A SERMON, Preached before Sir MARMADUKE LANGDALE At his entrance into BARWICK.  
By I. K. a Native of the same place, sometimes Preacher of God's word there.  Hosea, Chap. 3. vers. 5. 
Afterward shall the children of Israel return, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the latter days.  
Printed in the Year, 1648.   

And jeremiah lamented for josiah, 2 Cron. 35.25.  
THE sphere of this Text is Lamentation; the Poles whereon it mov●●●, josiah and jeremiah: In the upper the etherial part of this sphere w●●● see the blood of josiah; in the nether the watery hemisphere, we have the tears of jeremiah. And as the celestial Spheres, have their first mover above them: So is there in this Text a third person, the Spirit of God; who only being above the King and the Prophet placed them here in the Firmament of his word, and by this his Testimony hath consolidated the blood of josiah, and the tears of Jeremiah into fixed Stars; wherein all men may read their common condition, and Kingdoms calculate their own Nativities and dissolutions: So in this dark Sphere of Lamentation, josiah dying, jeremiah crying, we find yet the Spirit of God testifying; though in the cold Region of the revolting judah, both King and Prophet be eclipsed, the one by death, the other by sorrow; yet are they here caught up into the clear Orb of the Scripture (torres eruti deign) and there memorated to all Posterities by the uncloudeable testimony of the spirit of God; 
Zach. 3.2.  in whose sight since the death of his Saints is precious, 
Psal 116.13.56.8.  and he puts all their tears into his bottle; therefore are these things noted in his book, therefore are josiah and jeremiah recorded here as Monuments, and their blood and tears turned into Rubies and Pearls, to make Bracelets to adorn the Spouse of Christ.  
Hear first we see in Mourning and dying the condition of us all in this world, sorrow and death play all our game. Lugemus, aut lugemur omnes in vicem: It is an hard question, whether at our entering we begin sooner to weep, or to die. But in our progress whereas dying hath no intervals, sorrow seems to admit some interludes, but in a wise man's apprehension they are but delusions. Look into the Stage of the world you shall see two serious Actors, the Dyer, and the Mourner: All the rest play the fool, or the counterfeit; whereupon the judicious spectator, 
Eccle. 2.2.  Solomon, called out to laughter, in●anis, thou art mad, and to mirth, Quid frustra deciperis? And the great job said of himself, 
Job 29.24.31.23.  if I laughed on them, they believed it not; so seldom did he, so little could he laugh, qui semper, quasi tumentes super se fluctus, timuit Deum, who thought continually he heard God, like the mighty billows of the Sea rolling over his head: But the Son of God, quoties ve●ò elle, 
Isai 53 3. Psal. 88.15.  how oft did he impropriate the Title of vir dolorum, the man of sorrows? From my youth up thy terrors have I suffered with a troubled mind; 
Luke 17 50.  and again, I have a Baptism to be baptised withal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and how am I straightened till this be fulfilled? For well knew the Son it was the will of the Father, that sorrow should be the diet and viands of man in the course of this life, where the feathers and down we rest upon have their quills and thistles; the Rose we smell her pricks, the meat on our Tables cries out to us, Mors in ollâ, there is death in the pot. This habitual sorrow (for the fits of worldly mirth, quamvis non intempestivis amaenitatibus, are but recesses from it, and I neither condemn every act of joy, 
Gen. 35.18.  nor justify every motion of sorrow) this habitual sorrow, from which Bennoni, the son of sorrow, was called Benjamin the son of strength, and by which the sorrowful jabez became more honourable than all his brethren; 
1. Cron. 4 9  this habitual sorrow, I say this commanding sadness, this mastered and well rained pensiveness, is wisdom in the mind, valour in the heart, salt in the wit, discipline to the flesh from whence there breaks forth a Majesty in the very countenance. It is indeed the balance of the soul, without which a light and empty heart, like an unpoysed Bark, danceth aloft to the flattery of the winds, which will quickly lay her low.  
But we have every where so many causes of the one of these two, sorrow, that the other, death, might be jealous we forget him, and surprise us suddenly: if with the statue of sorrow in Jeremiah, the spirit of God had not erected also a monument of death in josiah: and justly, for the same which David calls the valley of the shadow of death in the 23. Psalm, he calls the valley of Baca in the 84. for sorrow is saith Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of sin and mortality: now, as if a man were placed so high above the earth, that night, the shadow of it could not reach to him, he should have continual day: so those souls only that have wrought so high, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last point of this shadow of sin, Mortality, is below their feet, those have no sorrow, unless it be to look down upon us and see, quantâ sub nocte jaceret nost ●a dies, in what a true night of lamentablenesse we walk here on earth, which yet we thicken with gross conceits of false mirth; the best use than of natural life, is the thinking on death: O that they were wise saith, Moses, 
Deut. 32.29.  that they would consider their latter end! Zion remembered not her later end, therefore she came down wonderfully, 
Lam. 1.9.  saith our jeremy in this Lamentation, yea in spiritual life Paul desired to know nothing here but Jesus Christ, and him dying: 
1. Cor. 2.2.  sleep like a Publican, takes excise of our life, only the rest of it is our own: he that thinks not on death is asleep: what we deny to the one Brother the other takes away. O how I love thee thou meditation on death, since not time but thou measurest life and makest it mine! Through this narrow dark optic of the meditation on death; our eyes, helped with the watery spectacles of tears pierce through the crystalline Heaven, and look to eternal life: john confesseth of Peter and himself, 
Jo. 20.10.  who ran to the Sepulchre, and presently returned home, that they miss of that dignation which was afforded to Mary, who stayed there looking into the tomb, and weeping: her constant adhering to the Sepulchre had the honour to see the vision of the Angels, and her weeping, the grace to hear the first salutation of her glorified saviour, who appoints saith Esai to them that mourn, 
Esay. 61.3.  and gives them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness: thus are we taught in the first place by mourning in Jeremiah, and dying in Josiah; how well mourning becomes an holy soul, & repent ut emoriantur humani loves, how suddenly death unthrones our mortal Gods.  
