the Spiritual kings medicine which I purpose to describe consisteth of these two parts It is a preuenting and a recouering Physicke necessary to preuent future calamities and to recouer the health of the soule All this hitherto spoken premitted as a Preface before we proceed let vs let some order in this our discourse and draw the scattered branches home to their roote I will vse the methode that Phisitions doe vse in their practise of Physicke shewing vnto you the cause of the sicknesse the medicine to heale it and the operation of the medicine And this is the methode which the Holy Ghost himselfe that wise Physition doeth follow in these two Chapters prefixed which I haue taken to be my text and the subiect of this discourse The words doe empty themselues into these foure particulars A diuision of the whole discourse The first containeth The Kings sicknesse the Plague of the soule DAVIDS sinne consisting in the numbring of the people verse 1.2.3.4 5. which I may call the Kings euill The second the effect operation and misery of the kings sicknesse the Plague of the bodie verse 14.15.16 with the outwarde cause of it The prouidence decree of
worker in the workes of men but yet let vs not set vp a iudgement seat in our erronious phantasies thereat arraigning God of iniustice Thus much I dare say that as the house wherein SAMPSON was fell to ruine with the verie weight of the building when he withdrew the proppes and pillers of the house and as the remoouing of the sunne from these vpper parts of the earth into the other hemisphere bringeth darknes vpon vs So when the Lord withdraweth his gratious spirite and that the aide and assistance of Gods grace forsaketh a man the righteous Lorde departing from an vnrighteous soule how can the house but fall and how can there but darkenesse succeede Great and admirable is thy wisdome ô Lord Sin is a poyson yet as the wisdome of the Phisitions is in vsing the poyson of Serpents for how harmefull a nature soeuer the poysoÌ„ hath the Physition tempereth it by degree healeth his patieÌ„t therby the poyson it self notwithstanding hurtfull the skill of the Physition commendable the effect profitable So the Lord an excellent Physition handleth sinne the poyson of the olde Serpent froÌ„ the corrupted will of man can produce good effects as appeareth here in the example of DAVID But I will not enter further into a bottomles sea let vs remaine where the lambe may wade without danger of miscarrying This question is couered with a curtain of sacred secrecy therfore the booke that is clasped vp I leaue to the lambe and to the blessed Trinity You phantastick Libertines that charge that righteous Lord with the conception and birth of so vile a monster why rubbe ye your filthinesse vpon his puritie vessels of clay dare you thus conceiue of your former Aske but the maisters of humane wisdome they will enforme you better God is by no meanes vniust saieth PLATO Let those dogges be confounded that barke at the iustice of God Iam. 1. I conclude with the Apostle let no man when hee is tempted saye that he is tempted by God for God is not tempted with euill and hee himselfe tempteth no man Others with a right iudgment follow the determination of that wise doctor the Holy Ghost who can not erre and make Man and Satan the cause of this spirituall infection But what neede we dispute about the matter the doctor of trueth decideth the question and himselfe maketh a Commentarie vpon this question in few words Satan stood vp and prouoked him For explanation of which Commentarie the saying of AVGVSTINE is excellent and substantiall Deus deserit diabolus suggerit homo consentit The deuill worketh by suggestion man by consenting God by forsaking To follow the methode of the Physition as hee maketh a double cause of the corporall Plague an outward and an inward the infection of the ayre and the corruption of the humours in the body The outwarde cause of the spirituall contagâ—on So may we make a double cause of the spiritual plague First an outward Satan Secondly an inward the flesh and the corruption within the the soule of man Satan is the ayre which doeth infect the soule this ayre is worser then the infection of the elementall ayre For the Satanicall ayre is euery where in all contries Kingdomes cities townes and villages It compasseth the earth to and fro Job 1.7 It infecteth all manner of persons the Prince and the subject the Courtier and the Carter the learned and the ignorant and hee that taketh in preseruatiues against it doth often hardly scape it For DAVID himselfe hath bene infected by it He walketh about seeking whom he may deuoure 1. Pet. 5.8 The infection of the elementall ayre hurteth nothing but the body but the Satanicall ayre seeketh to hurt man in three things In his soule in his bodie in his goods The infection of the elementall aire remaineth not alwaies but this continueth and hath bene from the beginning this infectious ayre was in Paradise the first person infected was EVE ADAM got it from her We from ADAM The bitter root of disobedience which our fore-fathers tasted infected their blood and the corrupt nutriment thereof conuerted it selfe into the whole body of their succeeding linage The breasts of EVE gaue no other milke then peruersnesse to her children and ADAM alas left it for a patrimonie to all his posteritie although the Lord had giuen them a preseruatiue against this Satanical ayre namely his commandement and had as it were fenced the forbidden tree with a double hedge of a twofold death yet it was so forcible that they became infected with the plague of the soule which plague manifested it selfe with many Deuils tokens disobedience apostasie infidelitie pride ambition and other more this ayre then hath infected DAVID and poysoned his heart Some deny that the ayre doth infect and affirme that an Angell doth it I dispute not therof but to apply this to our purpose I may say that an Angell doth infect men with the Plague of the soule but it is an Angel of darknesse As an Angel of heauen smote the ISRALITES with the bodily pestilence so an Angell of hell smote DAVID their King with the spirituall pestilence 2 The inward cause of it Iam. 1 14 15 thus much for the outward cause of this spirituall infection The inward is in man his pronenes to this corruption as the corrupted ayre cannot infect except the humors in the body be apt to receiue the infection for the euill and corrupt humors ingendered in the body are a cause of the bodily pestilence So although Satan bee the outward cause yet this our spirituall disease riseth from within vs. Satan cannot constrain vs to receiue it vnlesse our willes should consent to it and that by the inward corruption of our flesh wee were apt to take it The vse Out of the consideration of the two-folde cause of the spirituall pestilence learne to make a two-folde preseruatiue First resist the inward cause 1 To resist the inward cause and as against the inward cause of the bodily infection the engendring of euill humors it is good to take heede of disordering himselfe either in dyet or other vnlawfull exercises So to resist the cause of the spirituall plague which is in man Be sober and watch 1. Pet. 5.8 Take heede to your selues least at any time your hearts bee oppressed with surfetting and drunkennes and cares of this life Luc. 21.36 possesse your vessels in holinesse and honour and not in the lust of concupiscence 1. Thes 4.4 And as NOAH pitched the Arke without and within that no water should get in So let vs pitche the arkes of our soules that no violent and disordered thoughts rush into them The men of the world were wont to saye saieth BERNARD that hee that keepeth the bodye keepeth a good Castell Wee saye not so sayeth hee but hee that keepeth his soule keepeth a good Castell Let thy principall care bee to preserue this pretious soule from this infection But alas how
