THE SAINT'S LOSS AND Lamentation A SERMON PREACHED AT THE FUNERAL of the Worshipful Captain HENRY WALLER, the Worthy Commander of the Renowned Martial Band of the Honourable City of London To the Right Worshipful, the Precedent, Captains and Gentlemen, exercising Arms in the Artillery Garden of LONDON, Righteousness, Strength, and Peace. Renowned Worthies, THe honour which I bear you next my God, my King, my Church, by the entreaty of some of you hath now forced this rude piece into public view. I'll censure it, to save others the labour, fare, unworthy of so many ears and eyes that it had and is like to have, and by my own ●udgement, once having the censure of the ear, it should never have come to the second of the eye; but others have passed it, and thus much I dare say for it, it is truth. The end of its coming to you is twofold; 1. To mind you of your weakness; death hath made a shrewd breach among you, and set upon you in the very front, nor in the rear, and stro●ke as the very body, not at the flanks, your chart is unwheeled, and your horsemen thrown; 〈◊〉 your Captain is taken off your ●eads. O● 〈◊〉 soul is heavy while I speak it. 2. To repa●●● your strength, and there is but need of it, Me thinks I see Micaiahs vision, the host of Israel scattered as sheep that have no shepherd; Should the host of the Lord 〈◊〉 thus? Come and let me counsel you; Profaneness, Pride, and Descension are enough●● scatter an army, that lie as thick at grasshoppers, as dust into the wind; when Holiness, Humility, and Love set 〈◊〉 as walls about them, that they fear 〈◊〉 force: I 〈…〉 accuse you, but as my beloved br●th●●● I 〈◊〉 you. Take heed that the unholy thing 〈◊〉 not found among you, walk humbly towards God and man, be not all Captains, and love as brethren, keeping the unity of the spirit in the bond of peace; Then ask jointly of God a Captain, and ask in faith, he will appoint a man to go before you in righteousness, courage, and the fear of the Lord. having thus to you, I would also, were I worthy, send a word about this matter t our Honoured Senators; Be sure ye judge for God in this great business, and account it not your smallest Honour, if ye something deny yourselves for the glory of God, your City's flower, and your country's good; all which lie engaged in this design. These might I see effected, your Captain, and your strength revived, my God in both glorified, I should have content enough, though many censures. For this I come forth, though I die, yet if the name of that Honoured head may live, whose praise with God is fare more glorious, though I suffer yet if ye may be the better and the stronger for it, it is my great reward. The care of this your strength I shall ever commend to the Lord of Hosts, he strengthen you in righteousness, guard you with salvation, make you victorious by faith, and triumphant conquerors in his glory: In him I r●st, Your hearty Orator, and fellow-soldier in Christ's Artillery, GEORGE HUGHES. THE SAINT'S LOSS AND LAMENTATION. 2. King. cap. 13. ver. 14. O my Father, my father, the chariot of Israel, and the horsemen thereof. THis doleful cry I hear but twice repeated in these sacred histories, and both times at funerals. First, this dying Elisha himself singeth this burden of lamentation at the funeral of his father Elijah (for it was his funeral, an heavy parting from his son, and from the earth, though with a more glorious transportation in a fiery chariot by fiery horses, and through a whirlwind into heaven) his son can do no less at this sudden and admired change, than lament him, O my father, my father the chariot of Israel and the horsemen thereof. 2 Kin. 2.12. Secondly, this honour had the same Elisha at his change, when he was now sick unto death, from the mouth of joash an idolater indeed, but yet a King, who acknowledgeth himself a son also to the dying Prophet; and now coming to visit his father in his sickness, and perceiving that death was sent for him, and he must lose him, he weepeth over his face, and cryeth bitterly, O my father, my father, the chariot of Jsrael and the horsemen thereof. Hear it once more, and it is the burden of this day's lamentation, neither untimely, I hope, nor unseemly; not untimely, for it's at a funeral; nor unseemly, it being the funeral of so honoured an head, by whose death I dare speak it, I would we might not feel it, there is a chariot unwheeled, and an horseman thrown this day in Israel. It is true here is neither King nor Prophet to be lamented, yet a father of many sons in as great a right as Eliah of Elisha, or Elisha of joash, such as a fatherly respect hath made children, and want of this father hath made lamenting orphans; yet a man of God, a righteous soul zealous for the Lord of Hosts, in whom God had placed not a small part of the Strength of Israel; blame us not then if we take up this lamentation, and cry, O my father, my father, etc. The words are the natural notes of a burdened soul, and the bitter expressions of a mind oppressed, laid out by griefs peculiar a Aposiopesis. Rhetoric, outcries, and broken distracted speeches; O my father, my father; and there he stops, O the chariot of Israel, and the horse men thereof, and then he stays; the mind doubtless had something else to vent, but grief smothers it, and the weeping passion will not let it out. My defence is from my text, if Inbe broken and confused, grief cannot speak otherwise, and mourns like such sermons best, whose companion and preacher I am at this time. Yet if y● desire a fuller sense of these distracted outcries, and a more perfect resolution of these broken speeches, think my soul now to be in their soul's stead, and let me personate a while El●shah to E●●ah, or I●ash to Elisha, not in his wickedness, but his lamentation, and me thinks, if geiese would suffer me, I could tell you what they would have spoken. O my father woe is me, my soul is sorely troubled for thee; Alas what shall I do oh my heart, my heart acheth, and my souls even ready to be poured out, I can have no rest; for my staff is broken, and my father is quite taken away from me. O my father, What do I stay behind for a poor forsaken orphan? O how happy should I be, if death would do me that favour as to bring me now after thee? O my father, my father; or I would I only had lost a father and were a mourner alone, that I might yet find others to comfort me; but on which side soever I look, I see none but mourners, oh my heart is almost broken, All Israel laments and cryeth bitterly after thee, for their charets and horsemen are fallen, because thou art departed from them: brinish tears have besmeared all faces, Israel God's Church sitteth as a desolate widow, and heavy burdens are sounded in all her coasts, woe is us, how is the glory of Israel this day decayed? how are her charets and her horsemen confounded? how is her strength become feeble? for thou art taken from us. O my father, my father, a Melioripsi Israel eratin cratione sua curribus & equitibus. Calv paraph. who wert a greater safeguard unto us then all the charets of Israel or the horsemen thereof: Oh thou strength of Israel, our bowels are turned within us, we are sorely grieved for thee! That we may yet speak more profitably from the text, it will be good to rank these out-cries into some method, though indeed grief be so unruly, that it is no easy matter to keep it in order; nevertheless we will tie it up a little, and if we can look with dry eyes upon the text these two things are obvious to our consideration. 