Mourning and Death were our first lesson, and the second is like unto it, mourning for the dead: Which mourning for the dead in the Text takes hold by this connexture, and of burying the dead in the verse before, and he was buried among his Father's Tombs, and they mourned for him: This testimony of the spirit of God gives sufficient weight and reverence to the Doctrine. Howbeit in these miserable times, under colour of reforming superstitious abuses, decent and allowed expressions of devotion are so endangered to be extirpated, that the piety here enjoined must so far enjoy the impiety of the age, as to have a few words bestowed upon the point.  
Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fatal debt, which we own to nature for living after our Father Adam and mourning a natural debt, which our children own to us for dying before them; deny the living to mourn, and deny the dead are dead. The rude Laconian more reproved the indolency of the Stoic, when he answered him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My sorrow is the flux of Nature: For the God of Nature is so careful not to have this piety in mourning for the dead obliterated, that he hath twisted it upon those tender strings of our natural relations and affections, which we feel to crack within ourselves, when our friend's heart strings break, and then our bowels toll their last knell. The first dyer was Abel, Abel the just, and his Father Adam mourned long for him, till by the birth of Seth he was comforted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by a mortal resurrection, type of an eternal, saith Nissen; noting that Abel, that is mourning, must continue with Adam till Seth, Achates must attend upon Æneas, till the resurrection, when saith john, 
Rev. 21.4.  there shall be no more death nor sorrow. Those Timon's that will neither retain humanity in themselves, nor endure it in others, what think they of the Son of God? Whom this slinty wisdom of theirs, and abstracted Divinity could not withhold from sorrowing for the dead. No, he was Mediator betwixt the living and the dead, and therefore as in his person he assumed our infirmities, so by his practice he justified this sympathy of the living with the dead: He groaned in the spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he troubled himself, he wept, 
Jo. 11.33.  both in compliance with Martha and Mary his mourning, and for destitution of Lazarus his dying Friend. 
Job 39.14.  This was the spirit of our Dove; not like the Ostrich, that is hardened against her own, as if they were not hers, and leaves them in the dust, quia privavit eam Deus sapientiâ, saith job. because God hath deprived her of wisdom. These vain glorious contemners of sorrow for the dead, would they wash their horny eyes with tears might see, how death while they deny him one thing, sorrow takes from them two, both their piety and their Friend: Truly these buryers of Nature alive are of the same veins with the donatistical Circumcellions, though they have not so much of the blood in them, and of the same dye, though they be not yet so deep dipped.  
But they are not farther from humanity that are offended with mourning for the dead, than they are from Christianity that quarrel with their burials and funerals: consult the Scriptures, whereas burying is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the rich man died and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luk. 16.22. Gen. 50.2.  was buried) the word which both the Septuagint useth of Jacob in the old Testament, and Matthew in the new, of our Saviour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 26.12.  which signifies not only burial, but decent funerals, and is completed in that word which Luke useth of those devout men who lamented greatly for Stephen, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 8.2.  took care and order for his funeral: Paul in joines that all things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 14.40.  decently, 
Ma. 15.43.  and Mark appropriates to Joseph of Arimathea the stile of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the honourable Joseph, because of the solemn inhumation, decoravit honesto funere: 
Mat. 26, 10.  this care of burials and charge of funerals is by our Saviour called a good work, by jacob a deed of mercy, by Luke an Act of devotion, 
Gen. 47, 29.  
Act, 8, 2.  and Paul makes Ioseph's charge concerning his bones an effect of faith: than not to be needlessly long in showing that burial refers to the hope of the resurrection (and was ordained from God from the beginning, 
In Act. 8.2.  saith Calvin, in honour to the body, to which the resurrection is promised, and which, even after separation, is candidatum resurrectionis, saith Tertullian) our own josiah in his reformation of both Kingdoms was so religiously respective hereof, 
2. King 23.18.  that he looked among the tombs carefully, and would not suffer the bones of the Prophet to be disturbed: yea jesus the blessed, yesterday, to day, and for ever the same, justified the costly, and therefore envied, 
Mat. 26.12.13.  anointing of his body under the name of Sepulchralis, a Funeral charge. I am sure for the charge of that Funeral Ointment, her Funeral Sermon shall last till the general hour glass of the world be run, and shall outlive all the long windy Sarments and Canons are bolted against burials and Funeral Sermons, vae tibi, miser, said Augustine of judas, bonus odor occidit te? The odour of a decent funeral is to a judas like the smell of the Angel's perfume, that drove the Devil away from Tobias. 
Tob. 8.3.  Doth any startle at this illustration as Apocryphal? Let him look into the Canonical Scripture, he shall find that at Moses death God himself preached the Funeral Sermon, 
Josh. 1.2.  
Deut. 34.6. Judas v. 9  and he that buried the body, he, saith the Text, was at least an Angel, though the Devil contended against it, and disputed about it. O miserable abusers of the name of Christians! Indeed uncircumcised jews, whose souls are too narrow to comprehend the relation of their own bodies, which unfortunate vessels as long as they have the salt in them, they can put to any lustful or sensual use, still reserving in themselves spirituality forsooth (as Irenaeus saith the Valentinians did) but as soon as they are parted from their souls, they count them no more than dust and corruption, and the slight burials they afford them but an humane formality, done in the remembrance of the natural relation they had to the party alive. Thus they proceed from Stoicism to Epicurism; first Pharisees, then Saduces.  
But you, beloved, conceive rightly of the mystery which is your hope: the separation and dissolution of the body, though it seem to nature like the irrecoverable falling drop of rain into the Sea, takes not away the natural relation of the body which is twofold. One of the material body to it private soul, of which job said, 
Job 19.26.  though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. And Paul, this corruptible must put on incorruption, 
Cor. 15.53.  this despicable, this numerical corruptible, arguing from the exemplary cause the second Adam, to all the faithful; and again concluding from the final cause to all men generally, we must all appear before the Tribunal of Christ, that every one may receive in his body the things he hath done. 
