Votivae Lachrymae. A VOW OF TEARS, For the loss of Prince HENRY. IN A SERMON PREACHED in the City of Bristol December 7. 1612. being the day of his Funeral. By E. C. Batchelar in Divinity, and public Preacher to that City. 2. Chron. 35. 25. And jeremiah lamented josiah, and all Singing men and Singing women mourned for josiah in their Lamentations to this day, and made the same for an ordinance unto Israel: and behold they are written in the LAMENTATIONS. AT LONDON, Printed by W. H. for William Welby, and are to be sold at his shop in Paul's Church yard at the sign of the Swan. TO THE HIGH AND MIGHTY PRINCES; The most illustrious and hopeful Prince CHARLES, Duke of York; the most renowned and virtuous Princess the Lady ELIZABETH her Grace; together with her espoused happy Husband, the thrice-noble and worthy Prince FREDRICK, Count Palatine of Rhine, and Prince Elector. TO whom, under God, should these vowed tears humbly address themselves? but unto you three (thrice excellent Princes) the nearest partakers, and most hopeful repairers of the great and common loss that caused them. A loss indeed, common to us the members of this State and Church, with all the faithful inhabitants of the Christian world: But to express the greatness of it, What shall we take to witness for it? what shall we compare to it? Lamen. 2. 13 Whereto shall we liken it? A breach great like the sea: who can heal it? who can comfort us in it? But blessed be the Father of mercies, and God of all comfort, that hath not only preserved unto us of this age, the royal root and stem: but also in you the princely branches, reserved a treasury of hope & comfort for the generations ensuing. Only, being taught by so heavy an hand, jerem. 3 23 that the hope of the hills, and multitude of mountains is but vain, except the Lord be sought unto as the only health of Israel. What shall we say? but the Lord give us hearts so to repay unto your Excellencies, the arrearages of prayers and thanks, wherein we are behind hand to your Princely Brother; that God may be pleased to repair by you, the loss that in him we have sustained. So may we hope, that the God of mercy the strength of Israel will answer us with words of peace and truth, Ester 9 30 saying: Unto our Sovereign your royal father, Psal. 89. 19 I have laid help upon one that is mighty: I have exalted one chosen out of the people, etc. Unto you illustrious Prince Charles, 2. Sam. 23. 3 Thou sbalt bear rule over men, being just and ruling in the fear of God. Unto you gracious Lady, I will bless thee, Gen. 17. 16 and thou shalt be the mother of Nations, Kings also of people shall come of thee. Finally, unto you happy Prince, and sent of God to increase our happiness, Come in thou blessed of the Lord, Gen. 24. 31 for whom the choicest pearl in the Christian world is by God himself prepared. Ruth. 4. 11 The Lord make her like Leah and like Rahel, which two builded the house of Israel. Let her grow into thousand thousands, Gen. 24. 60 and let her seed possess the gate of his Enemies. What remaineth, most gracious Princes? but that, with humble suit, for pardon of this boldness, and acceptance of this poor service, offered (in the name of this famous and loyal City) unto the honourable memory of your triumphant Brother, and patronage of your Princely Graces: I tender unto your Highnesses two requests, of an heart zealously devoted, both to your present honour, and everlasting bliss. The first, that you would always set before your eyes, the Princely pattern of virtue and piety, so happily expressed in the example of that blessod Soul, whom the world was no longer worthy to enjoy: who beginning as josiah did, 2. Chro. 34. 3. from his tender years, to seek after the God of his fathers, hath now left a sweet (though mournful) memory, of his graces amongst us, (Ecclus 49. 1) like the composition of the perfume made by the art of the Apothecary. The second, that you would often and seriously meditate upon that hoavenly counsel, given by the holiest King that ever reigned, that man after Gods own heart, unto his son the wisest Prince that ever lived; and therefore well be fitting your grace's Greatness: And thou Solomon, 1. Chro. 28. 9 my son, know thou the God of thy Father, & serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of thoughts: if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. Which, if your Graces shall please to apply, as spoken by God himself to each of you, I have all which my soul herein affecteth; which shall never cease to call upon the Lord for the continuance of the sure mercies of David, upon our dread Sovereign with our gracious Queen your royal Parents, and upon your excellent Highnesses, that you may long remain the comfort of their royal Majesties, and crown of us their well affected subjects. Your excellent Graces in all Christian service, most humbly devoted, EDWARD CHETWIND. ¶ To the Christian Reader. IT was an old complaint uttered by a Prophet, Thou haste smitten them, jerem. 5. 3. but they have not lorrowed: would to God it were not verified in us, or that we had learned, to listen to that other Prophet's counsel, Mica. 6. 9 Hear ye the rod, and who hath appointed it. Then, might our endeavour for reviving sorrow, seem at this present needless and impertinent; were our hearts wrought to awful fear at the lions roaring, and not rather hardened as the Adamant stone, against both the voice and rod of the Almighty. But as on the one side, the terrors of the Lord enforce; so on the other side, the love of Christ and of his Church, constraineth us to be instant in season and out of season, upon this secure and senseless generation. Amos 3. 8. The Lord hath spoken; who can but prophecy? yea the Lord hath begun to strike, who when he beginneth, will make an end, 1. Sam 3. 12. and bring forth judgement unto victory; whose ears can now but tingle? or whose heart but tremble? This may be defence enough for a man, otherwise well pleased to live amongst his own people, 2 King. 4. 13. to put the trumpet to his mouth, & (if it may be) to awaken such as sleep secure in Zion, of whom it cannot now be said, because they have no changes, Psal. 55. 19 therefore they fear not God: but rather, as of the desperate jews, in vain, saith God, have I smitten your children, jerem. 2. 30. they have received no correction. To speak plainly, an heavy stroke of God's hand is now upon us for our sins: but that which giveth cause to fear, that the same hand is stretched out still, is, that to our many other sins, we add this above all, not to take to heart so grievous a visitation. A main prop and limb is rend from the body of this Church and state: who considereth it? Our sins have undoubtedly brought this maim upon us: who, finding the plague in his own heart acknowledgeth it? that which the Lord seeketh at our hands, is, that we come down, and humble ourselves at his footstool: who goeth about it? The only remedy of our wound, is our true repentance and conversion to him that hath smitten us: how few that mind it? To reduce to feeling our benumbed hearts, God alone is able: but to show the only good and right way, I have endeavoured, as by preaching at first to those that heard it, so now by writing to so many as God shall direct to read it. The Lord grant, that the woeful effect, may address us to the wo-worthy cause, and both of them to the sour, but sovereign medicine of repentance not to be repent of. ISAI. 57 1 The righteous perisheth, and no man considereth it in heart: and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come. VOTIVAE LACHRIMAE A VOW OF TEARS, For the loss of Prince HENRY. LAMENTAT. 