THE PRISONERS PLAINT, A SERMON PREACHED BY GVALTER ASHTON, Master of Arts, Prisoner in the King's Bench for Debt, before the Imprisoned and others in that place, upon the 25. of August. 1622.  1. SAM. 2. 6, 7. 
The Lord killeth, and maketh alive, bringeth down to the grave, and raiseth up.  
The Lord maketh poor and maketh rich, bringeth low, and exalteth.  
LONDON, Printed by Augustine Mathewes. 1623.   

TO THE courteous READER.  
CHristian READER, this Sermon was preached for the comfort of the Imprisoned, and now Printed as a Card and Polestar for thy direction, when the same Lot shall fall into thy Lap; expect not in it Philareta verba, picked words, or matter of transcendent consequence; Only Items to sustain thee, when the Lord shall hedge up thy way, 
Lament. 3.  and compass thee about with Gall and Wormwood. I freely acknowledge, that when I first thought upon this Text, it was not in my thoughts to expose his Context to public view, for I know my Infirmities, and my Country my grievances, which have well nigh made a divorce betwixt me and my Studies. The Author's aim is to increase thy patience, against thou come to mourn in David's Deeps. The wind may change, though it long have kept his quarter; and he that stands may fall, although most watchful. Read, traduce not, shave may have their weight, so well as greater Wedges. Thus referring these Lines to thy perusal, and Thee to thy Maker, I rest  
From my distracted studies in the King's Bench, Jan. 26. Anno 1622. Thine in the Lord, GVALTER ASHTON.   

TO THE CURIOUS READER.  
THough others have trodden this Tract, and discussed these words, yet it is Saint Paul's Rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That every man should abound in his own Sense.  
Thine, G. A.   

THE PREFACE.  
WHen the people of God were captivated by the Babylonians, they requested them to sing some of the Songs of Zion: to which they answered, How can we sing the Lords Song, being in a strange land, and full of heaviness? Psal. 127. 3. 4. Mutato nomine de me narretur historia: change but the name, and the case is mine own; They captivated, I imprisoned; they suited to sing some of Zion's Notes and Ditties, I requested (not to sing I must confess) but to say, to speak some word of Exhortation; They answered, How can we sing the Lords Song being in a strange land, and full of heaviness? I might have replied, How can a man Preach in a strange place, a house of mourning? But calling to mind, that Saint Paul, and Sylas, when they were confined, did not intermit to pray and praise the name of the Lord their God, Acts 16. v. 25. Hence have I resolved to make their Pattern my Practice, and at this time to undertake this day's Task.   

THE PRISONERS PLAINT.  PSAL. 130. VER. 1. Out of the Deep places have I called to thee O Lord, etc. 
THe Text is one of David's Petitions, when he was in his Prosunditatibus, as junius, and Tremellius read the words, in the depth of deeps, distressed in body, distracted in soul, persecuted in person, wounded in spirit. Distracted, wounded both in soul and conscience, with the fear of God's wrath for his sins committed, which many times even in this life, breaks forth into due strokes of vengeance, against all such as trade in sin, and go on in the works of their own invention: yet herein the Prophet David bewrays a wonderful measure of faith, in giving the Lord no rest, nor himself any ease, but prefers Petition after Petition, request upon request, and still is not satisfied, like an importunate Suitor, until the ears of his God be possessed with the voice of his complaint, and he in mercy have obtained the desires of his heart; which is not usual with many in their days of trial, and hour of temptations, who are so far from wrestling with God by devout supplications for deliverance, that they either fall off, from their affiance and trust in God, or else faint under the weight of the Cross, thinking that God hath forgotten to be gracious, and that he will be no more entreated, if one poor libera nos Domine, do not produce the effect of their longing and languishing desires; which is to be marked, as a direction for us the imprisoned, that seeing the Lord hath written bitter things against us, and hemmed us in on every side, with wants, oppressions, reproaches, and the like, therefore we should not suffer our eyes to sleep, nor the lids thereof to slumber, until we have made our peace with God, by true conversion and godly sorrow, for all those sins, which have brought upon us this bondage and immuerement; which being done, the Lord he cannot but grant us his gracious liberate, I mean discharge from this house of Tears, the common Inn of all the Oppressed.  
