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
many learne from the schoole of HYPOCRATES the Physition and EPICVRVS the swine to preserue to physicke and dyet their bodies but as for their soules they are not once mindefull O ye sonnes of men foolish and slowe of heart to conceiue the rightest things how long will yee loue such vanities Secondly 2 To resist the outwarde cause resist the outwarde cause of this heart-Plague and seeing that Satan is an infectious ayre vse to take in spirituall antidotes at all times and in all places keepe the windowes of your eies shut and let not the Satanicall ayre of concupiscence enter therein we dwell beloued in infectious places and shall not we take heede As to resist the infection of the elementall ayre we shun contagigious places and flie to the purer ayre so let vs flie the Satanicall ayre by faith and prayer let vs draw neere vnto God Jam. 4.8 Resist the deuil he will flie frō you Iam. 4.7 that stedfast in the faith 1. Pet. 5.9 Immitate your owne industrie for the preseruing of your soules as you haue done for your bodies You that in diuerse places the former yeere haue watched to keepe out the passengers that came out of contagious places and would not suffer them to enter and to harbour amongst you for feare of infection Watch now this yeere to keepe out Sathan an infectious passenger who runneth euery where in contagious houses Shut the gate of your heart suffer him not to lodge in your soule for he will infect it It is a precept of a wise Physition be sober and watch for your aduersarie walketh about seeking whom he may deuoure 1. Pet. 5.8 Aske the Cranes ô sonnes of men and they will teach you wisdome when they flocke together saith PLINIE to feede one of them vseth to feede a farre off and that Crane so singled from the rest still as he feedes lookes round about him and obserues if anie danger be towardes them if he spie anie bodie draw nigh then he giueth warning to the rest and so they saue themselues Shall this policie rest in vnreasonable Birds and shall it not bee found in man shall not our soules watch to espie the fraude of Satan and so to deceiue the deceiuer And thus much for the ayre which infected the king There followeth the time The time when the king got the Plague when the king got this spirituall infection which was now hauing peace and prosperitie his heart being at ease after his victories being deliuered out of the handes of all his enemies and out of the hand of SAVL as appeareth 2. Sam. 22.1 euen then Satan stood vp and tempted him setting before his eyes his excellencie and glorie his power and victories Peace prosperitie idlenesse are as it were a contagious ayre which smiteth vs with the Plague of the soule The ayre which is still and calme is apt to receiue infection for the winde is aeris verriculum a broome to purge the ayre so the soule which is at her ease soonest getteth the spirituall contagion As euill and corrupted humours through idlenesse are ingendred in the body So in peace and prosperitie bad and pernitious humours are ingendred in the soule As the ayre is a good and pure creature of it selfe and yet by the influences putrifyed vapours euaporation of dead carkasses and diuers other things approoued by the booke of nature is altered and becommeth pernitious to the body So peace and prosperitie which are the gifts of God by the corruptions of our owne hearts are abused and become pernitious to the soule And as the ayre hath not alwaies the same force to infect the body So Satan the ayre which infecteth the soule hath not alwaies the like strength and of efficacie to fulfill his purpose and to poyson the soule If thou art desirous to know when the Satanicall aire hath most force It is in the time of peace and prosperitie when thy heart is at ease and that thou hast giuen thy selfe to securitie For he obserueth three things the time the place the occasion Satan dealeth with vs as the Crabbe with the Oysters as AMBROSE obserueth the Crab being an enemie of the Oysters because he cannot hurt thē by reason of the hardnesse of their shell he tarryeth till the Sunne doth shine for then they open themselues and lie still in the Sunne recreating themselues then the Crabbe commeth and casteth little stones into their shels and so hurteth them So likewise Satan our aduersarie perceiuing when we are at our ease and that the sun-shine of prosperitie doth shine ouer vs then he cōmeth casteth his poison into our soules Seeing then that prosperitie ingendreth corruptions in the soule The vse bee not carelesse of thy health exercise thy selfe to driue away the bad humours and to retaine thy spirituull health The sounde man if hee doeth not exercise himselfe is subiect to diseases although thou art sounde of spirit yet if thou giuest thy selfe to securitie thou shalt fall in the Kings sicknesse Three exercises are necessarie for the health of thy soule against the gathering of bad humours The exercise of Prayer 3 Three exercises necessary for the soule the exercise of the Word and the exercise of the Crosse As for the two first forget them not as for the third the Lord himselfe will not forget sometimes in due season to lay vpon thee And as the Physitions in their Treatises of the former yeere touching the Plague bid thee to haue a regarde in your exercises vbi quomodo quando where