The first part , containing the Kings sicknes with a description of the Plague of the soule .

THe Kings sicknesse , 1. Part is the Plague of the soule : In which , the learned Physition , God the Holy Ghost , describeth two things . First , the disease it self : secondly , the counsaile of IOAB ( as a Physition ) shewing vnto the King the meanes to preuent the increasing of this spirituall infection . 1. Chro. 21. vers. 3. In the Kings disease , foure things are to be obserued : First , the person infected ( DIVID the King ) Secondly , the ayre infecting him , or the meanes by which hee got the infection . 1. Chro. 21. verse 1. ( Satan ) with the consideration of the time when he got it : Thirdly , the disease it selfe , the Plague of the soule , with the pestilentiall Carbuncles , & Deuils tokens , by which this infection did manifest it self . ver 1. ( the numbring of the people ) Fourthly the time how long this infection remained in DAVIDS soule before it was discouered , and felt by DAVID , ( nine moneths long ) Heere is a large field to enter in , 2. Sam. 24.8 . but I purpose not to amplifie the two first parts , this New yeere inuiting me to the description of the Kings medicine : I will onely trip ouer them , & as the Poet speaketh , tantum summa sequar fastigia rerum . I will only poynt at them , leauing the amplifycation of them to the meditations of the Reader . 1 The person infected considered . The person infected is DAVID , who may be considered two manner of waies . First , as a publike person , a King : secondly , as a priuate person , DAVID : a holy , a righteous man , a sweet singer of Israel , 1 As a publike person . a man after Gods one heart . As he is considered as a king , therein we behold , that credit , countenance , prioritie of place , and the greatnes of the person exempteth him not from the infection Doctrine of sin , but rather maketh him subject to this kinde of Plague : for as they are most subiect to the plague of the body , which are of a sanguine complexion , & of a high colour , according to the rule of the Physitions : So likewise , they which descend of Noble bloud , and whose armes are countenanced with high colours ) as the prouerbe goeth ) are most subject to the plague of the soule The high Cedar is more subject to the boistrous windes , then the low and humble Willow tree : the mountaine more than the valley ; Wormes engender soonest in the softest woode , & motes in the finest garment . The archer can ayme better at the greater marke , then at the little one : & as Satan lifted vp Christ vpon an exceeding high mountaine , and then tempted him to ambition , Matth. 4 which he did not beneath in the valley : So they which are eleuated vpon the high mountaine of honour and dignitie in the Church and common weale , are more subject to the poison of Sathan , than they which are beneath in the valley . As Princes are not free from the corporal infection , so are they not exempted from the spiritual plague . It was a foolish humour in CAESAR , who thought , that to be an Emperour , was safegarde enough against danger : for being in a tempest , and the maister himselfe doubting the worst : Feare not , saieth he , Caesarem vehis , thou cariest CAESAR . MAXIMILIAN had some like conceite , when he tolde his soldiers dropping away at his heeles with the shot of their enemies : you must not aduenture as farre as I doe : habent enim principes peculiarem quandam fortunam suam : For Princes haue a lucke of their owne . And yet CAESAR might haue bene deceiued , and afterwarde was in a safer place . To be an Emperour , is no safegarde , either against the Plague of the body , or of the soule , neither Princes haue a lucke of their owne to escape the poyson of Satan . The vse . Princes and subiects , learne heere wisdome : Princes in regard of your selues and of your subiects : Subiects , in regard of your Princes . 