A Call from Heaven TO GODS ELISHA'S, To MOURN and LAMENT, When God takes away his Elijah's, either by a natural, or by a civil death. Isaiah, 57.1. The Righteous perisheth, and no man layeth it to heart, and merciful men are taken away, none considering, that the righteous are taken away from the evil to come LONDON, Printed in the year, 1667. To the Christian Reader. I Know many excellent Funeral Sermons a Ca. Fitz. geoffrey. T. Hooker, O. Sedgwick, J. Collins. J. Gauden. S. Patrick, & upon this Text are in Print, but I know not one that hath been printed upon such an occasion: yea, I have not met with any one, that either upon this Scripture, or any other, hath ex professo taken into consideration the civil deaths of God's Elijah's; and yet the civil deaths of some of them hath happened in most ages, and even of most of them may hereafter happen in ours, if the prophesy concerning the slaying of the witnesses b Rev. 11.7. be not yet fulfilled. However, if here were said nothing but what hath been already said in a various method, the variety of the method might make the repetition grateful c The things I present, are nove dicta. etsi non nova, Observations not new, yet in a new dress; as new things are acceptable, so among them nothing more then new clothes. The old saying, nile dictum, quod non dictum prius. proveth all writings to be but various descant on plainer rudiments; or if you will, but the Anagram of the Alphabet, and transposition of mens various collections from. ; Yea, I am sure I am doing the work of God; I do but repeat his voice, and once more sound his Trumpet, which hath been too too oft sounded in vain. It is true as to all ages, the righteous perisheth, and no man lays it to heart d Isa 57.1. Men and Books. See Dr. Whitlocks preface to 〈◇〉. p. 2. : i.e. Either none at all of the sensual beasts, spoken of in the former chapter, or very few of any sort in comparison of the great number of those of all sorts that do not: very few indeed do lay it upon their hearts( as it is in the Hebrew) that it may soak into them, so as to be suitably affencted and afflicted. This will be also true when Christs witnesses shall be slain civilly e Rev. 11.10. . They that dwell on the earth, i.e. all those that are of an earthly and not of an heavenly spirit, shall rejoice over them, i.e. they will be glad even to think of their slaughter, and make merry; i.e. either they will make feasts in token of their joy, or they will be as joyful as those that do make feasts for joy; yea, they will sand gifts, i.e. they will do whatever they can to make others to rejoice with them at their death. Seeing the same disease remains, why may not the same remedies be used? An ancient f Ang. l. 1. de ●. cap. 3. wisheth that in places infected with heresy all men would writ, that have any faculty in writing, though it be but the same things in other words, to the end that all sorts of people among many books might light upon some, &c. Is there not the same reason for the same wish, when any other soul destroying distemper is epidemical? Were there never so great store of preservatives against a raging pestilence, we would subscribe to the proverb, Store is no sore; But alas! here is no store at all. Such a discourse cannot therefore be looked upon as needless and unseasonable at any time, though at sometimes it is more then ordinarily necessary and seasonable, as is evident by its errand. Here God's Elijah's are not called upon( at any time) to call for fire upon others heads; but( at sometimes especially) for spings of water in their own hearts: they are not called upon( at any time) to smite others with the tongue, or hand, but( at some times especially) to smite on their own thighs: They are not called( at any time) to draw blood, or make places Acheldama's, but( at some times especially) to draw water, and pour it out before the Lord, and make places Bochims: In a word, they are not called( at any time) to gather themselves into Conventicles( properly so called) to revenge themselves upon the instruments of their miseries: They are onely called to gather themselves into lawful Assemblies to humble themselves for sinning away their Elijah's, when they are indeed taken away either by a natural, or a civil death. The Lord be pleased to give thee and me the hearing ear, and the obedient spirit to this Call from Heaven. Amen, Amen. 2 King. 2.12. And Elishasaw it, and he cried, my Father, my Father; the Chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. IN these words we have, 1. A double cause, 2. A double effect. 1. A double cause; 1. Elisha's Vision, 2. The cessation of the Vision. 1. Elisha's Vision, and Elisha saw it. Here observe, 1. The Object. 2. The Act. 1. The Object. In the verse before the Text we are told, that Elijah was taken away( not by a natural death, but) by a fiery Chariot, and Horses of fire a Mr. Jackson upon 2 King. 2.12. ; by the holy Angels appearing in such a likeness: this was the object of Elisha's Vision, he saw Elijah taken up towards Heaven in a fiery Chariot with fiery Horses. Herein God suited Elijah's death to his life; his life burnt with zeal for the pure worship of God, and he was translated into Heaven in a fiery Chariot, with horses of fire; his zeal for God made him hated of all sorts of men: but God did not onely set a miraculous mark of his favour upon him, whilst he lived persecuted to the death, but sent for him to heaven in extraordinary pomp, causing a troop of the heavenly host, his own immediate guard, to be his Conveys, to declare him to all ages, to be a man high in his favour: But so much for the object, or what Elisha saw. 2. The act upon this object is here emphatically set down, And Elisha saw it, or was seeing it, according to the Hebrew. Hereby we are not onely assured of the truth of the transaction, but Elisha was assured of a double portion of Elijah's spirit; for this was the onely condition thereof, If thou shalt see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so a 2 King. 2.10. . But so much for the first cause mentioned in the Text, Elisha's Vision. There is another, and that is, 2. The cessation of the vision, and he saw him no more. God withdrew Elijah to a state invisible. Elisha saw Elijah taken away, but after his ascention he saw him no more. Thus we see the double cause mentioned in the Text. There is also. 2. A double effect mentioned in the Text; each cause hath its effect set down: the effect of Elisha's vision is Elisha's Cry; the effect oft the cessation of the vision is Elishah's taking hold of his own clothes, and rending them into two pieces: Elisha's crying and rending his clothes, show how he was affencted, when he saw Elijah taken quiter out of his sight: the matter of his cry, or what he said, shows why he was so affencted thereat. Here therefore I shall consider two things. 1. How Elishah was affencted. 2. Why he was so affencted with Elijah's being taken away. 1. How he was affencted. He was affencted with very much grief of heart. This is evident in that, 1. It is said, he cried out a Et ecce ulu Ians. Int. Lat. Vers. sir. in Bib. Polyglot. Clamavit constitutus in tormento, vel oppressione, clamavit voice querulâ Avenar. ; the word signifies the crying of one in misery; a complaining cry. It is used to express the cry of the poor under oppression, Ezod. 22.23. Here the word is in the second Conjugation, and Grammarians tells us that addeth to the signification, vehementer crebro. He cried as one afflicted vehemently, and frequently. 2. It is said( according to Junius and Tremelius b Quod Elisha videns, ipse clamavit, & donec non viderat c: um amplius. ) he cried until he saw him no more. 3. It is said, he thus cried, my Father, my Father: now these words are expressions of sorrow and lamentation, as appears by Joash his weeping over this Elisha, and saying these very words, O my father, my father, &c c 2 King. 13.14. . and by Gods saying, That there should be no lamentation for Jehoiakim, saying, Ah my brother, or Ah Lord, &c d Jer. 22.11. . 