IN the twentieth Verse is Described the subsequent manner of Josiah's death, The Cohe­rence. after he had done so many Glorious Actions, and especially his unexam­pled Preparation of the Temple. That we may understand saith Caje­tan, That Divine Grace even in the time of the Old Testament is granted to the very friends of God not according to life temporal, though it be very much de­sired.

And the occasion was this. Pharaoh Necho, (or the lame) King of Egypt came to fight against the King of Assyria, 2 Kings 23.29. Whom some suppose to be Hadadrimmon, (or Adad the sonne of Tabrimon, who was Benhadad, 1 Kings 15.18.) Josiah's confede­rate, and reigned in Carshemish: from whom, or the a­bundance of Pomegranates, the City and the battel­field seeme to take their names. Which [...]. 70. place was eminent for the mourning of Ahab slaine at Ramoth Gilead, say Jonathan, Adrichomius, and others; and e­specially for the mourning for Josiah wounded, and slaine in the Valley of Megiddo, Zech. 12.11. But that Benhadad was at this last fight, computers do de­ny, he being dead many years before this engagement of Josias. And therefore more probable it was Ne­buchadnezzar the elder, who was both King of the As­syrians and Babylonians, and Carchemish by Euphrates was his present hold, which being a Syrian City mentioned in Esay 10.9. and Jerem. 46.2. sent ma­ny forces (saith Josephus) against the Medes, and Baby­lon, who had often worsted the Assyrians.

What was the cause now is not known, but it is apparent, that there was continual hatred betweene them. The Truth, and Antiquity of which story, as to its substance, is attested by Herodotus in his se­cond book called Euterpe.

Lavater saith, That Interpreters write that the King of Assyria had expelled the King of Syria out of Carchemish, whom Necho intending to restore, brings his forces through Judah the nearest way, having re­ceived a Commission to make haste, and Josiah fear­ing National troubles, withstood this lame, yet flying Necho.

And Albeit Necho sends him Ver. 21.

1. Ambassadours of Peace.

2. Informs him of a special Commission from God.

3. Disswades him from intermedling.

4. And though he tells him of the danger, as having received a prophecie from the Prophet Jeremy, that he should go to Carchemish, and prevaile, saith Hierom in his Hebrew Traditions, yet notwithstanding all his arguments, Josiah provokes Necho, and drawes forth to fight in the Valley of Megiddo.

Note, That the best of Gods people have their oversights and failings, which many times they cannot see to redresse, before it be too late.

James 3.2. In many things [...], we stumble all. Humanum est errare. Homo sum. L. 1. Histor. Alieno Imperio felicior, qudm sao. Tacitus saith of Sulpicius Galba, that he was more happy in anothers Kingdome, than his own: But Josiah was more hap­py in his own Kingdome, than anothers.

And though some things may plead for Josiah, as

1. His zeal against a proud, cruel, and lofty person.

2. His assistance of a Confederate.

3. His defending his own Land from Invasion.

4. Necho's pretended Commission might have been a meere Collusion, though the effect shewed other­wise.

5. Expedition, and haste to prevent an Incursion; yet Josiah was not blamelesse.

1. Because hearing of Necho's Commission, he was incredulous: For God can speak by wicked men, as Balaam, Caiaphas, yea by brutes, as by Balaams Asse.

2. Because he was self-confident, persisting in his resolved course.

3. Because he asked not counsel from God, saith Cajetan. He must be in haste indeed, who taking a long journey, will not pray a short prayer.

Whence we may learn,

1. 1 That there is not a just man upon earth that doth good, and sinneth not, Eccles. 7.20.

2. 2 That God leaves his many times to try them, 2 Chron. 32.31.

3. 3 That though God doth punish such, yet he mo­derates his corrections. Seen in Asa, Jehosaphat, A­maziah, Uzziah, Hezekiah, and here Josiah. Though he dies in Megiddo, yet in the peace of his Kingdome, and he lives in heaven.

4. 4 That the wisest hath no cause to trust in his own wisdome, Eccles. 7.16, 17, 18, — Prov. 23, 4. Cease from thine own wisdome. For though Josiah thirty years was a wise, holy, and happy Prince, yet he erred at last in bringing warre on Egypt. Many, and great be the errors of wise men, which made Cicero himself exclaime against himself, O me nunquam sa­pientem! our own wisdome is a weak Reed, which will quickly fail.

5. 5 Be not Censorious, saith Job, ch. 12.5. He that is ready to slip with his feet, is as a Lamp despised in the thought of him that is at ease.

6. 6 Beare with the infirmities of the weak, Rom. 14.1. [...]; Receive such (as mothers their sick, and weak children) into your bosome.

7. 7 It is our best wisdome to flie to the true Ora­cle for wisdome; and to pray, Lord order my steps in thy Word, Psal. 119.133. and to cry, Hold up my go­ings in thy paths, that my footsteps slip not, Psalme 17.5.

8. Adde watchfulnesse, Matth. 26.41. 8

Josiah is now come to the bloody field, Ʋerse 22. the Valley of Megiddo, taking its name from a Town, or Castle near adjoyning, for the word generally notes a Town, or Castle, saith Strigelius. Armageddon mentioned in Rev. 16.16. notes the place of cutting in pieces, or the destruction of a Troop, saith In his con­sent of Scrip­ture. Broughton; of [...], as in Eusebius; and Mageddon, the Mount of Me­giddon. It was a City whose King Joshua took, Josh. 12.21. And hence it appears, Tunc tua res agitur— that Necho marching beyond his bounds, moved Josiah to counter-march, lest he surprizing the neighbour-Kingdome, he might both over-run, and overthrow his also: and in this place he was shot, saying to his servants, have me a­way. He shewed himself not wounded, but as sick, Verse 23. ne exterreret exercitum suum, saith Cajetan, that he might not dishearten his Army, and of this wound he not long after died, and in this place; for it is ex­pressely said, 2 Kings 23.29. He was slaine there.

And although in the four and twentieth verse, it is said, He was brought into Jerusalem, and he died; Verse 24. yet oftentimes the order of the thing done, is not accor­ding to the order of the Narration. And though he was removed from one Charet to another, yet he came not alive to Jerusalem; for it is expressed, 2 Kings 23.30. his servants carried him in a Charet dead from Megiddo, and brought him to Jerusalem: Albe­it here the word Jerusalem is put before the word Died.

