Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	let_v	lord_n	sin_n	6,239	5	4.5925	3	false

Text snippets containing the quad

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

worker in the workes of men but yet let vs not set vp a iudgement seat in our erronious phantasies thereat arraigning God of iniustice Thus much I dare say that as the house wherein SAMPSON was fell to ruine with the verie weight of the building when he withdrew the proppes and pillers of the house and as the remoouing of the sunne from these vpper parts of the earth into the other hemisphere bringeth darknes vpon vs So when the Lord withdraweth his gratious spirite and that the aide and assistance of Gods grace forsaketh a man the righteous Lorde departing from an vnrighteous soule how can the house but fall and how can there but darkenesse succeede Great and admirable is thy wisdome ô Lord Sin is a poyson yet as the wisdome of the Phisitions is in vsing the poyson of Serpents for how harmefull a nature soeuer the poysō hath the Physition tempereth it by degree healeth his patiēt therby the poyson it self notwithstanding hurtfull the skill of the Physition commendable the effect profitable So the Lord an excellent Physition handleth sinne the poyson of the olde Serpent frō the corrupted will of man can produce good effects as appeareth here in the example of DAVID But I will not enter further into a bottomles sea let vs remaine where the lambe may wade without danger of miscarrying This question is couered with a curtain of sacred secrecy therfore the booke that is clasped vp I leaue to the lambe and to the blessed Trinity You phantastick Libertines that charge that righteous Lord with the conception and birth of so vile a monster why rubbe ye your filthinesse vpon his puritie vessels of clay dare you thus conceiue of your former Aske but the maisters of humane wisdome they will enforme you better God is by no meanes vniust saieth PLATO Let those dogges be confounded that barke at the iustice of God Iam. 1. I conclude with the Apostle let no man when hee is tempted saye that he is tempted by God for God is not tempted with euill and hee himselfe tempteth no man Others with a right iudgment follow the determination of that wise doctor the Holy Ghost who can not erre and make Man and Satan the cause of this spirituall infection But what neede we dispute about the matter the doctor of trueth decideth the question and himselfe maketh a Commentarie vpon this question in few words Satan stood vp and prouoked him For explanation of which Commentarie the saying of AVGVSTINE is excellent and substantiall Deus deserit diabolus suggerit homo consentit The deuill worketh by suggestion man by consenting God by forsaking To follow the methode of the Physition as hee maketh a double cause of the corporall Plague an outward and an inward the infection of the ayre and the corruption of the humours in the body The outwarde cause of the spirituall contag●on So may we make a double cause of the spiritual plague First an outward Satan Secondly an inward the flesh and the corruption within the the soule of man Satan is the ayre which doeth infect the soule this ayre is worser then the infection of the elementall ayre For the Satanicall ayre is euery where in all contries Kingdomes cities townes and villages It compasseth the earth to and fro Job 1.7 It infecteth all manner of persons the Prince and the subject the Courtier and the Carter the learned and the ignorant and hee that taketh in preseruatiues against it doth often hardly scape it For DAVID himselfe hath bene infected by it He walketh about seeking whom he may deuoure 1. Pet. 5.8 The infection of the elementall ayre hurteth nothing but the body but the Satanicall ayre seeketh to hurt man in three things In his soule in his bodie in his goods The infection of the elementall aire remaineth not alwaies but this continueth and hath bene from the beginning this infectious ayre was in Paradise the first person infected was EVE ADAM got it from her We from ADAM The bitter root of disobedience which our fore-fathers tasted infected their blood and the corrupt nutriment thereof conuerted it selfe into the whole body of their succeeding linage The breasts of EVE gaue no other milke then peruersnesse to her children and ADAM alas left it for a patrimonie to all his posteritie although the Lord had giuen them a preseruatiue against this Satanical ayre namely his commandement and had as it were fenced the forbidden tree with a double hedge of a twofold death yet it was so forcible that they became infected with the plague of the soule which plague manifested it selfe with many Deuils tokens disobedience apostasie infidelitie pride ambition and other more this ayre then hath infected DAVID and poysoned his heart Some deny that the ayre doth infect and affirme that an Angell doth it I dispute not therof but to apply this to our purpose I may say that an Angell doth infect men with the Plague of the soule but it is an Angel of darknesse As an Angel of heauen smote the ISRALITES with the bodily pestilence so an Angell of hell smote DAVID their King with the spirituall pestilence 2 The inward cause of it Iam. 1 14 15 thus much for the outward cause of this spirituall infection The inward is in man his pronenes to this corruption as the corrupted ayre cannot infect except the humors in the body be apt to receiue the infection for the euill and corrupt humors ingendered in the body are a cause of the bodily pestilence So although Satan bee the outward cause yet this our spirituall disease riseth from within vs. Satan cannot constrain vs to receiue it vnlesse our willes should consent to it and that by the inward corruption of our flesh wee were apt to take it The vse Out of the consideration of the two-folde cause of the spirituall pestilence learne to make a two-folde preseruatiue First resist the inward cause 1 To resist the inward cause and as against the inward cause of the bodily infection the engendring of euill humors it is good to take heede of disordering himselfe either in dyet or other vnlawfull exercises So to resist the cause of the spirituall plague which is in man Be sober and watch 1. Pet. 5.8 Take heede to your selues least at any time your hearts bee oppressed with surfetting and drunkennes and cares of this life Luc. 21.36 possesse your vessels in holinesse and honour and not in the lust of concupiscence 1. Thes 4.4 And as NOAH pitched the Arke without and within that no water should get in So let vs pitche the arkes of our soules that no violent and disordered thoughts rush into them The men of the world were wont to saye saieth BERNARD that hee that keepeth the bodye keepeth a good Castell Wee saye not so sayeth hee but hee that keepeth his soule keepeth a good Castell Let thy principall care bee to preserue this pretious soule from this infection But alas how