1 The person produced in this mournful scene. 1 The mourner Ioas● King of Israel. 2 The bemoaned Elisha the Prophet now a dying man. 2. The lamentation itself made over him, whereof we read 2 The manner of it in the doubled, broken, and distracted repetition, O my father, my father! 1 The matter of it which was a 2. fold loss. 2 Of a father, o my father! Of the stay and str●gth of Israel, ● the Chariot, etc. First the persons here presented in this mournful act are joash the mourner, and Elisha the sick dying and lamented father; as we look upon them, and eye them more narrowly, we will forget them in their more special callings either joash to be a king, or Elisha to be a Prophet, this will be of no great use unto us; more profit we may expect in the diligent view of their general conditions, according to the description which the Spirit giveth of them. Of joash, who cometh down to weep over the face of this departing Prophet, we read, 2 Kin. 1 3.11. He did that which was evil in the ssght of the Lord, he departed not from all the sins of jeroboam the son of Nebat, who made Israel sin but he walked therein. What could be said worse of a man? He was as wicked as any, it was his trade to sin, nay more, he was as bad as the worst, a conspirator with that jeroboam the son of Nebat the most abominable idolater that ever breathed on the earth. Of Elisha again, who lay now sick unto death and is here lamented, we read, 1 Kin. 19 16. he was the anointed of the Lord, on whom the Spirit of Eliiah was doubled after his departure, 2 Kin. 2.9, 10. he was a zealous champion for the Lord of Hosts, a righteous soul, an heavenly Saint, and a deadly enemy to jeroboams' sin and his idolatrous brood; yet this joash cometh to this Elisha in his last sickness, weepeth over his face a● now departing, and cryeth after him i● this pitiful lamentation; O my father, my father! Mat 11, 19● It is true that wisdom is justified of her children, and as true th●● God maketh her to be justified of her adversaries also, even of them that hate her. Doctrine 1 The righteous soul departeth lamented, desired, honoured by the very enemies of righte●●snesse: It is a strange sight to see the same man a murderer, and a mourner at the same funeral, or any one to lament that person upon the bier whom he hated to the death, and was ever restless until he had laid him there, yet nothing more common between the righteous and the wicked. It is the cry of the ungodly against the inst, while he liveth, kill him, stone him, away with him from the earth, he is not worthy to live; but when he is dead indeed, the same mouth desireth him, justifieth him, surely this man was the Son God: 2 Sam. 3.27. 31, 3●. Look upon joab but in his treachery, he hated Abner in his soul, he sendeth good greetings unto him, taketh him aside at his return, smites him and kills him, can yet expect him now before Abners' hearse, renting his , clad in sack cloth, lamenting and whining as a mourner? yet thus we find him. Who would think that joash should be a mourner at Eliah's funeral, he a conspirator with jeroboam, this a righteous Prophet of the Lord of Hosts? yet here he is, and weeps and cries with a bitter mourning, oh my father, my father! But why weepeth he? and how is it that he cometh to do the Prophet this honour at his death? Is it because he loved him, as Christ wept over Lazarus? I dare not say so, no not so much as think so, that a man of Belial could so sincerely affect a Son of God, and should not question it, but for some who are yet contrary minded. An hic anime st●cere honoreus illum prophetae detulerit, aliqui in quaestiovem vocant, etc. Mihi vero frustra videtur queri, quandonen erat causa qus moveretur ad estentandum, joh. Wolph in tex, It is therefore commented by one thus; Some doubt whether joash did this honour to the Prophet in his lamentation with sincere affection, etc. But it seemeth to me not worth the questioning, when now he could be moved by no cause to flattery. Yet (with good leave) it seemeth otherwise to other pious and learned judgements, and I think upon better reason. Had joash been in Elisha's stead, a dying man, I should think, as the Author do●●, there were then no cause of flattering, but Elisha was now dying, and joash lusty & lively; and I doubt not, but an ungracious son for a blessing or a portion may flatter his father upon his bed of death, nay, sooner then, when most unlikely to be discovered. But not desire his life as joash did; yea earnestly desire it, and bitterly bemoan the loss of it, if his safety and peace depend upon it, as the health of joash and his kingdom upon Elisha did; there was then cause enough of flattery. The desperate patient careth not for the mannay perhaps doth truly hate him, yet hearty desireth his Physician, loveth his physic and his skill, and bemoaneth himself when he wanteth them; he loveth not the man then, but he loves his own life. Let joash look upon Elisha as a righteous Prophet crying down his sin, and beating down jeroboams altars, and he cannot endure him, he hateth him to the death, yet when he seethe him as a father on whom all his dependence is, he earnestly desireth him; he loveth not Elisha then, but he loveth his father, & scarcely can I believe he weepeth for him, because he loveth him, or that this lamen cation is from sincere affection. Why then doth he thus bemoan him, and do him this honour as to weep over his face but at the thought of his funeral, while he was yet alive? Negatively we have answered, it was not because he so entirely loved him, and positively we now reply, these considerations might move joash or such a wretch as he, to bemoan Elisha's loss, or such a soul as this. First a partial conviction of some good in the righteous soul commendable and by the very enemy, for howsover wicked men are not so fare, nor so fully convinced of righteousness, as truly to affect it, and earnestly to labour after it, yet such a conviction there is most commonly which stops their mouths against it, and maketh them to wish for it alaine, when once they want it. It fareth as with the God of righteousness, so with the people of righteousness in this 〈◊〉. His very eternal power and Godhead, the invisable things of him are so clearly seems by mere Naturalists; Rom. 1.20. yea by the whole world, that it is not grievous unto them to confess him to be God, howbeit all this while they glorify him not as God, nay, ver. 21.30, they are the very haters of God, so vainly are they convinced of a deity; yet again when God is departed from them, and executes his just judgements upon them, they cannot but justify him in his proceed, and bewail themselves for the loss of him when he is gone: Such sparkles of divine knowledge are left in corrupted man, and are kindled something more by education within the bosom of the Church: God may be thus known by his enemies, but never honoured or desired before he turn away in wrath and hide away his face in displeasure, than Saul will seem to honour him, 1 Sam. 15.25. though erewhile his rebellion branded him for an enemy. Such entertainment and esteem in the world have his servants likewise; as they partake of the goodness