4. The words are doubled, My father, my father: Thus David expressed the greatness of his grief for the death of Absalom e 2 Sam. 18. ●3. ; The king was much moved, and went up to the chamber over the gate, and wept, and as he went, thus he said, O my son Absalom, my son, my son Absalom: would God I had died for thee, O Absalom, my son, my son. It is not alway true, that the greatest grief speaketh least f Curae leves loquuntur, ingentes stupent. ; sometimes( like some echoes) it doubleth, yea, trebleth the word. 5. It is said, He rent his own clothes in two pieces. This was an usual ceremony among the Jews, to express sorrow of heart, even the rending of their hearts, and the wounds which sorrow made on their souls g Vt dolorl suo satisfaceret. Sanct. in locum. . All these particulars show that Elisha was affencted with very much grief for the loss of Elijah. I come now to consider, 2. Why he was thus affencted. In the emphatical matter of Elisha's cry, we have implied, if not expressed, two sorts of causes of his sorrow: 1. Outward, 2. Inward. 1. The external causes were his own particular loss, and the public loss. 1. His own particular loss: The loss of Elijah was unto Elisha, as the loss of a dear father to a loving child. My father, my father: Elijah was not father to Elisha by nature, but by a surer bond, even by grace. Elijah having no son, adopted godly Elisha for his son, made him his heir, and bequeathed unto him a spiritual legacy, even the inheritance of his spirit doubled upon him; and therefore Elishah's loss was greater then if he had lost a natural Father. Kindred by blood is nothing so near and dear as that by grace; Elijah was not onely as a Father, but as a double Father to Elisha, and therefore the word is ingeminated, My father, my father, q. d. O my heart is even broken, and would you know the reason? why, I have lost a Father, I have lost such a Father, I have lost a double Father, I have lost my Father. Elijah had not onely adopted Elisha for his spiritual son, but he was his Master a Naaman's servant gives the title of Father to his Master, 2 King. 5.13. and Teacher b It was common among the Jews to give the title of Fathers to their Masters and Teachers. 〈◇〉, in 1 Pet. 1.18. signifies what their Doctors and Teachers delivered to them. See Mr. Patrick's Serm. at the Fun. of Mr. J. Smith. at the end of his Sel. Disc. p. 488. ; yea, he was his Fatherly Master; he taught him with such fatherly care and affection, as if Elisha had been his son as well as his scholar. This was one cause of Elisha's sorrow, the loss of such a Lord, Master, and Father; The other external cause was, 2. The public loss. Elisha begins with his own peculiar loss, but he doth not end there: It's true in public calamities we may lawfully lament our peculiar afflictions, as Elisha here, and Jeremy in the general desolation of Israel crieth out, I am the man that have seen affliction, &c c Lam. 3.1. . but then is sorrow worth the doubling when it is not onely for particular, but public losses. Elisha did not onely lose his Father; but Israel lost their conduct to heaven, and their strength on earth: My father, my father; the Chariot of Israel d He calls him by this name in an allusion to the Chariot, wherein he was fetched to Heaven, and would express by this form of speech the good service he did for Israel, Id Ib p. 492. , and the horsemen thereof. Elijah was unto Israel what Chariots and horsemen are unto an army: he was instead of an army to all Israel, their security and safeguard. The Chaldee Paraphrast, and arabic Version e V. Bibl. Polyglot. red the words thus; Thou wast better to Israel by thy Prayers, than Chariots and horsemen. Hinting this most certain truth, that praying souls are a Lands best munition a V. Mr. Charles Fitz geoffrey. on 2 King. 2.12. ; There seems to be a kind of solecism in the Prophets speech, My father, the Horsemen of Israel: How can one man be horsemen? How can one man be many men? Is it not usually said b Unus vit, nullus vit. , one is none? Hereby is intimated, that one praying soul is as good( if not better) munition, as a whole Army Royal. The Prophet tells us c Isa. 65.8. , that for one good grape, the whole cluster, yea the whole vineyard shall be fenced and preserved: What a mad age then do they live in, in which the worlds Horsemen and Chariots are entertained as the Souldiers by the Bores in the Low Countries? They cannot be safe without them, and yet they cannot abide them. What do such mean? Are they weary of their safety? Alas poor sinners! Is it nothing to turn the edge of the Saints Prayers against yourselves, and so make your own Horsemen to run upon you, and your own Chariot wheels to run over you? Verily, if you turn the prayers of Saints against you, their prayers will quickly turn the God of Saints against you. But so much for the external causes of Elisha's grief. 2. The internal causes are also two. 1. His high esteem of Elijah, 2. His dear love unto Elijah. 1. Elisha highly esteemed Elijah, and therefore he could not choose but be much grieved at his being taken away from him. His words, My Father, &c. intimate his honouring him as his Father, Leader, Commander, Master: as the General of the sons of the Prophets d Elijah fuit dux gregis Prophetarum, 2 King. 2.3, 5. Gurtus & equites constat praecipua esse belly robora, &c. Pet. Mat●. ad locum. , as the very host and army of Israel; yea, as the strength of their Army. Now what we highly esteem, we will be much troubled for the loss of. 2. Elisha did not onely esteem, but dearly love Elijah; and therefore also he doth so lament his removal. Elishae burnt in love to Elijah( saith one) when he spake these words, My father, my father! as if some spark had fallen from Elijahs fiery Chariot into his heart. There is not a Child that can cry more after the breasts that give it suck, then he calls and cries after his Father, O my Father, my Father I Whereshall I find my Father? what will become of me without my Father? Now the taking away what we deatly love, goes very much unto our hearts: we find that Jesus himself wept for his friend Lazarus a John 11.55. , At this the fews said, Behold how he loved him! Two friends joined together in cordial love, cannot part without a groan; especially a Scholar and his Master, a Son and his Father. Shall not then Elisha be grieved at the very heart, when his beloved spiritual Father was taken away from him. So much for the opening of the words. The Doctrine that naturally ariseth from them is this; Doct. That God taking away his Elijah's is matter of grief to his Elisha's. Gods Elisha's cannot but mourn when Gods Elijah's are removed from them, whether it be by a natural death, or any other death. This truth requires, 1. Explication, 2. Confirmation, but chiefly 3. Application. 1. For the explication of the sense and meaning of the Doctrine, two Questions must be answered; 1. Who are Gods Elijah's? 2. Who are Gods Elisha's? Quest. 1. Who are Gods Elijah's, whose taking away is such a grief of heart to Gods Elisha's? Answ. Elijah( according to jerome) signifies the Minister of Jehovah; Gods Elisha's then are Gods Ministers, and such Ministers are Gods Ministers, who may be paralleled with Elijah, though not in a parallel of equality, yet in a parallel of conformity. Gods Elijah's are Ministers like unto Elijah in the following particulars, wherein Elijah was eminent b See Mr. Casei Sermon on Jam. 5.17. p. 44. &c. . 1. Elijah was full of God. In the name Elijah, there are two if not three of the divine Names included. And as his name was, so was he, full of God, eminently godly. Gods Elijah's are onely such Ministers as are partakers of the divine nature a 2 Pet. 1.4. . 2. God did in an eminent manner communicate his counsels, and reveal his secrets to Elijah b 2 King. 1.17. ●. 