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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

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

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

in inconstancie being betwixt you and the Sunne of righteousnesse Christ Iesus therefore j●stly the Lord sent the tempest of the Pestilence to take away the loue of this worlde to remooue this moone that yee might beholde this amiable Sunne Further wee were as it were all asleepe and therfore he hath justly awaked vs made the whole countrey to stirre For loe the Citizens haue fled the Court hath broken vp the Vniuersities haue remooued Poore-men Poore-men there hath bene in some of you a famine and want of good workes and therefore there hath bene for a time as it were a famine and want of Gods mercie Martiall-men Martial-men you haue bene fighters against God Act 5. and therefore the Lord of Hoastes hath sent his souldiers his Angels and his arrowes against you in the Land Noble-men Noble-men because ye haue bene busier to hunt your Deeres also after the honours pleasures and riches of this life than after the liuing God therefore justly the Lord hath sent his Hunter in the Land as it is called Psal 91.3 to hunt slay vs who hath catched some walking some feeding some sporting some sleeping as the experience of the former yeere doth witnesse But to leaue generals I come to thee ô LONDON in particular An apostrophe to London thou hast suffered the heauiest brunt If the Nations that passe by the citie aske as they did of Ierusalem Jer. 22. Wherefore hath the Lord done this to this great citie What answere can we giue but that answere Ierem. 22. Because they haue forsaken the couenant of the Lorde their God The mightines of thy state multitude of thy people hau● not bin able to keep out the Lords Purseuant nor to driue backe the Gun-shot of Gods displeasure Alas what hath bene thy greatness● compared vnto the greatnesse of Iehouah th● number and height of thy proude Turrets could not threaten heauen for the closer they haue pressed to the seate of God the neerer they haue layen to his lightning Thou hast tryumphed in thy braueries and therefore the Lord hath the former yeere tryumphed ouer thee in his justice and of thee ô LONDON of whom it might haue bin said as it was of TYRVS whose riuer hath bene as the Haruest of thy reuennewes and a Mart of the Nations of thee we haue had occasion to say Esa 23. Esa 23. Is this that glorious citie of yours whose Marchants are Princes and her chapmen the Nobles the Lord of Hoastes hath stayned the pride of thy glorie To come vnto particulars London thou hast heard the former yeere a sorrowfull musicke which hath sounded in thy eares daye and night But what hast thou heard that thou hast not deserued Thou hadst brought ouer thy time in worldlie merriments dedespysing the harpe of DAVID Moreouer thou hast had a continuall allarum of Belles they were the Trumpets of Iehouah thy sinnes caused that allarum and they haue beene a witnesse that the Lorde had taken in your Citie and that you were not able to keepe him out The Lords spirituall Trumpets which haue sounded in our eares you haue not heard Es 58.2 but contemned and therefore hee hath made the very Bels his Preachers to be reproches to vs of our obstinacie and because wee haue not heard the Bels of the Pulpit he hath made vs to heare the Bels of the steeple What maruell if there haue bene heard within our walles continuall knels and ringing of Bels seeing there hath bene heard the continuall Bels of our tongues which by their oathes and blasphemies haue dishonoured the Lord of heauen I do appeale to the children in thy streetes ô Lord out of the mouthes of babes and sucklings from whence thy glory should haue proceeded Psal 8.2 from thence hath sprong that which hath dishonoured thee If the filthie Playes with the blast of a Trumpet haue sooner called thither thousandes then an houres tolling of a Bell bring one hundred to the Sermon what maruaile that tolling of Belles hath bene heard for another purpose Citizens you had not purged your streetes from the plague of sinne and therefore the Lord hath sent his heauenly Beesome to sweep away multitudes you had not taken away corruption within therefore he placed corruption without You haue bin too busie to adorne your houses neglecting the house of the Lord and therefore he hath made them desolate many for-saking them so that Nettles and Thistles might haue growen in your Pallaces Esd 30.20 Fraude oppression and stealing had walked vp and downe your streetes and therefore justly that flying booke Zach. 5. hath entred into your housen and taken hold of the stone and timber thereof LONDON thou hast had occasion to say Zach. 5. I see a flying booke thou hast seene it for it hath entred your housen and remained in the midst of them Alas wee haue all mourned and sighed for the great number that the pestilence hath encreased weekely aboue three thousande but what maruaile seeing there is none of