of their God, to they do of his usage also amongst men: Their piety, uprightness, humility, and continual study of doing good convince the very enemy, and force a confession of their goodness; yet hate they them to the very death, though afterward their heart smite them, and when they are taken away, they cry for them, alas my brother! The Son of God fareth no better, his righteous conversation doubtless convinced the world of his innocency. Pilate proclaimeth it before judgement, Mat. 27.23.24. What evil hath he done! yet he hath enmity in himself against him, and to do the jews a pleasure he casts him and condemns him; nevertheless at his death he doth him this honour again to proclaim his righteousness, I am innocent of the blood of this just person. It's strange to see with what violence and ravenous desire of blood Saul hunted David, he is convinced of his innocency, yet he cannot love him, but pursueth him to the death, and after that he had murdered him in his heart, his conviction driveth him to this confession. ● this thy voice, my son David? I have 〈◊〉, return my son David, 1 Sam 26.27. 12, 25. I will 〈◊〉 more do thee harm, I have played the soul ●●●●●red exceedingly. Thus precious in the sight of the Lord is the death of his Saints, Psal. 116.15. and such God maketh it to be in the sight of men also. That wretched Balaam, that cursed sorcerer confesseth this to the eternal honour of the Saints, of whom he giveth no other commendation than to wish his soul in their soul's stead, Numb. 23.10 Let me dye the death of the righteous, and let my last and but like his; and yet who a more deadly enemy to their lives than he? This lamentation therefore of joash upon Elisha, might be forced by conviction, not invited by affection. Secondly, self-love might reach him this mournful note, himself was like to be the greatest loser by Elisha's death and no wonder then if he make the greatest lamentation. If we observe the story, joash was at this time sorely distressed, because of the Syrians; they had made the people of Israel in the days of Jehoahaz his father like the dust by threshing, and were yet domineering over them, joash had no great strength lest him of his father to defend himself or offend his enemies, and now Elisha is departing too, his father, his oracle for advice, and counsel, his strength and safeguard of himself and kingdom; the chariot of Israel and the horsemen thereof were now falling, and now he and his people in all likelihood exposed to the tyranny of the merciless Syrians; can he love himself so ill, think we, as not to mourn and weep, and cry, O my father? A parallel no this we read betwixt Saul and Samuel, a wicked King, and a righteous Prophet; Samuel may declare the word of the Lord unto him, but Saul rejects it, and in his heart disdaineth both the Prophet and his message: he harboureth an enmity against God and him in his flesh, and careth not how little he seethe him, he being now his greatest eyesore: yet when Samuel is gone indeed; 1 Sam. 28.3.6. 14, 15. grievous distress befalls him, and now he wants him, Oh what shall he do for his Samuel? more worth were he at 〈◊〉 time than his crown unto him; 〈◊〉 he beshreweth himself, he honour●● him and desires him: nay when he was sore distressed, the Philistines made wants against him, God was departed from him and answered him no more neither by Prophets, nor by Urim, nor by 〈◊〉, then would he scrape Samuel out of his grave: yea rather than fail, he goeth to the devil for him, and when he seethe him he stoopeth, & boweth himself to do him honour, though in the event he was mistaken, worshipping the devil, & not Samulel) yet all this while he loveth not the Prophet but himself. This honour have all God's Saints, Prov. 11.30. that they be trees of life, not only living themselves, but also giving life and diffusing their good wheresoever they come; & though they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bywords and signs of contradiction, the very marks, whereat the scorns and scoffs of worldlings are bolted for their abode in this theatre, yet whence they are transplanted, they are miss, and wished for, not for themselves, but for the good which followeth them. Self-love is enough to make a man act the friend, though otherwise in his heart he be a deadly enemy, and so do the wicked befriend the godly, honour them and desire them, because they love themselves. I have now but two words to speak to each party, joash and Elisha, the mourning king, and the lamented Saint, than they go out, and we proceed. Use 1. First I have a message to thee oh king, not a dagger for a private stab, but a word to smite thee with in the open sun, judg. 3.20.21. even before the face of all Israel. Is this the voice of joash over Elisha, O my father, my father? Whence learnedest thou this note, thou painted Sepulchre? Dost thou conspire with the wicked against the Lord? content and delight thyself in jeroboams' life? and comest thou to be a mourner at Elishas' death? God will judge thee, thou cursed hypocrite. Oh how doth the fire of the Lord burn within me, and the zeal of the Almighty kindle against these wicked wretches? Woe unto you, ye viperous generation of hypocrites: what make ye at the righteous man's sepulchr●● what aileth you to rend your cloath●, to walk in sackecloath, to weep and lament before his bier? Do ye loath, dislike, and hate his life? and yet 〈◊〉 him at his death? Do ye honour, have, and desire his end? yet his life and graces discommend? Do ye build and paint, and gild his tomb? and yet your hands imbrued in his righteous blood? ye are witnesses against yourselves; Mat. 23.17.33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? For ye well deserve it, that hate the God of righteousness, and his righteous servants, notwithstanding ye are convinced, that ye should glorify him, and honour them, ye are your own judges, that your condemnation is just. Secondly, verse 2. I have an errand to Elishas also, the dying Saint, and the righteous soul, Isa. 3.10. Psal. 37.37. Phil. 1.21. and it is a message of peace, Say unto the righteous it shall be well with him; his end is peace, and as his life was Christ, so now his death is his gain. Comfore yourselves than ye people of righteousness, ye holy nation: what though for a while Balaam conspire against you, Shimei curse you, Num. 31.16. 2 Sam. 16.5. 