The Epigraphe or Title of my Text, with the rest of the context, is a Song of Degrees, and so called as Arius Montanus gives the reason, because the Priests and the Levites (as they ascended from that place of the Temple, which was called the great Court into a higher room, named the inner Court of the house of the Lord) did at solemn feast days, sing this Psalm, with others of the like Inscription, upon every stair once; Teaching us, as in a Ceremony, that all those who serve God must do it with lifted up hearts, and spiritual affections, according as we are called upon, with the words of Sursum corda, in the suffrages of our Church ●●●hurgie, and English service Book.  
Others be of another mind as Apolinarius in his Metaphrasis, who saith, that because the voice was more lifted up, and strained in the singing of this Psalm, than it was in others, hence had it this denomination of A Song of Degrees.  
Well, to pass by conjectures, our later expositors as junius and the rest, think that nothing is meant, but that a certain excellency lies hid in this Psalm above the rest, as being a choice and heavenly epigram, and therefore called a Song of Degrees, as the Canticles a Song of Songs; The ten Commandments, a Doctrine of Doctrines, the Creed, a History of Histories; the Lord's prayer a Prayer of Prayers, only to show the eminency and excellency thereof.  
To conclude then, we are not to be too inquisitive and curious, in searching out the reason of each particular, sed quaedam ignorare, non tantum est boni Christiani, sed etiam & docti Theologi: not only a good Christian, but a learned Divine may (without disparagement to his profession be ignorant of some things.  
In the Text these parts be remarkable.  
1. The party Suiting.  
2. The party suited.  
3. The subject or matter of the suit.  
4. The manner thereof, with the condition of the time.  
Lastly, the (Vbi) or the place where the Prophet David was, when he does thus plant and supplicate.  
The party suiting, is expressed in the vowel I. being David by name.  
The party suited, is the Lord, and more pathetically, O Lord.  
The matter of his suit, is for Audience, or that the Lord would hear his voice. Lord hear my voice.  
The manner of his suit, is expressed in the word (called) or as some translate it, cried; I have cried; to note David's fervency, and earnestness in this his suit, together with the Condition of time expressed in the word (have) which being a note of the Preterperfect tense, argues his continued and constant suit, as the learned well observe upon this place.  
Lastly the Vbi, or the place where the Prophet David was, when he thus called and cried; and that is in Profundis, in the deep places: under the name whereof the Prophet David, Sanctified jeremy, and other the Penmen of the Holy Scriptures do by a Tropical, or a borrowed kind of speech, signify great afflictions and distresses; which often are resembled to deep waters, and so is the phrase taken in the. 69. Psalm. vers. 2. as also in the 124. Psalm. 4. And the jews having upon them the perfection of misery, find not how to express their woeful condition, but by this kind and propriety of speech. Lament. 3. 54.  
Moreover, this phrase is used in the same sense among heathen writers, as Aeneas escaping the danger of war, and other manifold troubles, is said to be delivered from the Deluge, or▪ overflowing of waters, as Virgil hath it in the 7. of his Aeneads, Dilwio ex illo tot vasta per aequora vectus. And Pindar, writing of a great Battle, between the Persians, and the Grecians calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The destroying shower of jupiter; and this seems to be the reason of this Translation, because distresses hold a certain Analogy, or correspondency with waters, and that in diverse respects, according to the properties of water.  
First, other dangers assault the body but in one part, either shouldering, or siding, or affronting us; but water in respect of his liquid nature, in a moment of time, doth enclose us in on all sides, leaving us no ordinary means of escape; So I appeal to the experience of us all, who can witness that we never have been overtaken with one only trouble alone, but upon the instant a second, or a third calamity, like jobs Messengers, hath come posting one in the neck of another upon us, & sicut unda, undam trudit; and as every wave shoves forward his fellow, so the ending of one misery, is but the beginning of another.  
Secondly, water hath a swallowing & stifling quality, witness the people that perished in the river Kison, and the river Kison swept them away, judg. 5. 21. as also the forefathers of the Egyptians, who took a surfeit of the Red Sea, and gave up the ghost: So afflictions they drown our spiritual enemies, our vices, our vanities; and while we be under the Cross, our sins they become sick, and languish in us, and we in some measure eased from the tyranny and commanding power thereof, He that suffers in the flesh, ceaseth from sin, 1. Pet. 4. 1.  