vs in whom haue not raigned aboue three thousand sinnes The increasing voyce then of the Pestilence hath reproached vnto vs the increase of our sinnes The vnsatiable mouth of the graue hath craued still more and more and neuer thought it had enough and spared not to swallow vp our sweetest comforts Had we not deserued that by our couetousnesse our hearts had bene as vnsatiable graues still crying for more as SALOMON speaketh Remember Londoners how that some of your inhabitants haue ruffled in their royall-like garments and that therefore they haue bene adorned with a winding-sheete others gloryed in their bu ldings and therefore the Lord hath made Coffens and Graues for their habitations some in the multitude of their traine and attendants and therefore haue had other attendants the very wormes of the earth to attende vpon them and to eate them vp Learne hereby beloued of LONDON on the one side that greatnes of sinnes can shake the foundations of the greatest cities If their heads stood amongst the stars iniquitie would bring thē downe multitudes of offences wil consume multituds of mē Ier. 49. although the streets were sowē with the seede of man yet that they shall be so scarce that a childe may tel them On the other side learne your mortalitie to number your dayes that you may apply your hearts to wisedome Psal 90. The end of those royal citizens whom CONSTANTIVS entring Rome called reges Kings was death The Emperour asking of HORMISDA maister of his workes what hee thought of them answered that he tooke not pleasure in any thing but in learning one lessō which was that men also dyed in Rome This is also your ende royall citizens and therefore with HORMISDA take pleasure this New-yeare to learne one lesson that mē die also in Londō I haue further obserued foure things the former yeere Foure things to be obserued in the former yeere where-with I will acquaint you beloued of LONDON

in the entrie of the New-yeere which are as it were foure Preachers to Preach vnto vs the doctrine of Repentance The olde yeere hath bene a yeere of wonders as fitly I may tearme it Witnesse the strange alterations like vnto the variable estate of the Moone As King AHASHVEROSH called to minde out of the booke of Records and the Chronicles the things fore-past Euen so call to your mindes out of the booke of your memories and the Chronicle of the former yeere the thinges which then haue hapned The Lorde hath visited vs the former yeere at diuerse times with foure visitations In the beginning in the middest in the ende Two of them are visitations of sorrow two of joye Two of them haue beene Funeralles two haue bin deliuerances and Coronations Two haue concerned a Prince two a Princely City These haue ben diuersly intermingled sorrow and joye haue followed and kissed each other Sorrow hath begunne the yeere joye hath ended it both joye and sorrow haue walked in the middest To particularize 1 A visitation of sorrowe with the funerals of a Noble Princesse The first hath bene a visitation of sorrowe and the funeralles of a Prince in the beginning of the yeere the Lord first visiting with sicknesse and afterwardes taking away that Noble Princesse of famous memorie that worthie instrument of Gods glory by whose sacred Scepter the faithful Protestant aswel we strangers as the natural inhabitants haue found a secure and fertile nurcery At that time ô the sighes of the righteous ô the cōplaints of the godly ô the feare doubting of many Spemque metumque inter dubij some fearing some hoping 2 Chro. 35 Then as IOSIAS was mourned for by all IVDAH and Ierusalem and IEREMY mourned for IOSIAS al singing men and singing women Euen so all the cōpanies and Orders of the Realme the Princes and the prophets plentifully watered their cheekes euen from the honourable counsailor to him that grindeth at the Mill. This began a little to mooue vs as it were to taste the medicine of repentance for the death of a good Prince is one of the Lords Preachers to make many at that time to pray vnto the Lord that hee would be mindfull of Sion and not permit vs to fall againe in the superstitions of the Antichrist This part of the tragedy ended behold there followed the second alteration the visitation of ioy and mercie the proclamation of a new Prince and afterward his ioyfull Coronation At that time ô the admirable ioy euen from Dan to Bershebah 2 A visitation of ioy with the Proclamation and Coronation of a new Prince from th' one part of the land to the other for this heauenly gift of a noble renowned godly Religious vertuous wise learned Prince a man after Gods own heart and vnfeignedly I may speak a man after our owne heart long desired and wished for in the hearts of the Godly subjects true professours Sorrow in the first visitation was as it were a heauy stone vpon our hearts but in the second visitation hee hath as it were sent an Angell from heauen to speake to the whole Kingdome Feare not In the first the whole land was as it were laid down in the bed of sorrow but by the second there