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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01801	The Kings medicine for this present yeere 1604 prescribed by the whole colledge of the spirituall physitions, made after the coppy of the corporall kings medicine, which was vsed in the city the former yeere. Giuen as a new yeers-gift, to the honorable city of London, to be taken in this yeere for the soule, as the other was for the bodie. Herevnto are intermixed, first, the wonders of the former yeer, his triumphs, two funeralls, two coronations, two preachers. Secondlie, Londons and Englands newyeers-gift, to offer vp vnto the Lord for his new-yeers-gift, containing King Dauids sacrificing after the ceasing of the pestilence, necessarie to teach vs the duty of our deliuerance. The whole collected out of the first book of Chr. ch. 21. / Made and vvritten by Iames Godskall, preacher of the vvorde.	Godskall, James.	1604 (1604)	STC 11936; ESTC S118768	100,652	208

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 deu●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-tokēs 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 infectiō 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 bele●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 Secōdly 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 repentāce 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 cōfidence 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

hart ô god thou wilt not despise Ps 51.17 you neede not then ô sonne of ADAM saith AVSTIN to seeke without thee a beast to slaughter you haue one within thee for a sacrifice pleasing vnto God is a contrite spirite Let therefore the bountifulnesse of God leade vs to repentaunce Rom. 2.4 and mooue vs to vowe vnto his maiestie the continuall sacrifice of a better life After the sweete raine and dewe of Gods blessing receiued bring foorth good fruite and not bryars and brambles Heb. 6.6.7 London thou mayest say with DAVID Psal 116.1 I loue the lord because hee hath heard my voice and my prayers when the snares of death compassed me and therefore ô lord because thou hast deliuered my soule from death mine eyes from teares I will walke before thee in the land of the liuing London heare the voice of Christ vnto thee Ioh. 5.14 Behold thou art made whole sin no more least a worse thing come vnto thee And as the Ruler and al his houshould Ioh. 4.53 beleeued after that Christ had healed his daughter euen so ô Rulers of London politicall ecclesiasticall Oeconomicall after that Christ hath healed you beleeue and shew your faith by your workes with your whole families Frame your affections to loue him for his goodnesse to honour him for his greatnesse to reioyce in him for his mercies God to vse the words of Lactantius desireth not the sacrifice of a dumbe beast or of death but the sacrifice of man and life wherein there is no need either of garlands or of fillets of beasts but such things alone as proceede from the inward man the altar for which offerings is the heart wheron offer vnto god righteousnesse patience faith innocēcy chastity and abstinence We haue promised the former yeere in our affliction these sacrifices let vs now performe them and not be like vnto Pharaoes butler promising Ioseph when he was in his affliction that hee would remember him but beeing freed forgot him Gen 40. If you haue not make with the new yeer new vowes vow your selues I say not in the world a virgin but a virgin to Christ Vow your selues I say not in the world a pilgrim to goe with the papist from place to place but a pilgrim to Christ Vow your selues I say not as the Friar in the world a begger but a begger to Christ And so much for the first kind of sacrifice The second sort of Sacrifices to be offered this new yeere 2. Sacrifices of mercie and liberality to the poore are the sacrifices of mercie and liberality which are to be offered vnto the poore To distribute forget not for with such