Lastly, as water is an allay, for the tempering of our strong and fuming Wines; so tribulations they moderate our earthly pleasures, lest we should be drunk with the delights thereof, and grow exorbitant, extra orbem, exceeding the lists of Sobriety and Temperance; and as wine will soon infatuate and besot the brain, if it be not mixed with his quantity of water: so our pleasures and prosperity, our wealth and wit, will soon turn to our own decay, if we be not put in mind to recollect ourselves, to walk wisely and discreetly in the use thereof, by some divine whip, some nip, some scourge.  
But to return to the mentioned points: and first of the first, as namely of the party suiting, which is David by name, employed in the vowel I. A man highly in the favour of God, nay, God's favourite, as I may so term him, his advauncement will testify no less: from a Shepherd he is raised to be a King; from a Subject, to a Sovereign; yet this glorious bud is blasted, his honour is eclipsed, and his pomp inveloped in the greatness of distress, he is totus in Profundis, deep in the share of misery.  
The Conclusion is obvious, that God out of his unsearchable wisdom, doth often plunge his dearest and nearest children in extreme miseries and calamities; in miseries which attend their persons, as wants, oppressions, reproaches, and the like; in miseries which attend their Souls, as fits of despair, spiritual desertion, doubting of their salvation: so that if they had not hope of another life after this, they were of all Creatures most miserable, as Saint Paul concludes, discoursing of the same subject, in the 1. Cor. 15. 19  
The Son of the morning, CRIST JESUS, the brightness of his Father, Qui licet intravit mundum sine peccato, tamen non exivit sine flagello, who although he was spotless and without exception, yet was he spotted with the spittle of the jews, disgraced, contemned, tormented, and lastly, put to death, and having thus suffered, he is entered into glory, Luke 24. 26. and we his members must tread in the same steps, not expecting here in this valley of tears, Halcionis dies agere, to live a life of delicacy or delight, for never have any of God's Saints enjoyed such a Privilege or liberty. Come we to great Eliah, whose tongue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bridle of heaven, in regard that by his prayers he could bind or lose, the influence of the heavens, procure rain, or make a stayall thereof; yet this great Saint hath his divident in the Cross, he is persecuted by jezabel, becomes a man of sorrows, and bewails himself, sitting under a juniper tree, 1. Kings 19 4. Come we to john Baptist, the second Eliah, who was Eliah in spirit, though not in person, and behold (his) sufferings, which be no less than the loss of his blood, the loss of his head; which being cut off, it's made a recompense for a dancing, vaulting Damsel, and a satisfaction for an incestuous bloody minded mother. Who more beloved of God, than Lazarus the beggar? for being dead, he is attended of Angels, and placed in Abraham's bosom, Luke 16. 22. so that we may remember him, with Lazarus non est mortuus, sed miseria mortua est, Lazarus is not dead, his misery only is dead and buried: And yet who more miserable than Lazarus while he lived? who more beggarly? who more pinched with famine, and cleanness of teeth? not obtaining a few crumbs for his relief, at the rich glutton's door, nor any mercy save of his dogs only, that licked his sores. Whereby it appears how the estate of God's children, hath been always full of woes, and wants; the temptation whereof hath almost shaken the faith of the strongest Saints: for the Prophet jeremy, though sanctified from the womb, complains that he cannot sound the depth of this judgement, jer. 2. 1. 2. and illuminate David, from the 2. of the 73. Psalm. unto the ●3. doth acknowledge that he could not obtain, the understanding of this so deep a mystery, scilicet, why the Lord should thus clap up his children in the houses of correction, and give unto the wicked Countries of liberty, and Kingdoms of treasure; in so much that the eye of flesh and reason would seem to conclude, that they are the only happy men, and the Lords beloved; and that others who be afflicted, how they be rejected and cashiered of him. And although no man is able to dive into the depth of God's counsel, nor yet to climb up into heaven to search the cause, why God should thus afflict those, whom he doth affect; yet I will propound some arguments, such as humane frailty will afford, both to manifest God's wisdom and justice, in thus correcting and humbling us, as also to prevent our repining and murmuring against him for the same.  