1 In regarde of princes Princes , seeing ye are subiect to get the Plague of the soule , auoide presumption : for as it is not good to be presumptuous in the time of bodily infection ( for the boldest of them al may ketch it ) so aduenture not too farre , in regard of sinne . Keepe the windowes of your eies shut , and let not the infectious ayre of concupiscence enter therein . Hang at your hearts the feare of the Lorde , as a preseruatiue against the heart-plague : & as you are diligent to keepe from your Court the infectious person , so be not negligent to keepe out of the same , the flatterer , the Atheist , Epicure , Libertine , & Machauilion professour : for such infect both the Prince and the Nobles . Ye that are the heads of the people , imitate the serpentine prudence , Mat , 10 , 16 Be wise as Serpents : a precept for the Prince , for the Priest , for the people . As the Serpents chiefest care , is to preserue his head : so let your principal studie be to preserue your selues from the infection of sinne , for this spirituall infection is not onely hurtfull to the head , that is , to your selues , but also to the body , that is , to your subjects , according to the tenour of the common prouerbe , Regis ad exemplum totus componitur orbis . Credit , countenance , prioritie of place , maketh the subjects and inferiours bolder to sinne , because they sinne with such authours . Euill behauiour in Princes , infecteth as it were the ayre round about . A sicke head disordereth all the other parts : a darke eye , maketh a darke body . IEROBOAM infected with the plague of sinne , infecteth all Israell : and therefore being mentioned in the booke of GOD , draweth a tayle after him like a blazing starre , Who sinned , and made Jsrael to sinne . You then that by the warrant of your precedency , pull others to wickednesse : you binde two sinnes together : sinning your selues , and sinning before others , putting a stumbling blocke before their feete . Such bitter rootes shall answere for themselues and their corrupted braunches , such leprous and contagious soules , shall answere for the pollution of their owne persons and of others . Such poysoned fountaines shall not escape with single iudgement , because they haue polluted the whole course of Waters . I leaue you Princes , and come to your subiects ; 2 In regarde of subiects let the danger of your Princes , mooue you subiectes to take care , not onely for your selues , but for them also . And as they , who in the time of infection depart out of infectious places vnto the purer-ayre , are not onely carefull of themselues , but take with them , those whom they loue , giuing them in preseruatiues , that they might scape the infection : So this is the duety of the obedient subiects , Pro. 18.10 . going vnto the name of the Lord , that strong towre , to carry with them in their prayers , their Princes and magistrates , whom they are bound to loue as fathers , that their soules may be preserued from the infection of sinne . As there are no better Halbards , and no trustier garde to preserue a King from bodily danger ( as an auncient father speaketh ) then the prayers of the righteous : So I may saye , that there is no better preseruatiue for the soule of the Prince , to keepe it from the spirituall infection , then the humble prayers of the louing subiects . It is the Apostles precept , that prayers , 1. Tim. 2.1 . supplications , and intercessions , should be made for Kings , and for all that are in authoritie : As a king for himselfe , so praye thou for the king : 2. Sa. 24 , 10 Take away , O Lord , the trespasse of thy seruant . I conclude this poynt , which concerneth kings and subiects , with the prayer of a king , fitte for a subiect : Giue thy iudgements to the King , O God , and thy righteousnesse to the kings sonne . psal. 72.1 .

2 Dauid considered as a priuate person , Secondly , DAVID being considered as a priuate person , a holy and a righteous soule , a man after Gods owne heart , and yet ( beholde ) infected with the plague of sinne , taketh me as it were by the hande , & biddeth me tell you beloued , that the holiest , the most righteous , the godlyest , may get the spiritual infection , & sometime are taken with spirituall apoplexies . 