A Good Prince Bewailed

PEPLUM OLIVARII, OR, A good Prince BEWAILED BY A GOOD PEOPLE.

I N the twentieth Verse is Described the subsequent manner of Josiah 's death, 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 son 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 seem to take their names. Which place was eminent for the mourning of Ahab slain at Ramoth Gilead, say Jonathan, Adrichomius, and others; and especially for the mourning for Josiah wounded, and slain 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 Josiah. 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 Isaiah 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 between 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

1. Ambassadors of Peace.

2. Informs him of a special Commission from God.

3. Disswades him from intermeddling.

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

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

James 3.2. In many things 〈 in non-Latin alphabet 〉 , we stumble all. Humanum est errare. Homo sum. Tacitus saith of Sulpicius Galba, that he was more happy in another's Kingdom, than his own: But Josiah was more happy in his own Kingdom, than another's.

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 mere Collusion, though the effect shown otherwise.

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

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 Balaam's Ass.

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, Jehoshaphat, Amaziah, Uzziah, Hezekiah, and here Josiah. Though he dies in Megiddo, yet in the peace of his Kingdom, and he lives in heaven.

4. [ 4] That the wisest hath no cause to trust in his own wisdom, Eccles. 7.16, 17, 18, — Prov. 23, 4. Cease from thine own wisdom. For though Josiah thirty years was a wise, holy, and happy Prince, yet he erred at last in bringing war on Egypt. Many, and great be the errors of wise men, which made Cicero himself exclaim against himself, O me nunquam sapientem! our own wisdom 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] Bear with the infirmities of the weak, Rom. 14.1. 〈 in non-Latin alphabet 〉 ; Receive such (as mothers their sick, and weak children) into your bosom.

7. [ 7] It is our best wisdom to fly to the true Oracle for wisdom; 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, Psalm 17.5.

8. Add watchfulness, Matth. 26.41. [ 8]

Josiah is now come to the bloody field, the Valley of Megiddo, taking its name from a Town, or Castle near adjoining, 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 Broughton; of 〈 in non-Latin alphabet 〉 , as in Eusebius; and Mageddon, the Mount of Megiddon. It was a City whose King Joshua took, Josh. 12.21. And hence it appears, that Necho marching beyond his bounds, moved Josiah to counter-march, lest he surprizing the neighbor-Kingdom, he might both over-run, and overthrow his also: and in this place he was shot, saying to his servants, have me away. He shown himself not wounded, but as sick, 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 expressly said, 2 Kings 23.29. He was slain there.

And although in the four and twentieth verse, it is said, He was brought into Jerusalem, and he died; 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. In respect of the peace of his own Kingdom; 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, Luk. 2.29. Or as the people in the Isles of Arren in Ireland, which will not let the candles of their lives blow out, though they be in the snuff, saith a Writer: Nor as one is said to die of a natural disease, 1 Kings 2.6. But it is the public peace of the Kingdom 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 threatened, which should come after his death, Isaiah 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 odors 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, nor lead thee a Captive as others to Chaldea; but thy soul separated from thy body, shall be carried up into Abraham's bosom, and thy body shall be interred in the Sepulchers of thy Ancestors; 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 War 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 Sepulchers of his Royal Predecessors, 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.

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.

Greece tum possit Priamo quoque flenda videri.

For Explication, we shall enlighten only one word.

1. The English word Mourned ( say our Critics ) comes of 〈 in non-Latin alphabet 〉 , fatale, fatal, 〈 in non-Latin alphabet 〉 , mors, death. Or of the Hebrew word 〈 in non-Latin alphabet 〉 Maar, dolere, to grieve, because death is the occasion of sorrow.

2. The Latin word lugeo, read in the Text by Jerome, Montanus and Junius (say they) derives itself of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 singultio, to sob or sigh; 〈 in non-Latin alphabet 〉 sunt tenebrae, and 〈 in non-Latin alphabet 〉 in caligine sum, noting the posture of a Mourner, in grief, and blacks.