First the cause is in man, that brings God thus upon his back to scourge him, and that is his sin, man suffers for sin, Lamen. 3. 4. and there being in each man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sullage of Adam's clay, and the relics of sin, which are increased by our daily uncleanness, and actual offences, therefore that we may reform ourselves, and that others may tak● us for an example, God doth wash the best of the sons of men, in the bitter waters of Marah, in the sea of affliction. Manasses, Dau●d, josias, have drunk deep of this tart cup▪ there being no exemption with him from punishment if men take liberty for to sin. Sed quicunque stultus est in culpa, sapiens erit in paena, whosoever will jest with sin, may in time grow wise when he comes to smart for h●s folly; therefore the Prophet Micha do●h confess in the 7. of his Prophecy, vers. 9 That he will bear the wrath of the Lord, because he had sinned against him; and this wrath of the Lord towards his Saints, is not like the sword of a judge prepared for destruction, but rather the rod of father ordained for correction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are chastened of the Lord, that we should not be condemned with the world. Corthin. Epist. 1. 11. 32.  
The next cause is in the Devil, whose malice is boundless toward mankind, who like a common Informer cannot endure to be out of practice, but must be always nibbling at our heels, slandering and accusing of us unto God, that he may get a Commission to meddle with us, as he did with the holy man job, and to persecute us, as he d●●h the woman in the wilderness, Reu. 12. ●. and therefore no marvel if that we be ●●flicted, distressed, and lodged in a Labyrinth of miseries, having such a vigilant adversary, who is fit at every turn, to give us the grand lash and to ierck us for each slip, if the Lord chief justice of heaven and earth, ●ill say but Amen to his wishes and desires.  
Thirdly, the Lord doth this plunge us, to awake us out of the dead sleeve of sin, and to open our eyes, that we may see our natural wretchedness and nakedness, in respect of Grace and Purity, which having once espied, it should ma●e us, run to God to petition him, that we may share in that long white Robe, the righteousness of his Son, the Ornament and covering of all his Saints. Aristotle tells us in the 3. of his Meteorologicks, that, Omne animal, fulmine percussum, vertit faciem ad fulmen. Every creature, struck with a Thunderbolt, presently affronts it. Beloved these that have not an ear to hear God, when he calls for amendment of life, saying, Return, O Shulamite, return, return. Cant. 6. 13. 1. For those the Lord hath a smiting hand, with the which he will either awake them, if they do belong unto him, or break them in pieces like a Potter's vessel. The Horse, that he may spring forwards in his pace, must be remembered either with Spur or Switches; The sluggish or carnal Christian, following his voyage and pilgrimage unto heaven, Necesse est prematur, ut ad Deum ire compelletur, saith Saint Gregory, he must be lashed with the rod of affliction, that so he may learn to hasten to the happiness of all the glorified Saints. This is prefigured in joab, in the second of Samuel 14. 29. who being sent for by Absalon, once and again, yet refused to go; but when Absalon set fire on his fields of Corn, than joab arose and went to the house of Absalon: So the Lord invites us to repentance, not once but often by the mouth of his Ministers, by the knock of his Spirit, by the charm of his mercies; and if we neglect these blessed cales and Summons, as joab did the invitement of Absalon, the Lord he will then set fire upon our Corn fields, he will make the Heavens as brass, that they shall deny us their dew, or else the land shall surfeit with a surplage of Showers, and bring forth nothing but crude and raw fruits, as of late this Kingdom hath had a share in this judgement; and all to awake us out of the slumber of our cruelty, uncleanness, with other our wickedness, that so we may arise and seek him while he may be found, lest he being not opened to, while he knocks at the door of our hearts, by the hammer of his judgements, he depart and leave us to a reprobate sense, so shall our last end be worse than our beginning.  