howe when So I bid you this yeere obserue these rules in your spirituall exercises the amplifycation of which I leaue to your meditations And thus much for the time The third member of the first parte containeth the Kings sicknesse it selfe The Kings sicknesse it selfe consisting in the numbring of the people This fact of DAVID is the Kings sicknesse a dangerous disease I may call it the heart-plague As the infection of the elementall ayre in the bodily Plague doeth creepe vnto the heart and poyson the vitall spirits So the infection and poyson of Satan hath crept into his heart and infected that place with pride This Kings Euill is more daungerous then that disease which some haue called the kings euill For the bodily Kings euill can bee cured si credere f◠est if it be true with corruptible gold but the spiritual Kings Euill A spirituall Kings euil cannot be cured with corruptible gold or siluer as the Apostle speaketh but onely by the pretious blood of the Sonne of God This is then a dangerous and greeuou◠wound in a Saint if I would thrust my fingers into it throughly handle it To extenuate the Kings euill three things might bee alleadged that it agreeth with the commaundement o◠God Exod. 30.12 Secondly with the practise o◠the Isralits Numb 1.2 Thirdly with Politicke prudence To vntie the knot with a word there is a two-folde numbring First a
it may coÌ„tinue But the Arke of the soule riseth as these waters rise higher and higher towards heauen as also they did the old yeare As your afflictions then beloued haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so haue they also beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sufferings and instructions Interpret them aright let them put a sensible and liuely feeling into your soules receiue them not as an horse or mule that taketh the branding of an hote Iron which they presently forget Bene pungeris si compungeris saith that hony father BERNARD It is a happy pricking of the body that maketh a pricking in the hart This kinde of affliction as it is reported mooued some of the Heathens to become Christians for in the raigne of Edward the third there fel a Plague in the East Indies which lasted seauen yeares which moued many of them to become Christians How much more then ought it to make vs deformed Christians to become reformed and good Christians If then tribulation come receiue it with thankes keepe it with patieÌ„ce digest it in hope apply it with wisdom bury it in meditation it shal end in glory and peace Further The portrature of a wise patient obserue the wisdom of Dauid the patient in the taking in of this medicine hee differreth not to take it in but as soone as hee perceiued that he had gotteÌ„ the spiritual contagioÌ„ that the effect therof was spread through the land behold his hart smiteth he coÌ„fesseth prostrateth himself Follow the wisdom of Dauid ô sons of Adam let not the oportunity slip let both the time cause perswade you As medicines for the bodie must be taken in Six motiues to persvvade vs to this vvisdome in due season euen so the Kings medicine for the soule Six motiues ought to perswade vs not to differ the â—aking in of it in due season First the couÌ„saile of the whole colledge of the spirituall Physitions Heb. 3.13 Eccle. 12.1 Es 55.6 Ec. 5.7 Ioel. 2.12 Eccl. 38.9 Secondly the vncertainety of the houre of death The experience of the former yeare hath shewed the truth of that Prouerbe As many daies as many liues They who one day carried the deade bodies to the graues were themselues on the morrow carried by others Thirdly the daungers which ensue Three daÌ„gers if it bee not taken in in due season the dangers are three in number First delay doth cast our owne persons in daunger both bodie and soule the bodie in the danger of the fire of the Plague the soule of the fire of hell both of the fire of Gods heauie indignation To quench this three-folde fire wee must take in the Kings medicine in due season Secondly wee cast others in danger doe wee not see that our little children doe as it were suffer with vs and helpe to beare the punishment of our delay and procrastination Thirdly delay encreaseth our disease and lastly maketh it incurable It fareth with the plague of sinne as with a tempest vpon the sea in which there are first little waues afterwards greater volumes of waters and then perhaps surges mounting vp as high as heauen Or it is like vnto the breedes of serpents first an egge 2. a cockatrice thirdlie a serpent To preuent this encreasing take in the Kings medicine betimes Auncient woundes sayth IEROME are not cured in haste the playster must lie long vpon them euen so our olde festered sinnes can not bee done away with a dayes repentaunce The snow ball the more it is rouled the greater it waxeth the more sinnes we commit the more walls of brasse wee builde vp betwixt God and vs so that at last our cryes can not haue passage vnto him nor his mercyes vnto vs. The longer the blowe bee in fetching the heauier wil the wound be when it commeth And the deeper the arrow be drawn in the bowe the deeper it pearceth when it is let flee Sinne creepeth foorth like a canker if in time it bee not medicined As of the sicknesse of the body so of the soule there are criticall dayes knowne to God whereby he doth guesse whether we be in likelihoode to recouer health and to harken