arose a new Sun whose beames were comfortable to the whole land This then hath bin another of the Lords Preach●rs But hath this mooued vs either to continue or to goe forward in the waies of the Lord alas wee haue not altered the colour or haire of our heads nor added one inch to our stature since all these thinges haue bin accomplished among vs our hearts haue bene as the adamant that the impiession of Gods graces haue not entred And therefore there followed the third visitation of sorrow lamentation the deluge of the Pestilence the second Funerall The funeralls of whole families and the funeralles of a Princely Cittie which was as it were going to her graue if the Lord in his mercy had not commaunded his Angel to put vp his sword into the scabberd this was an other kinde of Preacher The consideration of the second visitation 3 A newe visitation of sorrow with the funerals of a princely citie had made vs to say in our hearts with DAVID in his prosperitie Psa 30. I shall neuer be mooued The Pestilence of securitie did beginne to raigne among vs I doe appeale vnto the words speeches of the inhabitants which then were vsed in the Lande and therefore the Lord came and mingled our joy with sorrow sprinckled a little salt ouer the joy of the country and by a mortalitie hee did put vs in minde of our mortality As Christ shewed vnto PETER and the rest vpon the Mountaine when they were in the midst of their joye and that PETER said Let vs make heere three tabernacles as hee shewed I say to them MOSES and ELIAS which were dead men Euen so in the midst of our ioy and glory when wee were saying It is good to bee heere and to make our tabernacles heere euen then he shewed vnto vs MOSES and ELIAS and sent vs a mortallity It was vsuall amongst the Egiptians that in the middest of their feasts solemnities a resemblance of death all trembling and shaking was brought and carryed round about to make them remember it to learne sobrietie Euen so in the midst of our solemnities for the joye of a newe Prince death hath been carried round about the Land that we should not waxe to wanton and forget the Lord. It is storied that when the Emperours were crowned the Sepulchers of dead men were shewed vnto them to make them mindefull of death euen so when our King the former yeere was Crowned the Lord hath shewen vnto him and to vs the Sepulchers of dead men and by the continuall allarum of Bels put vs in minde of death which mindfulnesse as CASSiANVS an ancient writer speaketh is a generall restraint from euil Let this Preacher beloued of London teach you that as IOSEPH of Arimathea had a sepulchre in the midst of his beautiful garden euē so you ought in the midst your prosperity felicity to be mindful of your mortal being The fourth last visitatiō in the end of the yeere hath ben a visitation of joy a deliuerāce frō the Pestilēce as it were a second Coronation A newe visitation of ioy with a second Coronation a Coronation of your citie the Lord compassing it round about with joyful deliuerāce Ps 32. Ps 103.4 crowning it with his accustomed kindnes with mercy cōpassion But of this more at large in King DAVIDS sacrifycing To proceed I told you beloued before that the Lord by the smart-Preacher of his justice and anger hath crossed vs two maner of waies First punishing vs as it were by Retaliation for our glorying in the number and multitude with a diminution Secondly by contraries 2 The second thing where in

preacheth also the Lords mercie to England and that in two things First that he hath not sent vnto vs the whole Trinitie of chastisements propounded vnto DAVID Secondly In that he hath not sent the heauiest of them three First our sins did deserue them all three together 1 Of the trinitie sending but one the famine and scarcitie of good workes famine and scarcitie of bread our fighting against the Lord the sword of the enemie the infection of the soule the infection of the body But the Lord who is mercifull hath called backe his anger and not stirred vp all his wrath Psal 78.38 The Low-countries may Preach the Lords mercie towardes England They haue sometimes felt at one time the trinitie of punishments and the former yeeres both warre and Pestilence wee in the meane time feeling but the rodde of DAVID Wee did I confesse expect a heauier judgement wee looked for nothing else but blood-shedding and fighting for a crowne behold we haue nothing but joye peace prosperitie and joyful ringing for a Crowne This our joy in the meane time being spysed with a litle bitternesse Secondly he hath not onely visited vs with one of the three 2 Sending not the heauiest but also with the sweetest and the best vsing not the rodde of reuenge but the scourge of correction And although our sinnes had deserued the heauiest yet he hath shewen to vs that mercie which he shewed to DAVID not suffering vs to fall into the handes of men If he had sent vs famine it would haue made many to haue morgaged their Landes to PHARAOS Gen. 47.20 to haue left the kingdome Gen. 12. Famine as the Prouerbe