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
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 medâ—cine often let all his life in health or in sickenesse be a continuall repentance and meditation of these things and it will expell the venome of his sinne of impatience distrustfulnesse and immoderate feare But if the filthy botch of impatience distrustfulnesse and immoderate feare doe happen to appeare then insteede of Elder leaues take a good quantity of elders examples the faith of ABRAHAM patience of IOB the hope of DAVID take my brethren the Prophets for an example of patience in suffring aduersitie Jam. 5.10 Further take also the Mustard-seede of Gods word Matth 13.31 with the excellent commandements admonitions promises and comforts contained therein mingle these together consider vpon them make a plaister of them apply it to thy sore it will draw forth the venome corruption of impatience distrustfulnesse and immoderate feare The Mustard-seede as PLINIVS doeth witnesse is both purgativum curatiuum it purgeth the bodie of euill humours and cureth the venemous byting of a Serpent Euen so the Spirituall Mustard-seede of the Word purgeth and voydeth the euill humours of the soule and healeth the venemous byting of that old Serpent the Deuill THE KINGS MEDIcine for this present yeere Collected out of the 2. booke of Sam. Chap 24. and out of the first of the Chron. Chap. 21. THat which the Apostles in the beginning of their Epistles haue wished vnto the Saints of God the same in the beginning of the yeere I wish vnto you beloued of LONDON for a New-yeeres-gift Grace be with you and peace from God our Father and from the Lord Jesus Christ Let vs beloued beginne this present yeere with that excellent Prayer of MOSES Teach vs Psal 90. O Lord to number our daies that we may apply our hearts to wisedome That which is reported of the DOLPHINES in the enrie of this yeere may put vs in minde of the state of the former yeere they play most in the Sea when a tempest is neerest And haue not we the former yeere in the Sea of this world beene most playing reioycing tryumphing erecting our Arches and some of the workes like BABELL when the tempest of the Pestilence was neerest and when we least expected it the suddaine alteration which ensued preacheth it to the whole Land And as the Lord hath bestowed the former yeere vpon this Kingdome the greatest benefite which she euer receiued so hath he also in the same yeere sent the greatest Pestilence in our memorie which she euer felt And note this with me that as the Prophet DANIEL in the first yeere of the reigne of King DARIVS who was made King ouer the Realme of the Caldeans Dan. 9. vnderstoode the desolation of Ierusalem the royall Mother-citie of Iewrie which moued him to turne his face vnto the Lord by Prayer and supplications with fasting and sack-cloth So likewise euen in the first yeere of the reigne of King IAMES who was made King ouer the Realme of England We vnderstood and also saw the desolations of the English Ierusalem the Mother-citie and imperiall Chamber of this kingdome which mooued vs with DANIEL to turne our faces vnto the Lord with prayer and fasting which is the best Phisick to cure the Plague of the soule with the effect thereof the Plague of the body The Physitions against the bodily Plague haue prescribed a certaine remedie called THE KINGS MEDICINE so tearmed because a king of England vsed it in the time of Plague This hath bene the medicine of the old yeere great hath bene your diligence beloued of LONDON to follow this prescription and being ayded by nature and expeperience some of you haue taken in this Kings medicine to preuent the Plague others being alreadie preuented by the sicknesse haue taken it in to expell the venome and to be deliuered from that secrete euill and noysome Pestilence with what successe your selues haue had experience The olde yeere being past giue mee leaue to prescribe another Kings medicine fit for the New yeere so called because a king of Israell vsed it with the Elders of the people It is a medicine against the Plague of the soule fit for all times If PLATO could say Repentance that the life of a Philosopher ought to be a continual meditation of death how much the better may we christians saie that the life of a Christian ought to be a continuall repentance Although the Plague of the bodie bee ceased yet it is to bee feared that the Plague of the soule doeth yet raigne and continue in manie places both in the Citie and suburbes therefore as you haue bene diligent the old yeere to take in the kings medicine for the body so bee not negligent this New-yeere to take in the Kings medicine for the soule It is a medicine which wil cost nothing and as fitte for the poore as for the rich The Phisitions deuide their whole practise in two generall partes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preuenting Physicke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recouering Physick according to this rule The bodily kings medicine vsed the former yeere doth consist of two parts as it may be seene in the medicine it selfe which I haue annexed to this Treatise The first is for them that are not yet infected to preuent it The second is for the infected to remooue it The same medicine for both but with an addition So likewise the Spiritual kings medicine which I purpose to describe consisteth of these two parts It is a preuenting and a recouering Physicke necessary to preuent future calamities and to recouer the health