Quest. If Josiah so died; How was Huldah's Prophecy made good, by whom God had said, 2 Chron. 34. Ver. 28. Thou shalt be gathered to thy fathers in peace?

Answ. 1. He had inward peace in his own soul: so Junius. But this was not all; for so he might have had peace, had he been elsewhere than in his own Territories.

2. Sic dixit con­estim veluti cedentia somno. Lumina dimi sit, plaeid [...]que ibi morte quie vit. Hier. Vida. In respect of the peace of his own Kingdome; for the peace is not the proper and private peace of the King; for he died not peaceably as one is said to die of old age, as Simeon, Ubi tam diù vivunt homi­nes, ita quod ha­beant taedium de suo vivere. Where men live so long, that it is a tedi­ousnesse to live any longer. Luk. 2.29. Or as the people in Ubi tam diù vivunt homi­nes, ita quod ha­beant taedium de suo vivere. Where men live so long, that it is a tedi­ousnesse to live any longer. the Isles of Arren in Ireland, which will not let the candles of their lives blow out, though they be in the snuffe, saith a Writer: Nor as one is said to die of a natural disease, 1 Kings 2.6. But it is the publick peace of the Kingdome not disturbed with Wars wherein Josiah died. Thus a prosperous state is peaceable, 2 Sam. 11.7.

3. In that he should not be a spectatour of the troubles threatned, which should come after his death, Esay 57.1, 2. He enters into peace, being taken away from the evil to come; And so the nine Patriarchs before the flood came; and all the Apo­stles but John, before the destruction of Jerusalem, saith Strigelius.

4. In that he should have a quiet Funeral, as should become the state of a Prince. In War dead bodies are tumbled into the grave, 2 Kings 13.21. Jerem. 34.5. The Prophet speaking of Zedekiah who should suffer hard things, saith thus, Thou shalt die in peace, and with the burnings of thy fathers, the former Kings which were before thee, so shall they burn odours for thee, and they will lament thee, say­ing, Ah Lord!

Therefore saith Lavater, I will gather thee in peace; that is, I will not destroy thee with others, [Page 7]nor lead thee a Captive as others to Chaldea; but thy soul separated from thy body, shall be carried up in­to Abrahams bosome, and thy body shall be interred in the Sepulchres of thy Ancestours; not as the bo­dies of others to be devoured with birds and beasts: And as Sanctius notes, he is said to be gathered in peace who is buried with Kingly Pomp, and Solemn Mourning, which is not wont to be done in Warre and Tumult.

5. In that he should have everlasting rest, and glo­rious peace. So Deodate, and others.

Thus this disguised Prince is wounded with a Le­thalis Arundo, which fears no Vizzards; wounded, dies; and dead, is brought to the Royal City; and so imported, is Honourably inhumed in the Sepulchres of his Royal Predecessours, while his Princely Hearse is embalmed with his Subjects tears.

The words are a sad and full Narrative of an uni­versal lamentation for the decease of a Noble and Religious Prince.

Wherein you have these parts. Division.

1. The person dead, King Josiah.

2. The Mourners, all Judah and Jerusalem.

3. The Solemn Funeral Act, Mourned. All Ju­dah and Jerusalem mourned for Josiah.

Graecia tum possit Priamo quoque flenda videri. Ovid.

For Explication, we shall enlighten only one word. Explicat. ‘MOURNED.’

1. The English word Mourned ( Minshaw. say our Criticks) [Page 8]comes of [...], fatale, fatal, [...], mors, death. Or of the Hebrew word [...] Maar, dolere, to grieve, be­cause death is the occasion of sorrow.

2. The Latine word lugeo, read in the Text by Hierom, Montanus and Junius (say they) derives it self of [...], or [...] singultio, to sob or sigh; [...] sunt tenebrae, and [...] in caligine sum, noting the posture of a Mourner, in grief, and blacks.

3. The French read, Menerent Dueil sur Josias.

4. The Septuagint, [...], he was [...].

5. The Hebrew word, [...] Mitheabe­lim.

1. [...] Methe notes a small number, Gen. 34.30. Deut 4.27. and [...] Methim a greater num­ber, or mankinde, Deut. 3.6. Job 19.19. The people generally in City and Countrey did lament.

2. Pagnin. [...] Abelim of [...] Abal lugere, to mourn, Hos. 10.5. 1 Sam. 15.35. And Meta­phorically noting desolari, perire, Esay 24.7. to desolate, languish, perish. Abels death was the cause of Adams mourning. He was the first dead man, and the first lamented; Adam was the chief Mourner: Funeral Mourning is as Ancient as death it self. And some observe that the names of the three sonnes of Adam were all mysterious.

1. Cain, A possession, the type of the first Crea­tion.

2. Some derive the word of [...] Hebel, canitas, A thing which soon sades, as the breath which goes out of the mouth. Abel, Vanity, the type of the world since the fall.

3. Seth, A replantation, or replacing of a new Creation by Jesus Christ. The truth is, that A­dam could not but lament Abels death, and vanish­ing [Page 9]condition very much; and is said by Stravus to grieve so much, that Adam vowed continency, till warned by God, he did relinquish his vow. And Peter Comestor affirms he mourned about an hundred years, because the Septuagint, Methodius and Jose­phus write, that Adam was two hundred and thirty years old when he begate Seth, Abels Successour.

And therefore this Abel who was the cause of so much Mourning, may seem a significant expression to set forth this extraordinary grief in the Text for the losse of an extraordinary Prince, the lamenting of whom is put for the highest President Mourning, Zech. 12.11. Acts 2.37.

6. The Arabick renders the Text thus, All the people of Judah, and Citizens of Jerusalem were sad­ned with vehement grief for King Josiah.

— Whence observe,

That the deaths of publick persons, are to be attended with the publick lamentations of the people.

Numb. 20.19. Proof. All the Congregation mourned for dead Aaron thirty dayes, even all the house of Israel. Deut. 34.8. The children of Israel wept for Moses when he died, thirty days. 1 Sam. 25.1. When Samuel died, all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. Acts 8.2. Devout men carried Stephen to his burial, and made great lamen­tation over him. Holy men saith Beza, Invocat autem nem [...]. lamented dead Stephen, and buried him with a singular example of charity and faith, but no man prayed.

Gen. 50.3. The Egyptians lamented Jacob seven­ty dayes; and Joseph with his brethren and fathers house accompanied with Charets and Horse-men, a very great company, mourned with a great, and very sore [Page 10]lamentation, seven dayes, Ver. 8.9, 10.