Fourthly, the Lord doth thus plunge us, that he may try our faith and patience, kindle our prayers, and provoke us to the practice of all holy duties: for what graces soever lie hid in the souls of his Saints, in the Summer of their Prosperity, will break forth and show themselves in the Winter of Adversity: That faith which was faint in their days of wealth and peace, will grow strong in the hour of trial and trouble, not parting with GOD, no more than jacob would do with the Angel, until the Lord have graciously answered the wishes and desires of their hearts; that prayer which was weak while the world smiled upon them, come once but trouble, it will grow strong, like the Sun in the Firmament, when he comes to his Vertical, or Noon point. Indeed our Prayers they be most potent with God, when we begin to fall off from the world, and decline from the height of sin. The Roman Captain Scipio by name, would say of his Soldiers, that their estate stood in the worst terms, when they had the most peace. Want of exercise maketh both body and soul rusty. And Saint Jerome well observeth, that Solomon fell so foul, because he lived in delights; for prosperity is the Stepmother of all holy virtues; the Stars show brightest in the darkest night; sweet Spices smell most pleasantly, when they are crushed and pounded; and Christian virtues are most apparent under the Cross: Therefore we rejoice in tribulation, saith the Apostle, Rom. 5. 3. 4.  
Fifthly, the Lord does thus afflict us for a double subordinate end: First, to testify the respective care that he hath of his own glory. Secondly, to manifest his providence and care over us.  
His own glory is preserved when he frees us out of hopeless dangers, out of such dangers, as all the Art, skill, and power of man is able to do nothing at; witness the deliverance of his Israel at the Red Sea, who being inter mare & hosts, inter gladios & undas, having the Sea before them, their enemies behind them; the sword pursuing them, the waves affronting them, the mountains on both sides enclosing them, and in the eye of flesh, without all means or hope of help, yet see, saith Philo judens, that ubi desinit humanum auxilium, ibi incipit Divinum: That even when men be most in misery, that then is God's fittest time to show his mercy that even than the Lord divides the Sea, making a Lane, or passage for his people to walk in, and so preserves them, showing that he is our hope beyond hope, and a present remedy in needful time of trouble, manifesting his strength in our weakness, and his infinity in our infirmity.  
Secondly, the Lord doth thus strait us, to manifest his care over us, and therefore is it, that in our present wants he doth raise us friends to bestead us, at whose hands we have demerited no such bounty, or of whom we have expected no such courtesy; or else by sending some Raven miraculously to relieve and feed us, as he did the Prophet Eliah: 1. Kings 17, 4, 9 and all to show his mighty protection and providence over us, which never more shows itself, then when his people be in greatest straits, and strangest exigents.  
Lastly, the Lord doth thus afflict us, lest when we hear of Eliahs' persecutions, or jobs distresses, or other of the Saints calamities, we should account them to be but fables; therefore he brings upon (Us) days of mourning and nights of sorrow, that we may have experience in ourselves of their sufferings; & to this purpose Saint Gregory speaks fitly, Deus electis iter asperum facit in via, ne obliviscantur eorum, qui sunt patria, the Lord paves our way with thorns, lest we should suppose our forefathers walked upon pillows. To conclude, seeing there is in the Cross occultae qualitates, hidden virtues, powerful for the curing of our soul infirmities; Let us therefore submit ourselves unto God's hand, as Saint Peter doth advise us in his first Epistle, Chap. 5. v. 6. David of his own experience doth acknowledge a Sovereign benefit therein, when he said, It is good for me that I was afflicted, for thereby have I learned to keep thy Commandments; and an ancient Writer glozing upon these words, tells us that there is in the Cross a double virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a preservative power and a savative power: The Preseruative power is like jonas Whale, which although it seemed to swallow up and devour him; yet the Whale was the means of his life and safety; so the Cross although it make show to crush and curse us, yet thereby are we blessed; Blessed is the man that is corrected. job. 5. 17. And as for the Savative power, it is like the Pool of Bethesda, which did not heal unless it were stirred and moved by the Angel: So except we be racked of the lees of sin, by some sharp handling of us, our hearts will grow so hard, that it is impossible we should take out the lesson of Repentance, motion is a step to dissolution; exercise of the body, rarefies and thinness the blood, as also cheers the spirits. So trials and temptations, make the affections more spiritual, and our hearts less earthly minded, Therefore think it not strange (saith Saint Peter) in his 1. Epist. at the 13. vers. of his 4. Chap. for the fiery troubles which light upon you, and a fitter word could not have been devised, then to resemble them to Fire.  
1 Fire, is of a light ascending nature; so afflictions, make us spiritual minded, and ascend by holy afflictions, and divine meditations into Zions Mountain the Church Triumphant, which like a hill is exalted above the Church Militant.  