1 Sam. 22.9. Act. 26.24. joh. 15.19. Doeg accuse you, slander you, Festus think you mad men, because ye are Christians, and the world judge you to death as the worst of men not worthy to live; yet wait but a little, Balaam shall wish your happiness, Shimei shall bless you, Doeg shall justify you, Festus shall be convinced of your wisdom, Heb. 11.38. and the world shall desire you again, of whom it shall not be worthy. Only expose not yourselves to Balaams' conspiracy by sinning and forsaking the God of righteousness; stand not still, neither go back for Shimeis cursing; Fear not to walk with thy God for all Doegs' slanders, Think not worse of yourselves for Festus his rash judgement; and fall not down before the wicked, though the world condemn you; Patience and Resolution now become the Saints: Armed with these ye shall stand steadfast, glorify your God, and honour yourselves in the face of all Israel; The eye which seeth you, shall bless you, and the ear which heareth you shall give witness unto you nay yet farther, that very mouth that curseth you, shall bless you, that heart which hated you surviving, dying shall lament you, and that soul which abhorred you, shall desire you again 〈◊〉 my brother, or as joash here cryeth after 〈◊〉 lisha, O my father, my father! This is the honour of God's Saints, whose losso 〈◊〉 lamentation now follow. O my father, my father! I have done with joash, this lamentation is none of his by right, his heart did never beget it, though his tongue had learned to speak it; the is indeed Elisha's own, which he 〈◊〉 heavily at the parting with his father E●●●iah, and is here taken up by joash 〈◊〉 himself, but sounds more harshly from such a jarring instrument. He●●e we ● then from the Authors mouth and 〈◊〉 how he acts it, we shall see the lively emblem of a perplexed soul; though we hear the voice only, it is enough to make us conceive the doleful gesture of the Actor, though we see no body; such distracted outcries, oh my father, my father and then to stop; O the chariot and the horsemen; and to say no more, can present no other shape unto us than torn ; wring hands, swollen eyes, besmeared face, and sobbing heart, a man full of sorrow, and overburdened with grief unspeakable. It is a woeful spectacle to look upon, and enough to move a flint, that would but view it seriously, to weep for company: and I confess, it is not easy to forbear while I relate it. That we miss nothing which may concern us to make us fellow-mourners with this distressed soul, the lamentation implieth 2. things remarkable. 1 The manner of it, It is doubled distracted and broken, the natural symptoms of a soul overcharged with grief. 2 The matter of it, about which it was, a double loss. 1 The loss of a father, O my, etc. 2 The loss of strength, chariot, and horsemen. The manner is the doubling, Repetitivest deloris oftensie des●paratione. Carthus, in 2 Reg. 2. distraction and abruptness of these cries, all undoubted notes of an unexpressible grief; and in relation to the matter 〈◊〉 ground expressed, it readeth us this ●●●son. Doctrine 2 The loss of the righteous is very grievous, and their lamentations very bitter. The joy of the City is not so great, when it goeth well with the righteous, and they prosper: but their grief surpasseth when they are cut off and taken away. Prov. 11.10. It is true that when the wicked perish, there is shouting: but when the righteous man falleth, there is bitter weeping, doubled cries, and pitiful exclamations, Alas our father, or our brother, we are sorely distressed for thee. It may be 〈◊〉 cast in, Eliiah and Elisha were famous Prophets in Israel, and this bewailing seemeth rather to be for such than for righteous men. To cast this out again as easily, It is confessed indeed, that the Prophets were accounted fathers in Israel, yet denied that they were thus lamented because Prophets; Righteousness only addeth this honour, that the loss of them should be so bewailed, whilst many other Prophets die both undesired and ●●lamented. Dignities may command ● forced service and a formal honour from inferiors, yet all this while they are a burden under which they groan, and die they may, yet be never miss, and not a mourner for them unless in a gown or cloak. It is neither king nor Prophet, but righteousness that maketh the loss so heavy, and the mourning so bitter; only these bring their additions to the lamentation; the loss of a righteous man, the City doth bewail as a mother, the deceased child, who yet is comforted by her husband, that is better than ten children unto her, but at the loss of a righteous King, or a righteous Prophet, she sits as a widow or as an orphan, rends her , teareth her hair, and cryeth over them, as a wife over her husband, or a poor child after its dearest father, that cannot be comforted. It is true, 1 Kin. 14.19. 1 Kin. 1.22.37 jerem. 22, 18. when jeroboam, Ahab, or jehoiakim wicked Kings were cut off, we see no great loss, and therefore we have no great lamentation, the City is quiet and no whit moved, none cryeth so much as alas my brother! 1 Kin. 14. 13.1●. But Ab●ah, jeroboams' son, though a child, is lamented of all Israel, because 〈…〉 found some good thing towards the Lord, 〈◊〉 when good Josiah falleth, jerusalem ●●●teth wring her hands like a 〈◊〉 widow, and jeremiah and all 〈…〉 bitterly after him: 2 Chr ●. 35.24 25. yea such a 〈…〉 it is, that unto it the Prophet makes 〈◊〉 all o● the Convents mourning, It 〈…〉 us the mourning of 〈…〉 in the ●●●ley of Megiddo, Ze●h, 12.11. where that good King I●●ah was slain. When Hananiah, 〈◊〉 Amaziah, false Prophets die, all is still, 〈◊〉 is no wailing for them, nor mention 〈◊〉 them, unless to curse them, for the 〈◊〉 is eased of a tedious burden with them but when Samuel, Eltiah, or Elisha 〈◊〉 taken away, 1 Sam. 25.1. 2 King. 1.12. 2 Kin. 13.14. heaven heareth the sighs and sobs, and groans of mourners, all 〈◊〉 bemoan the loss of these, oh our father our father! Once more, when a curs●● Shimei, or a wicked Shebua, or a churlish Nabal are cut off, there is no miss of them nor weeping for them: But when an innocent Abuer, or good Barzillas, or a faithful Imathan departed, their funerals hat● troops of mourners, and many sad cries after them, Ah woe is me! 2 Lam, 3.33.38. Dei● Abner 〈…〉 dyeth? Alas, there is a great man 〈◊〉 this day in Israel: Or else, 2 Sam. ●●5, 26. O jonathan 〈…〉 the high places, I am distres●●●● 〈◊〉, my brother Jonathan. All this depends upon the succeeding matter, the 〈◊〉 of the lamentation about which 〈◊〉 all these cries are not about nothing, but there is a father, or a chariot, or horsemen fallen, for which these pitiful exclamations are doubled: In the text, the whole matter of the lamentation fell under a twofold consideration, Good Elisha, ●ither as a father to joash, or else as the chariot and horsemen of all Israel; the loss of these may deserve a woeful lamentation, and because they lie in this subordination to the precedent mourning, Flebat loas de lens se ac regula suum tanto patrono privend● tan●●●●●●iliari● & auxiliary destituendum, tam sanctissimo & fidilissimo mox cariturum tutore, prophetae, ac patre. Carthus in text I shall lay them down in their order the sufficient grounds thereof, and then close up all with a useful application. O my father: my father! Blame not the mourner, if you hear him passionate, it is his father whom he bewaileth, the nearer the relation, the more sensible the loss, and more heavy needs must the lamentation be. 