of the soule All this hitherto spoken premitted as a Preface before we proceed let vs let some order in this our discourse and draw the scattered branches home to their roote I will vse the methode that Phisitions doe vse in their practise of Physicke shewing vnto you the cause of the sicknesse the medicine to heale it and the operation of the medicine And this is the methode which the Holy Ghost himselfe that wise Physition doeth follow in these two Chapters prefixed which I haue taken to be my text and the subiect of this discourse The words doe empty themselues into these foure particulars A diuision of the whole discourse The first containeth The Kings sicknesse the Plague of the soule DAVIDS sinne consisting in the numbring of the people verse 1.2.3.4 5. which I may call the Kings euill The second the effect operation and misery of the kings sicknesse the Plague of the bodie verse 14.15.16 with the outwarde cause of it The prouidence decree of
worker in the workes of men but yet let vs not set vp a iudgement seat in our erronious phantasies thereat arraigning God of iniustice Thus much I dare say that as the house wherein SAMPSON was fell to ruine with the verie weight of the building when he withdrew the proppes and pillers of the house and as the remoouing of the sunne from these vpper parts of the earth into the other hemisphere bringeth darknes vpon vs So when the Lord withdraweth his gratious spirite and that the aide and assistance of Gods grace forsaketh a man the righteous Lorde departing from an vnrighteous soule how can the house but fall and how can there but darkenesse succeede Great and admirable is thy wisdome ô Lord Sin is a poyson yet as the wisdome of the Phisitions is in vsing the poyson of Serpents for how harmefull a nature soeuer the poysoÌ„ hath the Physition tempereth it by degree healeth his patieÌ„t therby the poyson it self notwithstanding hurtfull the skill of the Physition commendable the effect profitable So the Lord an excellent Physition handleth sinne the poyson of the olde Serpent froÌ„ the corrupted will of man can produce good effects as appeareth here in the example of DAVID But I will not enter further into a bottomles sea let vs remaine where the lambe may wade without danger of miscarrying This question is couered with a curtain of sacred secrecy therfore the booke that is clasped vp I leaue to the lambe and to the blessed Trinity You phantastick Libertines that charge that righteous Lord with the conception and birth of so vile a monster why rubbe ye your filthinesse vpon his puritie vessels of clay dare you thus conceiue of your former Aske but the maisters of humane wisdome they will enforme you better God is by no meanes vniust saieth PLATO Let those dogges be confounded that barke at the iustice of God Iam. 1. I conclude with the Apostle let no man when hee is tempted saye that he is tempted by God for God is not tempted with euill and hee himselfe tempteth no man Others with a right iudgment follow the determination of that wise doctor the Holy Ghost who can not erre and make Man and Satan the cause of this spirituall infection But what neede we dispute about the matter the doctor of trueth decideth the question and himselfe maketh a Commentarie vpon this question in few words Satan stood vp and prouoked him For explanation of which Commentarie the saying of AVGVSTINE is excellent and substantiall Deus deserit diabolus suggerit homo consentit The deuill worketh by suggestion man by consenting God by forsaking To follow the methode of the Physition as hee maketh a double cause of the corporall Plague an outward and an inward the infection of the ayre and the corruption of the humours in the body The outwarde cause of the spirituall contagâ—on So may we make a double cause of the spiritual plague First an outward Satan Secondly an inward the flesh and the corruption within the the soule of man Satan is the ayre which doeth infect the soule this ayre is worser then the infection of the elementall ayre For the Satanicall ayre is euery where in all contries Kingdomes cities townes and villages It compasseth the earth to and fro Job 1.7 It infecteth all manner of persons the Prince and the subject the Courtier and the Carter the learned and the ignorant and hee that taketh in preseruatiues against it doth often hardly scape it For DAVID himselfe hath bene infected by it He walketh about seeking whom he may deuoure 1. Pet. 5.8 The infection of the elementall ayre hurteth nothing but the body but the Satanicall ayre seeketh to hurt man in three things In his soule in his bodie in his goods The infection of the elementall aire remaineth not alwaies but this continueth and hath bene from the beginning this infectious ayre was in Paradise the first person infected was EVE ADAM got it from her We from ADAM The bitter root of disobedience which our fore-fathers tasted infected their blood and the corrupt nutriment thereof conuerted it selfe into the whole body of their succeeding linage The breasts of EVE gaue no other milke then peruersnesse to her children and ADAM alas left it for a patrimonie to all his posteritie although the Lord had giuen them a preseruatiue against this Satanical ayre namely his commandement and had as it were fenced the forbidden tree with a double hedge of a twofold death yet it was so forcible that they became infected with the plague of the soule which plague manifested it selfe with many Deuils tokens disobedience apostasie infidelitie pride ambition