sacrifices god is pleased Heb. 13.16 these are excellente Sacrifices Ec. 35.2 They are an odour that smelleth sweet a sacrifice acceptable to god Phil. 4.8 Shew thereby your loue your fidelitie to god to Christ to your neighbour As Zacheus after that Christ had looked vpon him with the eye of mercy that saluation was come to his house waxed liberall to the poore Euen so ô London after that Christ hath now looked vpō thee with the eie of his mercy that saluatiō is also come to thy house be like vnto Zacheus principallie you rich mē be ready to distribute cōmunicate 1. Tim. 6.18 that the poor may say of you for your well dooing as the Licaonians said of Paule Barnabas Act 14.12 for their heauēly speaking the gods are come down to vs in the shape of mē for by mercy we com● neer vnto god The necessity doth vrge this kind of sacrifice the pestilēce with wante of doings hath eatē consumed vp that which in a long time they had gathered The former yeer the fat kine haue eaten vp the leane but now let the leane feede vpon the fat Gen. 41.4 The common saying is that after a pestilence commeth a famine surely I thinke this is verified among the poorer sorte You then that are rich take somwhat from your bellies backs sacrifice it as a new yeeres gift to your poor brethren and honor the lord with your riches with the first fruits of your encrease Pro. 3.9 The mariners cast out their corn in the tēpest to saue their ship let vs to inuert the order the tempest being past cast out our corne to saue others As that wife of the sonne of the Prophet after the death of her husbād intreated assistance of Elisha 2. King 4.1 So many after the death of their husbands without doubt doe craue assistance of you 1. Sam. 20.7 As Samuell then saide to Saul whē thou seest these signes com vpon thee do as occasion shall serue euen so I to you beloued of London seeing you see these signes come vpon you fit your ability to opportunity doe as occasiō now serueth Aske the Harts and they will teach you they helpe one another to passe the sea or the riuer helpe to carie one anothers burthen as AVGVSTINE reporteth the tempest of the plague hath made many poore weary let vs therfore helpe one another through the riuer and sea of this world as the Apostle exhorteth Bear ye one anothers burdē Gal. 6.2 As those of Athens had a Temple of mercie in their citie into the which none might enter but they which had been merciful the greatest ignominie which could be done to a citizen of Athens was to reproach him that yet he had not entred that Temple and therefore euery one did striue to enter euen so beloued of London erect this yeare among you a Temple of mercie let the poore bee that Temple enter therin by the workes of mercie esteeme it the greatest ignominie that one should reproach to a citizen of London that he hath not entred the Temple of mercie Augustus Caesar thought that day ill spent in which he had not holpen some poore person euen so esteeme the old yeare ill spent you that haue not showen workes of mercie and now begin the newe yeare well The Papistes sacrifice vnto deade and dumbe Idols but you do sacrifice to the liuely images of God to those whose wonted nimblenesse of their fingers and agilitie of their bodies life-stealing age hath taken away And as DAVID after the death of Sauls son asked if there were any left aliue of the house of Saul that I may do him good for Ionathans sake When hee called to minde the benefits which Ionathan the Kings sonne had bestowed vpon him honouring him with his bowe his loue and preseruing him from the wrath of his father hee was moued to mercie euen so beloued of London and you the Elders of the people calling to minde the mercie and loue which a Kings sonne Christ Iesus hath shewed to you preseruing you from the wrath of his father and remouing the noysome Pestilence say as DAVID did in the beginning of this yeare after the death of so many Is there any left aliue of the poorer sort that I may doe good

