SPES AUDACES ADJUVAT  Holles coat of arms   

A SERMON PREACHED AT THE FUNERAL OF THE Right Honourable Denzell LORD Holles, BARON HOLLES of Ifield in SUSSEX, Lord High Steward of the Honours, Manors, and Revenues of the QUEEN; Custos Rotulorum of Dorcetshire, and one of the Lords of his Majesty's most honourable PRIVY-COUNCIL.  
By SAMVEL REYNER, M.A. and Rector of St Peter in Dorchester.  
LONDON, Printed for William Churchill Bookseller in Dorchester, MDCLXXX.   

A SERMON Preached at the Funeral of the Right Honourable Denzell Lord Holles, etc. Who Deceased Feb. 17. 1679. And was Interred in St Peter Church in Dorchester, April 10. 1680. Aged 81 years, 3 months, and 16 days.  Isai. III. 1, 2, 3. 
For behold, the Lord, the Lord of Hosts doth take away from Jerusalem, and from Judah, the stay and the staff:  
The mighty man, and the man of war, the Judge, and the Prophet, and the Prudent, and the Ancient:  
The Captain of fifty, and the Honourable man, and the Counsellor, and the cunning Artificer, and the Eloquent Orator.  
IT is the great unhappiness of the generality of the men of the World, that they know not how to set a due estimate upon those things and persons, that God doth design to be blessings to them. For either they do idolise them, and set them up in the place of God; or else on the other side, they do too too much vilipend them, and are not thankful to the Almighty, for that blessing and benefit they receive by them.  
For the remedying of this double Evil, God is pleased to make use of a twofold method. To cure our over-valuing of such Instruments, God is pleased to vilify them, and to show us the Emptiness and Insufficiency that is in them to sustain that Burden that we will needs lay upon them: Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of, Isai. 2.22.  
To cure us of (or if you will rather, to revenge upon us) our unthankfulness for them; God is pleased sometimes, very unseasonably as unto us, to take them away, and deprive us of them: that so, by the mischief that will inevitably attend their departure from us, we may be made to acknowledge the greatness of that Blessing, that God did design to afford us by them.  
The Jewish Church and State were at this time verging towards ruin and destruction. 
2 Chron. 36.16.  They had for a long time mocked the messengers of God, despised his words, misused his Prophets; 
Isal. 29.21.  hated them that reproved them in the Gate; been unthankful for all those means and methods of his Grace, that he had used towards them for their good.  
And therefore God being now about to make a way for his Wrath: 
Psa. 78.50.  He threatens by the Prophet, that he would remove and take away all those things, and Persons (especially) that had hitherto been their support and stay, and that had staved off ruin and destruction from them. For behold, the Lord, the Lord of Hosts, doth take away, etc.  
The external Happiness and Prosperity of every State, doth consist in the Enjoyment of those things and Persons, that my Text hath respect unto, and which here God threatens to deprive Judah of, viz. the Abundance of those things which are necessary for the Conservation of Life natural; the military power and strength that it hath to preserve what is its own, and to resist those that would invade our Rights; The Wisdom of our Counsellors, the Integrity of those that are to administer Justice between man and man, etc. To which if you add Good Prophets also to instruct us in the things of God; There is nothing then that is wanting on God's part to be done, to make such a People a Happy and flourishing People. And all this now God had done for the Jewish Nation; but by their Unthankfulness for, and Unworthy walking of so great mercies, they had provoked God to take them all from them again; which accordingly he threatens here in my Text to do; and that in such a time too, wherein (of all others) they could worst have spared them.  
I shall not pretend to so much Curiosity, as to go about to make any Nice (or at this time Needless) division of the Text. Nor shall I so much as pretend to speak to every particular in it, which might otherwise administer sufficient matter of profitable discourse. It shall suffice, as that which is pertinent to the present occasion, to recommend only these two things from it, to your observation.  
First, That Great men in Great places, especially if they be Good as well as Great, they are a great stay and support to the Church and State wherein they are.  