5. vers. 15. 16. The joy of our heart is gone: our dance is turned into mourning. The crown of our head is fallen: woe now unto us that we have sinned. What was, vowed in secret before the Lord, in the day when first ill tidings, as a winged: messenger, came with the sharp sword of sorrow, to pierce through our soul's [The public bewailing, namely of our so great and general Loss] that, now at length through God's overruling providence, in the most fitting opportunity, are we met in this holy and great assembly, purposely gathered, on this day of solemn sorrow, religiously to perform. And for this purpose, to move our hearts, (otherwise inclinable enough to follow the fashion of the Court,) to join at this time in this occasion of public sorrow: behold, what choice it pleased God, at that very first, to suggest unto mine heart, that, and none other, make I bold to offer. A text indeed befitting, as I conceive it, if any other, this mournful accident, and which I doubt not but you also, Fathers and Brethren, all here present, will so esteem; shall ye not only mark the words, like to Ezekiel's role, Ezek. 2. 10. all full of Lamentations, Mourning, and Woe: but withal, take notice of the special cause moving that holy Prophet jeremy (a man living if ever any of the Prophets, in times of misery) so to complain. For howsoever it be manifest, that in this book he more generally lamenteth the distressed state of the Church of God, the overthrow of the City jerusalem, and burning of the Temple, the spoil and slavery of the whole nation; all which he lived to behold: yet that this his so bitter wailing was in part at least, and that a chief part, for the death of that Prince of so great proof and hopes, josiah; witness what is recorded. verse 25. 2. Chron. 35. And jeremiah lamented josiah, and all singing men and singing women mourned for josiah, in their Lamentations, to this day, and made the same for an ordinance unto Israel, and behold they are written in the Lamentations: that is, in this book; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which howsoever in the Hebrew original, it be without any name, save only that it is styled, by the first word of the book (as are also the 5. Books of Moses) yet is it in the Hebrew Commentaries, as Jerome noteth, so called, and accordingly by the 70. Interpreters; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lamentations. The Lamentations of jeremy. Wherein, as it is generally agreed, that he expressly mourneth for King josiahs' loss, (that being the beginning and presage of all their ensuing sorrows) the best Expositors hereto referring, that complaint, Chap. 4. 20. The breath of our nostrils, the anointed of the Lord, was taken: of whom we said, under his shadow we shall be preserved alive, among the heathen. So, in more particular, touching the very words of my text, I see not, why we should not take them also, as a part of the Lamentation, if not wholly, yet chiefly, for that loss; the phrase of the falling down of the Crown, so rightly fitting. Since, howsoever I am not ignorant, that some Interpreters understand to be meant hereby, the defacing and decay of the Temple, and service of God, with other things wherein that people gloried, as in their crown; and others, as if hereby were signified only, that the garlands, and other ornaments of delight, used in their nuptials, and other times of joy, were now laid aside; as if the Prophet's purpose were hereby only to express their wailing and woeful state: yet is there no interpretation that can be given, coming nearer to the nature of the Metaphor here used, then to understand it of that, which he had before under other terms lamented, the fall of their Sovereign Prince wearing the Diadem; according as of the setting up of such an one, is else where spoken in the like phrase: Psal. 21. 3. Thou didst prevent him with liberal blessings, and didst set a crown of pure gold upon his head. Against which Exposition if any shall except, that here the Prophet speaketh of the fall, not of the King's crown, but of the people's rather; The Crown of our head is fallen; which may seem more generally to signify, the decay and fall of all their honour, wealth, and beauty, all the glory of both their Church and Commonwealth: we will not stick to grant that more general extent, so this particular of the Princes fall be therein especially conceived; As it needs must be, Prou. 14. 28. since as the wise Solomon hath told us, that in the multitude of the people is the honour of a King: so is it certain on the other side, that the people's crown and honour is in their Prince or King, especially if a good Prince, such as josiah was. For the shall of whom therefore, how well might they lament, as for the falling down of their crown unto the ground, crying out, as here, in bitter grief, The crown of our head is fallen: especially, since this fall of the Prince did presage (if they did not with speed prevent it) Gods farther judgement upon the people, whose sins had doubtless provoked him thus far already: as therefore the humbled Prophet in their name acknowledgeth with a prefixed note of sorrow in the last words, Woe now unto us that we have sinned. Upon which subordinate causes of sin and judgement, depend those two consequents mentioned in the former verse; First the inward sorrow affecting their hearts whereof he complaineth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy of our heart is gone, or [ceased.] Secondly, their Lamentation or humiliation outwardly expressing that inward sorrow, and used for remedy to prevent farther judgements, which he thus Emphatically expresseth, Our dance is turned into Mourning. And in this order, observing first the causes, and then the consequents; The meaning of the whole complaint being a part of the Prophet's prayer in the behalf of the Church afflicted, and by affliction now humbled, what is it in effect and sum, but this briefly, That alas! now they see by lamentable proof, by the fall of their Crown, the taking away of their Prince, that they have by sinning procured their own woe, and moved God to wrath and indignation against them: and therefore how can it be but that their joy should be quite gone, and instead thereof bitter grief possess their souls; yea therefore high time for them to exile and put away their mirth and dancings, and on the contrary betake themselves with speed to mourning and repentant prayer, thereby to stay God's anger, and so to keep off from their heads all farther evil. And this being, so far as I can reach, the true sense and substance of these words; we see, not only the sorrowful estate of those distressed people therein expressed, but also our own present condition plainly exemplified, and ourselves for an holy use thereof directed, to a sourefold consideration. First, what