Cor. 5.10.  Whereupon, as Hierome reports, the Church of Aquileia, that when they pronounce the belief (observe that of ancient the belief was rehearsed in the Congregations, for visible confession of the faith is the form of the visible Church) speak that Article emphatically, of this flesh, pointing every one to his forehead: Of the latter relation of the mystical body, which is the body and soul of the believer to Christ, know you not, saith Paul, 
1 Cor. 6.15.  that your bodies are the members of Christ? And again, this is a great mystery, but I speak of Christ and the Church: 
Eph. 5.31.  For that, two shall be one flesh, veriùs intelligitur, saith Augustine, de Christo & Ecclesiâ, hath its full truth in Christ and the Church: Now the reason why God would suffer this vessel of flesh consigned to glory, fall into corruption, and not translate it presently as he was able, into corruption, may be thus gathered from his word. It stood with the wisdom and power of the great Maker (all whose gifts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not to let that earthen vessel which himself had framed in the confines of spirituality, and now by the envy of the Devil was blemished, to continue ever in that deformity; but rather to return it into the lump, and mould it over again; and this council of the Almighty we read first foretold in the old Testament, 
Jer. 18.6.  then fulfilled in the new. God is the Potter, and we the clay, saith the same our jeremy who prophesied of the buying of the Potter's field, 
Mat. 27.9.  when by the envyer of the Potter this vessel was deformed, jesus Christ overcoming the Malignant defacer, purchased of God with the price of his own blood the moulding again of the Vessel which he had redeemed from the enemy: Wherefore he gave us a manifest trial in his own body, which though he suffered to die to purchase the remaking of all the rest; yet it (as it needed no new moulding for any stain, and to be returned into the lump, so) could not be held of death, nor see corruption. So the grave is the Potter's field, purchased with Christ's blood, and burying the placing of the shivered vessel in Godslimbeck, to be new cast, when he shall with fire calcine the whole mass of the world, & carnis aurum è limi sordibus excusato censu eliquabit, saith Tertullian, alluding to that of Malachy, 
Mal. 3.17.  And they shall be mine in the day when I make up my jewels.  
Therefore, my beloved Brethren, be steadfast, unmoveable, always abounding in every work of the Lord, and duty of devotion: forasmuch as you know your labour is not in vain in the Lord, but what is done herein to the Body is not Bodily, but Spiritual, and full of glorious hope; as if your now departing soul should whisper thus to the Body, fear not dear sister, our instant separation, nor thy following dissolution: I know that our Redeemer liveth, and I have entrusted him with thee; so that he is both a Proprietary, and a Depositary, and by this my last Testament I bequeath thee to him, who with his own blood purchased of the great Potter thy reparation, and whom the God of Peace brought again from the dead by the blood of the everlasting Testament: I know whom I have trusted, and I am persuaded that he is able to keep thee whom I have committed unto him against that day.  
We have learned from the Text that Religious mourning, and decent burial are to be performed to every Christian, and that sorrow and death continue, after Noah, a general inundation we find, in that J●siah died, and Jeremiah lamented.  
And Jeremiah lamented. Observe how the spirit of God dwells upon, and delights in enlarging this Testimony: what an honourable Crown of suffrages encompasseth this, Jeremiah lamented. First immediately before the Text, the tide of tears broke in upon Jerusalem; then surrounded Juda, then overflowed all Judah and Jerusalem, universus Juda, & Jerusalem luxerunt: yet still the flood swells, and with it the expression of the spirit of God moving upon the sad face of the waters, and Jeremiah lamented: as if all the former tears had been in Jeremiah's tears drowned, crowned, wept over again. Then presently after the Text (for, like a Sepia, Jeremiah deals his black dole round about him) first all the singing men and the singing women, the whole choir, replicant, resound Jeremiah's epicediall anthems: further they made them an ordinance in Israel, these pious Homilies are enjoined to both Kingdoms by an Ecclesiastical constitution: can there be any more yet? yea, Ecce scripta sunt, Behold they are written in the Lamentations, recorded, and acknowledged by the spirit of God as his own: made part of God's word; so that we may say, to this day God laments for the King by Jeremiah.  
Jeremiah lamented, one of the Priests, 
Jer. 1.1.  of the sons of Aron: sacerdos è sacerdotibus, saith Hierome, to whose holy order Gods own word made it a profanation to mourn for the dead: 
Levit 21.1.  upon the death of the King the divine Law admits a prohibition; upon such an occasion the head used to sacred unction, is bedowed with tears, and the water hath got above the oil, thus Jeremiah the Priest lamented.  
Jeremiah lamented, the Prophet, the egregious Prophet, 
Jer. 1.5.10.  sanctified in the womb, known before form, set over the Nations and Kingdoms to root out and pull down, to build and to plant. This Jeremiah the Prophet lamented.  
jeremiah had oft had just cause to mourn for himself: 
v. 8.  in the 20 chapter I cried out, I cried, violence and spoil: because the word of the Lord was made a reproach to me, and a derision daily. In the 18 chapter they said come, let us divise devices against Jeremy, let us smite him with the tongue. 
v. 18.  In the 37 chapter, he was apprehended and accused of treason, 
v. 15.  and falling away to the enemies of the State, and thereupon smitten and cast into the dungeon: yet all this writ him not in the black letter, and great charactet of a Lamenter; but now some occasion hath presented itself, that by the pen of the spirit of God chronicles him a Lamenter to all posterities. O Lord what is done that thy Jeremy, (quid ruus Æneas?) thy own Jeremy, 
Jer. 25.15.  whom thou appointedst, to give the cup of thy fury into the hands of all Nations, must now himself drink it up, and again fill it with eyes, and with those lips empty it again? as the Canaanites said of joseph's mourning for his Father Israel: 
Gen. 50.11.  this is a grievous mourning to the Egyptians: this is such a catyclisme of tears that to find the object of them, and observe the swelling of this Nilus whose head yet lies higher) we must search higher than the Prophet himself: and higher than the Prophet himself if we will search, we must mount up to a paramount; for so are we directed by him that was himself both King and Prophet: know ye not, quoniam Princeps, 
2 Sam. 3.38.  & maximus, that a Prince, and he the greatest, is fallen this day in Israel? would then Giant sorrow find a fit object? ascend above the Prophet to the King: would it have a fit mouth to express itself? Return from the King to the Prophet: So as the oil on both their heads is above all liquors, sorrow becomes superlative, both for matter and manner, lamentation in her exaltation, both for subject and object; jeremiah and josiah: All mourn but as Hierome reads it, jeremias maximè, and justly, maximen pro maximo, The King is dead, and the Prophet must be chief Mourner at the Funeral: 'Tis his place. 'tis his portion, 'tis his honour; stand back puling vulgars', make roothe for jeremiahs' sorrow: Pull all those blubbered papers off the Hearse. here's one short endless Epitaphe, jeremiah lamented for josiah, the Priest and the Prophet for the King.  