〈…〉 Whilst I 〈…〉 father, 〈…〉 or brother, or friend 〈…〉 it may touch my 〈◊〉, and perhaps my heart too so fare as to bid my 〈…〉, I am sorry for it, and 〈…〉 over; but when my friend, my brother, my father it taken off my head, I the● 〈◊〉 the stroke, and 〈◊〉 mourn 〈…〉 was Shiah to Elisha, and Elisha to 〈…〉 blow which cuts off the father, cannot but make the child's heart do, no 〈◊〉 then, Doctrine 3 if it cry, O my father, my father 〈◊〉 are the righteous, even father's 〈◊〉 Cities and places of their abode: needs must the City than 〈◊〉 that fatal stroke which cuts them a sunder; and when they smart, it is likely we shall hear them cry, and weep bitterly, Isa. 57.1. unless that heavy 〈◊〉 have befallen them, that no man 〈◊〉 to heart, when the righteous perisheth. But upon what ground hath joash this relation to Elisha? was it not from his calling, that he was a Prophet, rather than from his righteousness that he was so good? whence then is this relation given to the righteous? or he might be a father to joash only; how then ariseth it, that the righteous are such to then Cities? To answer these queries, and to clear the truth. First, that Prophets had the appellation of fathers it is not doubted, false as well as true might be so called by their bastard brats (as the Romish ghostly fathers are at this day by those whom they have begotten to be limbs of Antichrist, and children of perdition) and yet be such fathers whom the children may be bound to curse for the inheritance which they have left them, but have little or no cause to weep and bemoan the loss of them. Grey heads also are fathers, and a crown of glory, much to be honoured, if it be found in the way of righteousness. Prev. 16.31. Righteousness only addeth this to the Prophet, that it maketh him a desired father: Kings, Prophets, and Magistrates that speak and rule in righteousness are more properly indeed the nursing fathers of Kingdoms and Churches, yet can it not be denied but a poor wise man also may prove the foster father of the City; and so all the generation of the righteous, if not so properly called fathers, yet are they in very 〈◊〉 relation, brothers and faithful 〈◊〉 friends, and brothers may be in 〈◊〉 of fathers, and a friend 〈…〉 ●●ther, Prov. 18.24. whose loss cannot 〈◊〉 heavily afflict the City, and make them mourn. Again, though Elisha 〈…〉 called father of joash, yet of joash as a king who should be the father of his subject, nay of jaosh as a wicked king, and therefore Elisha father of his kingdom also; and such are the righteous to their habitations, yea to the very wicked also. But how doth Elisha prove himself to been father? Surely in these three particulars, though not in all to joash himself, yet to some souls in Israel, 1. In Generation, 2. In Counsel. 3. In Providence; as the righteous also do unto their neighbours. First, he was a father in generation, I mean, not natural, but spiritual, by which he begat, though not joash, yet others doubtless to be the sons of God; and these stick so close, that when God strikes their father off their head, they weep bitterly indeed, and are hardly comforted. This honour God doth to his Saints on earth, that though the Spirit only beget again to God, yet the instrument is called the father. It is Saint Paul that claimeth this of his Corinthians; Though ye have 10000 instructers in Christ yet have ye not many fathers; 1 Cor, ●, 15, for in Christ jesus have I begotten you through the Gospel. Primarily God thus honoureth his Prophets, and ministers of the Gospel, yet not exempting any Christian from this instrumental begetting again to God; [viz. by their private Christian admonitions and instructions, & their godly life] which doubtless maketh a most near tie between the soul begetting, and the soul begotten, that will not be loosed without bitter mourning. Secondly, he was a father in counsel, and that to joash, though it took but little effect with such an ungracious son; yet he leaveth not to do it upon his dying bed; He adviseth joash to shoot the arrow of the Lords deliverance, and he shoots, to smite the Syrians and he smites, but very foolishly, only 〈…〉, and the man of God was 〈◊〉 with him. Gen 45.8. Such a father did God 〈◊〉 joseph to Pharaoh; and such maketh he●●● righteous to their neighbours: they 〈◊〉 counsellors for the peace and good of them among whom they live; and this maketh a knot not easily broken without groans. Thirdly, he was a father in his careful providence for his son's safety and his kingdom's security. It was a worthy inheritance which he left behind him; had his son had so much grace as to have made good use of it; and other precious blessings, no question, he left to him other children, which kept the witness of a loving father joseph providence proves him a father indeed, which kept Pharaoh and his Court, and his kingdom, and his neighbours alive through so many years of famine. Saint Paul notes it as the propriety of fathers, 2 Cor. 12.14. by which also he desireth to approve himself to his Corinthians, I will not be burdensome unto you, though I am your father, for the children ought not to lay up for the parents, but the parents for the children; and so he did ●ay up many a prayer, and many a blessing for them, which they were yet ignorant of. So do the righteous also prove themselves fathers, by getting many good blessings together temporal and spiritual, and leaving them behind to many naughty children which they little thought on, less fought for; It is remarkable therefore when Israel grieved the Lord, and judah oft times provoked him yet he shown mercy unto them, and did them good, for his covenant with Abraham, Isaac, and jacob their fathers, who had entreated him long before: and this must needs so unite them to their posterity, that they cannot be divided, but even their heart strings crack being overburdened with sorrow, because they are not To sum up these parcels in one, and use it, as it is an argument to enforce these lamentations at the just man's funeral. If the breach that God made upon Vzzah, 2 Sam. 6.7. a servant of the family troubled all Israel, and made David's heart ache; alas what trembling and mourning shall there 〈◊〉 when God shall cut off the friends, the children, the brethren, the fathers of it● 〈◊〉 have a father cut off from the head of a child, none knows the loss, but an ●●phan, and he can bewail it, from 〈◊〉 sense of the breach of that natural 〈◊〉 between them: and spiritual orphan can do no less, their loss being no wh●● inferior, thus the very thought of the●● father's departure, Act, 20, 37, 38. maketh Saint 〈◊〉 ●●phesian children to make great 〈◊〉, they wept sore, and sorrowed much to think they should see his face no more. To lose a faithful, wholesome counsellor, a careful provident father, on whom ones life depends, Isa. 3. ●. is no sleight judgement, no small loss, and therefore deserves no little lamentation: Such are the righteous, such their loss, and such may we expect should their mourning be. This is the first part of the burden, the second followeth. O the chariot of Israel and the horse●●● thereof. This is the very sting of the lamentation, and it pricks to the heart indeed Israel was now like to lose her chariot, and her horsemen, and then lying open to the merciless tyranny of the Syrians, could expect nothing but bloody massacres, and woeful desolation; 〈…〉 oh what a bitter lamentation do we think would be in the coasts of Israel, when cruelty breathed forth nothing but death, and there could be no resistance? The vulgar reading shall not stay me (the chariot of, Israel and the driver thereof) though it be a fair occasion for the Cardinal's corrupt gloss (a chariot to carry Confessors, and a Dr●ver to prick on the sluggish cattle.) Currus Confessorum suppertetione, Auriga discreta pigr●rum stimulatione; quasi sibilo blandae excitationis. Hug. Card, in tex. In hebras hab●tur C●rrus Israel, & militia eius, i.e. potentior ad defensionem Israel quam militia cum curribus bellicis. Ex Rab. Sal. citat Lyra in 2 Reg. ●. 