the increasing of this spirituall infection yet notwithstanding reiected this his counsaile and followed his owne humor and therefore smarted for it for this spirituall Kings euill hath produced the corporal Plague wherewith the whole body of Israel hath been infected from DAN to Bershebah In the effect of the Kings sicknesse three things are to be obserued First it is propounded Secondly chosen The diuision of the second part thirdly sent propounded by the Prophet ChoseÌ„ by the King sent by the Lord. In the proposition note the persons propounding and the thing propouÌ„ded The persons propouÌ„ding two in nuÌ„ber First the principall 1 The proposition the Lord secondly â—he instrumentall the Prophet GAD who accorâ—ing to the wise Phisition produceth not his own â—easons but the saying of the Lord the supreme â—hisition So saith the Lord The thing propounâ—ed is a trinitie of punishments Two of them are â—uch fellowe-like companions that the Graecians â—istinguish them but by one letter calling the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the famine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Triniâ—ie may bee reduced vnto a double dichotomie The first Famine or the sword and that either the sword of man which is hostile persecution or the sword of an Angell which is the pestilence The â—econd is DAVIDS dichotomie which he maketh â—imselfe distinguishing them in two sortes the â—irst is a fall into the enemies hands The other two 〈◊〉 fall into God his hands Iustly thou sufferest ô â—onne of ADAM this trinitie of punishments for the â—hree sortes of sins which are to be found in thee â—he sinne of thought word and deede The Lord â—â—ghteth against thee by the hand of man 2 The Kings choâ—se because â—hou fightst against him by the hand of sinne â—carcity of bread there is sometimes in the land â—ecause scarcity of good workes in thee is often â—o bee found the infection of the Plague doth â—nnoy thee in thy bodie because the infection â—f sinne hath raigned in thy soule In the second â—ember of the second parte obserue First the Kings choyce secondly the reason of his choice â—n the choyce behold the Kings three vertues his wisdome charitie pollicy his pollicy ayming at the Churches enriching his charitie ayming at the easinesse of death thirdly his wisdome which appeareth in three things for which hiâ— choice was better than either famine or persecution if we respect first the persoÌ„ of God secondly the kings thirdly his subjects If the persoÌ„ of God his glorie by this kinde of punishment is betteâ— aduanced and that two manner of waies First in regard of the faithful people of God secondly of the infidels and enemies of God By the faithfull it is aduanced in two things making them to looke aboue beneath aboue acknowledging the mighty hand of God beneath the weaknesse and impotencie of man And taketh away a double coÌ„fidence first in our selues secondly iâ— others In regard of his owne person he chooseth one first that was just and reasonable secondly easiest thirdly best for his soule fourthly one thaâ— sheweth his charity to his people In regarde oâ— his subjects it was the best first for their soules secondly for their bodies that either in regard of the paine or of their good name thirdly foâ— the common-weale fourthly for the Church The amplifycations of these I leaue to the meditations of the Readers and come to the reason oâ— the Kings choise For thy mercie is great I will noâ— dilate euery particular The reason of his choise If you desire a large commentarie vpon the kings reason Read the Kingâ— Psalmes and in particular the 103. Psal Which vse as the best interpretour vpon it DAVID vttereth this reason by a double experience of the mercie of God and of the cruelty of man of the latter he hath also had a double experience hauing felt the crueltie and vnkindnes of the father and of the sonne of the Father in SAVL of the sonne either in IBOSHETH or ABSOLON I omit to shew vnto you beloued the difference betwixt the merciful hand of God and the vnmercifull hand of man And I appeale to those kingdomes Prouinces and cities which haue felt this trinitie of punishments propounded vnto DAVID to aske of them whither it be better to fall into the hands of God or in the hands of man because many can answere by experience I will onely aske it of the Low-Countries in the name of all they may speake for they haue had the experieÌ„ce of DAVID haue also felt this trinity of punishmeÌ„ts famine pestilence hostile persecution And note this with me that with DAVID they haue felt the cruelty vnkindnes and barbarous vnmercifulnes of man â—n the father and in the sonne First in the father in that Spanish SAVL king PHILIP of late memorye haue not the Spanish handes destroyed their Cities burnt their Temples dispersed their inhabitants whereof we strangers in this your kingdome dispersed liuing in exile for the name of Christ Iesus are vnto you all eye-witnesse I will not amplifye the Spanish cruelty Horresco referrens Psal 129 onely I say that with DAVID they may speake From my youth of Israel may say they haue afflicted me secoÌ„dly in the Sonne in that Spanish ISBOSHETH what haue they not suffered since the death of the father by the barbarous handes of his gouernours let them now answere and I doubt not hauing DAVIDS experience that if DAVIDS choise were propounded vnto theÌ„ they would come to the resolution of DAVID Let vs fall into the hands of God not into the hands of men for thy mercies are great O Lord. 3 The executioÌ„ The third member of the first part is the execution in which I leaue to your meditations foure things First the effect of the Kings euill a Pestilence Secondly the outwarde cause of that disease the Lord thirdly the inward cause of it the sin of DAVID and of his subjects Fourthly the patits Israel As for the effect it was a diminutioÌ„ of people wherin obserue First the equity of punishmeÌ„t Secondly the trueth of that rule obserued by the Wise man Wisd cap. 11. 13. Wherwith a man sinneth by the same also shal he be punished Experience hereof obserue in the effect of the kings euil DAVID had sinned in the multitude of the people therfore DAVID is punished with adiminutioÌ„ of people The discription of the outward cause deliuereth two things The agent the instrumeÌ„t Iehouah his angel In the ageÌ„t note the outward cause of the pestilence The Phystions and Naturians out of the booke of nature render a double cause of the Plague an outward and an inward 1 The outwarde cause of the plaguâ— the one without man the other within man the one prima causa morbi the first cause of the disease the second proxima the next the one placed without in the infectioÌ„ of the ayre the other within in the corrupted humours of the body Let vs
follow the Physitions methode not as naturians and Galenists but as Scripturians If wee search the outwarde cause out of the booke of God we shall finde that that wise Physition the holy Ghost maketh also in outwarde and an inward cause of the Pestilence one without maÌ„ another within man The first is the decree will prouidence of the Lord the second the sin of man the first is manifested in the plague three manner of waies if we respect the disease it selfe the persons infected the time when In all three the prouidence of the Lord worketh the trueth hereof fiue sufficient testimonies do prooue Fiue testimonies prooving the outward cause Deut. 28 Ier. 21.5 6 Esa 38 Iob 5.18 first the name of it the sworde rod out-stretched hand of the Lord secondly the Lords threatnings thirdly the remoouing of it which is proper to him Fourthly the instrumeÌ„t which the Lord vseth fiftly the choise giueÌ„ to the king Hauing found the outward cause imitate the good Phisition Two preseruatiues learne thereout to make preseruatiues and antidotes Out of the consideration of this will and prouidence wee may make a double preseruatiue for the time of infection Two preseruatiues One for the vnuisited the other for the visited For the first it is necessary to expel and to resist the poyson of immoderate feare 1 For the vnuisited Make it in this manner take the coÌ„sideration of the prouidence of the Lord without which nothing can happen apply this to thy soule and it will operate and make thee to saye why should I immoderatly apprehende and feare that which cannot happen and befall vnto mee without his will and which I cannot scape against his will If thou takest in Triacle Mithridate and other confections of arte to resist the poyson of the ayre what oughtest thou to do to expell the poyson of thy soule I shew you theÌ„ beloued here to make a spiritual Triacle and a heauenly Mithridate against this venome Secondly out of this consideration of Gods prouideÌ„ce 2 For the visited the visited and infected may learne to make a preseruatiue which is Christian patience necessary to resist and expell out of his soule the poyson of impatience grudging and murmuring Make it in this maner