2 Sam. 3.31, 32. David said to Joab, and all the people that were with him, Rent your cloaths, and gird you with sack-cloth, and mourn before Abner: And King David himself followed the Biere. And they buried Abner in Hebron, and the King lift up his voice, and wept at the grave of Abner, and All the People wept.

2 Sam. 1.17, 24. David lamented with this la­mentation over Saul, and Jonathan his sonne, saying, Ye daughters of Israel, weep over Saul who clothed you in scarlet with other delights, who put on ornaments of gold upon your apparrel.

L. 1. de gen­tium moribus, c. 5. de Aegyptic­rum ritu. Joannes Boemus of the Egyptian Rites, thus speaks, they bewail the death of a beloved King se­venty two dayes, renting their garments, abstaining from the Market, Feasts and Wives; casting dirt on their heads, having two or three hundred men and women walking about, and twice a day renewing their grief, in a song renumerating the vertue of the King, grieving all those dayes as for the death of a sonne: and upon the last day inclosing the Corps in a Coffin, did place it at the entrance of the Sepulchre, where the multitude did applaud his worthy actions.

And in Theb. l. 6. Statius, Pampinius describes the funeral fire wherein the body of Archemorus was consu­med with gold, silver, gems, and much Artillery at­tending.

And Aeneid 11. Virgil brings in Aeneas and his company deploring the death of Pallas thus,

The very light of nature taught this; and there­fore Funerals were called Justa, Rites. Naturâ in­situm est, (saith one) non enim trunci sumus, aut lapides. The live Pismires bury the dead ones, magnâ in suam speciem charitate, saith Textor, with a great deal of charity shewn to their own kinde; and so the Storkes; and Mr. Sandy's in his Travels re­lates of the Virginians, that, having covered the Corps with dust, besmut their faces with coal and oyle, and howle at the grave twenty four houres.

Abraham bewails Sarah's death; Jacob, Rachels; Christ, Lazarus; and a great company of people and women bewailed and lamented Jesus Christ, Luk. 23.27.

The reasons of the doctrine we shall draw from a three fold spring, and all in the Text.

1. From the person dead.

2. The Mourners.

3. The act of Mourning.

1. Taken from the person deceased.

1. A King, a publick person, Josiah.

2. His Excellency and Worth. And,

3. The manner of his death.

1. A King, a publick person.

[...]. The chief Magistrate, one exalted above others by the head and shoulders, a Vice-god. Mo­ses had Gods Name lent him, Exod. 4.16. cap. 7.1. a god [...], [...], Politicus. non [...], not substantially, but by way of appellation. A King is the living Image of God; he is as the Sunne amongst the planets the Coryphaeus saith Keckerman. Him who imita­teth the wise man, we call King, saith Plato; saith Seneca, what is an imprudent King, but a Marmoset on the house top? The head of Caligula was ill set on Jupiters body: The wisest we call King, hence King Quasi Kunning. Now when the chief shall fail, it must cause sinking, it is as when a standard­bearer fainteth, Esay 10.18. When the Sunne is either eclipsed or set, or knock't out of its orbe, there must needs be horrible darknesse. The people prized David worth ten thousand of them, unwilling that he should jeopardize his life, 2 Sam. 18.3. U­nus mihi Cato pro centum millibus: This struck deep on Davids heart, when he bewailed Abner, 2 Sam. 3.38. saying to his servants, Know ye not that there is a Prince and a great man fallen in Israel? There was so much publick grief in the death of Ti­tus Vespasian, that all grieved, as if every one had lost a sonne: And the people said of Octavian, would he had either not been borne, or never died. A King is [...], the peoples Basis: Among the eight kinde of foundations said Novemb. 5. 1608. [...]n Psal. 11.2, 3, 4. p 30. the King of Prea­chers [Page 13]before King James, this was one, [...], vices, successi ons, supplies. Father and son, res et spes, must drink of the deadly cup of desolation. Now if the foundation be destroyed, what hath the righteous done? or what shall the righteous do?

2. His worth and excellency.

1. In his equity and justice.

1. He did right in the sight of God.

2. Followed the example of David his father, 2 Chr. 34.2.

2. Religion.

1. In his diligent seeking after God betimes, when he was young; as in ver. 3.

2. In destroying of Idolatry, ver. 4. foretold, 1 Kings 13.2.

3. Repairing of the Temple, ver. 8.

4. A tender heart, trembling at Gods Word; ver. 27.

5. Renewing the Covenant, ver. 30, 31.

6. Solemn and unexampled Passeover, chap. 35.18.

3. Bounty, kindnesses and goodnesse, ver. 26.

4. Valour and undanted courage, though he fai­led in the last act, by an act of rashnesse.

3. The manner of death. The Shepherd being smitten, the sheep are suddenly scattered; as in Goli­ah, 1 Sam. 17.51. and Abimelech, Judges 9.55. The sudden death of Eli and Phineas ashonished his wife, that she travailed, and died, 1 Sam. 4.19. Nil subitum est sem [...] migrare par [...]tis, & jus [...]s si [...]orte pra [...]patus [...] Refri­ [...]ris crit. And though it be true that nothing is sudden to them who are alwayes prepared to die; and that if a just man be surprized by death, he shall be in heaven; yet in re­spect of Outwards, and Relations, an unexpected blow brings more than ordinary distraction, and it [Page 14]leaves a very sad character of Gods displeasure; when men as birds and fishes are caught in the snare, and taken in the net, Eccles. 9.12, 13. When the first­born were suddenly slain, there was a great cry, Exod. 12.29, 30.

2.Taken from the Mourners themselves.

1. The sins of subjects hasten their Princes deaths, 1 Sam. 12. ult. and especially,

1. Idolatry.

2. Disobedience to the Word, and Dispersers of it.

2. The peoples losse, and this will appear by what chief Magistrates are represented in Scripture.

1. Captains to lead, 1 Sam. 9.16.

2. Sir John Hey­ward in the reign of King Edward the sixth. Shields, Psal. 47.9. Hos. 4.18. As the Protectour and Admiral were call'd King Edwards Shield and Target.

3. Heads, Num. 25.15. Judg. 11.8, 9, 11.

4. Heirs of Restreint, Judges 18.7. And Sauls Reigning, 1 Sam. 9.17. is called restreining, Heb. When these curbs and bits are gone, horses turn wilde. People are sons of Belial without a yoke; when these Sea banks are broken down, Libertinisme will break in as a mighty torrent.