9.36.10.17. Mal. 4.5. Mat. 17.3. ; Gods Elijahs are onely such Ministers as are anointed with the Holy Ghost, and taught by the spirit c 1 Joh. 2.20. . 3. Elijah was a powerful Prophet d 1 King. 17.14, 15, 16. 2 King 1.12, 14-2. 8. ; His very Name imports it: Elijah signifies my strong God Jehovah. He was not onely mighty in dead, but in word; he wrought many miracles, and by one Sermon he brought back many thousands of the Idolatrous Israelites to the worship of the true God e 1 King. 18.39. : John Baptist, because of his powerful preaching, is said to go before Christ in the spirit and power of Elijah f Luk. 1.17. ; Gods Elijah's are such Ministers, whose ministry is a startling, awakening, humbling, warming, edifying ministry; Converting Ministers are Gods Elijah's g Mal. 4.5. . 4. Elijah was very zealous for God and his pure worship, and against Baal, and all false worship. He pleaded Gods cause against Baal and his Priests by fire; by a fire not to be obstructed, damped or quenched by all the effusion of water upon the sacrifice and Altar h 1 King. 18. 17-19.10, 14. : Zeal therfore for God and his pure worship against all false worship, and halting between God and Baal, is another Character of God's Elijah's. 5. Elijah was as courageous, as zealous. He durst stand up for the Lord, even when he thought himself alone against the tide and torrent of the apostasy of that generation, that was even turned Baalist: even then he appears and protests against them and their Idolatry, and apostasy to their faces, and commands and sees execution to be done upon 450 Idolatrous Prophets, under the wing of an Idolatrous Queen, and before the very face of a wicked King i King. 18.18; 21, 22, 40. -19.14. : Was not here courage even to a miracle? To be courageous for God in the worst of times is another character of God's Elijahs. 6. Elijah was eminent for tenderness of spirit k 1 King. 19.10, 14. . Though he was of so stout a spirit that he could bare any wrong and injury done to himself, yet he was of so tender a spirit, that he could scace bare the dishonours that in his time were brought to the name of God, the wrong and injuries that were offered to the Saints of the most high, and the dirt that was thrown upon Gods own Ordinances. Ministers of such a tender spirit are Gods Elijah's still. 7. Elijah was much and mighty in Prayer. The Scripture calls him Israels Intercessor a Rom. 11.2. ; He prayed earnestly b Jam. 5.17. 〈◇〉. ; He prayed in praying, a known hebraism: Verbals added to Verbs is a kind of construction among the Hebrews, which implies vehemency. Praying Ministers are still Gods Elijah's. 8. Elijah added Fasting to Prayer; He fasted 40 dayes and 40 nights at one time c 1 King. 9.8. : Gods Elijahs still make conscience of joining these duties together. 9. Elijah was so far from living to the world, that he hardly lived in the world; his fare was hard, his raiment course; both suitable to a wilderness, wherein he choose to live among bruit beasts, rather then elsewhere among brutish men. God's Elijah's are still crucified to the world. 10. And lastly, Elijah was persecuted by ahab and Jezabel; he was put to fly for his life d 1 King. 10. 18.-19.1, 2, 3. ; he was one of those holy wanderers e Heb. 11.37. the Scriptures little book of Martyrs makes mention of. To be persecuted by the world is another character of God's Elijah's f Praedicare nihil aliud, quam derivare in se furorem mundi. Luth. . Thus you see who are God's Elijah's. Now for God to take away either by a natural, or by a civil death, such Mimsters as are godly, intimate with God, powerful in preaching, zealous and courageous for the pure worship of God, and against all false worship; tender of the Name, and holy things of God; much in Prayer and Fasting; erucified to the world, and persecuted by the world, is matter of much grief of heart to God's Elisha's. The next enquiry is, Quest. 2. Who are God's Elisha's? Who cannot but l●y to heart Gods taking away of his Elijah's? Answ. Such Ministers and Christians as are like elisha in grace and holiness; particularly, such as are of a pitiful temper, and merciful dispofition: such was the frame of Elisha's spirit, as evidently appears by the many marks of mercy he did. Such as have any bowels of pity towards their own or others souls, or to the place where they live, or to the land of their Nativity, will herein imitate Elisha in lamenting Gods taking away such Ministers as are like unto Elijah in the former particulars, and therefore called God's Elijah's, as a Mal. 4.5. Mat. 17. 10.11.-11.14. John the Baptist was. In a word, Gods saved ones will be sure to lay to heart such a stroke. Elisha signifies the salvation of God, being derived of ( El) i.e. God, and ( Jashag) hath saved. Such as God hath saved from the guilt and dominion of sin, and wrath to come by the preaching of the Gospel, cannot but be much afflicted, when God takes away the means of salvation. But so much for the explication of the doctrine. The second thing undertaken is, 2. The confirmation of it. And herein I shall give you onely the same reasons, for which Elisha did thus lament the taking away of Elijah. 1. There are the same external causes, why those that are like God's Elishah's should lament God's taking away such Ministers as are like Elijah, as there were why Elisha should lament God's taking away Elijah: Both their own private loss, and the public loss of such Ministers should move them. 1. Their own private loss. Such Ministers as are like unto Elijah, are unto such Christians as are like unto Elisha, what Elijah was unto Elisha. They are their spiritual Fathers; No Abraham can more love his Isaac, then such Ministers love such Christians b 2 Cor. 11.11. Phil. 1.23, 24, 25. ; never was the most tender-hearted Father more careful to provide for his dear children, then such Ministers for such Christians. They naturally care for the welf are of their souls c Phil. 2.20. , as if they were lead thereunto by inward bowels and a natural instinct; when such Ministers are taken away from such Christians, they are taken away, who either have begotten them again by the Gospel, as Paul had the Corinthians a 1 Cor. 4.15. ; or if they were begotten by others, loved them as dearly, and cared for them as anxiously as the most loving Father his own Children b 1 Thes. 2.7. . Now the relation that is between a, Father and a Child hath in it more of love, and more of grief than any other relation. When Joseph butted Jacob his Father c Gen. 50.10. , he mourned with a great and very sore lamentation. It is sad to lose a Jonathan, sadder to lose a Jacob; sadder yet to lose one Elijah; but saddest of all to lose many Elijahs. Who can think of their Fatherly bowels, of their burning love, of their gracious lips, of their heart-searching, heart-melting, heart-warming, heart-purging, heart-clearing Sermons; of their unwearied care to feed and provide for the everlasting welfare of souls; to defend and protect them from all errors, superstitions, idolatries, corruptions, to reprove and correct any thing amiss in them; not onely to give them good counsel, but good example of their cordialness in blessing souls in the name of the Lord; and not cry out, Ah our father! Ah our glory! Can a Father, can Fathers be partend with without sighs, yea tears? Can the child hold itself from crying when it wants the breast that used to seed it? Thus their own private less moves them. 2. The public loss moves them much more. Such Ministers are not onely to such Christians what Elijah was unto Elisha, but they are unto Kingdoms what Elijah was unto Israel, The Chariots and horsemen thereof. Good men, especially good Ministers, are next to God, and good. Angels, the walls and bulwarks of a Nation. It was by a Prophet the Lord brought Israel out of Egypt, and by a Prophet was he preserved d Hos. 12.13. V. burr. ad locum. , saith the