hath been our loss: Secondly, what we may reckon the cause of this loss: Thirdly, how we should be affected with this loss: Fourthly and finally, how we may best prevent all farther loss. The first and second are offered from verse 16. for, the crawne of our head is fallen, there is our loss; and, Woe unto us that we have sinned, that is the cause. To the other two we are pointed var. 15. The joy of our heart is gone, thus should we be here with affected: yea farther, Our dance is turned in to nigurning, lo this the means to have all fears for the future prevented. Of which therefore in order, beginning with the consideration of our loss, from the first branch of the latter vers. The Crown of our head is fallen. What the special crown of their heads was, from whom we borrow this complaint, you have already heard, to wit, their worthy and good King josiah; and whose death no marvel if they reckoned none other, than the falling of their Crown down from their head, the loss and spoil to them of all their glory, with presage of farther woe and ensuing misery. But what? is our Crown (to make application) so fallen from our heads unto the ground? Oh, God forbid; No, blessed be the God of jaacob, the royal Crown, and Diadem Imperial, set by God upon our heads, it still remaineth flourishing, Great Britain's glory. And long, and long, so may our Hezekiah live and reign, and wretched, thrice wretched may they be, that ever so much as wish in heart, to see his fall. But it is the Princely Coronet of hope and future expectation, only looked on, and with the lustre dazzling our sight, that we have lost; our good josiah, herein only differing, in that before we needed to have him set as a crown upon our head, it hath pleased his God and ours, to take him hence, to crown him with an everlasting diadem in heaven. Howbeit though he have thereby gained rather, yet we have lost, alas, far more than ever we enjoyed, except in hopes, and down our crown is fallen, as well we may complain with mournful hearts, before that ever by God's hand it was fastened on our heads. Our Crown, our Diadem. Oh, why should we not so reckon him? who was not only borne a Prince, but created also our Prince, and acknowledged to the world by his royal Father, long agone (as the beginning of his might, Gen 49. 3. the excellency of dignity, and the excellency of power) to be his dearest son, Basilic dor. in epistola nuncupstor. and natural successor; the rightful heir to the imperial crown and diadem of all his kingdoms. In whose untimely loss (as we may count it, but that God the king of Kings, who reserveth times to his own prerogative, was pleased so to order it) behold, what we have suffered, all the true subjects of this Realm, the fall of our very Crown; our second diadem now in present, and chiefest in future hope: a loss invaluable nor of a Prince only, but of such a Prince, adorned with so rich graces, in tender years yielding such hopes; that (excepting only that paragon of, otherwise matchless, price, Edward the sixth) I presume we may without wrong to any speak it, never yet had this Realm every way the like. Touching whom, if any yet shall doubt, whether we have reason to reckon him so, as to esteem his loss the downe-falling of our Crown: let us for proof first consider, whether he were not as the people sometimes spoke of David, 2. Sam. 18. 3 worth ten thousand of us. Surely if but in regard of his blood and place, which made us in reason to conceive of him, as of an Izhak, an heir of promise, in whom we hoped for a blessing: or as of a Noah borne in an happy hour to be our comfort; on whom, howsoever not for the present, yet for the hopes of future generations, was set, as Samuel sometimes spoke, 1. Sam. 9 20. all the desire of Israel, as on a rising sun, hoped to be hereafter, what David is entitled, 2. Sam. 21. 17. The light of Israel. Neither was this the hope of us subjects only, but the endeavour and expectation also of his Royal Father, whose Princely care (no way better approved to God and his Church) for the welfare of more than one generation; as it made him more than a Kenophon, In Cyro. paed. even a David, labouring the religious institution of this Solomon, both by his own treasury of Kingly counsels, In Basilic. dor. and the employment for that service of men of chiefest ability and trust: so would it no doubt have been fully satisfied, had God so pleased, that he might have left the fruit of these hopeful seeds, as a joyful harvest to be reaped by the ensuing ages. For our parts, we saw the blooming, and rejoiced in the sweet sent of this goodly growing plant; yea not we only, but Strangers also were so affected with the fragrant odour of the same, that it was doubtful, whether our hope in him, or their admiration of him, were the greater. They, like to Hiram, such as did but hear of him, with rejoicing blessed God for him, 1. King. 5. 7. as for a Wise son, appointed to succeed his victorious father over this mighty nation: and how much more with the Queen of Sheba, 2. Chron. 9 3. such as came to behold and see his religious carriage in the worship of God, both in public and private; his prudent care for the well ordering of his Court, and that rare temper of magnificence and frugality, in the managing of his Princely estate. But as for us, whom the hopeful appearances of his piety and virtue did more nearly and properly concern, how could we, as many as are true hearted to the Religion and state; but seriously rejoice, to foresee an English josiah, beginning in his tender years to seek after the God of his Fathers? 2. Chro. 34. 3. Insomuch that now, looking back to that hope we had too confidently embraced, we may even seem to speak (borrowing to an inferior sense that phrase of the two Disciples travailing to Emaus) but we trusted, Luke 24 21. that it had been he, that should have delivered Israel. One, who we hoped, and wished, as David in his prayer for Solomon, Psal. 72. 6 might come down like the rain upon the mown grass, vers. 7. and as the showers that water the earth: in whose days the righteous should flourish and abundance of peace be happily established: of whom, we promised ourselves, that he should be Isaiahs' good King, Isai. 32. 2. reigning in justice, and ruling in judgement, as an hiding place from the wind, and as a refuge for the tempest, as rivers of water in a dry place, and as the shadow of a great Rock in a weary land: finally, one of whom we hoped (what the Adversary more than feared) that, treading in the steps of his religious Father, our present gracious Sovereign, and going on where he should leave (as joshuah after Moses in subduing of the Canaanites) he would josiah like compel all that were found in Israel to serve the Lord. 2. Chro. 34. 33 Behold, beloved, these, and many more not mentioned, the conceived hopes that we had in him, who was expected in the succeeding age, not without just reason, to become our Crown. The unexpected loss of whom so suddenly (Oh that we should need so lamentable a document; to make us give care to the Psalmists counsel, Psal. 146. 3. Not to put trust in Princes etc.) Alas! how hath it cast us down from the hopes, which in him we conceived, and forcibly brought us to acknowledge, as in our text, The crown of our head to be fallen? Surely not a great man only in Israel, 2. Sam. 3. 