and other more this ayre then hath infected DAVID and poysoned his heart Some deny that the ayre doth infect and affirme that an Angell doth it I dispute not therof but to apply this to our purpose I may say that an Angell doth infect men with the Plague of the soule but it is an Angel of darknesse As an Angel of heauen smote the ISRALITES with the bodily pestilence so an Angell of hell smote DAVID their King with the spirituall pestilence 2 The inward cause of it Iam. 1 14 15 thus much for the outward cause of this spirituall infection The inward is in man his pronenes to this corruption as the corrupted ayre cannot infect except the humors in the body be apt to receiue the infection for the euill and corrupt humors ingendered in the body are a cause of the bodily pestilence So although Satan bee the outward cause yet this our spirituall disease riseth from within vs. Satan cannot constrain vs to receiue it vnlesse our willes should consent to it and that by the inward corruption of our flesh wee were apt to take it The vse Out of the consideration of the two-folde cause of the spirituall pestilence learne to make a two-folde preseruatiue First resist the inward cause 1 To resist the inward cause and as against the inward cause of the bodily infection the engendring of euill humors it is good to take heede of disordering himselfe either in dyet or other vnlawfull exercises So to resist the cause of the spirituall plague which is in man Be sober and watch 1. Pet. 5.8 Take heede to your selues least at any time your hearts bee oppressed with surfetting and drunkennes and cares of this life Luc. 21.36 possesse your vessels in holinesse and honour and not in the lust of concupiscence 1. Thes 4.4 And as NOAH pitched the Arke without and within that no water should get in So let vs pitche the arkes of our soules that no violent and disordered thoughts rush into them The men of the world were wont to saye saieth BERNARD that hee that keepeth the bodye keepeth a good Castell Wee saye not so sayeth hee but hee that keepeth his soule keepeth a good Castell Let thy principall care bee to preserue this pretious soule from this infection But alas how
the spirituall Plague so hath there been a time for the Raigne of the corporall Plague Let vs now farther vnfolde the flying booke that with Ierusalem Eze. 16. wee may beare our own shame The order calleth me now to the applycation of the two lâ—st meÌ„bers which will stores vs with some singular meditations obserue with me beloued of LoÌ„ndon in the entrie of this New-yeare Note the thinges following The two preacherâ— of the last yeere that the Lord hath vsed the former yere two kinde of Preachers to mooue vs to repentance First a Preacher of anger and justice summoning vs by his smart-Preacher Secondly a Preacher of mercie So that the old yeere hath preached both mercy and iustice hath kissed each other The first Preacher is his justice which hee hath shewen in two thinges crossing vs two manner of waies First with the rodde of DAVID Secondly with coÌ„traries First the Lord hath chastised vs as it were by Retaliation a like Plague for the like offence according to the rule of the wise man 1 Gods smart Preacher wherewith a man sinneth by the same also shall he bee punished hath sent a diminution of people England thou hast had the experience of DAVID thou hast gloryed in the number of the people and hast long bene busie with a vaine Arithmeticke in the numbring of thy riches prosperitie housen c and therefore the Lord hath punished thee with a diminution of people and hath teached thee another Arithmeticke Thou hast bene busie with addition multiplication and the Lorde hath bene busie with Substraction and diuision Hee hath taken away thousandes and ten thousands and hath by the weekly Bils taught vs to number three things First our sinnes for them Secondly the diminution of the people therby thirdly to number our daies Further because ordinarie magistrates had not done their duty behold he hath sent an extraordinary Magistrate froÌ„ heauen to reforme vs feare him rich poore honorable contemptible this hath bin the Lord chiefe iustice PareÌ„ts Parents you haue also had experieÌ„ce of this because some of you haue gloried in the nuÌ„ber of your children louing theÌ„ too much setting your harts vpon theÌ„ the Lord hath takeÌ„ them away and made whole families desolate PareÌ„ts maisters Maisters you should haue bin little magistrates to your families which you shold haue purged but for wanâ— of this duety he hath sent another Magistrate Magistrates which hath purged theÌ„ because you had deformed not reformed your selues he hath seÌ„â— his Reformer Leu. 26. Merchants Merchants because you haue been more busie to pay the debts of meâ— then to pay a debt which you owe to God which is repentance which hee hath long required by his seruants the Prophets therefore he hath sent his Sergjants and Purseuants to warne and arrest you The Lord hath among the rest three Sergjants age sicknes and deathâ— by the second he hath warned some of you by the third he hath arrested some you that arâ— not yet arrested by death pay this yeere the debts which you owe to God before you pay the debt which you owe nature Husbandmen Husbandmen because you haue been more carefull to gather your fruites and to fill your barnes and that your figge tree hath produced euill fruite and your sinnes filled the measure of iniquitie therefore your teeth haue ben iustly set on edge the Lord hath filled full the cup of