3. Doctrine , Where is the Patriarke , the Prophet , the Apostle , which hath not had the falling sicknesse ? Both the bad and the good , get the corporal infection : and so , not onely the vessels of earth , but vessels of the greatest honour , in the great house of the Lord , are sometimes polluted . For as IEROME speaketh , Nunquam ad perfectionem pertingemus nisi confecto stadio nostro , we shall neuer attaine vnto perfection , vntill we haue finished our race . Magnum electionis vas , perfectionem abnuit : The great vessell of election , PAVL himselfe , denieth perfection , saith BERNARD . As there is no Pomegranate wherein there is not some kernel amisse ( as the prouerbe goeth : ) So where is the Saint in whome there is no fault ? The Arke of couenant it selfe doeth Preach it , for consisting , ( ex lignis Sethim auro obducto , Exod. 37 , 1.2 ) of a certaine Wood called , Shitthim-wood , ouer-couered with gold , doeth signifie , that the Church , as long as shee is in the worlde , shall neuer bee free from the Plague of sinne : and yet that shee is purged and couered , by the innocencie , and golden perfection of Christ Iesus . The righteous DAVID , and the Holiest NOAH , may bee compared vnto the ORANGE tree , which beareth at one time ripe fruit , greene Oranges , and blossoms . So the Christian fig-tree , planted in the Lords Vineyard , hath some imperfection . And how canst thou deny this , ô impure perfectist ? seeing man falleth , as LACTANTIVS hath noted , three waies : In deedes , in speeches , in thoughts ; who can say , I am cleane from sinne ? Pro. 20.9 . Shew him me , and I will praise him , tell me where he is , and I will honour him , let me see him , and I will worship him as a mortal God . Is there a body without a blemish , or a day without a cloude ? The Heathen POET could say , Horace Nemo sine crimine viuit . There be two false positions touching the corporall Plague : which , although many haue held to be true , yet I haue founde false this yeere . The first , that an olde man can not get the Plague : The seconde , that he that feareth it not , shall not lightly be infected . As touching the spirituall Plague , if any should hold these positions , examples would prooue the contrary , in old DAVID and ancient NOAH . Old NOAH could preach that a floud should come , and yet a second invndation preuailed against him , and he became ouer-flowed with wine , as the old world with water . PETER would seeme the strongest , & to feare nothing , and yet he shewed himselfe a weakling , and got the Plague of Apostasie , which remained in his soule , till he was wakened by the allarum of a seely Cocke . But I cease to report their falles . least I seeme to take pleasure with vngratious CAM , to vncouer the nakednesse of my fathers : The vse . you that stand , learne by their ruines two things , to auoyd presumption , 1 To auoyde presumption & to walke circumspectly : First , by their falles , learne not to fa● , draw not on thee , sin with the cart-ropes of examples , take no aduantage at the ruins of Gods Saints , countenance not your sins , by the examples of those who healed them . Alas , pretious vessels they are , but made of clay , and shaped of the selfe-same mould , whereof thou , and all mankinde is fashioned . Secondly , learne prudence : 2 To learne prudence . If the spirituall Phisitions get this Plague , how hardly shall the patients escape ? If the Cedars in Libaenon are throwne downe , no maruaile , if the lowe shrubs be shaken & supplanted : If ye are Prophets , trust not the prerogatiue of your calling : Prophets haue fallen , Patriarches haue fallen , Apostles haue fallen , Starres & Angels haue fallen : Are you strong ? alas trust not to it , it is infirmitie . Thinkest thou to be pure , ô perfectist ? alas , trust not your purest and vprightest spirits , whilest they haue their dwelling in houses of clay : there is a lawe in the members striuing against them , to get the victory : Sayest thou , I haue stood a time ? yet trust not your legges , you may slide againe : repliest thou , I haue slipt , and recouered ? trust not that recouery , for feare of backe-sliding . It is a conceite of men , that if once they haue had the bodily Plague , they thinke that they cannot get it againe . Whether this bee true or no , experience teacheth : as for the spiritual plague , be not too bold , and venture not too farre : for DAVID who was once infected with the plague of murther and of adulterie , was afterwardes infected with ambition : And thus much for the person infected .