Indeed there is such a sympathy and continuation of nature betwixt King and Priest, 
Psal. 77.20.  that David acknowledged but one hand in Moses and Aaron; of ancient Pontificium capitis was the Kings, and Pectorale judicii the Priests: From the beginning the Diadema, and the Insula, the Crown, and the Mitre were swaddled together in the primogeniture, which necessity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed by the same Hebrew word Cohen, signifying both King and Priest, and though by necessary dispensation in this world this kindred of Unctions obtain in most places several stations and officials; yet we both enjoy now spiritually, 
1 Pet. 2.9.  and expect eternally hereafter a reunion of both a Royal Priesthood, a Kingdom of Priests: In the mean time God hath neither committed the people to a King only in a secular care, 
Exod. 19 6.  nor to the Priest only to be catechised in the principles, and taught the Mysteries of Divinity; but the King is to provide them means, and keep them to the use thereof to their supreme felicity, and the Priest to direct them to discharge those offices and actions, which in other men are merely morally good, in order to the same eternal capacity, and upon default, durum judicium erit his qui praesunt, saith Solomon, 
Wisd. 6.6.  sharp judgement shall be to them that are in high places. Wherefore whether in God's just chastisements, or men's unjust opposition; the King and the Priest are like Hypocrates twins, both joy and grieve together: so Jeremy in this Lamentation, 
Lament. 2.6.  God hath rejected in his indignation the King and the Priest, and Hosee of the other Kingdom, 
Hos. 3.4.  Israel shall abide many days without a King and a Prince, and an Ephode: at once Moses had his Dathan, and Aaron his Chorah: at once Jerusalem her Samaria, and the Temple it Dan and Bethel: the anointed heads have such a symbolical quality, that like Gods own Harpstrings equally tuned, and set to one another, the one cannot be struck but the other shakes; ye cannot touch his Anointed and do his Prophets no harm: whereupon their grand and leading enemy, strains himself and puts to all his force (as Samson did) to pull down at once the two pillars of the State the King, and the Priest, as knowing that when there is no King in Israel, then there is no open vision, but the word of God is precious even in the multitude of Micah's Jonathans'. Justly then, if the King be either naturally dead, as Josiah here, or civilly, and unnaturally, as David by Absolom, the Prophet is he that must Lament, when the breath of the nostrils is gone, what is the breath of the mouth but a groan?  
Did then Jeremiah's sorrow look through Josiah, as waters run through pipes to waters, to that cloud which upon this sunset must obscure his Office, and dignity? indeed our first parents, covering themselves with leaves, taught their children so to plume their yas thoughts before they let them fly abroad, that our complaints for the most part look at others when they aim at ourselves: and this simulation of love and sorrow none meet with so often as Kings, who therefore are often sold, said Diocletian, by their favourites: for their fortunes can easily exhale and exalt vapours (which sometimes turn to State terrifying comets) but their virtues cannot make them sixth stars: their dependence suddenly Creates crocodile friends, that weep not out of love of the King, but themselves, that look upon the King as their benefactor, not as the public good; for that requires a largeness, and singleness of heart: an heart not like the horseleech crying ever, give, give; but like a clear glass, which receiving the King as the light of God's countenance, diffuseth the beams all abroad, and improves the warmth to the common good: but the contrary contraction of heart comes from those three which Paul ranks in the first file of the murraines of our times, 
2 Tim. 3.2.  selfelove, covetousness, and pride. The first two, selfelove, and covetousness, adulterating the love, and abusing the favour of the King: make way to the third, pride, to abolish hate of him, to induce hate, and to elevate respect, and to breed contempt of him, which is more dangerous than hate Now this shruken coldness, and selfaiming hath so spread through the poison of the enemy of mankind and order, that the sincere and large-hearted love of a King, as a King, is so rare (pauci Reges non regna colunt) that it may be reckoned among Pancirollus his vetera deperdita: but the resisting him, even to open war, one of Goodwin's, nova reperta, yea from licentiousness in contemning the person, this Luciferian infection is grown up to boldness to contemn the profession, Pride hath budded, 
Ezech. 7.10.  saith Ezechiel, violence is risen up into a rod of wickedness. The Donatists in Constantine's time objected to the Orthodox Divines, Quid vobis cum Regibus terrae, quos nunquam Christianitas nisi invides sensit? what have you to do with the Kings of this world, who have ever been enemies to Christianity? neither were they so confuted by Augustine, but that the Cadmean progeny is revived in our age, faecunda vulpa saecula, when a cursed Nadab hath dared to throw this strange fire from the Altar Damascenum upon our Altar, innatum est omnibus Regibus contrà Christum odium, all Kings bear an inbred hate to Christ.  
These are the foxes that spoil our Vine, 
Cant. 2.15. Rev. 9.3.  and our tender Grapes: these are the Locusts that come, saith John, out of the bottomless pit, and have no King, 
Prov. 30.27.  saith yet go forth by bands. And certainly this self-love, covetousness, and pride (which corrupts the love to the person, and countermines to the authority of the King, and to do both, divides both) is a symtome of God's rejection of a Kingdom, and the people. Break an entire looking-grasse, that one perfect face, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which shined in it while it was whole, appears no more: but in place of it so many breaches, so many puppet physiognomies strive to represent the great face, and mock the sight. Marcellinus observes that the glory of Rome began to retrograde when the great ones began to seek every one his own ends, and impropriate to himself, hinc leges, & plebiscita, coactae, Et cum consulibus turbantes jura Tribuni; so a private Tricipitina wrought a public precipitation. The Prophet Hosee, 
Hos. 10.3.1.  when he was to prophesy that now Israel should say, I have no King, premised this disposition to the Anarchy, Israel is an emptying Vine, that fructifies only to itself, that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luxuriate itself, but bears no fruit to the dresser: a people whose shoulders, like the Acephali, are above the face: see what the depravation, and deprivation of the love of a King can do.  
