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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

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 GIVEN As a NEWYEERS-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 DAVIDS 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 Iohn 5.14 Behold thou art made whole sinne no more least a worse thing come vnto thee At London printed for Edward White at the little Northdoore of Saint Pauls Church at the signe of the gunne To the right honorable the Lord Maior of the most reowmed City of London and to the right worshipfull the Sheriffes and Aldermen their Brethren I. G. wisheth all graces to be multiplied from the Lord by the holy spirit both for the gouernment of his people and for their euerlasting saluation through Iesus Christ THE almightie God right honourable and worshipfull hath dealte the former yeere with your city and suburbes as Kings and Princes in the besieging and taking in of towns first they inuade the suburbes and liberties where they destroy pull downe and set on fire Secondlie they come before the walles and gates of the city which if the inhabitauntes bee not able to resiste they presentlie take in sound the allarum blowe the trumpets strike the drumme and destroy both yong and old which causeth sighs lamentations weeping and howling So likewise the Monarche of the world the Lord of hoasts hauing put on his helmet cloake of reuēge Es 59.17 taken one of the weapons of his wrath of which in his armory of iustice hee hath great store hath first by his destroying Angel taken in your suburbs freedoms liberties there he hath kindled their housen with the fire of the plague made whole families desolate hee hath shot off his arrow that flieth by day Psal 91.5 set the pestilence that walketh in the darkenesse destroyeth at noon day thousandes and ten thousandes haue fallen before him Psal 9.6.7 hee hath made manie to fall and one fel vpon another as the Prophet speaketh Ier. 46.16 So that they haue first tasted the cup of gods wrath Secondly he is come before your gates takē thē in to speak with the psalmist he hath whet his sword Psal 7.12 bēt his bowe made it ready ordayned his arrowes for thē that persecuted him His angel hath kindled the flying fire among your citizēs it hath entred into their housen remained in the mids of thē Za. 5.4 The allarū hath bin giuen witnesse the cōtinuall allarum of bels the trūpets of Iehouah which haue soūded in your ears so that your citizens haue also bin set as a mark for the arrows of his heauēly displeasure to be spent at O the widdows desolate orphās O the sighs tears lamentatiōs of old yong rich poor yet cōtinuing for the miseries of the former yeer To what shal we ascribe the cause of our weaknesse that the bars of our gates we also haue not bē able to keep out the destroyer And to vse the prophets words why haue our valiant men been put backe Ierem. 46.5 and could not stand Two things R. H. make the inhabitants not able to resist first the force of the enemy without and lacke of weapons within to repell the enemy Secondly treason or traitors within the city which rēder it vp The first they are able often couragiously to withstand as experience of greene memorie in that admirable besieging of Ostende admired of all the nations of the world doth testify but the second very seldom of which the Low-coūtries haue had often wofull experience Both of these forenamed haue made vs vnable to keepe out of our city the Lorde of hoastes his slaying angell and his flying arrowes First the default and want of spirituall weapons and of that armor of proofe described in the 6. to the Ephesians our heades being not couered with the helmet of saluation our harts with the brest plate of righteousnesse our loyns with the girdie of verity our feet with the gospel of peace our hands hauing not the sword of the spirit and the buckler of faith the which weapons our long peace prosperitie had made vs to cast aside as carelesse soldiers and to take the armour of sathan The armour of Sathan the helme of mistrust the brestplate of iniury the girdle of falshood the shoos of discord the shield of infidelity the sword of the flesh the darts of Atheisme epicurisme vnmercifulnesse pride and gluttony The second cause of our weakenesse hath beene treason within the traitors and rebelles within our walles which haue rendred vp the city vnto the Lord of hoastes Perhaps you will obiect the Apostles saying vnto me 2. Cor 7 4. that I vse great boldnesse of speech toward you Be not offended beloued I meane our manifold sinnes and iniquities which are as an auncient father tearmeth them traitors within vs which render vp the castle and fortresse This is the nature of sinne it maketh vs soldiers rebels and to vse the words of the holy ghost fighters against God Act 5.39 Sathan beeing the captaine