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

the golde of the Athenians Euen so I may say that the prayers of the Church of England haue preuailed more then the gold of the Papists and more than if we had presented with the wisemen golde Incense and Myrrhe Math. 2 and that for these the Lords Angell is departed This mercie and bountifulnesse of the Lord doth call vs all this newe yeare vnto repentance 1 The tribe of Iudah First it doth appeale vnto you ô Royall Court ô tribe of Iudah in honour degree and dignitie the first as you offer vnto the Prince a newe yeares-gift so forget not to offer this present to the Prince of Heauen Doe homage vnto the King of Heauen who rideth vpon the wings of the Cherubins bowe the neckes of your soules before the throne of his maiestie put on the royal garment of King DAVID and take in this year a Kings medicine for the soule a royall medicine becommeth a royall Court Honourable Counsellors meditate the lawe of the most high and vse King Dauids counsellors Psalm 119.24 Great men let your wils not bee inordinate and hauing the raignes of dominion in your hands proclaime not with Nero My authoritie giueth mee license to doe all things gouerne by lawe and not by lust Noble peeres take heede of the sinne of Zimri Numb 25.14 Possesse you vessels in holinesse and honour and not in the lust of cōcupiscence 1. Thessa 4. You that are in high places bee patient of iniuries forget nothing but iniuries as Caesar esteeme with Theodosius a Christian Emperour that yee haue receiued a benefit as often as yee are entreated to forgiue or say with Marcus Cato vnto him that smote him beeing now desirous to make amends I remember not that I was smitten For as Lactantius speaketh Ira mortalium debet esse mortalis the anger of mortall men must bee mortall You that haue adorned and imbossed your speaches with oathes come out of this humour esteeme them not the humour of gentilitie nor an ornament to your discourses chāge blasphemies into prayers and let your tongues bee bels to sound the praises of him who hath deliuered vs. Let not the voluptuous pamper themselues more in carnall delights nor sport themselues with sinne as Sampson with Dalilah let them shake it off and not account this world a siluer shrine Painted Dames bee contented with the naturall colour of your Creator Altogither bee not senselesse at the former stroke of Gods hammer but spend your time in the royall pastime of King Dauid 2 The tribe of Leuie Secondly the bountifulnesse of the Lord doth appeale vnto you ô tribe of Leui. Giue vnto the Lord this newe yeares gift Prophets take in this yeare a Prophets medicine Reuerend fathers and Elders prostrate your selues with DAVID and the Elders of Israel and as the holy Ghost exhorteth you Act. 20.28 Take heede vnto your selues and to all the flocke whereof the holy Ghost hath made you ouerseers to feede the Church of God which hee hath purchased with his owne bloode You the other Prophets bee vnreproueable watching sober modest harberous apt to teach not giuen to wine or filthy lucre 1. Tim. 3.2 Vnto you that are in the office of Archippus Col. 4.17 it is also saide Take heede to the ministerie that thou hast receiued in the Lord that thou fulfill it It is a worke not a play onus non honos a burthen not an honour a seruice not a vacancy You that should guide others to the Land of promise come not short your selues Wee that build Arkes for others let vs not bee drowned our selues Wee that are the Lords Seers let vs not bee blinde wee that are the Lords Cryers let vs not bee dumbe and tongue-tide and because sinne is impudent and cannot blush let vs from hence-forward arme our selues not with the speare but with the zeale of Phinees for the gentle spirit of Eli is not sufficient to mende children past grace let vs not put hony into the sacrifice in steade of salt but bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of thunder You the two Vniuersities 3 The two Vniuersities obtain in this rank the third place vnto you also the Lords bountifulnesse doth appeale giue vnto him this excellent newe yeares-gift children of the Prophets take one another by the hande yee two sisters and say with DAVID wee haue also done foolishly O Lord. Let the Kings medicine come among you take it in against the kings euill Your schooles haue beene broken vp the former yeare the newe yeare beeing come breake the strength of sinne that the Lords Angell disperse you not againe You that should bee fountaines and welsprings of good life to others bee not dryed vp that if men seeke for the water of life at your hands they returne not with an emptie pitcher or else as Iob speaketh 13.4 You are Physitions of no value Sende forth skilfull Bezaleels and Aholiabs filled with the spirit of Wisdome and vnderstanding to worke with all the wise-hearted all manner of workmanship for the seruice of the Lords Sanctuarie for the vniting of the Saints and for the edification of the mysticall bodie of Christ Iesus that from you the two heades as the pretious ointment from the head of Aaron was deriued vnto the very skirts of his garments many pretious oyntments may be deriued to all the members of the Kingdome Lastly because the haruest is great suffer your selues to bee thrust into the haruest Fourthly it appealeth to you that obtaine the fourth place 4 Magistrates and Iudges and who are the politicall Elders the Iudges and magistrates Present vnto the magistrate and Iudge of heauen and earth this newe yeares gift and take also in the Kings medicine for this present yeare You haue ordained and prescribed the former yeare good orders for the staying of the bodily infection shewe now your diligence to prescribe good orders for the staying of the spirituall infection Bee rather desirous of the maintenance of good lawes and reformation of manners then of honour preferre the weale-publike before your priuate good take heede of the spirituall Plague First bee not louers of giftes which blinde the eyes Deut. 18.21 Secondly differre and delay not to giue iudgement in the righteous cause and if yee can doe your neighbour good to day say not to him come to morrowe Prouerb 3.28 Viewe your selues in Iob that right paterne of a good Iudge Iob. 31. Let your sentence bee to the oppressed as the comfortable raine to the thirsty ground Iob. 29.23 Thirdly haue not respect of persōs in iudgemēt Deut. 1.17 hear the small as well as the great fear not the face of man You are the pillers Ps 75.3 If the pillers be weakned if the nail be broken or the strong mē bow themselues the house the burden all falleth that leaneth vpon them By the way it speaketh to you also lawyers Lawiers men of counsell magistrates attedāts offer vp also this newyeers gift to the Lord