Prophet Hosea, q. d. Now you care not for the Lords Prophets, &c. but remember there was a time when a Prophet stood you in stead. If you did but regard your own temporal welfare, you would not slight the Lords Prophets: What had become of you in Egypt, and in the wilderness, had it not been for a poor despised Prophet among you? God's Elijah's are still unto Nations and Kingdoms instead of Armies; they are so many Davids worth ten thousands of the people a 2 Sam. 18.3. . One calls them in the Platonists phrase; 〈◇〉, the keepers of the world, that preserve it from being made like to Sodom and Gomorrah. Seeing then good Ministers are such public good, b See five reasons why good Ministers are the greatest safety to a Nation, in Mr. Ob. Sedgwicks Sermon on this Text at the Fun. of Mr. Strong. As also four reasons, why godly men( and therefore much more godly Ministers) are the best munition in Mr. Fitz-Geoffery's Sermon on this Text. , should not good public spirited Christians mourn hearty for Gods taking them away? Hereby not onely souls are( in a sense) left Orphans; but Kingdoms are left unguarded, without walls and bulwarks, deprived of their Tutelar-Angels. Thus you see there are the same external causes. 2. There are the same Internal causes still, why God's Elijah's should be lamented by God's Elisha's. The esteems that God's Elisha's still have of God's Elijah's, and the affections they bear unto them, will not suffer God's Elijah's to be taken away from them, unlamented by them. God's Elisha's are still moved, 1. By their esteems of God's Elijah's; good souls have still the same esteems of good Ministers, as Elisha had of Elijah. They esteem them as the greatest gift, as the best gift that ever Christ gave unto souls, next unto himself, and his spirit c Eph. 4.8, 11, 12, 13. . They esteem them highly, very highly for their work sake d 1 Thes. 5.12. , for their office sake; and therefore cannot but be very much troubled for Gods taking them away. Thus they are moved by their esteems: They are also moved, 2. By their Loves for God's Elijahs: good souls have still the same affections for good Ministers, as Elisha had for Elijah; and that both for the good they have done their own and others souls, and for their being so instrumental for the good of Kingdoms. Good Christians cannot but dearly love their spiritual Fathers, and those that are under God the great saviours of Churches and States from ruin. They have the same loves for them, which the Galathians had for the Apostle Paul e Gal 4 14, 15. . Can we then wonder, if they be very much troubled for Gods taking away such useful instruments, that the lights of the world should be put out; That their Sun should go down at Noon a Amos 8.9. , that the foundations should be destroyed b Esal 11.3. , that the desire of their eyes should be taken away c Ezek. 24.16. , that their dearly beloved, and greatly delighted in, should be removed from them? This made the Elders of Ephesus, and other Believers, at their parting from Paul, to weep, and to weep sore, and that universally, they all wet sore d Act 20.17. ; because they dearly loved him, which they expressed most, pathetically in falling upon his knock, and kissing him. But so much for the Reasons of the Doctrine; The third and last thing undertaken is the Application, and therefore, III. The usefulness of this Doctrine is next to be evinced, and that( omitting several uses that may be made of it) by considering it, as 1. A Bill of Indictment, 2. A Call from Heaven. Use 1. This Doctrine is a black Bill of Indictment against two sorts of offenders, 1. Against those that are at any time any ways guilty of the death of God's Elijah's, whether they die by a civil, or by a natural death. 1. This Doctrine is a black Bill of Indictment against those that are at any time guilty of the civil deaths of any of God's Elijah's. Not onely the principals in, but all the accessories to the silencing of godly Ministers are worthy of sharp rebuk, whether they be accessary a parte ante, or a parte post; for so many ways we may be accessary to anothers sin. A parte ante, before it be committed, by commanding it, by advising to it, by inciting to it, and by not hindering it as much as we might e 2 Sam. 12.9. compared with Ch. 11.15. Act. 4.10. 1 Tim. 2.14. 1 Sam. 3.13. . A parte post, after the sin is committed, by not mourning for it; by not reproving it in word or dead; by liking and approving of it; by defending it, by delighting in the company of the principals, and by imitating of them f 1 Cor. 5.2. Lev. 5.1. Eph. 5.11. 1 King 21.19. Act. 8. 1.-22, 20. 2 Joh. 11. judge. 20. Isa. 9. 16.-5 20. Ezek. 13.10.12. 1 Cor. 5.6. Mat. 23.34, 35, 36. . All these are guilty of murdering God's Elijah's; they are guilty of the blood of spiritual Fathers, of the Chariots and Horsemen of Israel. To clear this, consider that the killing of Christs witnesses, prophesied of in the Revelation a Rev. 11.7. , is to be understood metaphorically, or analogically of a civil death, and not literally of a corporal death. The killing is a killing them as witnesses, and not as men: it is a throwing them out of their places and stations, as if they were naturally dead. This is evident, both because their bodies are said to lye dead and unburied three years and an half; and because after that time, there shall be a resurrection of them b Rev. 11.8, 11. , but no resurrection, properly so called, shall come to pass before Christs coming. 2. This Doctrine is a black Bill of Indictment against those that are at any time guilty of the corporal deaths of any of God's Elijah's: such( I mean) as take the direct course to take away the natural lives of God's Elijah's, especially of his silenced Elijah's, by sadding, yea, breaking their hearts by their unprofitableness, unfruitfulness, unthankfulness, inccorrigibleness, impenitency, unreformedness, unperswadableness to hear the voice of the Rod, Gospel-unbecoming conversations, apostasies, backslidings, &c. All such are guilty of making the hearts of those sad, whom God would not have sad; yea they are guilty of murdering their Fathers. We live( saith the Apostle c 2 Thes 3.8. ) if ye stand fast in the Lord, q.d. Notwithstanding all our miseries, though death be present before us, we are healthful and cheerful so long as you walk as becometh the Gospel; so long as you are zealous for God, his truths and ways, and so persevere whatever you meet with. The Apostle clearly implies, that nothing is more killing to Gods faithful Ministers, then the backslidings of their people. I need say no more, if we had but the same thoughts of blood-guiltiness, which David had, when he cried out, Deliver me from blood guiltiness, O God d Psal. 51.19. : In the Hebrew it is from bloods. Verily in every drop of blood there is a tongue crying for vengeance. What is there then in the blood of an Abel? What is there in the blood of an Elijah? What is there in the blood of many Elijahs? But so much for those that are any ways guilty of the deaths of any of God's Elijah's at any time. The Doctrine is also a black Bill of Indictment. 2. Against those who do not lay to heart the proper or figurative deaths of any of God's Elijah's at any time. Many have spoken of their proper deaths; I shall speak onely of their figurative or civil deaths. Now when God suffers any of his Elijah's to be silenced, they do not lay it to heart, that come under any of the following ranks. 