Secondly, That it is but a sad Prognostic of approaching Evils, when God takes them away at such times and seasons, when their longer abode amongst us, is more than ordinarily necessary. An Ominous Presage that, 
Psa. 78.50.  that God is then making a way for his Anger. Of these two I shall speak very briefly, and promiscuously.  
When the Kings and Princes of Judah were to be led Captive and destroyed; it is then said of whole Israel, that it was no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of all Lands as it is called Ezek. 20.6. But it was henceforth to be nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desolation and astonishment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hissing and a Curse, Jer. 25.18.  
It is a Rueful Spectacle to see States and Kingdoms bereft of such persons as were eminently serviceable to them in their Administrations. Especially, when the State of their public Affairs is such that their service is more necessary than ever; Then all things run to Confusion presently.  
It is a due Subordination of Princes and People, of Magistrates and Subjects, of Rulers and Ruled, that creates Glory to any State or Nation. When the King sits in his Throne, environed with a wise and honourable, with a faithful and religious Council, that like Mordecai, 
Esth. 10.3.  do really seek the good and prosperity of the whole body politic. And when from thence Justice and Righteousness flows down by the means of inferior Magistrates, to all indifferently. And when thereupon the People love, and honour, and obey their Rulers: there is the most Glorious spectacle that Earth affords.  
Then, if ever, will our sons be as Plants grown up in their Youth, and our Daughters as Corner-stones polished after the similitude of a Palace. Then, in all likelihood, when honest labour and industry is encouraged by those that are in high Places, will our Barns be full, affording all manner of store. Then, if ever, will be the time when we shall need to fear no breaking in from abroad, nor breaking out from within ourselves, nor hear any complaining in our streets. O happy are the People that are in such a Case! But thrice happy then, if to all these they have that also, which follows in the Psalm, if they have the Lord for their God, Psa. 144.12, 13, 14, 15.  
When God threatens that he would stretch out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Line of Confusion, and those stones of emptiness upon Jerusalem: he tells us withal, how he would bring that evil upon them; and it is thus. The Nobles should be called to the Kingdom, and there should be none there, and all her Princes should be nothing. That is, there should be no Princes, or Nobles left, that should be fit to take the Rule and Government of the State upon them. And then he tells them, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Sarim) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Sirim) not Princes, but thorns, should come up in her Palaces, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Chorim) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Chochim) not Nobleses but Brambles in the Fortresses thereof, and it should be an habitation for Dragons, and a Court for Owls, Isai. 34.11, 12. When the Church makes that sad complaint, Lam. 2.1, 2. that the Lord had to vered the Daughter of Zion with a Cloud, and that he had cast down from heaven to the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beauty of Israel: in the sixth Verse, the Prophet tells us, when all this misery did commence; viz. when God had despised in the indignation of his anger, both the King and the Priest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or Prince. God is the God of Order, and not of Confusion, and when he intends to preserve the Beauty, and Order, and Ornament of any Nation, he will then with his own right hand sustain those Pillars of it, that are its Ornament.  
But then as I said, Great men in high places, especially if good men too, they are the strength and stability, the stay and support of the Church and State wherein they are. What the Poets feigned of their Atlas, that he sustained the Heavens upon his shoulders; is in a sober sense true of the Great and Noble men of the Earth, (supposing them Religious withal) that are in place of Power. They, under God, do sustain the World. The Burden of Church and State lies upon their Shoulders, and like the strong Pillars of an House, they keep up all from Ruin.  
And when God in his righteous judgement suffers such Pillars once to be pulled down; it is not long before all things in Church and State will run to Confusion, as we lately found in this poor Kingdom, by sad Experience.  
When there was no King in Israel, than every one did that which was right in his own Eyes. Marvel not then, 
Judg. 17.5, 6.  if you find some Micah or other, even with an whole House full of Gods: when once the Buttresses of Church and State are pulled down; men grow wondrously religious then presently. Then, if there be any need of any, you may find Priests in every Corner; Or if not, yet every one hath the power of Ordination in his own hands. Any of his Sons or Servants, may be consecrate to that office, when he pleaseth. And none shall be found so vile, but he shall be accounted worthy enough to discharge the most sacred services of the Sanctuary.  