his wrath and giuen vnto vs his deadly wine to drinke The haruest was come and because our sinnes were ripe he hath sent a sickle from heauen to cut them downe and this hath mowens many thousands Gentlemen Gentlemen some of you haue gloried in the number and multitude of our laÌ„ds but what hath this auailed for the Lord hath giueÌ„ to some of you so much measure of grouÌ„d to the length breadth of your bodies as hath onely serued to bury them in or so many handfulles of dust as your bodies go into after their consumption SOCRATES carried ALCIBIADES bragging of his lands to a Map of the world bad him demoÌ„strat where his laÌ„d lay he could not espie it for Athens it selfe was but a small thing The Lorde hath told you the former yere and yet telleth and sheweth you this yeere where your Lande lyeth so much measure of grounde to the length breadth of your bodies as may serue to bury them in This is my earth and his earth your earth therefore if ye wil glorie glorie in the Lord For why art thou proude ô earth ashes Ruffianly Swaggerers and Caualiers you that haue contemned the Lord and spoken with Rabsacs proude and high words alas a little Carbuncle and a little spot in the skinne hath cast downe some of the proudest of you al and as MOSES smote the hard rocke with his rod so the Lord hath smitten some of your rockie hearts with the rod of his vengeance and because your damnable othes Blasphemers haue as it were whipped and tormented the patience of God they haue also receiued a scourge for which they called for Worldlings Worldlings you had not bene a long time at rest the cares of this worlde had too much molested you and as the clocke can neuer stande still from running so long as the Peases and Plummets hang thereat euen so hauing infiniteÌ„ cares hanging vpon your minds as weights vpon the Clocke you haue had no rest and therefore the Lord hath sent one to make you rest for a time and hath made you MARIES insteede of MARTHA that ye might not be troubled about many things but remember that â—â—e thing which is necesarie The Lord graunt that in your weekely fastings through the whole Lande you haue bene MARIES and sate at the feete of Iesus with humilitie deuotion and reuerence Schollers children of the Prophets Cleargy men and also all ye inhabitantes of this kingdome that hath bene the subject a long time of your discourses but your profite benefices pleasures the glory of this world in the beginning of the former yeere of the tryumphs of this lande euen from Dan to Bershebah from Douer to Saint Dauies From Barwicke to the Mount court citie therefore the Lord hath giuen vs justly another subject to discourse vpon a subject to speake of our sinne our creator our permanent citie our miserie and our mortalitie If hee had not offered vs this subject we should haue forgotten him O what a happy time then hath it bene for the soule who hath not discoursed of this subject prepared and ordered his house The New-yeere being come forget not this subject thinke not as the Emperour OTHO did that it is a part of dastardy to speake of death Astronomers Astronomers because you haue bene more busie to behold the Ecclipses of the Sunne and of the Moone than the Ecclypse in your owne soules the worlde like vnto the Moone
Grecian Ladyes count theyr age and the beginning of their life from the time of theyr Marryage not from the day of theyr Birth and if they bee demaunded how olde they bee they beginne to reckon from theyr Marriage for then only say they wee beginne to liue Euen so we may esteeme the beginning of our life not from the day of our birth and corporall life for it is but a shadowe which passeth and perisheth but from the day that wee as spirituall Virgins haue been Married with Christ Iesus and by the vertue thereof haue begun to liue this spiritual life Sin is an vnsupportable burdeÌ„ who would not therefore with DAVID pray Lord take it away Blessed are they whose sins are bound vp in a bundle and drawne into a narrow roome Secondly let thy desire be mingled with faith and a stedfast perswasion that thy sore shall be healed Let the perswasioÌ„ of the gratiousnes kindnes of the Lord enter into your hart for a man without this hope is without his best aduocate the God of DAVID is yet the Lord and thou which art infected with the infection of DAVID art his seruaunt This medicine will heale thy maladie throwe not your blood in the ayre with IVLIAN spill it not vpon the ground with SAVL sacrifice it not vpon a Ladder with IVDAS the Lord doth open heauen and you shut it not hee nailed the writings vppon the Crosse and you renewe them not Hee that hath not this hope hee denyeth three thinges saith AVGVSTINE the truth the mercy and the power of the Lorde The knowledge of sinne is needefull but not sufficient for wee neede a double eye one eye in our selues and in our sinne the other on Christ and his merits DAVID hath had this double eye and being conducted by mercie and faith hee leaped out from the hot-house of desperation As wee neede a double eye so wee neede a double vertue feare and loue loue to looke vpon Gods mercie feare to looke vpon his justice the first to stay vs froÌ„ desperation the second from presumptioÌ„ These two support our faith as the two Lions supported SALOMONS Throne As wee neede these two vertues so let vs take heede from these two extremities our hope is placed betwixt these two As in a ballance if there be any ods in the scales wee take out that which is the heauier and put in that which is the