take the coÌ„sideration of Gods wil thus apply it to thy soule Psalm 39 as DAVID did Lord because thou diddest it I will be dumme and not open my mouth and saye as IOAB to ABISHAI his brother 2 Sam. 10.12 Let the Lord do that which is good in his eyes This preseruatiue is first necessary and forcible Secondly profitable thirdly comfortable fourthly tryed and experimented And thus much for the outward cause THe inward is the sinne of the King and of his subjects As the Physitions make the euill and corrupt humour ingendred in the body 2 The inward cause of the Plague the inward cause of the pestilence out of the booke of Nature So wee may make the inwarde corruptions in the soule the inward cause of the bodily infection out of the booke of God To the sinne of man I may attribute foure things First that it is the inward cause of the infection Secondly a just cause just First for God to send it Secondly for man to suffer it Thirdly a tryed and experimented cause for the experience of all ages hath obserued sinne to be the cause of the pestilence First â—ut of the Church Secondly in they Church Out of the Church this hath bin obserued by a double experience First by the experience of Historiographers Secondly Physition In â—he Church two things do prooue it First the sinnes for which he doth threaten to send it Secondly the sinnes for which he hath sent it Here might set before your eyes a cloude of witnesses and make a Christian Chronicle of â—xâ—mples but because I am loath to repâ—at that which others haue done already I ref rre you â—o their writings and to the booke of GOD. Fourthly sinne is the cause of Physical cause he cause both of the outwarde and inwarde â—ause rendreth by the Physition a cause of the infection of the ayre and of the corruption of the humours in the body Out of the consideration of the inward cause learne to make phisick and preseruatiues for the time of the plague Preseruatiues to bee made out of the consideration of the inward cause against the plague that both for the visited vnuisited Two preseruatiues may bee made out of this consideration The first to remooue the poyson of impatience the second to remooue the cause of the pestileÌ„ce If the filthy Botch Carbuncle of impatience grudging doth arise in thy soule seeing the hande of God then take this consideration apply it in this manner to thy soule that which the Lord hath sent to me it is for my sinnes and iniquities why art thou theÌ„ disquieted ô my soule learne to judge aright of this his chastisement and say with the Prophet Mich. 7.9 J will beare the wrath of the Lord because J haue sinned against him This phisick is both profitable and comfortable profitable to huÌ„ble thee to teach thee the knowledge of thy self to make thee vse the poore suters phraise Lorde I suffer nothing but thâ— which infinitly more I haue deserued tak away O Lord the trespasse of thy seruant Secondly comfortable for it setteth before our eies thâ— admirable goodnesse and mercie of the Lord and mooueth vs to speake in this maner I hauâ— infinitely more deserued ô Lord by my tranâ—gression yet so great is thy mercy that thâ— art coÌ„tented to send me an afflictioÌ„ which toucheth only the skin a corporal plague a teÌ„poral chastisement O inequal proportion the creature hath offeÌ„ded her creator a silly earth-worme the majestie of heauen and yet for our infinite sins he sendeth vnto vs but temporall chastisements Thy mercies ô Lord ouercome thy judgemeÌ„ts herein I perceiue the truth of thy promise Os 11.9 J wil not execute the fiercenes of my wrath Be not theÌ„ disamied ô my soule seeing that the Lord doth not punish thee according to thy desarte and the quality of thy sin this is a testimony vnto thee that thy sinnes are remitted that this preseÌ„t rod is but a fatherly correction The Lord then visiting thee with the rod of DAVID doeth ayde thee with a double aide The first is with the aide of correction and discipline The second is with the aide of coÌ„fort By the first he doth exercise thee without by the second he doth assure the within by the first he bridleth thy insolencie by the secoÌ„d he encourageth thy pusillaminity by the first he maketh thee more aduised for the future by the second more deuotions The secoÌ„d preseruatiue The second preseruatiue is to remooue the cause that the effect may cease and seeing sinne is the inward cause flye from it as from a Serpent Ecc. 21. GALENS counsaile is that of
al remedies the best is to shun the infected ayre to depart in time to the purer aire But with GALENS leaue seeing sin is the cause of Physicall causes that it infecteth the ayre the best remedy of all according to the counsaile of the whole colledge of the spirituall Physitions is to flye from the infectious contagious aire of this world But I leaue to amplyfie this because I purpose to speake more of it in the kings medicine 4 The patients The last member of the second part are the patients who haue felt the effect of the Kings euill ISRAEL that is the subjects of DAVID In which obserue First the circumstance of the time how lōg it lasted secōdly of the place from Dan to Bershebah thirdly of the number seauentie thousand The Lord in all ages hath sought to reclaime the sonnes of men from the kings euill by sundrie corrections amongst the rest with the Pestilence which is the Lords beesome he hath swept away not seauenty but hundreth thousands and that in diuers places First without the church secondly within the church Againe in the Church either in the true or in the false church Further some haue been vniuersall some nationall and prouinciall some haue been of a long some of a short continuance so that this rod may be called the flying booke Zach. 5. Heere I might also make a large Chronicle of examples out of the booke of God the monuments of the church and the writings of mē but because others haue amplyfied this at large I referre you to their Chronicles being as cloudes of witnesses Now mee thinkes I heare an obiectiō against the justice of God for the cleering of these patiēts These Isralits had not sinned ergo vniustly visited The antecedēt is deyned the interpretours vpō the first verse of 2. Sam. 24. And the wrath of the Lord was kindled against ISRAEL obserue diuers sinnes for then which the Lords anger was prouoked among the rest first their security and wantonnes after their peace victories prosperitie secondly the rebellion disobedience of some against their sacred Prince DAVID in the time of ABNER SEBAH ABSOLON and the rest the which sinnes hee hath deferred to punnish in due season with the sinne of DAVID And thus much for the second part the effect of the Kings euill Let vs now beloued of LONDON looke home-ward a little The applycation of the second part and is it were out of the Looking-glasse of this example by way of reflection If we holde out the glasse we shall descrie that justly we haue felt the effect of the kings euill The old yeere being past and the New appeared let vs apply to our selues the members of the second part to invert the order Let me beginne with the last as the subjects of DAVID after they had bene infected with the Plague of the soule and that DAVID now nine Moneths and twenty daies long had not regarded his sinne haue bene the Lords patients and haue felt the effect of the Kings euill a generall pestilence So likewise the subjects of our DAVID after that they haue now these nine yeeres more bene infected with the Plague of the soule not regarding their sores and the counsell of the spirituall Physitions haue justly also bene the Lords patients and felt the former yeere the effect of their spirituall contagion a generall pestilence almost through the whole body of the kingdome The inwarde cause of this effect hath bene two-folde First wee haue bene infected with the infection of DAVID and secondly of his subjectes As for the first the Lords Prophets as spirituall physitions haue a long time as IOAB did to DAVID shewed vnto vs the meanes how to preuent the increasing of our spirituall contagion they haue produced their reasons setting before vs the danger which should redounde both to our owne persons and to others But alas great hath bene our obstinacie we haue as bad patients followed our owne humours rejected the counsell of the spirituall physitions and our pride ambition spirituall idolatrie curiositie and disobedience haue preuiled against them and therefore