On the contrary, the love of men to their King comes from him, by whom Kings reign over men: this God imprinted first by nature in that manifest impression which the public benefit of a King makes in all men, quantò discords libertate samentibus utilius sit u●um esse, an serviant, saith Pliny, that it is better for men to be subject to one, then to be always jangling in untuned liberty: who is, saith Cyprian, pax populi, tutamen patriae, etc. the peace of the people, the security of the Country, the immunity of the Commonalty, the joy of men: Wherefore before the Emperor's gate in Rome was an Oak planted betwixt two Bay-trees; signifying that the felicity of the people depends upon the virtue and prosperity of the King. The Macedonians were sensible of this, who being put to slight by the Illyrians, sent the next day for their Infant King into the field in his cradle, and then rallying their forces overthrew the Illyrians; showing that the day before they wanted not valour, but a King; Even a dumb man had conned this dictate of Nature so perquire, that seeing the King assaulted, he broke the string of his tongue, and cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou be'st a man, do not kill a King.  
Again God confirmed this mandate of love to a King by the Magna Charta of his word (God spoke once, 
Psal 62.11.  twice I heard it, once for the matter, twice for the manner) There went saith the sacred History, 
Sam. 10.26.  with the King a band of men, whose hearts God had touched, but the children of Belial despised him who touched their hearts? 
● Sam 9.20.  And on whom said the Prophet to the King, is all the desire of Israel; is it not on thee and thy Father's house? 
2 Sam. 21, 17.  The israelites acknowledged to their King, thou art the light of Israel, thou art worth ten thousand of us. And when the Spirit of God came upon the General of the Army of judah, 
2 Sam. 18.3.  he said to the King, thine are we David, and on thy side, thou Son of jesse: Peace, peace be to thee, and peace be to thy helpers, for thy God helpeth thee. And lest yet Lucifer's behaviour should incarnate on earth (for some turbulent spirits, saith Calvine, count not Christ's Kingdom advanced, nor themselves at Christian liberty, unless they shake off all humane subjection) God hath coupled together and fastened to his own assertion the vindication of Kings, and joined together his own and their both love and despite. The Lord his God is with him, 
Numb. 23.21.  and the shout of a King clangor victoriae Regis, is among them: who strove against Moses and Aaron, when they strove against the Lord? And again, their King shall pass before them, and the Lord on the head of them: But facing about, he cursed God and the King, was the high attaindure of any person, and the dire curse of a Nation; they shall fret themselves, and curse their King and their God. Thus both Nature and Scripture enjoin and knit to the love of the true God, the true love of the King, even of julian the temporal Lord, saith Augustine, for the eternal Lords sake. Nature in Esop's last charge to his Son Ennus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chuming to the Scripture Peter's injunction to all Christians, Fear God, Honour the King.  
Now if it be impiety not to mourn for their deaths, for whose lives it is iniquity not to pray, if Samuel mourned for a rejected King, and David told the Daughters of judah, of an evil King, that it was he that clothed them with scarlet and delights, and put the Ornaments of gold upon their apparel; if the word of God that enjoins love of the living, justify sorrow for dying Kings (quod defles illud amasti) How could the man whose eyes were open which heard the words of God, which saw the vision of the Almighty, who was not ignorant that a people is in better condition under an evil King, then without all government, who perceived that in their King's untimely death, the Lord of Hosts called to weeping and mourning; who was both Priest and Prophet, how could he but lament for josiah?  
Yea lament he did, yea lament, & ausus & potuit, though Pharaoh were in the Land yet warm with the Royal blood: Yea he durst not but lament greatly; and profess sorrow for his King's death, lest the people's slighting or soon forgetting it might be imputed to his example (tali dedicatore nostri gemitus gloriamur, but that rather they might say with Tertullian in the like case) his love rejoiceth in sorrow, and triumphs in black, as the devotion of those that preferred the pity in burning Steven, before the fear of their own lives. He durst mourn for his King yea mourn he did for josiah, tanquam pro unigenito, saith Zachary, as for an only son, tanquam pro primogenito, as for a first borne Son the mourning of Hadadrimmon in the valley of Megiddo was like the mourning for the great shepherd, Christ, saith the same Zachary, Zach. 12.11. who now in Josiahs' death had broken both his staves, Beauty and Bands: For Josiah, as for Jesus: for Josiah dying among them, as for Jesus departing from them, pro Christo Domini, ac pro Christo Domino: Wherefore the Spirit of God, who enroled in the book of Jasher, and bade teach the children of Judah the staves of saul's funeral song called the Bow, hath also eternised among his own dictated manuscripts, Jeremiahs' lamentations for josiah.  
In which Lamentations that particular (or rather general) verse, Lament. 4.20. The breath of our nostrils, the Anointed of the Lord, was taken in their pits, may be called the nave of the wheel, whose several beams integrate that whole book. Calvin upon this place taunts the reverend Hierom with gross error, for saying that this book of Lamentations was jeremiahs' funeral song for josiah; and adds, that the cited verse is wrested to josiah: And yet the same Calvin himself in another place of his Comments saith, in 12 Zach. 11. and justifies it (against his own exposition upon the place) from Scripture, that Jeremias in hoc lugubri carmine respexit propriè ad Josiam, sicuti testatur sacra historia, in this mournful song did aim properly at josiah, as the holy History of the Bible testifieth: Then coting particularly the foresaid verse, he adds, after josiahs' death (in cujus animâ vivebat anima populi, in whose soul the one soul of the people lived) that people was a mere carcase, and the taking away of josiah was an evident sign of God's wrath against them, and that God's favour was extinct with that King, quia felicitas populi, because the happiness of the people depended upon the King, & Regia dignitas, and the Regal Dignity was a sure pledge of God's favour to them.  