When there is once no King in Israel, 
Judg. 18.17, 18. Judg. 18.27. Judg. 19.24, 25.  no marvel then, to hear of many Micahs Houses rob; many Laishes plundered and undone; many Wives and Daughters ravished; many great and mighty Families like that of Benjamin, 
Judg. 20.48.  brought to ruin. All these things were once done in Israel, when there was no King there, but every one did that which was Right in his own Eyes. That Right, was summum jus, no doubt. And all these things were once done in England too, God grant they may never be done so again; when there was no King nor Nobles left to sit at the Stern: but all those Pillars of Church and State were pulled down, which should have kept up both from such Confusions.  
Indeed, every way great is the blessing and benefit of good men in great Places. For  
First, Such will be careful, even out of Conscience, to preserve the just Rights and Liberties of those that are of inferior Quality; and to break the Teeth of Oppressors. And there is nothing in the World that hath a more Natural Tendency towards the general Ruin of any Nation, than the Invasion of the just Rights and Liberties of the Populacy; and when Oppressors can, without fear of Punishment, grind the faces of those that are of inferior rank.  
For this naturally begets Hatred and Revenge in those that suffer wrong, against those that do it. Besides, this naturally begets murmuring and Repining against the Higher Powers; and men look upon them no longer as the Protectors and Defenders of their Rights and Liberties (as by the Laws of God and man they ought to be) but as so many Favourers or Abettors at least, if not the Authors and Contrivers of their miseries.  
And these Discontents now, are nothing else but the Seeds of Sedition sown in men's minds, which when they have been once sufficiently heated by mutual complaints, there wants nothing but opportunity to chip them, and then immediately they spring up into open Rebellion, which puts all to the utmost Hazzard.  
But now, when good men stand at the Prince's Elbow, ready to receive the complaints of the oppressed, and to do them right; and to browbeat, and (if that will not do) to break the teeth and arms of such sons of violence: this both prevents that wrong and injury that would otherwise be done, conserveses peace and friendship between man and man, and both conciliates and confirms that Love and honour, that fear and Reverence, that is due from the Subject to the Sovereign Powers.  
Secondly, Good men in great places, they do as much good by their Example, as they do by their Power and Interest. Virtue and Vice, the one is the Preservative, the other is the Bane and Destruction of States and Kingdoms. And every one knows that the one of these (Virtue) is encouraged; the other (Vice) is discouraged and dashed out of countenance, much more by the Example of those that are in power, than by all the wholesome Laws that the wit of man can devise to make— Non sic inflectere sensus Humanos edicta valent, ut Vita Regentûm.  
In all Ages of the World, the Rationes boni & mali, have been the same. Ever since Moses' time to this moment, the Decalogue hath been the constant standing rule of our Obedience; and those Laws have the same Authority, and the same Sanction now, that they had at first. But in all Ages, you may observe, that men's carriage and deportment towards them have been different, according to the Example that hath been given them, by those that were in the highest places.  
If the Kings of Israel and Judah would be Idolaters; why so would the most of their Subjects be too. But if they were careful to walk before the Lord in their integrity, their People then would keep some tolerable decorum in their manners also.  
There is but one instance only to the contrary, that doth at present occur to my thoughts; and that was in good Hezekiah's time. Which, by the way, lets you see, how necessary it is to the well-being of any Nation, that not only the Prince himself be good and virtuous, but that his Nobles be so too. Otherwise his single goodness and uprightness may not be able to stave off judgements from his people: and consequently, we may learn hence, what a Blessing great men may be (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean, though they be not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest of all) if they be such as they should be. And on the other side, what a Plague and Pest they may be to the Community, when the good Prince, for want of Better, is forced to make use of them.  