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 frō perils One of them are such that are freed from a mortall sicknesse London thou art in the cōpasse 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 th● remainders in all duetifull manner extol the glorious name of the Lord Israel beeing past th● red sea hath song vnto the Lord Exod. 15. an● shalt not thou ô London hauing now passed those waters which were entred euen to you● soule Psal 96 say with MOSES The Lord i● 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 fo● 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 o● 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 brāches 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 cōsideration of this necessarie duetie A●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

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 burdē 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 perswasiō 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 frō desperation the second from presumptiō 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 thē 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 ●hen we haue taken in the kings medicine of t●e former yeere because we were d●sirous of life Let vs not from hence-foorth forget this ingred●ent of this spirituall kings me●ici●e for the life and health of the spirite And so much for the desire it selfe Th K●●gs Phi●●tion Th●re followeth the Phisitiō 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 m●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

that his slaying Angell returne not The wise man Pro. 23.23 teacheth you wise mē wisedom giueth counsaile to you counsellers Buy the truth that is spare no cost to purchase truth but sel it not that is bee not hired for anie mony to forgoe the truth Set not your wisedōe eloquence conscience and all to sale Giue not sweet taste to the bitter sower with your sugred eloquēce Let not your fined tongues faire pretenses cunning gloses goodly circūstances of speech vphold bolster out the vniust cause Be not caught with birdlime for vnto this doth AVSTIN cōpare the receiuing of bribes by which your wings are pinioned so that ye can not flie Officers Iohn Baptist Luk. 3. giueth you a good lessō Be cōtēt with your stipēd vseno extortiō Principally 5. London it doth appeale vnto thee ô London which hast suffered the greatest brunt in this assault least the lords Angell returne again offer vp vnto him which hath shewen thee mercy this new yeers gift as you haue bin diligēt the former yeere to take in the Kings medicine for the body so be not now negligent to take in the Kings medicine for the soule A certain heathen man after that he had seen a suddain shipwrack of all his worldly goods and had bin exercised with diuerse afflictions brake forth into these speeches wel fortune I see thy intent thou wouldest haue me become a philosopher euen so ô Londō hauing receiued the old yeer a shipwrack of thousands of thy subiectes and hauing bin visited with much bitternes say vnto the almighty wel lord I see thine intēt thou wouldst haue me to becom zealous religious to enter into a meditatiō of the life to come Let both Nehemias Daniel magistrat minister within thy wals cōfesse their sins Let euery citizē in particular say as Ionas did I know that for my sake this great tēpest hath bin vpō you It is reported that the Delphiās had murthered Aesop had cōcealed their sin but being visited with mortality they begā to confesse it yea caused it to be proclamed by noise of criers that they had done it In like māner ô Londō hauing cōmitted diuerse sins hauing bin visited with mortality cōfesse thē now proclame thē reueale thē vnto the lord let the graues that shroude so many corpses let the tears of the widdows and desolate orphanes yet remaining mooue you vnto repētāce As the rod of Moses made water to proceed out of the rock so let the lords rod wring from our stonie hearts some drops of remorse The voice of the Lord Londons Echo spoken as it were from heauen hath bin heard within thy walls to mooue thee vnto repentance make