lighter till there be egalitie Euen so wee must way ourselues that wee bee not too heauie for our sinnes despayring nor too light for Christs mercy presuming these two are Serpents which infect the soules of many treade vpon the heades of both The Surgion doth promise helpe to thy sore and shalst thou the patient thrust thy nailes into it and answere him nay but it shall not bee healed let vs therefore as Christian Souldiers keepe this helmet and this buckler and then although wee should dye yet shall wee liue It is storied of EPAMINONDAS who being stricken through with a Speare and his blood saying him asked if his Target were safe and whether the enemie were put to the flight and vnderstanding all to bee answerable to his hearrs desire sayd my fellowes in armes it is not an ende of my life that is now come but a better beginning Euen so although we bee stricken with the Plague and that our life nowe fayleth vs this is no great losse if the Target of our fayth bee safe for not an ende of our life is come but a better beginning namelye of the life of glorye ô yee faintyng and declining consciences set the Pillers of hope and fayth vnder you sayle not vpon the dangerous rocke of desperation let the breath winde of faith and hope stop that wretched course cut the throat of desperation which hath cut the throate of many IVDAS saith IEROME offended more in dispayring The reasons why wee ought to mingle in this medicin this confidence theÌ„ in betraying If now you are desirous to know the causes for which we ought to mingle in this kings medicine this confidence Christs grace they are three in number The first is the counsell of the spiritual Physitions Christ Iesus prescribeth it Repent and beleeue Secondly the practise of others and their successe DAVID EZECHIAS the Prodigal sonne the Publican tooke it in this manner Thirdly the necessitie of it to auoyde the increasing of the spirituall contagion and the death of the soule As it is not sufficient to the sicke-man to know that he s sicke except there be a desire in him of health euen so it is not enough to know that we are infected with the contagion of the soule vnlesse there be in vs the desire of DAVID take away the trespasse of thy seruant This desire is health it selfe thus is it not in the diseases of the body thy desire cannot procure thee thy health If â—hen we haue taken in the kings medicine of tâ—e former yeere because we were dâ—sirous of life Let vs not from hence-foorth forget this ingredâ—ent of this spirituall kings meâ—iciâ—e for the life and health of the spirite And so much for the desire it selfe Th Kâ—â—gs Phiâ—â—tion Thâ—re followeth the PhisitioÌ„ of whom he desireth this health Lord This is the Kings Physition who healeth all our infirmities as the king himselfe doeth speake of him Psal 103.3 In this Physition all needeful qualities are found and there is nothing wanting in him which serueth for our healing First His qualities if yee are desirous to haue a wise and a skilfull Physition such one is this Lord the authour of al wisdome who knoweth whereof we are made Ps 103.14 and the greatnes of our disease and also the way to cure it Some Physitions are vnskilfull in their profession such as PLINIE speaketh of Experimenta per mortes agunt they kill men to get experience Secondly if ye desire to haue a faithfull and trusty one such is also this Lord in whose hands you may trust al that you haue this faithfulnesse is often wanting in the earthly Physitions some will lye to their patients make them carelesse extenuate the heauinesse of their disease of whom may be saide that of the Psalme 146. Put not your trust in the sonnes of mâ—n Thirdly if you desire one who is powrefull and able to cure thee such a one is this Physition Es 43. his name doth prooue his power and although our sinnes were as crimson hee is able to make them white as Snowe Es 1.18 This power is wanting in the bodilie Physition for it is onely this Physition who must blesse the meanes Fourthly if you lacke one who is willing such a one is also the Lord his goodnesse and his promise do prooue his willingnes as a father hath compassion in his children so hath the Lorde compassion on vs. Ps 103. Willingnes is often wanting in the bodily Phisition in the time of the Plague Fiftly if you desire one that will cost
you nothing go to this Physition he will aske thee nothing but repentance Ierem. 3.22 Returne and I will heale your rebellions Sixtly if you desire one which is neere and whom you may haue at all times such a one is the Lord who as DAVID speaketh is neere vnto them that are of a contrite heart Psa 34.18 The consideration of these sixe qualities ought to mooue vs to vse no other Physition then this Lorde As long as wee are in this infectious worlde wee shall neede him for we cannot our selues take away our trespasses As RACHELS cattell could not drinke of the waters of the Brooke Gen. 27. before IACOB had rolled away the stone that couered it euen so we cannot drinke in this Kings medicine and of the waters of repentance vnlesse this Physition who is the God of IACOB doeth himselfe remooue the stonie hardnesse of our hearts There hath bene a disease in this Land called the Queenes euill the which shee was able to cure But as for the Kings euill nobody can cure it but the King of heauen who is this Physition Let vs make therefore much of this Physition It is reported that SOCRATES neuer needeed a physition in his life time but as for vs we shall neede this Physition continually and