3. The French read, Menerent Dueil sur Josiah.

4. The Septuagint, 〈 in non-Latin alphabet 〉 , he was 〈 in non-Latin alphabet 〉 .

5. The Hebrew word, 〈 in non-Latin alphabet 〉 Mitheabelim.

1. 〈 in non-Latin alphabet 〉 Methe notes a small number, Gen. 34.30. Deut 4.27. and 〈 in non-Latin alphabet 〉 Methim a greater number, or mankind, Deut. 3.6. Job 19.19. The people generally in City and Country did lament.

2. 〈 in non-Latin alphabet 〉 Abelim of 〈 in non-Latin alphabet 〉 Abal lugere, to mourn, Hos. 10.5. 1 Sam. 15.35. And Metaphorically noting desolari, perire, Isaiah 24.7. to desolate, languish, perish. Abel's 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 itself. And some observe that the names of the three sons of Adam were all mysterious.

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

2. 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 Abel's death, and vanishing 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 begat Seth, Abel's Successor.

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 loss of an extraordinary Prince, the lamenting of whom is put for the highest President Mourning, Zech. 12.11. Acts 2.37.

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

[Doctrine.]

— Whence observe,

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

Numb. 20.19. All the Congregation mourned for dead Aaron thirty days, 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, 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 days; 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 lamentation, seven days, Ver. 8.9, 10.

2 Sam. 3.31, 32. David said to Joab, and all the people that were with him, Rent your clothes, 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 son, saying, Ye daughters of Israel, weep over Saul who clothed you in scarlet with other delights, who put on ornaments of gold upon your apparel.

Joannes Boemus of the Egyptian Rites, thus speaks, they bewail the death of a beloved King seventy two days, 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 virtue of the King, grieving all those days as for the death of a son: and upon the last day inclosing the Corps in a Coffin, did place it at the entrance of the Sepulcher, where the multitude did applaud his worthy actions.

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

And 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 kind; and so the Storks; and Mr. Sandy 's in his Travels relates of the Virginians, that, having covered the Corps with dust, besmut their faces with coal and oil, and howl at the grave twenty four hours.

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

[Reasons.]

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

1. From the person dead.

2. The Mourners.

3. The act of Mourning.

[Reason 1]

1. Taken from the person deceased.

1. A King, a public person, Josiah.

2. His Excellency and Worth. And,

3. The manner of his death.

1. A King, a public person.

〈 in non-Latin alphabet 〉 . The chief Magistrate, one exalted above others by the head and shoulders, a Vice-god. Moses had God's Name lent him, Exod. 4.16. cap. 7.1. a god 〈 in non-Latin alphabet 〉 , non 〈 in non-Latin alphabet 〉 , not substantially, but by way of appellation. A King is the living Image of God; he is as the Sun 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 Jupiter's 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, Isaiah 10.18. When the Sun is either eclipsed or set, or knockit out of its orbe, there must needs be horrible darkness. 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 David's 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 public grief in the death of Titus Vespasian, that all grieved, as if everyone had lost a son: And the people said of Octavian, would he had either not been borne, or never died. A King is 〈 in non-Latin alphabet 〉 , the people's Basis: Among the eight kind of foundations said the King of Preachers before King James, this was one, 〈 in non-Latin alphabet 〉 , 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 God's Word; ver. 27.

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

6. Solemn and unexampled Passover, chap. 35.18.

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

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

3. The manner of death. The Shepherd being smitten, the sheep are suddenly scattered; as in Goliath, 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. And though it be true that nothing is sudden to them who are always prepared to die; and that if a just man be surprised by death, he shall be in heaven; yet in respect of Outwards, and Relations, an unexpected blow brings more than ordinary distraction, and it leaves a very sad character of God's 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.

[Reason 2]

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 people's loss, and this will appear by what chief Magistrates are represented in Scripture.

1. Captains to lead, 1 Sam. 9.16.

2. Shields, Psal. 47.9. Hos. 4.18. As the Protectour and Admiral were called King Edwards Shield and Target.

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

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

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

6. Healers, Isaiah 3.7. 〈 in non-Latin alphabet 〉 Chosbesch, tying as a Surgeon and Physician, a Ruler, Job 34.17. Because Princes bind their Subjects by their Laws. Patients die, when Physicians give them over. The good Samaritan did cure, when the traveler was wounded, Luke 10.34.