I say the Instance, that I was speaking of, is in good Hezekiah's time. Who, though he himself was one of the best Kings that ever swayed the Jewish Sceptre: yet he was yoked with such a Company of Princes and Nobles, as scarce a worse Character can be given to any, than that is which is given them, Mic. 3.9, 10, 11. They did abhor judgement, and pervert all equity; they built up Zion with blood, and Jerusalem with iniquity. The heads thereof did judge for reward, the Priests thereof did teach for hire, and the Prophets thereof did divine for money. No marvel therefore at that which follows. Therefore shall Zion for your sake be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. And if you ask me how I know this was in Hezekiah's time; why the Prophet Jeremy tells me so, Jer. 26.18.  
Besides, thirdly, God is pleased sometimes to prorogue and put off the executions of his judgements upon sinful Nations, which are otherwise ripe enough for ruin, for the sake of some few of those that fear his name, especially if those persons be such as be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
1 Tim. 2.2.  such as have power in their hands and zeal enough in their hearts to do service for him answerable to their Power. The Sodomites were ripe for ruin, when as yet God would have spared them, if there could but have been found ten righteous men amongst them. And the destroying Angels, we know, could not execute that commission that they had against them, till righteous Lot was removed from them, Gen. 19.22.  
Nay a time there was, when one such good man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that could, and would have executed judgement for God; would have saved the City of Jerusalem from destruction, Jer. 5.1. Some good men there were in Jerusalem at that time, there is no doubt. It is more than probable that Jeremy himself and Baruch were there. But alas! they were poor Underlings, men of inferior rank, that had little or no Power and Interest. Alas! they could not defend themselves from the wrongs and injuries that were done unto them; much less could they avenge upon others, those daring abominations of theirs, that were haling Gods Judgements down upon Church and State.  
If there had been but a few such men among them, that could and would have executed judgement for God, as Phinehas did: they might have done more towards the rescuing of all from ruin, than a great many Jeremies and Baruchs could do.  
They, like Noah, Daniel, and Job, might deliver their own souls by their Righteousness (Ezek. 14.20.) But it must be some Phinehas or other, some one or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by executing judgement for God upon his Enemies, must be able to stay a public Plague.  
The Psalmist tells us, that there was a time, when God was so far provoked against Israel, upon their making of the Molten Calf; that he was even resolved upon their destruction. And had certainly brought it upon them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them, Psa. 106.23. Ay, here is a man of God indeed, (as Moses is called Deut. 33.1.) here is a man of God indeed I say, that can hold the hands of the Almighty, that can dare to put himself into the Breach, even when Heaven itself is making the Assault. 
Gen. 32.28.  One that is such an Israel and Prince with God, hath such Power with him, and Interest in him: ut non nisi Mosis permissuirasci possit Deus, God cannot punish a Rebellious people, over whom Moses is set (I speak it with reverence) before he have, as it were, asked Moses 's leave to do so. For so you find he bespeaks him; Let me alone (saith he) that my wrath may wax hot against them, that I may consume them, Exod. 32.10.  
I have now done with my Text; and I shall ease you of the trouble of a longer attendance here, when I have spoken two words more. One of that Honourable person whose Corpse is brought hither now to be Interred; the other to you especially of the higher Quality, who are mournful Attendants upon this sad Solemnity.  
For the first, It was mine unhappiness (I confess) that I was one that had but very little personal Acquaintance with this Noble Lord deceased. And that which adds to it, is this, that I have received no Instructions (no, none in the least) very necessary you will all judge, upon such an Occasion, I have received no Instructions I say, from those that had opportunity of knowing him better. Some of whom might have been so kind if they had pleased, as to have imparted some at least of their Observations to me. For the want of which therefore, it will be but a very lame and imperfect account, that I shall be able to give you, either of him or his Actings; unless any man will be so unreasonable as to expect, that I should speak either by Fiction, which in truth is beneath me, or else by Inspiration which is as much above me.  