the Lord hath sent a pestilēce in England there dyed not yet I am perswaded seauenty thousand If in the second place I set before our eyes DAVIDS subjects as a looking glasse therin alas we may discry the bleamishes of our faces First they had a famine 2. Sa. 21.1 But the Lord remooued that in his mercie and gaue them peace and prosperitie and yet they waxed wanton and insolent 1592 Since the last pestilence there hath bene a dearth in England in the daies of ELIZABETH but the Lord hath taken it away in his mercie and giuen plenty and choise store of earthly treasures we haue since seene and tasted how friendly the Lord is Psal 34. his mercies haue bene multiplyed vpon vs euen like vnto the dewe of Hermon that watered the dry earth that gaped for it His blessings both Temporall and spirituall haue bene as two hands to draw vs home to him and yet wee haue bene like to DAVIDS subjects As for their seconde sinne shall I bee so bolde to accuse some thereof Not I but the experience and euente of the former yeere doeth Preach it to the whole Kingdome The Londe hath giuen vs a gratious DAVID a man after Gods owne heart and as I may speake a man after our owne heart and yet beholde as some male-contented Israelites haue sought DAVIDS ruine an enuious SEBAH an ambitious ABSOLON A note out of the 2 Sam 2 agreeing with that which hath hapned the formes yere a false-harted ACHITOPHEL a seditious ABNER so some haue bene enuious with Satan of our DAVIDS felicity And note this with mee which I haue obserued out of the second booke of Sam. the 2 chap. that as in the first yeere of king DAVIDS raigne DAVID being but newly crowned king of Israel euen then beholde there was found a seditious ABNER and ASAHEL and an ISBOSHETH which rose vp against DAVID So in the first yeere of the raigne of our DAVID euen then hee being but newly crowned king of England as DAVID was king of Israel behold some ABNERS ASAHELS and ISBOSHETHS against their sacred and annoynted Prince But let this be our comfort in the tenth verse of that Chapter that the house of Iudah hath followed DAVID the companie of the true Professors and Confessors of God and that ABNER and his adherents are fallen before the seruants of DAVID Seeing then we are guiltie all of the first sinne and some of the second the Lord hath dealt justly with vs as with the subjects of DAVID sending vnto vs as he did to them after a famine or a dearth a pestilence So that the wrath of the Lord hauing been againe kindled against vs no bodie needeth to make an objection against his justice for our innocencie as it might haue been done for ISRAEL As there hath been a time for the Raigne of
commandeth it Ierem. 13.18 Say vnto the king to the Queene humble your selues Thirdly the example and practise of great men with the succes thereof DAVID MANASSES EZECHIAS and the rest Fourthly the danger in which you cast your selues if it bee neglected The justice of the highest God fearing no power preuented by no pollicie staied by no brybes He spareth not the Prince for his Scepter the high Cedar Tree for his height the stronge Oke for his strength The greene Laurel for his greenesse The flying booke Zach. 5. is a large booke which noteth that none of what place or calling soeuer can be exempted from Gods judgment Tophet is prepared of olde it is euen prepared for the King he hath made it deepe and large Es 30.33 The Lord hath a rasour Es 7.20 by which his judgements are meant and by this he will shaue not only the haire of the feete but of the head and the beard also The Lord hath also raging floudes that come vp not to the loynes onely and the middle but euen to the chin and the necke Es 8.8 The Frogs could not be kept out of PHARAO his bed-chamber nor from the Couch where hee lay Exod. 8.3 The Lord is not like the litle fishermen that spread their Nets for the smaller fish because they cannot take the grand Leuiathan of the Sea and the Whale with an hooke or pearce his jawes with an angle Job 40.21 For hee is able to take the Dragon and Crocodile of the riuers with an Hooke and cause the fish to cleaue to his scales Fiftly to be an example to your subjects for Regis ad exemplum totus componitur orbis As the Brooke doth follow the nature of the fountaine and the sea the ayre euen so the people is the shaddowe of the Prince You ought then to be as one saith carbo lampas a coale burning vnto your selues and a lampe shining vnto others As the oyntment ranne downe from the head of AARON by the beard to the verie boarders of the garment so the sweet oyntment of good workes ought to come and descend from the King the head of the people by the counsell and elders of the people to the meanest soule in the Land True is the saying that the repentance of a king is as it were the repentance of a whole kingdome And thus much for the patients which ought to take it in II The ingredients of the Kings medicine and the parts whereof it is compounded THe first ingredient and part of the Kings medicine Knowledge of sin is the feeling of his disease and knowledge of his sinne for his heart smote him This was then an inwarde sense and feeling in the heart of DAVID The Physitions in their practise of Physick prescribe two maāer of remedies some to be taken inwardly as Pilles and medicines some to be applyed outwardly as playsters and such like In this spirituall Kings medicine there are ingredients which must be taken inwardly whereof the first is this inward knowledge of our sinne Many excellent hearbes are the ingredients of the bodily Kings Midicine of which the first is Sage of vertue Surely this knowledge of our sin is an hearbe which hath singular vertue as shall appeare Followe heerein the King in the taking in of this medicine let there be in thy soule an inwarde knowledge detestation and sorrow for thy sinne In this knowledge obserue two things First the qualitie of it Secondly the necessitie of it Knowledge must euer goe before the face of repentance and must be accompanied with three things First of the person offended The quality of this knowledge in three things his name majestie greatnes Secondly of the person offending his basenesse mortalitie and corruption Thirdly of the nature of thy disease not of the distinctions of sinne and of her proper names but of their number and weight How manie how grieuous how farre they extende to the annoyance of the earth prouocation of heauen breach of Christian charitie In this maner vse the kings medicine conuert thy sinne before reason examine it with iudgement and vnderstanding consider what an infinite majestie it offendeth what infinite plagues it bringeth enter into the closet of thy conscience turne ouer the bookes of thy accounts cast thy reckonings set downe the summes and as DAVID numbred the people to know them euen so number thy sinnes as farre as possible is that thou mayest attaine to this knowledge Set downe Jmprimis for abusing of Gods creatures for spirituall Idolatrie for blaspheaming and swearing Item for prophaning of the Sabbath Item for disobediēce to parents magistrates Item for hate enuie Jtem for adulterie vncleane lusts Itē for stealing oppression Item for lying slandering Item for the 4. sins of Sodome Alas the totall summe is the breach of the whole law the summe is greater then the number of the people which IOAB brought to DAVID Now that thou mayst not forget to take in this ingredient The reasons for which wee ought not to forget this ingredient there are three reasons to perswade thee First it is the counsel of the whole colledge of the spiritual Physitions of God the father Ier. 3.13 know thine iniquitie for thou hast rebelled against the Lord thy God And Ez. 16.2 Cause the people to remember their sin Of God the holy Ghost Re. 2. Remember from whence thou art fallen repent It is the counsel of MOSES Deut. 9. that they should remember their sin Secondly the practise of others the successe thereof Psal 51.3 DAVID tooke it in in this maner I know mine iniquities my sinne is euer before me IONAS forgot it not Ionas 1.12 I know that for my sake this great tempest is vpon you The Prodigall sonne was mindful of it for he came to himself Luc. 25.17 said I wil go to my father say I haue sinned Third-the necessitie of it for this knowledge is profitable for the curing healing of thy sores It is a good signe when the patient doeth feele his sore and his griefe it is the first degree and stoppe vnto corporall health yea the prouerbe goeth that to know the cause of his disease is to haue his wounde halfe cured Euen so it is a good signe to knowe the disease of our soules it is the first steppe to attaine vnto spirituall health The first degree of felicitie is not to offende The second is hauing offended to know the offence And although thy offence be great yet God sayth NAIANZENE is more mercifull then man can be sinfull if mā will be sorrowful The verie heathen-man him selfe calleth them fooles that know not their faults and reputeth their danger great SENECA reporting of HARPASTES a foole who knew not that shee was blinde and therefore intreated her guide to goe foorth of doores because the house was darke compareth such as know not their faultes vnto this HARPASTES and calleth them fooles Further this