1. Such as are merry and do rejoice when any, especially when many godly, anointed, powerful, zealous, courageous, tender, praying, fasting, mortified and persecuted Ministers have their mouths stopped; and that because then they shall no more be reproved by them in public, nor hear any of the threats, and curses of God denounced against them for any of their iniquities. These have the mark of the beast upon them. The Holy Ghost stigmatizeth Antichrists Brats with this character; They, upon the slaughter of Christs witnesses, rejoice and make merry, and sand gifts one unto another, because those that tormented them be taken away a Rev. 11.10. . I have red, that upon the news of the French Massacre, which began on Bartholomew day, a Jubilee was proclaimed in Rome. To be sure the last slaughter of Christs witnesses will fill all the Popish world with rejoicings, that they are rid and avenged of those who vexed and troubled their consciences. But the comfort is, their joy will be but short b Isa. 22.12, 13, 14. . This iniquity shall not be purged away till you die c See Mr. Gataker in the large Annot. on the place. O the dreadfulness and direfulness of that doom, passed by God himself upon these wretches, and bound with an oath to make it irrevocable, that this hideous wickedness shall by no means be expiated. 2. Such also, who reproach the Lords silenced Ministers, and trample upon these dead Lions, and jeer the Lords people for their sorrow in such a day of Sions rebuk d Lam● 3.60.61, 62, 63. : Among whom it is to the reproach of Saints e Psal. 69, 10, 11, 12. , that they weep, and fast, and humble themselves for provoking God to suffer their Elijah's to be silenced. Against whom( saith God a Isa. 57 4. to such) do ye sport yourselves? against whom do ye make a wide mouth, & c? Are ye not children of transgression, a seed of falsehood? If a child hath lost his Father, he thinks that Nature doth not onely justify, but command his tears. The loving wife cannot part with her dear husband without sighs, yea tears. No Kingdom can part with their Chariots and Horsemen, their Balwarks, without lamentation. And shall not Christians, when God suffers his Elijah's to be taken away by a civil death, have liberty to mourn for the loss of their spiritual Fathers, of their spiriritual husbands; such( I mean) as have espoused them for Christ? Shall not the land have leave to lament the loss of their Chariots and horsemen? Pray give losers leave to speak. 3. Such also, who remain secure and fearless, notwithstanding such a loud alarm from Heaven. When Metellus heard of the death of Scipio Africanus, he ran out into the public Forum, or market place, and cried out, O Citizens, come ye forth and consult what is to be done, for the walls of your City are fallen down. Will not that Heathen rise up in judgement against secure Professors? 4. Such also, as do not mourn for, and repent of those sins of theirs, which have stopped the mouths of God's Elilijah's. Hereby it was evident that pharaoh b Exod. 7.13. was not sensible of God's Plague; because he neither humbled himself for, nor repented of the cause thereof. Under this rank come all those that are, 1. As unthankful for the Gospel and precious liberties they once enjoyed as ever c Isa. 1.2, 8. ; 2. As barren under the means of grace that are continued to them, as ever d Isa. 5.40. ; 3. As weary of those Ordinances that yet remain, as ever e Amos. 8.5, 11. ; 4. As lightly esteem the scarce, and therefore much more precious Word, as ever f 1 Sam 3 2. ; And 5. Grieve the souls, and even break the hearts of Gods faithful Ministers by their disobedience and scandalous actions, as much as ever g 2 Chro. 36. 1●. . These, and such like, that still live in those sins, for which God hath so smitten them, evidence by their impenitency their not laying to heart Gods sore stroke. Thou hast strike them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rock, they have refused to return a Jer. 5. ●. . 5. All prayerless souls are also in this condemnation. The people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts b Isa 9.13. . The Lord sendeth all afflictions for this very end, to bespeak Prayer. Is any among you afflicted, let him pray c Jam. 5.13. . But when he doth withdraw the tokens of his presence from a people, he doth in an especial manner bespeak Prayer. I will go and return unto my place, till they acknowledge their offence, and seek my face d Hos. 5.15. . Such therefore do not hear the voice of such a Rod, who restrain Prayer whilst they are under it. The word rendered to restrain e 〈◇〉 Significat & ademit & minuit. Prohibitionem & defectum. Schindl. in Verbum. Est prohibere & diminuere. more. in Pagn. , ( Job 15.4.) signifies both to withdraw or stop, and to lessen or diminish, as( Jer. 48.37.) every beard restrained, i.e. clipped or diminished; It is true here in both senses. They are in this condemnation who either totally forbear, and throw up the duty of Prayer, or who shorten and abate it, whilst under such an hand of God. Yea, 6. Such also, as do not pray better than ever. If any among you be afflicted, let him pray f Jam. 5.13. , i.e. let him be more then ordinary in Prayer; let him not pray, as he is to pray at other times; let him pray more seriously, more humbly, more earnestly, more constantly. O Lord, in trouble they have visited thee, they have poured forth a prayer, when thy chastening was upon them g Isa. 26.16. . They did not drop, but pour out, and not prayers, but a prayer, as if their praying were a continual act. In their affliction they will seek me early h Hos. 5.15. , i.e. timely, earnestly, diligently, accurately, anxiously, inflamedly. Quest. But what should Christians under such a sad providence thus seek unto God for? Answ. 1. For acquaintance with the why of such a Rod a Job 10.2. : This none but God can teach. It is his Messenger, and comes on his errand. If a King sendeth a Messenger to us, we are restless till we know the end of his Message: many times the ignorance of the cause of an affliction doth more afflict, than the affliction itself. 2. For a blessing upon the Rod, that like Aarons rod it may bud and blossom. The Rod is an Ordinance as well as the Word. Good by any Rod comes not from the rod itself, but the God of the rod, who onely can make corrections, instructions, and therefore to be thus sought from God onely. 3. For preservation from the sins that such a rod doth( without Gods blessing) in an especial manner expose souls to: such as fretfulness, risings of heart in way of revenge against the instruments, distrust of God, sinking despondencies, and heartlesness to the work of God in private. 4. For the supplying of the want of public teaching with the teachings of his spirit, and of other company with his own company. 5. To acquit God from dealing hardly with his people notwithstanding, and to acknowledge that yet God is, not onely righteous, but good unto Israel. 6. For guidance and directions how to manage aright those graces, that are most seasonable under such a rod; which cannot be without wisdom from above b Jam. 1.5. . 7. and lastly, For the removing of the rod, which is a Messenger sent by God, and will not away, till that God that gave a commission both for its coming, and stay, biddeth it be gone. It is one of the worst frames to pray earnestly for pardon of sin, while we desire to live in it; and it is one of the best frames to pray earnestly for the removal of the across, and to be willing to bear it as long as the Lord pleaseth. So much for the 6th. sort of insensible souls under such a judgement, viz. such as are not oftener and more fervent in prayer for Zion after such a stroke, then they were before; such as do not go the oftener, and the more importunately to the Fountain when the streams are cut off; such as do not cry out with David, Help Lord, for the godly man ceaseth, Psal. 12. ●. the faithful sail from among the children of men. 7. And lastly, Such as do not live better than ever. Certainly such a Rod is sent for the bettering of peoples lives, as well as of their prayers. Quest. Wherein? Answ. 1. That they may live more mercifully a Hand ignara mali miseris succurrere disco. Virg. . At such a time they have more objects of mercy, and those not ordinary objects. 