38. as David sometimes spoke of Abner, but the very crown and glory of our Israel; who, howsoever he be taken away in God's great mercy and love to him (no doubt,) as Enoch, of whom is chronicled, Gen. 5. 24. that he walked with God, and was no more seen; for God took him away; or as josiah, to Whom was promised as a special favour from the Lord, that he should be: gathered to his fathers, and be put into the grave in peace, 2. Chro. 34. 28 that his eyes might not see the evils, which God purposed to bring upon that place and people: yet for ourselves, well may we dread, lest this his taking away, hath been in God's displeasure rather towards us, who were neither worthy of, nor yet truly thankful for, such and so great a blessing. Whom therefore God, according to that threat in Ezelkiel, of taking away the Diadem and the Crown, Ezek. 21. 26. hath taken away from us; by the loss and miss, to bring us to conceive more rightly of the worth of such a gift. The Lord grant we may take it to heart, to make a right use of it. Since for the cause procuring (so far as it concerneth ourselves) alas! what may we reckon it, but our sins deserving justly so great, yea a greater iudgèment? as in detestation of ourselves therefore, we truly may, and will readily, if once thoroughly humbled, acknowledge in our Prophets wailing words, Woe unto us that we have sinned. Since if we also shall more question of the cause, or say in our heart, wherefore are these things thus come upon us? leremy our Prophet hath long agone made us hereto answer, jerem. 13. 22. For the multitude of thine iniquities, are thy skirts discovered, and thy heels made bare. For surely so, as it is generally sin, that brings shame and judgement upon any people, as on the old world, on Sodom, and the Canaanites, etc. to the very rooting out of them from the earth: so more particularly and for the purpose, that it is for the people's sins that princes are taken away, witness that testimony, Prou. 28. 2. For the transgression of a land there are many Princes thereof; often changes of the Crown, being evermore dangerous to a Commonweal; as we may see for instance. 1. King. 16. In the disjointed state of Israel. Yea farther, not to urge many proofs to this purpose, look but in Isaiah 3. How as a main judgement, Verse 1. the Lord of Hosts threateneth to take away from jerusalem and judah, Vers. 2 the stay and strength, the strong man, and the man of War, the Ruler, and the Prophet, the Prudent, and the Aged. Appointing children to be their Princes, vers. 4 and babes to rule over them. But what may be imagined the cause of all this ruin? It followeth after, Doubtless lerusalem is fallen, verse. 3. and judah is fallen down; because their tongues and works are against the Lord, to provoke the eyes of his glory. Yea the trial of their countenance testifieth against them, vers. 9 they declare their sins as Sodom, they hide them not; and therefore, Woe now unto their souls, for they have rewarded evil unto themselves, ver. 14. 16. And he instanceth after in the end of the Chapter, in two chief evils, the tyrannous oppression of their governors, and their women's want oneness and pride. The fruit of which and all the rest, redounding to the ruin and subversion of the state, we may read concluded in the last verse. verse 26. Therefore shall her gares lament, and mourn, and she being desolate shall sit upon the ground. To bring no more for confirmation of this general truth, that it is the sin of the people that moveth God to take away their Princes; a thing which both Nehemiah and Daniel, and here and elsewhere our jeremy, and all the faithful in such cases truly humbled have acknowledged: have not we reason in this case to suspect ourselves, yea to conclude that for our sins, God Almighty in his displeasure, hath sent this loss of losses, and made this breach upon us? It may be (to make conjecture) for our great unthankfulness; in that God having afforded us heretofore many great and marvelous, if not miraculous, Deliverances; as to name but two most memorable, from the invasion of our professed enemies, and their invincible Armado in 88; and since from that hellish design (worthy a lasting monument for detestation) of the Popish pioneers: we have not rendered according to the reward bestowed on us, 2. Chr. 32. 25. but have had our hearts lift up: for which therefore we may justly fear, that this wrath is come upon us. Or may it not be, for yet a farther degree of foul ingratitude, that having been blessed by God, as much as ever any Nation, with abundance of long peace in a fruitful Country, we have given him cause to complain of us, as in that song of Moses Deut 32. Verse 15. against his people, that we that should have been upright, when we waxed fat have spurned with the heel; yea being fat and gross and laden with fatness, have either quite forsaken God that made us, or not as we should regarded the strong God of our salvation, Verse 16. but have provoked him to anger, if not with strange Gods, yet certainclie, with many foul abominations and crying sins? So that as the widow of Sarephath, when she saw her child breathless, cried out in a passion unto Elijab 1. King. Verse 16. 17: O thou man of God, art thou come to me, to call my sin to remembrance, and to stay my son? So may we acknowledge, with humiliation under his hand, that God is come unto us, to call our sins unto remembrance, and therefore hath taken away our Prince. And whether farther yet, his purpose be to proceed against us, except by speedy turning from sin we stay his hand, we have cause to fear. But surely by this already done, the Lord God hath more than manifested, that his are upon us, (as of old he threatened Israel) as upon a sinful kingdom, Amos 9 8. with whom he hath already entered action, Leuit. 26 25. as meaning to avenge the quarrel of his covenant: and to maintain his controversy against us; the same verily and none other, Hosea 4. 1. which in Hosea he processed to have with the inhabitants of the Land of Israel, viz. for the crying sins of our Land provoking the eyes of his glory. For howsoever by the mercy of God, we have wherewith to stop the mouth of the blasphemous Adversary, both in regard of our profession after the way which they call Heresy, Acts 24. 14. worshipping the God of our Fathers, believing all things which are written in the Law and in the Prophets; and in regard of practice, Rom. 6. 17. not being destitute of those, who from the heart have obeyed unto the form of Doctrine, whereunto they have been delivered: yet so few in comparison are they that join these two together, or willingly brook the Narrow way to life, The straight gate etc. upon Luk 13 13. 24 (as hath been showed in the treatise formerly written touching that Argument,) that upon the body of our professors may justly light that exprobration of the Prophet jeremy, jerem. 7. 8 viz that they do but trust in lying words when they cry so loud, The Temple of the Lord, The Temple of the Lord, etc. For alas show can it secure or profit us before the Lord, that we have the undoubted marks of a true visible church, in soundness of Doctrine, and form of worship, whiles the matter of cortroucrsie between God and us remaineth, no truth, Hosca 4. 