7. Shepherds. Cyrus my Shepherd, Isaiah 44 28. David from a Shepherd of sheep, came to be a Shepherd of men, Psal. 78.72. Homer calls Agamemnon, 〈 in non-Latin alphabet 〉 , and the King doth rule by feeding, Matth. 2.6. 〈 in non-Latin alphabet 〉 Now Christ speaking of his death, and the dispersion of his Disciples, said, Smite the Shepherd, and the sheep will be scattered; which sentence is thrice spoken of in Scripture, Zech. 13.7. Matth. 26.31. Mark 14.27. After Paul's 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 firm 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 Joash weeping over dying Elisha, called 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. Isaiah 49.23.

9. Corner -stays which bind the main building. If these are blown down, the house itself will not stay long after, Isaiah 19.13.

10. Builders, Psal. 127.1.

11. Watchmen, ibid.

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

13. Savior's, Obad. ver. 21. to which may be added three more.

14. Steers-men. A Prince saith Plato, is as a Shipmaster, who always 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 Nazianzen speaks; then to lose such a Ruler, is a loss of losses not easily expressed or repaired.

3. The people's miseries; an inundation of calamities came tumbling in on Josiah 's death; Jehoahaz his eldest son was quickly deposed, and the Land fined, 2 Chron. 36.3. Jehoiakim his second son was fettered, ver. 5. The Temple was ransacked, 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 himself and speech to the daughters of Jerusalem not to weep for him, but for themselves and children: foreseeing a terrible storm coming on the State after his decease, Luke. 23.27, 28. — saith the Prophet Jeremiah, chap. 50.17. the Pastor being away, Israel is a scattered sheep, the Lions have driven him away: First, the King of Assyria hath devoured him; and last, this Nebuchadnezzar King of Babylon hath broken his bones.

[Reason 3]

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 Christ's death, in all its Acts, smote their breasts, Luke 23.48. 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 Tomb of Cyrus: The Deeds and Trophies of Miltiades did affect Themistocles; and of Hercules, Theseus: and Stephen Gardener Bishop of Winchester, when he had chopit off the head of Thomas Lord Cromwell Earl 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 Cromwell were alive again. 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.

[Uses.]

1. Use is of Information.

1. Learn the Antiquity of Funerals; though the Rule of Augustine must be often minded, namely 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 succors of the dead.

2. It is a blessing for Princes and others, to die lamented, and to have (as we say) Christian Burial; as 1 Kings 14.13. Jer. 34.4, 5. but otherwise a curse, Isaiah 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 Ass, drawn and cast forth beyend the gates of Jerusalem.

3. The special honor 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 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 honor the Herse of their Noble and Religious Prince.

See the Honor done to him.

1. He was buried in Mausolaeo, as reads Jerome, 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 Sepulchers; Notat sumptuosisimum, & pulcherrimum, saith Vatablus, a most sumptuous and fair Tomb.

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 Jeremiah's Prophesy, as Jonathan, Josephus, Hugo, Abubensis. Lyra, the Hebrews, and others do imagine: for Calvin, and Cornelius à Lapide understand it of Zedekiah Josiah's third son, who was imprisoned, and in whose days the greatest part of the threatened storm and desolation fell.

2. He foresaw that the Guardian of Religion, and 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 sons sported at the good Prophets troubles; so Strigelius.

2. The Chorus, which was to carry on the Solemnity; and the Jews were so skilled in lamentations, that the Greeks do hire them to cry at their Funerals, saith Juvenal.

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

[Use 2]

2. Use is of Reproof, condemning,

1. Such who are senseless, 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 rejoiced 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 Sennacherib throwing his fire-balls. The sinners in Zion were afraid, saying, who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burning? Isa. 33.14. 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 war with Rome; and no marvel then that Papists, as the daughters of the Philistines, 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 rejoice.