5 Breath of the peoples nostrils, Lam. 4.20. Zedekiah being in prison, as Calvin notes, his peo­ples breath is stopt: Motions cease, when there is a suffocation.

6. Healers, Esay 3.7. [...] Chosbesch, [...] Cho­besch of [...] Chabasch to tie and gird fast. tying as a Chyrurgion and Physician, a Ruler, Iob 34.17. Because Princes bind their Subjects by their Lawes. Patients dye, when Physicians give them over. The good Samaritane did cure, when the traveller was wounded, Luke 10.34.

7. Shepherds. Cyrus my Shepherd, Esay 44 28. David from a Shepherd of sheep, came to be a She­pherd of men, Psal. 78.72. Homer calls Agamem­non, [...], and the King doth rule by feeding, Matth. 2.6. [...] Now Christ speaking of his death, and the dispersion of his Disciples, said, Smite the Shepherd, and the sheep will be scattered; Incustoditae di­ripiuntur oves, which sentence is thrice spoken of in Scripture, Zech. 13.7. Matth. 26.31. Mark 14.27. After Pauls departing, grievous wolves would enter, not sparing the flock, Acts 20.19.

8. Fathers. Agasicles King of the Spartans had this Apothegme, That there is no more firme ground of establishment, than when a King doth govern his subjects as a father his children; and saith La­vater, Princes are good parents; and if fathers die, children should consider the benefits they have enjoy­ed, and the many hardships and pains their parents have sustained for them. Wicked Ioash weeping over dying Elisha, call'd him, O my father, my fa­ther, the Charet of Israel, and the Horse-men thereof. Yea, they are not only fathers, but nursing fathers, Num. 11.12. Esay 49.23.

9. Corner-stayes which binde the main building. If these are blown down, the house it self will not stay long after, Esay 19.13.

10. Builders, Psal. 127.1.

11. Watchmen, ibid.

12. Eyes, Job 29.15. An eye with a Sce­pter was the Egyptian Hieroglyphick of a Princes Vigilance and Rule. If the eye be out, or dark, how great is that darknesse? Matth. 6.23. Such a Land is a meer Polyphemus blinded.

13. Saviours, Obad. ver. 21. to which may be added three more.

14. Steers-men. A Prince [...]. Polit. saith Plato, is as a Ship­master, who alwayes takes care both of the Ship and Sea-men.

15. Pilots to conduct safe in the midst of Shelves, Rocks, Enemies and Tempests.

16. Husbands, a good Prince is maritus populi. Now if it be an Art of Arts, and Discipline of Disciplines to rule men, as Ars Artium, & Disciplina Disciplinarum regere hominem. Nazianzen speaks; then to lose such a Ruler, is a losse of losses not easily expressed or repai­red.

3. The peoples miseries; an inundation of ca­lamities came tumbling in on Josiah's death; Jehoahaz his eldest sonne was quickly deposed, and the Land fined, 2 Chron. 36.3. Iehoiakim his second son was fetter'd, ver. 5. The Temple was ransackt, and the Vessels were carried away, ver. 7. and Zedekiah his third son was imprisoned and blinded. Nebuchadnez­zar and the King of the Chaldees crushed all; some were killed, others taken prisoners; Temple, City, Palaces and all the goodly Vessels were destroyed, and the people were carried into captivity, and re­mained in Babylon seventy years. The death of a Prince saith Charles the fifth, is as the Suns Eclipse, which usually portends commotions and perturbations of State some time after; and this made Christ turn [Page 17]himself and speech to the daughters of Ierusalem not to weep for him, but for themselves and children: foreseeing a terrible storme coming on the State af­ter his decease, Luke. 23.27, 28. — saith the Prophet Ieremy, chap. 50.17. the Pastor being away, Israel is a scattered sheep, the Lyons have driven him away: First, the King of Assyria hath devoured him; and last, this Nebuchadnezzar King of Baby­lon hath broken his bones.

3. Taken from the Act of Mourning.

1. It testifies love, John 11.35, 36. Jesus wept at the death of Lazarus, then said the Jews, behold how he loved him!

2. Its restrictive of envy, reproach and slander, John 11.21, 36. The people beholding the sad Tragedy of Christs death, in all its Acts, smote their breasts, Luke 23.48. Gratia major est cùm homini­bus tanta reve­rentia incuti­tur, ut agnitis criminibus, Christum jam colunt quem bactenus irrise­runt. The grace is greater, and more remarkable, when so much reverence is struck in men, that acknowledging their sins, they now love Christ, whom before they scorned, saith Are­tius; and indeed the dead move more compassion, than when they have been living. Lycurgus the great Law-giver more prevailed with the Lacedemo­nians when he was dead, than when he was alive: Julius Caesar wept at the sight of dead Alexander: and living Alexander startled at the Tombe of Cyrus: The Deeds and Trophies of Miltiades did affect Themistocles; and of Hercules, Theseus: and Stephen Gardiner Bishop of Winchester, when he had chop't off the head of Thomas Lord Cromwel Earle of Essex by his own Engine, (saith Speed) yet when he was dead, seeing the general Mourning, did wish (when it was too late) that Cromwel were alive a­gain. [Page 18]Even such praise the dead which are already dead, in the speech of the Royal Preacher, Eccles. 4.2.

3. It is impulsive, inducing others to sympathize and condole, John 11.16.33. Si vis me flere do­lendum —; tears of friends draw on the tears of ene­mies and neuters, Gen. 50.3, 11. The Egyptians mourned for Jacob, and the name of the place was cal­led ABEL MIZRAIM, the mourning of the Egyptians. Even the daughters of the Nations shall lament, Ezek. 32.16. The wicked Prophet mourned over the man of God slain by a Lyon, 1 King. 13.29.

1. Use is of Information.

1. 1. Use. Learn the Antiquity of Funerals; though the Rule of Augustine must be often minded, name­ly Curatio Fune­ri [...], conditio se­pulturae, Pompa exequiarum ma­gis sunt vivo­rum salatia, quam subsidia mortuorum. l 2. de curâ pro mortuis. the over-seeing of the Funeral, the nature of the Burial, and the Pomps of Exequies, are rather the comforts of the living, than the subsidies and suc­cours of the dead.