knowledge maketh vs to goe vnto the Physition and to seeke a remedie for the curing of our disease as the Israelites beeing stung by the fierie Serpents fled to the Brasen Serpent Wee are all infected with the Plague of sinne and yet there is a great difference in the pati nts Some see it not at all Some see it too much Some feele it and feare it Some neither feele nor feare it Of these foure sortes the third sorte is onely carefull to seeke a remedie Happie is the sinner whose heart doeth beginne to smite with DAVID They that are smitten with the corporall Plague feele paine at the heart which often is a signe of death But if beeing smitten with the spirituall Plague our hearts doe beginne once to feele it and to smite vs it is a signe of life The heart is the fountaine of life the first thing that liueth and the last thing that dyeth As it is first in corporall life so let it be first in the spirituall life The heart is like an instrument if it be in tune and well strung it makes a sweet melodie As in the repentance of Nineueh when the King beganne to arise from his throne the rest followed So in the repentance of DAVID after that his heart which sits in the bodie as a King in his throne and hath all the inferiour partes at commaund beganne to arise the rest of his members followed him his mouth confessed his handes put off the royall garment and sacrificed vnto the Lorde The heart is like vnto a clocke if the ballance thereof stirre all the other instruments and weights followe in a good course But if that stande still euerie one of the rest goe out of order Euen so if our hearts mooue and smite vs if they stirre and steppe forwarde al the rest wil follow but if the hart stay the whole body is apter to receiue any corruption The ship is a great vessel but if the rudder be well guided the whole body thereof is directed without hazard So if the heart go aright it goeth not alone This is then a profitatable knowledge it is a key that openeth the doore to the closet where all our bookes of accounts doe lie which is in the heart It is a looking glasse or the eye of the soule whereby she seeth her self The excellencie of this knowledge looketh into her whole estate It is a spirituall hammer to breake the stonie hardnes of our harts This knowledge surpasseth all humane knowledge What is it by Arithmeticall account to know the deuision of the least fractions and not to know that the multitude of our sins doe make a deuision betwixt God and vs. What is it by Geometricall practise to measure the longitude of the most spacious prospects and not to measure the height of our sinnes which ascende as high as heauen What is it to haue the knowledge of Musicke and not to know that for want of good gouernement wee lead a life all out of tune What is it with the Astronomer to know the motion of the heauens and to be ignorant that our hearts lie buried in the earth With the Naturalist to know the cause the effects of euery thing and not to know the effect and cause of our disease With the Historian to know what others haue done to neglect the true knowledge of our selues With the Lawer to prescribe many Lawes and not to know the Law of God which teacheth vs the knowledge of our sins Let vs therfore haue this knowledge this detestation sorrow for our sins this heauenly dew of deuâ—tion neuer faleth but the sun of righteousnes drawes it vp and vpon whose face soeuer it drops it makes the same most amiable in the sight of God And thus much for the first parte and ingredient of the Kings medicine The second parte and ingredient is his desire of health and spirituall life The seconde ingredient desire of health Take away the trespasse of thy seruant Which wordes deliuer two things First the desire it self Secondly the Phisition of whom he doth desire it the Lord his desire is remission of sinne a healing of the Plague of the soule that the Lord as a merciful skilful Surgion would take away those pestilential Carbuncles deuils-tokeÌ„s which were risen in his soule Among other ingredients of the bodily kings medicine the second hearb is hearb-geace very excellent against the bodily infectioÌ„ Insteed of this there is another thing which we may call Gods grace or Christs grace which is excellent to cure the infection of the soule This necessarie Hearbe we see is heere in the spirituall Kings medicine for DAVID sueth for the grace of God to cure his euill Hee had lost the health of the soule yea it was like dead For sinne is first the death of our selues Secondly the death of Christ Thirdly on the other side it is the life of death And fourthly the life of the Deuill And therefore DAVID prayeth his Physition to restore vnto him both health and life Further as the king had this desire so he had also a stedfast hope faith and confidence in the mercie of the Lord he did not presume or dispaire but beleâ—ued that his health should be restored that his Physition was able to doe it This his faith he expresseth in this his petition by two things First by the name which hee giueth to his Physition Dauids faith and hope of mercie calling him Lord SecoÌ„dly by the name which he giueth to himself being the patient calling himselfe his seruant of thy seruant Imitate the king in the taking in of this medicine of repentaÌ„ce Hauing obtained the knowledge of thy disease haue a desire of spirituall life and health And secondly let thy desire be mingled with DAVIDS hope stedfast coÌ„fidence in the mercies of God First desire this health and the curing of this sore aboue all other things desire not this life as much as the spirituall life for alas this life as AVGVSTINE speaketh is a continuall weaknes which followeth vs to our death The heathen man SOCRATES could say he liueth not who mindeth nothing but this life for is this a life where the house is but claye the breath a vapour or smoke the body a body of death our garment corruption As the wombe of the earth doth breede vs so the wombe of the earth must againe receiue vs. There is a threefolde life the life of the body the life of the soule and the life of glorie If wee will obtaine the last wee must seeke to get the second for as concerning the life of the body thinke not saith Augustine that in this life thou hast properly health immortalitie shall bee our true and perpect health If wee escape the Plague of the body and retayne the corporall life and that our soules in the meane time want this life and health of the spirite alas wee may esteeme our selues but Dead The
