Propheticall breath so in Propheticall teares it is embalmed and continued to all Posterities which shall wonder and be amazed even the Kings of the earth and all the Inhabitants of the world Lament 4.12 and not believe that the enemy could have entred the ports of the Daughter of Zion having so religious a King under whose shadow they lived securely among the Heathen Lament 4.20 But hearing withall that this King was so taken away they shall acknowledge that the God of Israel dealt therein with that people and Josiah in the same manner as he dealt once with David and them 2 Sam. 24 1. He that suffered David to sinne in numbring the people for the sinne of a number whom he would destroy suffering also Josiah so zealous for the Law and the weale of the people to goe against the word in the mouth and fall by the sword in the hand of Necho 2 Chron. 35 22. That the Bulwarke which stood in the way of the destroyer once broken downe the floud of the wrath of God quâ data porta ruat might thenceforth breake in upon a rebellious Nation that so they might be punished by his death who was suffered to slip for their punishment and by whose righteous life they would not be reformed As for that one act of Josiahs going to war against Pharoh piety forbids us to thinke that Iosiah would have done it had he beene forbidden by the mouth of Ieremiah or any of Gods Prophets But in the mouth of Pharoah what more authority could this interdiction expect from Iosiah then that commination from the mouth of Zenacherib obtained of Hezekiah 2 King 18.25 Indeede wee who now have the story written since by the holy Ghost reade that Iosiah hearkned not to the word of Necho from the mouth of God 2 Chron. 35 2â— But if this were a ruine and such an one was Moses his at the waters of Meribah so subtile that it must be a quick eye can discerne it wee may say with Gregory pro qualitatibus subditorum disponuntur acta regentium the actions of Kings are by Gods permission and overruling hand disposed according to the desert of their Subjects justus interim Judex c. In the meane time the just Iudge vindicates those sinnes of the King at their hands for whose sake he was suffered to slip Heere the sinne of Iudah came to it height in their greater guiltinesse of his lesser sinne Their sinne had it complement in his slip and their punishment it beginning from his death O the just and unsearcheable judgements of the great King From this judgement wee are taught how sacred a relation is betwixt a King and his people so strong so neare is it that he that atempts to part them had better halfe cleave a great Oake and forcing the sides to open stand betwixt them at their suddaine clapping together againe See the piety of this potent relation on the Kings part in Moses Exod. 32.32 O forgive the sinne of this people or else blot me out of the booke thou hast written See it in David what have these sheepe done Let thy hand be upon me and my fathers house 2 Sam. 24.17 On the Subjects part how strong and indelible this naturall love to their King is though indeede the wife be more subject to the tempter wee reade in those sensitive creatures in which Rege incolumi mous omnibus una amisso rupere fidem in naturall men which upon the violent death of their King even after a good successour was possessed have never rested till the doers were punished as in DomitiaÌ„ some have died for pitty to their King as in Otho and the best Optimus Emperor executed that which Nerva coted to him out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But where the knowledge of God was this zeale was ever more warme The people sayd to Samuel who is he that sayd Saul shall not raign over us Bring the men that wee may put them to death 1 Sam â— 1 1â— And the same people that were deluded by Absolom to rebell against David their King after the fit was over were so â—ealous for him that they were at strife through all the Tribes of Israel who should be first in bringing back the King and expiating their rash folly with redoubled Loyalty 2 Sam. 19.42 The strength of this relation is the reason that God sometimes punisheth a King for the peoples sake as heere in Iosiah sometimes the people for the Kings sake as in Saule 2 Sam. 21.1 And sometimes lets the King transgresse that he may punish the people as in David 2 Sam. 24.1 This solemne course of Almighty God in punishing is the strength of the current of Jeremiahs Lamentations for Iosiah so drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people from that one act of Iosiah to consideration of their past sinnes and from the death of Iosiah to their present judgement and so to God himselfe And this is the decumanus fluctus now have teares swelled to their Land-marke springing from sorrow for common death and vulgar mourners to the chiefe mourner the Prophet and the hyperocall sorrow for a King