2. It is a blessing for Princes and others, to dye lamented, and to have (as we say) Christian Buri­al; as 1 Kings 14.13. Jer. 34.4, 5. but other­wise a curse, Esay 14.18, 19, 20. Jer. 16.6. chap. 25.23. Ezek. 23.13. seen in Jehoiakim the second son of this Josiah, Jer. 22 18, 19. They shall not lament for him, saying, Ah my brother, or ah sister: they shall not lament for him, saying, ah Lord, or ah his glory. He shall be buried with the burial of an Asse, drawn and cast forth beyend the gates of Jerusalem. ‘Hunc nemo lachrymis decorat, neque funera fletu.’

3. The special honour done to Josiah at his inhumation. Marcellus had six hundred Herses, and Sylla six thousand Herses to attend his Herse; and the Ethiopians when their King was dead, would [Page 19]deprive themselves of life, as a glorious testimony of their love and friendship. And all Judah and Je­rusalem seem to be but one common Herse to honour the Herse of their Noble and Religious Prince.

See the Honour done to him.

1. He was buried in Mausolaeo, as reads Hierom, the burning place of Kings, taken from that great and regal structure Queen Artemisia built for Mauso­lus her husband King of Caria, which was accounted one of the seven wonders of the world. He was bu­ried in one of the Sepulchres; Notat sumptuosisimum, & pulcherrimum, saith Vatablus, a most sumptuous and fair Tombe.

2. By the Mourners.

1. In General. All the Inhabitants of Judah and Jerusalem; all his subjects paid their last and unenforced tribute, even that of tears.

2. In especial.

1. Jeremiah is recorded to be the chief Mourner. For he,

1. Composed the Funeral Verses, which were not his Threnod, or Lamentations bound up in your Bi­bles next to Jeremiahs Prophesie, as Jonathan, Jose­phus, Hugo, Abubensis. Lyra, the Hebrews, and others do imagine: for Calvin, and Cornelius à Lapide un­derstand it of Zedekiah Josiahs third sonne, who was imprisoned, and in whose dayes the greatest part of the threatned storme and desolation fell.

2. He foresaw that the Guardian of Religion, and [Page 20]Discipline being removed, most sad confusions of o­pinions, manners, and worship would ensue.

3. With great grief of heart had he experience of the dissimilitude between the father and children; and as Josiah had eighteen years cherished him as his Patron (yea as his Father) yet his degenerated sonnes sported at the good Prophets troubles; so Strigelius.

2. The Chorus, which was to carry on the Solem­nity; and the Jewes were so skill'd in lamentations, that the Greeks do hire them to crie at their Funerals, saith — plorat Uberibus semper lachrymu, sem­perque paratis In statione suâ, atque expectan­tibus illam Quo jubeat ma­nere modo.— Juvenal. Satyr. 6. Juvenal.

3. The Chronicle of all his deeds. In perpetuam rei memoriam: Thus they who honour God, them will God both in life and death honour.

2. Use is of Reproof, condemning,

1. Such who are senselesse, as when King Uzziah died, the people were dull, Isa, 6.1, 10.— They have stricken me shalt thou say, and I was not sick; they have beaten me, and I felt I knew it not, Prov. 23.35. Evil men understand not judgment, Prov. 28.5. Isa. 57.1.

2. Such who triumph at the death of godly Prin­ces. It is observed by the Historian, That none re­joyced at the death of Hannibal but Rogues; even that Hannibal who was an instructed enemy against Rome from nine years old, insomuch that when he was Adult, Hannibal ad Portas, put all the Inhabitants to an afright, as Senacherib throwing his fire-balls. The sinners in Sion were afraid, saying, who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burning? Isa. 33.14. [Page 21]The truth is, Though our Oliver of spreading Fame did bear the Olive of Peace in his Name, yet his heart and actions were at warre with Rome; and no marvel then that Papists, as the daughters of the Philistins, and uncircumcised at the death of Saul and Jonathan, do so much triumph, 2 Sam. 1.20. Many laughed, saith Levater, (on my Text) not lamented, as we may col­lect from Jeremiah, and Zephaniah, because they ho­ped Idolatry would be restored.

There be three sorts who now rejoyce.

1. Malignants. And

2. Debauched persons, as Panders, Trepanners, Hectors, Fidlers, and the scum of the people. And

3. Despisers of Dignities,

Because the sword did hew the first.

His Lawes did scourge the second; And

His clemency did unboot the third.

And it is but the truth of the Prediction of our de­parting Lord and Master, Joh. 16.20. Ye shall weep, and lament, but the world shall rejoyce; ye shall be sorrow­full, but your sorrow shall be turned into joy, at the Masculine birth of a travelling womb the Scene shall be changed, Isa. 65.13, 14.

3. Such who erre in mourning.

First, In Defect

1. Who mourn hypocritically, as Herod for John, and Ishmael Gedaliah, Jerem. 41.6. For often in Fune­rals saith Lavater, many dissemble sorrow.

It is storied of the late King Charles, Esquire Saun­dersons Chro­nicle. contrary to former Presidents, that he in person attended the [Page 22]Herse of his father, as the chiefest mourner. But the nakednesse of his fathers grave puts the question, Whether that action (in it self imitable, and commen­dable) were not a a piece of Court-policy to still the shrill clamour about his fathers death, rather than a testimony either of the truth, or excesse of his own love, or sorrow.

2. Who mourn customarily, as the daughters of Israel the Recesse of Iephthah's daughter, Iudges 11.39. and — [...]los erudicre suos. the mourning women, who schoole their eyes a lamentation. These Christ dismissed, Matthew 9.23.24. Martyroleg lom. 1 pag 493. A Text Master Thorpe a godly Minister and Martyr did use against Arundel Arch-bishop of Canterbury in the Reigne of Henry the fourth, to over­throw Organs, and Church-musick. Many lay no more to heart the death of publick persons, than chil­dren the death of a father, or mother, if they can have comfits, though they quickly feele to their re­all grief afterwards, that they had such a father, and such a mother.

3. Who mourn profanely, carowsing, swearing, and as it were dancing about the dead mans grave. Said Esau in his heart, The days of mourning for my father are at hand, then will I slay my brother Iacob, Gen. 27.41. King Marres was so profane, that he bewailes his Crow, saith Aelian; the Lady her Dogge, saith Mar­tial, and Crassus his Lamprey no lesse than a sonne, and built a Sepulchre, saith Sandys. Some there be so wicked, as to lament the death of beasts, fish, and fowle, more than they would the death of the best, and most useful Christians.