1. Malignants. And

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

3. Despisers of Dignities,

Because the sword did hew the first.

His Laws 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 rejoice; ye shall be sorrowful, 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 err 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, contrary to former Presidents, that he in person attended the Herse of his father, as the chiefest mourner. But the nakedness of his fathers grave puts the question, Whether that action (in itself 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 excess of his own love, or sorrow.

2. Who mourn customarily, as the daughters of Israel the Recesse of Jephthah 's daughter, Judges 11.39. and the mourning women, who school their eyes a lamentation. These Christ dismissed, Matthew 9.23.24. A Text Master Thorpe a godly Minister and Martyr did use against Arundel Arch-bishop of Canterbury in the Reign of Henry the fourth, to overthrow Organs, and Church-music. Many lay no more to heart the death of public persons, than children the death of a father, or mother, if they can have comfits, though they quickly feel to their real 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 man's grave. Said Esau in his heart, The days of mourning for my father are at hand, then will I slay my brother Jacob, Gen. 27.41. King Marres was so profane, that he bewails his Crow, saith Aelian; the Lady her Dog, saith Martial, and Crassus his Lamprey no less than a son, and built a Sepulcher, saith Sandys. Some there be so wicked, as to lament the death of beasts, fish, and fowl, more than they would the death of the best, and most useful Christians.

Such was the ridiculous profaneness of the Magaveres, that at the burial of the dead, they wrapped 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 anymore ado departed.

Secondly, In excess.

1. Who mourn immoderately: Jacob surmising his son Joseph to be rent in pieces, rent his clothes, and put sackcloth on his loins, and mourned for his son many days: 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 son 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 Rachel's Tomb did lament and weep to the Israelites passing by there, when they were taken captives by the Babylonians, and lead to Babylon. And Jerome reports of Paula, that she would grieve at the death of her husband, and children, that she was always like to die for sorrow. Now the Apostle dissuades from this, 1 Thes. 4.13, 14. By believing the great Articles of the Resurrection.

The Hebrews gather from Gen. 23.2. Because the letter Caph is less than all the rest; Abraham wept but a little for Sarab; not as if he did care for her but a little, but to show moderation: though the death of public 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 Saul's 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 die 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. Who mourn superstitiously, Jerem. 16.5, 6. Levite. 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 women's 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 Sun 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.

[Use 3]

The third and last Use is of Exhortation

To quicken us to be affected with the stroke of God's hand, and to grieve for the death of the thrice Illustrious Oliver of BLESSED Memory. 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 all this I considered in my heart, even to declare all this, that the righteous, and the wise, and their works 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; who was raised up to the highest place in government, and lifted into the Throne by the prayers of God's people; and not by the ambitious and usurped lift of self-exaltation, as 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 Hugo, Dominion is not founded but in God's Image. Animating and settling learned and godly Ministers; extending his beams (as Charles the fifth notes of a good Ruler) like the Sun even to the dark places, and providing an Act to confirm the titles of Ministers; and showing to the Ministry in general (so settled) so great affection, as emulatory to the Ministry of all the Nations round about us: endeavoring 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 privileges and rites: passing that that full and admirable bill for the Celebration of the Lord's 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 Governor, Acts 24.2. might be said of him, that we did enjoy great quietness, and very worthy deeds. Witness his zeal and wisdom in asswaging that purple deluge of English and 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 Sweden also. Witness his disciplining of the Army; his encouraging of Trade and Merchandizing; his general care for the preservation of the whole; the timeous preventing of Hostilities abroad, and the speedy crushing of Cockatrices in the egg at home: his neglecting of a Crown when offered with many pressive and expressive Parliamentary persuasions: his passing so many advantageous bills the last Parliament: 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 broils, 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? 〈 in non-Latin alphabet 〉 , saith Heliodorus, the Prince did seem to serve; so that what an Italian Discourser said, there was never any State so swaddled in its infancy as the Roman was by the first King, may be better said of this Protector. And what Cicero said of King Deiotarus, let me say of him, that truly many were the Monuments of his kindness, but especially this, the Peoples safety and preservations.