then rising from the death of a King to the losse of a Iosiah thence to the consequent of the losse it diffuseth then swelleth againe to the departure of the great shepheard thence passeth to the motive cause of all these sinne At last it mounts up to the efficient and disposer Almighty God So our Ieremy in this Lamentation for Iosiah Lament 3.42.39 Wee have transgressed and rebelled and thou hast not pardoned and againe wherefore doth a living man murmure a man for the punishment of his sinne For even those whom God hath forsaken grieve at their punishment they have not cryed to me with their heart when they howled upon their beds saith Hosee Hos 7.14 but this is a signe that the party under punishment is yet a man a live man when the soule stumbles not and stops either murmuring at the punishment or at the second cause quarrelling but leaping over and rising above both second causes and punishment ascends to God arguing thus with our Ieremy in this Lamentation Lament 3.37 Who is he that saith it and it comes to passe when the Lord commandeth it not Out of the mouth of the most high proceedes not evill and good Thus persuing our sinnes to God wee finde in him both judgement and mercy judgement by which he hath but from us to punish mercy in which he hath of his seminarium miserecordiarum to be gratious and repent him of the evill upon the evils repentance 2 Cor. 1.3 Whereas if wee stay in our afflictions either out of dulnesse or impatience at the second causes and instruments by higher pressures wee become hardened and dejected by greater moreover in the men that oppresse us wee shall finde onely insultation and matter of provocation is my complaint saith Iob Iob â—1 4. to man if it were so how should not my spirit be
the Cadmean progeny is revived in our age faecunda vulpa saecula when a cursed Nadab hath dared to throw this strange fire from the Alter Damascenum upon our Alter innatum est omnibus Regibus contrà Christum odium all Kings beare an inbred hate to Christ These are the foxes that spoile our Vine Cant. 2.15 Rev. 9.3 and our tender Grapes these are the Locusts that come saith John out of the bottomlesse pit and have no King Prov. 30.27 saith yet go forth by bands And certainely this self-love coveteousnesse and pride which corrupts the love to the person and countermines to the authority of the King and to do both divides both is a symtome of Gods rejection of a Kingdome and the people Breake an entire looking-grasse that one perfect face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shined in it while it was whole appeares no more but in place of it so many breaches so many puppit phisnomies strive to represent the great face and mock the sight Marcellinus observes that the glory of Rome began to retrograde when the great ones began to seeke every one his owne ends and impropriate to himselfe hinc leges plebiscita coactae Et cum consulibus turbantes jura Tribuni so a private Tricipitina wrought a publique precipitation The Prophet Hosee Hos 10.3.1 when he was to prophesie that now Israell should say I have no King premised this disposition to the Anarchie Israell is an emptying Vine that fructifies onely to it selfe that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxuriate it selfe but beares no fruit to the dresser a people whose shoulders like the Acephali are aboue the face see what the depravation and deprivation of the love of a King can doe On the contrary the love of men to their King comes from him by whom Kings raigne over men this God imprinted first by nature in that manifest impression which the publique benefit of a King makes in all men quantò discords libertate samentibus utilius sit uâ—um esse an serviant saith Plinie that it is better for men to be subject to one then to be allwaies jangling in untuned liberty who is saith Cyprian pax populi tutamen patriae c. the peace of the people the security of the Countrey the immunity of the Commonalty the joy of men Wherefore before the Emperours gate in Rome was an Oake planted betwixt two Bay-trees signifying that the felicity of the people depends upon the vertue and prosperity of the King The Macedonians were sensible of this who being put to slight by the Illyrians sent the next day for their Infant King into the field in his cradle and then rallying their forces overthrew the Illyrians shewing that the day before they wanted not valour but a King Even a dumbe man had conned this dictate of Nature so perquire that seeing the King assaulted he brake the string of his tongue and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou beest a man doe not kill a King Againe God confirmed this mandate of love to a King by the Magna Charta of his word God spake once Psal 62.11 twice I heard it once for the matter twice for the manner There went saith the sacred History Sam. 10.26 with the King