12. It liketh me better to keep close to the original, and that Lyra confesseth it to be more consonant to the Hebrew text (the chariot of Israel and the horsemen or soldiers, or the Artillery thereof because he was more for the defence of Israel, than their military troops with warlike charets. Having this help from an adversary, we shall not stick long in searching for truth here: It is clear in histories both sacred & profane, what strength of people ancient time placed in charets, and how weak they accounted themselves 〈◊〉 out them; Iosh. 17.16.18 The children of joseph 〈◊〉 therefore fearful to encounter with the Canaanites in the valley, judg. 1.19. because they 〈◊〉 charets of iron; and judah could 〈◊〉 drive one the inhabitants of the 〈◊〉, because they had charets of iron; The whole strength of Syria for the most 〈◊〉 consisted in these warlike instruments 〈◊〉 Iabi● king of Canaan with these terrified the children of Israel, jod. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. for he had 〈◊〉 charets of iron. In succeeding time Israel learned this strength of these nations, and they make charets also to join battle with their enemies: 1 Kin. 10.26. Solomon had a thousand and four hundred charets, and twelve thousand horsemen, 1 Kin. 22.34. and Ahab died in his chariot at Ramoth Gilead: Happy had it been for them if they had not put too much confidence in this strength. The same were in great account with the inhabitants of Asia and Africa; and as these, so horsemen were in little less esteem, of whom we read two sorts were formerly in use. Equites cataphrasti, Some were so covered and overclad with armour, that, as David in Saul● harness, they could scarcely move with it, unfit for any exploits of activity, and yet of good use to break ranks and disorder the battle, and put the enemy into a confusion: Others were of lighter burden, more nimble & active for fight, Equites levi●ris armatura. and these were the special and ●●ine combatants, by whose agility or heaviness the honour of the field most commonly was either got or lost: so that in a pitched field or a place capable of their march, a great army of foot have been accounted weak without them. In short, charets and horsemen have been thought the very sinews, and strength of States, and Kingdoms; such was this holy man of God to Israel, the very pillar & strength of Church and nation; blame them not then if they so heavily cry after him. Such honour likewise have all God's Saints; Doctrine 4 The righteous are the chiefest strength of Church and Kingdom, whose they are, and amongst whom they live. It is a doctrine which the heavenly Preacher readeth from his own experience. Eccl. 9.13.14, 15, 16. This wisdom I have seen under the sun, and it seemed great unto me: There was a 〈…〉 ●●ty, and few men within it, and there 〈◊〉 great King against it, and 〈…〉 built great had works against it 〈…〉 found in it a poor wise man, and he by the wisdom delivered this City, yet no 〈…〉 that same poor man; Then I said, wisdom is better than strength. A conclusion very firmly gathered from the premises; ponder we them a little, and we shall see it. Solomon giveth us this not as a common observation, but as a thing notable and very remarkable above most things in his experience, the benefit and yet the neglect in the world of this godly wisdom, which is our righteousness, or the fear of the Lord, It is great unto we. And it deserves no less than a serious note, mark we but the opposition (I here was a little City) and (a great King came against it, etc.) this no small disproportion, again (there were but a few men within it) and yet (he built great bulwarks against it) this was greater, and little hope could the City have to subsist long upon such unequal terms; yet now in this great improbability of safety (there was found in the City 〈◊〉 poor righteous godly wise man) and he defeateth this great king and his great bulwarks, he delivered the City, not by weapons of war, but by his wisdom. or righteousness; therefore however the world esteem of it, the wise Preacher concludes, wisdom is better than strength, or it is the strongest defence of all; this hath its undeniable truth, whether we read it as a parable, or an acted history. In the map which the Prophet draweth of judah, God's holy place, he thus deciphers the strength of it, Isa. 26, 112, 3, 4 We have a strong City, salvation will God appoint for walls and bulwarks; and what surer defence than Safety itself? its Canon-proofe and a wall impregnable? but who the inhabitants? Surely the righteous nation which keepeth truths entereth in and dwelleth there, and their jehovah is their rocks of ages, or everlasting strength. This is very strange, and who almost believeth it? may a man ask, where lieth this strength of Samson in the righteous? their faces promise as little or less than other men. Reason It will not betray them to discover it: it standeth mainly in their union with God through Christ, which 〈◊〉 it were possible for the world to 〈◊〉, they would become weak, & 〈…〉 other men; but whilst this lasteth, 〈…〉 theirs, heaven is theirs, they have 〈…〉 of angels for their assistance, and to 〈◊〉 more punctually, their strength is 〈…〉 in these particulars. First in the power and wisdom of their Captain, their reconciled God; his counsel shall stand though all the ●●●phels in the ea●●h conspire against him, and his power is irresistible, though all the kings of the earth bandy themselves to fight with him; and how safe must the holy ones be, Prov. 18.10. when he is their Sanctuary? The name of the Lord is a strong tower, the righteous runneth into it and is safe, or set aloft; free from gun shot, where they may sit and laugh, and the enemy cannot hurt them. This tower goeth with them whithersoever they move, where they abide, the very name of that place is, jehovah Shammab, Ezek, 48.33. The Lord is there; and in whomsoever the strength of Israel is, they must needs be a strong defence and guard to their City, their Church and state. Secondly, in the spirituality of all their forces and munition, whereby they offend and grieve the enemy, yet are not discerned, that they should be avoided, or repelled: Their Captain is a Spirit, and therefore mocketh his enemies in his intermination of the perfidious jews; We unto them that go down to Egypt for help, Isa. 31.1.2, 3. and stay on horses, and trust in charets, because they are many, and in horsemen, because they are very strong, but they look not to the holy one of Israel, neither seek the Lord: yet he also is wise and will bring evil, and will not call back his word; but will arise against the house of evil doers, and against the help of them that work iniquity; Now the Egyptians are men and not God, and their horse's flesh and not spirit, when the Lord shall stretch forth his hand, he that helpeth shall fall, and he that is helped shall fall down, and they all shall fail together. For there can be no resistance, a spirit fighteth against them, and alas they cannot see either to offend him or defend themselves. Again, their soldiers and ministers are spirits, Heb. 1.7.14. the Angels which serve them, 2 Kin. 19▪ ●5. and are for guard about 〈◊〉 one of them went out in a night and 〈◊〉 in the camp of the Assyrians an hundr●● four score and five thousand men, 〈◊〉 was never perceived; It is a pitiful 〈◊〉 to be smitten, and never know whence the blow cometh, help or defence cannot be had against such an adversary. Once more their