There followeth in the description of the spirituall plague , 2 The ayre which infected the King the second thing , which is ( the ayre infecting him ) or how DAVID got this infection . 1. Chron. 21.1 . ( Satan stood vp , and prouoked him , ) with the consideration of the time when the king got it , ( in the time of peace and prosperitie , his heart now being at ease . ) Touching the first , as there haue bene diuers opinions concerning the cause of the corporall Plague : some attributing it to the infection of the ayre , and inwarde corruption of the humours ( out of the booke of Nature : ) others , to the slaying Angell , out of the booke of God . So likewise , diuersly some haue disputed of the cause of sin , which is the plague of the soule . Some haue ascribed it to God , others , to Satan ; the third , to man . As for them that roote wickednesse in heauen , they discerne not betwixt the corruption of nature , and the authour of nature . True it is , that GOD is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a 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 poyson hath , the Physition tempereth it by degree , & healeth his patient 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 , & from 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 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 from 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 them 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 commeth , & 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 spirituall and Ecclesiasticall . Ex. 30.12 . Secondly a politicall Num. 1.2 . Examine this fact of DAVID at the touch-stone of this two-folde numbring , and you shall finde it is neither of them both : To leaue amplyfications , it may be further censured vngodly and vnlawfull for these three respects . Dauids fault censured vngodly for three respects First , because he did it not to the glorie o● God . Secondly , to the good and wel-fare of hi● kingdome . Thirdly , for the good of his own● person . This Kings Euil I haue called the plagu● of the soule , which name , sinne iustly may beare for these foure respects , for the names attributed to it in the booke of God , corruptions , sores woundes , spots & such like . Secondly , for comparisons , vnto which it is compared vnto a leaprosie . Leuit. 13. A Serpent . Ec. 21. vnto Pitch Eccle. 13.1 . Thirdly for the medicine appointed to cure it , healing , cleansing , washing . Jere. 4 , 14. wee wash things that are polluted . Fourthly for the similitude which it hath with the corporall Plague in diuers things , as I haue already shewen and yet will amplyfie in this Kings Euill . As the corporall Plague doeth manifest it selfe with Biles and Carbuncles , yea sometime with fiue , sixe , seauen , or more : So likewise in this Plague of the soule , wherewith DAVID hath been infected , diuers pestilentiall vlcers are to be seene . And as the Carbuncles , Botches , and , sores of the corporall Plague , are called by the vulgar ( Gods-tokens ) so giue mee leaue fitly to call the diuers sinnes which are to bee seene in this Kings Euil , ( Deuils tokens ) To particularize , this plague in DAVIDS soule , doth manifest it selfe by sixe pestilentiall vlcers . The first Deuils token , The Deuils tokens to be seene in the Kings euill . hath bene Pride ; for to the numbring of the people , the king hath bene mooued by the pride of his heart , and seeketh as it were to glory in the arme of the flesh , & in the multitude of the people : As NEBVCHADNEZER in the greatnes and magnificencie of his royall Babell .

The second hath bene Ambition , which is , as BERNARD speaketh , Secretum venenum , a secrete venome : He did seeme hereby , to let others know , to what a glorie he had brought the kingdome , and ouer how great a multitude he did raigne . Ambition ( saith one ) hath euer bene the Plague of the earth : It hath infected Angels , Saints , heauen and earth . The third Deuils token , his spiritual Idolatrie : for he seemeth by this , to trust too much vpon man , from which the Holy Ghost disswadeth vs . Psal. 146. The fourth , is the kings curiosity , his tongue betraieth him . 2. Sam. 24.2 ( that I may know the number of the people ) he rendreth no just cause . Wee are all desirous by nature to attaine vnto knowledge , saieth ARISTOTLE , which is not to be discommended , but our knowledge must be directed to a lawfull end and scope , for if it doth consist in the limits of DAVID , that wee might onely know , it doth degenerate in curiositie , which is , as that hony-father BERNARD speaketh , Primus super biae gradus : the first degree of pride . Her stocke of great antiquitie , hell her natiue soyle ; the old Serpent , the father of this giddish wisdome : ô would to God , that we the sonnes of EVE , were not troubled with this hearts-itch . This infection is very generall , spreading it selfe farre and wide . The fift Deuils-token is his Disobedience and transgression of the Law ; for hee hath violated both the Ecclesiasticall and politicall numbring of the people . The first , forgetting the legall condition annexed to the commandement . Exo. 30.12 . which was to bring the money to the vse of the Tabernacle . The second , for MOSES numbred them to another end . This fift token , amongst the other Plants in the garden of Eden , not far from the goodliest Trees of life & knowledge : grew a bitter roote , which our fore-fathers no sooner tasted , but it infected their whole blood . The sixt & last deuils-token , is the kings obstinacie in his purpose . 