therefore as we honour the bodily Phisition so let vs giue to this Physition the honour which is due to him If the weake consciences object their vnworthines therefore dare not presume to goe vnto this Physition Let them not feare this Lord is also the Lord Iesus who biddeth vs to come to him Mat. 11. Come vnto me all ye that are wearie and laden and I will case you His blood will purge our consciences from dead workes Heb. 9.14 Hee is a Physition for euery diseased soule the plaster and very purgation it self For Christs sake the sonne of this Lord we shall be heard The story of THEMISTOCLES is not vnfitly applyed who hauing offended PHILIP king of Macedon takes vp his yong sonne ALEXANDER in his armes and so comes to aske mercie if not for his owne sake yet for his sonnes sake whom hee did present vnto him Euen so wee that haue offended the King of heauen wee craue pardon for our sinnes not in the confidence of our owne worthinesse but for the name of Christ Iesus the Kings sonne Hee is that adoriferous Hysope in the fifty one Psalme Purge me ô Lorde with Hysope AVGVSTINE sayeth that Hysope hath force to purge the inwarde partes Euen so this spiritual Hysope the hart the soule of mā his blood as SAVARANOIA speaketh is as a pretious balsame in our woundes Vnto whom sweet BERNARD consenteth I doe acknowledge the greatnes of my danger but the son of God is slaine that he might cure and heale my woundes by the gretious balsame of his blood A Physition saide to CONSTANTINE the Emperour that there was no meanes to cure his leprosie but by bathing of himselfe in the blood of a childe to whom he answered I would rather alwaies be sicke then to get my health by such a remedie As for vs beloued we neede not vse such an answere a childe is borne vnto vs Es 9. In whose blood we may wash the leprosie and plague of our sinne For by his stripes saith the Prophet we are healed Es 51.5 In which fewe words is described the sick-mans cure in foure things The Phsition curing the sicke patient the Physicke curing the operation of the Physicke Before I ende this poynt Many not contented with king Dauids Physition let me let before your eyes a companie of bewitched Idolaters who erre both in the medicine and the Physition The Iusticiaries runne to their workes The Votaries to their vowes the superstitious to the Pope and to Sainct SEBASTION vsing not the Prayer of DAVID Lorde take awaie the trespasse of thy seruant but Sancte SVDARI ora pro nobis sudarium Christi liberet nos a peste morte tristi O holie NAPKIN pray for vs and deliuer vs from the Pestilence and euil death But let the Pope promise health by his pardons Buls and indulgences they are but euen a potion of ranke poyson prepared by the Diuell his Apothecary This is a counterfaite physicke which cannot purge This Physition hath deceiued his Patients and hath wrought no more cure on the soules of men then ELISHA his staffe did recouer the SVNAMITES childe when GEHEZI laide it vpon the face thereof 2. Reg 4-3 The Popes patients are sicke still for all the Popes drugges and still will be as the SVNAMITES childe was deade till ELISHA came I see another sort who wander vp and downe The pilgrime and runne farre and wide to seeke Physitions the one to Spaine the other to Italy the third to Ierusalem Alas why goe yee not to DAVIDS Physition who is neere and whome yee may haue at all times As the trauailer that hath beene round about the world is not therefore the neerer heauen euen so when yee shall haue compassed all the world yee shall not bee the neerer to Christ the true Physition As the Doue then found no rest till she returned to the Arke euen so you shal finde no rest for your distressed consciences till you returne to Christ Iesus As for vs with the lame and the halte in the Gospell we will cry to Christ alone O IESV the sonne of DAVID haue mercie vpon vs. Luk. 17.13 And thus much for king DAVIDS Physition Now followeth the third ingredient of the kings medicine The third ingredient which is the hearbe of patience the hearbe of patience 2. Sam. 24.14 Let vs fall into the hands of the Lord. DAVID hearing the will of the Lord by the Prophet GAD that the Lord would send a Pestilence in Israell hee murmureth and grudgeth not but receiued patiently the hand of God First hee doth not alleadge or produce any thing in regard of his sinne to excuse and extenuate the same Secondly in regarde of the punishment propounded to aggrauate it but possessing his soule in patience hee breaketh forth into these words Let vs fall into the hāds of God Imitate and followe the king in the taking in of the kings medicine if the Lord visit thee with the rod of Dauid or with any other calamity The third hearb of the kings medicine for the bodie are Bramble leaues In steade of these take the hearbe of patience so called in euery mans mouth for as the common prouerb is Patience is a good hearb but it groweth not in euery mans garden As for the bramble leaue him out Three reasons to vrge the vse of it for hee exalted himselfe aboue the other trees Iud. 9.15 Three things ought to mooue vs to vse this excellent hearbe First it is prescribed by the colledge of the spirituall Physitians Christ himselfe commaundeth the vse thereof Luk. 21.19 Possesse your soules with patience DAVID the King Psalme 37.7 Waite patiently vpon the Lord. Secondly the practise