our flesh the lieftenant our pride the standart and flourishing ensigne our lying tongues the trumpets our blasphemies the pikes wherewith we do as it were pearce him through our dissensions the drum to giue the allarum and our damnable oathes and swearings the horses wherewith wee doe as it were tread and trample vnder feet the sacred name of the immortall god Foure sorts of traitors haue rendred vp the city But to particularize foure sorts of traitors and rebels wee haue had amongst vs which haue betraied vs and rendred vp the city First traitors against the maiesty of god the king of heauen our blasphemies Atheismes cursings idolatries damnable swearings our contemning of his heauenly proclamation and of his spirituall heraulds Thus sathan as an old Seba had blowen the trumpet and many entising blasts had caried vs away from our true allegiance to Christ Iesus our king These kinds of sins although they are committed beneath vpon the earth yet they reach as high as heauen and therfore may be compared vnto the Pioners or vnderminers who although they are busie vnder the earth about the foundation yet their purpose and intent is aboue to cast downe the high wals towres and fortresses Secondlie traitors against our neighbors our murthers adulteries our thefts robberies fraudes and oppressions of the poore our false witnesses against the innocent

commandeth it Ierem. 13.18 Say vnto the king to the Queene humble your selues Thirdly the example and practise of great men with the succes thereof DAVID MANASSES EZECHIAS and the rest Fourthly the danger in which you cast your selues if it bee neglected The justice of the highest God fearing no power preuented by no pollicie staied by no brybes He spareth not the Prince for his Scepter the high Cedar Tree for his height the stronge Oke for his strength The greene Laurel for his greenesse The flying booke Zach. 5. is a large booke which noteth that none of what place or calling soeuer can be exempted from Gods judgment Tophet is prepared of olde it is euen prepared for the King he hath made it deepe and large Es 30.33 The Lord hath a rasour Es 7.20 by which his judgements are meant and by this he will shaue not only the haire of the feete but of the head and the beard also The Lord hath also raging floudes that come vp not to the loynes onely and the middle but euen to the chin and the necke Es 8.8 The Frogs could not be kept out of PHARAO his bed-chamber nor from the Couch where hee lay Exod. 8.3 The Lord is not like the litle fishermen that spread their Nets for the smaller fish because they cannot take the grand Leuiathan of the Sea and the Whale with an hooke or pearce his jawes with an angle Job 40.21 For hee is able to take the Dragon and Crocodile of the riuers with an Hooke and cause the fish to cleaue to his scales Fiftly to be an example to your subjects for Regis ad exemplum totus componitur orbis As the Brooke doth follow the nature of the fountaine and the sea the ayre euen so the people is the shaddowe of the Prince You ought then to be as one saith carbo lampas a coale burning vnto your selues and a lampe shining vnto others As the oyntment ranne downe from the head of AARON by the beard to the verie boarders of the garment so the sweet oyntment of good workes ought to come and descend from the King the head of the people by the counsell and elders of the people to the meanest soule in the Land True is the saying that the repentance of a king is as it were the repentance of a whole kingdome And thus much for the patients which ought to take it in II The ingredients of the Kings medicine and the parts whereof it is compounded THe first ingredient and part of the Kings medicine Knowledge of sin is the feeling of his disease and knowledge of his sinne for his heart smote him This was then an inwarde sense and feeling in the heart of DAVID The Physitions in their practise of Physick prescribe two maāer of remedies some to be taken inwardly as Pilles and medicines some to be applyed outwardly as playsters and such like In this spirituall Kings medicine there are ingredients which must be taken inwardly whereof the first is this inward knowledge of our sinne Many excellent hearbes are the ingredients of the bodily Kings Midicine of which the first is Sage of vertue Surely this knowledge of our sin is an hearbe which hath singular vertue as shall appeare Followe heerein the King in the taking in of this medicine let there be in thy soule an inwarde knowledge detestation and sorrow for thy sinne In this knowledge obserue two things First the qualitie of it Secondly the necessitie of it Knowledge must euer goe before the face of repentance and must be accompanied with three things First of the person offended The quality of this knowledge in three things his name majestie greatnes Secondly of the person offending his basenesse