Such was the ridiculous profanesse of the Ma­gaveres, that at the burial of the dead, they wrapped [Page 23]the dead body in Holly twigs, binding the neck and legs together, putting it into a hole, covering it with stones, and setting on the heap some ridiculous thing or other, and so without any more ado departed.

Secondly, In excesse.

1. Who mourn immoderately: Jacob surmising his sonne Ioseph to be rent in pieces, rent his cloathes, and put sackcloth on his loynes, and mourned for his sonne many dayes: and all his sons, and all his daugh­ters rose up to comfort him: but he refused to be comforted, and he said; for I will go down into the grave unto my sonne mourning; thus his father wept for him, Gen. 37.33, 34, 35. Rachel weeping for her children, refused to be comforted, because they were not, Ierem. 31.15. And Lyra faith, it was a tradition among the Jews, that Rachels Tombe did lament and weep to the Israelites passing by there, when they were taken captives by the Babylonians, and lead to Babylon. And Hierom reports of Pau­la, that she would grieve at the death of her husband, and children, that she was alwayes like to die for sor­row. Now the Apostle disswades from this, 1 Thes. 4.13, 14. By believing the great Articles of the Resurrection.

Baal Turim. The Hebrews gather from Gen. 23.2. Be­cause the letter Caph is lesse than all the rest; Abra­ham wept but a little for Sarab; not as if he did care for her but a little, but to shew moderation: though the death of publick persons calls for a greater stream of tears, than the death of others, yet there is still to be observed a due proportion. The Turks mourn in white, and but a little saith Sandys. The Egyptians mourn too much.

2. Who mourn desperately, as Sauls Armour­bearer seeing his Master fall, falls on his own Sword, and kills himself, 1 Sam. 31.5. and the Ethiopians seeing their King dead, slay themselves. The speech of Thomas to his fellow-disciples, let us also go that we may dye with him, John 11.16. meaning dead Lazarus, savoured much more of true affection, than regula­ted zeal. God that made a Law that none should kill another, made no such proviso, that any should be Felo de se, and kill himself.

3. Read Buxtorf. Synag. c. 35. de sepultura mor­tuorum Judaeo rum. Who mourn superstitiously, Jerem. 16.5, 6. Levit. 19.28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you, as the Arabians, and other Heathens. The womens weeping for Tammuz, Ezek. 8.14, 15. whether it were an idolatrous Prophet, or Adonis, or Osiris King of Egypt, or a beast, or the Sunne in some fi­gure; the lamentation was a great abomination, and this their wailing was to be bewailed.

So that the Rules of mourning must be these. It must be 1. Real; 2. Affectionate; 3. Christian; 4. Proportionable; 5. Charitable and Merciful; and 6. Scriptural, according to the Canon of the Word.

The third and last Use is of Exhortation

To quicken us to be affected with the stroak of Gods hand, and to grieve for the death of the thrice Illustrious Oliver of BLESSED Memory. BLESSED. The People were not sensible of King Uzziahs death; Evil men understand not judgment, but they that seek the Lord understand all things, Prov. 28.5. For [Page 25]all this I considered in my heart, even to declare all this, that the righteous, and the wise, and their workes are in the hand of God, Eccles. 9.1. Woe is me saith Micah, chap. 7.2. The good man is perished out of the earth: And to provoke all the people in the three Nations to mourn, let them,

1. Consider His Dignity; 1. Motive. who was raised up to the highest place in government, and lifted into the Throne by the prayers of Gods people; and not by the ambitious and usurped lift of self-exaltation, as The rebelli­ous exalt themselves. Ps. 66.7. The Rule of Diogenes was this, [...] — THOU must be impudent and bold, and THOU must slander Kings and private persons; for so it shall come to passe that all will cast their eyes upon THEE, and judge THEE Valiant. Samosatensis. tom. 1. p. 366. self-exalting Diogenians Stentorize. In which station (absit invidia verbo) no Prince did behave himself more unbyassedly, religiously, and prudentially than he.

2. Consider his worth; being a man every way fitted and furnished for the discharge of so great a work, and so high a calling. Eminent he was,

1. In his Justice commutative and distributive; punishing few, and rewarding many beyond their de­servings with life and liberty, who had prodigiously forfeited both.

Walking by that golden Rule, 2 Sam. 23.3. He that ruleth over men, must be just, ruling in the fear of God.

2. In his Religion; being a man mighty in Scripture, enjoying a praying Spirit, a Spirit of communion with God, love to all the Saints, and living by faith in all his actions; Making the interest of Christ his own, and in his practice asserting the position of Non fundatur Dominium nisi in Imagine Dei. Hugo, Dominion is not founded but in Gods Image. Animating and setling learned and godly Ministers; extending his beams (as Charles the fifth notes of a good Ruler) like the Sunne even to the dark places, and providing an Act to confirme the titles of Ministers; and shewing to the Ministry in general (so setled) so great affection, as emulato­ry to the Ministry of all the Nations round about us: endeavouring and consulting an expedient to cement both Ministers and Professors of the classical and congregational way, the grief for whose divisions lay heavy on his spirit till the last; sympathizing with the distressed Protestants in Peidmont, Poland, and other places, who resorted to him, as affrighted chickens to the Hens wing for shelter, and esteemed him the Protectour General of the Protestant Religi­on: patronizing the Dutch, French and Italian Con­gregations in their priviledges and rites: passing that that full and admirable bill for the Celebration of the Lords day: and like another Constantine when Re­ligion was languishing, even at the last gasp, was her Physician, who did administer a seasonable restora­tive, if not miraculously work a resurrection.

3. In his kindnesses to the Nation; for what Tertullus said of the Governour, Acts 24.2. might be said of him, that we did enjoy great quietnesse, and very worthy deeds. Witnesse his zeal and wis­dome in asswaging that purple deluge of English and [Page 27]Hollandish blood: he was the Dove with the Olive branch, who did not only declare Peace, but effect it. He was the true Chobesch, the binder up of our wounds, and stopper of that bloody issue of both Nations; and did not only renew friendship with the Nether­landers, but with France, Portugal, and Swethland also. Witnesse his disciplining of the Army; his encouraging of Trade and Merchandizing; his gene­ral care for the preservation of the whole; the timous preventing of Hostilities abroad, and the speedy crush­ing of Cockatrices in the egge at home: his neglect­ing of a Crown when offered with many pressive and expressive Parliamentary perswasions: his passing so many advantagious bills the last Parliament: Begun Anno 1656. his unspeakable condescension to do the meanest offices for the welfare of unthankful men: insomuch that he was pleased to acknowledge, that in the juncture of broyles, he did but execute the trust of a Constable to keep all quiet; and what is Constabularius, but a stable-Groom to make unruly horses tame, and stand together? [...], saith Ethio [...]ic. Heliodorus, the Prince did seem to serve; so that what an Italian Discourser said, there was never any State so swadled in its infancy as the Roman was by the first King, may be better said of this Protector. And what Pro Deiotare, multa sunt tuae clementiae Mo­numenta, sed maxime eorum incolumitates. Cicero said of King Deiotarus, let me say of him, that truly many were the Monuments of his kindnesse, but especially this, the Peoples safety and preserva­tions.