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 med●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

it may cōtinue 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 patiēce 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 gottē the spiritual contagiō that the effect therof was spread through the land behold his hart smiteth he cōfesseth 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 ●aking in of it in due season First the coūsaile 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 dāgers 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 hāsel 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 repētāce is too late but yet seldom a late repentāce 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 seasō 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

of the world doth commend it The operation of it experience hath prooued Her operations are admirable it cureth a double plague it giueth long life Ec. 1.12.22 It maketh wise Ec. 1.15 Yea it is a remedie against a secret ill The plague is called by some a secret il wherein learned physitions haue professed ignorance And yet behold heere is a medicine appointed by God himselfe which is able to remooue it Let these 9. arguments of commendation commend vnto you this new yeere this Kings medicine and the vse thereof And thus much for the operation of the Kings medicine There followeth the action and behauiour of the patient now beeing healed 2. King DAVIDS sacrificing hauing felt the operation of this medicine namelie his sacrificing vnto the Lord. This his sacrificing emptieth it selfe into these particulars First the person sacrificing DAVID Secondlie the person to whome vnto the Lord Thirdlie the thing sacrificed burnt offerings and peace offerings Fourthly the place where in the threshing floor of ORNAN the Iebusite Fiftlie the time when when hee sawe that the Lord had heard him 1. Chron. 21.28 Sixtlie and lastlie the successe of his sacrificing the Lord answered him by fire from heauen v. 26 This action of DAVID was religious reasonable iust and acceptable to God Sacrifices are of two sortes Iewish and Euangelicall But I purpose not to enter the large fielde of sacrifices and to number their kindes describe their lineaments their antiquitie their soule their endes I leaue the Iewish to the Iews The Euangelicall sacrifices are also of two sorts the sacrifice of Christ and the sacrifice of a Christian In the sacifice of Christ obserue these particulars according to the method of DAVIDS sacrifice 1 the person sacrificing Christ the true DAVID Christs sacrificing the king of the Iewes for that did hee once when hee offered vp himselfe Heb. 7.27 Secondly as DAVID offered vnto the Lord so Christ the true DAVID offered vnto the father 3 the thing sacrificed his owne body In the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 9.26 Fourthly the place where Ierusalem And as the altar was built in the threshing floore of a Iebusite euen so Christ our altar hath beene erected among the gentiles Fiftly the time when In the end of the world Heb. 9.26 vnder Pontius Pilate Sixtlie the persons for whome for the true Israelites and all the faithfull 7 As Dauid offered for the ceasing of the corporall plague euen so the true Dauid Christ Iesus offered for the ceasing and remoouing of the spirituall plague Heb. 10.12.14 by the vertue of whose sacrifice it is onely remooued As for the sin of Dauid whole Israell smarted so for the sinne of Adam whole mankinde 8 The altar whereupon the true Dauid offered was the crosse 9 The successe of it the anger of the Lord hath beene appeased towardes the sonnes of men And as hee answered Dauid by fire so hee hath answered the sacrifice of the true Dauid by the fire of his loue and he hath consumed our sinnes by the sacred fire of his mercie and the Angels haue put vp the sword in the scabberd that is they are become our friendes 10 As Dauid hath beene toucht with the knowledge of his sinne euen so the true Dauid hath beene touched with the feeling of our infirmities and in all things tempted in like sort yet without sinne Heb. 4.15 Eleuenthly as Dauid desired the health of his soule euen so the true Dauid hath wished for the health of our soules and hath sayd as Dauid Lord take away the trespasses of thy seruants 12 As Dauid humbled and prostrated himselfe vpon the earth euen so the true Dauid hath humbled himselfe and is become obedient vnto death Phil. 2.8 he hath prostrated himself vpon the earth Mat. 26.13 As Dauid desired to haue the punishment of the people transferred vpon his owne person Let thine hand bee against mee c. So the true Dauid hath indeede borne our infirmities and caried our sorrowes hee hath beene wounded for our transgressions broken for our iniquities and the chastisemente of our peace was vpon him Es 53.45 14 As Dauid hath prayed for the people euen so Christ for vs. Iohn 14. 15 Lastlie as Dauid hath cloathed himselfe with a vile indument putting on sackcloth euen so Christ the Prince of glorie hath taken to him a mortall bodie the indument of our flesh he who was in the forme of god hath takē the form of a seruāt Phil. 2.6 The differēce The differēce betwixt Dauid and Christ are these 1. DAVID died not for the sins of his people but christ suffered death for them 2. DAVID was a sinner Christ not Heb. 9.14 Thirdly with DAVID the Elders prostrated themselues but with Christ neither Saint or Angell 4. DAVID prayed not only for his people but for himselfe that his sore might be healed Christ onely for the people And thus much for Christs sacrifice which we can not offer 2. The Christians Sacrifices which are 4. in number to be offered vnto God this new yeere Now seeing the Lord hath heard our prayers and that we are healed we ought this new yeer to offer vp Sacrifices vnto the Lord as DAVID did not the Iewish but the Christian Sacrifices which are 4. in number Repentance thankesgiuing mercie and our children These 4. must be the Mercuries or messengers to publish abroad through the whole land our repentaunce these must bee the proclamations audible sermons to preach the dutie of our deliuerance Offer first the sacrifice of repentance 1. The Sacrifice of repentāce called the sacrifices of righteousnesse Psal 51.19 which braunch themselues in many little braunches First offer vp your selues both bodie and soule Rom. 12.1 I beseeche you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy and acceptable vnto God Secondly your obedience Ec. 35.1 for who so keepeth the law bringeth offrings ynow and he that holdeth fast the commādements offreth an offring of saluation This is better then sacrifice for he that offreth sacrifice offreth the flesh of a beast but he that obeyeth offereth his own will as a quick and reasonable sacrifice Make then the vse which DAVID made of gods mercy and deliuerance Ps 105.45 keep his statutes and obserue his lawes Thirdly your harts Prou. 23. My son giue me your hart This is a Christian sacrifice this mite he requireth for the dutie of our deliuerance As Naaman being purged from his leprosie returned from the waters would offer a present vnto ELISHA 2. Reg. 5.15 Euen so ô London being purged from thy contagion offer vp vnto the Lord both rich and poor the precious gift of your whole heart Christ our physitian desireth no other fee or reward of vs then our harts Fourthly offer vp an humble and contrite spirit for the sacrifice of God are a contrite spirit a contrite and broken