1. nor mercy, nor found knowledge of God in the lands No, but instead there of for all the Lords care of his Vinoyard & our painful preaching (and what, then think you would be if the Lord should let fall his care, if there were no preaching, no planting of the best plants. no plucking up of the evil weeds?) A plentiful Vintage of those wild and sour grapes, of impiety and unmercifulness, wherewith in Esaies' time his teeth were set on edge; Isai. 5. 4. and which by his Prophet Hosea he casteth in the teeth of the wicked Israelites, Hos. 4. 2. who by swearing, and lying, and killing, and stealing, and whoring, are said to break out and blood to touch blood. vers. 3 And therefore no marvel if the land mourneth, etc. And yet behold, we are by the same Prophet immediately after directed, to take knowledge of a sin of louder cry in the Lords ears, than any of the forementioned, where he saith, yet let none rebuke nor reprove another, verse 4 as if he should say, it is but lost labour, for thy people are as those that rebuke the Priest. Amos 5. 13 An evil time indeed when the prudent shall be advised to keep silence, 1. King. 22. 8. because, as Ahab could not away with Micaiah, so, men hate him that rebuketh in the gate, verse 10 and abhor him that speaketh uprightly. So evil a time, that where this sin prevaileth it may be feared the time of vengeance is not far of; as the Lord himself showeth, justifying his severe proceeding against his people in the captivity of Babylon, 2. Chr. 36. 16. because they mocked his messengers, despised his words, misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (as the word imports) no farther [healing.] What shall I seek for more particulars? for those crying sins that pulled fire from heaven upon Sodom, even those four Cardinal crimes which the Prophet Ezekiel: Ezek. 16. 49. expressly mentioneth, viz. Pride, Fullness of bread, Abundance of idleness, Cruelty in not strengthening the hand of the poor and needy: Oh! that we could say our land were free from them! But alas, we cannot. For first, who seeth not that Pride, that setteth itself out to every eic in their outward habit, proportionable neither to the body that wears it, nor to the estate that should maintain it, nor to the sober liking of those that should approve it? in all which regards, it falleth under the same condemnation with the strange and disguised attire, Isa. ●●. ●5. Zeph. 1. 3. by the old Prophets so long ago severely censured. But there is yet another Pride, that keepeth itself more out of view, surking secretly in the heart; yet not so secretly, but, either by the trial of the countenance and gesture, or by words, especially when there is occasion of boasting and contention, or by port and affecting of high place; or lastly by intruding into God's office, rashly passing censure upon another's servants, it doth more or less discover itself to be that Pride of heart that God abhorreth. Secondly for fullness of bread, comprehending not only gluttonous eating, but also that fouler abuse, now a days, and more universal deluge of excessive drinking: are not these the times which our Saviour said should parallel the days of Noah? and we of this nation the persons of whom nothing is to be storied, but that we are found as it were [at rack and manger] eating and drinking as if we had no other care, Math. 24. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to nourish our hearts as in a day of slanghter? jam 55. and God grant it be not against the day of our own slaughter. So fearfully are we overslowne with the inundation especially of the sin of drunkenness, that it is hardly believed that excess in drinking and quassing is a sin, in such as can bear it away or stand upright with it: although the Prophet Esay hath left a special woe against them that are mighty to drink wine, Isai 5. 22. and strong to pour in strong drink. 1. Pet. 4. 3. And Th' apostle Peter among the lusts of the gentiles (of all that truly profess Christ to be abandoned) reckoneth even those [drink] and carrowsing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shameful sin of our nation. Oh! if some part of those huge healths, that have been heaved up as a supposed honour to our late renowned Prince, had been converted into humble and fervent prayers to God for his preservation: we might possibly have had him now living amongst us, and God surely less offended at us. Thirdly, that there is no want among us of Abundant idleness, witness the very lives, that all men look upon, of base vagarants; who like those afflicted and assamished wretches spoken of by the Prophet, Isai 8. 21. are suffered too much every where (not for want of good laws, but of due execution) to go to and fro the country, wandering about in swarms to do mischief, and ready when they be hungry to fret themselves, and curese both their King and God; whiles they wilfully remain in want because their hands refuse to work, Prou. 21. 25. having nothing but what they get by spoil or beggary from others, to the shame of our christian common wealth, and contrary to the provision made by that old statute law in Moses; Deut. 15. 4. That there should be no beggar in Isruel; renewed and confirmed by Saint Paul as by a latter act of Parliament under the Gospel, where he telleth the Thessalonians, 2. Thes. 3. 10. how he had warned them here of before, that if any would not work being able, ho should not eat. Howbeit, I would to God there were not others guilty of this Sodomsinne of Idleness, that would be accounted as their place requireth, of far better reckoning; yea even of the greater ones, the Nobles and gentry of our Land, especially younger brothers, living without any calling carelessly, Amos 6. 1 not a few, who as those in Amos, against whom God denounceth a fearful woe, ver. 3 living at ease in Zion, and therefore putting away far from them the evil day, ver. 4 do stretch themselves on beds of ivory, eating the lambs of the flock, and the Calves out of the stall, singing to the sound of the Viol, etc. and drinking wine in bowls, no man being sorry for the affliction of joseph. As if they had been placed by God on earth to do nothing else, but what Leviathan is made to do in the sea, Psal. 104. 26 even to play and sport themselves; as those rich ones in james, jam. 5. 5 against whom we read that indictment, enough in the last day if there were none other to condemn them, ye have lived in pleasure upon the earth. Fourthly that there is amongst us (notwithstanding many wholesome laws, better than which no kingdom ever had in that behalf) cruelty and miserable oppression of the poorer sort, instead of strengthening their hands, practised for maintenance of riot and Idleness in the rich (for idleness must have maintenance from others labours) as in those idlers in Saint james, jam. 5. 4 that are noted to have kept back the labourers hire, ver 6 and to have condemned and killed the righteous, that were not able to make their party good against them: let the racking of rents, and raising of fines, turning out of Tenants, and decay of titlage by enclosures, the greediness of hard-hearted Usurers etc. with the tears of many an oppressed fatherless and widow, bear witness; who if they be not heard, and their wrongs redressed, God that always hath an ear open to such complaints, Isa. 5. 