4. In his valour from the Garrison of Ely to the last Worcester fight; his faith many times subdued before he struck a stroak; and his name was more terrible than that of Turcomastix. Scanderbeg.

When England, Scotland and Ireland were all in a blaze, he was the Ransomer of the Nations, and the common extinguisher and quench-coal. The Ar­my at Marston-moore were put into a quaking ague but at the report of his being in hurt and in danger. At Tredagh he stood himself in the breach, before the mouth of the thundering Cannon; where gal­lant Colonel Castle and others were slain. He was the long Parliaments battle-axe on every turn; as Edgar Etheling, he was Englands darling; and the Parliament could be no lesse without him, than Henry the eighth could be without the assistance of Thomas Cromwel Earle of Essex, the root of this Glorious Branch.

He was called Malleus Monachorum in specie, Martyrolog. but Renowned Oliver was Malleus Inimicorum, the mawle of enemies in the very genus: and if the Lord Protector in the Reign of King Edward the sixth, purchased so much honour in one battle at Muscle­borough field in the year 1548. then much more were the laurels of him who disputed so many hot bat­tels with successe at Preston, Marston-moore, Dunbar, Worcester, Nazby, &c.

So that I may speak of him what was spoken of Charles the great, that he was a good Prince, and [Page 29]a valiant Souldier; and such was his valour, [...]. that as Scipio by Rome, and Camillus by Fabius Maximus, so he was envied living, and is now admired being dead.

[...]. In Ajace. As Sophocles speaks, men never prize a mer­cy but when it is gone; and saith Solomon, Prov. 17.16. There is a price in the hand of a fool, and he hath no heart to it; and one thing more I cannot bury in silence; he alwayes gave very honou­rable termes and articles of war, and was as punctual in making them good; which rendred himself in the eyes of the vanquished and the world truly honou­rable.

Sparguntur in omues, In te mixta flu­unt; & quae Divisa bea [...]s Efficiunt, colle­ctatenes. — Claridian. Those lines of Honour which by refractions ran dispersedly in others, in him were knit up as their na­tural centre: and what made others happy in division, was in him a Colledge of vertues solemnly met and seated.

5. In his Prudence, and mannaging of Affaires both Military and Civil, as Pliny saith of Mauricius the Emperour, Vir grav [...], prulea [...], multis experimentis e­ruditus, & qui futura possit ex praeteritis provi­dere. Epistol. he was a man grave, prudent, taught by many experiences, and who could fore-see things to come, by what was past. As for Civil Affairs, he had with Vespasian learned what was the overthrow of the Lutinist Nero, in winding the pins of Government sometimes too high, and sometimes letting them down too low: and Chytraeus in Herodotum. that the destru­ction of Astyages, Croesus, and Xerxes was cruelty, [Page 30]pride and ambition; and that the establishment of the Common-wealth of Cyrus, Dioces, Darius, Mil­tiades, Themistocles, Pausanias and others, was by prudence: he did as Charles the fifth said of a good Ruler, like Saturne the highest planet move slowly, doing all things with deliberation Ne quid res­publica caperet detrim [...]mi., that the Com­mon-wealth might take no harme. And as for Mili­tary Affairs, his prudence was not inferiour, both in the Discipline of the Army, and in his frequent Ora­tions at the heads of Regiments before engaging to encourage them both against the fear of the enemy and death; Nulla vox hu­mana existima tur dulciùs He rodotores maxi­mas narrare, a­deò ut Musae à veteribus fin­gantur ore He­rodoti esse lo­cutae. as if every Muse had given books to this Herodotus. No mans voice is thought to relate great things more sweetly than Herodotus, so that the Mu­ses were feigned by the Ancients to have spoken in his mouth; of whom thus Frisius sings; ‘ [...].’

6. In his diligence about the guards at night; insomuch that about the evening dusk he would ride Incognito as a private Souldier to take a view of the Guards and the Souldiers duty. His presence like that of Europus King of Macedonia did animate them; and the speech of Sulpitius Galba to his was still in reciprocation, Ego vester, & vos mei, I am yours, and you are mine.

7. In his love and affability, as was evident in addresses to him, as I my self was an eye-witnesse at Barkhampsted 1647. when the head-quarters were there. That what Omnes semper in Deiotaro virtutes, sed praecituè singu­laris & admi­randa frugali­tas; fuit fortis, justus, severus, gravis, magna­nimus, largus, beneficus, libera­lis. Hae sunt Re­giaelaudes. Tully said of King Deiotarus, may be to him applied, all these vertues were eminent [Page 31]in Deiotarus; but especially his singular and admirable frugality, he was strong, just, severe, grave mag­nanimous, large, kind and liberal. These, these are the Royal praises of the glorious Saint.

8. In his death, in that he died,

1. With much assurance as to himself, like holy Paul, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith; and though the Senate hath deservedly adorned him dead with a Crown, and other Regal Ensignes, which living he refused, There is laid up for him a Crown of righteousness, a Crown immarcessible, 1 Pet. 5.4. Quarta Perennis.

Seneca as he lived vertuously, so he chearfully died with this verse in his mouth, ‘Vixi, & quem dederit cursum fortuna, peregi.’

And as Frisius said of Plato, [...]. he shined as the morning starre amongst the living, and dying, the evening star amongst the dead.

And though he had been in deaths often, and fa­ced death as often as he fought battles, and though his death had been attempted by Sundercombe, and o­thers, yet he died not a violent, but a natural death, in his own personal peace, and peace of his King­domes, being full of dayes, and lies now in the bed of honour: and on the third day of September, 1658. he received his Writ of ease from all his more than Herculean labours, which had been a day one year af­ter another, viz. Anno 1650. & Anno 1651. rubrick't with two remarkable victories at Dunbar and Worcester, as Antipater died on the same day of his ri­sing.