Thus this word, Josiah is dead, was to judah another Ichabod, where is the glory? The beauty of Israel is stained by thy waters, O Megiddo: with josiah, vale Lex, vale Moses, farewell the Ark, farewell the milk and honey of the promised Land: upon the setting of this Sun the Manna in the pot melts, the blossoms on Aaron's red blast, and the Almonds become bitter Almonds: From josiahs' death the Prophet dates the fall of Jerusalem. By the violation of josiahs' head Jerusalem herself is become sacrum caput and her Epitaphe is prepared in this word, josiah is dead, that is (as chrysostom expounds that of the Angel to the blessed Virgin, Luke, 1.31. They shall call his name) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people and the success, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall find and verify that josiah is dead. O jeremy, would thou hadst been only a mourner here and not a Prophet; but I find thee no where more a Prophet then in mourning here. The Prophet knew that in God's purpose Jerusalem was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devoted to ruin, that the Temple was already demolished in her pattern in the Mount, that the Angels had deserted the Sanctuary, and the people were cashiered in the High Counsel in Heaven; yet was it enough for deploring Jerusalem, Temple, Sanctuary, people & all, to lament one josiah, even divine providence so disposing that so precious an head should not be violate till God had rejected the whole body, Luke, 23.31. si haec in viridi, quid fiet in aridâ; if this be done in the green tree, what shall become of the dry one? Needs must the people be outlawed, when their King is thus rapt from them, in whom they had truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plato said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose arm was a measure, and whose religious mind was a Law to them; and what but epidemical death could be expected, when the devotion of so zealous an head could kindle no fire in the paralytical body: He that delivered Abraham's Cousin, vexed with the filthy conversation of the Sodomites, 2 Pet. 2.7. known how to deliver David's own, and reserve a rebellious Generation to eminent judgement: Wherefore to the soul of josiah the Angel called, as once to Lot the husband, Gen. 19 22. Escape thou and fly away to bright Zoar, the mountain of the vision of God, and leave thy unbelieving wife (who of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be made to all Nations a monument of rejecting the Law, and not harkening to her King and husband; what panegiriques' would the heathen (who knew not God, only had natural love of loyalty and virtue) have made, had they had a King that would have suffered loss of power, estate, glory, liberty, wife and children; yea whatsoever stupefied Subjects prefer before a King, rather than consent to the profaning of God's service, and the enslaving the persons and estates of his people; nothing could make their misery more miserable, nor more convict them of their rebellion, then that their best King was made their last. Indeed this honour was due to josiahs' piety, and this solace to his Funerals that none should succeed him, whom none could second, and that by the sequel of josiahs' death all Kingdoms might learn how much the weal of a State depends upon the life, and how close the ruin of it follows upon the want of a religious King: All were defective saith the son of Syrach, but David, Hezechiah, and josiah. Our Posterity will read a Chronicle of England, not Apocryphal, that will make them as much wonder at us, as admire the story; till this day all were defective but Elizabeth, james, and Charles, when of three virtuous and religious Kings, the third is untimely taken away, the people that by having the two first would not learn to appretiate a King, are by the loss of the third taught what it is to have none. Daughters of Jerusalem, jeremy weeps not for josiah, but weeps for you and your children; for sin the Mother, and desolation the brood, lest the days come, lest the lamentable days come, in which they shall say, blessed are the Inhabitants that have no possessions, and the parents that are not indebted to children for education.  
The Spirit of God testifieth here the blood of josiah, and the tears of jeremiah, to the end that the people should trace the tears of the Prophet through the blood of the King; first to their own impending punishment, and thence to their past sins: For if you look, O Daughtet of judah to the acts of Jeremiah himself, he had already lived long, if to your own aggravation of wrath, too long; if to your need of such a King to stand in the gap, he died too soon, if to the honour of his own remembrance he shall never die, but all Posterities shall copy out from Josiah.  
Compositum vis fasque animi, sanctosque recessus  
Mentis, & in●octum generoso pectus honesto.  
And the remembrance of Josiah shall be like the composition of the perfume made by the art of the Apothecary, sweet as honey in all mouths, as music at a banquet of wine, Eccles. 49.1. For that name that entered before his mortal life, goes not out with it and that which attended not for his birth, will not wait on his death: But as it was imposed by Prophetical breath, so in Prophetical tears it is embalmed, and continued to all Posterities, which shall wonder and be amazed (even the Kings of the earth and all the Inhabitants of the world, Lament. 4.12.) and not believe that the enemy could have entered the ports of the Daughter of Zion, having so religious a King, under whose shadow they lived securely among the Heathen, Lament 4.20. But hearing withal that this King was so taken away, they shall acknowledge that the God of Israel dealt therein with that people and Josiah in the same manner as he dealt once with David and them, 2 Sam. 24 1. He that suffered David to sin in numbering the people, for the sin of a number whom he would destroy, suffering also Josiah, so zealous for the Law and the weal of the people, to go against the word in the mouth, and fall by the sword in the hand of Necho, 2 Chron. 35, 22. That the Bulwark which stood in the way of the destroyer once broken down, the flood of the wrath of God, quâ data porta ruat, might thenceforth break in upon a rebellious Nation, that so they might be punished by his death, who was suffered to slip for their punishment, and by whose righteous life they would not be reform▪ As for that one act of Josiahs' going to war, against Pharaoh, piety forbids us to think that josiah would have done it, had he been forbidden by the mouth of jeremiah, or any of God's Prophets. But in the mouth of Pharaoh what more authority could this interdiction expect from josiah, than that commination from the mouth of Zenacherib obtained of Hezekiah; 2 King. 18.25. Indeed we who now have the story written since by the holy Ghost read that josiah harkened not to the word of Necho from the mouth of God, 2 Chron. 35. 2●. But if this were a ruin (and such an one was Moses his at the waters of Meribah, so subtle that it must be a quick eye can discern it) we may say with Gregory, pro qualitatibus subditorum disponuntur acta regentium; the actions of Kings are (by God's permission and overruling hand) disposed according to the desert of their Subjects, justus interim Judex, etc. In the mean time the just judge vindicates those sins of the King at their hands, for whose sake he was suffered to slip: Hear the sin of judah came to it height, in their greater guiltiness of his lesser sin. Their sin had it compliment in his slip, and their punishment it beginning from his death. O the just and unsearchable judgements of the great King: From this judgement we are taught how sacred a relation is betwixt a King and his people; so strong, so near is it, that he that attempts to part them, had better half cleave a great Oak, and forcing the sides to open, stand betwixt them at their sudden clapping together again: See the piety of this potent relation on the King's part in Moses, Exod. 32.32. O forgive the sin of this people, or else blot me out of the book thou hast written: See it in David, what have these sheep done? Let thy hand be upon me and my father's house, 2 Sam. 24.17. On the Subject's part, how strong and indelible this natural love to their King is (though indeed the wife be more subject to the tempter) we read in those sensitive creatures, in which Rege incolumi mous omnibus una▪ amisso rupere fidem, in natural men, which upon the violent death of their King (even after a good successor was possessed) have never rested till the doers were punished, as in Domitian some have died for pity to their King, as in Otho and the best, Optimus, Emperor executed that which Nerva quoted to him out of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ But where the knowledge of God was, this zeal was ever more warm. The people said to Samuel, who is he that said Saul shall not reign over us? Bring the men that we may put them to death, 1 Sam ● 1. 1●. And the same people that were deluded by Absolom to rebel against David their King, after the fit was over, were so ●ealous for him, that they were at strife through all the Tribes of Israel, who should be first in bringing back the King, and expiating their rash folly with redoubled Loyalty, 2 Sam. 19.42.  