9 will come near in judgement, and be himself a swift witness, Mal. 3. 5. against such wrong doers, Col. 3. 25. who shall receive for the wrong that they have done, of him with whom there is no respect of persons. Add hereto finally, that lukewarmness both in profession and in practice, overspreading our Church, sometimes reproved in Laodicea, Reu. 3. 16. whiles we conceit but too well of our own perfections: and that connivence and suffering too much, as in Thyatira, of the woman lezabel, Reu. 2. 20 and her seducing shavelings: together with the little reckoning and light regard, that most make, not only, as Manasses in his prosperity, 2. Chro. 33 10 of instructions from the word of God, but also, as those in Isaiah, of the corrections and rod of God, that God may now despair of us, and say as to his people, Wherefore should ye be smitten any more, Isai 1. 5 for ye fall away yet more and more? So dangerously are we over grown with that root, bringing forth gall and wormwood, Deut. 29. 18 that whether we hear the words of God's curse, we bless ourselves in our he iris, verse 19 saying we shall have peace though we walk after the stubbornness of our own hearts, thus adding drunkenness to thirst, till the Lord stately refuse to be any longer merciful: verse 20 or whether we feel the stroke of his hand smiting us, as he hath done, with pestilence, famine, inundations, drought, tempestuous weather, and the ravening teeth of those wild beasts, pernicious Pirates I mean, who have gathered head, so that the seas are at this day, like though high ways of Israel, judg. 5. 6 in the days of Shamgar and jael, unoccupied in manner; and travailers forced to seek out by-ways for their safety, we are so far from returning to him that hath smitten us, Isai 9 13 that we rather seek to enter covenant with death and with hell, Isai 28. 15 that under the refuge of falsehood we may avoid the scourge; or howsoever, persisting with branded Ahaz in the time of tribulation to trespass yet more, 3. Chro. 28. 22 against the Lord. All these laid now together upon the heap, alas, men and brethren, what think you that we may judge of ourselves? or think you that it is not high time for us, 1. Cor. 11. 31 as the Corinthians are advised by the Apostle, to judge ourselves, that we be not yet farther judged of the Lord? yes verily, neither shall we need, Josh. 7. 14. as joshua brought the tribes, families and households of Israel, so to bring forth and as it were cast lots upon these our sins to find out the Achan that hath troubled Israel: since all these sins, where ever they house or harbour, within the wavy confines of this I'll, they be the wretched achan's, every kind and one of them, that have by provoking against us God's displeasure been thus far troublers and quenchers of the light of this our Israel. Neither yet, jam 3. 21. were it not for the Never. failing, compassions and faithfulness of the Lord, might we hope for future peace or safety; 2 King. 9 22. whiles these witchcrafts and whoredoms of that Iezabel of natural corruption, are yet in so great number, Prou. 30. 20 that if we as the adulterous woman, should wipe our mouth and say we have done none iniquity, yet could the Lord of heaven & earth, even the judge himself, bear witness and reprove us, Amos 5. 1 a saying as in Amos, I know your manifold transgressions, & your mighty sins: To which therefore (to conclude at length this second point) let us, without either blaming supposed second causes, or accusing God of too strict justice in this behalf, learn in true humility to refer all our loss, crying as here our humbled Prophet, Woe now unto us, for we have sinned, and therefore lo the Crown of our head fallen. With which fall if ye desire to hear how we ought to be affected, it cometh now to be considered from the first words of the 15. ver. The joy of our heart is ceased. For, this being an undoubted consequent, of the feeling apprehension of their present calamity, accompanied with fear of farther misery; hence (to 〈◊〉 enlarging) may we take direction, how we also with our loss should be affected: how? but as the holy Virgive to whom the many sorrows for her blessed son were (as old Simcon compared them) a sword that should pierce through her soul. Luk. 2. 35. A dangerous wound, and deadly, if not to the life, yet to the joy and comfort of the heart. For verily those hearts must needs be armed with stony, yea adamantine hardness; which are not pierced with this sword of sorrow: which melt not, 2. Chro. 34. 28 as josiah his heart, at the apprehension of God's judgement: yea which, with jeremy, wish not the head a cistern of water, jerem. 9 1. and the eyes as fountains of teures, to weep day and night for the fall of their crown. The greatest cause of sorrow, and most important loss, excepting that one (if that were greater, which was so soon and graciously by God himself repaired) of our last renowned Sovereign Queen Elizabeth, that ever in our age befell this flourishing state & kingdom: able to make all true hearted Subjects to weep, till with David and his followers at Ziklag, 1. Sam. 30 4 we be able to weep no more. If not for him somuch, who was taken from our head to be translated into bliss, yet, as our Saviour said to the daughters of jerusalem, Luk. 23. 28 for ourselves and for our children, who feel all the loss. Whereat howsoever we have just cause to grieve, and somuch the more because we may easily conceive how Gath and Ashkelon and the uncircumcised hollow hearted Philistines within ourselves, 2. Sam. 1. 20 if not happily Moab, Ammon, and Edom, some of our bordering evil neighbours also do rejoice (to whom we have to answer with the Church in Micah, Mica. 7. 8. Rejoice not against me, Lam. 4. 21 o mine enemy, though I fall, etc. For, may not the cup also pass through unto thee?) yet are we not left destitute of most Princely hopes, in those royal branches, more than one, springing from the same blessed roots; and now a third, in am of that fallen off, we trust by Gods own hand, for the increase of strength and honour to this kingdom, happily into the same stock to be inserted. So happy a Match, howsoever the ill willers to Sion may malign it, that hardly could the Christian world, for purity and parity of true Religion, in all points fundamental, agreeing with our Church (witness that worthy Palatine Catechism, expounded by learned Vrsinits) afford the like. That yet we may have good hope, 1. Sam. 4, 21 that Ichabod is not borne, Num, 24, 23 nor the glory to depart from Israel (for, who shall live when God doth this?) nor we to be left, 1. King. 22, 17 as Israel in Micaiah's vision scattered upon the mountains, as sheep without any Shepherd: unless as our unthankfulness hath already defeated our first hope, Isa. 9 12. so the want of feeling of this heavy stroke cause the hand of God to be still stretched out against us, Lam. 3. 