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
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
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
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
many learne from the schoole of HYPOCRATES the Physition and EPICVRVS the swine to preserue to physicke and dyet their bodies but as for their soules they are not once mindefull O ye sonnes of men foolish and slowe of heart to conceiue the rightest things how long will yee loue such vanities Secondly 2 To resist the outwarde cause resist the outwarde cause of this heart-Plague and seeing that Satan is an infectious ayre vse to take in spirituall antidotes at all times and in all places keepe the windowes of your eies shut and let not the Satanicall ayre of concupiscence enter therein we dwell beloued in infectious places and shall not we take heede As to resist the infection of the elementall ayre we shun contagigious places and flie to the purer ayre so let vs flie the Satanicall ayre by faith and prayer let vs draw neere vnto God Jam. 4.8 Resist the deuil he will flie frō you Iam. 4.7 that stedfast in the faith 1. Pet. 5.9 Immitate your owne industrie for the preseruing of your soules as you haue done for your bodies You that in diuerse places the former yeere haue watched to keepe out the passengers that came out of contagious places and would not suffer them to enter and to harbour amongst you for feare of infection Watch now this yeere to keepe out Sathan an infectious passenger who runneth euery where in contagious houses Shut the gate of your heart suffer him not to lodge in your soule for he will infect it It is a precept of a wise Physition be sober and watch for your aduersarie walketh about seeking whom he may deuoure 1. Pet. 5.8 Aske the Cranes ô sonnes of men and they will teach you wisdome when they flocke together saith PLINIE to feede one of them vseth to feede a farre off and that Crane so singled from the rest still as he feedes lookes round about him and obserues if anie danger be towardes them if he spie anie bodie draw nigh then he giueth warning to the rest and so they saue themselues Shall this policie rest in vnreasonable Birds and shall it not bee found in man shall not our soules watch to espie the fraude of Satan and so to deceiue the deceiuer And thus much for the ayre which infected the king There followeth the time The time when the king got the Plague when the king got this spirituall infection which was now hauing peace and prosperitie his heart being at ease after his victories being deliuered out of the handes of all his enemies and out of the hand of SAVL as appeareth 2. Sam. 22.1 euen then Satan stood vp and tempted him setting before his eyes his excellencie and glorie his power and victories Peace prosperitie idlenesse are as it were a contagious ayre which smiteth vs with the Plague of the soule The ayre which is still and calme is apt to receiue infection for the winde is aeris verriculum a broome to purge the ayre so the soule which is at her ease soonest getteth the spirituall contagion As euill and corrupted humours through idlenesse are ingendred in the body So in peace and prosperitie bad and pernitious humours are ingendred in the soule As the ayre is a good and pure creature of it selfe and yet by the influences putrifyed vapours euaporation of dead carkasses and diuers other things approoued by the booke of nature is altered and becommeth pernitious to the body So peace and prosperitie which are the gifts of God by the corruptions of our owne hearts are abused and become pernitious to the soule And as the ayre hath not alwaies the same force to infect the body So Satan the ayre which infecteth the soule hath not alwaies the like strength and of efficacie to fulfill his purpose and to poyson the soule If thou art desirous to know when the Satanicall aire hath most force It is in the time of peace and prosperitie when thy heart is at ease and that thou hast giuen thy selfe to securitie For he obserueth three things the time the place the occasion Satan dealeth with vs as the Crabbe with the Oysters as AMBROSE obserueth the Crab being an enemie of the Oysters because he cannot hurt thē by reason of the hardnesse of their shell he tarryeth till the Sunne doth shine for then they open themselues and lie still in the Sunne recreating themselues then the Crabbe commeth and casteth little stones into their shels and so hurteth them So likewise Satan our aduersarie perceiuing when we are