The strength of this relation is the reason that: God sometimes punisheth a King for the people's sake, as here in josiah, sometimes the people for the King's sake, as in Saul, 2 Sam. 21.1. And sometimes lets the King transgress, that he may punish the people, as in David, 2 Sam. 24.1. This solemn course of Almighty God in punishing is the strength of the current of Jeremiahs' Lamentations for josiah; so drawing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people from that one act of josiah to consideration of their past sins, and from the death of josiah to their present judgement, and so to God himself.  
And this is the decumanus fluctus; now have tears swelled to their Landmark, springing from sorrow for common death, and vulgar mourners to the chief mourner the Prophet, and the hyperocall sorrow for a King; then rising from the death of a King, to the loss of a josiah, thence to the consequent of the loss it diffuseth, then swelleth again to the departure of the great shepherd, thence passeth to the motive cause of all these, sin. At last it mounts up to the efficient and disposer, Almighty God: So our jeremy in this Lamentation for josiah, Lament. 3.42.39 We have transgressed and rebelled, and thou hast not pardoned; and again, wherefore doth a living man murmur, a man, for the punishment of his sin? For even those, whom God hath forsaken, grieve at their punishment (they have not cried to me with their heart, when they howled upon their beds, saith Hosee, Hos. 7.14) but this is a sign that the party under punishment is yet a man, a live man,, when the soul stumbles not, and stops either murmuring at the punishment, or at the second cause quarrelling; but leaping over and rising above both second causes and punishment, ascends to God, arguing thus with our jeremy in this Lamentation, Lament. 3.37 Who is he that saith it, and it comes to pass, when the Lord commandeth it not? Out of the mouth of the most high proceeds not evil and good: Thus pursuing our sins to God, we find in him both judgement and mercy; judgement by which he hath (but from us) to punish mercy, in which he hath (of his seminarium miserecordiarum) to be gracious, and repent him of the evil, upon the evils repentance. 2 Cor. 1.3. Whereas if we stay in our afflictions, either out of dulness or impatience at the second causes and instruments, by higher pressures, we become hardened, and dejected by greater; moreover in the men that oppress us, we shall find only insultation and matter of provocation, is my complaint saith job, job ●1, 4. to man, if it were so, how should not my spirit be troubled? And David, let me fall into the hands of the Lord, for great are his mercies: but let me not fall into the hand of man, 1 Chron. 22.13. And our jeremy in this Lamentation, Lament. 3.21.22. This I recall to mind, therefore I have hope, it is of the Lords mercy that we are not consumed, because his compassions fail not.  
Upon this apprehension of both judgement and mercy in God jeremy was comforted, and expressed it in this Lamentation, that we through patience and comfort of the Scripture may have hope, the same word Littenoth signifies both Lamentation and consolation; for comfort takes best from one that laments with us, and he condoles truly that useth all means to comfort: I called upon thy name O Lord, and thou didst hear my voice, Lament. 3.53.54.55.56.57.58. Thou drewest near in that day, and sayedst, when I called fear not, O Lord thou hast pleaded the causes of my soul, thou hast redeemed my life. Thou hast redeemed, observe jeremy, that lamented for the loss of josiah his King, was comforted in the promise of Jesus his Redeemer.  
Thus the soul, having at last wrought up to God's judgement, findeth there mercy also And in this mercy of God meets again with the great Shepherd that had deserted it, and from this shepherd obtains grace, both to repent of it own ruin (which offended God and blanched the shepherd) and to judge charitably of others in the same condition: By which grace it proceeds to patience, both to endure the present affliction and to wait for deliverance, Heb. 11.35. (whether present deliverance, or a better resurrection, Mat. 12.20.) when and in what manner, the wisdom of God shall (by sending forth judgement unto victory upon impenitent sinners, and the Son of righteousness with healing to contrite hearts) work out the redemption, Mal. 4.2.  