of others the renowned Patriarks the blessed Prophets the religious Kings the holy Apostles The effectes of it the godly troupe of Martyres haue vsed it Thirdly the excellent effectes qualities properties and operations of this hearbe The first is to preuent and to preserue vs from the poyson and contagion of immoderate feare of death sicknesse or of any other calamitie The second is when thou art visited to expell the venome and poyson of impatience from thy mouth and thy heart The sick man although hee throweth off his cloathes and tosseth himselfe from side to side in the bedde for mitigation of paines is not thereby holpen the sicknesse still remaineth this is the onely hearbe to ease him If the carbuncle and filthy botch of impatience breaketh forth here is a playster to cure the wound It will drawe foorth the venome and make vs to humble our selues vnder the mightie hande of GOD. 1. Pet. 5.6 Patience is alumna dei the daughter of GOD saith TERTVLLIAN for want of which many are like birds in lime or snares which the more they striue to escape the more they are limed snared As the hearbs then of the bodily kings medicine are vsed both before infection after in fection euē so the hearb of patiēce is good both for the vnuisited to preuent and for the visited to expell Thirdly this hearbe will ease and mollifie thy paine plaisters are vsed to sweeten mollifie and mitigate the paine euen so the plaister of patience will make vs to ouercome all our troubles The heathens haue acknowledged this for one saith He that endureth patiently ouercommeth his paine This then will make vs to say with DAVID Lord because thou diddest it I am dumbe It filleth the heart with comfort spirituall ioy Fourthly it doth strengthen vs. Prou. 16.32 Fiftly it will heale and make vs perfect in Christ Iesus Iam. 1.4 It mooueth the Lord to pittie and mercie Iam. 5.11 Sixtly it is good cheape it will not cost golde or siluer onely pray for it and the Kings Physition will giue it you Seauenthly it is an vniuersall remedie for all manner of men for all diseases and at all times not onely for the time of Plague but for the time of famine warre and pouertie PLINIE saith that the earth Para cureth al manner of woūds this property may better be attributed to Christian patience If the patient reply that the hearbe of patience is not like vnto the hearbes of the bodily kings medicine for they are to be founde in euery mans Garden and so is not this I can giue him no other answere but this Let him pray for it and hee shall obtaine it As for impatience seeing that it is borne of the Diuell as TERTVLLIAN speaketh to him let vs leaue this plant which the hand of the Lord neuer planted and to his male-contented Imps who neuer learned how the linkes of that heauenly chaine are fastened one to another Rom. 5 that tribulation bringeth patience patience experience experience hope They breake the chaine at the first linke Let vs Christians hang vpon the chaine and clime to heauen by it through the merits of Christes death and passion wherof the last linke consisteth Let vs not ill entreat the Lords Embassadors DAVID tooke it not well when the AMONITES ill entreated his Embassadours afflictions are Gods Embassadors to repine or grudge against them is to entreate them ill I end with the wordes of AVGVSTINE Let vs not regarde so much what part wee haue in the whippe but what place in the Testament And thus much for the three parts and ingredients of the Kings Medicine The third part containing the Patients behauiour and the manner how Dauid tooke in this medicine KING DAVIDS behauiour is set downe in three things whereof of the first is that hee discouered and laide open his sore vnto his Physition with an humble confession 2. Sam. 24.10 I haue sinned exceedingly and I haue done verie foolishly In which discouery I discouer three things First the patient of the person discouering DAVID the King noted in this word I Secondly his sore or discase noted in two words sinned and foolishly Thirdly the Physition to whome he doth discouer it vnto the Lord. The patient discouering As for the patient it is DAVID who confesseth that hee was infected hee maketh an immediate confession and casteth forth the impostumated matter of a dissembling conscience which beeing concealed had beene present death And although a king yet he forgetteth his glorie setteth affection aside writeth as it were his fault in his browe and pointeth with his finger at his transgression Imitate the Kings behauiour in thy spirituall disease ô sinfull son of ADAM Couer it not with some defence as ADAM his nakednesse strangle it not within thy bones in a sullen and melancholike passion Two things hinder sometimes the diseased to discouer their disease feare and shame Let not these be impediments Be not ashamed to confesse thy sinnes Eccl. 4.26 Follow not the infected with the corporall plague who sometimes plucketh down the bill or defaceth the red crosse of his doore either for shame or temporall profit Secondly feare not it is a signe and argument of life and as the first argument of life which the widdowes sonne of Naim gaue was this he began to speake so in this spirituall resuscitation from the death of the soule the first token of our recouery is that we begin to speake with DAVID I haue sinned exceedingly If thou replyest this is also the voice of CAIN of the MOABITE Aegyptian and Elamite the answere is Confession is oris et cordis of the mouth and of the heart the first was onely in the Edomite let both bee in the Christian Six reasons vrging confession Let me according to the manner of the bodily Physition shewe vnto you the reasons which ought to perswade