mortalitie and corruption Thirdly of the nature of thy disease not of the distinctions of sinne and of her proper names but of their number and weight How manie how grieuous how farre they extende to the annoyance of the earth prouocation of heauen breach of Christian charitie In this maner vse the kings medicine conuert thy sinne before reason examine it with iudgement and vnderstanding consider what an infinite majestie it offendeth what infinite plagues it bringeth enter into the closet of thy conscience turne ouer the bookes of thy accounts cast thy reckonings set downe the summes and as DAVID numbred the people to know them euen so number thy sinnes as farre as possible is that thou mayest attaine to this knowledge Set downe Jmprimis for abusing of Gods creatures for spirituall Idolatrie for blaspheaming and swearing Item for prophaning of the Sabbath Item for disobediēce to parents magistrates Item for hate enuie Jtem for adulterie vncleane lusts Itē for stealing oppression Item for lying slandering Item for the 4. sins of Sodome Alas the totall summe is the breach of the whole law the summe is greater then the number of the people which IOAB brought to DAVID Now that thou mayst not forget to take in this ingredient The reasons for which wee ought not to forget this ingredient there are three reasons to perswade thee First it is the counsel of the whole colledge of the spiritual Physitions of God the father Ier. 3.13 know thine iniquitie for thou hast rebelled against the Lord thy God And Ez. 16.2 Cause the people to remember their sin Of God the holy Ghost Re. 2. Remember from whence thou art fallen repent It is the counsel of MOSES Deut. 9. that they should remember their sin Secondly the practise of others the successe thereof Psal 51.3 DAVID tooke it in in this maner I know mine iniquities my sinne is euer before me IONAS forgot it not Ionas 1.12 I know that for my sake this great tempest is vpon you The Prodigall sonne was mindful of it for he came to himself Luc. 25.17 said I wil go to my father say I haue sinned Third-the necessitie of it for this knowledge is profitable for the curing healing of thy sores It is a good signe when the patient doeth feele his sore and his griefe it is the first degree and stoppe vnto corporall health yea the prouerbe goeth that to know the cause of his disease is to haue his wounde halfe cured Euen so it is a good signe to knowe the disease of our soules it is the first steppe to attaine vnto spirituall health The first degree of felicitie is not to offende The second is hauing offended to know the offence And although thy offence be great yet God sayth NAIANZENE is more mercifull then man can be sinfull if mā will be sorrowful The verie heathen-man him selfe calleth them fooles that know not their faults and reputeth their danger great SENECA reporting of HARPASTES a foole who knew not that shee was blinde and therefore intreated her guide to goe foorth of doores because the house was darke compareth such as know not their faultes vnto this HARPASTES and calleth them fooles Further this

the Lyon is sometimes sicke the Feauer Hectick the wandering feauer that keepeth no certain fits lastly that which lasteth but a day The Plague of the soule as you see is not a Feauer of one day it lasted nine Moneths in DAVID he knew it not This kings euill may be compared vnto the continuall Feauer wee haue all of vs continually some sparkes of pride and ambition in vs the one more the other lesse and principally the Lyons Princes and great men are troubled with it Seeing then this is the nature of sin that it sometimes is not knowen of vs I will shew vnto you the signes to know if we be infected with the spirituall Plague The Physitions haue prescribed the former yeere in their Treatises touching the corporall Plague the signes whereby a man may iudge of himselfe whether he bee infected or not which are many First when the outward members are colde and the inwarde parts burning hot when there is paine and heauinesse of the head and a great inclination to sleepe a wearinesse heauinesse and difficultie in breathing a sadnesse of the minde a change of countenance losse of stomacke and appetite immoderate thirst and often vometing a bitternesse and drinesse of the mouth the Pulse frequent the vrine troublous lastly if there doe arise Botches behinde the eares or else where Giue mee leaue this yeere following the same methode to shew vnto you beloued certaine signes whereby wee may iudge if wee bee infected with the Satanicall ayre Signes to know if wee are infected with the spirituall contagion or no. These are also manifold First if our outward members are colde our eares in the hearing of the worde our mouthes to speake and sing the prayses of God our hands to offer the Sacrifices of mercie vnto the poore our feete to enter the Temple