1. Chro. 21.3.4 . In which two things are set downe : first , the counsell of IOAB as a physition , shewing him the meanes to preuent the increasing of this poyson . vers. 3. Secondly , the obstinacy of the sicke patient : vers. 4. Touching the first ; as the Physition , when he giueth counsel to the patient , either to perswade or disswade , produceth his reasons , and sheweth the danger : So IOAB counselling DAVID to flie this Satanical aire , produceth two reasons , drawne from the danger : The first respecteth the Kings person : Ioabs counsaile to diuert Dauid of his purpose , with to reasons . in the first part of the third vers . The second , the kings subjects , in the latter part of the ver. But Dauid , rejecting the Physitions counsell , would follow his own minde & appetite , for the kings word preuailed against IOAB , & so ran wilfully into the plague . Thus I haue anatomized the kings euil , & shewen , that although at the first view it seemeth nothing , yet the wound being ript open , there proceedeth thereout great quantitie of poyson & matter . Satan which stood vp against him , hath deceiued him , hee shewed him his great power , his victories , and the multitude of the people : but hee couered the filthinesse of the sinne , and the indignation of the Lorde , with the daunger which should ensue , being like vnto the Panther , of whome it is written , that knowing how beastes flie from him by reason of his vgly head , which fraies them ; thrusts onely his head in some secrete corner , whilest they , gazing on his goodly spotted hide , nothing suspecting their approching end , suddenly he breaketh out , & prayeth vpon them . So this foule-headed Panther Satan , perceiuing well how much delight men take in worldly pleasures , and in the glorie of this world ; hideth his deformed head , and the filthinesse of sinne , setteth forth onely his fine coloured skinne , that is , the glorie and vanitie of pleasant , but dangerous delights ; whilest in the meane time , they neglecting their enemie , he suddenly entrappeth them . I leaue Satan , and returne to IOAB , hee who before playde the Physition , needeth a Physition himselfe : and obeyeth the appetite of the patient , which hee knew would be hurtfull to the head , and to the body , to the king and to the subjects : Yee that seeke to binde vp the sores and wounds of others , be not carelesse of your owne sores , that to you be not said , Mat. 23. Physition first heale thy selfe .

4 The time how long the infection remained , in his soule before hee knew of it , The fourth and last member of the first part , layeth downe the time how long this infection remained in the kings soule , before he knew & felt it ( nine Moneths ) for at the end of them , then his heart smote him . As the corporall Plague is often a good while in the body , and hee that hath it , knoweth nor feeleth it not : so likewise , the spirituall Plague hath often infected many , and they neither feele nor know it , as here we see in DAVID . The Physitions do say , that there be seauen kinde of Agues or Feauers ; a continuall Feauer , a quotidian , a tertian , a quartan ( with which 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 inclynation 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 them & maketh them 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 merchants , 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 Constantius the Emperour in the city of Rome , and beheld the companies that should haue entertained him ; might he not haue vsed that Emperours saying , Tot vidi reges quot ciues ? I haue seene as many kings as citizens ? Parents , Parents haue you not had the kings euill , haue you not gloried in the number and multitude of your children , and set too much your hearts vpon them ? And not to spare our selues : We children of the Prophets , we haue bene infected with the kings sicknesse . I do appeale vnto our two Vniuersities , Vniuersities they haue gloried in the number of their Colledges and stately buildings , in the greatnesse and multitude of their reuenewes , of their Doctors , learned writers , Schollers and Students . And I dare say , our voic● hath bene a proude and ambitious voice , despysing the forraine Schooles , as not to be compared vnto vs . And it is to bee feared , that of them may be saide , that which was spoken of Gilead . Hos. 6.8 . which was the place where the Priests dwelt , and which should best haue bene instructed . Gilead is a citie of them that worke iniquitie . As for the whole body of the kingdome , not to flatter our selues , 4 The whole body . it hath had the kings euill ; alas , our voice hath bene insolent and imperious : we haue magnifyed our selues in the mightines of our nation , and haue gloryed our selues in the number of our swift-sayling-Shippes , in the greatnesse of our strength and number of our people , that in few houres warning , many thousands we haue bene able to make ready ; ascribing our victories to the strength of our arme , and not to him who teacheth DAVIDS fingers to fight . Psalm. 144. Let mee nowe adde this , that a generall disease of the whole body hath bene defect of charitye . The Physitions saye , that the bodye is sicke , when that his kindely heate is to l●ttle or when it is to much : Charity to God and our neighbour , is as it were the naturall heate of the body of a kingdome ; lustfull loue to the creatures , is an vnnaturall heate ; the first hath beene too little in the body of the kingdome ; the second too great , and therefore , it hath sorely bene sicke .