you to this discouery of your sores the which are sixe in number First the nature of your disease that is of sinne doth require it as long as it is hidden it biteth as a Scorpion which we hide in our bosome Woūds the closer they are kept the greater torture they bring saith GREGORIE Sinnes not confessed bring saith AVGVSTINE condemnation vpon vs. Secondly the counsaile of the spiritual Physitions commande it Eccl. 4-24 and of the rest whose prescriptions reade in the booke of God Thirdly the practise of the faithfull and their successe this is the voice of IOB Psal 32.5 EZRA DANIEL and the rest Fourthly the curing of your disease doth aske it for this is a meanes to haue it healed Pro. 28.13 He that hideth his sinnes shall not prosper but hee that confesseth them shall haue mercie O how auaileable saith AMBROSE are three syllables peccaui is but three syllables but the flame of an hearty sacrifice ascendeth therein into heauen and fetcheth downe three thousand blessings Fiftly the end and purpose of the Lord the supreame Physition for which hee
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
beware of dogs Phil. 3.2 suffer not the detractiōs slaunders Further let vs ayr our housē our harts with the fire of loue hauing aboue all things feruente loue among vs. 1. Pet. 4.8 Lastly let vs cary with vs when we go abroad that heauēly pomāder confection of good works of the fear of god this wil preserue vs against the infectiō of this world You haue vsed the old yeere wormewood against the plague this yeer let me tel ye of a wormwood frō which ye must abstaine for it is very naught against the spirituall plague if you desire to know it Moses telleth it vnto you Deut. 29.28 Let there not be a root of bitternesse or wormwood amongst you To leaue you ô Londō for the cōtinual knils alarum of bels the trūpets of Iehouah which haue sounded within thy walls let the tongues of thy inhabitants be bels trūpets to publish the praises mercy of the Lorde towards them O you that are not yet turned to your earth how are you bound to think of your creator redeeme therefore this new yeere with newnesse of liues the former yeers misspent In the last place I must not leaue you vnspokē vnto The other Sister cities townes and villages you the glorious Sisters cōfederates of the mother city you the daughters other mēbers of which some of you haue also groned vnder this burdē offer vp vnto god with your mother this new yeers gift take in also this spirituall kings medicin draw instructiōs from your mothers breasts change your Moriās skins put of your stained coats wash your feet not only your feet but your heads also And because all the ioynts of the whole body of the lād haue bin disquieted that now the lord hath salued thē with his sauing health concur together to sing the praises of that god of Israel Great hath bin your diligēce to auoid the bodily infection be not now negligēt to expel the spiritual cōtagiō Were it not madnes to haue cried for the woūd not to pul out the arrow for the coale which hath burnt you not to remooue it You haue bewailed those sins which ye had cōmitted now cōmit not those sins ye haue bewailed He hath not retained his anger shal we retain our sins the cause of his anger he hath returned to vs by his grace shal not we return to him by repentāce he hath had cōpassiō on vs shall not we haue cōpassiō on our own soules He hath taken away that which took away his fauour shall not we seek to continue that which keepeth his fauor we haue lōg bē al like to the Moon in her decreasing for thē she doth turn the opening of her bowe down towards the earth her backe toward heauē euē so we haue decreast failed in vertue piety zeale we haue turned the doore of our harts the opening of our desires altogither to this world But now with the new yeere let vs be like the Moone in her increasing for then she turneth her open side vp towards heauen and her backe towardes the earth and so groweth to a perfect light In like manner let vs encrease in pietie zeale charitie let vs turne our backes towardes the worlde but our harts opening of our desires to god heauē And for the decreasing let vs encrese not in iniquitie but in faith honesty let vs not forgoe for a little mony that which for no mony cā be had again I may speak brethrē vnto you that of the psalm The lord hath looked down frō the height of his sāctuary that he might heare your mourning deliuer the childrē appointed vnto death You haue al called vpon the lord and behold the successe of good seed hath bin cōsequēt to your prayers they haue been ioyned together as if their souls had been knit togither like the souls of Dauid Ionathā Continue therfore in your repentance let it not be as a morning cloud or as the morning dew which goeth away Hos 6.4 or else neuer look for sauing sound cōtinuing health but euē with Gehezi to die a leprous man if not with the plague of the body yet with the plague of the soul Lord most mighty most gracious most mercifull wound vs with thy fear possesse our souls with an awfull dread of thy power which thou hast shewn the former yeer rebuild the ruines of the house of our harts make vs fit for thy holy seruice make vs thy spirituall Ierusalē our harts the tēples of the holy ghost that thy Angel may spare vs as he did Ierusalē Psal 51. Create in vs ô lord with this new yeere a clean hart renew a right spirit within vs. I end with the prayer wherewith I begun Lord teach vs to number our days that we may apply our harts to wisedome Psal 90. Amen FINIS