The end, beloved, of every Text we preach to you is, that you wind yourselves into the truth it holds forth: And the aim of this my present Text is, that you conform yourselves to it celestial semblance. To be self centred is earthly and sensual; but to move for the public good is heavenly and spiritual: If therefore there be any fellowship of the spirit, saith Paul, 2 Philip. 4. Look not every one on his own things, but on the things of others; for by embracing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Ignatius speaks, this true gallantry of harmonious love (while every one seeks the good and bewails the evil of every one) a private evil is so divided, that it is heavy to no man, and a particular good so communicated, that it redounds to all. Now, he that will seek the good of all, must observe the course which he takes who rules all (here our Text requires conformity to an higher heaven than the material) and diffuse as he diffuseth, else he may confound when he thinks to communicate. And we read that God led his people, while he delighted in them, by the hand of Moses and Aaron: But that in his displeasure, the Sun, the greater light is turned into blood, and the lesser, the Moon into water, Ps. 77.20. We have here the spirit of God testifying, in Josiah dying and jeremiah crying,  
Parumnè ad vos, said jeremy in this Lamentation, Lament. 1.12. (as leaving this bridge for Posterity to pass from judah to England) Is it nothing to you? Yea our Zion may asselfe the words and go on with them: Behold and see, si major est ullus dolor quam dolor meus, that lesser is all other sorrow than my sorrow: I have had successively (I would, I could say successfully) three religious, virtuous, orthodox Princes, Elizabeth, James▪ and Charles. I had a glorious face of a Church▪ a Church, the very eye and excellency of all other Churches. In Henry the 7. by my King I was freed from the division of Roses, bitterer than wormwood, sharper than the thistle: In Henry 8. I shaked off by my King the Ecclesiastical Tyranny of Anti-christ: In Edward 6. purity of Religion sprang up with my King, which though it was watered with the blood of Martyrs under Mary, that sister without breasts; yet grew it the more glorious under those my three envies of all Kingdoms, Elizabeth, james, and Charles: But now facta est in pace amaritudo mea amarissima▪ may I say with the sick Hezekiah, behold upon my peace is come great bitterness, Esay 38.17. My bitterness was great in the opposition of Heretics, greater in the death of my children, the Martyrs; but now in my peace my bitterness is become greatest, by the desolation of my dearest children, the King and the Prophet. Of whom since God had promised me, Zach. 6.13. The counsel of peace shall be betwixt them both; I said with myself, as job did, I shall die in my nest, my bow shall be renewed in my hand▪ job 29 18.30.26. But when I looked for light, eruperunt tenebrae, then darkness surprised me; Ægyptian darkness, my waters were turned into blood, & my Land brought forth frogs in my King's chambers; palpable darkness; not only such as learned judgements can discern, but such as all hands but the actors feel and tremble at.  
Parumnè ad vos (turning again for the people) is it nothing to you? is the case of josiah so lamented by jeremiah nothing to you? jer. 5.31. Do my people love to have it so? And what will you do in the end thereof? Shall that of josiah be verified in you? Esay. 26.11. Lord when thy hand is lifted up, they will not see, but they shall see. They will not see that the guilt proceeds from them; but they shall see that the judgement runs to them They will not see that the judgement looks at them▪ while it is snatching at the Crown, and the Ephod; but they shall see it and be astonished, when (those being taken away) it shall seize on them irrecoverably. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by whatsoever sinister passages and tumults it makes now an eddy at the King and Prophet, will wind about again, and with a crooked turn empty direct judgement elsewhere. It is your glory, that as the vindication of God and the King, the sympathy of the King and the Prophet; so the welfare and ruin of the people and the King make up a trinity of combinations, a threefold cord that cannot be broken: If you serve the Lord and not rebel against his word, both you and your King shall be nigh unto the Lord your God; but if you do wickedly, you shall be consumed both you and your King, said Samuel to the desirers of change of Government.  
Beloved, if that conformity to the celestial semblance of the Text (in being every one in common bonus, good not to himself alone, but to the public, in his private calling) would satisfy the whole end of the Text and our present case, I could dismiss you with a compendious method of that duty; namely that (since every man's civil activity cannot extend so largely) his devotion may come home to every man's door, to his Sons, and his Daughters, to his Garners, his sheep and oxen, to his peace and tranquillity, yea to his disposure to the Lord his God; For all this is done by praying for the King. This were enough in a composed State, but it is not so with me, said Job once, job 9.35. The greatest of all the men of the East, and our Zion now, my Crown is cast to the ground, and the Sun is gone down upon my Prophets. Mic. 3.6.  
Therefore when the foundations are cast down, what shall the righteous do? As he propounds our case who had experience of it, and he adds the resolution, the Lord is in his holy Temple, the Lords Throne is in Heaven, Psalm. 11.3.4. Observe the Symmetry of the parts; on earth foundations in the plural, the King and the Priest; but unity in the pattern in Heaven the Lord, yet (in proportion to the building on earth) expressed likewise as in the plural, the Temple and the Throne. If then you would have your days on earth as the days of Heaven, as Moses exhorted the Israelites, Deut. 11.21. Do as he commandeth in whom Heaven and Earth are revealed and reconciled. Render to Caesar, and render to God, Math. 22, 21. here's both Caesar propounded and God, and yet but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yea and first it is said to Caesar: For of the good we can render to God, Caesar is the Minister to us, and what obedience we render to Caesar is rendered to God as the terminative object. After all the rendering to Caesar there remains a rendering to God, and in all the rendering to Caesar there is a further rendering to God. Render therefore to Caesar, and render to God, sed & ipsum Caesarem reddite Deo, but restore Caesar himself to God; as he is a foundation restore him to God by acknowledging him to be from God, as he is a shaken foundation, restore him to God, to the service that God hath ordained him for, and to the means to perform the same: For you own to the pattern in Heaven (and through the foundation on earth must render) justitiam Throno, Templo preces, justice to the Throne, prayers to the Temple; the Throne in Heaven requires of you justice too, and the Temple in Heaven prayers for the King on earth. Discite justitiam moniti, & non temnere Divos. Take heed Subjects, how you deal with Kings, he that must judge betwixt you is a King, not a Subject. Restore then to God his King, lest you be like those Giants, the Aloades, that sacrificed to their God Mars, and yet fettered his hands. Let us conclude with our jeremy, and his Lamentation, Lament 5. vers. 21.22. Turn us unto thee, O Lord, and we shall be turned; renew our days as of old, unless thou hast utterly rejected us, and cast the nice upon us.  
Gloria Deo & Christo.  
FINIS.