to the holesome counsailes of his lawe or not If then the lorde take his time to giue vs ouer to our selues and the malignitie of our diseases we may say too late as sometime Christ of Ierusalem O that we had knowne the things that belong to our peace but now they are hid from vs. As I will not promise so I dare not presume saith AVSTIN of euening repenters to make all out of doubt the best course is to repent betimes The fourth motiue are the impediments which will hinder vs to take in the Kings medicine if we slip the opportunity the first haÌ„sel of time If it be differed to old age or to sicknesse two impedimentes will be in the way outward and inward First outward impediments thy wife children enuironing thee thy friends whispering in thine eares to make thy Wil and to remember such and such a friend so that repentance being differred will be either nulla vel ficta vel difficilis either none at all or counterfeit or very hard The other impedimentes will be the multitude of thy sinnes feare of death the terrour of the law the obiections of Sathan the accusations of thy conscience True is the saying of AMBROSE nulla seria penitentia est nimis sera sed rarò tam sera est seria No serious repeÌ„taÌ„ce is too late but yet seldom a late repentaÌ„ce is a serious repentaunce Yong men take in betimes the Kings medicine spend not the strength sap and greenenesse of your youth season your greene vessels with the liquor of Gods spirite and offer vnto him the maidenheade of your youth Old men take it also in due seasoÌ„ differre it not to the houre of death for if you doe you treade vpon yee which if it be molten with a little heate of Gods anger alas you shall sinke into the gulfe of destruction Yong age trust not to olde age thou leanest vpon a brittle staffe which when it breakes the splinters and shiuers thereof will wound thee Both of you offer not the dregges of your life vnto god leaste yee drinke the dregges of his anger The common saying is true vita breuis ars longa life is short and the arte of saluation requireth a long time of learning Fiftlie your owne diligence beloued of London in the taking in of the bodilie Kings medicine in due season for the preseruation of your bodies ought to put you in minde of the care and diligence which you ought to haue for your soules You haue not differred to take in preseruatiues till the infection had wonne the vitall partes let the health of your soules bee dearer vnto you then the health of your bodies If these fiue mooue you not goe then yee foolishe sonnes of men to the verie beastes aske of them as IOB speaketh
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
a wise man and a good politician The good preacher a railer the dumbdogge a good fellow The swaggering swearer a fine gentleman The zealous man a precisian Thus we see that sins hauing gotten a liuerie of their master the diuell and stolen the cloake of vertue doe iet it and braue it vp and downe like fidlers and players vnder noble mens coates which when their coates are taken away are but rogues by statute and so sinnes when theyr coloured cloakes ate taken away are most foule and ougly diuelles by the worde of God The three aforesaide physitians are like vnto some of those which are appointed in the time of the plague to iudge whither it bee the sicknesse or no after the departure of the infected some beeing corrupted by brybes and monie doe often iudge that it is not the plague and that there appeare no signes cloaking it with some other disease euen so the worldlings corrupted and blinded by the Deuill and the flesh doe iudge of the plague of the soule But as there is a punishment ordained by the magistrate for those corrupted iudges euen so there is a punishment appointed by the magistrate of heauen Prou. 28.13 for them that seeke patronage and defence for their sins that they might as LACTANTIVS sayth seeme to sinne honestly O yee foolish sonnes of men your eyes are blinded with partiality yet the eye lids of the Lorde shall trie you his righteous and flaming countenance shall soundlie examine your actions vncouer the faces of your iniquities and call them by their proper names ALCAEVS tooke a mole in the body for a grace yet was it a blemish euen so although ye esteeme your sinnes ornamentes of gentilitie yet are they but blemishes both of the bodie and soule Thinke nor that these fig leaues shall keepe gods iudgements from you But as for you ô yee righteous soules despise the iudgement of the scorning Michols of this age and with DAVID and MARY bee more zealous for you haue chosen the better part which shall not bee taken away from you And thus much for the nature of his sore There followeth the Surgion or physition to whome he discouered his sore 3. The physition to whome Dauid discouereth his sore vnto the lord not vnto his friend or to the priest but vnto the best physitian both in heauen and earth Imitate the King and vse for this purpose no other Surgion then King DAVIDS The sonnes of men if they be of any abilitie in their corporall diseases are desirous to haue the kings Surgion and physition because they perswade themselues of their wisedome and experience and yet they may erre to whome then shall wee discouer our spirituall sores but vnto the lord the kings physitian whoe can not erre and whome wee may haue at all times The superstitious