at our ease and that the sun-shine of prosperitie doth shine ouer vs then he cōmeth casteth his poison into our soules Seeing then that prosperitie ingendreth corruptions in the soule The vse bee not carelesse of thy health exercise thy selfe to driue away the bad humours and to retaine thy spirituull health The sounde man if hee doeth not exercise himselfe is subiect to diseases although thou art sounde of spirit yet if thou giuest thy selfe to securitie thou shalt fall in the Kings sicknesse Three exercises are necessarie for the health of thy soule against the gathering of bad humours The exercise of Prayer 3 Three exercises necessary for the soule the exercise of the Word and the exercise of the Crosse As for the two first forget them not as for the third the Lord himselfe will not forget sometimes in due season to lay vpon thee And as the Physitions in their Treatises of the former yeere touching the Plague bid thee to haue a regarde in your exercises vbi quomodo quando where howe when So I bid you this yeere obserue these rules in your spirituall exercises the amplifycation of which I leaue to your meditations And thus much for the time The third member of the first parte containeth the Kings sicknesse it selfe The Kings sicknesse it selfe consisting in the numbring of the people This fact of DAVID is the Kings sicknesse a dangerous disease I may call it the heart-plague As the infection of the elementall ayre in the bodily Plague doeth creepe vnto the heart and poyson the vitall spirits So the infection and poyson of Satan hath crept into his heart and infected that place with pride This Kings Euill is more daungerous then that disease which some haue called the kings euill For the bodily Kings euill can bee cured si credere f◠est if it be true with corruptible gold but the spiritual Kings Euill A spirituall Kings euil cannot be cured with corruptible gold or siluer as the Apostle speaketh but onely by the pretious blood of the Sonne of God This is then a dangerous and greeuou◠wound in a Saint if I would thrust my fingers into it throughly handle it To extenuate the Kings euill three things might bee alleadged that it agreeth with the commaundement o◠God Exod. 30.12 Secondly with the practise o◠the Isralits Numb 1.2 Thirdly with Politicke prudence To vntie the knot with a word there is a two-folde numbring First a
Constantius the Emperour in the city of Rome and beheld the companies that should haue entertained him might he not haue vsed that Emperours saying Tot vidi reges quot ciues I haue seene as many kings as citizens Parents Parents haue you not had the kings euill haue you not gloried in the number and multitude of your children and set too much your hearts vpon them And not to spare our selues We children of the Prophets we haue bene infected with the kings sicknesse I do appeale vnto our two Vniuersities Vniuersities they haue gloried in the number of their Colledges and stately buildings in the greatnesse and multitude of their reuenewes of their Doctors learned writers Schollers and Students And I dare say our voicâ— hath bene a proude and ambitious voice despysing the forraine Schooles as not to be compared vnto vs. And it is to bee feared that of them may be saide that which was spoken of Gilead Hos 6.8 which was the place where the Priests dwelt and which should best haue bene instructed Gilead is a citie of them that worke iniquitie As for the whole body of the kingdome not to flatter our selues 4 The whole body it hath had the kings euill alas our voice hath bene insolent and imperious we haue magnifyed our selues in the mightines of our nation and haue gloryed our selues in the number of our swift-sayling-Shippes in the greatnesse of our strength and number of our people that in few houres warning many thousands we haue bene able to make ready ascribing our victories to the st ength of our arme and not to him who teacheth DAVIDS fingers to fight Psalm 144. Let mee nowe adde this that a generall disease of the whole body hath bene defect of charitye The Physitions saye that the bodye is sicke when that his kindely heate is to lâ—ttle or when it is to much Charity to God and our neighbour is as it were the naturall heate of the body of a kingdome lustfull loue to the creatures is an vnnaturall heate the first hath beene too little in the body of the kingdome the second too great and therefore it hath sorely bene sicke Lastly I do appeale to the Cleargie 5. The Clergy Many of them haue not onely had the Kings euill but