a band of men whose hearts God had touched but the children of Belial despised him who toucht their hearts â— Sam 9.20 And on whom sayd the Prophet to the King is all the desire of Israel is it not on thee and thy Fathers house 2 Sam. 21 17. The Israelits acknowledged to their King thou art the light of Israel thou art worth ten thousand of us And when the Spirit of God came upon the Generall of the Army of Iudah 2 Sam. 18.3 he said to the King thine are wee David and on thy side thou Sonne of Iesse Peace peace be to thee and peace be to thy helpers for thy God helpeth thee And least yet Lucifers behaviour should incarnate on earth for some turbulent spirits saith Calvine count not Christs Kingdome advanced nor themselves at Christian liberty unlesse they shake off all humane subjection God hath coupled together and fastned to his owne assertion the vindication of Kings and joyned together his owne and their both love and despight The Lord his God is with him Numb 23.21 and the shout of a King clangor victoriae Regis is among them who strove against Moses and Aaron when they strove against the Lord And againe their King shall passe before them and the Lord on the head of them But facing about he cursed God and the King was the high attaindure of any person and the dire curse of a Nation they shall fret themselves and curse their King and their God Thus both Nature and Scripture injoyne and knit to the love of the true God the true love of the King even of Iulian the temporall Lord saith Augustine for the eternall Lords sake Nature in Esops last charge to his Sonne Ennus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chvming to the Scripture Peters injunction to all Christians Feare God Honour the King Now if it be impiety not to mourne for their deaths for whose lives it is iniquity not to pray if Samuel mourned for a rejected King and David told the Daughters of Iudah of an evill King that it was he that cloathed them with scarlet and delights and put the Ornaments of gold upon their apparell if the word of God that injoynes love of the living justifie sorrow for dying Kings quod defles illud amasti How could the man whose eies were open which heard the words of God which saw the vision of the Almighty who was not ignorant that a people is in better condition under an evill King then without all government who perceived that in their Kings untimely death the Lord of Hostes called to weeping and mourning who was both Priest and Prophet how could he but lament for Iosiah Yea lament he did yea lament ausus potuit though Pharoah were in the Land yet warme with the Royall blood Yea he durst not but lament greatly and professe sorrow for his Kings death least the peoples slighting or soone forgetting it might be imputed to his example tali dedicatore nostri gemitus gloriamur but that rather they might say with Tertullian in the like case his love rejoyceth in sorrow and triumphs in black as the devotion of those that preferred the pitty in burning Steven before the feare of their owne lives He durst mourne for his King yea mourne he did for Iosiah tanquam pro unigenito saith Zachary as for an onely sonne tanquam pro primogenito as for a first borne Sonne the mourning of Hadadrimmon in the valley of Megiddo was like the mourning for the great shepheard Christ saith the same Zachary Zach. 12.11 who now in Josiahs death had broken both his staves Beauty and Bandes For Josiah as for Jesus for Josiah dying among them as for Jesus
departing from them pro Christo Domini ac pro Christo Domino Wherefore the Spirit of God who enrolled in the booke of Jasher and bad teach the children of Judah the staves of Sauls funerall song called the Bow hath also eternized among his owne dictated manuscripts Jeremiahs lamentations for Iosiah In which Lamentations that particular or rather generall verse Lament 4.20 The breath of our nostrills the Anointed of the Lord was taken in their pits may be called the nave of the wheele whose severall beames integrate that whole booke Calvin upon this place taunts the reverend Hierom with grosse errour for saying that this booke of Lamentations was Ieremiahs funerall song for Iosiah and addes that the cited verse is wrested to Iosiah And yet the same Calvin himselfe in another place of his Comments saith in 12 Zach. 11. and justifies it against his owne exposition upon the place from Scripture that Jeremias in hoc lugubri carmine respexit propriè ad Josiam sicuti testatur sacra historia in this mournefull song did ayme properly at Iosiah as the holy History of the Bible testifieth Then coting particularly the foresaid verse he adds after Iosiahs death in cujus animâ vivebat anima populi in whose soule the one soule of the people lived that people was a meere carcase and the taking away of Iosiah was an evident signe of Gods wrath against them and that Gods