Papistes bankrupte of all sense are not contented with the Kings surgion they must haue vnskilfull surgions who haue no power to heale theyr owne sores nor the sores of others Behold how the sillie people runne to lay open their sores vnto the priestes and substitutes appointed by that proude prelate of the seauen hilled citie with his purple cardinals and horned bishops As the Paracelsian physicke sometimes killeth the body euen so this Antichristian medicine the soule But I purpose not to stirre the filthy dunghill of the auricular confession The more we stirre a dunghill the more it stinketh and therefore I will not infect your senses therewith But as for you ô proude Romanistes great and intollerable is your arrogancie to heare the confessions of other mens sinnes Are you Christians The verie Heathens doe detest this arrogancie Lysander could not abide it for hauing asked counsell in Samothracia of the oracle and beeing willed by the Priest and keeper thereof to tell the greatest sinne that euer hee committed asked whether he should doe it at his bidding or at the commaundement of the gods when it was told him it was the will of the gods hee willed the priest to stand apart and saide he would tell it the gods Wherefore let that be abandoned farre from the schoole of Christ which the verie Heathen by reason did not admit 2. The second thing wherein the kings behauiour is set downe The second thing whereby the patients behauiour in this his disease is declared is his bodily prostrating of himselfe with the elders of Israell vpon their faces Behold DAVID forgetteth not his first foundation that as hee was bred of the earth so to earth he must returne They fall not to lie on a heape of violets and roses as the Libarites were wont to do or vpon a couch beautified and deckt with the tapistry of Aegypt but vpon the earth and they which before were kings of the earth are now as it were wormes of the earth and the dunghils are their thrones 1. The vse first in regard of Princes Imitate and followe the King and the elders of Israell both Princes and subiectes Princes bee first and formost in humilitie and in the seruice of God It is not the sword the scepter and the robe which maketh magistrates bee not lawlesse Caracalla to giue lawes and to receiue none Bee a rule both to others and to your selues Let not the golden cup of honour make you drunke and driue you from all sense of your earthlinesse and mortalitie but with DAVID and the Elders prostrate your selues before the throne of God Subiectes thinke not that it becommeth onelie the chariots 2. In regard of subiectes and chayres of estate to stoope before him who rideth upon the Cherubins but that also it becommeth vs all from the highest to the lowest to fall downe and kneele before the lord our maker Let vs therefore all be lowe before the footestoole of his excellencie and with all submission both of bodie and spirite acknowledge his hand and power ouer vs. Let vs abate our proude spirites cast downe our Lordelie lookes couer our faces for the shame of our sinnes and presente our selues vnto him in all those humble behauioures which the consideration of his maiestie and our miserie can possiblie frame degrading and discountenauncing our selues in the eyes of our God The Kings medicine for the bodie prescribeth against the corporall infection Elder-leaues in steade of them in this spirituall Kings medicine against the spirituall infection take the examples of Elders following the Elders of Israell By this prostrating of themselues they haue shewen three things First their sorrowe for their sinnes Secondlie the inwarde humilitie of their heartes Thirdlie their wisedome The first doeth produce the second for as a bladder if it bee-prickt all the winde and emptinesse voideth out of it 1. Sorrowe euen so our heartes which are puffed vp with the winde of pride and ambition if they bee once prickt with sorrowe for their sinnes the wind of pride emptieth it selfe and humilitie of heart succeedeth Which humilitie of hearte is a necessarie ingredient in this Kings
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
to them for Christ Iesus sake who hath deliuered vs You that haue alreadie the olde yeare sacrificed let not your goodnesse mercie goe backward like the shadow vpon Ahaz Dyall You that haue not let not your hearts bee like to the clay waxing harder harder let them be as waxe and let them melt vpon your brethren Let the benefit of your deliuerance bee as a sunne to melt them Oh how faire a thing is mercie in the time of anguish It is like a cloude of raine that commeth in the time of a drought Eccle. 