now answere to this voice with a sweete resounding echo into heauen in this manner Thy voice I will heare and thy call I will obey Greatnesse will not stoupe but at great iudgements a great one thou hast felt the Lorde hath not onelie brused the heele of the body the poorer sorte but he hath reached the head the rich and mighty among vs. First yee the 24. elders apply this soueraigne balme to your sore Secondly Merchants from henceforth become christian merchauntes to buye the pearle of Gods word take Christ with you in your shippes that the tempeste of Gods anger arise not remember the shippe where IONAS was in and haue no fellowshippe with Atheistes papistes and prophane Esaus cleare your eies with the eiesalue of plaine dealing You that haue beene crushing Zacheus and gripple pennie fathers in this gold-sick age haue ripped vp your brethrens entrails for mony as Sāpson searched the lions carkasse for honie be no more wealth-deuouring vermins grind not the faces of your watrie-faced brethren breake off your crueltie as the Spinster doth her thread intending to drawe it out no longer Take heed Mich. 6. that the treasures of wickednesse be not found in your houses any more neither a scant measure which is abominatiō to the lord who iustifieth not the wicked balāces the bag of deceitfull waights Tradesmē labour not any more so much for the meat which perisheth but for the food which endureth for euer Ioh. 6. Citizēns in generall seeing the lord hath knocked at your proud palaces shake from you the setled lees of your long cōtinued iniquities and because two principall haue lodged within your wals walked along your streets pride gluttony cure them now according to the method of the kings medicin by two cōtraries humility tēperancy Put on the royal indumēt of Dauid which is humilitie and let not your daughters walk more with outstretehed neckes as the daughters of Sion Esa 3. Return not in the city you that are departed with your painted faces opē breasts monstrous verdingales long staring ruffes leaue thē behind infect not the city with them any more that they produce not againe the same effect Returne not with your superfluous feasts rather from henceforrh inuite Christ Iesus prepare him a feast by faith mercie Many of you haue been depriued a long time of the enioying of one anothers fellowship during the time of the pestilēce A profitable admonition but now being returned cōming togither again abuse not your meeting after this lōng separation by quaffing dācing banquetting spend it in the prayses of him who hath brought you home againe Drunkard search not out thy drunken cōpanion aske not whither he liueth to associate thy self with him Whoormonger seek not thy harlot carnall man for thy cōfederates renew not that wicked bād league take the last farwell of them cōmunicate no more with those vnfruiteful workes of darknesse Eph. 5.11 We haue feared the former yeer to draw our breath in the streets least wee should haue drawn in infection let vs this yeere fear to draw in the infection of sin The former yeer wee haue vsed followed many good orders to stay the bodily infectiō purged our housē clensed our streets perfumed our apparell had vpon our doors bils red crosses shūned infectious places let out the corrupted bloud abstained frō euil meats emptied our housen of dogs ayred thē with fire caried in our hands diuerse cōfections of art such more what ought wee not thē to do this yeer to stay the plague of sin Let vs purge our housē frō spiritual infectiō remoouing the false ballāce smal waights Spirituall orders to be followed this yeere in the citty coūterfait lights sweet words sowr deeds threasures of wickednes Let vs wash cleanse our streets frō pride swearing blaspheming perfume our apparel with modesty humility shun places infected with drūkards gluttōs adulterers Let vs haue vpon the doors of our harts other bils 1 the mark of the spirit rom 8.2 the blod of the lāb Of which we need not to be ashamed Let vs also let out the corrupted bloud of hate enuy concupiscēce abstaine frō the fleshpots garlicke of Aegypt Let vs