favour was extinct with that King quia felicitas populi because the happinesse of the people depended upon the King Regia dignitas and the Regall Dignity was a sure pledge of Gods favour to them Thus this word Josiah is dead was to Iudah another Ichabod where is the glory The beauty of Israel is stayned by thy waters O Megiddo with Iosiah vale Lex vale Moses farewell the Arke farewell the milke and honey of the promised Land upon the setting of this Sunne the Manna in the pot melts the blossomes on Aarons red blast and the Almonds become bitter Almonds From Iosiahs death the Prophet dates the fall of Hierusalem By the violation of Iosiahs head Hierusalem her selfe is become sacrum caput and her Epitaphe is prepared in this word Iosiah is dead that is as Chrysostome expoundes that of the Angel to the blessed Virgine Luke 1.31 They shall call his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and the successe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall finde and verifie that Iosiah is dead O Ieremy would thou hadst been onely a mourner here and not a Prophet but I finde thee no where more a Prophet then in mourning heere The Prophet knew that in Gods purpose Hierusalem was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted to ruine that the Temple was already demolished in her patterne in the Mount that the Angels had deserted the Sanctuary and the people were casheered in the High Counsell in Heaven yet was it enough for deploring HierusaleÌ„ Temple Sanctuary people all to lament one Iosiah even divine providence so disposing that so pretious an head should not be violate till God had rejected the whole body Luke 23.31 si haec in viridi quid fiet in aridâ if this be done in the greene tree what shall become of the dry one Needes must the people be outlawed when their King is thus rapt from them in whom they had truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose arme was a measure and whose religious minde was a Law to them and what but epidemicall death could be expected when the devotion of so zealous an head could kindle no fire in the paraliticall body He that delivered Abrahams Couzen vexed with the filthy conversation of the Sodomites 2 Pet. 2.7 knew how to deliver Davids owne and reserve a rebellious Generation to emminent judgement Wherefore to the soule of Iosiah the Angel called as once to Lot the husband Gen. 19 22. Escape thou and flye away to bright Zoar the mountaine of the vision of God and leave thy unbelieving wife who of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made to all Nations a monument of rejecting the Law and not hearkning to her King and husband what panegiriques would the heathen who knew not God onely had naturall love of loyalty and vertue have made had they had a King that would have suffered losse of power estate glory liberty wife and children yea whatsoever stupified Subjects prefer before a King rather then consent to the prophaning of Gods service and the enslaving the persons and estates of his people nothing could make their misery more miserable nor more convict them of their rebellion then that their best King was made their last Indeed this honour was due to Iosiahs piety and this solace to his Funerals that none should succeed him whom none could second and that by the sequell of Iosiahs death all Kingdomes might learne how much the weale of a State depends upon the life and how close the ruine of it followes upon the want of a religious King All were defective saith the sonne of Syrach but David Hezechiah and Iosiah Our Posterity will reade a Chronicle of England not Apocryphall that will make them as much wonder at us as admire the story till this day all were defective but Elizabeth Iames and Charles when of three vertuous and religious Kings the third is untimely taken away the people that by having the two first would not learne to appretiate a King are by the losse of the third taught what it is to have none Daughters of Hierusalem Ieremy weepes not for Iosiah but weepes for you and your children for sinne the Mother and desolation the broode lest the dayes come lest the lamentable dayes come in which they shall say blessed are the Inhabitants that have no possessions and the parents that are not indebted to children for education The Spirit of God testifieth heere the blood of Iosiah and the teares of Ieremiah to the end that the people should trace the teares of the Prophet through the bloud of the King first to their owne impending punishment and thence to their past sinnes For if you looke O Daughtet of Iudah to the acts of Jeremiah himselfe he had already lived long if to your owne aggravation of wrath too long if to your neede of such a King to stand in the gap he dyed too soone if to the honour of his owne remembrance he shall never dye but all Posterities shall copie out from Josiah Compositum vis fasque animi sanctosque recessus Mentis inâ—octum generoso pectus honesto And the remembrance of Josiah shall be like the composition of the perfume made by the art of the Apothecary sweet as honey in all mouthes as musick at a banquet of wine Eccles 49.1 For that name that entred before his mortall life goes not out with it and that which attended not for his birth will not waite on his death But as it was imposed by