weapons are spiritual, and therefore cannot be warded off faith and prayer powerful instruments, whereby the weakest women have been the greatest conquerors: Heb. 11.34. Through faith the Apostle witnesseth the righteous have put to flight the armies of the aliens, or forrei●● enemies; this is a sure weapon which they were never able to strike out of the believers hand, and this was his victory, or conquering piece. Ezod. 17.11, 12● 13, 14, 15. By prayer also Moses kept off the blows of Amalek from Israel, and gave them a fatal overthrow; so that God commands him to write it for a memorial in a book, not only the conquest but the means and weapon which Moses doth, and erecteth also an altar, whose name he called jehovah 〈◊〉 ●he Lord my banner, as a pillar for the eternal memory of faithful prayer. In this the Paraphrast put the strength of Elisha, Thou art better by thy prayer to Israel than chariot or horsemen. Melior erat Isratioratione sua, etc. Cald. Paraph Spiritual forces are thus irresistible, therefore they are very strong; and such is the strength of the righteous. Lastly, 3. in their unexhausted provision, which continually maintaineth their strength, that they need not fear a decay thereof. The righteous always pitch by that little river, whose streams make glad the City of God; of which, Psal 46.4. though they be faint and weary, if they do but drink, their strength returns as Sampsons', judg. 15.19. and they grow mighty and strong again. This river is no other, but the water of life, the word and Gospel of jesus Christ, it is meat and drink to the believing soul; and if he chance to faint, he getteth strength from thence to his faith, and if his hands grow feeble, he drinketh, and stretcheth them forth again mightily in prayer; and so long as he is able to wind his weapons, his strength will be unresistable. Happy that City, that nation, that Church, that hath such mighty men 〈◊〉 champions, their strength is admirable, and they shall not be ashamed to 〈◊〉 the enemy in the gate. Such soldiers, such champions, such walls, such bulwarks are the righteous to their places, our conclusion then is necessary, their loss must be very grievous, and their lamentation deservedly very bitter. I have now but three words to speak to joash, to Israel, and to Elisha, to the wicked to the Church, and to the righteous, and I close with the text. O joash thou art a mourner at Elish●● death, Use 1. but who, thinkest thou, will lament at thine? The righteous indeed fall, and the City is moved, all cry after him, and the streets ring with their lamentations; but the wicked are cut off, and all is still, they are neither miss, nor desired, nor lamented. We will not cross he proverb, yet may we limit it, Eccl. 2.15. So dyeth the wise man, even as the fool; so dieth he indeed for the nature of his death, his soul is separated from his body, but not so for the manner, issue, and consequents of his death; he dyeth a wise man, but this a fool, he like a Saint expecting to rise again gloriously, but this as a beast which perisheth for ever, he dieth and is lost as a pearl, this and is never miss, like carrion, he is taken away and bitterly lamented, but this is cut off, and not so much as desired. Will ye see how they use him when he is gone? It was jehoiakims' case son to josiah king of judah, a wicked wretch whom God thus cursed, when he was dead. jer. 22.18, 19 Non plangent eum vae ob fratrem meum, vae ob sororem, non plangent eum, vae ob regem, vae ob regnum eius; Sicut proiiciunt cadaver asini, sic proiicient cadaver eius, lacerabitur & proiicietur, ultra portas jerusalem. Calv. paraph. 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 he buried with the burial of an ass, drawn and cast forth beyond the gates of jerusalem. Read here and see your doom, ye generation of evil doers, though ye be the sons of kings and children of Princes, yet your iniquities make you stink, ye die and are dragged, and tumbled out like carrion; this is your sentence from heaven. It is the curse of folly to be buried like an ass. Secondly, Use 2. O Israel how art thou beholding to Elisha? Thy child indeed; yet thy father, thy guide, thy counsellor, thy chariot and thy horsemen, thy sinews, thy very strength and safety: and 〈◊〉 this why dost thou not love him? oh how would I weep over thee with jerusalems' lamentation? O Israel, Israel, thou that keepest the oracles of God, and callest thyself by the name of his Church, why art thou weary of thy righteous Princes, thy righteous Prophets, thy righteous soldiers, and righteous people? thou seemest not to regard though they be persecuted, killed, and stoned; oh that thou wouldst consider in this thy day the things which concern thy peace, before they be taken from thine eyes; thy peace, thy safety, thy strength is in thy righteous members, & dost thou so slight them, while thou now injoyest them? Woe is thee, thou wilt be feeble when they are gone, then shalt thou weep bitterly, and they will not be. How is it that thou art become unnatural? thou forsakest thine own, and thou harbourest strange children: can salvation be thy walls, when unrighteousness and oppression are among thy rulers, profaneness among thy Prophets, strange altars in thy temples, and idolatry in thy habitatations? Alas thy leanness, thy leanness! thou art become weak and feeble, and thy destructions are now upon thee. Were I worthy to counsel thee (yet I may call to thy remembrance God's counsel unto thee) O that righteousness might abide & rule in thy habitations, that thou wouldst engrave it on thy Nobles, on thy judges, on thy Prophets, on thy Captains, and on thy Soldiers, that in thee might dwell only a people of righteousness, then shouldst thou be as the strong City which the Lord hath founded, salvation should be thy walls, the name of jehovah thy tower, thy rearward, and thine everlasting strength; thou shouldest be built as on a rock that can never be shaken, and be established as mount Zion, God's holy place, which shall never be remooved. Lastly, is Elisha among the sick, Use 3. and maimed, and cripples, and feeble? what dost thou here Elisha? How comest thou thus tired and weak and faint, thou righteous soul, thou strength of Israel? hast thou been dallying, & playing the wanton in the harlot's lap? are thy locks sho●●, oh Samson? and hast thou betrayed thy strength into the hands of thine enemies? Hast thou lost thy Captain, thy Assistance, thy weapons? where is faith now? where is that Almighty prayer that openeth and shuts heaven, that calleth for legions of Angels? Alas thou hast sinned, & thy God is hidden from thee, and thy confederates dare not come near thee, thou canst not hand before the enemy, nor wind a weapon for thy defence; thy strength is become weakness, and thou hast made thyself a scorn to the adversaries, whom thou hast sometimes wounded? Shouldst thou thus tempt God and fall? this is thy rebuke; yet let me advise thee too. Come shelter thyself a little under the wing of thy redeemer, stay there while thy locks are grown, thy Captain will come that way, then lay hold on him, thy forces go along with him, gather them together, draw out thy weapons again, and begin to use them, let faith pitch itself upon thy God through thy Christ, tell him, thou wilt throw thyself upon his power, and faithfulness to preserve