Yet as the Sun in the Firmament casts forth such a brightness by his Rays, as that there is none but is enforced to take some notice of it, though they cannot so well Philosophise about it, as some others can, that have made it the subject of their studies: So this Honourable person, whose Corpse lies here before us, did move in such an Orb, and did shine with so much Brightness in it; as that no one can be such a stranger in this our Israel, but he must of necessity, have heard something of his Fame.  
His Birth and Parentage was Noble and Honourable; he being a second son of the Illustrious House of Clare. And that is some Incentive to honourable undertake, to derive one's Pedigree from honourable and virtuous Ancestors. A great and noble mind will scorn to dishonour them so far, as to debase itself to unworthy Actings.  
My Lord was Noble by Birth, and no doubt he knew it, and did set a due estimate upon it. But withal he knew, that Nobility by Patent alone, it was but Nobility in Parchment. And that a man of true honour, must have something more to make him honourable, than merely his Prince's Favour or Fancy.  
He was careful therefore to store his mind with all soul-ennobling virtues; that so he might reflect a greater honour upon his Family, than that was which he received from it. And that when it should come to his own turn, his Prince might not set his Seal upon a Blank; but the Honour that he should confer upon him, it should be as well the Reward of his own Desert, as the Token and Pledge of his Prince's Kindness.  
And that is true honour indeed; that which being bestowed commends the judgement of the Prince, more than his Fancy, and makes the World to know, that he understands how to value men not by their fine , or their handsome faces, or by the Recommendation of other Grandees: but by their own real worth and virtue. So that indeed, such a person advanced to honour by his Prince, he doth at the same time advance his Prince's honour, and not only receives, but gives it.  
About 23 years old, in King James' time, he was Chosen a Member of Parliament, for a Town in Cornwall, and after his being Married unto the Daughter and Heiress Apparent of Sir Francis Ashly, of this County, he was in four several Parliaments Chosen Principal Burgess for this Town of Dorchester. But indeed, the honour that we did him by choosing of him, was not comparable to that honour he did us, in accepting of our Choice. The Prudence and Wisdom, that he always manifested in those Assemblies; The constant zeal that he had for his Princes true Interest (though not always rightly understood) and for the Liberties of his Country; his constant opposition against all Innovations in the Church, and against any thing that looked like a public Grievance in the Common-weal: It did not only create him Honour and Renown among all good Protestants, and good Patriots; but it did derive some Honour also upon this Place; as making the World to know, that We also had some sentiments of those virtues in ourselves, for the sake of which we so constantly made choice of him.  
He had once the unhappiness indeed, to fall under his Prince's Displeasure; and yet none need much to wonder at it; since Kings see with other men's Eyes, and hear with other men's Ears; and there never want those about the Courts of Princes who do envy and traduce that virtue in others, that they cannot, or will not imitate themselves. It is likely that some such persons had misrepresented Mr. Holles to the King that then was; which might be the occasion of that short displeasure that was conceived against him. But that Excellent Prince was too wise to be long imposed upon; and it seems did quickly find cause to surcease any farther prosecution of that displeasure.  
This I am certain of, that it was not long before Mr. Holles gave such Testimony of his Loyalty to his Prince, that the Antimonarchical Party that then carried all before them in the House of Commons, quickly found that he was not for their Purpose; and therefore turned him out of Doors. Yea, (if I be not mistaken) they made the Land of his Nativity too hot to hold him, as thinking that they could not sit secure in their Usurped Thrones, till they had got the Seas between themselves and him.  
What his particular Agency was in the happy Restauration of his Majesty that now is, I am not able to declare. But the King it seems was so well acquainted with it, and had such a grateful Remembrance of it: as that he thought that Orb that hitherto Mr. Holles had moved in, was too low, and too little, for a star of his magnitude and influence, and therefore advanced him into an Higher; first making him a Peer of the Realm, then taking him into his Honourable Privy-Council; and two several times employing him as his immediate Representative to foreign States and Princes. Where he discharged his Trust with that Prudence and discretion, and yet with that State and Grandeur, as created him Honour at home, and Admiration from abroad.  