troubled And David let me fall into the hands of the Lord for great are his mercies but let me not fall into the hand of man 1 Chron. 22.13 And our Ieremy in this Lamentation Lament 3.21.22 This I recall to minde therefore I have hope it is of the Lords mercy that wee are not consumed because his compassions faile not Upon this apprehension of both judgement and mercy in God Ieremy was comforted and expressed it in this Lamentation that wee through patience and comfort of the Scripture may have hope the same word Littenoth signifies both Lamentation and consolation for comfort takes best from one that laments with us and he condoles truely that useth all meanes to comfort I called upon thy name O Lord and thou didst heare my voice Lament 3.53.54.55.56.57.58 Thou drewest neere in that day and sayedst when I called feare not O Lord thou hast pleaded the causes of my soule thou hast redeemed my life Thou hast redeemed observe Ieremy that lamented for the losse of Iosiah his King was comforted in the promise of Jesus his Redeemer Thus the soule having at last wrought up to Gods judgement findeth there mercy also And in this mercy of God meetes againe with the great Shepheard that had deserted it and from this shepheard obtaines grace both to repent of it owne ruine which offended God and blancht the shepheard and to judge charitably of others in the same condition By which grace it proceedes to patience both to endure the present affliction and to waite for deliverance Heb. 11.35 whether present deliverance or a better resurrection Mat. 12.20 when and in what manner the wisdome of God shall by sending forth judgement unto victory upon impenitent sinners and the Sonne of righteousnesse with healing to contrite hearts worke out the redemption Mal. 4.2 The end beloved of every Text wee preach to you is that you winde your selves into the truth it holds forth And the aime of this my present Text is that you conforme your selves to it celestiall semblance To be selfe centred is earthly and sensuall but to move for the publick good is heavenly and spirituall If therefore there be any fellowship of the spirit saith Paul 2 Philip. 4. Looke not every one on his owne things but on the things of others for by embracing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius speakes this true gallantry of harmonious love while every one seekes the good and bewailes the evill of every one a private evill is so divided that it is heavy to no man and a particular good so communicated that it redoundes to all Now he that will seeke the good of all must observe the course which he takes who rules all heere our Text requires conformity to an higher heaven then the materiall and diffuse as he diffuseth else he may confound when he thinkes to communicate And wee read that God led his people while he delighted in them by the hand of Moses and Aaron But that in his displeasure the Sunne the greater light is turned into blood and the lesser the Moone into water Ps 77.20 Wee have heere the spirit of God testifying in Josiah dying and Ieremiah crying Parumnè ad vos said Ieremy in this Lamentation Lament 1.12 as leaving this bridge for Posterity to passe from Iudah to England Is it nothing to you Yea our Syon may asselfe the words and go on with them Behold and see si major est ullus dolor quam dolor meus that lesser is all other sorrow then my sorrow I have had successively I would I could say succesfully three religious vertuous orthodox Princes Elizabeth James and Charles I had a glorious face of a Church a Church the very eye and excellency of all other Churches In Henry the 7. by my King I was freed from the division of Roses bitterer then wormewood sharper then the thistle In Henry 8. I shaked off by my King the Ecclesiasticall Tyranny of Anti-christ In Edward 6. purity of Religion sprang up with my King which though it was watred with the bloud of Martyrs under Mary that sister without breasts yet grew it the more glorious under those my three envies of all Kingdomes Elizabeth Iames and Charles But now facta est in pace amaritudo mea amarissima may I say with the sick Hezekiah behold upon my peace is come great bitternesse Esay 38.17 My bitternesse was great in the opposition of Hereticks greater in the death of my children the Martyrs but now in my peace my bitternesse is become greatest by the desolation of my dearest children the King and the Prophet Of whom since