2. With much grief to others. Octavian and Titus Vespasian were not more lamented; of the for­mer it was said, Would to God he had not been born, or never died; and of the latter, that he was Amor, & Vi­ctor, & deliciae humani generis. the Love, Conquerour and delights of mankinde, to whom Speed compares our Henry the fifth. And such was the la­mentation of the Emperour Severus, that Aut non nasci, aut non mori debaisse. the Se­nate of Rome said, he should either not be borne, or not die. Our English Senate much laments his death, of whom it may be said, as of David, Acts 13.36. After he had served his own generation, by the will of God he fell on sleep. 1 Chron. 29.28. He died in a good old age, full of dayes, riches and honour, and Solomon his son reigned in his stead. On whom the Criticks made this Epitaph,

9. In his fame, — Statius. Notum per saecula nomen. His memory as of the just is blessed, Prov. 10.4. and shall be an everlasting foundation, ver. 25. whence the Rabbins in their quotations of any eminent Au­thour deceased, usually subjoyne this honourable com­memoration▪ BENEDICTAE MEMORIAEN. or such an one of blessed memory; Memoria ejus sit in Benedictione. The righteous shall be in everlasting re­membrance, HAPPY. Psal. 112.6. OLIVER of HAPPY MEMORY: this the second motive.

3. Consider your own sins. Our sins have hast­ned the Protectours removal; as unthankfulnesse, pride, animosities, avarice, formality and licentious­nesse. These were the ague fits which have expelled his breath, and our obduracy the stone which hath sunk him to the grave. And we may say, as Bradford said of the death of King Edward the sixth King of England, Our sins made holy Oliver die.

4. Consider our own losse. The losse of a General, is a general losse. The losse of him, is a complexion, or rather a complication of losses. We have lost a Captain, a Shield, the Head, an Heire of Restraint, the Breath of our Nostrils, an Healer, a Shepherd, a Father, and a Nursing Father, a Corner-Stone, a Builder, a Watchman, an Eye, a Saviour, a Steers-man and Rector, a Pilot, and a Common Husband.

5. Lastly consider our miseries which we deserve; even the miseries which befell Judah and Jerusalem after Josiah's death, in the dayes of Jehoahaz, Jehoia­kim and Zedekiah, desolation of Cities, Temple, Families, and a Captivity stricter, and longer than a Babylonian; which the Lord in mercy turn from us, and turn us to him by true and unfeigned repen­tance. O England repent, repent.

And now considering all these incentives, who can refrain from weeping?

And if any should ask me what is the cause of so much mourning? I answer with Ambrose telling [Page 34]the cause of his grief to a friend for the decease of an eminent person, demaunding the question, Quia di ficile esset similem ei invenire. Because it would be a hard thing to finde one like to him. Saith God of Solomon, 1 Kings 3.12. There was none like him, neither after him should arise any like him.

He hath wonne the Palme, Victory, hath setled the Olive, Peace, and hath left his friends to hang Plectra dolo retacent, muta dolore lyra est. their Harps upon the Willow.

Truly I may say his Deeds deserve a full, distinct, and faithful Chronicle, which were so superlative, that a succeeding generation of no little faith would scarce suppose them credible: yet of him I may dare say, as was said of the Royal Princesse, Prov. 31.29. Ma­ny Princes have done vertuously, but Renowned OLIVER hath excelled them all.

But here an Asthma stops me; for with Si omnia cor­poris mei mem­bra verterentur in lacbryma [...]. holy Hierom, if all the members of my body were conver­ted into tears, yet in this short variety of words, I fear I should have silenced more than what is spoken; and with Silere meliùs putem, quâm parum dicere. Salust. him of Carthage, better may I judge to say nothing more, than speak a little.

And therefore here die away my mourning pen, and let thy Manumitter sob the rest, — [...], easing his heart-bound grief by weeping forth this E­pitaph;

But now methinks I hear the treading feet, and the reviving voice of his Royal Successor saying, Why make you this ado, and weep? hath not my father of admired fame by the advice of Parliament provided a succession to prevent the Rivalry of all pretenders, and ten thousand woes?

O my Lord, you are the Honorius of our deceased Theodosius, his eldest son, the rightful heir; you do patrize and walk in your fathers steps, you are entred into the Harvest of your fathers dear-bought labours, and may you and yours reap the sweetnesse of them to many generations.

But yet give me leave to vent these Votes, and pray, 2. Directions to prevent mi­series after the Protectours death. 1. For your Highness; That the God of Counsels would direct you, your Council, Armies, and the whole Land, that you may be a father of thousands of millions, and that your seed may possesse the gate of them that hate you; that Jacobs legacy to Joseph may be your portion, Gen. 49.26. Surpassing bles­sings may crown your Head, that the advice of your languishing father on his death bed may not be for­gotten;

As Theodosius counselled Honorius, That in the strength of Jesus Christ [...]. Plutarch., you would rouze and bestir your self; for without Christs assistance, the government of three Nations would quickly sink you. Grande opus, & sub quo su­daret Olym­pifer Atlas, [...]

And that the wilde dream of raving Porphyrius in Gildas, Britannia est fertilis Provincia Tyrannorum, may by your godly and prudential Regency be prov'd a lye.

2. That your Subjects would study loyalty, peace, and love, that you may not be ashamed of them, nor they afraid of you; and that they may be as willing upon all occasions to serve you; as Ittai, and his ser­vants, David, 2 Sam. 15.15, 21. [...]— Said Ignatius in an Epistle to the Smyrneans, The people ought to ho­nour the Prince; for there is none more excellent and near to God in the University of things than he. And

3. That both you, and all might mind our own mor­talities, while we are called upon to bewail the death and sicknesses of others; Said Elihu to Job, chap. 36.18. Because there is wrath, beware lest he take thee away with his stroak. But here I shall conclude with the vote of Tertullian to Trajan the Emperour, wishing your Highnesse Vitam prolix­am, Imperium securum, Domum tutam, Exerci­tus fortes, Se­natum fidelem, Populum pro­bum, & Or­bem quietum. LONG LIFE, A SECURE REIGNE, A SAFE HOUSE, VALIANT FORCES, A FAITHFUL SENATE, A GOOD PEOPLE, AND A QUIET WORLD.