4. In his valor from the Garrison of Eli to the last Worcester fight; his faith many times subdued before he struck a stroke; and his name was more terrible than that of Skanderbeg.

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 England's darling; and the Parliament could be no less without him, than Henry the eighth could be without the assistance of Thomas Cromwell Earl of Essex, the root of this Glorious Branch.

He was called Malleus Monachorum in specie, 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 honor in one battle at Muscleborough field in the year 1548. then much more were the laurels of him who disputed so many hot battles with success 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 a valiant Soldier; and such was his valor, that as Scipio by Rome, and Camillus by Fabius Maximus, so he was envied living, and is now admired being dead.

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 always gave very honorable terms and articles of war, and was as punctual in making them good; which rendered himself in the eyes of the vanquished and the world truly honorable.

Those lines of Honor which by refractions ran dispersedly in others, in him were knit up as their natural center: and what made others happy in division, was in him a College of virtues solemnly met and seated.

5. In his Prudence, and managing of Affaires both Military and Civil, as Pliny saith of Mauricius the Emperor, 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 that the destruction of Astyages, Croesus, and Xerxes was cruelty, 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 Saturn the highest planet move slowly, doing all things with deliberation , that the Common-wealth might take no harm. And as for Military Affairs, his prudence was not inferior, 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; as if every Muse had given books to this Herodotus. No man's 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 Soldier to take a view of the Guards and the Soldiers 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 myself was an eye-witness at Barkhampsted 1647. when the head-quarters were there. That what Tully said of King Deiotarus, may be to him applied, all these virtues were eminent 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 Ensigns, 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 virtuously, so he cheerfully died with this verse in his mouth,

And as Frisius said of Plato, he shined as the morning star 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 Kingdoms, being full of days, and lies now in the bed of honor: and on the third day of September, 1658. he received his Writ of ease from all his more than Herculean labors, which had been a day one year after another, viz. Anno 1650. & Anno 1651. rubrickit 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 the Love, Conqueror and delights of mankind, to whom Speed compares our Henry the fifth. And such was the lamentation of the Emperor Severus, that 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 days, riches and honor, and Solomon his son reigned in his stead. On whom the Critics made this Epitaph,

9. In his fame, — 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 Author deceased, usually subjoin this honorable commemoration▪ BENEDICTAE MEMORIAEN. or such an one of blessed memory; Memoria ejus sit in Benedictione. The righteous shall be in everlasting remembrance, Psal. 112.6. OLIVER of HAPPY MEMORY: this the second motive.

3. Consider your own sins. Our sins have hastened the Protectours removal; as unthankfulness, pride, animosities, avarice, formality and licentiousness. 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 loss. The loss of a General, is a general loss. The loss of him, is a complexion, or rather a complication of losses. We have lost a Captain, a Shield, the Head, an Heir 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 Savior, 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 days 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 the cause of his grief to a friend for the decease of an eminent person, demanding the question, Because it would be a hard thing to find 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 won the Palme, Victory, hath settled the Olive, Peace, and hath left his friends to hang 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 virtuously, but Renowned OLIVER hath excelled them all.

But here an Asthma stops me; for with holy Jerome, 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 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, — 〈 in non-Latin alphabet 〉 , 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 entered into the Harvest of your fathers dear-bought labors, and may you and yours reap the sweetness of them to many generations.

But yet give me leave to vent these Votes, and pray, 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 possess the gate of them that hate you; that Jacob's 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 counseled Honorius, That in the strength of Jesus Christ , you would rouse and bestir yourself; for without Christ's assistance, the government of three Nations would quickly sink you.

And that the wild dream of raving Porphyrius in Gildas, Britannia est fertilis Provincia Tyrannorum, may by your godly and prudential Regency be proved a lie.

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 honor 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 stroke. But here I shall conclude with the vote of Tertullian to Trajan the Emperor, wishing your Highness LONG LIFE, A SECURE REIGNE, A SAFE HOUSE, VALIANT FORCES, A FAITHFUL SENATE, A GOOD PEOPLE, AND A QUIET WORLD.