emty thy belly of foode and to fill thy soule with sinnes to be pale for fasting and to bee blewe and pale for hate and enuie to drinke no wine and to be drunke with the poyson of anger to abstaine from things which are lawfull and to doe things which are vnlawfull Follow then beloued the counsaile of Chrisostome and Bernard who both iumpe togither Let not onely thy mouth and thy bowels fast but thine eyes thine eares thy feete thy handes and all thy bodily members Let thy hands fast from robbery thy feete from bearing thee to vnlawfull spectacles thine eares from sucking in slāderous tales thine eyes from receiuing in wantonnesse And to shewe you out of the mouth of God himselfe what manner of fast you ought to vse this new yeare Loose the bands of wickednesse Es 58. take off the heauie burdens let the oppressed goe free deale thy breade to the hungry and couer the naked As there hath bene the former yeare a generall fast through the whole land so there ought this yeare to bee this inward and spirituall through the whole Kingdome from the honourable Counsellor to him that grindeth at the Mill. This is the great generall fast and a Lent of abstinence which wee all must keepe And thus much for the patients behauiour and also the third part of the Kings Medicine ¶ The fourth part containing the time when the King tooke in this Medicine and the cause moouing him thereunto THE time when hee tooke it in was first when he saw that he had gotten the spirituall infection by the numbring of the people and secondly when he saw the danger and effect therof a pestilence in Israel The cause mouing him to take it in was to heale his disease to remoue the effect thereof Ver. 8.16 The consideration of both deliuereth vnto vs a portrature of a wise Physition of a wise patient the wisdome of God and the wisdome of Dauid The wisdome of God the Physition Vse The wisdome of God the Physition doth appeare in the diuersity of means which he knoweth to vse for to cure sin to mooue the sons of men to take in this spirituall Kings medicine of repentance This Physition had before giuen vnto DAVID peace prosperity and victories ouer his enemies and now seeing him anew infected with a dangerous disease he sendeth a generall pestilence in Israell Before hee came with his benefits and now with his iudgements As the expert Physition vseth first soft and lenitiue remedies and if they auaile not then hee commeth to his sharpe and biting corrosiues euen so the Lord vseth first the soft and lenitiue remedies of his commandements promises and benefits and then the byting corrosiues of his iudgements Some hee healeth by hony some by gall some by salt some by meale some by sweete some by sower Hee hath a store-house full of remedies and the breade of iudgement to breede good bloode in vs. The Lord as Clemens Alexandrinus speaketh is like vnto an expert Musitian hee hath sundry kindes and varieties and sheweth the changes of his notes hee both pittieth and chasteneth entreateth and threateneth and by threatning best admonisheth by speaking roughly soonest perswadeth When the railes of the law kept not the Israelits in the pasture of the word the Lord appointed the hedge of thorny discipline And euen so at this present such as he cannot draw to come in the fold of saluatiō by the whistle of the word he compelleth them to come in by the dogge hooke of disciplin correction If the blessings of Mount Garizzim do not moue vs Deut. 27. then the cursings of Mount Ebal must come vpon vs. If we take no pleasure in the beauty of Mount Sion then the thundrings lightnings of Sinai must put vs in feare As this sheweth the wisdom of God so it declareth the successe of his wisdom The successe of his wisdom in DAVID his patient the Lords corosiues haue wrought in his soule for seeing the hand of the Lord he began to take in the medicine of repētance The Lords corrosiues haue many vertues The vse of afflictions First they make vs to esteeme honour make much of the Lord King Dauids Physition Secondly they make vs to attaine vnto the knowledge of our disease bind Manasses with chains pul the King of Babilon from his throne they wil know thēselues thirdly they make vs to seek for a remedy against our sore Fourthly they preuēt keepe our soules from falling into more grieuous diseases Fiftly they serue as a purge to purge vs frō the corrupted humours of the soule The want of these fiue things had beene a long time among vs and therfore king Dauids Physitiō hath the former year vsed his corrosiues We shuld haue fallen into a deadly Lethargy of sin therfore he hath preuented it that we might as the Prouerb is with the burnt child dread the fire As Ionathan shot arrowes to giue DAVID warning euen so the Lord hath shot off his arrowes Ps 9. to giue vs warning The Plague ô London hath bin a writing scrole vpō your flesh engrauen in your skin to teach you obediēce as the Leprosie vnto Miryam It hath bin as I. Baptist to send you vnto Christ It hath bin as a medicine sent from heauen the King of heauens medicine to heale the sores of the land to remoue the spiritual plague Sicknes as Basil saith vpon the 25. Psalme is vnto many a salutiferous medicine and life it selfe As we pluck back or stay our horses if either they gallop too fast or go out of the way so the Lord because we were as wild horses hath curbed our bits straitned the raines of our vnbridled affections As the Lords corrasiues haue had good successe in DAVID so they haue wrought in vs. We had beene like vnto Ioab 2. Sa. 14.29 As Absolon sent for him the first time by his seruāts but would not come and the second time yet woulde not come to him and therefore sent the third time his seruants to set Ioabs fields on fire then he arose and came euen so the Lord had sent at diuerse times his seruants the Prophets to will vs to come to him but because we remained obstinate he sent the former yeare other seruants namely his Angels to kindle our housen with the fire of pestilence and that made vs to arise to goe vnto the Lord with fasting that made vs to cry out Lord haue mercy vpon vs Christ haue mercy vpon vs. When the waters of the flood came vpon the face of the earth downe went stately Turrets Towers but as the waters rose so the Arke rose still higher higher In like sort when the waters of afflictions arise as the floode of the pestilence did the former year downe goes the pride of life the lust of the eyes the vanities of the world as they did also in some sort the last yeare pray God
it may coÌ„tinue But the Arke of the soule riseth as these waters rise higher and higher towards heauen as also they did the old yeare As your afflictions then beloued haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so haue they also beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sufferings and instructions Interpret them aright let them put a sensible and liuely feeling into your soules receiue them not as an horse or mule that taketh the branding of an hote Iron which they presently forget Bene pungeris si compungeris saith that hony father BERNARD It is a happy pricking of the body that maketh a pricking in the hart This kinde of affliction as it is reported mooued some of the Heathens to become Christians for in the raigne of Edward the third there fel a Plague in the East Indies which lasted seauen yeares which moued many of them to become Christians How much more then ought it to make vs deformed Christians to become reformed and good Christians If then tribulation come receiue it with thankes keepe it with patieÌ„ce digest it in hope apply it with wisdom bury it in meditation it shal end in glory and peace Further The portrature of a wise patient obserue the wisdom of Dauid the patient in the taking in of this medicine hee differreth not to take it in but as soone as hee perceiued that he had gotteÌ„ the spiritual contagioÌ„ that the effect therof was spread through the land behold his hart smiteth he coÌ„fesseth prostrateth himself Follow the wisdom of Dauid ô sons of Adam let not the oportunity slip let both the time cause perswade you As medicines for the bodie must be taken in Six motiues to persvvade vs to this vvisdome in due season euen so the Kings medicine for the soule Six motiues ought to perswade vs not to differ the â—aking in of it in due season First the couÌ„saile of the whole colledge of the spirituall Physitions Heb. 3.13 Eccle. 