Lastly I do appeale to the Cleargie . 5. The Clergy . Many of them haue not onely had the Kings euill , but also haue bene infected with IOABS sicknesse . Haue we not had some ( ô would to God that there yet were none ) that are spiritual Physitions to others , and in the Lords Temple , produce their reasons ( as IOAB did ) to disswade their auditors from the Plague of sinne , and yet themselues , that seeke to binde vp the wounds of others , are carelesse of their owne sores , their notorious sinnes as ABSOLONS adulteries , euen vpon the house toppes , open to the worlde , to the great scandale of the church , like to MERCVRIES images , that point the way to others , but themselues stand still and stirre not one foote , like to Water-men , that look one way but rowe another : O Physitions heale your selues , builde not an Arke for others , and your selues be drowned . Tribe of LEVIE , I am ashamed to vncouer our own nakednesse , which hath also bene a cause of that deserued pestilence , whose printes and markes are yet to bee seene amongst vs .

To apply the last circumstance , we of England haue got the Plague of the soule , and the Kings euil , 3 How and when wee haue got the kings euill . in such a time as the king got it , in our peace and prosperity , our hearts being at ease , after our victoryes , Satan hath set before our eyes our excellency , glory , power , victories , & our long peace and prosperity , as a contagious ayre hath infected vs . And because we were become grosse and fat ( as ISRAEL ) wee haue spurned with the heeles Deut. 32.15 . It is an opinion , that fat men get sooner the corporal Plague , then the leane & macilent : experience teacheth , that the body of this Realme through his long prosperity beeing waxen fat & grosse , hath got the spiritual plague . There is a disease in the body called a Lethargy or sleepinesse , which disease hants commonly grosse and fat men . There hath beloued raigned in our soules a spiritual Lethargy , in vs , who were become fat by reason of our halcyonious daies : It hath brought vs to wanton Babels estate , and made vs tender & delicate . Es. 4.7 . or like to the vntamed heyfar , by reason of our long running in plentifull pastures , we haue forgotten to carry the sweete yoke of obedience , and are become so dainty , that we haue esteemed more the dinners of the world then the supper of the Lambe : the Garlicke & Onions of Aegipt , then the milke & hony of the land of promise . Thus haue wee lost our spirituall appetites . Wee may speake of our selues , as PLINY speaketh of a certaine Countrie , that ex siccitate lutum , ex imbre puluerem &c. drought hath caused durt , and raine hath stirrid vp dust among vs : for what hath the Sun-shine of his mercies but caused vs to lye in the myre of our abhominations ? & what hath the moysture of his graces but euen dried vp the fountaine of grace in vs ? It is true of vs as of Rome , that religio peperit diuitias , et filia deuorauit matrem , the blessing of the Gospel hath made them wealthy , and the Daughter hath deuoured the Mother . Our prosperitye hath made vs like to the springes in the summer , the more heate abroad , the dryer they are ; or like vnto the Moone , in our fulnesse wee haue been farthest from the Sun of righteousnesse . And yet the Lord , hath all the day long stretched out his hands vnto vs , & made as long a day as euer he did to IOSVAH , & as long houres of the day , as euer were shadowed vpon the Diall of AHAZ , to prouoke our repentance : for the 12. houres of the day , he hath giuen vs almost 4. times twelue yeres : Esd. 3.1 why haue wee them taken these his benefits with the left hand ? why haue they engendred in our soules the kings euill ? The old yeere then being past and the new yeere come , considering that this is our estate , let this be ô England thy Arithmeticke , to number thy sins : Marchant , be not so busy to number thy debts , Lawyer thy clyents , gentleman thy landes , & husbandman thy cattell , captaine thy souldiers , minister thy tithes , as the sins of the old yeere , that now this new yeere we may apply our hearts to wisdome . And thus much for the first part .