our inward partes burning hot with the heate of concupiscence hate enuie pride and ambition Further if our heades bee heauie with drunkennesse surfetting gluttonie and with the cares of this world if there be in vs an inclynatiō to the sleepe of sinne and a difficultie to breathe good words deeds or thoughts an immoderate and desperate sadnesse of the minde as there was in SAVL ACHITOPHEL IVDAS a change of countenance caused by couetousnesse anger and enuy losse of appetite to the milke of the word the bread of life and the righteousnesse of Christ Iesus a losse of our zeale and forsaking of our former loue Reu. 2. Further when there is in vs an immoderate thirst after the riches honours and pleasures of this worlde a returning to our filthinesse and vomit with the Dog and Swine 2. Pet. 2.22 A bitternesse and vnpleasantnesse in the vns●●uery words of our mouthes If the pulse of our hearts smite vs with horrour of minde and make vs to breake foorth in Blasphemies Lastly if there doth arise a filthy Botch in our eares which stoppeth thē maketh thē vnwilling to heare the word of God a hardnes of heart a swelling of pride and enuie and such other like they are all signes declaring that we are already infected with the poyson of Satan If this yeere thou seelest thy self thus infected immediately seeke to cure thy selfe by the Kings medicyne I end this point with the counsaile of SALOMON Pro. cap. 4.23 vers keepe thine heart with all diligence for thence proceedes the actions of life Let me now beloued of LONDON The application of the first part hold out the looking-glasse to discrie and see therin whether we haue not beene infected with the Kings sicknesse The old yeare is past and the Newe is ap-appeared let vs now examine our selues and as DAVID hath bene busie to number the people so let vs bee busie with a better Arithmaticke and number our sinnes Wee may apply to our selues all the foure members of the first parte and to inuert the order let mee beginne with the last 1 The time how long As DAVID hath had the spiritual infection in his soule nine moneths long and knew it not for in the ende of them his heart smote him So we haue bene a long time infected with the same and sin hath raigned in the mortall bodies of many not nine moneths but nine yeres euen since the last plague time and alas the most parte of vs haue as it were not knowen it we haue took no regard to it we haue bene senseles not esteemed it till that now in the ende of these nine yeeres and odde our hearts seeing the hand of God haue begun to smite vs made vs to cry out with DAVID Lord we haue done foolishly and sinned exceedingly And what hath bene our disease 2. Our disease alas the Plague of the soule for which we haue suffered the Plague of the body yea the Kings euil hath bene our euill which hath manifested it self with the deuils tokens pestilential vlcers of DAVID and to speake plainely we haue sinned in numbring This Plague hath raigned not onely in the head-citie but in the whole bodie of the kingdome Englands arraignement If England were arraigned indited before the Iudge of heauen should it not be found guilty I appeale first to the court and to the tribe of Iudah 1 The Court. hath she not these many yeeres had the kings euill and with DAVID bin lifted vp in the multitude glorying in the number and multitude of her riches and treasures of her stately buildings and royall Pallaces in the multitude of her followers attendants of her Nobility and Gentility 2 London Secondly thou LONDON tender delicate the Mistres of felicity the Imperiall chamber of this kingdome to whom I may as ARISTOTLE speaketh of Babilon giue the title of a countrey rather then of a city the Piller of England as Troy is called of that parte of the world Hast thou not also had the kings euill it is too manifest thou hast gloried in the number and multitude of thy people in the greatnesse of thy Citie mightinesse of thy state singularity of thy gouernment in the number of thy merchāts riches stately buildings in the number of thy Temples Turrets and as Ierusalem thou diddest trust in thine owne beautie because of thy renowne Ez. 16.15 And as Nabucadnezar spake of his Babel Is not this great Babel c. So your inhabitants of their city Is not this great LONDON our city the like not in Europe Thus haue they swelled in the vanity of their conceit and saide with Laodicea Re. 3. I am rich and increased with goods haue need of nothing Royall Citizens Citizens not I but the kings sicknes wherewith you haue bene infected giueth you this name hath not the carbuncle of curiosity pride and ambition bene seene in your buildings feasts attendants May it not be said of you as it was said of the marchā●s of Tyrus Es 23. whose marchants are Princes If our king had entred the city in tryumph as

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