2. That they may live more thankfully. In those dayes the word of the Lord was precious b 1 Sam 3 1. . What dayes were those? It followeth: There was no open Vision. Word, and Prophets were precious when they were not c Carendo potius quam fruendo. &c. Sen. Ep. . 3. That they may live more self-denyingly. At such a time they must more then ordinarily deny their own ease, name, liberty, livelihood, &c. if they will enjoy the Word. 4. That d Deut. 8.2. they may live more humbly. Then they have an opportunity of knowing more of their own hearts, of the weakness of their graces, of the strength of their corruptions, &c. which is of great use to humble them, to lay them even in the dust. 5. That they may live more with God, even( in a sense) in immediate communion with God, the less mediate communion they can have. 6. and lastly, That they may live more upon God. Such a dispensation gives faith, as well as patience, itis perfect work: Of such a time it is said, Here is the faith, and the patience of the Saints e Rev. 13.10. . Those are the purest acts of faith which the soul puts forth in the dark f Isa. 50.10. . The perfect work of Faith is to believe in God, when the soul hath nothing to stay itself upon, but God. He dies oft, whose life is bound up in any dying creatures: He onely lives an unchangeable life, that by faith lives upon an unchangeable God. If souls be not thus bettered in their lives, the rod is lost on them. Now to all these this Doctrine sends two very sad Messages. It assures them, 1. Their wickedness is very great. 2. Their condition is very bad. 1. Their wickedness is very great. It is a great sin not to lay to heart God's taking away any one gracious man or woman; it is a greater not to lay to heart Gods taking away any one faithful Minister; it is much greater not to lay to heart Gods taking away many faithful Ministers: it is yet worse not to lay to heart their taking away in their prime, in the time of improvement; not to lay to heart the going down of the Sun even in the morning: it is yet worse not to lay to heart their taking away in such times, wherein there is most need and use of them to prevent the apostasy of people, and the spreading of superstition, error, and profaneness. What is it then not to lay to heart their taking away in such times, if our own faithful Ministers be among those whom God so takes away; This wickedness argues want of love. 1. To Christs faithful Ministers. Doth the Woman love her Husband, the Child his Father, that is not grieved at parting? And doth he love Christ himself, that loves not his faithful Ministers? 2. To their own souls: He that thus sinneth against Christ in his Ministry, hateth his own soul, and loves death a Prov. ●. 36. 3. To the land of their nativity, which is as samson with his locks cut, when Gods faithful Ministers have their mouths stopped. Hippo and Heidelberg were soon tumbled into their Graves, after the removal of their Ministers. 2. Their condition is very bad. Hereby it is evident, that they are none of God's Elisha's. Elisha signifies( as I have hinted already) saved by God. Souls insensible of the loss of God's Elijah's are none of Gods saved ones: They are not saved from the guilt and dominion of sin, and from wrath to come; and if they be none of God's saved ones, they will undoubtedlie( unless repentance prevent) be some of the damned ones. Profane and reprobate Esaus b Gen. 25. 3●. only sin away soul-mercies, and continue eating and drinking, and slighting what is done. But so much for the usefulness of this Doctrine, as it is a Bill of Indictment. Use 2. This Doctrine is also a loud call from Heaven to mourning and lamentation, and that both from, 1. God's Elisha's, and 2. God's Elijah's. 1. This Doctrine is a Call from Heaven to Gods's Elisha's to mourn and lament, when God takes away any of his Elijah's by a civil death. I have already shewed that such as are indeed end in truth God's Elisha's, they will mourn and lament at such a time: I shall now show that they ought so to do, and why? 1 That God's Elisha's ought to mourn and lament whenever God suffers his Elijah's to be silenced. And here I shall answer two questions, 1. What ought to be the extent? 2. What ought to be the limitations of their grief and sorrow? Quest. What ought to be the extent of God's Elisha's grief and sorrow, when God takes away his Elijah's by a civil death? Answ. 1. Their sorrow should seize upon their hearts. Their grief should be sorrow of heart, as Nehemiah's was a Nehem. 2.2. . Their bowels, their bowels should be troubled, they should be pained to the heart b Jer. 41.5, 6. , as Christ's was, when he beholded the shepherdless people c Matth. 9.36. . Their very hearts should even be broken, as in all probability Eli's was( even whilst his neck was unbroken) at the tidings of the Arks being taken d 1 Sam. 4.18. . Their sorrow should be serious and sincere, mourning more for their souls loss hereby, then for any loss of their outward man, or of theirs: Their grief should not be in pangs onely, but habitual. They should be in a mourning frame continually, and the longer the cause of their sorrow continues, the deeper impressions should be made upon their hearts. The loss of faithful Ministers is like the loss of a good Husband, or of a good Wife, least at first: Passionate sorrow may be working most at first, but rational sorrow most afterwards. The longer God's Elijah's are under the loss, the deeper resentment they should have thereof. Answ. 2. Their sorrow should reach their outward man. The grief of their hearts should be outwardly expressed a See Engl. Remembrancer, p. 431, &c. . 1. In tears. Hearty mourners must, yea will, be weepers. There are two sorts of tears required of God's Elisha's, one of Compassion, the other of Humiliation; the former for the miseries both of God's Elijah's, and of God's Elisha's; the later for the sins that brought those miseries. These tears must spring from a broken heart, as Josiah's did b 2 Chron. 34, 27. ; All other tears are like water from a dead pit that is drawn forth with engines, not like water from a living fountain, that flows naturally. Thus all God's Elisha's should labour to express the grief of their hearts, but this they do not all attain to: with some, tears are scarce, though groans are plentiful. Such have a rational sorrow, though not a passionate sorrow; such have the inward tears( as Austin calls sighs) though not the outward tears. 2. In taking none ore little comfort in any worldly comfort, so long as the cause of sorrow continueth. God's Elisha's should be like the wife of Phinehas, who set not her heart on the tidings of a male-child, when the Ark was taken e 1 Sam. 4.21, 22. , Alas! what joy can God's Elisha's take in children, when they suspect whether they shall leave them a Gospel or no? They may writ( saith one) Ichabed upon the children born in their houses in the time, when God seems to be breaking up house among them. 3. In earnestly desiring the removal of such a judgement. One of the daughters of godly sorrow is vehement desire. Behold this self same thing that ye sorrowed after a godly manner, and what vehement desire it wrought in you d 2 Cor. 7.11. ? No mercy on this side Christ, and grace should be more planted after by God's Elisha's at such a time, then the restoring of Gods faithful Ministers to their Congregations, and the unstopping of their mouths in a lawful way. 4. In crying mightily unto God for the removal of this judgement. They should be like David c Psal. 61.3, 2. , who did not onely thirst, and long to see Gods power and glory, as he had seen him in the sanctuary, but saith, this will I seek after a Psal. 27.4. . 5. In adding fasting unto praying; especially in making the dayes on which such a calamity doth befall them, Fasting dayes, if not together, yet asunder. The last of the fifth month, which Israel kept was for the burning of the Temple b Compare Zech. 7.3. with Jer. 52.12. . If ever the Sons of Levi weep apart, and their wives apart, it should be at such a time c Zech. 12.12, 13, 14. . 