is is an euill counsellor when hunger had gryped vs it would haue egged men to thefts murthers de●eits Many would haue liued vppon the ayre and their owne moysture and so consumed away and in doing nothing to vse the saying of AVGVSTINE haue come to nothing Mothers you may be Preachers of Gods mercie if hee had sent a famine alas the tongue of the sucking childe had cleaued to the roofe of his mouth for thirst The yong children had asked bread no man should haue broken it vnto them And to vse further the words of IEREMIE the hands of the pittiful woman would haue sodden their own children as they did in the siege of Ierusalem Iam. 4.10 If he had sent vs hostile persecutiō Alas the vnmerciful souldier would haue laied opē your hedges leauiled your houses with the ground emptied you yours of all their possessions Where had bin your cities your wiues your daughters where your temples your Prophets yea where your religion they would haue displayed the banner and set vp the ensigne of the Romish-beast erected the signes of their abhominatiōs They would haue blaspheamed the God of Israel and said are these the Christians where is their God But nowe beloued they all remaine in their flowre prime the rod of DAVID hath not hindred vs to enter the temple nor the exercises of religion we see our signes and our prophets we enter into the house of the Lord with libertie of conscience there to behold her beautie Psal 27. and to adore the God of Israell in the spirit and trueth Wee strangers An apostrophe to strangers may also bee preachers ô Lorde of thy mercie in the middest of thy justice It is true thou hast much diminished the number of thy litle flock collected in this Kingdome yet better hath it bene for them that are exiled here for the name of thy Sonne for the testimony of thy eternal truth to haue fallē in thy hands then in the hands of mē of whose barbarous cru●lty both they their fore-fathers haue had experience and although they are buried in their exile yet thou hast transported thē in their heauenly father-land Thou which hast brought this vaine out of the Romish Egipt planted it in this land as in another Canaan make it fruiteful returne we beseech thee and now visite it in thy mercie and wee will not goe backe from thee but cal vpon thy name I returne to thee ô Londō preach thou also the Lords mercie he hath not vndon or dissolued thy cōposition nor couerd thee with brambles hee hath not vtterly destroyed thee as Babilon The great Niniuie Troy Ierusalem and the rest of which wee may truely say O iam periere ruina the verie ruines of them are gone to ruine thou standest yet and I hope shalt flourish as much as thou euer didst if the former iudgement mooue thee to repentance I will conclude with a paradoxe Mercie we had desired the former yeere and mercy hee hath also shewen the former yeere A paradoxe the trueth whereof the euent of the former yeere hath manifested yea by the sending of the Plague The Lord hath heard our prayers If this seeme strange to you beloued I will expound the paradoxe In the beginning of the yeere when that Noble Princesse Elizabeth of famous memory fell sicke during her disease wee mourned sighed and lamented We were heauie and much troubled many righteous soules prayed vnto the Lord and in their prayers desired two thinges of the Lord first that if she should come to die that hee would not suffer them to fall into the hands of men Secondly that hee would bee mercyfull to Sion and not dispearse and scatter them but gather keepe together his church and beholde the Lord hath heard our prayers he hath not suffered vs to fal into the hands of men he hath sent a pestilence by which we are fallen into his handes for what is the Plague but a fall into God his hands according to the definition of DAVID Further he hath not dispersed but rather called and gathered many of vs vnto himselfe for what is death else but a gathering vnto our fathers a departure vnto God The Lord hath called many of his children frō Schoole frō the Schoole of this world where they had learned no good he hath called them to that heauenly vniuersity Many had desired to see the tryumphes of the cittie but the Lord in his mercy hath made them to see a better tryumph in that permanent Cittie and heauenly Ierusalem Many had desired to see the Coronation of their newe Prince but the Lord in hss mercy hath made thē to see a better Coronation the Coronation of the Prince of glorie of the true SALOMON Christ Iesus yea he hath made many the royall priest-hood Apo. 1. Thus thē beloued of LONDON I haue amplyfied vnto you the mercy of the Lord which hath onely staied the Angels sword or else it would haue gone forward There is no comparison betwixt the mercy of God and the mercy of men It is reported that MARCELLVS after that his souldiers had conquered SIRACVSA not without the great slaughter of many was so compassionate ouer them that hee went vp to the highest Towre in the Castle with teares lamented 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