35.19 And thus much for the second sort of Sacrifice The third kinde of sacrifice to bee offered this newe yeare is the sacrifice of thanksgiuing 3 The sacrifice of thanksgiuing which is to be offered vnto the Lord according to the direction of the holy Ghost Psal 50.14 Offer vnto God praise and pay thy vowes vnto the most high for hee that offereth praise shal glorifie mee These are the calues of our lips Hos 14.3 And seeing the Lord hath taken away our iniquitie and receiued vs gratiously Hos 14.3 Let vs therefore offer the sacrifice of praise to God the fruite of the lippes which confesse his name Hebr. 13.15 Let vs returne kindnesse for kindnesse DAVID Ps 170. setteth downe 4. kindes of men which are most indebted to GOD for deliuerance froÌ„ perils One of them are such that are freed from a mortall sicknesse London thou art in the coÌ„passe of one of these therfore you the remainders confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men offer the sacrifices of praise and deliuer his workes with reioycing Psalm 107.21.22 Exalt him in the congregation of the people and praise him in the assembly of the Elders Vers 32. Wee haue tasted the neuer stinting streame of his mercies what shall wee then render vnto the Lord for all his benefits towardes vs Let vs take the cuppe of saluation and call vpon the name of the Lord pay our vowes vnto him euen now in the presence of all his people Psalm 116.12 The Leaper beeing cleansed by Christ returned with speede to giue GOD praise LONDON thou art now clensed and with HEZECHIAH hast receiued health and therefore say with the King Esd 38 20 The Lord was readie to saue mee therefore we wil sing my song al the daies of our life in the house of the lord If the Israelits haue bowed themselues and worshipped Exod. 12.27 because the Angell had spared them ought not thâ— remainders in all duetifull manner extol the glorious name of the Lord Israel beeing past thâ— red sea hath song vnto the Lord Exod. 15. anâ— shalt not thou ô London hauing now passed those waters which were entred euen to youâ— soule Psal 96 say with MOSES The Lord iâ— my praise and hee is become my saluation I will prepare him a Tabernacle and exalt him O that men would therefore praise the Lord foâ— his goodnesse and declare the wonders that he doth for the children of men Psal 107. Nature it selfe doth teach thee ô London this kinde oâ— sacrifice it hath imprinted a thankfull affection in brute beasts and impressed it in senselesse creatures One horse claweth another as it is in the Prouerbe in token of mutuall thankfulnesse The earth receiuing raine from the clouds whereby her thirst is quenched returneth vapours vnto the cloudes againe and so requireth the former benefit The streaming Fountaines and running riuers receiuing water from the Sea send their waters again into the Sea in signe of gratitude The boughes and braÌ„ches of trees in springtime sucking their sap from the roote send it againe in the fall of the leafe into the roote to nourish it in winter season If nature hath ingraffed this affection in senselesse creatures how much more ought reason guided by diuine knowledge leade thee ô London vnto the due coÌ„sideration of this necessarie duetie Aâ—as wee had not deserued to receiue such a benefit and speedy deliuerance wee may then say with DAVID Not vnto vs ô Lord not vnto vs but vnto thy name be this honour Psal 115. To what shall we ascribe it but to his greate mercy The Lord may answere vnto vs as Alexander the great vnto a certaine poore man vnto whom he had giuen two talents the poore man astonished with the greatnes of the gift vsing these words Most princely Sir I am not worthy to receiue so much to whome Alexander replyed I doe not respect good man what thou art meete to receiue but what beseemes mee so great a Potentate for to giue euen so God hath not regarded what wee most vnworthy creatures were worthy to receiue but what did become his mercy to bestowe and giue The greatnesse of his mercie then doth require that wee should sing the praises of God in the highest measure The cunning Musitian will not onely stretch forth his strings that they may bee heard but sometimes so that they may bee heard in the highest measure Such Musitians and singers of Gods mercie wee ought to bee this is the measure we must keepe this yeare vpon the Harpe of Dauid If we consider what cloudie daies haue gone ouer our heades and in how faire sunshine wee are set againe haue we not occasion to say with Dauid Psalm 92 It is a good thing to praise the Lord to sing vnto his name and to declare his louing kindnesse O let vs then with the best members and instruments wee haue bodies and spirits which the fingers of GOD haue harmonically composed praise the name of the Lord. Let vs not take without giuing as vnprofitable ground drinketh and deuoureth seede without restoring Let vs imitate Noah after the Floode in one thing and in another leaue him As Noah Gen. 8.20 after that the floode was ceased built an Altar and offered vnto the Lord so let vs after the deluge of the Pestilence offer vnto the Lord the sacrifice of thanksgiuing that the Lord may speake vnto vs as he said to Noah Encrease now again vpon the earth and replenish it But yet let vs take heede to surfet with Noah and forget the floode let the former iudgement which hath as a sworde beene shaken at vs for our sinne terrifie the whole Land Let vs not be like to the nine Leapers who beeing cleansed forgot him that cured them Little will hee yeelde which will not yeelde thankes which makes vs nothing the poorer Wee ought then to stirre vp our selues and with Dauid to speake Awake my tongue I will praise thee O Lord among the people Psalm 57.8 And as Deborah stirred vp her selfe Vp Deborah vp arise and sing a song Iud. 5.12 euen so O London stirre vp thy selfe vp London vppe arise sing a songe vpon the Harpe of DAVID Psalm 103 My soule praise thou the Lord and all that which is within mee his holy name My soule praise thou the Lord and forget not all his benefits let vs euery where offer vp