65. till, maugre our dullness and obstinacy, he have given us sorrow of heart, even his curse upon us. but, oh let it thus befall thine enemies and ours, O Lord! and such as rejoice in our sorrow, or refuse to sorrow with us, give them sorrow in due time; but without us. As for us, whose names the Almighty hath changed from Naomi to Marah, Ruth 1. 20. teaching us, not only by nature to lament the sorrowful effect, but also by grace to be humbled for the sinful cause, let us in the fourth and last place learn how to express and testify our repentant sorrow, as the means to turn away God's anger and prcuent our farther danger, from the practice of this holy Prophet, and people of God, professed in the last words of the 15 verse, our dance is turned into mourning. How could they, yea how can we better suit ourselves, to the hand and mind of God, (who calling to mourning, chargeth men to be no more mockers, Isai 28. 22 lest their bands increase) than when all joy is darkened, Isai. 24. 11 and the mirth of the world is gone away, to turn our haps into mourning, job 30. 31 and our Organs into the voice of them that weep? For, howsoever the Lord delighteth not in the affliction and sorrow of his creatures, being therefore to be ever magnified, Psal, 35. 27 because he loveth the prosperity of his servants; yet knowing best what is for our good, and providing mercifully that by timely sorrow for sin, we may have peace in our latter end: he doth not cease both by voice & hand, to enforce this duty of humiliation upon us. One while with loud threatening he crieth out as by our Prophet jeremy 13. 15. 16. Hear and give ear, and be not proud, for the Lord hath spoken it: give glory to the Lord your God, before he bring darkness, and or ever your feet stumble in the dark mountains, etc. Yea, verse 18. Say unto all [high and low] humble yourselves, sit down, for the crown of your glory shall come down from your heads. Another while, the former not predailing, he undertaketh by strong hand to create a day, or rather night, of mourning: In that day, saith he by the Prophet Amos, Amos 8. 9 I will even cause the Sun to go down at noon, and I will darken the earth in the clear day, etc. And I will turn your feasts into mourning, Verse 10. and all your songs into Lamentations, and I will bring sackcloth upon all loins, and baldness upon every head, and will make it as the mourning of an only son, and the end thereof as a bitter day. One while he informeth us how we must sit ourselves so to draw near unto him, that he may draw near to us: jam. 4. 9 [Afflict yourselves] and sorrow and weep; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea, let your laughter be turned into mourning, and your joy into [a sad looked] heaviness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another while, he lets us understand, how indignly he takes it, that when he calls to mourning, men should give themselves to mirth and feasting: It was declared (saith the Prophet) in the cares of the Lord of Hosts. Isai. 22. 14. But what followeth? Surely this iniquity shall not be purged from you till ye die, saith the Lord of Hosts. A doom sufficient, if there were nothing else, to awake and rouse us up to sorrowing, Zach. 12. 11. to send us to Iladadrimmon, and make us all to fall down weeping and wailing as in the valley of Megiddon; yea to present ourselves before the Lord, that merciful great King of Israel, 1 Kings 20. 32 like Benhadad's servants, with ropes about our necks, acknowledging what we have demerited. For lo this the ready way to find compassion and abundant kindness with the Lord; who hath himself, in joel 2. 12. directed us unto this course, of renting our hearts, ver. 13. and with fasting, weeping and mourning, to turn unto him, that is gracious, and merciful, slow to anger, and of great kindness, repenting of the evil. For, verse 14 as it followeth, who knoweth, if hereupon he will repent, and return and leave a blessing behind him? especially, shall we to this noise of mourning, adjoin the voice of fervent and humble crying (as verse 17. they were directed) both priest and people, weeping between the porch and the altar, and saying, spare thy people, O Lord, and give not thy heritage unto reproach, for wherefore should they say among the people, where is their God? for surely being thus once truly humbled before the Lord, we shall find, as there is added ver. 18. that the Lord he will be jealous over his land and spare his people, he will not give his heritage unto reproach, not suffer the enemy to say, where is their God? No, for seeing the kingdom is the Lords, who howsoever mortal Princes perish, Lamen. 5. 19 yet rain lineth for ever, having prepared his throne in heaven, Psal. 103. 19 and by his kingdom ruling over all, being he only by whom Kings do reign, Prou 8. 15 and to whom, as Hannah sung, belong the pillars of the earth, 1. Sam. 2. 8 who will preserve the feet of his Saints, verse 9 when the wicked shall be put to silence in the dark; who dwelleth among us as a King in the army, job 29. 25 and as he that comforteth the mourners, saying, Isai 51. 12 I, even I am he that comfort you; who are we that we should fear any mortal man, or the son of man who shall be made as grass? verse 13 forgetting the Lord our maker that hath spread out the heavens, and laid the foundation of the earth, etc. Doubtless there is none like God, Deut. 33. 20 O jesehurun, which rideth upon the heavens for thine help, and on the clouds in his glory, nor any like unto thee o people saved by the Lord who is the shield of thine help, verse 29 and the sword of thy glory. Only let our Asae, with all judah and Benjamin hear the condition of amity long ago proclaimed by the Lord's prophet; 2. Chro. 15. 2 The Lord is with you, while you be with him; and if ye seek him he will be found of you: Isai 62. 5 Then shall we be a crown of glory in the hand of the Lord, and as a royal Diadem in the hand of our God: yea, he himself, the Lord of hosts shall be unto us for a crown of glory, Isai 28. 5. and for a diadem of beauty: and to our King especially, as to his servant David, 2. Sam. 22 51 a tower of salvation showing mercy to his anointed, even to his servant james our Sovereign, and to his seed after him for ever. Wherefore, for conclusion, to apply ourselves both to that ancient counsel, and the present hand of God; (this being as the Philosopher told the Roman Emperor, Herodian l. 1 Non hoc, judorum tempus, o Commode, etc. no fit time for sporting, when as not the sword of Perennius, or any mortal enemy, but the glittering sword of the immortal God, may seem to be unsheathed and shaken at us,) let us, as many as desire to see the welfare of jerusalem, and peace upon Israel, so address ourselves to mourning, Amos 4. 12 that we may prepare to meet our God coming out against us, who will no doubt be pacified towards us, and repenting of the evil, 2. Sam. 24. 16 will say to the destroying Angel, it is sufficient, hold now thine hand; when he shall behold us humbling ourselves before him in unfeigned repentance, and hearty prayer. First, in repentance. For seeing the Lord hath himself begun to search us, as he did this people, and that we suffer doubtless for our forenamed sins; Lament. 3. 40 what should we, but (after their example) search and try our ways, and turn again unto the Lord? who now assuredly hearkeneth whether any speak aright, jerem. 