also haue bene infected with IOABS sicknesse Haue we not had some ô would to God that there yet were none that are spiritual Physitions to others and in the Lords Temple produce their reasons as IOAB did to disswade their auditors from the Plague of sinne and yet themselues that seeke to binde vp the wounds of others are carelesse of their owne sores their notorious sinnes as ABSOLONS adulteries euen vpon the house toppes open to the worlde to the great scandale of the church like to MERCVRIES images that point the way to others but themselues stand still and stirre not one foote like to Water-men that look one way but rowe another O Physitions heale your selues builde not an Arke for others and your selues be drowned Tribe of LEVIE I am ashamed to vncouer our own nakednesse which hath also bene a cause of that deserued pestilence whose printes and markes are yet to bee seene amongst vs. To apply the last circumstance we of England haue got the Plague of the soule and the Kings euil 3 How and when wee haue got the kings euill in such a time as the king got it in our peace and prosperity our hearts being at ease after our victoryes Satan hath set before our eyes our excellency glory power victories our long peace and prosperity as a contagious ayre hath infected vs. And because we were become grosse and fat as ISRAEL wee haue spurned with the heeles Deut. 32.15 It is an opinion that fat men get sooner the corporal Plague then the leane macilent experience teacheth that the body of this Realme through his long prosperity beeing waxeÌ„ fat grosse hath got the spiritual plague There is a disease in the body called a Lethargy or sleepinesse which disease hants commonly grosse and fat men There hath beloued raigned in our soules a spiritual Lethargy in vs who were become fat by reason of our halcyonious daies It hath brought vs to wanton Babels estate and made vs tender delicate Es 4.7 or like to the vntamed heyfar by reason of our long running in plentifull pastures we haue forgotten to carry the sweete yoke of obedience and are become so dainty that we haue esteemed more the dinners of the world then the supper of the Lambe the Garlicke Onions of Aegipt then the milke hony of the land of promise Thus haue wee lost our spirituall appetites Wee may speake of our selues as PLINY speaketh of a certaine Countrie that ex siccitate lutum ex imbre puluerem c. drought hath caused durt and raine hath stirrid vp dust among vs for what hath the Sun-shine of his mercies but caused vs to lye in the myre of our abhominations what hath the moysture of his graces but euen dried vp the fountaine of grace in vs It is true of vs as of Rome that religio peperit diuitias et filia deuorauit matrem the blessing of the Gospel hath made them wealthy and the Daugther hath deuoured the Mother Our prosperitye hath made vs like to the springes in the suÌ„mer the more heate abroad the dryer they are or like vnto the Moone in our fulnesse wee haue been farthest froÌ„ the Sun of righteousnesse And yet the Lord hath all the day long stretched out his haÌ„ds vnto vs made as loÌ„g a day as euer he did to IOSVAH as long houres of the day as euer were shadowed vpon the Diall of AHAZ to prouoke our repeÌ„tance for the 12. houres of the day he hath giueÌ„ vs almost 4. times twelue yeres Esd 3.1 why haue wee theÌ„ takeÌ„ these his benefits with the left hand why haue they engendred in our soules the kings euill The old yeere theÌ„ being past and the new yeere come coÌ„sidering that this is our estate let this be ô England thy Arithmeticke to nuÌ„ber thy sins Marchant be not so busy to nuÌ„mber thy debts Lawyer thy clyents gentlemaÌ„ thy landes husbandman thy cattell captaine thy souldiers minister thy tithes as the sins of the old yeere that now this new yeere we may apply our hearts to wisdome And thus much for the first part The second part contayning the operation miserie and effect of the Kings Euil which was the Plague of the body Second part AS the sicknesse of the patient after that he hath followed his owne humour and appetite despising and reiecting the counsaile of the Phisition and taking in that which is hurtfull for him maketh him to smarte for it and produceth dangerous effects so hath it fallen out with DAVID who being strucken with the Plague of the soule and infected with the Satanicall aire and IOAB as a good Physition hauing giuen him counsaile how to preuent
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
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