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 nemâ— 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 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 Tunc septem numero Turmas centenus ubique Surgit eques versis ducunt Insignibus ipsi Grajugenae Reges Lustrantque ex more sinistro Orbe Rogum stantes inclinant pulvere flammas Ter curvos egere sinus illisaque telis Tela son an t quater horrendum pepulere fragorem Arma quater mollem famularum brachia planctum And * Aeneid 11. Virgil brings in Aeneas and his company deploring the death of Pallas thus Spargitur tellus lachrymis sparguntur Arma It caelo clamorque virum clangorque tubarum 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 standard-bearer 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. â—n Psal 11.2 3 4. p 30. the King of Preachers 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 semâ—â—â— migrare parâ—tis jusâ—â—s si â—â—orte praâ—â—â—â—patus 〈…〉 Refriâ—â—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 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 first-born were suddenly slain there was a great cry Exod. 12.29 30. Quis cladem illius noctis Virgil. Aeneid 2. quis funera fand◠Explicet aut possit lachrymis aequare dolores 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 Ship-master 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 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. It s 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 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 Funeriâ— 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 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 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 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 Ille Dolet verè Qui sine veste Dolet It is storied of the late King Charles Esquire Saundersons Chronicle contrary to former Presidents that he in person attended the 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 * â—â—â—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
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 plaeidâ—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 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 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 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
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 Here lies David who when he was a boy Slew Lyons and Bears In his middle age great Goliah When he was a little older great enemies The Philistins And in his old age overeame himself 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 Quis enim tam tristia fando Myrmidonum Dolopúmve aut Diri Miles Vlyssei Temperet à lachrymis 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 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 Anglia Nec primum similem visa es nec habere sequentem 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 HIC JACET TOTIVS ANGLIAE SCOTIAE ET HIBERNIAE INDVPERATOR ET TOTIVS CHRISTIANISMI MIRACVLVM OLIV ARIVS 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 Tu Civem Patremque geras lu consule cunctis Nec tibi nec tua te moveant sed publica vota 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 ◠A work so great Would make Olympus-bearing Atlas sweat 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 FINIS
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 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 Armour-bearer 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 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 Et piger ad poenas Princeps ad praemia Velox Quique dolet quoties cogitur esse ferox 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 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