12.1 Es 55.6 Ec. 5.7 Ioel. 2.12 Eccl. 38.9 Secondly the vncertainety of the houre of death The experience of the former yeare hath shewed the truth of that Prouerbe As many daies as many liues They who one day carried the deade bodies to the graues were themselues on the morrow carried by others Thirdly the daungers which ensue Three daÌ„gers if it bee not taken in in due season the dangers are three in number First delay doth cast our owne persons in daunger both bodie and soule the bodie in the danger of the fire of the Plague the soule of the fire of hell both of the fire of Gods heauie indignation To quench this three-folde fire wee must take in the Kings medicine in due season Secondly wee cast others in danger doe wee not see that our little children doe as it were suffer with vs and helpe to beare the punishment of our delay and procrastination Thirdly delay encreaseth our disease and lastly maketh it incurable It fareth with the plague of sinne as with a tempest vpon the sea in which there are first little waues afterwards greater volumes of waters and then perhaps surges mounting vp as high as heauen Or it is like vnto the breedes of serpents first an egge 2. a cockatrice thirdlie a serpent To preuent this encreasing take in the Kings medicine betimes Auncient woundes sayth IEROME are not cured in haste the playster must lie long vpon them euen so our olde festered sinnes can not bee done away with a dayes repentaunce The snow ball the more it is rouled the greater it waxeth the more sinnes we commit the more walls of brasse wee builde vp betwixt God and vs so that at last our cryes can not haue passage vnto him nor his mercyes vnto vs. The longer the blowe bee in fetching the heauier wil the wound be when it commeth And the deeper the arrow be drawn in the bowe the deeper it pearceth when it is let flee Sinne creepeth foorth like a canker if in time it bee not medicined As of the sicknesse of the body so of the soule there are criticall dayes knowne to God whereby he doth guesse whether we be in likelihoode to recouer health and to harken to the holesome counsailes of his lawe or not If then the lorde take his time to giue vs ouer to our selues and the malignitie of our diseases we may say too late as sometime Christ of Ierusalem O that we had knowne the things that belong to our peace but now they are hid from vs. As I will not promise so I dare not presume saith AVSTIN of euening repenters to make all out of doubt the best course is to repent betimes The fourth motiue are the impediments which will hinder vs to take in the Kings medicine if we slip the opportunity the first haÌ„sel of time If it be differed to old age or to sicknesse two impedimentes will be in the way outward and inward First outward impediments thy wife children enuironing thee thy friends whispering in thine eares to make thy Wil and to remember such and such a friend so that repentance being differred will be either nulla vel ficta vel difficilis either none at all or counterfeit or very hard The other impedimentes will be the multitude of thy sinnes feare of death the terrour of the law the obiections of Sathan the accusations of thy conscience True is the saying of AMBROSE nulla seria penitentia est nimis sera sed rarò tam sera est seria No serious repeÌ„taÌ„ce is too late but yet seldom a late repentaÌ„ce is a serious repentaunce Yong men take in betimes the Kings medicine spend not the strength sap and greenenesse of your youth season your greene vessels with the liquor of Gods spirite and offer vnto him the maidenheade of your youth Old men take it also in due seasoÌ„ differre it not to the houre of death for if you doe you treade vpon yee which if it be molten with a little heate of Gods anger alas you shall sinke into the gulfe of destruction Yong age trust not to olde age thou leanest vpon a brittle staffe which when it breakes the splinters and shiuers thereof will wound thee Both of you offer not the dregges of your life vnto god leaste yee drinke the dregges of his anger The common saying is true vita breuis ars longa life is short and the arte of saluation requireth a long time of learning Fiftlie your owne diligence beloued of London in the taking in of the bodilie Kings medicine in due season for the preseruation of your bodies ought to put you in minde of the care and diligence which you ought to haue for your soules You haue not differred to take in preseruatiues till the infection had wonne the vitall partes let the health of your soules bee dearer vnto you then the health of your bodies If these fiue mooue you not goe then yee foolishe sonnes of men to the verie beastes aske of them as IOB speaketh
the golde of the Athenians Euen so I may say that the prayers of the Church of England haue preuailed more then the gold of the Papists and more than if we had presented with the wisemen golde Incense and Myrrhe Math. 2 and that for these the Lords Angell is departed This mercie and bountifulnesse of the Lord doth call vs all this newe yeare vnto repentance 1 The tribe of Iudah First it doth appeale vnto you ô Royall Court ô tribe of Iudah in honour degree and dignitie the first as you offer vnto the Prince a newe yeares-gift so forget not to offer this present to the Prince of Heauen Doe homage vnto the King of Heauen who rideth vpon the wings of the Cherubins bowe the neckes of your soules before the throne of his maiestie put on the royal garment of King DAVID and take in this year a Kings medicine for the soule a royall medicine becommeth a royall Court Honourable Counsellors meditate the lawe of the most high and vse King Dauids counsellors Psalm 119.24 Great men let your wils not bee inordinate and hauing the raignes of dominion in your hands proclaime not with Nero My authoritie giueth mee license to doe all things gouerne by lawe and not by lust Noble peeres take heede of the sinne of Zimri Numb 25.14 Possesse you vessels in holinesse and honour and not in the lust of cōcupiscence 1. Thessa 4. You that are in high places bee patient of iniuries forget nothing but iniuries as Caesar esteeme with Theodosius a Christian Emperour that yee haue receiued a benefit as often as yee are entreated to forgiue or say with Marcus Cato vnto him that smote him beeing now desirous to make amends I remember not that I was smitten For as Lactantius speaketh Ira mortalium debet esse mortalis the anger of mortall men must bee mortall You that haue adorned and imbossed your speaches with oathes come out of this humour esteeme them not the humour of gentilitie nor an ornament to your discourses chāge blasphemies into prayers and let your tongues bee bels to sound the praises of him who hath deliuered vs. Let not the voluptuous pamper themselues more in carnall delights nor sport themselues with sinne as Sampson with Dalilah let them shake it off and not account this world a siluer shrine Painted Dames bee contented with the naturall colour of your Creator Altogither bee not senselesse at the former stroke of Gods hammer but spend your time in the royall pastime of King Dauid 2 The tribe of Leuie Secondly the bountifulnesse of the Lord doth appeale vnto you ô tribe of Leui. Giue vnto the Lord this newe yeares gift Prophets take in this yeare a Prophets medicine Reuerend fathers and Elders prostrate your selues with DAVID and the Elders of Israel and as the holy Ghost exhorteth you Act. 20.28 Take heede vnto your selues and to all the flocke whereof the holy Ghost hath made you ouerseers to feede the Church of God which hee hath purchased with his owne bloode You the other Prophets bee vnreproueable watching sober modest harberous apt to teach not giuen to wine or filthy lucre 1. Tim. 3.2 Vnto you that are in the office of Archippus Col. 4.17 it is also saide Take heede to the ministerie that thou hast receiued in the Lord that thou fulfill it It is a worke not a play onus non honos a burthen not an honour a seruice not a vacancy You that should guide others to the Land of promise come not short your selues Wee that build Arkes for others let vs not bee drowned our selues Wee that are the Lords Seers let vs not bee blinde wee that are the Lords Cryers let vs not bee dumbe and tongue-tide and because sinne is impudent and cannot blush let vs from hence-forward arme our selues not with the speare but with the zeale of Phinees for the gentle spirit of Eli is not sufficient to mende children past grace let vs not put hony into the sacrifice in steade of salt but bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of thunder You the two Vniuersities 3 The two Vniuersities obtain in this rank the third place vnto you also the Lords bountifulnesse doth appeale giue vnto him this excellent newe yeares-gift children of the Prophets take one another by the hande yee two sisters and say with DAVID wee haue also done foolishly O Lord. Let the Kings medicine come among you take it in against the kings euill Your schooles haue beene broken vp the former yeare the newe yeare beeing come breake the strength of sinne that the Lords Angell disperse you not againe You that should bee fountaines and welsprings of good life to others bee not dryed vp that if men seeke for the water of life at your hands they returne not with an emptie pitcher or else as Iob speaketh 13.4 You are Physitions of no value Sende forth skilfull Bezaleels and Aholiabs filled with the spirit of Wisdome and vnderstanding to worke with all the wise-hearted all manner of workmanship for the seruice of the Lords Sanctuarie for the vniting of the Saints and for the edification of