2 Fire, is of a hot and heating nature; So afflictions make us hot suitors for relief, impatient of the Lords delaying us, giving him no rest, nor ourselves any ease, until he grant and we enjoy whatsoever we shall become suitors to him for.  
3. Fire, shineth and giveth light; So trouble openeth the eyes, Schola Crucis, schola Lucis, saith Saint Bernard; and Manasses who forgot the Lord while he was at liberty in his palace, could pray unto him when he was in prison, and humble himself greatly; And Manasses being in tribulations, called upon the God of his Fathers, 2. Chr. 33. 10.  
4 Fire, sortneth the hardest iron: So there is no heart so stony, but it will yield and melt with tribulations, even Pharaoh the cruel will yield for a time, while he and his people be under the ten plagues, though after he turn Apostata, fall off, and ask, who is the Lord, that he should let the people go, Exod. 8. vers. 9  
5 Fire, works according to his object; it burnisheth gold, but it annihilats dross; it melts wax, but it hardens clay; so the godly and the godless are both sufferers, but in this similitudine passionum, there is dissimilitudo patientium, though they be both burdened alike, yet they differ in their carriage: The wicked in their sufferings, they murmur against the Lord; and seek to help themselves by the devil's Emissaries, his Witches, and Wizards; whereas the godly are patiently obedient, remembering their Master's Motto, Father not my will, but thy will be done, and if it please thee, let this bitter cup of imprisonment, and other distresses pass from me, yet not my will, but thy will be done, Therefore let us rejoice though now for a season we be in heaviness, 1. Pet. 1. 6, 7.  
The Inferences follow. First, we are put in mind, to be Christianly conceited of all those whom we see to be exercised with this angry and smiting hand of the Lord, as also to comfort ourselves if the same be laid upon us, not conceiving that either they or we be out of God's favour; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, although the rod be sharp, yet the hand that smites is sweet and full of refreshment; therefore suffer afflictions, and say with the holy man job, Though the Lord kill me, yet still will I put my trust in him.  
Secondly, seeing reformation, the renewing of repentance, the examination of our spiritual estate, a breaking off from all our personal and predominant sins, which have provoked the Lord to deal thus roughly with us, should be the use that we are to make of our corrections and afflictions; hence many Christians are justly taxed, who are so far from profiting thereby, that instead of shaking hands, and bidding adieu to sin and sinful courses, that they fold their hands like Salomon's Sluggard, and make new leagues with iniquity; And whereas before, they were but bunglers and dullards in acting of sin, O, now they are Masters of the sinning Art, as we have woeful experience in all the Prisons of the Kingdom, into which many Prisoners at their first entrance have been civilly demeaned, but within a small continuance after, I cannot express how they have been Metamorphosed, and grown more stupid than Cyparissus, and altogether unsensible of that divine stroke which was upon them, by giving themselves over to all uncleanness and intemperance, the high road way to hell. It is recorded in the second of the Chron. 28▪ 22. that Ahaz is noted for a special Monster, because in the time of his tribulation, he did trespass more and more; This is Ahaz, saith the Text, which is a remarkable Item of his gross sinning: So these are monsters in religion, who follow their sinful Bias, when the Lord is dealing with them, to break off their sins. For when the hand of the Lord is upon us, it should span, and wean us from our sinful courses, and abridge us of our former pleasures and delights, making us Votaries to his worship and service, and for ever observant of his Laws and Edicts, not turning away like a stubborn generation, nor starting aside like a broken Bow.  
The third, is made to our hands in these con of Sam. 15. 25, 26, etc. where David being pursued by Absalon, and in danger of no less than the loss of his Kingdom, flies to God, and thus unfoldes himself, O Lord, if I shall find favour with thee, restore me; if not, here I am, do with me as it seemeth good in thy sight. Beloved, we are persecuted by our cruel and merciless Creditors, and here immured, deprived, not of a Kingdom I confess, but of our Lands, livings, Liberties: Let David's pattern be our practice, and let us all join in one, and say, O God, if we have found favour in thy sight, number the days of our trouble, enlarge us, restore us to our former habitations; if not, here we are, dispose of us as it seems good in thy sight.  
FINIS.