6. and lastly, In adding reformation unto all. Humiliation without reformation is like the Word of God in the letter, which kills and not quickens, which accents sin, and not lessons it, which continues judgement, and not removes it. It is not enough for God's Elisha's to be troubled for the silencing of God's Elijah's; but when God's Elijah's are silenced, they must be up and doing the more in private. When Israel wanted their Smiths, they must then with more diligence use their Files. They should improve every occasional visit for soul-advantage, and turn civil converts into Christian communion, as the Disciples did upon the loss of their Master d Luke 24.17. . When they meet, they should be loth to part without praying together, though they be but two or three. The joint prayer of so few hath a special promise of audience e Matth. 18, 19. . They should be much at home f Psal. 4.4. Lam. 3.40. , communing with their own hearts, and examining themselves, and much in the closet, both in prayer, and reading, and meditating upon what they red. Yea, such Elisha's as are Parents, and Masters of Families should be instead of Elijah's to their children and servants, not forgetting their neighbours souls. In a word, in all private duties they should avoid what they mislike in the public worship at such a time, viz. formality, dryness, dullness, straightness, saplesness, &c. as being double sins both against the precept of God, and against the Providence of God. But so much for answer to the first Question, The second is, Quest. 2. What limitations of the grief and sorrow of God's Elisha's at such a time are to be observed? Answ. 1. They should mourn but not murmur; they should smite upon their own things, but not blame Providence: Misery is an excuse for Passion; the greatness of sufferings gives no allowance to the exorbitances of Passion. In the very place of Dragons there is somewhat to check murmuring. Let God's Elisha's take heed of entertaining one hard thought of God. Yet God is good to Israel a Psal. 75.1. . 2. They should mourn, but not revenge. Revenge is so sweet a sin to corrupted nature, that some have found more sweetness in it then in life itself b At vindicta bonum vitâ jucundiùs ipsâ. ; but the Apostolical rule is c Rom. 12.17, 19. , recompense to no man evil for evil: and again, Dearly beloved, avenge not yourselves, but rather give place unto wrath: Not to our own, for then we give place to the Devil d Eph. 4.26.17. ; but either to the wrath of your enemies, or to the wrath of God, as it followeth; For it is written, Vengeance is mine, I will repay, saith the Lord, q.d. If you take upon you to avenge yourselves, you take Gods work out of his hands. Let God's Elisha's therefore look at God in such a Providence. Man onely seen in it will breed wrath, indignation, and revenge; but when God is seen in it, that will breed humiliation. 3. They should mourn, but not unto themselves e Zach. 73.5. . Their outward losses may help to raise the waters, but they must take heed they be not the head and spring. In such occasions of sorrow, they should be sure to fall upon sin, their own iniquity rather then the wickedness of those that silence such Ministers. 4. and lastly, They should mourn, but should not be cast down: Why art thou cast down O my soul f Psal. 42. 11.-43.5. ? The question puts it out of all question, that there never is any good reason why Saints should be cast down. Even in such occasions of sorrow, they should not mourn( as one saith well g Eng. Rhem. ●… 472.473. ) as those that are without present stays, and future hopes. Though at such a time there is a great alteration as to the means of grace, there is no change in the covenant of grace. Their Teacher is where he was, though their teachers be removed. It is he that taught them by their teachers, and he can teach them without them. Formerly they had cause to magnify him, because he did all by the instruments; and then they have to omnifie him, that can be unto them instead of all instruments. Even all that they have lost may be found in that one title of Christ, The great Shepherd of the sheep a Heb. 13.10. . They may find a Temple in the Lamb b Rev. 21.22. ; I will be as a little Sanctuary c Ezek. 11.16. , i.e. I will be instead of your City-walls, and your Temple privileges. Though at such a time Christs faithful Ministers be as dry bones, yet the Prophet Ezekiel d Ezek. 37.3.11, 12. dare not conclude against dry bones living. When Gods witnesses are slain, they are not naturally dead, and there will be a Resurrection of them. Thus you see how God's Elisha's are to mourn at such a time. I come now to show, 2. Why they are then thus to mourn; and here I shall give God's Elisha's some motives to stir them up unto their duty, taken from the evil of not mourning thus, and from the good of thus mourning. 1. From the evil of not mourning thus; It is a bad sign, and a bad cause. 1. It is a bad sign. It signifies 1. That their affections towards their Elijah's, whilst their mouths were opened, were either not true, or very weak. How should one measure the degree or truth of our affections, but by the strength or truth of our afflictions in the removal of what we pretend to affect. 2. That the resurrection of such Elijah's will not be in much mercy to such Elisha's. The word restored to unhumbled hearts is as seed cast upon unbroken ground; it is thrown away, and not sown e jer. 4.3. . 2. It is a bad cause; some dreadful outward, if not spiritual judgement is its certain effect. Those that are at ease in Zion, that are not grieved for the affliction of Joseph, that are not sick at heart( as the words signifies) for the sufferings of God's Israel, shall go captive with the first that go captive a See Trap upon Amn. 6.6, 7. : in the Hebrew it is, they shall be in the head of those that go captive. But so much for present of the motives taken from the evil of not mourning; the second head of motives is taken, From the good of thus mourning; It is both a good evidence, and a good cause. 1. It is a good evidence. It evidenceth, That such are real members of Christs mystical body. A Christians, a right Christians face may be seen in these waters of sorrow. Such are Elisha's. I will gather them that are sorrowful for the solemn Assemblies which are of thee b Zeph. 1.18. Hi sunt tuiveri( O Ecclesia) & germani partus. Jun. . 2. It is a good cause: for God is engaged to gather such. The reverend Author of that excellent Sermon on Zeph. 3.18. in Engl. Remembr. p. 449, 450. observes very much to be contained in that promise, viz. Preservation in dispersions; restauration after their dispersions; that they shall meet in their own places again, Neh. 1.9. Isa. 43.5, 6. Jer. 51.10, 11. Yea, in their solemn assemblies again, Jer. 23.4. Ezek. 34.12, 13, 14. Psal. 147.2. Yea, restitution for the losses of their mercies, Ezek. 36.11. there shall be more purity of Ordinances then formerly, Ezek. 36. 11.