the mysticall bodie of Christ Iesus that from you the two heades as the pretious ointment from the head of Aaron was deriued vnto the very skirts of his garments many pretious oyntments may be deriued to all the members of the Kingdome Lastly because the haruest is great suffer your selues to bee thrust into the haruest Fourthly it appealeth to you that obtaine the fourth place 4 Magistrates and Iudges and who are the politicall Elders the Iudges and magistrates Present vnto the magistrate and Iudge of heauen and earth this newe yeares gift and take also in the Kings medicine for this present yeare You haue ordained and prescribed the former yeare good orders for the staying of the bodily infection shewe now your diligence to prescribe good orders for the staying of the spirituall infection Bee rather desirous of the maintenance of good lawes and reformation of manners then of honour preferre the weale-publike before your priuate good take heede of the spirituall Plague First bee not louers of giftes which blinde the eyes Deut. 18.21 Secondly differre and delay not to giue iudgement in the righteous cause and if yee can doe your neighbour good to day say not to him come to morrowe Prouerb 3.28 Viewe your selues in Iob that right paterne of a good Iudge Iob. 31. Let your sentence bee to the oppressed as the comfortable raine to the thirsty ground Iob. 29.23 Thirdly haue not respect of persōs in iudgemēt Deut. 1.17 hear the small as well as the great fear not the face of man You are the pillers Ps 75.3 If the pillers be weakned if the nail be broken or the strong mē bow themselues the house the burden all falleth that leaneth vpon them By the way it speaketh to you also lawyers Lawiers men of counsell magistrates attedāts offer vp also this newyeers gift to the Lord
that his slaying Angell returne not The wise man Pro. 23.23 teacheth you wise mē wisedom giueth counsaile to you counsellers Buy the truth that is spare no cost to purchase truth but sel it not that is bee not hired for anie mony to forgoe the truth Set not your wisedōe eloquence conscience and all to sale Giue not sweet taste to the bitter sower with your sugred eloquēce Let not your fined tongues faire pretenses cunning gloses goodly circūstances of speech vphold bolster out the vniust cause Be not caught with birdlime for vnto this doth AVSTIN cōpare the receiuing of bribes by which your wings are pinioned so that ye can not flie Officers Iohn Baptist Luk. 3. giueth you a good lessō Be cōtēt with your stipēd vseno extortiō Principally 5. London it doth appeale vnto thee ô London which hast suffered the greatest brunt in this assault least the lords Angell returne again offer vp vnto him which hath shewen thee mercy this new yeers gift as you haue bin diligēt the former yeere to take in the Kings medicine for the body so be not now negligent to take in the Kings medicine for the soule A certain heathen man after that he had seen a suddain shipwrack of all his worldly goods and had bin exercised with diuerse afflictions brake forth into these speeches wel fortune I see thy intent thou wouldest haue me become a philosopher euen so ô Londō hauing receiued the old yeer a shipwrack of thousands of thy subiectes and hauing bin visited with much bitternes say vnto the almighty wel lord I see thine intēt thou wouldst haue me to becom zealous religious to enter into a meditatiō of the life to come Let both Nehemias Daniel magistrat minister within thy wals cōfesse their sins Let euery citizē in particular say as Ionas did I know that for my sake this great tēpest hath bin vpō you It is reported that the Delphiās had murthered Aesop had cōcealed their sin but being visited with mortality they begā to confesse it yea caused it to be proclamed by noise of criers that they had done it In like māner ô Londō hauing cōmitted diuerse sins hauing bin visited with mortality cōfesse thē now proclame thē reueale thē vnto the lord let the graues that shroude so many corpses let the tears of the widdows and desolate orphanes yet remaining mooue you vnto repētāce As the rod of Moses made water to proceed out of the rock so let the lords rod wring from our stonie hearts some drops of remorse The voice of the Lord Londons Echo spoken as it were from heauen hath bin heard within thy walls to mooue thee vnto repentance make now answere to this voice with a sweete resounding echo into heauen in this manner Thy voice I will heare and thy call I will obey Greatnesse will not stoupe but at great iudgements a great one thou hast felt the Lorde hath not onelie brused the heele of the body the poorer sorte but he hath reached the head the rich and mighty among vs. First yee the 24. elders apply this soueraigne balme to your sore Secondly Merchants from henceforth become christian merchauntes to buye the pearle of Gods word take Christ with you in your shippes that the tempeste of Gods anger arise not remember the shippe where IONAS was in and haue no fellowshippe with Atheistes papistes and prophane Esaus cleare your eies with the eiesalue of plaine dealing You that haue beene crushing Zacheus and gripple pennie fathers in this gold-sick age haue ripped vp your brethrens entrails for mony as Sāpson searched the lions carkasse for honie be no more wealth-deuouring vermins grind not the faces of your watrie-faced brethren breake off your crueltie as the Spinster doth her thread intending to drawe it out no longer Take heed Mich. 6. that the treasures of wickednesse be not found in your houses any more neither a scant measure which is abominatiō to the lord who iustifieth not the wicked balāces the bag of deceitfull waights Tradesmē labour not any more so much for the meat which perisheth but for the food which endureth for euer Ioh. 6. Citizēns in generall seeing the lord hath knocked at your proud palaces shake from you the setled lees of your long cōtinued iniquities and because two principall haue lodged within your wals walked along your streets pride gluttony cure them now according to the method of the kings medicin by two cōtraries humility tēperancy Put on the royal indumēt of Dauid which is humilitie and let not your daughters walk more with outstretehed neckes as the daughters of Sion Esa 3. Return not in the city you that are departed with your painted faces opē breasts monstrous verdingales long staring ruffes leaue thē behind infect not the city with them any more that they produce not againe the same effect Returne not with your superfluous feasts rather from henceforrh inuite Christ Iesus prepare him a feast by faith mercie Many of you haue been depriued a long time of the enioying of one anothers fellowship during the time of the pestilēce A profitable admonition but now being returned cōming togither again abuse not your meeting after this lōng separation by quaffing dācing banquetting spend it in the prayses of him who hath brought you home againe Drunkard search not out thy drunken cōpanion aske not whither he liueth to associate thy self with him Whoormonger seek not thy harlot carnall man for thy cōfederates renew not that wicked bād league take the last farwell of them cōmunicate no more with those vnfruiteful workes of darknesse Eph. 5.11 We haue feared the former yeer to draw our breath in the streets least wee should haue drawn in infection let vs this yeere fear to draw in the infection of sin The former yeer wee haue vsed followed many good orders to stay the bodily infectiō purged our housē clensed our streets perfumed our apparell had vpon our doors bils red crosses shūned infectious places let out the corrupted bloud abstained frō euil meats emptied our housen of dogs ayred thē with fire caried in our hands diuerse cōfections of art such more what ought wee not thē to do this yeer to stay the plague of sin Let vs purge our housē frō spiritual infectiō remoouing the false ballāce smal waights Spirituall orders to be followed this yeere in the citty coūterfait lights sweet words sowr deeds threasures of wickednes Let vs wash cleanse our streets frō pride swearing blaspheming perfume our apparel with modesty humility shun places infected with drūkards gluttōs adulterers Let vs haue vpon the doors of our harts other bils 1 the mark of the spirit rom 8.2 the blod of the lāb Of which we need not to be ashamed Let vs also let out the corrupted bloud of hate enuy concupiscēce abstaine frō the fleshpots garlicke of Aegypt Let vs