thee, let thy prayer set upon him mightily, and give him no rest, until he come again, and renew tsty strength like the Eagles. Then comfort thyself (oh thou chariot of Israel and the horsemen thereof) the eyes of all Israel are upon thee for their strength, thou mighty man of God, they weep with bitter lamentation when thou art taken from them, and shouldest thou quail for any adverse power? Consider thy strength, thou hast power to combat with hell and overthrow it, to grapple with death, and to defeat it, to make the grave tremble, and open unto thee, that thou mayst arise again & come forth a conqueror. Death may hum about, but it is a drone, it hath no sting, sin may make a bluster, but it hath no strength, hell may belch forth great words, but it is already vanquished to thy hand, and the grave may threaten much, but it can do nothing against such a mighty man as thou art; thou hast now nothing to do, but resting in Jehovah thine everlasting strength sit down and sing; Death is swallowed up in victory, 〈◊〉 death where is thy sting? oh grave or 〈◊〉 where is thy victory? The sting of death is 〈◊〉, and the strength of sin is the law; But th●nk● be to God, who hath given me victory through our Lord jesus Christ. I have now done with my Text. I mistook, I have not yet done, I must have one cursory more over it for this heavy and sad occasion, than I close up indeed: yet the corrupt custom of our days maketh me almost afraid, when men of corrupt minds, enemies to godliness, and children of their father the devil must be made Saints at their funerals, and though all their life time they have been tracing down to hell, yet at their death they are posted from the pulpit in a chariot into heaven, but it is a windy one that breaketh in pieces, and lets them fall down again, before they come half way thither. Nevertheless, I see the holy Fathers have used to give record of the graces of the Saints deceased, and to spread their names as a sweet ointment among their brethren, and it is very commendable, if faithfully performed, and not abused to paint devils; with this care I shall proceed by God's help to perform this last duty for this honoured brother, and it must be with care: for there are two eyes upon me very extremely opposite, Envies and Affections, that, would have nothing said, this perhaps too much; I shall not fear to displease either, so I may please my God, by whose blessing I now begin, You will pardon me if I keep not the common method, to begin from his descent and parentage though that of worthy and honest rank, not to be neglected (if I should keep that order;) but me thinks, it is ●●proper praise from another's worth, Sedgenus & proav●, & quae non f●ci●sus ipsi vix ea nostra voc●. I desire to let him have his own, and to 〈◊〉 him, where he cometh within my 〈◊〉 as a righteous soul, and nothing ●●ere certain than that he was borne a 〈◊〉. His transplantation therefore into this City is my beginning, Mr. Richard Stocks. and his fruitful growth under the labours of a Reverend Minister now with God, 〈…〉 gave full testimony, that he was a 〈◊〉 of righteousness indeed; thence 〈◊〉 up to show forth the power of righteousness in the places private and public whereunto God called him. He was a righteous husband, I 〈◊〉 no more of this, lest I provoke bitter lamentation. He was a righteous master● his servants feel it, from whose heads, God hath taken off their master this day. He was a righteous father, not to his 〈◊〉 alone, they are too little to have experience of it, but to orphans and fatherless was he father, a guide, and counsellor; my own loss is with theirs, bear with●●● if in the sense of it I bewray my infirmities; as David for his son, O my father, my father, would to God I had 〈…〉 thee, O my father, my father! He was a righteous friend to many, I give but 〈◊〉 instance of it, his reconciling difference almost every day, his hands were 〈◊〉 ever out of an arbitration, which 〈…〉 without partial respects to any that 〈◊〉 him a judge over them, I know I 〈◊〉 many witnesses to this, who now want him. In his more public offices, he was first a righteous soldier squared by Saint john's rule, he would do violence to no man, nor put any man in fear; Luk. 3.14. in this condition he took a good degree, he was a Captain and a righteous Commander; the virtues of a Commanders majesty, wisdom, meekness and love surely made him one; disorder, as there must be among soldier sometimes, could never make him passionate; he was a man of such admired moderation, He crossed the rule of that rash commander, (It is folly to entreat, where a man hath power to compel) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod p. 41. He found it better governing by love: this made the flower of the Cities, yea, of the kingdom's Artillery, so unanimously subject to his command. Let me mind you (ye worthy soldiers) know ye not that God hath taken away your Captain from off your heads this day? and can ye do less than cry after him (O our chariot and our horsemen?) I know sorrow hath filled your hearts; yet, by the way let me advise you, be not overcharged, that you forget your calling; but when ye 〈◊〉 weep over this your honoured head, and lamented before his hearse; Ah our father, ah his glory; wipe your faces, 〈◊〉 and to work again for God, pray for● double portion of his spirit upon some of your brethren, and choose him, who may go before you in wisdom, and courage, and the fear of the Lord. I am now at a stand, An arma, A●●●g● cedat? whether he were better soldier, or better Citizen? His wisdom, his courage, and his impartial carriage in the City affairs, which might concern him, bear record, that he was not only a good man, but a good Citizen; his worth provoked the City, Quid in illa virtutum, quid, ingenii, quid sanctitatis, quid puritatis invenerim vere●● dicers, ne fidem credulitatis ex cedar & tihi mai●rem delorem intutiam recordanti quanto bon● caru eris. Hier. Mar. ep. tem, 1. not only to call him to her common counsel, but to design him to a more honourable place in the High Court of Parliament, where he manifested himself to be a righteous servant to his King to his Country, and to his City, I must stay, lest (as S. Hierome writes to Princip●● of Marcelia a widow) if I should tell all, I should either seem to hyperbolise, or oppress your hearts the more; when ye see what a great good ye have lost. In this honour for his last time he lived, and died. Ye may expect now in my hand a catalogue of good deeds: but I have none, the reasons these. 1. It was his his care to give to God in his poor and in his ministers, the portion of his estate while he lived; yet dying he hath given as well as living. 2. It was his mind not to have a trumpet sounded at his death, and I fulfil it. I must leave him, he will be gone; it was my portion to commend his soul in the last breath into the hands of his faithful redeemer; and his body I must commend to the earth, in the assuted hope of his joyful resurrection; Only two things I would commend to you, and then yourselves to God. 1. The honour of his name, let it be as a sweet ointment among you in everlasting remembrance; he was your strength, your chariot and horsemen. 2. The imitation, his righteousness, his wisdom, his godly courage; ye see his reward, he is now with God at rest, his work is done: our hour