God had promised me Zach. 6.13 The counsell of peace shall be betwixt them both I sayd with my selfe as Iob did I shall dye in my nest my bow shall be renewed in my hand Iob 29 18.30.26 But when I lookt for light eruperunt tenebrae then darkenesse surprised me Ægyptian darkenesse my waters were turned into bloud my Land brought forth frogs in my Kings chambers palpable darkenesse not onely such as learned judgements can discerne but such as all hands but the actours feele and tremble at Parumnè ad vos turning againe for the people is it nothing to you is the case of Iosiah so lamented by Ieremiah nothing to you Ier. 5.31 Doe my people love to have it so And what will you doe in the end thereof Shall that of Iosiah be verified in you Esay 26.11 Lord when thy hand is lifed up they will not see but they shall see They will not see that the guilt proceeds from them but they shall see that the judgement runs to them They will not see that the judgement lookes at them while it is snatching at the Crowne and the Ephod but they shal see it and be astonisht when those being taken away it shall seize on them irrecoverably This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whatsoever sinister passages and tumults it makes now an eddy at the King and Prophet will winde about againe and with a crooked turne empty direct judgement elsewhere It is your glory that as the vindication of God and the King the sympathy of the King and the Prophet so the welfare and ruine of the people and the King make up a trinity of combinations a threefold corde that cannot be broken If you serve the Lord and not rebell against his word both you and your King shall be nigh unto the Lord your God but if you doe wickedly you shall be consumed both you and your King said Samuel to the desirers of change of Government Beloved if that conformity to the celestiall semblance of the Text in being every one in commune bonus good not to himselfe alone but to the publique in his private calling would satisfie the whole end of the Text and our present case I could dismisse you with a compendious method of that duty namely that since every mans civill activity cannot extend so largely his devotion may come home to every mans doore to his Sonnes and his Daughters to his Garners his sheepe and oxen to his peace and tranquillity yea to his disposure to the Lord his God For all this is done by praying for the King This were enough in a composed State but it is not so with me sayd Job once Iob 9.35 The greatest of all the men of the East and our Syon now my Crowne is cast to the ground and the Sunne is gone downe upon my Prophets Mic. 3.6 Therefore when the foundations are cast downe what shall the righteous doe As he propoundes our case who had experience of it and he addes the resolution the Lord is in his holy Temple the Lords Throne is in Heaven Psalm 11.3.4 Observe the Symetry of the partes on earth foundations in the plurall the King and the Priest but unity in the patterne in Heaven the Lord yet in proportion to the building on earth expressed likewise as in the plurall the Temple and the Throne If then you would have your dayes on earth as the dayes of Heaven as Moses exhorted the Israelites Deut. 11.21 Doe as he commandeth in whom Heaven and Earth are revealed and reconciled Render to Caesar and render to God Math. 22 21. Heere 's both Caesar propounded and God and yet but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and first it is sayd to Caesar For of the good wee can render to God Caesar is the Minister to us and what obedience wee render to Caesar is rendred to God as the terminative object After all the rendring to Caesar there remaines a rendring to God and in all the rendring to Caesar there is a further rendring to God Render therefore to Caesar and render to God sed ipsum Caesarem reddite Deo but restore Caesar himselfe to God as he is a foundation restore him to God by acknowledging him to be from God as he is a shaken foundation restore him to God to the service that God hath ordained him for and to the meanes to performe the same For you owe to the patterne in Heaven and through the foundation on earth must render justitiam Throno Templo preces justice to the Throne prayers to the Temple the Throne in Heaven requires of you justice too and the Temple in Heaven prayers for the King on earth Discite justitiam moniti non temnere Divos Take heede Subjects how you deale with Kings he that must judge betwixt you is a King not a Subject Restore then to God his King lest you be like those Gyants the Aloades that sacrificed to their God Mars and yet fettred his hands Let us conclude with our Ieremy and his Lamentation Lament 5. vers 21.22 Turne us unto thee O Lord and wee shall be turned renew our dayes as of old unlesse thou hast utterly rejected us and cast the nice upon us Gloria Deo Christo FINIS