-11.16, 17, 18. more glory, Hag. 2.7, 9. more power and efficacy, Mic. 4.6, 7. more condescension, and larger testimonies of acceptation, Ezek. 20.40, 41. -39.29. more unity, Ezek. 37, 21, 22. -11.19. Jer. 32.37, 38, 39. more security, Ezek. 34.27. and more honour, and reputation, Zeph. 3.19, 20. Isa. 61.7. What can be said more? And now shall none of these considerations( though they be but few of what might be urged e See Engl. Rememb. p. 457. to 462. ) prevail with God's Elisha's to lay to heart such a sad providence, when God suffers his lights to be put under Bushels; his stars to be removed from their Orbs a Some have thought it more eligible to lose the Sun then such stars. ; the eyes of oewildred souls to be put out? God forbid: sure, when they cannot hear the joyful sound, both God and man should hear their sorrowful sighs and groans. They know little of the reality of spiritual relations, whose hearts are not touched with the sense of spiritual breaches. Are God's Elisha's Fathers dead? Is Israels best munition departed? and shall not they cry out, O our Fathers, our Fathers! the Chariots of Israel, and the Horsemen thereof! Quest. But how may God's Elisha's get and increase this frame of spirit at such a time? Answ. 1. Let them set before their eyes God's mourners as patterns for their imitation. Man is a ductile creature, more apt to be lead by the eye, then the ear. The ancient Saints are called a cloud of witnesses b Heb. 12.1. . A Cloud, because there is a leading virtue in their examples. Call for the mourning women, and let them touch you lamentation c Jer. 9.17, 20. . Answ. 2. Let them go about such a loss, and cast up what it comes to. If they disect it, they will find it a bigbellied evil. One calls it a whip of many cords, wherewith God's Elijah's are whipped out of the Temple. O that God's Elisha's at such a time would scourge themselves with the considerations that offer themselves to them, when they sit down to tell the aggravations and heightening circumstances of their misery. Let them think particularly d Singularia pungunt. of the nature, degree, cause, time, concomitants, and consequents of such a judgement. For the nature of it, it is a spiritual loss; the great loss is unto souls: and it is a common loss; the Ministers of the Word are set out by common blessings, as light, salt, harvest men, bread, &c. The removal therefore of such is a common mischief. For the degree, it is to be considered whether one Elijah be taken away, or more then one; whether few, or many, whether some or all? For the cause; the affliction is a great evil in itself, but greater in its cause. It argues that the greatest evil, sin, is in that people from whom God takes away his Elijah's; yea, that sin abounds there a Lam. 5.16. . For the time is to be minded, whether this judgement falls upon them when Popish, Socinian, and Arminian errors, and all manner of looseness and debauchery are coming in as a flond? For the concomitants; When the shepherds are smitten, the sheep are scattered: and what will the scattered sheep do? What will the coals do when they are pulled one from another? When God takes away his faithful Ministers from a people, he takes away from them the life of their lives, the comfort of all their enjoyments; for when the Ministry is sent packing, God himself is sent packing; yea, when Gods faithful Ministers are silenced, people cannot worship God publicly, nor enjoy Gods Ordinances long in private. Now not onely God himself, but his Ordinances are our life. Some b V. Moller. in Psal. 27.13. think the land of Canaan is in an especial manner called the land of the living, in respect of the Ordinances. In a word, reproach is another attendant of this affliction; then Israel is a derision to Moab, and they even skip for joy c Jer. 48.26. . And should not God's Elisha's weep, when they have brought themselves into such a condition, as makes their enemies laugh d Lam. 3.60, 61, 62. Neh. 1. 4.-4 4. Psal 42 3. -10.-69.19.80.5.6.-89.50, 51. -123.3, 4. Isa. 52.5. Ezek 35.12, 13. . Lastly, for the consequents of such a judgement; certainly such an extraordinary judgement( as an extraordinary eclipse) is very ominous: it prognostics sadly, as if Gods work were done as to treating with many souls e Hos 4. ●7. as if God would take no farther care of his Vineyard f Isa. 5.5, 6. : as if reformation should end in deformation: Is it not ominous to have the Midwives taken away before the Church hath brought forth? Yea, it speaks as if the foreste judgments were at hand; not onely the worst of outward judgments, sword, famine, and Pestilence, but the worst of spiritual judgments: it speaks a great apostasy at hand: when the Standard-bearers and leaders fall, will not the Soldiers fly? yea, it speaks as if God would let men be as vile as they will. For God to suffer his faithful Ministers, who teach souls to deny all ungodliness and worldly lusts, and to live godly, righteously and soberly, to be silenced; sounds as much, as he that will be unjust, let him be unjust still, and he that will be filthy, let him be filthy still. Let but these considerations be strike on the heart, as the rod was by Moses on the rock, and we may well conclude, the heart is a rock indeed, if it yield no water. Answ. 3. and lastly, Let them be restless after the pardon of all their iniquities, especially those that have stopped the mouths of God's Elijah's. God's calls of his Elisha's to mourning are very loud; but yet that is not enough, it must be a beam from the Sun of righteousness, that will make even their eyes to run over, and dissolve even their too too hard hearts. Peter stirred not at the Crowing once and again, until Christ looked upon him, then he went out and wept bitterly. Let God's Elisha's therefore at such a time beg a gracious look from God, that though he hath his back upon them, yet that he would be pleased to look back upon them: let them tell the Lord that their hearts are so hard, that all the considerations that aggravate the judgement, are not sufficient to break them: let them take words, and say, Lord, we never thought that our hearts were so hard, and that they had so little love of thy Ordinances, and so little regard of thy concernments; now we see it is not the weight of an affliction, but the working of thy grace, that will humble us? Lord take away iniquity, and receive us graciously a Hos. 14.1, . But so much for the Call from Heaven to God's Elisha's. II. This Doctrine is a call from Heaven to God's Elijah's, to mourn and lament, when God suffers them to be silenced. If God doth at such a time loudly call his Elisha's to mourn and lament, sure he doth much more loudly call his Elijah's thereunto. What saith one of them? b v. Eng. Remembr. p. 466, 467. If any should be in sackcloth, the witnesses should. It is said of Tyrus, that the chief mourners for her fall, shall be such as handle the oar. The Mariners and Pilots shall wallow themselves in ashes, and cry bitterly; weep with bitterness of heart, and with a bitter wailing c Ezek. 27.29. . In Egypts fall likewise the principal mourners are the fishermen, they shall mourn, and all that cast angles into the brook, and they that cast nets shall lament. d Isa. 19.8. Should not Fishers for mens souls be principal mourners also under such an hand of God? Who should mourn, as the children of the bride-chamber, and friends of the bridegroom, when the Bridegroom is taken from them e Mat. 9.15. ? At such a time they have not onely lost their livelihoods, but the life of their lives; their usefulness: not onely worship, but work; not onely means of getting good, but opportunities of doing good; not onely supplies from the altar, but the service of the altar. To such let the following particulars be hinted from the same man of God, and I shall finish this Call. 1. Surely it is not for nothing that they are turned under the wheel. 2. It may be some of their hearts upbraid them for their careless entrance into their work, and their unfaithful management of it. 3. It may be some of them are possessed with so dumb a Devil, that when they are off the stage, and stated Pulpitwork, they shall do little in occasional work, viz. Preaching, Converse, Conversation. 4. It may be some have cause to fear least the Lords forsaking of them should be joined with mans rejection; it may be some find deadnings, witherings, decayings, a secret gladness of such ease, and not missing their work, &c. 5. It may be some have much ado to keep down pride under the self-denial they are called to exercise. 6. It may be some of them find preaching of faith one thing, and living by it, another. Surely at such a time not onely all God's Elisha's, but all God's Elijah's should cry out a Lam. 5.21. , Turn thou us unto thee, O Lord, and we shall be turned. Renew our dayes as of old. Amen, Amen. FINIS.