One Instance of the Greatness of his mind I cannot choose but remember. It is reported of him, that when he was on his Embassy in France, at his departure from thence, that King did offer him very rich and noble presents; which yet he absolutely refused to receive: as scorning to accept any personal Kindness from those hands, from which his Master, he thought, could not obtain justice. A piece of selfdenying Grandeur this, that, I think, cannot be often paralleled.  
Let me add to all this, and above all this, that he was one that was as faithful to his God, as he was to his King and Country. One that stuck close to the Reformed Religion, understood its Principles, well and thoroughly, professed and propugned them publicly, practised them Conscientiously, lived and died in it, and if he had been called to it, no doubt would have died for it.  
He was naturally of as high a spirit as the most daring Gallants of them all; but yet he thought it not beneath him (as some others do) upon his bended Knees daily to worship that God that made him. He would some times have thought scorn to run away from the proudest piece of mortality that treads on Earth, but he could never understand it to be any piece of valour or Gallantry, to run upon the Almighty.  
Prayers, and Tears, and Supplications, these he thought the most proper way of addressing himself by, to the eternal God; but could never understand either the Valour or the Courtship of those Fools and Madmen (as he accounted them) that could dare the Almighty himself to Damn them.  
In a word, look upon him which way you will, either as a Counsellor to his Prince, or as a Patriot to his Country, or as a Christian towards God: he was one, that in a most inauspicacious time (as unto us) was taken from us. We of this Place (if it had been the will of God it should be otherwise) could ill have spared his Patronage, whom we found always ready upon all occasions, to do us what good he could. The King, I am afraid, at this time especially, could ill have spared his Counsel; and the Church and State I am sure, at this juncture of Affairs, could very ill have spared that support, that both very reasonably might have expected from him.  
But what shall we say? he had served his Generation according to the will of God. And God saw it time for him now to receive the Reward of all his Services, and therefore took him unto himself. I shall conclude all, in applying to him those words that are spoken of holy David, 1 Chron. 29.28. He died in a good old age, full of days, and riches, and honour. And having thus brought him to his Bed, we shall softly draw the Curtains about him, and leave him to an Eternal Rest.  
I have only one word more to add to you right Worshipful Gentlemen, who have done him the honour to attend upon his Obsequies. And it is only to beseech you, according to the Capacities you are in at Present, or that you may be called to be in at any time hereafter, that you would endeavour to imitate that Example that he hath set you, and to supply his place. By the fall of this great and good man, there is a great Breach made in the Fence of our Church and State; if some or other do not fill up the Vacuum, God knows how soon destruction may break in upon us.  
I remember when I was a Boy at the University, it went currant then among us for true Philosophy, that when a Member or part of a man body was cut off; than Anima retrahitur we said, the soul was not divided or cut off with that member, but it was retracted to the remaining parts.  
I wish with all my heart, for your own sakes, and for the sake of the Church and State wherein we all live, that no one of all those Virtues that were so conspicuous in this Noble Lord deceased, may die with him, but that they may be all Retracted into his only Son and Heir, the noble Lord Holles that now is; (As he inherits his Father's Lands and Honours, so may he inherit all his Virtues too, and if it be possble, may a double Portion of his Father's Spirit rest upon him) and into You also, Right Worshipful and beloved, who were his Friends and Admirers; that You also may serve Your Generation by the will of God, as he hath done before you.  
Which if you will be careful to do, all good men will love and honour you while you live, and will hearty lament you when you are dead. Your Executors shall not need then to hire any Hackney Tears to besprinkle upon Your Hearses, nor to toll men on by Rings or Ribbons, to attend your Funerals. But good men will flock together out of Conscience, not to perform a Ceremony, but to pay a Duty. And though perhaps the tenth part of the Company may not be in Blacks, yet they will be all in Mourning.  
But at the same time, when there is never so much grief and sorrow upon your account here on Earth, there will be full as great joy and rejoicing in Heaven. And before your Friends shall have laid that which is mortal of you into your Graves, the holy Angels will have carried your Souls up into Heaven, with Joy and Triumph.  
FINIS.