8. 6 repenting him of his wickedness, and saying, what have I done? which if he may hear, behold a book of remembrance, Malach. 3. 16 shall be written before him for them that fear the Lord, and think upon his name. Oh then, let us for our parts, write our book of Remembrance, & because of all this, Nehe. 9 38 make a sure covenant with the Lord, and we our Princes & our Priests, put hand and seal unto it. Into which whosoever shall refuse to enter, and to say with us, woe now unto us that we have sinned, jerem. 4. 13 shall certainly one day be forced to cry out, woe and alas unto us, for we are destroyed. Yea further for a special proof of our sincere and serious Repentance, let us with Asa and the people under him upon the forementioned admonition joyfully enter into a league and oath of association, 2. Chr. 15. 22 not only ourselves to seek the Lord God of our fathers, with all our heart, and with all our soul: but also whosoever will not seek the Lord God of Israel (but will cleave to, verse 13 or plead for Baal, and either become themselves, or approve of that accursed jesuited generation, that account it merit orious, to undermine and blow up Parliament houses, to murder and massacre sacred Princes, yea to kill young and old, nocents, as they reck on them, and innocents all together, their friends for company so their foes may perish) shall I say according to the justice of that law, let them be stain, whether great or small, whether man or woman? nay rather in charity, I wish first for their good, that they might be compelled to serve the Lord: 2. Chro. 34. 33 or otherwise for our Church's peace, & kingdoms safety, that either they were exiled quite from among us, that they might infect no longer, or so kerbed at least, that their number and strength might not increase, to endanger us farther. For surely (to speak plainly) howsoever it be good to repose our confidence alone in God, of whose careful goodness this land hath had so plentiful experience; yet shall we, as behoveth us, consider the continual machinations, and attempts of these Iesuitish Locusts possessed with the spirit of their Prince Abaddon, Revel 9 11 or but look upon the wound that freshly bleeding in our neighbours sides (the reward which that redoubted French King Henry the fourth, received for taking down the statue of reproach, and admitting a-againe this viperous brood into the heart of his kingdom) how can we judge it less than a tempting of God to rely still upon miraculous deliverances, if we suffer mean while to the prejudice of our head, the tail of the false Prophet, Isai 9 15 and popery, to spread itself, as a contagion through our land? Surely if the swarms of those Locusts fill every corner, and take liberty secretly to poison and infect both the mother & the children, (if not to pack them over sea to Rome or Rheims etc. to be farther corrupted) we are in danger never to want pricks in our eyes, and thorns in our sides, Numb. 33. 55 to vexus in the good land, where we dwell; or cruel Esau's that gape but for a mournful day, Gen. 27. 41 to take advantage against their more blessed and therefore hated brethren. The God of counsel work in the hearts, of them who are in chiefest place and power, carefully to provide for the welfare and safety of this Church and state, especially of that light that maketh great Britain glorious, that all the smoke of the bottomless pit may never dazzle or eclipse his shining brightness. For us, the best part of our armour against these, & all both enemies & evils, what is it, but (which before was noted as necessary to be adjoined to our Repentance) to pour forth earnest and servant prayer unto the Lord, with whom having power, Gen. 31. 28 we shall undoubtedly prevail with men. First, for ourselves and land in general, that our crying sins, the causes of judgement, upon our true Repentance being pardoned, there may be an end put to the Lords controversy; that the peace being renewed between God and us, job 22. 21 we may have all prosperity; or if the Lord shall see that we stand in need of farther chastisement, he would be pleased yet to allow us David's choice, that we may fall into his hands with whom is mercy, 2. Sam. 24. 14 and not into the hands of unreasonable and ruthless men. Secondly and principally, let our prayer be unto God for his royal Majesty, as to preserve his Princely person, making, (Baruch 1. 11) his days upon earth as the days of Heaven, that under him we may lead a quiet peaceable life, 1. Tim. 2, 2 in all honesty and godliness, wishing him what the ancient Christians did unto their Emperors, Tertul. in apologet, cap. 30. vitam prolixam, Imperium securum, etc. that God would grant him a long life, etc. so to fill his heart with grace to make a right and holy use of this great and heavy loss, that drawing nearer in humble submission & obedience unto his God, he may be pleased to cheer up his humbled soul with the inward sense and sweet feeling of his fatherly love, and with assurance of his mercy towards himself, his gracious Queen, and their royal seed; that, both their elder years may be crowned with long lasting happiness in themselves, and their seed after them continue as lights in our jerusalem, to wear the Diadem, 1. King. 11. 36 yea to be the crown of these Christian Kingdoms, until Shiloh his second coming in glory. And even so let the Lord live, Psal. 18. 46 & praised be our strength, & the God of our salvation be exalted. Psal. 21. 1 Yea, let the King rejoice in thy strength o Lord, & be greatly glad in thy salvation. Give him his hearts desire, and deny him not therequest of his lips. Prevent himwith liberal blessings, & keep the crown of pure gold upon his head. Yea, o Lord, that he may long continue our crown, Add to his years as to the days of Hezekiah, and let his glory be great in thy salvation, increase of honour & dignity now in his elder years being laid upon him. Finally, let him remain in himself, and his Progeny to us and ours, as blessings for ever; Thou, o Lord, making him glad with the joy of thy loving countenance. For why? The King trusteth in the Lord, and therefore in the mercy of the most high he shall not miscarry. For behold, God's hand shall find out all his enemies, etc. Amen, holy Father great King of glory, as thou didst deal with gracious Queen Elizabeth, whiles semper cadem she trusted in thee, & would not yield, maugre so many mischievous attempts against her sacred person, one jot to Antichrist, and as thou hast hitherto also dealt miraculously in preserving thine anointed servant james our gracious Sovereign; so deal with him, we beseech thee, still, and still; Psal. 132. 10. let all his enemies be clothed with shame, but upon himself and his, let the crown of these kingdoms flourish, that happy he may be for ever, Psal. 146. 5. having thee the God of jaacob for his aid, and we thy people happy, and our land, having thee for our God, and thy Christ for our Sovereign king, and our Princes under him, maintaining thy truth, Eccles. 10. 17. the sons of Nobles, and our glorious Crown. HOS. 6. 1: Come, and let us return unto the Lord: for he hath spoiled, and he will heal us; he hath wounded us, and he will bind us up.